+ Saṃyutta Nikāya (SN)
Connected collection (of suttas)
+ 000 – Table of Contents: 56 Saṃyuttas in SN + all - all SN-q 1 - SN 1 Devatā Saṃyutta: Connected Discourses with Devatas (Deities)
SN-q 2 - SN 2 Devaputta Saṃyutta: Connected Discourses with the Sons of the Devas
SN-q 3 - SN 3 Kosala Saṃyutta: Connected Discourses with the King of Kosala
SN-q 4 - SN 4 Māra Saṃyutta: Connected Discourses with Māra
SN-q 5 - SN 5 Bhikkhunī Saṃyutta: Connected Discourses with the Nuns
SN-q 6 - SN 6 Brahma Saṃyutta: Connected Discourses with Brahmās
SN-q 7 - SN 7 Brāhmaṇa Saṃyutta: Connected Discourses with Brahmins
SN-q 8 - SN 8 Vaṅgīsa Saṃyutta: Connected Discourses with Vaṅgīsa
SN-q 9 - SN 9 Vana Saṃyutta: Connected Discourses on the Forest
SN-q 10 - SN 10 Yakkha Saṃyutta: Connected Discourses with Yakkhas
SN-q 11 - SN 11 Sakka Saṃyutta: Connected Discourses with Sakka
SN-q 12 - SN 12 Nidāna Saṃyutta: Connected Discourses on Causation
SN-q 13 - SN 13 Abhisamaya Saṃyutta: Connected Discourses on Realization
SN-q 14 - SN 14 Dhātu Saṃyutta: Connected Discourses on Elements
SN-q 15 - SN 15 Anamatagga Saṃyutta: Connected Discourses on the Conceit ‘I Am’
SN-q 16 - SN 16 Kassapa Saṃyutta: Connected Discourses with Kassapa
SN-q 17 - SN 17 Lābhasakkāra Saṃyutta: Connected Discourses on Gains and Honour
SN-q 18 - SN 18 Rāhula Saṃyutta: Connected Discourses with Rāhula
SN-q 19 - SN 19 Lakkhaṇa Saṃyutta: Connected Discourses with Lakkhaṇa
SN-q 20 - SN 20 Opamma Saṃyutta: Connected Discourses on Comparisons
SN-q 21 - SN 21 Bhikkhu Saṃyutta: Connected Discourses with Monks
SN-q 22 - SN 22 Khandha Saṃyutta: Connected Discourses on the Aggregates
SN-q 23 - SN 23 Rādhā Saṃyutta: Connected Discourses with Rādhā
SN-q 24 - SN 24 Diṭṭhi Saṃyutta: Connected Discourses on Views
SN-q 25 - SN 25 Okkantika Saṃyutta: Connected Discourses on Entering
SN-q 26 - SN 26 Uppāda Saṃyutta: Connected Discourses on Arising
SN-q 27 - SN 27 Kilesa Saṃyutta: Connected Discourses on Defilements
SN-q 28 - SN 28 Sāriputta Saṃyutta: Connected Discourses with Sāriputta
SN-q 29 - SN 29 Nāga Saṃyutta: Connected Discourses with Nāgas
SN-q 30 - SN 30 Supaṇṇa Saṃyutta: Connected Discourses with Supaṇṇas
SN-q 31 - SN 31 Gandhabba Saṃyutta: Connected Discourses with Gandhabbas
SN-q 32 - SN 32 Valāhaka Saṃyutta: Connected Discourses with Cloud Devas
SN-q 33 - SN 33 Vacchagotta Saṃyutta: Connected Discourses with Vacchagotta
SN-q 34 - SN 34 Jhāna Saṃyutta: Connected Discourses on the Jhānas
SN-q 35 - SN 35 Saḷāyatana Saṃyutta: Connected Discourses on the Six Sense Bases
SN-q 36 - SN 36 Vedanā Saṃyutta: Connected Discourses on Feeling
SN-q 37 - SN 37 Mātugāma Saṃyutta: Connected Discourses on Wives and Mothers
SN-q 38 - SN 38 Jambukhādaka Saṃyutta: Connected Discourses with Jambukhādaka
SN-q 39 - SN 39 Samaṇḍaka Saṃyutta: Connected Discourses with Samaṇḍaka
SN-q 40 - SN 40 Moggallāna Saṃyutta: Connected Discourses with Moggallāna
SN-q 41 - SN 41 Citta Saṃyutta: Connected Discourses with Citta
SN-q 42 - SN 42 Gāmaṇi Saṃyutta: Connected Discourses with Village Headmen
SN-q 43 - SN 43 Asaṅkhata Saṃyutta: Connected Discourses on the Unconditioned
SN-q 44 - SN 44 Avyākata Saṃyutta: Connected Discourses on the Undetermined
SN-q 45 - SN 45 Magga Saṃyutta: Connected Discourses on the Path
SN-q 46 - SN 46 Bojjhaṅga Saṃyutta: Connected Discourses on the Factors of Enlightenment
SN-q 47 - SN 47 Satipaṭṭhāna Saṃyutta: Connected Discourses on the Foundations of Mindfulness
SN-q 48 - SN 48 Indriya Saṃyutta: Connected Discourses on the Faculties
SN-q 49 - SN 49 Sammappadhāna Saṃyutta: Connected Discourses on the Right Strivings
SN-q 50 - SN 50 Bala Saṃyutta: Connected Discourses on the Powers
SN-q 51 - SN 51 Iddhipāda Saṃyutta: Connected Discourses on the Bases for Spiritual Power
SN-q 52 - SN 52 Anuruddha Saṃyutta: Connected Discourses with Anuruddha
SN-q 53 - SN 53 Jhāna Saṃyutta: Connected Discourses on the Jhānas
SN-q 54 - SN 54 Ānāpāna Saṃyutta: Connected Discourses on Breathing
SN-q 55 - SN 55 Sotāpatti Saṃyutta: Connected Discourses on Stream-Entry
SN-q 56 - SN 56 Sacca Saṃyutta: Connected Discourses on the Truths
+ The 5 chapters of SN
The Saṃyutta Nikāya is one of the five major collections
in the Suttas of the Pāḷi Canon,
organized into thematically grouped discourses.
Here's a brief overview of 5 of its chapters (saṃyuttas):
**1. Sagāthā-vagga (Chapters with Verses)** -
Contains dialogues between the Buddha and deities,
including conversations with devas and Māra (the tempter).
These often explore themes of spiritual practice,
temptation, and the path to liberation through poetic exchanges.
**2. Nidāna-vagga (Book of Causation)** -
Focuses on dependent origination (paṭicca-samuppāda),
the fundamental Buddhist teaching on how suffering arises through a chain of conditions.
It explores the links between ignorance,
craving, and rebirth.
**3. Khandha-vagga (Book of Aggregates)** -
Examines the five aggregates (form,
feeling, perception, mental formations,
consciousness) that constitute individual existence.
It shows how clinging to these aggregates leads to suffering.
**4. Saḷāyatana-vagga (Book of Six Sense Bases)** -
Discusses the six internal sense bases (eye, ear, nose, tongue, body, mind)
and their corresponding external objects,
exploring how sensory contact leads to craving and how to achieve liberation through understanding this process.
**5. Magga-vagga (Book of the Path)** -
Details the Noble Eightfold Path and other practices leading to enlightenment,
including discussions on right view,
right effort, right remembering (sati), and undistractible-lucidity.
Each saṃyutta contains numerous short suttas organized around its central theme.
❧
§ – Sa-gāthā-vaggo: with verses chapter (1 of 5)SN-q 1 - SN 1 Devatā Saṃyutta: Connected Discourses with Devatas (Deities)
SN-q 2 - SN 2 Devaputta Saṃyutta: Connected Discourses with the Sons of the Devas
SN-q 3 - SN 3 Kosala Saṃyutta: Connected Discourses with the King of Kosala
SN-q 4 - SN 4 Māra Saṃyutta: Connected Discourses with Māra
SN-q 5 - SN 5 Bhikkhunī Saṃyutta: Connected Discourses with the Nuns
SN-q 6 - SN 6 Brahma Saṃyutta: Connected Discourses with Brahmās
SN-q 7 - SN 7 Brāhmaṇa Saṃyutta: Connected Discourses with Brahmins
SN-q 8 - SN 8 Vaṅgīsa Saṃyutta: Connected Discourses with Vaṅgīsa
SN-q 9 - SN 9 Vana Saṃyutta: Connected Discourses on the Forest
SN-q 10 - SN 10 Yakkha Saṃyutta: Connected Discourses with Yakkhas
SN-q 11 - SN 11 Sakka Saṃyutta: Connected Discourses with Sakka
SN 1 Devatā Saṃyutta: Connected Discourses with Devatas (Deities)
(cst6)
(derived from B. Sujato 2018/12)
gods.
Saṃyutta Nikāya 1
Linked Discourses 1
+ § – SN 1 vagga 1 Naḷa: A Reed+ all - all
SN 1.1 Oghataraṇa: Crossing the Flood
1. Oghataraṇasutta
1. Crossing the Flood
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 aññatarā devatā abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṃ jetavanaṃ obhāsetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhitā kho sā devatā bhagavantaṃ etadavoca:
Then, late at night, a glorious deity, lighting up the entire Jeta’s Grove, went up to the Buddha, bowed, stood to one side, and said to him:
“kathaṃ nu tvaṃ, mārisa, oghamatarī”ti?
“Good sir, how did you cross the flood?”
“Appatiṭṭhaṃ khvāhaṃ, āvuso, anāyūhaṃ oghamatarin”ti.
“Neither standing nor swimming, sir, I crossed the flood.”
“Yathākathaṃ pana tvaṃ, mārisa, appatiṭṭhaṃ anāyūhaṃ oghamatarī”ti?
“But in what way did you cross the flood neither standing nor swimming?”
“Yadāsvāhaṃ, āvuso, santiṭṭhāmi tadāssu saṃsīdāmi;
“When I stood, I became submerged.
yadāsvāhaṃ, āvuso, āyūhāmi tadāssu nibbuyhāmi.
And when I swam, I was swept away.
Evaṃ khvāhaṃ, āvuso, appatiṭṭhaṃ anāyūhaṃ oghamatarin”ti.
That’s how I crossed the flood neither standing nor swimming.”
“Cirassaṃ vata passāmi,
“After a long time I see
brāhmaṇaṃ parinibbutaṃ;
a brahmin nirvana'd.
Appatiṭṭhaṃ anāyūhaṃ,
Neither standing nor swimming,
tiṇṇaṃ loke visattikan”ti.
he’s crossed over clinging to the world.”
Idamavoca sā devatā.
This is what that deity said,
Samanuñño satthā ahosi.
and the teacher approved.
Atha kho sā devatā:
“samanuñño me satthā”ti bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā tatthevantaradhāyīti.
Then that deity, knowing that the teacher approved, bowed and respectfully circled the Buddha, keeping him on his right, before vanishing right there.
SN 1.2 Nimokkha: Liberation
2. Nimokkhasutta
2. Liberation
Sāvatthinidānaṃ.
At Sāvatthī.
Atha kho aññatarā devatā abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṃ jetavanaṃ obhāsetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhitā kho sā devatā bhagavantaṃ etadavoca:
Then, late at night, a glorious deity, lighting up the entire Jeta’s Grove, went up to the Buddha, bowed, stood to one side, and said to him:
“Jānāsi no tvaṃ, mārisa, sattānaṃ nimokkhaṃ pamokkhaṃ vivekan”ti?
“Good sir, do you know the liberation, emancipation, and seclusion for sentient beings?”
“Jānāmi khvāhaṃ, āvuso, sattānaṃ nimokkhaṃ pamokkhaṃ vivekan”ti.
“I do, sir.”
“Yathākathaṃ pana tvaṃ, mārisa, jānāsi sattānaṃ nimokkhaṃ pamokkhaṃ vivekan”ti?
“But in what way do you know this?”
“Nandībhavaparikkhayā,
“Because of ending the relishing of rebirth,
Saññāviññāṇasaṅkhayā;
and the finishing of perception and consciousness,
Vedanānaṃ nirodhā upasamā,
and the cessation and stilling of feelings:
Evaṃ khvāhaṃ āvuso jānāmi;
that, sir, is how I know
Sattānaṃ nimokkhaṃ pamokkhaṃ vivekan”ti.
the liberation, emancipation, and seclusion of sentient beings.”
3. Upanīyasutta
3. Led On
Sāvatthinidānaṃ.
At Sāvatthī.
Ekamantaṃ ṭhitā kho sā devatā bhagavato santike imaṃ gāthaṃ abhāsi:
Standing to one side, that deity recited this verse in the Buddha’s presence:
“Upanīyati jīvitamappamāyu,
“This life, so very short, is led onward.
Jarūpanītassa na santi tāṇā;
There’s no shelter for someone who’s been led on by old age.
Etaṃ bhayaṃ maraṇe pekkhamāno,
Seeing this peril in death,
Puññāni kayirātha sukhāvahānī”ti.
you should do good deeds that bring happiness.”
“Upanīyati jīvitamappamāyu,
“This life, so very short, is led onward.
Jarūpanītassa na santi tāṇā;
There’s no shelter for someone who’s been led on by old age.
Etaṃ bhayaṃ maraṇe pekkhamāno,
Seeing this peril in death,
Lokāmisaṃ pajahe santipekkho”ti.
one looking for peace would drop the world’s bait.”
SN 1.4 Accenti: Time Flies
4. Accentisutta
4. Time Flies
Sāvatthinidānaṃ.
At Sāvatthī.
Ekamantaṃ ṭhitā kho sā devatā bhagavato santike imaṃ gāthaṃ abhāsi:
Standing to one side, that deity recited this verse in the Buddha’s presence:
“Accenti kālā tarayanti rattiyo,
“Time flies, nights pass by,
Vayoguṇā anupubbaṃ jahanti;
the stages of life leave us one by one.
Etaṃ bhayaṃ maraṇe pekkhamāno,
Seeing this peril in death,
Puññāni kayirātha sukhāvahānī”ti.
you should do good deeds that bring happiness.”
“Accenti kālā tarayanti rattiyo,
“Time flies, nights pass by,
Vayoguṇā anupubbaṃ jahanti;
the stages of life leave us one by one.
Etaṃ bhayaṃ maraṇe pekkhamāno,
Seeing this peril in death,
Lokāmisaṃ pajahe santipekkho”ti.
one looking for peace would drop the world’s bait.”
SN 1.5 Katichinda: Cut How Many?
5. Katichindasutta
5. Cut How Many?
Sāvatthinidānaṃ.
At Sāvatthī.
Ekamantaṃ ṭhitā kho sā devatā bhagavato santike imaṃ gāthaṃ abhāsi:
Standing to one side, that deity recited this verse in the Buddha’s presence:
“Kati chinde kati jahe,
“Cut how many? Drop how many?
kati cuttari bhāvaye;
How many more should be developed?
Kati saṅgātigo bhikkhu,
How many kinds of clinging must a monk get over
oghatiṇṇoti vuccatī”ti.
before you call them a flood crosser?”
“Pañca chinde pañca jahe,
“Five to cut, five to drop,
pañca cuttari bhāvaye;
and five more to develop.
Pañca saṅgātigo bhikkhu,
A monk must get over five kinds of clinging
oghatiṇṇoti vuccatī”ti.
before you call them a flood crosser.”
6. Jāgarasutta
6. Awake
Sāvatthinidānaṃ.
At Sāvatthī.
Ekamantaṃ ṭhitā kho sā devatā bhagavato santike imaṃ gāthaṃ abhāsi:
Standing to one side, that deity recited this verse in the Buddha’s presence:
“Kati jāgarataṃ suttā,
“How many sleep while others wake?
kati suttesu jāgarā;
How many wake among the sleeping?
Katibhi rajamādeti,
By how many do you gather dust?
katibhi parisujjhatī”ti.
By how many are you cleansed?”
“Pañca jāgarataṃ suttā,
“Five sleep while others wake.
pañca suttesu jāgarā;
Five wake among the sleeping.
Pañcabhi rajamādeti,
By five you gather dust.
pañcabhi parisujjhatī”ti.
By five you’re cleansed.”
SN 1.7 Appaṭividita: Not Comprehending
7. Appaṭividitasutta
7. Not Comprehending
Sāvatthinidānaṃ.
At Sāvatthī.
Ekamantaṃ ṭhitā kho sā devatā bhagavato santike imaṃ gāthaṃ abhāsi:
Standing to one side, that deity recited this verse in the Buddha’s presence:
“Yesaṃ dhammā appaṭividitā,
“Those who don’t comprehend the Dharmas,
Paravādesu nīyare;
who may be led astray in the doctrines of others;
Suttā te nappabujjhanti,
asleep, they have not woken up:
Kālo tesaṃ pabujjhitun”ti.
it is time for them to wake!”
“Yesaṃ dhammā suppaṭividitā,
“Those who clearly comprehend the Dharmas,
Paravādesu na nīyare;
who won’t be led astray by the doctrines of others;
Te sambuddhā sammadaññā,
they’ve woken up, they rightly know,
Caranti visame saman”ti.
they live smoothly in the rough.”
SN 1.8 Susammuṭṭha: Very Confused
8. Susammuṭṭhasutta
8. Very Confused
Sāvatthinidānaṃ.
At Sāvatthī.
Ekamantaṃ ṭhitā kho sā devatā bhagavato santike imaṃ gāthaṃ abhāsi:
Standing to one side, that deity recited this verse in the Buddha’s presence:
“Yesaṃ dhammā susammuṭṭhā,
“Those who are very confused about the Dharmas,
paravādesu nīyare;
who may be led astray in the doctrines of others;
Suttā te nappabujjhanti,
asleep, they have not woken up:
kālo tesaṃ pabujjhitun”ti.
it is time for them to wake!”
“Yesaṃ dhammā asammuṭṭhā,
“Those who are unconfused about the Dharmas,
paravādesu na nīyare;
who won’t be led astray by the doctrines of others;
Te sambuddhā sammadaññā,
they’ve woken up, they rightly know,
caranti visame saman”ti.
they live smoothly in the rough.”
SN 1.9 Mānakāma: Fond of Conceit
9. Mānakāmasutta
9. Fond of Conceit
Sāvatthinidānaṃ.
At Sāvatthī.
Ekamantaṃ ṭhitā kho sā devatā bhagavato santike imaṃ gāthaṃ abhāsi:
Standing to one side, that deity recited this verse in the Buddha’s presence:
“Na mānakāmassa damo idhatthi,
“Someone who’s fond of conceit can’t be tamed,
Na monamatthi asamāhitassa;
and someone without undistractible-lucidity can’t be a sage.
Eko araññe viharaṃ pamatto,
Living negligent alone in the wilderness,
Na maccudheyyassa tareyya pāran”ti.
they can’t pass beyond Death’s domain.”
“Mānaṃ pahāya susamāhitatto,
“Having given up conceit, serene within oneself,
Sucetaso sabbadhi vippamutto;
with a healthy heart, everywhere released;
Eko araññe viharaṃ appamatto,
living diligent alone in the wilderness,
Sa maccudheyyassa tareyya pāran”ti.
they pass beyond Death’s domain.”
SN 1.10 Arañña: Wilderness
10. Araññasutta
10. Wilderness
Sāvatthinidānaṃ.
At Sāvatthī.
Ekamantaṃ ṭhitā kho sā devatā bhagavantaṃ gāthāya ajjhabhāsi:
Standing to one side, that deity addressed the Buddha in verse:
“Araññe viharantānaṃ,
“Living in the wilderness,
santānaṃ brahmacārinaṃ;
peaceful spiritual practitioners
Ekabhattaṃ bhuñjamānānaṃ,
eat just one meal a day:
kena vaṇṇo pasīdatī”ti.
so why is their complexion so clear?”
“Atītaṃ nānusocanti,
“They don’t worry about the past,
nappajappanti nāgataṃ;
nor do they long for the future;
Paccuppannena yāpenti,
feeding on whatever comes in the present day,
tena vaṇṇo pasīdati.
that’s why their complexion is so clear.
Anāgatappajappāya,
Because they long for the future,
atītassānusocanā;
and worry about the past,
Etena bālā sussanti,
fools wither away,
naḷova harito luto”ti.
like a green reed mowed down.”
end of section [1..1.. - SN 1 vagga 1 Naḷa: A Reed] ❧
+ § – SN 1 vagga 2 Nandana: The Garden of Delight+ all - all
2. Nandanavagga
2. The Garden of Delight
SN 1.11 Nandana: The Garden of Delight
11. Nandanasutta
11. The Garden of Delight
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:
“Bhūtapubbaṃ, bhikkhave, aññatarā tāvatiṃsakāyikā devatā nandane vane accharāsaṅghaparivutā dibbehi pañcahi kāmaguṇehi samappitā samaṅgībhūtā paricārayamānā tāyaṃ velāyaṃ imaṃ gāthaṃ abhāsi:
“Once upon a time, monks, a certain deity of the company of the Thirty-Three was amusing themselves in the Garden of Delight, escorted by a band of nymphs, and supplied and provided with the five kinds of heavenly sensual stimulation. On that occasion they recited this verse:
‘Na te sukhaṃ pajānanti,
‘They don’t know pleasure
ye na passanti nandanaṃ;
who don’t see the Garden of Delight!
Āvāsaṃ naradevānaṃ,
It’s the abode of lordly gods,
tidasānaṃ yasassinan’ti.
the glorious host of Thirty!’
Evaṃ vutte, bhikkhave, aññatarā devatā taṃ devataṃ gāthāya paccabhāsi:
When they had spoken, another deity replied with this verse:
‘Na tvaṃ bāle pajānāsi,
‘Fool, don’t you understand
yathā arahataṃ vaco;
the saying of the perfected ones:
Aniccā sabbasaṅkhārā,
all conditions are impermanent,
uppādavayadhammino;
their nature is to rise and fall;
Uppajjitvā nirujjhanti,
having arisen, they cease;
tesaṃ vūpasamo sukho’”ti.
their stilling is true pleasure.’”
12. Nandatisutta
12. Delight
Sāvatthinidānaṃ.
At Sāvatthī.
Ekamantaṃ ṭhitā kho sā devatā bhagavato santike imaṃ gāthaṃ abhāsi:
Standing to one side, that deity recited this verse in the Buddha’s presence:
“Nandati puttehi puttimā,
“Your children bring you delight!
Gomā gohi tatheva nandati;
Your cattle also bring you delight!
Upadhīhi narassa nandanā,
For attachments are a man’s delight;
Na hi so nandati yo nirūpadhī”ti.
without attachments there’s no delight.”
“Socati puttehi puttimā,
“Your children bring you sorrow.
Gomā gohi tatheva socati;
Your cattle also bring you sorrow.
Upadhīhi narassa socanā,
For attachments are a man’s sorrow;
Na hi so socati yo nirūpadhī”ti.
without attachments there are no sorrows.”
SN 1.13 Natthiputtasama: Nothing Equals a Child
13. Natthiputtasamasutta
13. Nothing Equals a Child
Sāvatthinidānaṃ.
At Sāvatthī.
Ekamantaṃ ṭhitā kho sā devatā bhagavato santike imaṃ gāthaṃ abhāsi:
Standing to one side, that deity recited this verse in the Buddha’s presence:
“Natthi puttasamaṃ pemaṃ,
“There’s no love like that for a child,
natthi gosamitaṃ dhanaṃ;
no wealth equal to cattle,
Natthi sūriyasamā ābhā,
no light like that of the sun,
samuddaparamā sarā”ti.
and of waters the ocean is paramount.”
“Natthi attasamaṃ pemaṃ,
“There’s no love like that for oneself,
natthi dhaññasamaṃ dhanaṃ;
no wealth equal to grain,
Natthi paññāsamā ābhā,
no light like that of wisdom,
vuṭṭhi ve paramā sarā”ti.
and of waters the rain is paramount.”
SN 1.14 Khattiya: warrior-nobles
14. Khattiyasutta
14. warrior-nobles
“Khattiyo dvipadaṃ seṭṭho,
“An warrior-noble is the best of bipeds,
balībaddo catuppadaṃ;
an ox is the best of quadrupeds,
Komārī seṭṭhā bhariyānaṃ,
a maiden is the best of wives,
yo ca puttāna pubbajo”ti.
and a first-born the best of sons.”
“Sambuddho dvipadaṃ seṭṭho,
“A Buddha is the best of bipeds,
ājānīyo catuppadaṃ;
a thoroughbred is the best of quadrupeds,
Sussūsā seṭṭhā bhariyānaṃ,
a good listener is the best of wives,
yo ca puttānamassavo”ti.
and the best of sons is loyal.”
SN 1.15 Saṇamāna: Whispering
15. Saṇamānasutta
15. Whispering
“Ṭhite majjhanhike kāle,
“In the still of high noon,
sannisīvesu pakkhisu;
when the birds have settled down,
Saṇateva brahāraññaṃ,
the formidable jungle whispers to itself:
taṃ bhayaṃ paṭibhāti man”ti.
that seems so scary to me!”
“Ṭhite majjhanhike kāle,
“In the still of high noon,
sannisīvesu pakkhisu;
when the birds have settled down,
Saṇateva brahāraññaṃ,
the formidable jungle whispers to itself:
sā rati paṭibhāti man”ti.
that seems so delightful to me!”
SN 1.16 Niddātandī: Sleepiness and Sloth
16. Niddātandīsutta
16. Sleepiness and Sloth
“Niddā tandī vijambhitā,
“Sleepiness, sloth, and yawning,
Aratī bhattasammado;
discontent, and sleepiness after eating:
Etena nappakāsati,
because of this the noble path
Ariyamaggo idha pāṇinan”ti.
isn’t clear for living creatures here.”
“Niddaṃ tandiṃ vijambhitaṃ,
“Sleepiness, sloth, and yawning,
Aratiṃ bhattasammadaṃ;
discontent, and sleepiness after eating:
Vīriyena naṃ paṇāmetvā,
when this is energetically fended off,
Ariyamaggo visujjhatī”ti.
the noble path is cleared.”
SN 1.17 Dukkara: Hard to Do
17. Dukkarasutta
17. Hard to Do
“Dukkaraṃ duttitikkhañca,
“Hard to do, hard to endure,
abyattena ca sāmaññaṃ;
is the ascetic life for the inept,
Bahūhi tattha sambādhā,
for it has many narrow passes
yattha bālo visīdatī”ti.
where the fool founders.”
“Katihaṃ careyya sāmaññaṃ,
“How many days could an ascetic live
cittañce na nivāraye;
without controlling the mind?
Pade pade visīdeyya,
They’d founder with each step,
saṅkappānaṃ vasānugoti.
under the sway of thoughts.
Kummova aṅgāni sake kapāle,
A monk should collect their thoughts
Samodahaṃ bhikkhu manovitakke;
as a tortoise draws its limbs into its shell.
Anissito aññamaheṭhayāno,
Independent, not disturbing others,
Parinibbuto nūpavadeyya kañcī”ti.
someone who’s nirvana'd wouldn’t blame anyone.”
18. Hirīsutta
18. Conscience
“Hirīnisedho puriso,
“Can a person constrained by conscience
koci lokasmiṃ vijjati;
be found in the world?
Yo nindaṃ apabodhati,
Who shies away from blame,
asso bhadro kasāmivā”ti.
like a fine horse from the whip?”
“Hirīnisedhā tanuyā,
“Few are those constrained by conscience,
ye caranti sadā satā;
who live always rememberful.
Antaṃ dukkhassa pappuyya,
Having reached the end of suffering,
caranti visame saman”ti.
they live smoothly in the rough.”
SN 1.19 Kuṭikā: Little Hut
19. Kuṭikāsutta
19. Little Hut
“Kacci te kuṭikā natthi,
“Don’t you have a little hut?
kacci natthi kulāvakā;
Don’t you have a little nest?
Kacci santānakā natthi,
Don’t you have any networks?
kacci muttosi bandhanā”ti.
Aren’t you free of shackles?”
“Taggha me kuṭikā natthi,
“Indeed I have no little hut.
taggha natthi kulāvakā;
Indeed I have no little nest.
Taggha santānakā natthi,
Indeed I have no networks.
taggha muttomhi bandhanā”ti.
Indeed I’m free from shackles.”
“Kintāhaṃ kuṭikaṃ brūmi,
“What do you think I call a little hut?
kiṃ te brūmi kulāvakaṃ;
What do I call a little nest?
Kiṃ te santānakaṃ brūmi,
What do you think I call a network?
kintāhaṃ brūmi bandhanan”ti.
And what do I call a shackle?”
“Mātaraṃ kuṭikaṃ brūsi,
“You call a mother a little hut;
bhariyaṃ brūsi kulāvakaṃ;
and a wife a little nest.
Putte santānake brūsi,
You call children a network,
taṇhaṃ me brūsi bandhanan”ti.
and you tell me craving’s a shackle.”
“Sāhu te kuṭikā natthi,
“It’s good you have no little hut!
sāhu natthi kulāvakā;
It’s good you have no little nest!
Sāhu santānakā natthi,
It’s good you have no networks!
sāhu muttosi bandhanā”ti.
And good that you’re free from shackles.”
SN 1.20 Samiddhi: With Samiddhi
20. Samiddhisutta
20. With Samiddhi
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 tapodā 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 yena āyasmā samiddhi tenupasaṅkami; upasaṅkamitvā vehāsaṃ ṭhitā āyasmantaṃ samiddhiṃ gāthāya ajjhabhāsi:
Then, late at night, a glorious deity, lighting up the entire hot springs, went up to Samiddhi, and, standing in the air, addressed him in verse:
“Abhutvā bhikkhasi bhikkhu,
“monk, you seek alms before you eat;
na hi bhutvāna bhikkhasi;
you wouldn’t seek alms after eating.
Bhutvāna bhikkhu bhikkhassu,
But you should eat first, then seek alms:
mā taṃ kālo upaccagā”ti.
don’t let the time pass you by.”
“Kālaṃ vohaṃ na jānāmi,
“I truly don’t know the time;
channo kālo na dissati;
it’s hidden and cannot be seen.
Tasmā abhutvā bhikkhāmi,
That’s why I seek alms before eating:
mā maṃ kālo upaccagā”ti.
don’t let the time pass me by!”
Atha kho sā devatā pathaviyaṃ patiṭṭhahitvā āyasmantaṃ samiddhiṃ etadavoca:
Then that deity landed on the ground and said to Samiddhi:
“daharo tvaṃ, bhikkhu, pabbajito susu kāḷakeso, bhadrena yobbanena samannāgato, paṭhamena vayasā, anikkīḷitāvī kāmesu.
“You’ve gone forth while young, monk. You’re black-haired, blessed with youth, in the prime of life, and you’ve never flirted with sensual pleasures.
Bhuñja, bhikkhu, mānusake kāme;
Enjoy human sensual pleasures!
mā sandiṭṭhikaṃ hitvā kālikaṃ anudhāvī”ti.
Don’t give up what you see in the present life to chase after what takes time.”
“Na khvāhaṃ, āvuso, sandiṭṭhikaṃ hitvā kālikaṃ anudhāvāmi.
“I’m not, good sir;
Kālikañca khvāhaṃ, āvuso, hitvā sandiṭṭhikaṃ anudhāvāmi.
I’m giving up what takes time to chase after what I see in the present life.
Kālikā hi, āvuso, kāmā vuttā bhagavatā bahudukkhā bahupāyāsā;
For the Buddha has said that sensual pleasures take time, with much suffering and distress, and they’re all the more full of drawbacks.
ādīnavo ettha bhiyyo.
Sandiṭṭhiko ayaṃ dhammo akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhī”ti.
But this Dharma is realizable in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.”
“Kathañca, bhikkhu, kālikā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo?
“But in what way, monk, has the Buddha said that sensual pleasures take time, with much suffering and distress, and they’re all the more full of drawbacks?
Kathaṃ sandiṭṭhiko ayaṃ dhammo akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhī”ti?
And how is this Dharma realizable in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves?”
“Ahaṃ kho, āvuso, navo acirapabbajito adhunāgato imaṃ dhammavinayaṃ.
“I’m junior, good sir, recently gone forth, newly come to this Dharma and training.
Na tāhaṃ sakkomi vitthārena ācikkhituṃ.
I’m not able to explain this in detail.
Ayaṃ so bhagavā arahaṃ sammāsambuddho rājagahe viharati tapodārāme.
But the Blessed One, the perfected one, the fully awakened Buddha is staying near Rājagaha in the Hot Springs Monastery.
Taṃ bhagavantaṃ upasaṅkamitvā etamatthaṃ puccha.
You should go to him and ask about this matter.
Yathā te bhagavā byākaroti tathā naṃ dhāreyyāsī”ti.
And you should remember it in line with the Buddha’s answer.”
“Na kho, bhikkhu, sukaro so bhagavā amhehi upasaṅkamituṃ, aññāhi mahesakkhāhi devatāhi parivuto.
“It’s not easy for us to approach the Buddha, as he is surrounded by other illustrious deities.
Sace kho tvaṃ, bhikkhu, taṃ bhagavantaṃ upasaṅkamitvā etamatthaṃ puccheyyāsi, mayampi āgaccheyyāma dhammassavanāyā”ti.
If you go to the Buddha and ask him about this matter, we’ll come along and listen to The Dharma.”
“Evamāvuso”ti kho āyasmā samiddhi tassā devatāya paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā samiddhi bhagavantaṃ etadavoca:
“Yes, good sir,” Venerable Samiddhi replied. He went to the Buddha, bowed, sat down to one side, and told him what had happened. Then he added:
Evaṃ vutte, bhante, sā devatā maṃ etadavoca:
‘na kho, bhikkhu, sukaro so bhagavā amhehi upasaṅkamituṃ, aññāhi mahesakkhāhi devatāhi parivuto.
Sace kho tvaṃ, bhikkhu, taṃ bhagavantaṃ upasaṅkamitvā etamatthaṃ puccheyyāsi, mayampi āgaccheyyāma dhammassavanāyā’ti.
Sace, bhante, tassā devatāya saccaṃ vacanaṃ, idheva sā devatā avidūre”ti.
“Sir, if that deity spoke the truth, he’ll be close by.”
Evaṃ vutte, sā devatā āyasmantaṃ samiddhiṃ etadavoca:
When he had spoken, that deity said to Samiddhi:
“puccha, bhikkhu, puccha, bhikkhu, yamahaṃ anuppattā”ti.
“Ask, monk, ask! For I have arrived.”
Atha kho bhagavā taṃ devataṃ gāthāhi ajjhabhāsi:
Then the Buddha addressed the deity in verse:
“Akkheyyasaññino sattā,
“Sentient beings who perceive the visible,
akkheyyasmiṃ patiṭṭhitā;
become established in the visible.
Akkheyyaṃ apariññāya,
Not understanding the visible,
yogamāyanti maccuno.
they come under the yoke of Death.
Akkheyyañca pariññāya,
But having fully understood the visible,
Akkhātāraṃ na maññati;
they don’t conceive a seer,
Tañhi tassa na hotīti,
for they have nothing
Yena naṃ vajjā na tassa atthi;
by which they might be described.
Sace vijānāsi vadehi yakkhā”ti.
Tell me if you understand, spirit.”
“Na khvāhaṃ, bhante, imassa bhagavatā saṅkhittena bhāsitassa vitthārena atthaṃ ājānāmi.
“I don’t understand the detailed meaning of the Buddha’s brief statement.
Sādhu me, bhante, bhagavā tathā bhāsatu yathāhaṃ imassa bhagavatā saṅkhittena bhāsitassa vitthārena atthaṃ jāneyyan”ti.
Please teach me this matter so I can understand the detailed meaning.”
“Samo visesī uda vā nihīno,
“If you conceive that ‘I’m equal,
Yo maññatī so vivadetha tena;
special, or worse’, you’ll get into arguments.
Tīsu vidhāsu avikampamāno,
Unwavering in the face of the three discriminations,
Samo visesīti na tassa hoti;
you’ll have no thought ‘I’m equal or special’.
Sace vijānāsi vadehi yakkhā”ti.
Tell me if you understand, spirit.”
“Imassapi khvāhaṃ, bhante, bhagavatā saṅkhittena bhāsitassa na vitthārena atthaṃ ājānāmi.
“I don’t understand the detailed meaning of the Buddha’s brief statement.
Sādhu me, bhante, bhagavā tathā bhāsatu yathāhaṃ imassa bhagavatā saṅkhittena bhāsitassa vitthārena atthaṃ jāneyyan”ti.
Please teach me this matter so I can understand the detailed meaning.”
“Pahāsi saṅkhaṃ na vimānamajjhagā,
“Reckoning’s given up, conceit rejected;
Acchecchi taṇhaṃ idha nāmarūpe;
craving for name and form is cut off right here.
Taṃ chinnaganthaṃ anighaṃ nirāsaṃ,
They’ve cut the ties, untroubled and free of hope.
Pariyesamānā nājjhagamuṃ;
Though gods and humans search for them
Devā manussā idha vā huraṃ vā,
in this world and the world beyond, they never find them,
Saggesu vā sabbanivesanesu.
not in heaven nor in any abode.
Sace vijānāsi vadehi yakkhā”ti.
Tell me if you understand, spirit.”
“Imassa khvāhaṃ, bhante, bhagavatā saṅkhittena bhāsitassa evaṃ vitthārena atthaṃ ājānāmi—
“This is how I understand the detailed meaning of the Buddha’s brief statement:
Pāpaṃ na kayirā vacasā manasā,
“You should never do anything bad
Kāyena vā kiñcana sabbaloke;
by speech or mind or body in all the world.
Kāme pahāya satimā sampajāno,
Having given up sensual pleasures, rememberful and aware,
Dukkhaṃ na sevetha anatthasaṃhitan”ti.
you shouldn’t keep doing what’s painful and pointless.”
end of section [1..2.. - SN 1 vagga 2 Nandana: The Garden of Delight] ❧
+ § – SN 1 vagga 3 Satti: A Sword+ all - all
21. Sattisutta
21. A Sword
Sāvatthinidānaṃ.
At Sāvatthī.
Ekamantaṃ ṭhitā kho sā devatā bhagavato santike imaṃ gāthaṃ abhāsi:
Standing to one side, that deity recited this verse in the Buddha’s presence:
“Sattiyā viya omaṭṭho,
“Like they’re struck by a sword,
ḍayhamānova matthake;
like their head was on fire,
Kāmarāgappahānāya,
a monk should go forth rememberfully,
sato bhikkhu paribbaje”ti.
to give up sensual desire.”
“Sattiyā viya omaṭṭho,
“Like they’re struck by a sword,
ḍayhamānova matthake;
like their head was on fire,
Sakkāyadiṭṭhippahānāya,
a monk should go forth rememberfully,
sato bhikkhu paribbaje”ti.
to give up identity view.”
22. Phusatisutta
22. Impact
“Nāphusantaṃ phusati ca,
“It doesn’t impact a person who doesn’t impact others.
phusantañca tato phuse;
It impacts a person because they impact others.
Tasmā phusantaṃ phusati,
That’s why it impacts someone who impacts:
appaduṭṭhapadosinan”ti.
the one who wrongs one who’s done no wrong.”
“Yo appaduṭṭhassa narassa dussati,
“Whoever wrongs a man who’s done no wrong,
Suddhassa posassa anaṅgaṇassa;
a pure man with a spotless record,
Tameva bālaṃ pacceti pāpaṃ,
the evil backfires on the fool,
Sukhumo rajo paṭivātaṃva khitto”ti.
like fine dust thrown upwind.”
SN 1.23 Jaṭā: Matted Hair
23. Jaṭāsutta
23. Matted Hair
“Antojaṭā bahijaṭā,
“Matted hair within, matted hair without:
Jaṭāya jaṭitā pajā;
these people are tangled up in matted hair.
Taṃ taṃ gotama pucchāmi,
I ask you this, Gotama:
Ko imaṃ vijaṭaye jaṭan”ti.
Who can untangle this tangled mass?”
“Sīle patiṭṭhāya naro sapañño,
“A wise man grounded in ethics,
Cittaṃ paññañca bhāvayaṃ;
developing the mind and wisdom,
Ātāpī nipako bhikkhu,
a ardent and self-disciplined monk,
So imaṃ vijaṭaye jaṭaṃ.
can untangle this tangled mass.
Yesaṃ rāgo ca doso ca,
For those who have discarded
avijjā ca virājitā;
greed, hate, and ignorance—
Khīṇāsavā arahanto,
the perfected ones with defilements ended—
tesaṃ vijaṭitā jaṭā.
the tangle has been untangled.
Yattha nāmañca rūpañca,
Where name and form
asesaṃ uparujjhati;
cease with nothing left over;
Paṭighaṃ rūpasaññā ca,
and impingement and perception of form:
etthesā chijjate jaṭā”ti.
it’s there that the tangle is cut.”
SN 1.24 Manonivāraṇa: Shielding the Mind
24. Manonivāraṇasutta
24. Shielding the Mind
“Yato yato mano nivāraye,
“Whatever you’ve shielded the mind from
Na dukkhameti naṃ tato tato;
can’t cause you suffering.
Sa sabbato mano nivāraye,
So you should shield the mind from everything,
Sa sabbato dukkhā pamuccatī”ti.
then you’re freed from all suffering.”
“Na sabbato mano nivāraye,
“You needn’t shield the mind from everything.
Na mano saṃyatattamāgataṃ;
When the mind is under control,
Yato yato ca pāpakaṃ,
you need only shield the mind
Tato tato mano nivāraye”ti.
from the places where bad things come.”
SN 1.25 Arahanta: A Perfected One
25. Arahantasutta
25. A Perfected One
“Yo hoti bhikkhu arahaṃ katāvī,
“Regarding a monk who is perfected, proficient,
Khīṇāsavo antimadehadhārī;
with defilements ended, bearing the final body.
Ahaṃ vadāmītipi so vadeyya,
Would they say, ‘I speak’,
Mamaṃ vadantītipi so vadeyyā”ti.
or even ‘they speak to me’?”
“Yo hoti bhikkhu arahaṃ katāvī,
“Regarding a monk who is perfected, proficient,
Khīṇāsavo antimadehadhārī;
with defilements ended, bearing the final body.
Ahaṃ vadāmītipi so vadeyya,
They would say, ‘I speak’,
Mamaṃ vadantītipi so vadeyya;
and also ‘they speak to me’.
Loke samaññaṃ kusalo viditvā,
Skillful, understanding conventional usage,
Vohāramattena so vohareyyā”ti.
they use these terms as no more than expressions.”
“Yo hoti bhikkhu arahaṃ katāvī,
“Regarding a monk who is perfected, proficient,
Khīṇāsavo antimadehadhārī;
with defilements ended, bearing the final body.
Mānaṃ nu kho so upagamma bhikkhu,
Is such a monk coming close to conceit
Ahaṃ vadāmītipi so vadeyya;
if they’d say, ‘I speak’,
Mamaṃ vadantītipi so vadeyyā”ti.
or even ‘they speak to me’?”
“Pahīnamānassa na santi ganthā,
“Someone who has given up conceit has no ties,
Vidhūpitā mānaganthassa sabbe;
they’re cleared of all the ties of conceit.
Sa vītivatto maññataṃ sumedho,
Though that clever person has transcended conceiving,
Ahaṃ vadāmītipi so vadeyya.
they’d still say, ‘I speak’,
Mamaṃ vadantītipi so vadeyya,
and also ‘they speak to me’.
Loke samaññaṃ kusalo viditvā;
Skillful, understanding conventional usage,
Vohāramattena so vohareyyā”ti.
they use these terms as no more than expressions.”
26. Pajjotasutta
26. Lamps
“Kati lokasmiṃ pajjotā,
“How many lamps are there,
Tehi loko pakāsati;
to shine their light on the world?
Bhagavantaṃ puṭṭhumāgamma,
We’ve come to ask the Buddha;
Kathaṃ jānemu taṃ mayan”ti.
how are we to understand this?”
“Cattāro loke pajjotā,
“There are four lamps in the world,
pañcamettha na vijjati;
a fifth is not found.
Divā tapati ādicco,
The sun shines by day,
rattimābhāti candimā.
the moon glows at night,
Atha aggi divārattiṃ,
while a fire burns both
tattha tattha pakāsati;
by day and by night.
Sambuddho tapataṃ seṭṭho,
But a Buddha is the best of lights:
esā ābhā anuttarā”ti.
this is the supreme radiance.”
27. Sarasutta
27. Streams
“Kuto sarā nivattanti,
“From where do streams turn back?
kattha vaṭṭaṃ na vattati;
Where does the cycle no more revolve?
Kattha nāmañca rūpañca,
Where do name and form
asesaṃ uparujjhatī”ti.
cease with nothing left over?”
“Yattha āpo ca pathavī,
“Where water and earth,
tejo vāyo na gādhati;
fire and air find no footing.
Ato sarā nivattanti,
From here the streams turn back;
ettha vaṭṭaṃ na vattati;
here the cycle no more revolves;
Ettha nāmañca rūpañca,
and here it is that name and form
asesaṃ uparujjhatī”ti.
cease with nothing left over.”
SN 1.28 Mahaddhana: Affluent
28. Mahaddhanasutta
28. Affluent
“Mahaddhanā mahābhogā,
“The affluent and the wealthy,
raṭṭhavantopi khattiyā;
even the warrior-nobles who rule the land,
Aññamaññābhigijjhanti,
are greedy of each other,
kāmesu analaṅkatā.
insatiable in sensual pleasures.
Tesu ussukkajātesu,
Among those of such an avid nature,
bhavasotānusārisu;
flowing along the stream of lives,
Kedha taṇhaṃ pajahiṃsu,
who here has given up craving?
ke lokasmiṃ anussukā”ti.
Who in the world is not avid?”
“Hitvā agāraṃ pabbajitā,
“They gave up their house,
hitvā puttaṃ pasuṃ piyaṃ;
their beloved children and cattle, and went forth.
Hitvā rāgañca dosañca,
And they gave up desire and hate,
avijjañca virājiya;
and discarded ignorance.
Khīṇāsavā arahanto,
The perfected ones with defilements ended—
te lokasmiṃ anussukā”ti.
they in the world are not avid.”
SN 1.29 Catucakka: Four Wheels
29. Catucakkasutta
29. Four Wheels
“Catucakkaṃ navadvāraṃ,
“Four are its wheels, and nine its doors;
puṇṇaṃ lobhena saṃyutaṃ;
it’s filled with greed and tied up;
Paṅkajātaṃ mahāvīra,
and it’s born from a bog. Great hero,
kathaṃ yātrā bhavissatī”ti.
how am I supposed to live like this?”
“Chetvā naddhiṃ varattañca,
“Having cut the strap and harness—
icchā lobhañca pāpakaṃ;
wicked desire and greed—
Samūlaṃ taṇhamabbuyha,
and having plucked out craving, root and all:
evaṃ yātrā bhavissatī”ti.
that’s how you’re supposed to live like this.”
SN 1.30 Eṇijaṅgha: Antelope Calves
30. Eṇijaṅghasutta
30. Antelope Calves
“Eṇijaṅghaṃ kisaṃ vīraṃ,
“O hero so lean, with antelope calves,
appāhāraṃ alolupaṃ;
not greedy, eating little,
Sīhaṃvekacaraṃ nāgaṃ,
living alone like a lion or an elephant,
kāmesu anapekkhinaṃ;
you’re not concerned for sensual pleasures.
Upasaṅkamma pucchāma,
We’ve come to ask a question:
kathaṃ dukkhā pamuccatī”ti.
How is one released from all suffering?”
“Pañca kāmaguṇā loke,
“There are five kinds of sensual stimulation in the world,
manochaṭṭhā paveditā;
and the mind is said to be the sixth.
Ettha chandaṃ virājetvā,
When you’ve discarded desire for these,
evaṃ dukkhā pamuccatī”ti.
you’re released from all suffering.”
end of section [1..3.. - SN 1 vagga 3 Satti: A Sword] ❧
+ § – SN 1 vagga 4 Satullapakāyika: The Satullapa Group+ all - all
4. Satullapakāyikavagga
4. The Satullapa Group
31. Sabbhisutta
31. Virtuous
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 sambahulā satullapakāyikā devatāyo abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṃ jetavanaṃ obhāsetvā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhaṃsu.
Then, late at night, several glorious deities of the Satullapa Group, lighting up the entire Jeta’s Grove, went up to the Buddha, bowed, stood to one side,
Ekamantaṃ ṭhitā kho ekā devatā bhagavato santike imaṃ gāthaṃ abhāsi:
and recited this verse in the Buddha’s presence:
“Sabbhireva samāsetha,
“Associate only with the virtuous!
sabbhi kubbetha santhavaṃ;
Try to get close to the virtuous!
Sataṃ saddhammamaññāya,
Understanding the true Dharma of the good,
seyyo hoti na pāpiyo”ti.
things get better, not worse.”
Atha kho aparā devatā bhagavato santike imaṃ gāthaṃ abhāsi:
Then another deity recited this verse in the Buddha’s presence:
“Sabbhireva samāsetha,
“Associate only with the virtuous!
sabbhi kubbetha santhavaṃ;
Try to get close to the virtuous!
Sataṃ saddhammamaññāya,
Understanding the true Dharma of the good,
paññā labbhati nāññato”ti.
wisdom is gained—but not from anyone else.”
Atha kho aparā devatā bhagavato santike imaṃ gāthaṃ abhāsi:
Then another deity recited this verse in the Buddha’s presence:
“Sabbhireva samāsetha,
“Associate only with the virtuous!
sabbhi kubbetha santhavaṃ;
Try to get close to the virtuous!
Sataṃ saddhammamaññāya,
Understanding the true Dharma of the good,
sokamajjhe na socatī”ti.
you don’t sorrow even among those who sorrow.”
Atha kho aparā devatā bhagavato santike imaṃ gāthaṃ abhāsi:
Then another deity recited this verse in the Buddha’s presence:
“Sabbhireva samāsetha,
“Associate only with the virtuous!
sabbhi kubbetha santhavaṃ;
Try to get close to the virtuous!
Sataṃ saddhammamaññāya,
Understanding the true Dharma of the good,
ñātimajjhe virocatī”ti.
you shine among your relatives.”
Atha kho aparā devatā bhagavato santike imaṃ gāthaṃ abhāsi:
Then another deity recited this verse in the Buddha’s presence:
“Sabbhireva samāsetha,
“Associate only with the virtuous!
sabbhi kubbetha santhavaṃ;
Try to get close to the virtuous!
Sataṃ saddhammamaññāya,
Understanding the true Dharma of the good,
sattā gacchanti suggatin”ti.
sentient beings go to a good place.”
Atha kho aparā devatā bhagavato santike imaṃ gāthaṃ abhāsi:
Then another deity recited this verse in the Buddha’s presence:
“Sabbhireva samāsetha,
“Associate only with the virtuous!
sabbhi kubbetha santhavaṃ;
Try to get close to the virtuous!
Sataṃ saddhammamaññāya,
Understanding the true Dharma of the good,
sattā tiṭṭhanti sātatan”ti.
sentient beings live happily.”
Atha kho aparā devatā bhagavantaṃ etadavoca:
Then another deity said to the Buddha:
“kassa nu kho, bhagavā, subhāsitan”ti?
“Sir, who has spoken well?”
“Sabbāsaṃ vo subhāsitaṃ pariyāyena, api ca mamapi suṇātha—
“You’ve all spoken well in your own way. However, listen to me also:
Sabbhireva samāsetha,
Associate only with the virtuous!
sabbhi kubbetha santhavaṃ;
Try to get close to the virtuous!
Sataṃ saddhammamaññāya,
Understanding the true Dharma of the good,
sabbadukkhā pamuccatī”ti.
you’re released from all suffering.”
Idamavoca bhagavā.
That is what the Buddha said.
Attamanā tā devatāyo bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā tatthevantaradhāyiṃsūti.
Then those deities, knowing that the teacher approved, bowed and respectfully circled the Buddha, keeping him on their right, before vanishing right there.
❧
SN 1.32 Macchari: Stinginess
32. Maccharisutta
32. Stinginess
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 sambahulā satullapakāyikā devatāyo abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṃ jetavanaṃ obhāsetvā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhaṃsu.
Then, late at night, several glorious deities of the Satullapa Group, lighting up the entire Jeta’s Grove, went up to the Buddha, bowed, and stood to one side.
Ekamantaṃ ṭhitā kho ekā devatā bhagavato santike imaṃ gāthaṃ abhāsi:
Standing to one side, one deity recited this verse in the Buddha’s presence:
“Maccherā ca pamādā ca,
“Because of stinginess and negligence
evaṃ dānaṃ na dīyati;
a gift is not given.
Puññaṃ ākaṅkhamānena,
Wanting merit,
deyyaṃ hoti vijānatā”ti.
a smart person would give.”
Atha kho aparā devatā bhagavato santike imā gāthāyo abhāsi:
Then another deity recited these verses in the Buddha’s presence:
“Yasseva bhīto na dadāti maccharī,
“When a miser fails to give because of fear,
Tadevādadato bhayaṃ;
the very thing they’re afraid of comes to pass.
Jighacchā ca pipāsā ca,
The hunger and thirst
Yassa bhāyati maccharī;
that a miser fears
Tameva bālaṃ phusati,
hurt the fool
Asmiṃ loke paramhi ca.
in this world and the next.
Tasmā vineyya maccheraṃ,
So you should dispel stinginess,
dajjā dānaṃ malābhibhū;
overcoming that stain, and give a gift.
Puññāni paralokasmiṃ,
The good deeds of sentient beings
patiṭṭhā honti pāṇinan”ti.
support them in the next world.”
Atha kho aparā devatā bhagavato santike imā gāthāyo abhāsi:
Then another deity recited these verses in the Buddha’s presence:
“Te matesu na mīyanti,
“Among the dead they do not die,
panthānaṃva sahabbajaṃ;
those who, like fellow travelers on the road,
Appasmiṃ ye pavecchanti,
are happy to provide, though they have but little.
esa dhammo sanantano.
This is an ancient dharma.
Appasmeke pavecchanti,
Some who have little are happy to provide,
bahuneke na dicchare;
while some who have much don’t wish to give.
Appasmā dakkhiṇā dinnā,
An offering given from little
sahassena samaṃ mitā”ti.
is multiplied a thousand times.”
Atha kho aparā devatā bhagavato santike imā gāthāyo abhāsi:
Then another deity recited these verses in the Buddha’s presence:
“Duddadaṃ dadamānānaṃ,
“Giving what’s hard to give,
dukkaraṃ kamma kubbataṃ;
doing what’s hard to do;
Asanto nānukubbanti,
the wicked don’t act like this,
sataṃ dhammo duranvayo.
for The Dharma of the good is hard to follow.
Tasmā satañca asataṃ,
That’s why the virtuous and the wicked
nānā hoti ito gati;
have different destinations after leaving this place.
Asanto nirayaṃ yanti,
The wicked go to hell,
santo saggaparāyanā”ti.
while the virtuous are bound for heaven.”
Atha kho aparā devatā bhagavato santike etadavoca:
Then another deity said to the Buddha:
“kassa nu kho, bhagavā, subhāsitan”ti?
“Sir, who has spoken well?”
“Sabbāsaṃ vo subhāsitaṃ pariyāyena; api ca mamapi suṇātha—
“You’ve all spoken well in your own way. However, listen to me also:
Dhammaṃ care yopi samuñjakaṃ care,
A hundred thousand people making a thousand sacrifices
Dārañca posaṃ dadamappakasmiṃ;
isn’t worth a fraction
Sataṃ sahassānaṃ sahassayāginaṃ,
of one who lives rightly, wandering for gleanings,
Kalampi nāgghanti tathāvidhassa te”ti.
or one who supports their partner from what little they have.”
Atha kho aparā devatā bhagavantaṃ gāthāya ajjhabhāsi:
Then another deity addressed the Buddha in verse:
“Kenesa yañño vipulo mahaggato,
“Why doesn’t that sacrifice of theirs, so abundant and magnificent,
Samena dinnassa na agghameti;
equal the value of a moral person’s gift?
Kathaṃ sataṃ sahassānaṃ sahassayāginaṃ,
How is it that a hundred thousand people making a thousand sacrifices
Kalampi nāgghanti tathāvidhassa te”ti.
isn’t worth a fraction of what’s offered by such a person?”
“Dadanti heke visame niviṭṭhā,
“Some give based on immorality—
Chetvā vadhitvā atha socayitvā;
after injuring, killing, and tormenting.
Sā dakkhiṇā assumukhā sadaṇḍā,
Such an offering—tearful, violent—
Samena dinnassa na agghameti.
in no way equals the value of a moral person’s gift.
Evaṃ sataṃ sahassānaṃ sahassayāginaṃ,
That’s how it is that a hundred thousand people making a thousand sacrifices
Kalampi nāgghanti tathāvidhassa te”ti.
isn’t worth a fraction of what’s offered by such a person.”
end of section [1.32 - SN 1.32 Macchari: Stinginess] ❧
33. Sādhusutta
33. Good
Sāvatthinidānaṃ.
At Sāvatthī.
Atha kho sambahulā satullapakāyikā devatāyo abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṃ jetavanaṃ obhāsetvā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhaṃsu.
Then, late at night, several glorious deities of the Satullapa Group, lighting up the entire Jeta’s Grove, went up to the Buddha, bowed, and stood to one side.
Ekamantaṃ ṭhitā kho ekā devatā bhagavato santike imaṃ udānaṃ udānesi:
Standing to one side, one deity spoke these words of inspiration in the Buddha’s presence:
“Sādhu kho mārisa dānaṃ,
“Good, sir, is giving!
maccherā ca pamādā ca;
Because of stinginess and negligence
Evaṃ dānaṃ na dīyati,
a gift is not given.
puññaṃ ākaṅkhamānena;
Wanting merit,
Deyyaṃ hoti vijānatā”ti.
a smart person would give.”
Atha kho aparā devatā bhagavato santike imaṃ udānaṃ udānesi:
Then another deity spoke these words of inspiration in the Buddha’s presence:
“Sādhu kho mārisa dānaṃ,
“Good, sir, is giving!
Api ca appakasmimpi sāhu dānaṃ.
Even when one has little, giving is good.
Appasmeke pavecchanti,
Some who have little are happy to provide,
bahuneke na dicchare;
while some who have much don’t wish to give.
Appasmā dakkhiṇā dinnā,
An offering given from little
sahassena samaṃ mitā”ti.
is multiplied a thousand times.”
Atha kho aparā devatā bhagavato santike imaṃ udānaṃ udānesi:
Then another deity spoke these words of inspiration in the Buddha’s presence:
“Sādhu kho mārisa dānaṃ,
“Good, sir, is giving!
Appakasmimpi sāhu dānaṃ;
Even when one has little, giving is good.
Api ca saddhāyapi sāhu dānaṃ,
And it’s also good to give out of faith.
Dānañca yuddhañca samānamāhu;
Giving and warfare are similar, they say,
Appāpi santā bahuke jinanti,
for even a few of the good may conquer the many.
Appampi ce saddahāno dadāti;
If a faithful person gives even a little,
Teneva so hoti sukhī paratthā”ti.
it still brings them happiness in the hereafter.”
Atha kho aparā devatā bhagavato santike imaṃ udānaṃ udānesi:
Then another deity spoke these words of inspiration in the Buddha’s presence:
“Sādhu kho mārisa dānaṃ,
“Good, sir, is giving!
Appakasmimpi sāhu dānaṃ;
Even when one has little, giving is good.
Saddhāyapi sāhu dānaṃ,
And it’s also good to give out of faith.
Api ca dhammaladdhassāpi sāhu dānaṃ.
And it’s also good to give legitimate wealth.
Yo dhammaladdhassa dadāti dānaṃ,
A man who gives legitimate wealth,
Uṭṭhānavīriyādhigatassa jantu;
earned by his efforts and initiative,
Atikkamma so vetaraṇiṃ yamassa,
has passed over Yama’s Vetaraṇi River;
Dibbāni ṭhānāni upeti macco”ti.
that mortal arrives at celestial fields.”
Atha kho aparā devatā bhagavato santike imaṃ udānaṃ udānesi:
Then another deity spoke these words of inspiration in the Buddha’s presence:
“Sādhu kho mārisa dānaṃ,
“Good, sir, is giving!
Appakasmimpi sāhu dānaṃ;
Even when one has little, giving is good.
Saddhāyapi sāhu dānaṃ,
And it’s also good to give out of faith.
Dhammaladdhassāpi sāhu dānaṃ;
And it’s also good to give legitimate wealth.
Api ca viceyya dānampi sāhu dānaṃ.
And it’s also good to give intelligently.
Viceyya dānaṃ sugatappasatthaṃ,
The Holy One praises giving intelligently
Ye dakkhiṇeyyā idha jīvaloke;
to those worthy of offerings here in the world of the living.
Etesu dinnāni mahapphalāni,
What’s given to these is very fruitful,
Bījāni vuttāni yathā sukhette”ti.
like seeds sown in a fertile field.”
Atha kho aparā devatā bhagavato santike imaṃ udānaṃ udānesi:
Then another deity spoke these words of inspiration in the Buddha’s presence:
“Sādhu kho mārisa dānaṃ,
“Good, sir, is giving!
Appakasmimpi sāhu dānaṃ;
Even when one has little, giving is good.
Saddhāyapi sāhu dānaṃ,
And it’s also good to give out of faith.
Dhammaladdhassāpi sāhu dānaṃ;
And it’s also good to give legitimate wealth.
Viceyya dānampi sāhu dānaṃ,
And it’s also good to give intelligently.
Api ca pāṇesupi sādhu saṃyamo.
And it’s also good to be restrained when it comes to living creatures.
Yo pāṇabhūtāni aheṭhayaṃ caraṃ,
One who lives without harming any living being
Parūpavādā na karonti pāpaṃ;
never does bad because of others’ blame;
Bhīruṃ pasaṃsanti na hi tattha sūraṃ,
for in that case they praise the coward, not the brave;
Bhayā hi santo na karonti pāpan”ti.
and the virtuous never do bad out of fear.”
Atha kho aparā devatā bhagavantaṃ etadavoca:
Then another deity said to the Buddha:
“kassa nu kho, bhagavā, subhāsitan”ti?
“Sir, who has spoken well?”
“Sabbāsaṃ vo subhāsitaṃ pariyāyena, api ca mamapi suṇātha—
“You’ve all spoken well in your own way. However, listen to me also:
Saddhā hi dānaṃ bahudhā pasatthaṃ,
It’s true that giving is praised in many ways
Dānā ca kho dhammapadaṃva seyyo;
but the path of The Dharma is better than giving,
Pubbe ca hi pubbatare ca santo,
for in days old and older still,
Nibbānamevajjhagamuṃ sapaññā”ti.
the wise and virtuous even attained extinction.”
end of section [1.33 - SN 1.33 Sādhu: Good] ❧
SN 1.34 Nasanti: There’s None
34. Nasantisutta
34. There’s None
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 sambahulā satullapakāyikā devatāyo abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṃ jetavanaṃ obhāsetvā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhaṃsu.
Then, late at night, several glorious deities of the Satullapa Group, lighting up the entire Jeta’s Grove, went up to the Buddha, bowed, and stood to one side.
Ekamantaṃ ṭhitā kho ekā devatā bhagavato santike imaṃ gāthaṃ abhāsi:
Standing to one side, one deity recited this verse in the Buddha’s presence:
“Na santi kāmā manujesu niccā,
“Among humans there are no sensual pleasures that are permanent.
Santīdha kamanīyāni yesu baddho;
Here there are desirable things, bound to which,
Yesu pamatto apunāgamanaṃ,
drunk on which, there’s no coming back.
Anāgantā puriso maccudheyyā”ti.
That person doesn’t return here from Death’s domain.”
“Chandajaṃ aghaṃ chandajaṃ dukkhaṃ,
“Misery is born of desire; suffering is born of desire;
Chandavinayā aghavinayo;
when desire is removed, misery is removed;
Aghavinayā dukkhavinayo”ti.
when misery is removed, suffering is removed.”
“Na te kāmā yāni citrāni loke,
“The world’s pretty things aren’t sensual pleasures.
Saṅkapparāgo purisassa kāmo;
Greedy intention is a person’s sensual pleasure.
Tiṭṭhanti citrāni tatheva loke,
The world’s pretty things stay just as they are,
Athettha dhīrā vinayanti chandaṃ.
but a wise one removes desire for them.
Kodhaṃ jahe vippajaheyya mānaṃ,
You should give up anger and get rid of conceit,
Saṃyojanaṃ sabbamatikkameyya;
and get past all the fetters.
Taṃ nāmarūpasmimasajjamānaṃ,
Sufferings don’t torment the one who has nothing,
Akiñcanaṃ nānupatanti dukkhā.
not clinging to name and form.
Pahāsi saṅkhaṃ na vimānamajjhagā,
Reckoning’s given up, conceit rejected;
Acchecchi taṇhaṃ idha nāmarūpe;
craving for name and form is cut off right here.
Taṃ chinnaganthaṃ anighaṃ nirāsaṃ,
They’ve cut the ties, untroubled and free of hope.
Pariyesamānā nājjhagamuṃ;
Though gods and humans search for them
Devā manussā idha vā huraṃ vā,
in this world and the world beyond, they never find them,
Saggesu vā sabbanivesanesū”ti.
not in heaven nor in any abode.”
“Tañce hi nāddakkhuṃ tathāvimuttaṃ, (iccāyasmā mogharājā)
“If neither gods nor humans see one freed in this way
Devā manussā idha vā huraṃ vā;
in this world or the world beyond,” said Venerable Mogharāja,
Naruttamaṃ atthacaraṃ narānaṃ,
“are those who revere that supreme person,
Ye taṃ namassanti pasaṃsiyā te”ti.
who lives for the good of mankind, also worthy of praise?”
“Pasaṃsiyā tepi bhavanti bhikkhū, (mogharājāti bhagavā)
“The monks who revere one freed in this way
Ye taṃ namassanti tathāvimuttaṃ;
are also worthy of praise, Mogharāja,” said the Buddha.
Aññāya dhammaṃ vicikicchaṃ pahāya,
“But having understood The Dharma and given up doubt,
Saṅgātigā tepi bhavanti bhikkhū”ti.
those monks can get over clinging.”
❧
SN 1.35 Ujjhānasaññi: Disdain
35. Ujjhānasaññisutta
35. Disdain
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 sambahulā ujjhānasaññikā devatāyo abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṃ jetavanaṃ obhāsetvā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā vehāsaṃ aṭṭhaṃsu.
Then, late at night, several glorious deities of the Disdainful Group, lighting up the entire Jeta’s Grove, went up to the Buddha, and stood in the air.
Vehāsaṃ ṭhitā kho ekā devatā bhagavato santike imaṃ gāthaṃ abhāsi:
Standing in the air, one deity recited this verse in the Buddha’s presence:
“Aññathā santamattānaṃ,
“Someone who really is one way,
aññathā yo pavedaye;
but shows themselves another way,
Nikacca kitavasseva,
is like a cheating gambler
bhuttaṃ theyyena tassa taṃ.
who enjoys what was gained by theft.
Yañhi kayirā tañhi vade,
You should only say what you would do;
yaṃ na kayirā na taṃ vade;
you shouldn’t say what you wouldn’t do.
Akarontaṃ bhāsamānaṃ,
The wise will recognize
parijānanti paṇḍitā”ti.
one who talks without doing.”
“Na yidaṃ bhāsitamattena,
“Not just by speaking,
ekantasavanena vā;
nor solely by listening,
Anukkamitave sakkā,
are you able to progress
yāyaṃ paṭipadā daḷhā;
on this hard path,
Yāya dhīrā pamuccanti,
by which wise ones practicing jhāna
jhāyino mārabandhanā.
are released from Māra’s bonds.
Na ve dhīrā pakubbanti,
The wise certainly don’t act like that,
viditvā lokapariyāyaṃ;
for they understand the ways of the world.
Aññāya nibbutā dhīrā,
The wise are nirvana'd by understanding,
tiṇṇā loke visattikan”ti.
they’ve crossed over clinging to the world.”
Atha kho tā devatāyo pathaviyaṃ patiṭṭhahitvā bhagavato pādesu sirasā nipatitvā bhagavantaṃ etadavocuṃ:
Then those deities landed on the ground, bowed with their heads at the Buddha’s feet and said:
“accayo no, bhante, accagamā yathābālaṃ yathāmūḷhaṃ yathāakusalaṃ, yā mayaṃ bhagavantaṃ āsādetabbaṃ amaññimhā.
“We have made a mistake, sir. It was foolish, stupid, and unskillful of us to imagine we could attack the Buddha!
Tāsaṃ no, bhante, bhagavā accayaṃ accayato paṭiggaṇhātu āyatiṃ saṃvarāyā”ti.
Please, sir, accept our mistake for what it is, so we will restrain ourselves in future.”
Atha kho bhagavā sitaṃ pātvākāsi.
At that, the Buddha smiled.
Atha kho tā devatāyo bhiyyoso mattāya ujjhāyantiyo vehāsaṃ abbhuggañchuṃ.
Then those deities, becoming even more disdainful, flew up in the air.
Ekā devatā bhagavato santike imaṃ gāthaṃ abhāsi:
One deity recited this verse in the Buddha’s presence:
“Accayaṃ desayantīnaṃ,
“If you don’t give your pardon
yo ce na paṭigaṇhati;
when a mistake is confessed,
Kopantaro dosagaru,
with hidden anger and heavy hate,
sa veraṃ paṭimuñcatī”ti.
you’re fastened tight to enmity.”
“Accayo ce na vijjetha,
“If no mistake is found,
nocidhāpagataṃ siyā;
if no-one’s gone astray,
Verāni na ca sammeyyuṃ,
and enmities are settled,
kenīdha kusalo siyā”ti.
then who could have been unskillful?”
“Kassaccayā na vijjanti,
“Who makes no mistakes?
kassa natthi apāgataṃ;
Who doesn’t go astray?
Ko na sammohamāpādi,
Who doesn’t fall into confusion?
ko ca dhīro sadā sato”ti.
Who is the wise one that’s ever rememberful?”
“Tathāgatassa buddhassa,
“The Realized One, the Buddha,
sabbabhūtānukampino;
compassionate for all beings:
Tassaccayā na vijjanti,
that’s who makes no mistakes,
tassa natthi apāgataṃ;
and that’s who doesn’t go astray.
So na sammohamāpādi,
He doesn’t fall into confusion,
sova dhīro sadā satoti.
for he’s the wise one, ever rememberful.
Accayaṃ desayantīnaṃ,
If you don’t give your pardon
yo ce na paṭigaṇhati;
when a mistake is confessed,
Kopantaro dosagaru,
with hidden anger and heavy hate,
sa veraṃ paṭimuñcati;
you’re fastened tight to enmity.
Taṃ veraṃ nābhinandāmi,
I don’t approve of such enmity,
paṭiggaṇhāmi voccayan”ti.
and so I pardon your mistake.”
end of section [1.35 - SN 1.35 Ujjhānasaññi: Disdain] ❧
36. Saddhāsutta
36. Faith
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 sambahulā satullapakāyikā devatāyo abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṃ jetavanaṃ obhāsetvā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhaṃsu.
Then, late at night, several glorious deities of the Satullapa Group, lighting up the entire Jeta’s Grove, went up to the Buddha, bowed, and stood to one side.
Ekamantaṃ ṭhitā kho ekā devatā bhagavato santike imaṃ gāthaṃ abhāsi:
Standing to one side, one deity recited this verse in the Buddha’s presence:
“Saddhā dutiyā purisassa hoti,
“Faith is a person’s partner.
No ce assaddhiyaṃ avatiṭṭhati;
If faithlessness doesn’t linger,
Yaso ca kittī ca tatvassa hoti,
fame and renown are theirs,
Saggañca so gacchati sarīraṃ vihāyā”ti.
and when they discard this corpse they go to heaven.”
Atha kho aparā devatā bhagavato santike imā gāthāyo abhāsi:
Then another deity recited these verses in the Buddha’s presence:
“Kodhaṃ jahe vippajaheyya mānaṃ,
“You should give up anger and get rid of conceit,
Saṃyojanaṃ sabbamatikkameyya;
and get past all the fetters.
Taṃ nāmarūpasmimasajjamānaṃ,
Clingings don’t torment the one who has nothing,
Akiñcanaṃ nānupatanti saṅgā”ti.
not clinging to name and form.”
“Pamādamanuyuñjanti,
“Fools and unintelligent people
bālā dummedhino janā;
devote themselves to negligence.
Appamādañca medhāvī,
But the intelligent protect diligence
dhanaṃ seṭṭhaṃva rakkhati.
as their best treasure.
Mā pamādamanuyuñjetha,
Don’t devote yourself to negligence,
mā kāmarati santhavaṃ;
or delight in sexual intimacy.
Appamatto hi jhāyanto,
For if you’re diligent and practice jhāna,
pappoti paramaṃ sukhan”ti.
you’ll attain the highest happiness.”
SN 1.37 Samaya: The Congregation
37. Samayasutta
37. The Congregation
Evaṃ me sutaṃ—
So I have heard.
ekaṃ samayaṃ bhagavā sakkesu viharati kapilavatthusmiṃ mahāvane mahatā bhikkhusaṃghena saddhiṃ pañcamattehi bhikkhusatehi sabbeheva arahantehi;
At one time the Buddha was staying in the land of the Sakyans, near Kapilavatthu in the Great Wood, together with a large Saṅgha of around five hundred monks, all of whom were perfected ones.
dasahi ca lokadhātūhi devatā yebhuyyena sannipatitā honti bhagavantaṃ dassanāya bhikkhusaṃghañca.
And most of the deities from ten solar systems had gathered to see the Buddha and the Saṅgha of monks.
Atha kho catunnaṃ suddhāvāsakāyikānaṃ devatānaṃ etadahosi:
Then four deities of the Pure Abodes, aware of what was happening, thought:
“ayaṃ kho bhagavā sakkesu viharati kapilavatthusmiṃ mahāvane mahatā bhikkhusaṃghena saddhiṃ pañcamattehi bhikkhusatehi sabbeheva arahantehi;
dasahi ca lokadhātūhi devatā yebhuyyena sannipatitā honti bhagavantaṃ dassanāya bhikkhusaṃghañca.
Yannūna mayampi yena bhagavā tenupasaṅkameyyāma; upasaṅkamitvā bhagavato santike paccekaṃ gāthaṃ bhāseyyāmā”ti.
“Why don’t we go to the Buddha and each recite a verse in his presence?”
Atha kho tā devatā—seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya pasāritaṃ vā bāhaṃ samiñjeyya; evameva—suddhāvāsesu devesu antarahitā bhagavato purato pāturahesuṃ.
Then, as easily as a strong person would extend or contract their arm, they vanished from the Pure Abodes and reappeared in front of the Buddha.
Atha kho tā devatā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhaṃsu.
They bowed to the Buddha and stood to one side.
Ekamantaṃ ṭhitā kho ekā devatā bhagavato santike imaṃ gāthaṃ abhāsi:
Standing to one side, one deity recited this verse in the Buddha’s presence:
“Mahāsamayo pavanasmiṃ,
“There’s a great congregation in the woods,
Devakāyā samāgatā;
a host of gods have assembled.
Āgatamha imaṃ dhammasamayaṃ,
We’ve come to this righteous congregation
Dakkhitāye aparājitasaṅghan”ti.
to see the invincible Saṅgha!”
Atha kho aparā devatā bhagavato santike imaṃ gāthaṃ abhāsi:
Then another deity recited this verse in the Buddha’s presence:
“Tatra bhikkhavo samādahaṃsu,
“The monks there have undistractible-lucidity,
Cittamattano ujukaṃ akaṃsu;
they’ve straightened out their own minds.
Sārathīva nettāni gahetvā,
Like a charioteer who has taken the reins,
Indriyāni rakkhanti paṇḍitā”ti.
the astute ones protect their senses.”
Atha kho aparā devatā bhagavato santike imaṃ gāthaṃ abhāsi:
Then another deity recited this verse in the Buddha’s presence:
“Chetvā khīlaṃ chetvā palighaṃ,
“Having cut the stake and cut the bar,
Indakhīlaṃ ūhacca manejā;
they’re unmoved, with boundary post uprooted.
Te caranti suddhā vimalā,
They live pure and stainless,
Cakkhumatā sudantā susunāgā”ti.
the young dragons tamed by the seer.”
Atha kho aparā devatā bhagavato santike imaṃ gāthaṃ abhāsi:
Then another deity recited this verse in the Buddha’s presence:
“Ye keci buddhaṃ saraṇaṃ gatāse,
“Anyone who has gone to the Buddha for refuge
Na te gamissanti apāyabhūmiṃ;
won’t go to a plane of loss.
Pahāya mānusaṃ dehaṃ,
After giving up this human body,
Devakāyaṃ paripūressantī”ti.
they swell the hosts of gods.”
❧
SN 1.38 Sakalika: A Splinter
38. Sakalikasutta
38. A Splinter
Evaṃ me sutaṃ—
So I have heard.
ekaṃ samayaṃ bhagavā rājagahe viharati maddakucchismiṃ migadāye.
At one time the Buddha was staying near Rājagaha in the Maddakucchi deer park.
Tena kho pana samayena bhagavato pādo sakalikāya khato hoti.
Now at that time the Buddha’s foot had been cut by a splinter.
Bhusā sudaṃ bhagavato vedanā vattanti sārīrikā vedanā dukkhā tibbā kharā kaṭukā asātā amanāpā;
The Buddha was stricken by harrowing pains; physical feelings that were painful, sharp, severe, acute, unpleasant, and disagreeable.
tā sudaṃ bhagavā sato sampajāno adhivāseti avihaññamāno.
But he endured with rememberfulness and lucid-discerning, without worrying.
Atha kho bhagavā catugguṇaṃ saṅghāṭiṃ paññāpetvā dakkhiṇena passena sīhaseyyaṃ kappeti pāde pādaṃ accādhāya sato sampajāno.
And then he spread out his outer robe folded in four and laid down in the lion’s posture—on the right side, placing one foot on top of the other—rememberful and aware.
Atha kho sattasatā satullapakāyikā devatāyo abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṃ maddakucchiṃ obhāsetvā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhaṃsu.
Then, late at night, several glorious deities of the Satullapa Group, lighting up the entire Maddukucchi, went up to the Buddha, bowed, and stood to one side.
Ekamantaṃ ṭhitā kho ekā devatā bhagavato santike imaṃ udānaṃ udānesi:
Standing to one side, one deity spoke these words of inspiration in the Buddha’s presence:
“nāgo vata, bho, samaṇo gotamo;
“The ascetic Gotama is such an elephant, sir!
nāgavatā ca samuppannā sārīrikā vedanā dukkhā tibbā kharā kaṭukā asātā amanāpā sato sampajāno adhivāseti avihaññamāno”ti.
And as an elephant, he endures painful physical feelings that have come up—sharp, severe, acute, unpleasant, and disagreeable—with rememberfulness and lucid-discerning, without worrying.”
Atha kho aparā devatā bhagavato santike imaṃ udānaṃ udānesi:
Then another deity spoke these words of inspiration in the Buddha’s presence:
“sīho vata, bho, samaṇo gotamo;
“The ascetic Gotama is such a lion, sir!
sīhavatā ca samuppannā sārīrikā vedanā dukkhā tibbā kharā kaṭukā asātā amanāpā sato sampajāno adhivāseti avihaññamāno”ti.
And as a lion, he endures painful physical feelings … without worrying.”
Atha kho aparā devatā bhagavato santike imaṃ udānaṃ udānesi:
Then another deity spoke these words of inspiration in the Buddha’s presence:
“ājānīyo vata, bho, samaṇo gotamo;
“The ascetic Gotama is such a thoroughbred, sir!
ājānīyavatā ca samuppannā sārīrikā vedanā dukkhā tibbā kharā kaṭukā asātā amanāpā sato sampajāno adhivāseti avihaññamāno”ti.
And as a thoroughbred, he endures painful physical feelings … without worrying.”
Atha kho aparā devatā bhagavato santike imaṃ udānaṃ udānesi:
Then another deity spoke these words of inspiration in the Buddha’s presence:
“nisabho vata, bho, samaṇo gotamo;
“The ascetic Gotama is such a chief bull, sir!
nisabhavatā ca samuppannā sārīrikā vedanā dukkhā tibbā kharā kaṭukā asātā amanāpā sato sampajāno adhivāseti avihaññamāno”ti.
And as a chief bull, he endures painful physical feelings … without worrying.”
Atha kho aparā devatā bhagavato santike imaṃ udānaṃ udānesi:
Then another deity spoke these words of inspiration in the Buddha’s presence:
“dhorayho vata, bho, samaṇo gotamo;
“The ascetic Gotama is such a behemoth, sir!
dhorayhavatā ca samuppannā sārīrikā vedanā dukkhā tibbā kharā kaṭukā asātā amanāpā sato sampajāno adhivāseti avihaññamāno”ti.
And as a behemoth, he endures painful physical feelings … without worrying.”
Atha kho aparā devatā bhagavato santike imaṃ udānaṃ udānesi:
Then another deity spoke these words of inspiration in the Buddha’s presence:
“danto vata, bho, samaṇo gotamo;
“The ascetic Gotama is truly tamed, sir!
dantavatā ca samuppannā sārīrikā vedanā dukkhā tibbā kharā kaṭukā asātā amanāpā sato sampajāno adhivāseti avihaññamāno”ti.
And as someone tamed, he endures painful physical feelings … without worrying.”
Atha kho aparā devatā bhagavato santike imaṃ udānaṃ udānesi:
Then another deity spoke these words of inspiration in the Buddha’s presence:
“passa samādhiṃ subhāvitaṃ cittañca suvimuttaṃ, na cābhinataṃ na cāpanataṃ na ca sasaṅkhāraniggayhavāritagataṃ.
“See, his undistractible-lucidity is so well developed, and his mind is so well freed—not leaning forward or pulling back, and not held in place by forceful suppression.
Yo evarūpaṃ purisanāgaṃ purisasīhaṃ purisaājānīyaṃ purisanisabhaṃ purisadhorayhaṃ purisadantaṃ atikkamitabbaṃ maññeyya kimaññatra adassanā”ti.
If anyone imagines that they can overcome such an elephant of a man, a lion of a man, a thoroughbred of a man, a chief bull of a man, a behemoth of a man, a tamed man—what is that but a failure to see?”
“Pañcavedā sataṃ samaṃ,
“Learned in the five Vedas, brahmins practice
Tapassī brāhmaṇā caraṃ;
mortification for a full century.
Cittañca nesaṃ na sammā vimuttaṃ,
But their minds are not properly freed,
Hīnattharūpā na pāraṅgamā te.
for those of base character don’t cross to the far shore.
Taṇhādhipannā vatasīlabaddhā,
Seized by craving, attached to precepts and observances,
Lūkhaṃ tapaṃ vassasataṃ carantā;
they practice rough mortification for a hundred years.
Cittañca nesaṃ na sammā vimuttaṃ,
But their minds are not properly freed,
Hīnattharūpā na pāraṅgamā te.
for those of base character don’t cross to the far shore.
Na mānakāmassa damo idhatthi,
Someone who’s fond of conceit can’t be tamed,
Na monamatthi asamāhitassa;
and someone without undistractible-lucidity can’t be a sage.
Eko araññe viharaṃ pamatto,
Living negligent alone in the wilderness,
Na maccudheyyassa tareyya pāran”ti.
they can’t pass beyond Death’s domain.”
“Mānaṃ pahāya susamāhitatto,
“Having given up conceit, serene within oneself,
Sucetaso sabbadhi vippamutto;
with a healthy heart, everywhere released;
Eko araññe viharamappamatto,
living diligent alone in the wilderness,
Sa maccudheyyassa tareyya pāran”ti.
they pass beyond Death’s domain.”
❧
SN 1.39 Paṭhamapajjunnadhītu: With Pajjunna’s Daughter (1st)
39. Paṭhamapajjunnadhītusutta
39. With Pajjunna’s Daughter (1st)
Evaṃ me sutaṃ—
So I have heard.
ekaṃ samayaṃ bhagavā vesāliyaṃ viharati mahāvane kūṭāgārasālāyaṃ.
At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof.
Atha kho kokanadā pajjunnassa dhītā abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṃ mahāvanaṃ obhāsetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi.
Then, late at night, the beautiful Kokanadā, Pajjunna’s daughter, lighting up the entire Great Wood, went up to the Buddha, bowed, stood to one side,
Ekamantaṃ ṭhitā kho sā devatā kokanadā pajjunnassa dhītā bhagavato santike imā gāthāyo abhāsi:
and recited these verses in the Buddha’s presence:
“Vesāliyaṃ vane viharantaṃ,
“Staying in the woods of Vesālī
Aggaṃ sattassa sambuddhaṃ;
is the Buddha, best of beings.
Kokanadāhamasmi abhivande,
Kokanadā am I who worships him,
Kokanadā pajjunnassa dhītā.
Kokanadā, Pajjuna’s daughter.
Sutameva pure āsi,
ly I had only heard
Dhammo cakkhumatānubuddho;
The Dharma realized by the seer.
Sāhaṃ dāni sakkhi jānāmi,
But now I know it as a witness
Munino desayato sugatassa.
while the sage, the Holy One teaches.
Ye keci ariyaṃ dhammaṃ,
There are unintelligent people who go about
Vigarahantā caranti dummedhā;
denouncing the noble teaching.
Upenti roruvaṃ ghoraṃ,
They fall into the terrible Hell of Screams
Cirarattaṃ dukkhaṃ anubhavanti.
where they suffer long.
Ye ca kho ariye dhamme,
There are those who have found acceptance and peace
Khantiyā upasamena upetā;
in the noble teaching.
Pahāya mānusaṃ dehaṃ,
After giving up this human body,
Devakāyaṃ paripūressantī”ti.
they swell the hosts of gods.”
SN 1.40 Dutiyapajjunnadhītu: With Pajjunna’s Daughter (2nd)
40. Dutiyapajjunnadhītusutta
40. With Pajjunna’s Daughter (2nd)
Evaṃ me sutaṃ—
So I have heard.
ekaṃ samayaṃ bhagavā vesāliyaṃ viharati mahāvane kūṭāgārasālāyaṃ.
At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof.
Atha kho cūḷakokanadā pajjunnassa dhītā abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṃ mahāvanaṃ obhāsetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi.
Then, late at night, the beautiful Kokanadā the Younger, Pajjunna’s daughter, lighting up the entire Great Wood, went up to the Buddha, bowed, stood to one side,
Ekamantaṃ ṭhitā kho sā devatā cūḷakokanadā pajjunnassa dhītā bhagavato santike imā gāthāyo abhāsi:
and recited these verses in the Buddha’s presence:
“Idhāgamā vijjupabhāsavaṇṇā,
“Kokanadā, Pajjunna’s daughter, came here,
Kokanadā pajjunnassa dhītā;
beautiful as a flash of lightning.
Buddhañca dhammañca namassamānā,
Revering the Buddha and The Dharma,
Gāthācimā atthavatī abhāsi.
she spoke these verses full of meaning.
Bahunāpi kho taṃ vibhajeyyaṃ,
The Dharma is such that
Pariyāyena tādiso dhammo;
I could analyze it in many different ways.
Saṃkhittamatthaṃ lapayissāmi,
However, I will state the meaning in brief
Yāvatā me manasā pariyattaṃ.
as far as I have learned it by heart.
Pāpaṃ na kayirā vacasā manasā,
You should never do anything bad
Kāyena vā kiñcana sabbaloke;
by speech or mind or body in all the world.
Kāme pahāya satimā sampajāno,
Having given up sensual pleasures, rememberful and aware,
Dukkhaṃ na sevetha anatthasaṃhitan”ti.
you shouldn’t keep doing what’s painful and pointless.”
end of section [1..4.. - SN 1 vagga 4 Satullapakāyika: The Satullapa Group] ❧
+ § – SN 1 vagga 5 Āditta: On Fire+ all - all
5. Ādittavagga
5. On Fire
41. Ādittasutta
41. On Fire
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 aññatarā devatā abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṃ jetavanaṃ obhāsetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi.
Then, late at night, a glorious deity, lighting up the entire Jeta’s Grove, went up to the Buddha, bowed, stood to one side,
Ekamantaṃ ṭhitā kho sā devatā bhagavato santike imā gāthāyo abhāsi:
and recited these verses in the Buddha’s presence:
“Ādittasmiṃ agārasmiṃ,
“When your house is on fire,
yaṃ nīharati bhājanaṃ;
you rescue the pot
Taṃ tassa hoti atthāya,
that’s useful,
no ca yaṃ tattha ḍayhati.
not the one that’s burnt.
Evaṃ ādittako loko,
And as the world is on fire
jarāya maraṇena ca;
with old age and death,
Nīharetheva dānena,
you should rescue by giving,
dinnaṃ hoti sunīhataṃ.
for what’s given is rescued.
Dinnaṃ sukhaphalaṃ hoti,
What’s given has happiness as its fruit,
nādinnaṃ hoti taṃ tathā;
but not what isn’t given.
Corā haranti rājāno,
Bandits take it, or rulers,
aggi ḍahati nassati.
it’s consumed by fire, or lost.
Atha antena jahati,
Then in the end this corpse is cast off,
Sarīraṃ sapariggahaṃ;
along with all your possessions.
Etadaññāya medhāvī,
Knowing this, a clever person
Bhuñjetha ca dadetha ca;
would enjoy what they have and also give it away.
Datvā ca bhutvā ca yathānubhāvaṃ,
After giving and using according to their means,
Anindito saggamupeti ṭhānan”ti.
blameless, they go to a heavenly place.”
SN 1.42 Kiṃdada: Giving What?
42. Kiṃdadasutta
42. Giving What?
“Kiṃdado balado hoti,
“Giving what do you give strength?
kiṃdado hoti vaṇṇado;
Giving what do you give beauty?
Kiṃdado sukhado hoti,
Giving what do you give happiness?
kiṃdado hoti cakkhudo;
Giving what do you give vision?
Ko ca sabbadado hoti,
And who is the giver of all?
taṃ me akkhāhi pucchito”ti.
Please answer my question.”
“Annado balado hoti,
“Giving food you give strength.
vatthado hoti vaṇṇado;
Giving clothes you give beauty.
Yānado sukhado hoti,
Giving a vehicle you give happiness.
dīpado hoti cakkhudo.
Giving a lamp you give vision.
So ca sabbadado hoti,
And the giver of all
yo dadāti upassayaṃ;
is the one who gives a residence.
Amataṃ dado ca so hoti,
But a person who teaches the Dhamma
yo dhammamanusāsatī”ti.
gives the gift of the Deathless.”
43. Annasutta
43. Food
“Annamevābhinandanti,
“Both gods and humans
ubhaye devamānusā;
enjoy their food.
Atha ko nāma so yakkho,
So what’s the name of the spirit
yaṃ annaṃ nābhinandatī”ti.
who doesn’t like food?”
“Ye naṃ dadanti saddhāya,
“Those who give with faith
vippasannena cetasā;
and a clear and confident heart,
Tameva annaṃ bhajati,
partake of food
asmiṃ loke paramhi ca.
in this world and the next.
Tasmā vineyya maccheraṃ,
So you should dispel stinginess,
dajjā dānaṃ malābhibhū;
overcoming that stain, and give a gift.
Puññāni paralokasmiṃ,
The good deeds of sentient beings
patiṭṭhā honti pāṇinan”ti.
support them in the next world.”
SN 1.44 Ekamūla: One Root
44. Ekamūlasutta
44. One Root
“Ekamūlaṃ dvirāvaṭṭaṃ,
“One is the root, two are the whirlpools,
timalaṃ pañcapattharaṃ;
three are the stains, five the spreads,
Samuddaṃ dvādasāvaṭṭaṃ,
the ocean with its twelve whirlpools:
pātālaṃ atarī isī”ti.
such is the abyss crossed over by the hermit.”
45. Anomasutta
45. Lofty
“Anomanāmaṃ nipuṇatthadassiṃ,
“He of peerless name who sees the subtle goal;
Paññādadaṃ kāmālaye asattaṃ;
giver of wisdom, unattached to the realm of sensuality:
Taṃ passatha sabbaviduṃ sumedhaṃ,
see him, the all-knower, so very intelligent,
Ariye pathe kamamānaṃ mahesin”ti.
the great hermit walking down the noble road.”
46. Accharāsutta
46. Nymphs
“Accharāgaṇasaṅghuṭṭhaṃ,
“It’s resounding with a group of nymphs,
pisācagaṇasevitaṃ;
but haunted by a gang of goblins!
Vanantaṃ mohanaṃ nāma,
This grove is called ‘Delusion’.
kathaṃ yātrā bhavissatī”ti.
How am I supposed to live like this?”
“Ujuko nāma so maggo,
“That path is called ‘the straight way’,
abhayā nāma sā disā;
and it’s headed for the place called ‘fearless’.
Ratho akūjano nāma,
The chariot is called ‘unswerving’,
dhammacakkehi saṃyuto.
fitted with wheels of skillful thoughts.
Hirī tassa apālambo,
Conscience is its bench-back,
satyassa parivāraṇaṃ;
rememberfulness its upholstery.
Dhammāhaṃ sārathiṃ brūmi,
I say The Dharma is the driver,
sammādiṭṭhipurejavaṃ.
with right view running out in front.
Yassa etādisaṃ yānaṃ,
Any woman or man
itthiyā purisassa vā;
who has such a vehicle,
Sa ve etena yānena,
by means of this vehicle
nibbānasseva santike”ti.
has drawn near to nirvana.”
SN 1.47 Vanaropa: Planters
47. Vanaropasutta
47. Planters
“Kesaṃ divā ca ratto ca,
“Whose merit always grows
sadā puññaṃ pavaḍḍhati;
by day and by night.
Dhammaṭṭhā sīlasampannā,
Firm in dharma, accomplished in ethical conduct,
ke janā saggagāmino”ti.
who’s going to heaven?”
“Ārāmaropā vanaropā,
“Planters of parks or groves,
ye janā setukārakā;
those who build a bridge,
Papañca udapānañca,
a drinking place and well,
ye dadanti upassayaṃ.
and those who give a residence.
Tesaṃ divā ca ratto ca,
Their merit always grows
sadā puññaṃ pavaḍḍhati;
by day and by night.
Dhammaṭṭhā sīlasampannā,
Firm in dharma, accomplished in ethical conduct,
te janā saggagāmino”ti.
they’re going to heaven.”
SN 1.48 Jetavana: Jeta’s Grove
48. Jetavanasutta
48. Jeta’s Grove
“Idañhi taṃ jetavanaṃ,
“This is indeed that Jeta’s Grove,
isisaṃghanisevitaṃ;
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 dharma;
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 Dharma 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.”
49. Maccharisutta
49. Stingy
“Yedha maccharino loke,
“Those folk in the world who are stingy,
kadariyā paribhāsakā;
miserly and abusive,
Aññesaṃ dadamānānaṃ,
setting up obstacles
antarāyakarā narā.
for others who give.
Kīdiso tesaṃ vipāko,
What kind of result do they reap?
samparāyo ca kīdiso;
What kind of future life?
Bhagavantaṃ puṭṭhumāgamma,
We’ve come to ask the Buddha;
kathaṃ jānemu taṃ mayan”ti.
how are we to understand this?”
“Yedha maccharino loke,
“Those folk in the world who are stingy,
kadariyā paribhāsakā;
miserly and abusive,
Aññesaṃ dadamānānaṃ,
setting up obstacles
antarāyakarā narā.
for others who give:
Nirayaṃ tiracchānayoniṃ,
they’re reborn in hell,
yamalokaṃ upapajjare;
the animal realm, or Yama’s world.
Sace enti manussattaṃ,
If they return to the human state,
dalidde jāyare kule.
they’re born in a poor family,
Coḷaṃ piṇḍo ratī khiḍḍā,
where clothes, food, pleasure, and play
yattha kicchena labbhati;
are hard to find.
Parato āsīsare bālā,
They don’t even get
tampi tesaṃ na labbhati;
what they expect from others.
Diṭṭhe dhammesa vipāko,
This is the result in the present life,
samparāye ca duggatī”ti.
and in the next, a bad destination.”
“Itihetaṃ vijānāma,
“We understand what you’ve said;
aññaṃ pucchāma gotama;
and ask another question, Gotama.
Yedha laddhā manussattaṃ,
What about those who’ve gained the human state,
vadaññū vītamaccharā.
who are kind and rid of stinginess,
Buddhe pasannā dhamme ca,
confident in the Buddha and The Dharma,
saṅghe ca tibbagāravā;
with ardent respect for the Saṅgha?
Kīdiso tesaṃ vipāko,
What kind of result do they reap?
samparāyo ca kīdiso;
What kind of future life?
Bhagavantaṃ puṭṭhumāgamma,
We’ve come to ask the Buddha;
kathaṃ jānemu taṃ mayan”ti.
how are we to understand this?”
“Yedha laddhā manussattaṃ,
“Those who’ve gained the human state
vadaññū vītamaccharā;
who are kind and rid of stinginess,
Buddhe pasannā dhamme ca,
confident in the Buddha and The Dharma,
saṃghe ca tibbagāravā;
with ardent respect for the Saṅgha:
Ete saggā pakāsanti,
they illuminate the heavens
yattha te upapajjare.
wherever they’re reborn.
Sace enti manussattaṃ,
If they return to the human state,
aḍḍhe ājāyare kule;
they’re reborn in a rich family,
Coḷaṃ piṇḍo ratī khiḍḍā,
where clothes, food, pleasure, and play
yatthākicchena labbhati.
are easy to find.
Parasambhatesu bhogesu,
They rejoice like those
vasavattīva modare;
who control the possessions of others.
Diṭṭhe dhammesa vipāko,
This is the result in the present life,
samparāye ca suggatī”ti.
and in the next, a good destination.”
❧
SN 1.50 Ghaṭīkāra: With Ghaṭikāra
50. Ghaṭīkārasutta
50. With Ghaṭikāra
“Avihaṃ upapannāse,
“Seven monks reborn in Aviha
vimuttā satta bhikkhavo;
have been freed.
Rāgadosaparikkhīṇā,
With the complete ending of greed and hate,
tiṇṇā loke visattikan”ti.
they’ve crossed over clinging to the world.”
“Ke ca te ataruṃ paṅkaṃ,
“Who are those who’ve crossed the bog,
maccudheyyaṃ suduttaraṃ;
Death’s domain so hard to pass?
Ke hitvā mānusaṃ dehaṃ,
Who, after leaving behind the human body,
dibbayogaṃ upaccagun”ti.
have risen above celestial yokes?”
“Upako palagaṇḍo ca,
“Upaka and Palagaṇḍa,
pukkusāti ca te tayo;
and Pukkusāti, these three;
Bhaddiyo khaṇḍadevo ca,
Bhaddiya and Bhaddadeva,
bāhuraggi ca siṅgiyo;
and Bāhudantī and Piṅgiya.
Te hitvā mānusaṃ dehaṃ,
They, after leaving behind the human body,
dibbayogaṃ upaccagun”ti.
have risen above celestial yokes.”
“Kusalī bhāsasī tesaṃ,
“You speak well of them,
mārapāsappahāyinaṃ;
who have let go the snares of Māra.
Kassa te dhammamaññāya,
Whose teaching did they understand
acchiduṃ bhavabandhanan”ti.
to cut the bonds of rebirth?”
“Na aññatra bhagavatā,
“None other than the Blessed One!
nāññatra tava sāsanā;
None other than your instruction!
Yassa te dhammamaññāya,
It was your teaching that they understood
acchiduṃ bhavabandhanaṃ.
to cut the bonds of rebirth.
Yattha nāmañca rūpañca,
Where name and form
asesaṃ uparujjhati;
cease with nothing left over;
Taṃ te dhammaṃ idhaññāya,
understanding this Dharma,
acchiduṃ bhavabandhanan”ti.
they cut the bonds of rebirth.”
“Gambhīraṃ bhāsasī vācaṃ,
“The words you say are deep,
dubbijānaṃ sudubbudhaṃ;
hard to understand, so very hard to wake up to.
Kassa tvaṃ dhammamaññāya,
Whose teaching did you understand
vācaṃ bhāsasi īdisan”ti.
to be able to say such things?”
“Kumbhakāro pure āsiṃ,
“In the past I was a potter
vekaḷiṅge ghaṭīkaro;
in Vebhaliṅga called Ghaṭikāra.
Mātāpettibharo āsiṃ,
I took care of my parents
kassapassa upāsako.
as a lay follower of Buddha Kassapa.
Virato methunā dhammā,
I refrained from sexual intercourse,
brahmacārī nirāmiso;
I was celibate, non-carnal.
Ahuvā te sagāmeyyo,
We lived in the same village;
ahuvā te pure sakhā.
in the past I was your friend.
Sohamete pajānāmi,
I am the one who understands
vimutte satta bhikkhavo;
that these seven monks have been freed.
Rāgadosaparikkhīṇe,
With the complete ending of greed and hate,
tiṇṇe loke visattikan”ti.
they’ve crossed over clinging to the world.”
“Evametaṃ tadā āsi,
“That’s exactly how it was,
yathā bhāsasi bhaggava;
just as you say, Bhaggava.
Kumbhakāro pure āsi,
In the past you were a potter
vekaḷiṅge ghaṭīkaro;
in Vebhaliṅga called Ghaṭikāra.
Mātāpettibharo āsi,
You took care of your parents
kassapassa upāsako.
as a lay follower of Buddha Kassapa.
Virato methunā dhammā,
You refrained from sexual intercourse,
brahmacārī nirāmiso;
you were celibate, non-carnal.
Ahuvā me sagāmeyyo,
We lived in the same village;
ahuvā me pure sakhā”ti.
in the past you were my friend.”
“Evametaṃ purāṇānaṃ,
“That’s how it was
sahāyānaṃ ahu saṅgamo;
when those friends of old met again.
Ubhinnaṃ bhāvitattānaṃ,
Both of them have developed themselves,
sarīrantimadhārinan”ti.
and bear their final body.”
end of section [1..5.. - SN 1 vagga 5 Āditta: On Fire] ❧
+ § – SN 1 vagga 6 Jarā: Old Age+ all - all
51. Jarāsutta
51. Old Age
“Kiṃsu yāva jarā sādhu,
“What’s still good in old age?
kiṃsu sādhu patiṭṭhitaṃ;
What’s good when grounded?
Kiṃsu narānaṃ ratanaṃ,
What is people’s treasure?
kiṃsu corehi dūharan”ti.
What’s hard for thieves to take?”
“Sīlaṃ yāva jarā sādhu,
“Ethics are still good in old age.
saddhā sādhu patiṭṭhitā;
Faith is good when grounded.
Paññā narānaṃ ratanaṃ,
Wisdom is people’s treasure.
puññaṃ corehi dūharan”ti.
Merit’s hard for thieves to take.”
SN 1.52 Ajarasā: Getting Old
52. Ajarasāsutta
52. Getting Old
“Kiṃsu ajarasā sādhu,
“What’s good because it never gets old?
kiṃsu sādhu adhiṭṭhitaṃ;
What's good when committed?
Kiṃsu narānaṃ ratanaṃ,
What is people’s treasure?
kiṃsu corehyahāriyan”ti.
What can thieves never take?”
“Sīlaṃ ajarasā sādhu,
“Ethics are good because they never get old.
saddhā sādhu adhiṭṭhitā;
Faith is good when committed.
Paññā narānaṃ ratanaṃ,
Wisdom is people’s treasure.
puññaṃ corehyahāriyan”ti.
Wisdom is what thieves can never take.”
53. Mittasutta
53. A Friend
“Kiṃsu pavasato mittaṃ,
“Who’s your friend abroad?
kiṃsu mittaṃ sake ghare;
Who’s your friend at home?
Kiṃ mittaṃ atthajātassa,
Who’s your friend in need?
kiṃ mittaṃ samparāyikan”ti.
Who’s your friend in the next life?”
“Sattho pavasato mittaṃ,
“A caravan is your friend abroad.
mātā mittaṃ sake ghare;
Mother is your friend at home.
Sahāyo atthajātassa,
A comrade in a time of need
hoti mittaṃ punappunaṃ;
is a friend time and again.
Sayaṅkatāni puññāni,
But the good deeds you’ve done yourself—
taṃ mittaṃ samparāyikan”ti.
that’s your friend in the next life.”
54. Vatthusutta
54. Grounds
“Kiṃsu vatthu manussānaṃ,
“What is the ground of human beings?
kiṃsūdha paramo sakhā;
What is the best companion here?
Kiṃsu bhūtā upajīvanti,
By what do the creatures who live off the earth
ye pāṇā pathavissitā”ti.
sustain their life?”
“Puttā vatthu manussānaṃ,
“Children are the ground of human beings.
bhariyā ca paramo sakhā;
A wife is the best companion.
Vuṭṭhiṃ bhūtā upajīvanti,
The creatures who live off the earth
ye pāṇā pathavissitā”ti.
sustain their life by rain.”
SN 1.55 Paṭhamajana: Gives Birth (1st)
55. Paṭhamajanasutta
55. Gives Birth (1st)
“Kiṃsu janeti purisaṃ,
“What gives birth to a person?
kiṃsu tassa vidhāvati;
What do they have that runs about?
Kiṃsu saṃsāramāpādi,
What enters transmigration?
kiṃsu tassa mahabbhayan”ti.
What’s their greatest fear?”
“Taṇhā janeti purisaṃ,
“Craving gives birth to a person.
cittamassa vidhāvati;
Their mind is what runs about.
Satto saṃsāramāpādi,
A sentient being enters transmigration.
dukkhamassa mahabbhayan”ti.
Suffering is their greatest fear.”
SN 1.56 Dutiyajana: Gives Birth (2nd)
56. Dutiyajanasutta
56. Gives Birth (2nd)
“Kiṃsu janeti purisaṃ,
“What gives birth to a person?
kiṃsu tassa vidhāvati;
What do they have that runs about?
Kiṃsu saṃsāramāpādi,
What enters transmigration?
kismā na parimuccatī”ti.
From what aren’t they free?”
“Taṇhā janeti purisaṃ,
“Craving gives birth to a person.
cittamassa vidhāvati;
Their mind is what runs about.
Satto saṃsāramāpādi,
A sentient being enters transmigration.
dukkhā na parimuccatī”ti.
They’re not free from suffering.”
SN 1.57 Tatiyajana: Gives Birth (3rd)
57. Tatiyajanasutta
57. Gives Birth (3rd)
“Kiṃsu janeti purisaṃ,
“What gives birth to a person?
kiṃsu tassa vidhāvati;
What do they have that runs about?
Kiṃsu saṃsāramāpādi,
What enters transmigration?
kiṃsu tassa parāyanan”ti.
What’s their destiny?”
“Taṇhā janeti purisaṃ,
“Craving gives birth to a person.
cittamassa vidhāvati;
Their mind is what runs about.
Satto saṃsāramāpādi,
A sentient being enters transmigration.
kammaṃ tassa parāyanan”ti.
Deeds are their destiny.”
SN 1.58 Uppatha: Deviation
58. Uppathasutta
58. Deviation
“Kiṃsu uppatho akkhāto,
“What’s declared to be a deviation?
kiṃsu rattindivakkhayo;
What is ending day and night?
Kiṃ malaṃ brahmacariyassa,
What’s the stain of celibacy?
kiṃ sinānamanodakan”ti.
What’s the waterless bath?”
“Rāgo uppatho akkhāto,
“Lust is declared to be a deviation.
Vayo rattindivakkhayo;
Youth is ending day and night.
Itthī malaṃ brahmacariyassa,
Women are the stain of celibacy,
Etthāyaṃ sajjate pajā;
to which this generation clings.
Tapo ca brahmacariyañca,
Austerity and celibacy
Taṃ sinānamanodakan”ti.
are the waterless bath.”
SN 1.59 Dutiya: A Partner
59. Dutiyasutta
59. A Partner
“Kiṃsu dutiyā purisassa hoti,
“What is a person’s partner?
Kiṃsu cenaṃ pasāsati;
What instructs them?
Kissa cābhirato macco,
Enjoying what is a mortal
Sabbadukkhā pamuccatī”ti.
released from all suffering?”
“Saddhā dutiyā purisassa hoti,
“Faith is a person’s partner.
Paññā cenaṃ pasāsati;
Wisdom instructs them.
Nibbānābhirato macco,
Enjoying nirvana a mortal
Sabbadukkhā pamuccatī”ti.
is released from all suffering.”
60. Kavisutta
60. A Poet
“Kiṃsu nidānaṃ gāthānaṃ,
“What’s the basis of verses?
kiṃsu tāsaṃ viyañjanaṃ;
What’s their detailed expression?
Kiṃsu sannissitā gāthā,
What do verses depend upon?
kiṃsu gāthānamāsayo”ti.
What underlies verses?”
“Chando nidānaṃ gāthānaṃ,
“Metre is the basis of verses.
akkharā tāsaṃ viyañjanaṃ;
Syllables are their detailed expression.
Nāmasannissitā gāthā,
Verses depend on names.
kavi gāthānamāsayo”ti.
A poet underlies verses.”
end of section [1..6.. - SN 1 vagga 6 Jarā: Old Age] ❧
+ § – SN 1 vagga 7 Addha: Oppressed+ all - all
7. Addhavagga
7. Oppressed
61. Nāmasutta
61. Name
“Kiṃsu sabbaṃ addhabhavi,
“What oppresses everything?
kismā bhiyyo na vijjati;
What is nothing bigger than?
Kissassu ekadhammassa,
What is the one thing
sabbeva vasamanvagū”ti.
that has everything under its sway?”
“Nāmaṃ sabbaṃ addhabhavi,
“Name oppresses everything.
nāmā bhiyyo na vijjati;
Nothing’s bigger than name.
Nāmassa ekadhammassa,
Name is the one thing
sabbeva vasamanvagū”ti.
that has everything under its sway.”
62. Cittasutta
62. Mind
“Kenassu nīyati loko,
“What leads the world on?
kenassu parikassati;
What drags it around?
Kissassu ekadhammassa,
What is the one thing
sabbeva vasamanvagū”ti.
that has everything under its sway?”
“Cittena nīyati loko,
“The mind leads the world on.
cittena parikassati;
The mind drags it around.
Cittassa ekadhammassa,
Mind is the one thing
sabbeva vasamanvagū”ti.
that has everything under its sway.”
63. Taṇhāsutta
63. Craving
“Kenassu nīyati loko,
“What leads the world on?
kenassu parikassati;
What drags it around?
Kissassu ekadhammassa,
What is the one thing
sabbeva vasamanvagū”ti.
that has everything under its sway?”
“Taṇhāya nīyati loko,
“Craving leads the world on.
taṇhāya parikassati;
Craving drags it around.
Taṇhāya ekadhammassa,
Craving is the one thing
sabbeva vasamanvagū”ti.
that has everything under its sway.”
SN 1.64 Saṃyojana: Fetter
64. Saṃyojanasutta
64. Fetter
“Kiṃsu saṃyojano loko,
“What fetters the world?
kiṃsu tassa vicāraṇaṃ;
What explores it?
Kissassu vippahānena,
With the giving up of what
nibbānaṃ iti vuccatī”ti.
is nirvana spoken of?”
“Nandīsaṃyojano loko,
“Delight fetters the world.
vitakkassa vicāraṇaṃ;
Thought explores it.
Taṇhāya vippahānena,
With the giving up of craving
nibbānaṃ iti vuccatī”ti.
nirvana is spoken of.”
SN 1.65 Bandhana: Imprisonment
65. Bandhanasutta
65. Imprisonment
“Kiṃsu sambandhano loko,
“What binds the world?
kiṃsu tassa vicāraṇaṃ;
What explores it?
Kissassu vippahānena,
With the giving up of what
sabbaṃ chindati bandhanan”ti.
are all bonds severed?”
“Nandīsambandhano loko,
“Delight binds the world.
vitakkassa vicāraṇaṃ;
Thought explores it.
Taṇhāya vippahānena,
With the giving up of craving
sabbaṃ chindati bandhanan”ti.
all bonds are severed.”
SN 1.66 Attahata: Beaten Down
66. Attahatasutta
66. Beaten Down
“Kenassubbhāhato loko,
“By what is the world beaten down?
kenassu parivārito;
By what is it surrounded?
Kena sallena otiṇṇo,
What dart has laid it low?
kissa dhūpāyito sadā”ti.
With what is it always fuming?”
“Maccunābbhāhato loko,
“The world is beaten down by death.
jarāya parivārito;
It’s surrounded by old age.
Taṇhāsallena otiṇṇo,
The dart of craving has laid it low.
icchādhūpāyito sadā”ti.
It’s always fuming with desire.”
67. Uḍḍitasutta
67. Trapped
“Kenassu uḍḍito loko,
“What has trapped the world?
kenassu parivārito;
By what is it surrounded?
Kenassu pihito loko,
What has the world fastened shut?
kismiṃ loko patiṭṭhito”ti.
On what is the world grounded?”
“Taṇhāya uḍḍito loko,
“Craving has trapped the world.
jarāya parivārito;
It’s surrounded by old age.
Maccunā pihito loko,
Mortality has the world fastened shut.
dukkhe loko patiṭṭhito”ti.
The world is grounded on suffering.”
SN 1.68 Pihita: Fastened Shut
68. Pihitasutta
69. Fastened Shut
“Kenassu pihito loko,
“What has the world fastened shut?
kismiṃ loko patiṭṭhito;
On what is the world grounded?
Kenassu uḍḍito loko,
What has trapped the world?
kenassu parivārito”ti.
By what is it surrounded?”
“Maccunā pihito loko,
“Mortality has the world fastened shut.
dukkhe loko patiṭṭhito;
The world is grounded on suffering.
Taṇhāya uḍḍito loko,
Craving has trapped the world.
jarāya parivārito”ti.
It’s surrounded by old age.”
69. Icchāsutta
69. Desire
“Kenassu bajjhatī loko,
“What is it that binds the world?
kissa vinayāya muccati;
By removing what is it freed?
Kissassu vippahānena,
With the giving up of what
sabbaṃ chindati bandhanan”ti.
are all bonds severed?”
“Icchāya bajjhatī loko,
“Desire is what binds the world.
icchāvinayāya muccati;
By the removing of desire it’s freed.
Icchāya vippahānena,
With the giving up of craving,
sabbaṃ chindati bandhanan”ti.
all bonds are severed.”
70. Lokasutta
70. The World
“Kismiṃ loko samuppanno,
“What has the world arisen in?
kismiṃ kubbati santhavaṃ;
What does it get close to?
Kissa loko upādāya,
By grasping what
kismiṃ loko vihaññatī”ti.
is the world troubled in what?”
“Chasu loko samuppanno,
“The world’s arisen in six.
chasu kubbati santhavaṃ;
It gets close to six.
Channameva upādāya,
By grasping at these six,
chasu loko vihaññatī”ti.
the world’s troubled in six.”
end of section [1..7.. - SN 1 vagga 7 Addha: Oppressed] ❧
+ § – SN 1 vagga 8 Chetvā: Incinerated+ all - all
8. Chetvāvagga
8. Incinerated
SN 1.71 Chetvā: Incinerated
71. Chetvāsutta
71. Incinerated
Sāvatthinidānaṃ.
At Sāvatthī.
Ekamantaṃ ṭhitā kho sā devatā bhagavantaṃ gāthāya ajjhabhāsi:
Standing to one side, that deity addressed the Buddha in verse:
“Kiṃsu chetvā sukhaṃ seti,
“When what is incinerated do you sleep at ease?
kiṃsu chetvā na socati;
When what is incinerated is there no sorrow?
Kissassu ekadhammassa,
What’s the one thing, Gotama,
vadhaṃ rocesi gotamā”ti.
whose killing you approve?”
“Kodhaṃ chetvā sukhaṃ seti,
“When anger’s incinerated you sleep at ease.
kodhaṃ chetvā na socati;
When anger’s incinerated there is no sorrow.
Kodhassa visamūlassa,
O deity, anger has a poisoned root
madhuraggassa devate;
and a honey tip.
Vadhaṃ ariyā pasaṃsanti,
The noble ones praise its killing,
tañhi chetvā na socatī”ti.
for when it’s incinerated there is no sorrow.”
72. Rathasutta
72. A Chariot
“Kiṃsu rathassa paññāṇaṃ,
“What’s the mark of a chariot?
kiṃsu paññāṇamaggino;
What’s the mark of fire?
Kiṃsu raṭṭhassa paññāṇaṃ,
What’s the mark of a nation?
kiṃsu paññāṇamitthiyā”ti.
What’s the mark of a woman?”
“Dhajo rathassa paññāṇaṃ,
“A banner is the mark of a chariot.
dhūmo paññāṇamaggino;
Smoke is the mark of fire.
Rājā raṭṭhassa paññāṇaṃ,
A ruler is a nation’s mark.
bhattā paññāṇamitthiyā”ti.
A husband’s the mark of a woman.”
73. Vittasutta
73. Wealth
“Kiṃsūdha vittaṃ purisassa seṭṭhaṃ,
“What’s a person’s best wealth?
Kiṃsu suciṇṇo sukhamāvahati;
What brings happiness when practiced well?
Kiṃsu have sādutaraṃ rasānaṃ,
What’s the sweetest taste of all?
Kathaṃjīviṃ jīvitamāhu seṭṭhan”ti.
The one who they say has the best life: how do they live?”
“Saddhīdha vittaṃ purisassa seṭṭhaṃ,
“Faith here is a person’s best wealth.
Dhammo suciṇṇo sukhamāvahati;
The Dharma brings happiness when practiced well.
Saccaṃ have sādutaraṃ rasānaṃ,
Truth is the sweetest taste of all.
Paññājīviṃ jīvitamāhu seṭṭhan”ti.
The one who they say has the best life lives by wisdom.”
74. Vuṭṭhisutta
74. Rain
“Kiṃsu uppatataṃ seṭṭhaṃ,
“What’s the best of things that rise?
kiṃsu nipatataṃ varaṃ;
And what’s the finest of things that fall?
Kiṃsu pavajamānānaṃ,
And what of the things that go forth?
kiṃsu pavadataṃ varan”ti.
And who’s the finest speaker?”
“Bījaṃ uppatataṃ seṭṭhaṃ,
“A seed’s the best of things that rise.
vuṭṭhi nipatataṃ varā;
Rain’s the finest thing that falls.
Gāvo pavajamānānaṃ,
Cattle, of things that go forth.
putto pavadataṃ varo”ti.
And a child is the finest speaker.”
“Vijjā uppatataṃ seṭṭhā,
“Knowledge is best of things that rise.
avijjā nipatataṃ varā;
Ignorance the finest thing that falls.
Saṅgho pavajamānānaṃ,
The Saṅgha, of things that go forth.
buddho pavadataṃ varo”ti.
And the Buddha is the finest speaker.”
75. Bhītāsutta
75. Afraid
“Kiṃsūdha bhītā janatā anekā,
“Why are so many people here afraid,
Maggo canekāyatanappavutto;
when the path has been taught with so many dimensions?
Pucchāmi taṃ gotama bhūripañña,
I ask you, Gotama, whose wisdom is vast:
Kismiṃ ṭhito paralokaṃ na bhāye”ti.
Standing on what need one not fear the next world?”
“Vācaṃ manañca paṇidhāya sammā,
“When speech and mind are directed right,
Kāyena pāpāni akubbamāno;
and you don’t do anything bad with the body
Bahvannapānaṃ gharamāvasanto,
while dwelling at home with plenty of food and drink.
Saddho mudū saṃvibhāgī vadaññū;
Faithful, gentle, charitable, and kind:
Etesu dhammesu ṭhito catūsu,
standing on these four dharmas,
Dhamme ṭhito paralokaṃ na bhāye”ti.
standing on The Dharma one need not fear the next world.”
SN 1.76 Najīrati: Getting Old
76. Najīratisutta
76. Getting Old
“Kiṃ jīrati kiṃ na jīrati,
“What gets old, what doesn’t get old?
kiṃsu uppathoti vuccati;
What’s called a deviation?
Kiṃsu dhammānaṃ paripantho,
What’s a roadblock for skillful Dharmas?
kiṃsu rattindivakkhayo;
What is ending day and night?
Kiṃ malaṃ brahmacariyassa,
What’s the stain of celibacy?
kiṃ sinānamanodakaṃ.
What’s the waterless bath?
Kati lokasmiṃ chiddāni,
How many holes are there in the world,
yattha vittaṃ na tiṭṭhati;
where one’s wealth leaks out?
Bhagavantaṃ puṭṭhumāgamma,
We’ve come to ask the Buddha;
kathaṃ jānemu taṃ mayan”ti.
how are we to understand this?”
“Rūpaṃ jīrati maccānaṃ,
“The physical form of mortals gets old,
nāmagottaṃ na jīrati;
but their name and clan don’t.
Rāgo uppathoti vuccati.
Lust is called a deviation,
Lobho dhammānaṃ paripantho,
and greed obstructs skillful Dharmas.
Vayo rattindivakkhayo;
Youth is ending day and night.
Itthī malaṃ brahmacariyassa,
Women are the stain of celibacy,
Etthāyaṃ sajjate pajā;
to which this generation clings.
Tapo ca brahmacariyañca,
Austerity and celibacy
Taṃ sinānamanodakaṃ.
are the waterless bath.
Cha lokasmiṃ chiddāni,
There are six holes in the world,
yattha vittaṃ na tiṭṭhati;
where one’s wealth leaks out:
Ālasyañca pamādo ca,
laziness and negligence,
anuṭṭhānaṃ asaṃyamo;
lack of initiative and lack of restraint,
Niddā tandī ca te chidde,
sleepiness and sloth.
sabbaso taṃ vivajjaye”ti.
You should completely get rid of these holes!”
❧
SN 1.77 Issariya: Sovereignty
77. Issariyasutta
77. Sovereignty
“Kiṃsu issariyaṃ loke,
“What is sovereignty in the world?
kiṃsu bhaṇḍānamuttamaṃ;
What’s the best of goods?
Kiṃsu satthamalaṃ loke,
What in the world is a rusty sword?
kiṃsu lokasmimabbudaṃ.
Who is a plague on the world?
Kiṃsu harantaṃ vārenti,
Who gets arrested when they take things away?
haranto pana ko piyo;
And who is loved when they take things away?
Kiṃsu punappunāyantaṃ,
And who is approved by the astute
abhinandanti paṇḍitā”ti.
when they come again and again?”
“Vaso issariyaṃ loke,
“Power is sovereignty in the world.
itthī bhaṇḍānamuttamaṃ;
A woman is the best of goods.
Kodho satthamalaṃ loke,
Anger in the world is a rusty sword.
corā lokasmimabbudā.
A bandit is a plague on the world.
Coraṃ harantaṃ vārenti,
A bandit gets arrested when they take things away.
haranto samaṇo piyo;
And an ascetic is loved when they take things away.
Samaṇaṃ punappunāyantaṃ,
An ascetic is approved by the astute
abhinandanti paṇḍitā”ti.
when they come again and again.”
78. Kāmasutta
78. Desire
“Kimatthakāmo na dade,
“What should one who desires the good not give away?
kiṃ macco na pariccaje;
What should a mortal not reject?
Kiṃsu muñceyya kalyāṇaṃ,
What should be freed when it’s good,
pāpikaṃ na ca mocaye”ti.
but not when it’s bad?”
“Attānaṃ na dade poso,
“A man shouldn’t give away himself.
attānaṃ na pariccaje;
He shouldn’t reject himself.
Vācaṃ muñceyya kalyāṇaṃ,
Speech should be freed when it’s good,
pāpikañca na mocaye”ti.
but not when it’s bad.”
SN 1.79 Pātheyya: Provisions
79. Pātheyyasutta
79. Provisions
“Kiṃsu bandhati pātheyyaṃ,
“How should provisions be tied up?
kiṃsu bhogānamāsayo;
What’s the lair of wealth?
Kiṃsu naraṃ parikassati,
What drags a person around?
kiṃsu lokasmi dujjahaṃ;
What in the world is hard to give up?
Kismiṃ baddhā puthū sattā,
What are many beings tied up with,
pāsena sakuṇī yathā”ti.
like birds in a snare?”
“Saddhā bandhati pātheyyaṃ,
“Provisions should be tied up with faith.
sirī bhogānamāsayo;
Glory is the lair of wealth.
Icchā naraṃ parikassati,
Desire drags a person around.
icchā lokasmi dujjahā;
Desire in the world is hard to give up.
Icchābaddhā puthū sattā,
Many beings are tied up with desire,
pāsena sakuṇī yathā”ti.
like birds in a snare.”
80. Pajjotasutta
80. Lamp
“Kiṃsu lokasmi pajjoto,
“What’s the lamp for the world?
kiṃsu lokasmi jāgaro;
What in the world is wakeful?
Kiṃsu kamme sajīvānaṃ,
Who are one’s work colleagues?
kimassa iriyāpatho.
What is one’s walk of life?
Kiṃsu alasaṃ analasañca,
What nurtures the idle and the tireless,
Mātā puttaṃva posati;
like a mother her child?
Kiṃ bhūtā upajīvanti,
By what do the creatures who live off the earth
Ye pāṇā pathavissitā”ti.
sustain their life?”
“Paññā lokasmi pajjoto,
“Wisdom is the lamp for the world.
sati lokasmi jāgaro;
rememberfulness in the world is wakeful.
Gāvo kamme sajīvānaṃ,
Cattle are one’s work colleagues,
sītassa iriyāpatho.
and the furrow is one’s walk of life.
Vuṭṭhi alasaṃ analasañca,
Rain nurtures the idle and the tireless,
Mātā puttaṃva posati;
like a mother her child.
Vuṭṭhiṃ bhūtā upajīvanti,
The creatures who live on the earth
Ye pāṇā pathavissitā”ti.
sustain their life by rain.”
SN 1.81 Araṇa: Without Conflict
81. Araṇasutta
81. Without Conflict
“Kesūdha araṇā loke,
“Who in the world has no conflict?
kesaṃ vusitaṃ na nassati;
Whose life is not lost?
Kedha icchaṃ parijānanti,
Who here completely understands desire?
kesaṃ bhojissiyaṃ sadā.
Who always lives as their own master?
Kiṃsu mātā pitā bhātā,
To whom do mother, father, and brothers
vandanti naṃ patiṭṭhitaṃ;
bow when they’re established?
Kiṃsu idha jātihīnaṃ,
Who here, though of low birth,
abhivādenti khattiyā”ti.
is bowed to even by warrior-nobles?”
“Samaṇīdha araṇā loke,
“Ascetics have no conflict in the world.
Samaṇānaṃ vusitaṃ na nassati;
The life of ascetics is not lost.
Samaṇā icchaṃ parijānanti,
Ascetics completely understand desire.
Samaṇānaṃ bhojissiyaṃ sadā.
Ascetics always live as their own master.
Samaṇaṃ mātā pitā bhātā,
Mother, father, and brothers
vandanti naṃ patiṭṭhitaṃ;
bow to ascetics when they’re established.
Samaṇīdha jātihīnaṃ,
Even though an ascetic is of low birth,
abhivādenti khattiyā”ti.
they’re bowed to even by warrior-nobles.”
Devatāsaṃyuttaṃ samattaṃ.
The Linked Discourses on Deities are complete.
end of section [1..8.. - SN 1 vagga 8 Chetvā: Incinerated] ❧
SN 2 Devaputta Saṃyutta: Connected Discourses with the Sons of the Devas
(cst6)
(derived from B. Sujato 2018/12)
Saṃyutta Nikāya 2
Linked Discourses 2
+ § – SN 2 vagga 1 Paṭhama: Chapter One+ all - all
1. Paṭhamavagga
1. Chapter One
SN 2.1 Paṭhamakassapa: With Kassapa (1st)
1. Paṭhamakassapasutta
1. With Kassapa (1st)
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 kassapo devaputto abhikkantāya rattiyā abhikkantavaṇṇo kevalakappaṃ jetavanaṃ obhāsetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho kassapo devaputto bhagavantaṃ etadavoca:
Then, late at night, the glorious god Kassapa, lighting up the entire Jeta’s Grove, went up to the Buddha, bowed, stood to one side, and said to him:
“bhikkhuṃ bhagavā pakāsesi, no ca bhikkhuno anusāsan”ti.
“The Buddha has revealed the monk, but not his instructions to a monk.”
“Tena hi, kassapa, taññevettha paṭibhātū”ti.
“Well then, Kassapa, clarify this matter yourself.”
“Subhāsitassa sikkhetha,
“They should train in following good advice,
samaṇūpāsanassa ca;
in attending closely to ascetics,
Ekāsanassa ca raho,
in sitting alone in hidden places,
cittavūpasamassa cā”ti.
and in calming the mind.”
Idamavoca kassapo devaputto;
That’s what the god Kassapa said,
samanuñño satthā ahosi.
and the teacher approved.
Atha kho kassapo devaputto “samanuñño me satthā”ti bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā tatthevantaradhāyīti.
Then Kassapa, knowing that the teacher approved, bowed and respectfully circled the Buddha, keeping him on his right, before vanishing right there.
SN 2.2 Dutiyakassapa: With Kassapa (2nd)
2. Dutiyakassapasutta
2. With Kassapa (2nd)
Sāvatthinidānaṃ.
At Sāvatthī.
Ekamantaṃ ṭhito kho kassapo devaputto bhagavato santike imaṃ gāthaṃ abhāsi:
Standing to one side, the god Kassapa recited this verse in the Buddha’s presence:
“Bhikkhu siyā jhāyī vimuttacitto,
“Suppose a monk is one who practices jhāna, freed in mind.
Ākaṅkhe ce hadayassānupattiṃ;
If they want to reach the heart’s peace,
Lokassa ñatvā udayabbayañca,
having known the arising and passing of the world,
Sucetaso anissito tadānisaṃso”ti.
healthy-minded, independent, that is their reward.”
3. Māghasutta
3. With Māgha
Sāvatthinidānaṃ.
At Sāvatthī.
Atha kho māgho devaputto abhikkantāya rattiyā abhikkantavaṇṇo kevalakappaṃ jetavanaṃ obhāsetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi.
Then, late at night, the glorious god Māgha, lighting up the entire Jeta’s Grove, went up to the Buddha, bowed, stood to one side,
Ekamantaṃ ṭhito kho māgho devaputto bhagavantaṃ gāthāya ajjhabhāsi:
and addressed the Buddha in verse:
“Kiṃsu chetvā sukhaṃ seti,
“When what is incinerated do you sleep at ease?
kiṃsu chetvā na socati;
When what is incinerated is there no sorrow?
Kissassu ekadhammassa,
What is the one thing
vadhaṃ rocesi gotamā”ti.
whose killing you approve?”
“Kodhaṃ chetvā sukhaṃ seti,
“When anger’s incinerated you sleep at ease.
kodhaṃ chetvā na socati;
When anger’s incinerated there is no sorrow.
Kodhassa visamūlassa,
Vatrabhū, anger has a poisoned root,
madhuraggassa vatrabhū;
and a honey tip.
Vadhaṃ ariyā pasaṃsanti,
The noble ones praise the slaying of anger,
tañhi chetvā na socatī”ti.
for when it’s incinerated there is no sorrow.”
SN 2.4 Māgadha: With Māghadha
4. Māgadhasutta
4. With Māghadha
Sāvatthinidānaṃ.
At Sāvatthī.
Ekamantaṃ ṭhito kho māgadho devaputto bhagavantaṃ gāthāya ajjhabhāsi:
Standing to one side, the god Māgadha addressed the Buddha in verse:
“Kati lokasmiṃ pajjotā,
“How many lamps are there,
yehi loko pakāsati;
to shine their light on the world?
Bhavantaṃ puṭṭhumāgamma,
We’ve come to ask the Buddha;
kathaṃ jānemu taṃ mayan”ti.
how are we to understand this?”
“Cattāro loke pajjotā,
“There are four lamps in the world,
pañcamettha na vijjati;
a fifth is not found.
Divā tapati ādicco,
The sun shines by day,
rattimābhāti candimā.
the moon glows at night,
Atha aggi divārattiṃ,
while a fire burns both
tattha tattha pakāsati;
by day and by night.
Sambuddho tapataṃ seṭṭho,
But a Buddha is the best of lights:
esā ābhā anuttarā”ti.
this is the supreme radiance.”
SN 2.5 Dāmali: With Dāmali
5. Dāmalisutta
5. With Dāmali
Sāvatthinidānaṃ.
At Sāvatthī.
Atha kho dāmali devaputto abhikkantāya rattiyā abhikkantavaṇṇo kevalakappaṃ jetavanaṃ obhāsetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi.
Then, late at night, the glorious god Dāmali, lighting up the entire Jeta’s Grove, went up to the Buddha, bowed, stood to one side,
Ekamantaṃ ṭhito kho dāmali devaputto bhagavato santike imaṃ gāthaṃ abhāsi:
and recited this verse in the Buddha’s presence:
“Karaṇīyametaṃ brāhmaṇena,
“This is what should be done by a brahmin:
Padhānaṃ akilāsunā;
unrelenting striving.
Kāmānaṃ vippahānena,
Then, with the giving up of sensual pleasures,
Na tenāsīsate bhavan”ti.
they won’t hope to be reborn.”
“Natthi kiccaṃ brāhmaṇassa, (dāmalīti bhagavā)
“The brahmin has nothing left to do,” said the Buddha to Dāmali,
Katakicco hi brāhmaṇo;
“for they’ve completed the task.
Yāva na gādhaṃ labhati nadīsu,
So long as a person fails to gain a footing in the river,
Āyūhati sabbagattebhi jantu;
they strive with every limb.
Gādhañca laddhāna thale ṭhito yo,
But someone who has gained a footing and stands on dry land
Nāyūhatī pāragato hi sova.
need not strive, for they have reached the far shore.
Esūpamā dāmali brāhmaṇassa,
Dāmali, this is a simile for the brahmin,
Khīṇāsavassa nipakassa jhāyino;
with defilements ended, self-disciplined, and practicing jhāna.
Pappuyya jātimaraṇassa antaṃ,
Since they’ve reached the end of rebirth and death,
Nāyūhatī pāragato hi so”ti.
they need not strive, for they have reached the far shore.”
SN 2.6 Kāmada: With Kāmada
6. Kāmadasutta
6. With Kāmada
Sāvatthinidānaṃ.
At Sāvatthī.
Ekamantaṃ ṭhito kho kāmado devaputto bhagavantaṃ etadavoca:
Standing to one side, the god Kāmada said to the Buddha:
“dukkaraṃ, bhagavā, sudukkaraṃ, bhagavā”ti.
“It’s too hard, Blessed One! It’s just too hard!”
“Dukkaraṃ vāpi karonti, (kāmadāti bhagavā)
“They do it even though it’s hard,” said the Buddha to Kāmada,
Sekhā sīlasamāhitā;
“the stable trainees with ethics, and undistractible-lucidity.
Ṭhitattā anagāriyupetassa,
For one who has entered the homeless life,
Tuṭṭhi hoti sukhāvahā”ti.
contentment brings happiness.”
“Dullabhā, bhagavā, yadidaṃ tuṭṭhī”ti.
“Such contentment, Blessed One, is hard to find.”
“Dullabhaṃ vāpi labhanti, (kāmadāti bhagavā)
“They find it even though it’s hard,” said the Buddha to Kāmada,
Cittavūpasame ratā;
“those who love peace of mind;
Yesaṃ divā ca ratto ca,
whose minds love to meditate
Bhāvanāya rato mano”ti.
day and night.”
“Dussamādahaṃ, bhagavā, yadidaṃ cittan”ti.
“But it’s hard, Blessed One, to undistractify-&-lucidify this mind in samādhi.”
“Dussamādahaṃ vāpi samādahanti, (kāmadāti bhagavā)
“They become undistractify-&-lucidifyd in samādhi even though it’s hard,” said the Buddha to Kāmada,
Indriyūpasame ratā;
“those who love calming the faculties.
Te chetvā maccuno jālaṃ,
Having cut through the net of Death,
Ariyā gacchanti kāmadā”ti.
the noble ones, Kāmada, go on their way.”
“Duggamo, bhagavā, visamo maggo”ti.
“But this path, Blessed One, is rough and hard to travel.”
“Duggame visame vāpi,
“Though it’s rough, hard to travel,
Ariyā gacchanti kāmada;
the noble ones, Kāmada, go on their way.
Anariyā visame magge,
The ignoble fall headfirst
Papatanti avaṃsirā;
on a rough path.
Ariyānaṃ samo maggo,
But the path of the noble ones is smooth,
Ariyā hi visame samā”ti.
for the noble ones are smooth amid the rough.”
❧
SN 2.7 Pañcālacaṇḍa: With Pañcālacaṇḍa
7. Pañcālacaṇḍasutta
7. With Pañcālacaṇḍa
Sāvatthinidānaṃ.
At Sāvatthī.
Ekamantaṃ ṭhito kho pañcālacaṇḍo devaputto bhagavato santike imaṃ gāthaṃ abhāsi:
Standing to one side, the god Pañcālacaṇḍa recited this verse in the Buddha’s presence:
“Sambādhe vata okāsaṃ,
“The opening amid confinement
Avindi bhūrimedhaso;
was discovered by the Buddha of vast intelligence,
Yo jhānamabujjhi buddho,
who woke up to jhāna,
Paṭilīnanisabho munī”ti.
the sage, the solitary bull.”
“Sambādhe vāpi vindanti, (pañcālacaṇḍāti bhagavā)
“Even amid confinement they discover,” said the Buddha to Pañcālacaṇḍa,
Dhammaṃ nibbānapattiyā;
“the dharma for attaining nirvana.
Ye satiṃ paccalatthaṃsu,
Those who have acquired rememberfulness
Sammā te susamāhitā”ti.
are perfectly serene in samādhi.”
SN 2.8 Tāyana: With Tāyana
8. Tāyanasutta
8. With Tāyana
Sāvatthinidānaṃ.
At Sāvatthī.
Atha kho tāyano devaputto purāṇatitthakaro abhikkantāya rattiyā abhikkantavaṇṇo kevalakappaṃ jetavanaṃ obhāsetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi.
Then, late at night, the glorious god Tāyana, formerly a religious founder, lighting up the entire Jeta’s Grove, went up to the Buddha, bowed, stood to one side,
Ekamantaṃ ṭhito kho tāyano devaputto bhagavato santike imā gāthāyo abhāsi:
and recited these verses in the Buddha’s presence:
“Chinda sotaṃ parakkamma,
“Strive and cut the stream!
kāme panuda brāhmaṇa;
Dispel sensual pleasures, brahmin.
Nappahāya munī kāme,
A sage who doesn’t give up sensual pleasures
nekattamupapajjati.
is not reborn in a unified state.
Kayirā ce kayirāthenaṃ,
If one is to do what should be done,
daḷhamenaṃ parakkame;
one should staunchly strive.
Sithilo hi paribbājo,
For the life gone forth when laxly led
bhiyyo ākirate rajaṃ.
just stirs up dust all the more.
Akataṃ dukkaṭaṃ seyyo,
It’s better to leave a bad deed undone—
pacchā tapati dukkaṭaṃ;
later you burn for that misdeed.
Katañca sukataṃ seyyo,
It’s better to have done a good deed,
yaṃ katvā nānutappati.
after doing which you’re free of regrets.
Kuso yathā duggahito,
When kusa grass is wrongly grasped
hatthamevānukantati;
it only cuts the hand.
Sāmaññaṃ dupparāmaṭṭhaṃ,
So too, the ascetic life, when wrongly taken,
nirayāyūpakaḍḍhati.
drags you to hell.
Yaṃ kiñci sithilaṃ kammaṃ,
Any lax act,
saṅkiliṭṭhañca yaṃ vataṃ;
any corrupt observance,
Saṅkassaraṃ brahmacariyaṃ,
or suspicious spiritual life,
na taṃ hoti mahapphalan”ti.
is not very fruitful.”
Idamavoca tāyano devaputto;
That’s what the god Tāyana said.
idaṃ vatvā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā tatthevantaradhāyīti.
Then he bowed and respectfully circled the Buddha, keeping him on his right side, 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 tāyano nāma devaputto purāṇatitthakaro abhikkantāya rattiyā abhikkantavaṇṇo kevalakappaṃ jetavanaṃ obhāsetvā yenāhaṃ tenupasaṅkami; upasaṅkamitvā maṃ abhivādetvā ekamantaṃ aṭṭhāsi.
“monks, tonight, the glorious god Tāyana, formerly a religious founder, lighting up the entire Jeta’s Grove, came to me, bowed, stood to one side,
Ekamantaṃ ṭhito kho, bhikkhave, tāyano devaputto mama santike imā gāthāyo abhāsi:
and recited these verses in my presence.” The Buddha repeated the verses in full, adding:
Idamavoca, bhikkhave, tāyano devaputto, idaṃ vatvā maṃ abhivādetvā padakkhiṇaṃ katvā tatthevantaradhāyi.
“That’s what the god Tāyana said. Then he bowed and respectfully circled me, keeping me on his right side, before vanishing right there.
Uggaṇhātha, bhikkhave, tāyanagāthā;
monks, learn the verses of Tāyana!
pariyāpuṇātha, bhikkhave, tāyanagāthā;
Memorize the verses of Tāyana!
dhāretha, bhikkhave, tāyanagāthā.
Remember the verses of Tāyana!
Atthasaṃhitā, bhikkhave, tāyanagāthā ādibrahmacariyikā”ti.
These verses are beneficial and relate to the fundamentals of the spiritual life.”
❧
9. Candimasutta
9. The Moon
Sāvatthinidānaṃ.
At Sāvatthī.
Tena kho pana samayena candimā devaputto rāhunā asurindena gahito hoti.
Now at that time the Moon God had been seized by Rāhu, lord of demons.
Atha kho candimā devaputto bhagavantaṃ anussaramāno tāyaṃ velāyaṃ imaṃ gāthaṃ abhāsi:
Then the Moon God, recollecting the Buddha, at that time recited this verse:
“Namo te buddha vīratthu,
“Homage to you, Buddha, hero!
vippamuttosi sabbadhi;
You’re freed in every way.
Sambādhapaṭipannosmi,
I’ve wandered into confinement:
tassa me saraṇaṃ bhavā”ti.
be my refuge!”
Atha kho bhagavā candimaṃ devaputtaṃ ārabbha rāhuṃ asurindaṃ gāthāya ajjhabhāsi:
Then the Buddha addressed Rāhu in verse concerning the Moon God:
“Tathāgataṃ arahantaṃ,
“The Moon God has gone for refuge
candimā saraṇaṃ gato;
to the Realized One, the perfected one.
Rāhu candaṃ pamuñcassu,
Rāhu, release the Moon!
buddhā lokānukampakā”ti.
Buddhas have compassion for the world!”
Atha kho rāhu asurindo candimaṃ devaputtaṃ muñcitvā taramānarūpo yena vepacitti asurindo tenupasaṅkami; upasaṅkamitvā saṃviggo lomahaṭṭhajāto ekamantaṃ aṭṭhāsi.
Then Rāhu, having released the Moon, rushed to see Vepacitti, lord of demons and stood to one side, shocked and awestruck.
Ekamantaṃ ṭhitaṃ kho rāhuṃ asurindaṃ vepacitti asurindo gāthāya ajjhabhāsi:
Vepacitti addressed him in verse:
“Kiṃ nu santaramānova,
“Why the rush?
rāhu candaṃ pamuñcasi;
Rāhu, you released the Moon
Saṃviggarūpo āgamma,
and came here looking like you’re in shock:
kiṃ nu bhītova tiṭṭhasī”ti.
why do you stand there so scared?”
“Sattadhā me phale muddhā,
“My head would have exploded in seven pieces,
jīvanto na sukhaṃ labhe;
I would have found no happiness in life,
Buddhagāthābhigītomhi,
if, when enchanted by the Buddha’s spell,
no ce muñceyya candiman”ti.
I had not released the Moon.”
10. Sūriyasutta
10. The Sun
Sāvatthinidānaṃ.
At Sāvatthī.
Tena kho pana samayena sūriyo devaputto rāhunā asurindena gahito hoti.
Now at that time the Sun God had been seized by Rāhu, lord of demons.
Atha kho sūriyo devaputto bhagavantaṃ anussaramāno tāyaṃ velāyaṃ imaṃ gāthaṃ abhāsi:
Then the Sun God, recollecting the Buddha, at that time recited this verse:
“Namo te buddha vīratthu,
“Homage to you, Buddha, hero!
vippamuttosi sabbadhi;
You’re freed in every way.
Sambādhapaṭipannosmi,
I’ve wandered into confinement:
tassa me saraṇaṃ bhavā”ti.
be my refuge!”
Atha kho bhagavā sūriyaṃ devaputtaṃ ārabbha rāhuṃ asurindaṃ gāthāhi ajjhabhāsi:
Then the Buddha addressed Rāhu in verse concerning the Sun God:
“Tathāgataṃ arahantaṃ,
“The Sun God has gone for refuge
sūriyo saraṇaṃ gato;
to the Realized One, the perfected one.
Rāhu sūriyaṃ pamuñcassu,
Rāhu, release the Sun!
buddhā lokānukampakā.
Buddhas have compassion for the world!
Yo andhakāre tamasi pabhaṅkaro,
He fills the darkness with light,
Verocano maṇḍalī uggatejo;
the shining sun, circle of magnificent flame.
Mā rāhu gilī caramantalikkhe,
Rāhu, do not swallow him as he traverses the sky.
Pajaṃ mamaṃ rāhu pamuñca sūriyan”ti.
Rāhu, release my progeny, the Sun!”
Atha kho rāhu asurindo sūriyaṃ devaputtaṃ muñcitvā taramānarūpo yena vepacitti asurindo tenupasaṅkami; upasaṅkamitvā saṃviggo lomahaṭṭhajāto ekamantaṃ aṭṭhāsi.
Then Rāhu, having released the Sun, rushed to see Vepacitti, lord of demons and stood to one side, shocked and awestruck.
Ekamantaṃ ṭhitaṃ kho rāhuṃ asurindaṃ vepacitti asurindo gāthāya ajjhabhāsi:
Vepacitti addressed him in verse:
“Kiṃ nu santaramānova,
“Why the rush?
rāhu sūriyaṃ pamuñcasi;
Rāhu, you released the Sun
Saṃviggarūpo āgamma,
and came here looking like you’re in shock:
kiṃ nu bhītova tiṭṭhasī”ti.
why do you stand there so scared?”
“Sattadhā me phale muddhā,
“My head would have exploded in seven pieces,
jīvanto na sukhaṃ labhe;
I would have found no happiness in life,
Buddhagāthābhigītomhi,
if, when enchanted by the Buddha’s spell,
no ce muñceyya sūriyan”ti.
I had not released the Sun.”
end of section [2..1.. - SN 2 vagga 1 Paṭhama: Chapter One] ❧
+ § – SN 2 vagga 2 Anāthapiṇḍika: With Anāthapiṇḍika+ all - all
2. Anāthapiṇḍikavagga
2. With Anāthapiṇḍika
SN 2.11 Candimasa: With Candimasa
11. Candimasasutta
11. With Candimasa
Sāvatthinidānaṃ.
At Sāvatthī.
Atha kho candimaso devaputto abhikkantāya rattiyā abhikkantavaṇṇo kevalakappaṃ jetavanaṃ obhāsetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi.
Then, late at night, the glorious god Candimasa, lighting up the entire Jeta’s Grove, went up to the Buddha, bowed, stood to one side,
Ekamantaṃ ṭhito kho candimaso devaputto bhagavato santike imaṃ gāthaṃ abhāsi:
and recited this verse in the Buddha’s presence:
“Te hi sotthiṃ gamissanti,
“Like deer in a mosquito-free marsh,
kacchevāmakase magā;
they will reach a safe place
Jhānāni upasampajja,
having entered the jhānas,
ekodi nipakā satā”ti.
unified, self-disciplined, and rememberful.”
“Te hi pāraṃ gamissanti,
“Like fish when the net is cut,
chetvā jālaṃva ambujo;
they will reach the far shore
Jhānāni upasampajja,
having entered the jhānas,
appamattā raṇañjahā”ti.
diligent, with flaws discarded.”
SN 2.12 Veṇḍu: With Vishnu
12. Veṇḍusutta
12. With Vishnu
Ekamantaṃ ṭhito kho veṇḍu devaputto bhagavato santike imaṃ gāthaṃ abhāsi:
Standing to one side, the god Vishnu recited this verse in the Buddha’s presence:
“Sukhitāva te manujā,
“Happy are the children of Manu
sugataṃ payirupāsiya;
who pay homage to the Holy One!
Yuñjaṃ gotamasāsane,
They apply themselves to Gotama’s instructions,
appamattā nu sikkhare”ti.
diligently training.”
“Ye me pavutte siṭṭhipade, (veṇḍūti bhagavā)
“Those who practice jhāna in accord with the training
Anusikkhanti jhāyino;
in the way of teaching I’ve proclaimed,” said the Buddha to Vishnu,
Kāle te appamajjantā,
“they’re in time to be diligent;
Na maccuvasagā siyun”ti.
they won’t fall under the sway of Death.”
SN 2.13 Dīghalaṭṭhi: With Dīghalaṭṭhi
13. Dīghalaṭṭhisutta
13. With Dīghalaṭṭhi
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 dīghalaṭṭhi devaputto abhikkantāya rattiyā abhikkantavaṇṇo kevalakappaṃ veḷuvanaṃ obhāsetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi.
Then, late at night, the glorious god Dīghalaṭṭhi, lighting up the entire Bamboo Grove, went up to the Buddha, bowed, stood to one side,
Ekamantaṃ ṭhito kho dīghalaṭṭhi devaputto bhagavato santike imaṃ gāthaṃ abhāsi:
and recited this verse in the Buddha’s presence:
“Bhikkhu siyā jhāyī vimuttacitto,
“Suppose a monk is one who practices jhāna, freed in mind.
Ākaṅkhe ce hadayassānupattiṃ;
If they want to reach the heart’s peace,
Lokassa ñatvā udayabbayañca,
having known the arising and passing of the world,
Sucetaso anissito tadānisaṃso”ti.
healthy-minded, independent, that is their reward.”
SN 2.14 Nandana: With Nandana
14. Nandanasutta
14. With Nandana
Ekamantaṃ ṭhito kho nandano devaputto bhagavantaṃ gāthāya ajjhabhāsi:
Standing to one side, the god Nandana addressed the Buddha in verse:
“Pucchāmi taṃ gotama bhūripañña,
“I ask you, Gotama, whose wisdom is vast,
Anāvaṭaṃ bhagavato ñāṇadassanaṃ;
the Blessed One of unhindered knowledge and vision.
Kathaṃvidhaṃ sīlavantaṃ vadanti,
What kind of person do they call ethical?
Kathaṃvidhaṃ paññavantaṃ vadanti;
What kind of person do they call wise?
Kathaṃvidho dukkhamaticca iriyati,
What kind of person lives on after transcending suffering?
Kathaṃvidhaṃ devatā pūjayantī”ti.
What kind of person is worshipped by the deities?”
“Yo sīlavā paññavā bhāvitatto,
“A person who is ethical, wise, self-developed,
Samāhito jhānarato satīmā;
becomes undistractify-&-lucidifyd in samādhi, loving jhāna, rememberful,
Sabbassa sokā vigatā pahīnā,
who’s gotten rid of and given up all sorrows,
Khīṇāsavo antimadehadhārī.
with defilements ended, they bear their final body.
Tathāvidhaṃ sīlavantaṃ vadanti,
That’s the kind of person they call ethical.
Tathāvidhaṃ paññavantaṃ vadanti;
That’s the kind of person they call wise.
Tathāvidho dukkhamaticca iriyati,
That kind of person lives on after transcending suffering.
Tathāvidhaṃ devatā pūjayantī”ti.
That kind of person is worshipped by the deities.”
SN 2.15 Candana: With Candana
15. Candanasutta
15. With Candana
Ekamantaṃ ṭhito kho candano devaputto bhagavantaṃ gāthāya ajjhabhāsi:
Standing to one side, the god Candana addressed the Buddha in verse:
“Kathaṃsu tarati oghaṃ,
“Who here crosses the flood,
rattindivamatandito;
tireless all day and night?
Appatiṭṭhe anālambe,
Who, not standing and unsupported,
ko gambhīre na sīdatī”ti.
does not sink in the deep?”
“Sabbadā sīlasampanno,
“Someone who is always endowed with ethics,
Paññavā susamāhito;
wise and serene,
Āraddhavīriyo pahitatto,
energetic, and resolute
Oghaṃ tarati duttaraṃ.
crosses the flood so hard to cross.
Virato kāmasaññāya,
Someone who desists from sensual perception,
rūpasaṃyojanātigo;
has moved past the fetter of form,
Nandīrāgaparikkhīṇo,
and has finished with relishing and greed
so gambhīre na sīdatī”ti.
does not sink in the deep.”
SN 2.16 Vāsudatta: With Vāsudatta
16. Vāsudattasutta
16. With Vāsudatta
Ekamantaṃ ṭhito kho vāsudatto devaputto bhagavato santike imaṃ gāthaṃ abhāsi:
Standing to one side, the god Vāsudatta recited this verse in the Buddha’s presence:
“Sattiyā viya omaṭṭho,
“Like they’re struck by a sword,
ḍayhamānova matthake;
like their head was on fire,
Kāmarāgappahānāya,
a monk should go forth rememberfully,
sato bhikkhu paribbaje”ti.
to give up sensual desire.”
“Sattiyā viya omaṭṭho,
“Like they’re struck by a sword,
ḍayhamānova matthake;
like their head was on fire,
Sakkāyadiṭṭhippahānāya,
a monk should go forth rememberfully,
sato bhikkhu paribbaje”ti.
to give up identity view.”
SN 2.17 Subrahma: With Subrahmā
17. Subrahmasutta
17. With Subrahmā
Ekamantaṃ ṭhito kho subrahmā devaputto bhagavantaṃ gāthāya ajjhabhāsi:
Standing to one side, the god Subrahmā addressed the Buddha in verse:
“Niccaṃ utrastamidaṃ cittaṃ,
“This mind is always anxious,
niccaṃ ubbiggamidaṃ mano;
this mind is always stressed
Anuppannesu kicchesu,
about stresses that haven’t arisen
atho uppatitesu ca;
and those that have.
Sace atthi anutrastaṃ,
If there is a state free of anxiety,
taṃ me akkhāhi pucchito”ti.
please answer my question.”
“Nāññatra bojjhā tapasā,
“Not without understanding and austerity,
nāññatrindriyasaṃvarā;
not without restraining the sense faculties,
Nāññatra sabbanissaggā,
not without letting go of everything,
sotthiṃ passāmi pāṇinan”ti.
do I see safety for living creatures.”
Idamavoca … pe …
That is what the Buddha said. …
tatthevantaradhāyīti.
The god vanished right there.
SN 2.18 Kakudha: With Kakudha
18. Kakudhasutta
18. With Kakudha
Evaṃ me sutaṃ—
So I have heard.
ekaṃ samayaṃ bhagavā sākete viharati añjanavane migadāye.
At one time the Buddha was staying near Sāketa in the deer park at the Añjana Wood.
Atha kho kakudho devaputto abhikkantāya rattiyā abhikkantavaṇṇo kevalakappaṃ añjanavanaṃ obhāsetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho kakudho devaputto bhagavantaṃ etadavoca:
Then, late at night, the glorious god Kakudha, lighting up the entire Añjana Wood, went up to the Buddha, bowed, stood to one side, and said to him:
“nandasi, samaṇā”ti?
“Do you delight, ascetic?”
“Kiṃ laddhā, āvuso”ti?
“What have I got, sir?”
“Tena hi, samaṇa, socasī”ti?
“Well then, ascetic, do you sorrow?”
“Kiṃ jīyittha, āvuso”ti?
“What have I lost, sir?”
“Tena hi, samaṇa, neva nandasi na ca socasī”ti?
“Well then, ascetic, do you neither delight nor sorrow?”
“Evamāvuso”ti.
“Yes, sir.”
“Kacci tvaṃ anagho bhikkhu,
“I hope you’re untroubled, monk,
kacci nandī na vijjati;
I hope that delight isn’t found in you.
Kacci taṃ ekamāsīnaṃ,
I hope that discontent doesn’t
aratī nābhikīratī”ti.
overwhelm you as you sit alone.”
“Anagho ve ahaṃ yakkha,
“I’m genuinely untroubled, spirit,
atho nandī na vijjati;
and no delight is found in me.
Atho maṃ ekamāsīnaṃ,
And also discontent doesn’t
aratī nābhikīratī”ti.
overwhelm me as I sit alone.”
“Kathaṃ tvaṃ anagho bhikkhu,
“How are you untroubled, monk?
kathaṃ nandī na vijjati;
How is delight not found in you?
Kathaṃ taṃ ekamāsīnaṃ,
How does discontent not
aratī nābhikīratī”ti.
overwhelm you as you sit alone?”
“Aghajātassa ve nandī,
“Delight is born from misery,
nandījātassa ve aghaṃ;
misery is born from delight;
Anandī anagho bhikkhu,
sir, you should know me as
evaṃ jānāhi āvuso”ti.
a monk free of delight and misery.”
“Cirassaṃ vata passāmi,
“After a long time I see
brāhmaṇaṃ parinibbutaṃ;
a brahmin nirvana'd.
Anandiṃ anaghaṃ bhikkhuṃ,
A monk free of delight and misery,
tiṇṇaṃ loke visattikan”ti.
he has crossed over clinging to the world.”
❧
SN 2.19 Uttara: With Uttara
19. Uttarasutta
19. With Uttara
Rājagahanidānaṃ.
At Rājagaha.
Ekamantaṃ ṭhito kho uttaro devaputto bhagavato santike imaṃ gāthaṃ abhāsi:
Standing to one side, the god Uttara recited this verse in the Buddha’s presence:
“Upanīyati jīvitamappamāyu,
“This life, so very short, is led onward.
Jarūpanītassa na santi tāṇā;
There’s no shelter for someone who’s been led on by old age.
Etaṃ bhayaṃ maraṇe pekkhamāno,
Seeing this peril in death,
Puññāni kayirātha sukhāvahānī”ti.
you should do good deeds that bring happiness.”
“Upanīyati jīvitamappamāyu,
“This life, so very short, is led onward.
Jarūpanītassa na santi tāṇā;
There’s no shelter for someone who’s been led on by old age.
Etaṃ bhayaṃ maraṇe pekkhamāno,
Seeing this peril in death,
Lokāmisaṃ pajahe santipekkho”ti.
one looking for peace would drop the world’s bait.”
SN 2.20 Anāthapiṇḍika: With Anāthapiṇḍika
20. Anāthapiṇḍikasutta
20. With Anāthapiṇḍika
Ekamantaṃ ṭhito kho anāthapiṇḍiko devaputto bhagavato santike imā gāthāyo abhāsi:
Standing to one side, the god Anāthapiṇḍika recited these verses in the Buddha’s presence:
“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 dharma;
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 Dharma 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.”
Idamavoca anāthapiṇḍiko devaputto.
This is what the god Anāthapiṇḍika said.
Idaṃ vatvā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā tatthevantaradhāyi.
Then he bowed and respectfully circled the Buddha, keeping him on his right side, before vanishing right there.
Atha kho bhagavā tassā rattiyā accayena bhikkhū āmantesi:
Then, when the night had passed, the Buddha addressed the monks:
“imaṃ, bhikkhave, rattiṃ aññataro devaputto abhikkantāya rattiyā abhikkantavaṇṇo kevalakappaṃ jetavanaṃ obhāsetvā yenāhaṃ tenupasaṅkami; upasaṅkamitvā maṃ abhivādetvā ekamantaṃ aṭṭhāsi.
“monks, tonight, a certain glorious god, lighting up the entire Jeta’s Grove, came to me, bowed, stood to one side,
Ekamantaṃ ṭhito kho, bhikkhave, so devaputto mama santike imā gāthāyo abhāsi:
and recited these verses in my presence.” The Buddha then repeated the verses in full.
Evaṃ vutte, āyasmā ānando bhagavantaṃ etadavoca:
When he said this, Venerable Ānanda said to the Buddha:
“so hi nūna, bhante, anāthapiṇḍiko devaputto bhavissati.
“Sir, that god must surely have been Anāthapiṇḍika.
Anāthapiṇḍiko gahapati āyasmante sāriputte abhippasanno ahosī”ti.
For the householder Anāthapiṇḍika was devoted to Venerable Sāriputta.”
“Sādhu sādhu, ānanda, yāvatakaṃ kho, ānanda, takkāya pattabbaṃ anuppattaṃ taṃ tayā.
“Good, good, Ānanda. You’ve reached the logical conclusion, as far as logic goes.
Anāthapiṇḍiko hi so, ānanda, devaputto”ti.
For that was indeed the god Anāthapiṇḍika.”
end of section [2..2.. - SN 2 vagga 2 Anāthapiṇḍika: With Anāthapiṇḍika] ❧
+ § – SN 2 vagga 3 Nānātitthiya: Various Sectarians+ all - all
3. Nānātitthiyavagga
3. Various Sectarians
21. Sivasutta
21. With Shiva
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 sivo devaputto abhikkantāya rattiyā abhikkantavaṇṇo kevalakappaṃ jetavanaṃ obhāsetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi.
Then, late at night, the glorious god Shiva, lighting up the entire Jeta’s Grove, went up to the Buddha, bowed, stood to one side,
Ekamantaṃ ṭhito kho sivo devaputto bhagavato santike imā gāthāyo abhāsi:
and recited these verses in the Buddha’s presence:
“Sabbhireva samāsetha,
“Associate only with the virtuous!
sabbhi kubbetha santhavaṃ;
Try to get close to the virtuous!
Sataṃ saddhammamaññāya,
Understanding the true Dharma of the good,
seyyo hoti na pāpiyo.
things get better, not worse.
Sabbhireva samāsetha,
Associate only with the virtuous!
sabbhi kubbetha santhavaṃ;
Try to get close to the virtuous!
Sataṃ saddhammamaññāya,
Understanding the true Dharma of the good,
paññā labbhati nāññato.
wisdom is gained—but not from anyone else.
Sabbhireva samāsetha,
Associate only with the virtuous!
sabbhi kubbetha santhavaṃ;
Try to get close to the virtuous!
Sataṃ saddhammamaññāya,
Understanding the true Dharma of the good,
sokamajjhe na socati.
you don’t sorrow even among those who sorrow.
Sabbhireva samāsetha,
Associate only with the virtuous!
sabbhi kubbetha santhavaṃ;
Try to get close to the virtuous!
Sataṃ saddhammamaññāya,
Understanding the true Dharma of the good,
ñātimajjhe virocati.
you shine among your relatives.
Sabbhireva samāsetha,
Associate only with the virtuous!
sabbhi kubbetha santhavaṃ;
Try to get close to the virtuous!
Sataṃ saddhammamaññāya,
Understanding the true Dharma of the good,
sattā gacchanti suggatiṃ.
sentient beings go to a good place.
Sabbhireva samāsetha,
Associate only with the virtuous!
sabbhi kubbetha santhavaṃ;
Try to get close to the virtuous!
Sataṃ saddhammamaññāya,
Understanding the true Dharma of the good,
sattā tiṭṭhanti sātatan”ti.
sentient beings live happily.”
Atha kho bhagavā sivaṃ devaputtaṃ gāthāya paccabhāsi:
Then the Buddha replied to Shiva in verse:
“Sabbhireva samāsetha,
“Associate only with the virtuous!
sabbhi kubbetha santhavaṃ;
Try to get close to the virtuous!
Sataṃ saddhammamaññāya,
Understanding the true Dharma of the good,
sabbadukkhā pamuccatī”ti.
you’re released from all suffering.”
❧
SN 2.22 Khema: With Khema
22. Khemasutta
22. With Khema
Ekamantaṃ ṭhito kho khemo devaputto bhagavato santike imā gāthāyo abhāsi:
Standing to one side, the god Khema recited these verses in the Buddha’s presence:
“Caranti bālā dummedhā,
“Foolish and unintelligent people
amitteneva attanā;
treat themselves like an enemy.
Karontā pāpakaṃ kammaṃ,
They do bad deeds
yaṃ hoti kaṭukapphalaṃ.
with bitter fruit.
Na taṃ kammaṃ kataṃ sādhu,
It’s not good to do a deed
yaṃ katvā anutappati;
after doing which you’re tormented by regrets;
Yassa assumukho rodaṃ,
you experience the result
vipākaṃ paṭisevati.
weeping, with a tearful face.
Tañca kammaṃ kataṃ sādhu,
It’s good to do a deed
yaṃ katvā nānutappati;
after doing which you’re free of regrets;
Yassa patīto sumano,
you experience the result
vipākaṃ paṭisevati.
joyful, with a happy mind.”
Paṭikacceva taṃ kayirā,
“As a precaution, you should do
yaṃ jaññā hitamattano;
what you know is for your own welfare.
Na sākaṭikacintāya,
A thinker, a wise one would not proceed
mantā dhīro parakkame.
thinking like the cart driver.
Yathā sākaṭiko maṭṭhaṃ,
Suppose a cart driver leaves the highway,
samaṃ hitvā mahāpathaṃ;
so even and well compacted.
Visamaṃ maggamāruyha,
They enter upon a rough road,
akkhacchinnova jhāyati.
and fret when their axle breaks.
Evaṃ dhammā apakkamma,
So too, an idiot departs the good
adhammamanuvattiya;
to follow what’s against the good.
Mando maccumukhaṃ patto,
Fallen in the jaws of death,
akkhacchinnova jhāyatī”ti.
they fret like their axle’s broken.”
❧
23. Serīsutta
23. With Serī
Ekamantaṃ ṭhito kho serī devaputto bhagavantaṃ gāthāya ajjhabhāsi:
Standing to one side, the god Serī addressed the Buddha in verse:
“Annamevābhinandanti,
“Both gods and humans
ubhaye devamānusā;
enjoy their food.
Atha ko nāma so yakkho,
So what’s the name of the spirit
yaṃ annaṃ nābhinandatī”ti.
who doesn’t like food?”
“Ye naṃ dadanti saddhāya,
“Those who give with faith
vippasannena cetasā;
and a clear and confident heart,
Tameva annaṃ bhajati,
partake of food
asmiṃ loke paramhi ca.
in this world and the next.
Tasmā vineyya maccheraṃ,
So you should dispel stinginess,
dajjā dānaṃ malābhibhū;
overcoming that stain, and give a gift.
Puññāni paralokasmiṃ,
The good deeds of sentient beings
patiṭṭhā honti pāṇinan”ti.
support them in the next world.”
“Acchariyaṃ, bhante, abbhutaṃ, bhante.
“It’s incredible, sir, it’s amazing,
Yāvasubhāsitamidaṃ, bhante, bhagavatā:
how well said this was by Master Gotama. He repeated the Buddha’s verses, and said:
Bhūtapubbāhaṃ, bhante, sirī nāma rājā ahosiṃ dāyako dānapati dānassa vaṇṇavādī.
“Once upon a time, sir, I was a king named Serī, a giver, a donor, who praised giving.
Tassa mayhaṃ, bhante, catūsu dvāresu dānaṃ dīyittha samaṇabrāhmaṇakapaṇaddhikavanibbakayācakānaṃ.
I gave gifts at the four gates to ascetics and brahmins, to paupers, vagrants, travelers, and beggars.
Atha kho maṃ, bhante, itthāgāraṃ upasaṅkamitvā etadavoca:
Then the ladies of my harem approached me and said:
‘devassa kho dānaṃ dīyati; amhākaṃ dānaṃ na dīyati.
‘Your Majesty gives gifts, but we don’t.
Sādhu mayampi devaṃ nissāya dānāni dadeyyāma, puññāni kareyyāmā’ti.
Your Majesty, please support us to give gifts and make merit.’
Tassa mayhaṃ, bhante, etadahosi:
Then it occurred to me:
‘ahaṃ khosmi dāyako dānapati dānassa vaṇṇavādī.
‘I’m a giver, a donor, who praises giving.
Dānaṃ dassāmāti vadante kinti vadeyyan’ti?
When they say, “We would give gifts”, what am I to say?’
So khvāhaṃ, bhante, paṭhamaṃ dvāraṃ itthāgārassa adāsiṃ.
And so I gave the first gate to the ladies of my harem.
Tattha itthāgārassa dānaṃ dīyittha; mama dānaṃ paṭikkami.
There they gave gifts, while my own giving dwindled.
Atha kho maṃ, bhante, khattiyā anuyantā upasaṅkamitvā etadavocuṃ:
Then my warrior-noble vassals approached me and said:
‘devassa kho dānaṃ dīyati; itthāgārassa dānaṃ dīyati; amhākaṃ dānaṃ na dīyati.
‘Your Majesty gives gifts, the ladies of your harem give gifts, but we don’t.
Sādhu mayampi devaṃ nissāya dānāni dadeyyāma, puññāni kareyyāmā’ti.
Your Majesty, please support us to give gifts and make merit.’
Tassa mayhaṃ, bhante, etadahosi:
Then it occurred to me:
‘ahaṃ khosmi dāyako dānapati dānassa vaṇṇavādī.
‘I’m a giver, a donor, who praises giving.
Dānaṃ dassāmāti vadante kinti vadeyyan’ti?
When they say, “We would give gifts”, what am I to say?’
So khvāhaṃ, bhante, dutiyaṃ dvāraṃ khattiyānaṃ anuyantānaṃ adāsiṃ.
And so I gave the second gate to my warrior-noble vassals.
Tattha khattiyānaṃ anuyantānaṃ dānaṃ dīyittha, mama dānaṃ paṭikkami.
There they gave gifts, while my own giving dwindled.
Atha kho maṃ, bhante, balakāyo upasaṅkamitvā etadavoca:
Then my troops approached me and said:
‘devassa kho dānaṃ dīyati; itthāgārassa dānaṃ dīyati; khattiyānaṃ anuyantānaṃ dānaṃ dīyati; amhākaṃ dānaṃ na dīyati.
‘Your Majesty gives gifts, the ladies of your harem give gifts, your warrior-noble vassals give gifts, but we don’t.
Sādhu mayampi devaṃ nissāya dānāni dadeyyāma, puññāni kareyyāmā’ti.
Your Majesty, please support us to give gifts and make merit.’
Tassa mayhaṃ, bhante, etadahosi:
Then it occurred to me:
‘ahaṃ khosmi dāyako dānapati dānassa vaṇṇavādī.
‘I’m a giver, a donor, who praises giving.
Dānaṃ dassāmāti vadante kinti vadeyyan’ti?
When they say, “We would give gifts”, what am I to say?’
So khvāhaṃ, bhante, tatiyaṃ dvāraṃ balakāyassa adāsiṃ.
And so I gave the third gate to my troops.
Tattha balakāyassa dānaṃ dīyittha, mama dānaṃ paṭikkami.
There they gave gifts, while my own giving dwindled.
Atha kho maṃ, bhante, brāhmaṇagahapatikā upasaṅkamitvā etadavocuṃ:
Then my brahmins and householders approached me and said:
‘devassa kho dānaṃ dīyati; itthāgārassa dānaṃ dīyati; khattiyānaṃ anuyantānaṃ dānaṃ dīyati; balakāyassa dānaṃ dīyati; amhākaṃ dānaṃ na dīyati.
‘Your Majesty gives gifts, the ladies of your harem give gifts, your warrior-noble vassals give gifts, your troops give gifts, but we don’t.
Sādhu mayampi devaṃ nissāya dānāni dadeyyāma, puññāni kareyyāmā’ti.
Your Majesty, please support us to give gifts and make merit.’
Tassa mayhaṃ, bhante, etadahosi:
Then it occurred to me:
‘ahaṃ khosmi dāyako dānapati dānassa vaṇṇavādī.
‘I’m a giver, a donor, who praises giving.
Dānaṃ dassāmāti vadante kinti vadeyyan’ti?
When they say, “We would give gifts”, what am I to say?’
So khvāhaṃ, bhante, catutthaṃ dvāraṃ brāhmaṇagahapatikānaṃ adāsiṃ.
And so I gave the fourth gate to my brahmins and householders.
Tattha brāhmaṇagahapatikānaṃ dānaṃ dīyittha, mama dānaṃ paṭikkami.
There they gave gifts, while my own giving dwindled.
Atha kho maṃ, bhante, purisā upasaṅkamitvā etadavocuṃ:
Then my men approached me and said:
‘na kho dāni devassa koci dānaṃ dīyatī’ti.
‘Now Your Majesty is not giving gifts at all!’
Evaṃ vuttāhaṃ, bhante, te purise etadavocaṃ:
When they said this, I said to those men:
‘tena hi, bhaṇe, yo bāhiresu janapadesu āyo sañjāyati tato upaḍḍhaṃ antepure pavesetha, upaḍḍhaṃ tattheva dānaṃ detha samaṇabrāhmaṇakapaṇaddhikavanibbakayācakānan’ti.
‘So then, my men, send half of the revenue from the outer districts to the royal compound. Then give half right there to ascetics and brahmins, to paupers, vagrants, travelers, and beggars.’
So khvāhaṃ, bhante, evaṃ dīgharattaṃ katānaṃ puññānaṃ evaṃ dīgharattaṃ katānaṃ kusalānaṃ dhammānaṃ pariyantaṃ nādhigacchāmi—
Sir, for a long time I made so much merit and did so many skillful deeds. I never reached any limit so as to say
ettakaṃ puññanti vā ettako puññavipākoti vā ettakaṃ sagge ṭhātabbanti vāti.
‘there’s this much merit’ or ‘there’s this much result of merit’ or ‘for so long I’ll remain in heaven’.
Acchariyaṃ, bhante, abbhutaṃ, bhante.
It’s incredible, sir, it’s amazing,
Yāvasubhāsitamidaṃ, bhante, bhagavatā:
how well said this was by Master Gotama:
‘Ye naṃ dadanti saddhāya,
‘Those who give with faith
vippasannena cetasā;
and a clear and confident heart,
Tameva annaṃ bhajati,
partake of food
asmiṃ loke paramhi ca.
in this world and the next.
Tasmā vineyya maccheraṃ,
So you should dispel stinginess,
dajjā dānaṃ malābhibhū;
overcoming that stain, and give a gift.
Puññāni paralokasmiṃ,
The good deeds of sentient beings
patiṭṭhā honti pāṇinan’”ti.
support them in the next world.’”
end of section [2.23 - SN 2.23 Serī: With Serī] ❧
SN 2.24 Ghaṭīkāra: With Ghaṭikāra
24. Ghaṭīkārasutta
24. With Ghaṭikāra
Ekamantaṃ ṭhito kho ghaṭīkāro devaputto bhagavato santike imaṃ gāthaṃ abhāsi:
Standing to one side, the god Ghaṭikāra recited this verse in the Buddha’s presence:
“Avihaṃ upapannāse,
“Seven monks reborn in Aviha
vimuttā satta bhikkhavo;
have been freed.
Rāgadosaparikkhīṇā,
With the complete ending of greed and hate,
tiṇṇā loke visattikan”ti.
they’ve crossed over clinging to the world.”
“Ke ca te ataruṃ paṅkaṃ,
“Who are those who’ve crossed the bog,
maccudheyyaṃ suduttaraṃ;
death’s domain so hard to pass?
Ke hitvā mānusaṃ dehaṃ,
Who, after leaving behind the human body,
dibbayogaṃ upaccagun”ti.
have risen above celestial yokes?”
“Upako palagaṇḍo ca,
“Upaka and Palagaṇḍa,
pukkusāti ca te tayo;
and Pukkusāti, these three;
Bhaddiyo khaṇḍadevo ca,
Bhaddiya and Bhaddadeva,
bāhuraggi ca saṅgiyo;
and Bāhudantī and Piṅgiya.
Te hitvā mānusaṃ dehaṃ,
They, after leaving behind the human body,
dibbayogaṃ upaccagun”ti.
have risen above celestial yokes.”
“Kusalī bhāsasī tesaṃ,
“You speak well of them,
mārapāsappahāyinaṃ;
who have let go the snares of Māra.
Kassa te dhammamaññāya,
Whose teaching did they understand
acchiduṃ bhavabandhanan”ti.
to cut the bonds of rebirth?”
“Na aññatra bhagavatā,
“None other than the Blessed One!
nāññatra tava sāsanā;
None other than your instruction!
Yassa te dhammamaññāya,
It was your teaching that they understood
acchiduṃ bhavabandhanaṃ.
to cut the bonds of rebirth.
Yattha nāmañca rūpañca,
Where name and form
asesaṃ uparujjhati;
cease with nothing left over;
Taṃ te dhammaṃ idhaññāya,
understanding this Dharma,
acchiduṃ bhavabandhanan”ti.
they cut the bonds of rebirth.”
“Gambhīraṃ bhāsasī vācaṃ,
“The words you say are deep,
dubbijānaṃ sudubbudhaṃ;
hard to understand, so very hard to wake up to.
Kassa tvaṃ dhammamaññāya,
Whose teaching do you know
vācaṃ bhāsasi īdisan”ti.
to be able to say such things?”
“Kumbhakāro pure āsiṃ,
“In the past I was a potter
vekaḷiṅge ghaṭīkaro;
in Vebhaliṅga called Ghaṭikāra.
Mātāpettibharo āsiṃ,
I took care of my parents
kassapassa upāsako.
as a lay follower of Buddha Kassapa.
Virato methunā dhammā,
I refrained from sexual intercourse,
brahmacārī nirāmiso;
I was celibate, non-carnal.
Ahuvā te sagāmeyyo,
We lived in the same village;
ahuvā te pure sakhā.
in the past I was your friend.
Sohamete pajānāmi,
I am the one who understands
vimutte satta bhikkhavo;
that these seven monks have been freed.
Rāgadosaparikkhīṇe,
With the complete ending of greed and hate,
tiṇṇe loke visattikan”ti.
they’ve crossed over clinging to the world.”
“Evametaṃ tadā āsi,
“That’s exactly how it was,
yathā bhāsasi bhaggava;
just as you say, Bhaggava.
Kumbhakāro pure āsi,
In the past you were a potter
vekaḷiṅge ghaṭīkaro.
in Vebhaliṅga called Ghaṭikāra.
Mātāpettibharo āsi,
You took care of your parents
kassapassa upāsako;
as a lay follower of Buddha Kassapa.
Virato methunā dhammā,
You refrained from sexual intercourse,
brahmacārī nirāmiso;
you were celibate, non-carnal.
Ahuvā me sagāmeyyo,
We lived in the same village;
ahuvā me pure sakhā”ti.
in the past you were my friend.”
“Evametaṃ purāṇānaṃ,
“That’s how it was
sahāyānaṃ ahu saṅgamo;
when those friends of old met again.
Ubhinnaṃ bhāvitattānaṃ,
Both of them have developed themselves,
sarīrantimadhārinan”ti.
and bear their final body.”
end of section [2.24 - SN 2.24 Ghaṭīkāra: With Ghaṭikāra] ❧
SN 2.25 Jantu: With Jantu
25. Jantusutta
25. With Jantu
Evaṃ me sutaṃ—
So I have heard.
ekaṃ samayaṃ sambahulā bhikkhū, kosalesu viharanti himavantapasse araññakuṭikāya uddhatā unnaḷā capalā mukharā vikiṇṇavācā muṭṭhassatino asampajānā asamāhitā vibbhantacittā pākatindriyā.
Now at that time several monks were staying in the Kosalan lands, in a wilderness hut on the slopes of the Himalayas. They were restless, insolent, fickle, gossipy, loose-tongued, unrememberful, lacking lucid-discerning and undistractible-lucidity, with straying minds and undisciplined faculties.
Atha kho jantu devaputto tadahuposathe pannarase yena te bhikkhū tenupasaṅkami; upasaṅkamitvā te bhikkhū gāthāhi ajjhabhāsi:
Then on the fifteenth day sabbath the god Jantu went up to those monks and addressed them in verse:
“Sukhajīvino pure āsuṃ,
“The monks used to live happily,
bhikkhū gotamasāvakā;
as disciples of Gotama.
Anicchā piṇḍamesanā,
Desireless they sought alms;
anicchā sayanāsanaṃ;
desireless they used their lodgings.
Loke aniccataṃ ñatvā,
Knowing that the world was impermanent
dukkhassantaṃ akaṃsu te.
they made an end of suffering.
Dupposaṃ katvā attānaṃ,
But now they’ve made themselves hard to look after,
gāme gāmaṇikā viya;
like chiefs in a village.
Bhutvā bhutvā nipajjanti,
They eat and eat and then lie down,
parāgāresu mucchitā.
unconscious in the homes of others.
Saṃghassa añjaliṃ katvā,
Having raised my joined palms to the Saṅgha,
idhekacce vadāmahaṃ;
I speak here only about certain people.
Apaviddhā anāthā te,
They’re rejects, with no protector,
yathā petā tatheva te.
just like those who have passed away.
Ye kho pamattā viharanti,
I’m speaking about
te me sandhāya bhāsitaṃ;
those who live negligently.
Ye appamattā viharanti,
To those who live diligently
namo tesaṃ karomahan”ti.
I pay homage.”
SN 2.26 Rohitassa: With Rohitassa
26. Rohitassasutta
26. With Rohitassa
Sāvatthinidānaṃ.
At Sāvatthī.
Ekamantaṃ ṭhito kho rohitasso devaputto bhagavantaṃ etadavoca:
Standing to one side, the god Rohitassa said to the Buddha:
“yattha nu kho, bhante, na jāyati na jīyati na mīyati na cavati na upapajjati, sakkā nu kho so, bhante, gamanena lokassa anto ñātuṃ vā daṭṭhuṃ vā pāpuṇituṃ vā”ti?
“Sir, is it possible to know or see or reach the end of the world by traveling to a place where there’s no being born, growing old, dying, passing away, or being reborn?”
“Yattha kho, āvuso, na jāyati na jīyati na mīyati na cavati na upapajjati, nāhaṃ taṃ gamanena lokassa antaṃ ñāteyyaṃ daṭṭheyyaṃ patteyyanti vadāmī”ti.
“Reverend, I say it’s not possible to know or see or reach the end of the world by traveling to a place where there’s no being born, growing old, dying, passing away, or being reborn.”
“Acchariyaṃ, bhante, abbhutaṃ, bhante.
“It’s incredible, sir, it’s amazing,
Yāvasubhāsitamidaṃ, bhante, bhagavatā:
how well said this was by Master Gotama.
‘yattha kho, āvuso, na jāyati na jīyati na mīyati na cavati na upapajjati, nāhaṃ taṃ gamanena lokassa antaṃ ñāteyyaṃ daṭṭheyyaṃ patteyyanti vadāmī’ti.
Bhūtapubbāhaṃ, bhante, rohitasso nāma isi ahosiṃ bhojaputto iddhimā vehāsaṅgamo.
Once upon a time, I was a hermit called Rohitassa, son of Bhoja. I was a sky-walker with psychic power.
Tassa mayhaṃ, bhante, evarūpo javo ahosi; seyyathāpi nāma daḷhadhammā dhanuggaho susikkhito katahattho katayoggo katūpāsano lahukena asanena appakasireneva tiriyaṃ tālacchāyaṃ atipāteyya.
I was as fast as a light arrow easily shot across the shadow of a palm tree by a well-trained expert archer with a strong bow.
Tassa mayhaṃ, bhante, evarūpo padavītihāro ahosi; seyyathāpi nāma puratthimā samuddā pacchimo samuddo.
My stride was such that it could span from the eastern ocean to the western ocean.
Tassa mayhaṃ, bhante, evarūpaṃ icchāgataṃ uppajji:
This wish came to me:
‘ahaṃ gamanena lokassa antaṃ pāpuṇissāmī’ti.
‘I will reach the end of the world by traveling.’
So khvāhaṃ, bhante, evarūpena javena samannāgato evarūpena ca padavītihārena, aññatreva asitapītakhāyitasāyitā aññatra uccārapassāvakammā aññatra niddākilamathapaṭivinodanā vassasatāyuko vassasatajīvī vassasataṃ gantvā appatvāva lokassa antaṃ antarāva kālaṅkato.
Having such speed and stride, I traveled for my whole lifespan of a hundred years—pausing only to eat and drink, go to the toilet, and sleep to dispel weariness—and I passed away along the way, never reaching the end of the world.
Acchariyaṃ, bhante, abbhutaṃ, bhante.
It’s incredible, sir, it’s amazing,
Yāvasubhāsitamidaṃ, bhante, bhagavatā:
how well said this was by Master Gotama:
‘yattha kho, āvuso, na jāyati na jīyati na mīyati na cavati na upapajjati, nāhaṃ taṃ gamanena lokassa antaṃ ñāteyyaṃ daṭṭheyyaṃ patteyyanti vadāmī’”ti.
‘Reverend, I say it’s not possible to know or see or reach the end of the world by traveling to a place where there’s no being born, growing old, dying, passing away, or being reborn.’”
“Na kho panāhaṃ, āvuso, appatvā lokassa antaṃ dukkhassa antakiriyaṃ vadāmi.
“But Reverend, I also say there’s no making an end of suffering without reaching the end of the world.
Api ca khvāhaṃ, āvuso, imasmiṃyeva byāmamatte kaḷevare sasaññimhi samanake lokañca paññapemi lokasamudayañca lokanirodhañca lokanirodhagāminiñca paṭipadanti.
For it is in this fathom-long carcass with its perception and mind that I describe the world, its origin, its cessation, and the practice that leads to its cessation.
Gamanena na pattabbo,
The end of the world can never
lokassanto kudācanaṃ;
be reached by traveling.
Na ca appatvā lokantaṃ,
But without reaching the end of the world,
dukkhā atthi pamocanaṃ.
there’s no release from suffering.
Tasmā have lokavidū sumedho,
So a clever person, understanding the world,
Lokantagū vusitabrahmacariyo;
has completed the spiritual journey, and gone to the end of the world.
Lokassa antaṃ samitāvi ñatvā,
A peaceful one, knowing the end of the world,
Nāsīsati lokamimaṃ parañcā”ti.
does not hope for this world or the next.”
❧
SN 2.27 Nanda: With Nanda
27. Nandasutta
27. With Nanda
Ekamantaṃ ṭhito kho nando devaputto bhagavato santike imaṃ gāthaṃ abhāsi:
Standing to one side, the god Nanda recited this verse in the Buddha’s presence:
“Accenti kālā tarayanti rattiyo,
“Time flies, nights pass by,
Vayoguṇā anupubbaṃ jahanti;
the stages of life leave us one by one.
Etaṃ bhayaṃ maraṇe pekkhamāno,
Seeing this peril in death,
Puññāni kayirātha sukhāvahānī”ti.
you should do good deeds that bring happiness.”
“Accenti kālā tarayanti rattiyo,
“Time flies, nights pass by,
Vayoguṇā anupubbaṃ jahanti;
the stages of life leave us one by one.
Etaṃ bhayaṃ maraṇe pekkhamāno,
Seeing this peril in death,
Lokāmisaṃ pajahe santipekkho”ti.
one looking for peace would drop the world’s bait.”
SN 2.28 Nandivisāla: With Nandivisāla
28. Nandivisālasutta
28. With Nandivisāla
Ekamantaṃ ṭhito kho nandivisālo devaputto bhagavantaṃ gāthāya ajjhabhāsi:
Standing to one side, the god Nandivisāla addressed the Buddha in verse:
“Catucakkaṃ navadvāraṃ,
“Four are its wheels, and nine its doors;
puṇṇaṃ lobhena saṃyutaṃ;
it’s filled with greed and tied up;
Paṅkajātaṃ mahāvīra,
and it’s born from a bog. Great hero,
kathaṃ yātrā bhavissatī”ti.
how am I supposed to live like this?”
“Chetvā naddhiṃ varattañca,
“Having cut the strap and harness—
icchālobhañca pāpakaṃ;
wicked desire and greed—
Samūlaṃ taṇhamabbuyha,
and having plucked out craving, root and all:
evaṃ yātrā bhavissatī”ti.
that’s how you’re supposed to live like this.”
SN 2.29 Susima: With Susīma
29. Susimasutta
29. With Susīma
Sāvatthinidānaṃ.
At Sāvatthī.
Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho āyasmantaṃ ānandaṃ bhagavā etadavoca:
Then Venerable Ānanda went up to the Buddha, bowed, and sat down to one side. The Buddha said to him:
“tuyhampi no, ānanda, sāriputto ruccatī”ti?
“Ānanda, do you like Sāriputta?”
“Kassa hi nāma, bhante, abālassa aduṭṭhassa amūḷhassa avipallatthacittassa āyasmā sāriputto na rucceyya?
“Sir, who on earth would not like Venerable Sāriputta unless they’re a fool, a hater, delusional, or mentally deranged?
Paṇḍito, bhante, āyasmā sāriputto.
Venerable Sāriputta is astute,
Mahāpañño, bhante, āyasmā sāriputto.
he has great wisdom,
Puthupañño, bhante, āyasmā sāriputto.
widespread wisdom,
Hāsapañño, bhante, āyasmā sāriputto.
laughing wisdom,
Javanapañño, bhante, āyasmā sāriputto.
swift wisdom,
Tikkhapañño, bhante, āyasmā sāriputto.
sharp wisdom,
Nibbedhikapañño, bhante, āyasmā sāriputto.
and penetrating wisdom.
Appiccho, bhante, āyasmā sāriputto.
He has few wishes,
Santuṭṭho, bhante, āyasmā sāriputto.
he’s content,
Pavivitto, bhante, āyasmā sāriputto.
secluded,
Asaṃsaṭṭho, bhante, āyasmā sāriputto.
aloof,
Āraddhavīriyo, bhante, āyasmā sāriputto.
and energetic.
Vattā, bhante, āyasmā sāriputto.
He gives advice
Vacanakkhamo, bhante, āyasmā sāriputto.
and accepts advice;
Codako, bhante, āyasmā sāriputto.
he accuses
Pāpagarahī, bhante, āyasmā sāriputto.
and criticizes wickedness.
Kassa hi nāma, bhante, abālassa aduṭṭhassa amūḷhassa avipallatthacittassa āyasmā sāriputto na rucceyyā”ti?
Who on earth would not like Venerable Sāriputta unless they’re a fool, a hater, delusional, or mentally deranged?”
“Evametaṃ, ānanda, evametaṃ, ānanda.
“That’s so true, Ānanda! That’s so true!
Kassa hi nāma, ānanda, abālassa aduṭṭhassa amūḷhassa avipallatthacittassa sāriputto na rucceyya?
Who on earth would not like Venerable Sāriputta unless they’re a fool, a hater, delusional, or mentally deranged?”
Paṇḍito, ānanda, sāriputto.
And the Buddha repeated all of Ānanda’s terms of praise.
Mahāpañño, ānanda, sāriputto.
Puthupañño, ānanda, sāriputto.
Hāsapañño, ānanda, sāriputto.
Javanapañño, ānanda, sāriputto.
Tikkhapañño, ānanda, sāriputto.
Nibbedhikapañño, ānanda, sāriputto.
Appiccho, ānanda, sāriputto.
Santuṭṭho, ānanda, sāriputto.
Pavivitto, ānanda, sāriputto.
Asaṃsaṭṭho, ānanda, sāriputto.
Āraddhavīriyo, ānanda, sāriputto.
Vattā, ānanda, sāriputto.
Vacanakkhamo, ānanda, sāriputto.
Codako, ānanda, sāriputto.
Pāpagarahī, ānanda, sāriputto.
Kassa hi nāma, ānanda, abālassa aduṭṭhassa amūḷhassa avipallatthacittassa sāriputto na rucceyyā”ti?
Atha kho susimo devaputto āyasmato sāriputtassa vaṇṇe bhaññamāne mahatiyā devaputtaparisāya parivuto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho susimo devaputto bhagavantaṃ etadavoca:
While this praise of Sāriputta was being spoken, the god Susīma approached the Buddha, escorted by a large assembly of gods. He bowed, stood to one side, and said to him:
“Evametaṃ, bhagavā, evametaṃ, sugata.
“That’s so true, Blessed One! That’s so true, Holy One!
Kassa hi nāma, bhante, abālassa aduṭṭhassa amūḷhassa avipallatthacittassa āyasmā sāriputto na rucceyya?
Who on earth would not like Venerable Sāriputta unless they’re a fool, a hater, delusional, or mentally deranged?”
Paṇḍito, bhante, āyasmā sāriputto.
And he too repeated all the terms of praise of Sāriputta, adding:
Mahāpañño, bhante, puthupañño, bhante, hāsapañño, bhante, javanapañño, bhante, tikkhapañño, bhante, nibbedhikapañño, bhante, appiccho, bhante, santuṭṭho, bhante, pavivitto, bhante, asaṃsaṭṭho, bhante, āraddhavīriyo, bhante, vattā, bhante, vacanakkhamo, bhante, codako, bhante, pāpagarahī, bhante, āyasmā sāriputto.
Kassa hi nāma, bhante, abālassa aduṭṭhassa amūḷhassa avipallatthacittassa āyasmā sāriputto na rucceyya?
Ahampi hi, bhante, yaññadeva devaputtaparisaṃ upasaṅkamiṃ, etadeva bahulaṃ saddaṃ suṇāmi:
“For I too, sir, whenever I go to an assembly of gods, frequently hear the same terms of praise.”
‘paṇḍito āyasmā sāriputto;
mahāpañño āyasmā, puthupañño āyasmā, hāsapañño āyasmā, javanapañño āyasmā, tikkhapañño āyasmā, nibbedhikapañño āyasmā, appiccho āyasmā, santuṭṭho āyasmā, pavivitto āyasmā, asaṃsaṭṭho āyasmā, āraddhavīriyo āyasmā, vattā āyasmā, vacanakkhamo āyasmā, codako āyasmā, pāpagarahī āyasmā sāriputto’ti.
Kassa hi nāma, bhante, abālassa aduṭṭhassa amūḷhassa avipallatthacittassa āyasmā sāriputto na rucceyyā”ti?
Atha kho susimassa devaputtassa devaputtaparisā āyasmato sāriputtassa vaṇṇe bhaññamāne attamanā pamuditā pītisomanassajātā uccāvacā vaṇṇanibhā upadaṃseti.
While this praise of Sāriputta was being spoken, the gods of Susīma’s assembly—uplifted and overjoyed, full of rapture and happiness—generated a rainbow of bright colors.
Seyyathāpi nāma maṇi veḷuriyo subho jātimā aṭṭhaṃso suparikammakato paṇḍukambale nikkhitto bhāsate ca tapate ca virocati ca;
Suppose there was a beryl gem that was naturally beautiful, eight-faceted, with expert workmanship. When placed on a cream rug it would shine and glow and radiate.
evamevaṃ susimassa devaputtassa devaputtaparisā āyasmato sāriputtassa vaṇṇe bhaññamāne attamanā pamuditā pītisomanassajātā uccāvacā vaṇṇanibhā upadaṃseti.
In the same way, the gods of Susīma’s assembly … generated a rainbow of bright colors.
Seyyathāpi nāma nikkhaṃ jambonadaṃ dakkhakammāraputtaukkāmukhasukusalasampahaṭṭhaṃ paṇḍukambale nikkhittaṃ bhāsate ca tapate ca virocati ca;
Suppose there was an ornament of rare gold, fashioned by an expert smith, expertly wrought in the forge. When placed on a cream rug it would shine and glow and radiate.
evamevaṃ susimassa devaputtassa devaputtaparisā āyasmato sāriputtassa vaṇṇe bhaññamāne attamanā pamuditā pītisomanassajātā uccāvacā vaṇṇanibhā upadaṃseti.
In the same way, the gods of Susīma’s assembly … generated a spectrum of bright colors.
Seyyathāpi nāma saradasamaye viddhe vigatavalāhake deve rattiyā paccūsasamayaṃ osadhitārakā bhāsate ca tapate ca virocati ca;
Suppose that after the rainy season the sky was clear and cloudless. At the crack of dawn, the Morning Star shines and glows and radiates.
evamevaṃ susimassa devaputtassa devaputtaparisā āyasmato sāriputtassa vaṇṇe bhaññamāne attamanā pamuditā pītisomanassajātā uccāvacā vaṇṇanibhā upadaṃseti.
In the same way, the gods of Susīma’s assembly … generated a spectrum of bright colors.
Seyyathāpi nāma saradasamaye viddhe vigatavalāhake deve ādicco nabhaṃ abbhussakkamāno sabbaṃ ākāsagataṃ tamagataṃ abhivihacca bhāsate ca tapate ca virocati ca;
Suppose that after the rainy season the sky was clear and cloudless. As the sun rises, it would dispel all the darkness from the sky as it shines and glows and radiates.
evamevaṃ susimassa devaputtassa devaputtaparisā āyasmato sāriputtassa vaṇṇe bhaññamāne attamanā pamuditā pītisomanassajātā uccāvacā vaṇṇanibhā upadaṃseti.
In the same way, the gods of Susīma’s assembly … generated a spectrum of bright colors.
Atha kho susimo devaputto āyasmantaṃ sāriputtaṃ ārabbha bhagavato santike imaṃ gāthaṃ abhāsi:
Then the god Susīma recited this verse about Venerable Sāriputta in the Buddha’s presence.
“Paṇḍitoti samaññāto,
“He’s considered to be an astute person,
sāriputto akodhano;
Sāriputta, free of anger.
Appiccho sorato danto,
Few in wishes, sweet, tamed,
satthuvaṇṇābhato isī”ti.
the hermit shines in the Teacher’s praise!”
Atha kho bhagavā āyasmantaṃ sāriputtaṃ ārabbha susimaṃ devaputtaṃ gāthāya paccabhāsi:
Then the Buddha replied to Susīma with this verse about Venerable Sāriputta:
“Paṇḍitoti samaññāto,
“He’s considered to be an astute person,
sāriputto akodhano;
Sāriputta, free of anger.
Appiccho sorato danto,
Few in wishes, sweet, tamed;
kālaṃ kaṅkhati sudanto”ti.
developed and well-tamed, he bides his time.”
end of section [2.29 - SN 2.29 Susima: With Susīma] ❧
SN 2.30 Nānātitthiyasāvaka: The Disciples of Various Sectarians
30. Nānātitthiyasāvakasutta
30. The Disciples of Various Sectarians
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 sambahulā nānātitthiyasāvakā devaputtā asamo ca sahali ca nīko ca ākoṭako ca vegabbhari ca māṇavagāmiyo ca abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṃ veḷuvanaṃ obhāsetvā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhaṃsu.
Then, late at night, several glorious gods lit up the entire Bamboo Grove. They were Asama, Sahalī, Niṅka, Ākoṭaka, Vetambarī, and Māṇavagāmiya, and all of them were disciples of various sectarian teachers. They went up to the Buddha, bowed, and stood to one side.
Ekamantaṃ ṭhito kho asamo devaputto pūraṇaṃ kassapaṃ ārabbha bhagavato santike imaṃ gāthaṃ abhāsi:
Standing to one side, the god Asama recited this verse about Pūraṇa Kassapa in the Buddha’s presence:
“Idha chinditamārite,
“In injuring and killing here,
Hatajānīsu kassapo;
in beating and extortion,
Na pāpaṃ samanupassati,
Kassapa saw no evil,
Puññaṃ vā pana attano;
nor any merit for oneself.
Sa ve vissāsamācikkhi,
What he taught should truly be trusted,
Satthā arahati mānanan”ti.
he’s worthy of esteem as Teacher.”
Atha kho sahali devaputto makkhaliṃ gosālaṃ ārabbha bhagavato santike imaṃ gāthaṃ abhāsi:
Then the god Sahalī recited this verse about Makkhali Gosala in the Buddha’s presence:
“Tapojigucchāya susaṃvutatto,
“Through mortification in disgust of sin he became well restrained.
Vācaṃ pahāya kalahaṃ janena;
He gave up arguing with people.
Samosavajjā virato saccavādī,
Refraining from false speech, he spoke the truth.
Na hi nūna tādisaṃ karoti pāpan”ti.
Surely such a man does no wrong!”
Atha kho nīko devaputto nigaṇṭhaṃ nāṭaputtaṃ ārabbha bhagavato santike imaṃ gāthaṃ abhāsi:
Then the god Niṅka recited this verse about Nigaṇṭha Nātaputta in the Buddha’s presence:
“Jegucchī nipako bhikkhu,
“Disgusted at sin, a self-disciplined monk,
Cātuyāmasusaṃvuto;
well restrained in the four controls;
Diṭṭhaṃ sutañca ācikkhaṃ,
explaining what is seen and heard:
Na hi nūna kibbisī siyā”ti.
surely he can be no sinner!”
Atha kho ākoṭako devaputto nānātitthiye ārabbha bhagavato santike imaṃ gāthaṃ abhāsi:
Then the god Ākoṭaka recited this verse about various sectarian teachers in the Buddha’s presence:
“Pakudhako kātiyāno nigaṇṭho,
“Pakudhaka, Kātiyāna, and Nigaṇṭha,
Ye cāpime makkhalipūraṇāse;
as well as this Makkhali and Pūraṇa:
Gaṇassa satthāro sāmaññappattā,
Teachers of communities, attained ascetics,
Na hi nūna te sappurisehi dūre”ti.
surely they weren’t far from truly good men!”
Atha kho vegabbhari devaputto ākoṭakaṃ devaputtaṃ gāthāya paccabhāsi:
Then the god Vetambarī replied to the god Ākoṭaka in verse:
“Sahācaritena chavo sigālo,
“Though the wretched jackal howls along,
Na kotthuko sīhasamo kadāci;
it never equals the lion.
Naggo musāvādī gaṇassa satthā,
A naked liar with suspicious conduct,
Saṅkassarācāro na sataṃ sarikkho”ti.
though they teach a community, doesn’t resemble the good.”
Atha kho māro pāpimā begabbhariṃ devaputtaṃ anvāvisitvā bhagavato santike imaṃ gāthaṃ abhāsi:
Then Māra the Wicked took possession of the god Vetambarī and recited this verse in the Buddha’s presence:
“Tapojigucchāya āyuttā,
“Those dedicated to mortification in disgust of sin,
pālayaṃ pavivekiyaṃ;
safeguarding their seclusion,
Rūpe ca ye niviṭṭhāse,
attached to form,
devalokābhinandino;
they rejoice in the heavenly realm.
Te ve sammānusāsanti,
Indeed, those mortals give correct instructions
paralokāya mātiyā”ti.
regarding the next world.”
Atha kho bhagavā “māro ayaṃ pāpimā” iti viditvā, māraṃ pāpimantaṃ gāthāya paccabhāsi:
Then the Buddha, knowing that this was Māra the Wicked, replied to him in verse:
“Ye keci rūpā idha vā huraṃ vā,
“Whatever forms there are in this world or the world beyond,
Ye cantalikkhasmiṃ pabhāsavaṇṇā;
and those of shining beauty in the sky,
Sabbeva te te namucippasatthā,
all of these you praise, Namuci,
Āmisaṃva macchānaṃ vadhāya khittā”ti.
like bait tossed out for catching fish.”
Atha kho māṇavagāmiyo devaputto bhagavantaṃ ārabbha bhagavato santike imā gāthāyo abhāsi:
Then the god Māṇavagāmiya recited this verse about the Buddha in his presence:
“Vipulo rājagahīyānaṃ,
“Of all the mountains of Rājagaha,
giri seṭṭho pavuccati;
Vipulo’s said to be the best.
Seto himavataṃ seṭṭho,
Seta is the best of the Himalayan peaks,
ādicco aghagāminaṃ.
and the sun, of travelers in space.
Samuddo udadhinaṃ seṭṭho,
The ocean is the best of seas,
nakkhattānaṃva candimā;
and the moon, of lights that shine at night.
Sadevakassa lokassa,
But in all the world with its gods,
buddho aggo pavuccatī”ti.
the Buddha is declared foremost.”
Devaputtasaṃyuttaṃ samattaṃ.
The Linked Discourses on Gods are complete.
end of section [2..3.. - SN 2 vagga 3 Nānātitthiya: Various Sectarians] ❧
SN 3 Kosala Saṃyutta: Connected Discourses with the King of Kosala
(cst6)
(derived from B. Sujato 2018/12)
Saṃyutta Nikāya 3
Linked Discourses 3
+ § – SN 3 vagga 1 Paṭhama: Shackles+ all - all
1. Paṭhamavagga
1. Shackles
1. Daharasutta
1. Young
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 rājā pasenadi kosalo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi.
Then King Pasenadi of Kosala went up to the Buddha, and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho rājā pasenadi kosalo bhagavantaṃ etadavoca:
When the greetings and polite conversation were over, he sat down to one side and said to the Buddha:
“bhavampi no gotamo anuttaraṃ sammāsambodhiṃ abhisambuddhoti paṭijānātī”ti?
“Does Master Gotama claim to have awakened to the supreme perfect awakening?”
“Yañhi taṃ, mahārāja, sammā vadamāno vadeyya ‘anuttaraṃ sammāsambodhiṃ abhisambuddho’ti, mameva taṃ sammā vadamāno vadeyya.
“If anyone should rightly be said to have awakened to the supreme perfect awakening, it’s me.
Ahañhi, mahārāja, anuttaraṃ sammāsambodhiṃ abhisambuddho”ti.
For, great king, I have awakened to the supreme perfect awakening.”
“Yepi te, bho gotama, samaṇabrāhmaṇā saṅghino gaṇino gaṇācariyā ñātā yasassino titthakarā sādhusammatā bahujanassa, seyyathidaṃ—
“Well, there are those ascetics and brahmins who lead an order and a community, and teach a community. They’re well-known and famous religious founders, regarded as holy by many people. That is,
pūraṇo kassapo, makkhali gosālo, nigaṇṭho nāṭaputto, sañcayo belaṭṭhaputto, pakudho kaccāyano, ajito kesakambalo;
Pūraṇa Kassapa, Makkhali Gosāla, Nigaṇṭha Nāṭaputta, Sañjaya Belaṭṭhiputta, Pakudha Kaccāyana, and Ajita Kesakambala.
tepi mayā ‘anuttaraṃ sammāsambodhiṃ abhisambuddhoti paṭijānāthā’ti puṭṭhā samānā anuttaraṃ sammāsambodhiṃ abhisambuddhoti na paṭijānanti.
I also asked them whether they claimed to have awakened to the supreme perfect awakening, but they made no such claim.
Kiṃ pana bhavaṃ gotamo daharo ceva jātiyā navo ca pabbajjāyā”ti?
So why do you, given that you’re so young in age and newly gone forth?”
“Cattāro kho me, mahārāja, daharāti na uññātabbā, daharāti na paribhotabbā.
“Great king, these four things should not be looked down on or disparaged because they are young.
Katame cattāro?
What four?
Khattiyo kho, mahārāja, daharoti na uññātabbo, daharoti na paribhotabbo.
An warrior-noble,
Urago kho, mahārāja, daharoti na uññātabbo, daharoti na paribhotabbo.
a snake,
Aggi kho, mahārāja, daharoti na uññātabbo, daharoti na paribhotabbo.
a fire,
Bhikkhu, kho, mahārāja, daharoti na uññātabbo, daharoti na paribhotabbo.
and a monk.
Ime kho, mahārāja, cattāro daharāti na uññātabbā, daharāti na paribhotabbā”ti.
These four things should not be looked down on or disparaged because they are young.”
Idamavoca bhagavā.
That is what the Buddha said.
Idaṃ vatvāna sugato athāparaṃ etadavoca satthā:
Then the Holy One, the Teacher, went on to say:
“Khattiyaṃ jātisampannaṃ,
“A man should not despise
abhijātaṃ yasassinaṃ;
an warrior-noble of impeccable lineage,
Daharoti nāvajāneyya,
high-born and famous,
na naṃ paribhave naro.
just because they’re young.
Ṭhānañhi so manujindo,
For it’s possible that that lord of men,
rajjaṃ laddhāna khattiyo;
as warrior-noble, will gain the throne.
So kuddho rājadaṇḍena,
And in his anger he’ll execute a royal punishment,
tasmiṃ pakkamate bhusaṃ;
and have you violently beaten.
Tasmā taṃ parivajjeyya,
Hence you should avoid him
rakkhaṃ jīvitamattano.
for the sake of your own life.
Gāme vā yadi vā raññe,
Whether in village or wilderness,
yattha passe bhujaṅgamaṃ;
wherever a serpent is seen,
Daharoti nāvajāneyya,
a man should not look down on it
na naṃ paribhave naro.
or despise it for its youth.
Uccāvacehi vaṇṇehi,
With its rainbow of colors,
urago carati tejasī;
the snake of fiery breath glides along.
So āsajja ḍaṃse bālaṃ,
It lashes out and bites the fool,
naraṃ nāriñca ekadā;
both men and women alike.
Tasmā taṃ parivajjeyya,
Hence you should avoid it
rakkhaṃ jīvitamattano.
for the sake of your own life.
Pahūtabhakkhaṃ jālinaṃ,
A fire devours a huge amount,
pāvakaṃ kaṇhavattaniṃ;
a conflagration with a blackened trail.
Daharoti nāvajāneyya,
A man should not look down on it
na naṃ paribhave naro.
just because it’s young.
Laddhā hi so upādānaṃ,
For once it gets fuel
mahā hutvāna pāvako;
it’ll become a huge conflagration.
So āsajja ḍahe bālaṃ,
It’ll lash out and burn the fool,
naraṃ nāriñca ekadā;
both men and women alike.
Tasmā taṃ parivajjeyya,
Hence you should avoid it
rakkhaṃ jīvitamattano.
for the sake of your own life.
Vanaṃ yadaggi ḍahati,
When a forest is burned by fire,
pāvako kaṇhavattanī;
a conflagration with a blackened trail,
Jāyanti tattha pārohā,
the shoots will spring up there again,
ahorattānamaccaye.
with the passing of the days and nights.
Yañca kho sīlasampanno,
But if a monk endowed with ethics
bhikkhu ḍahati tejasā;
burns you with their power,
Na tassa puttā pasavo,
you’ll have no sons or cattle,
dāyādā vindare dhanaṃ;
nor will your heirs find wealth.
Anapaccā adāyādā,
Childless and heirless you become,
tālāvatthū bhavanti te.
like a palm-tree stump.
Tasmā hi paṇḍito poso,
That’s why an astute person,
sampassaṃ atthamattano;
seeing what’s good for themselves,
Bhujaṅgamaṃ pāvakañca,
would always treat these properly:
khattiyañca yasassinaṃ;
a snake, a conflagration,
Bhikkhuñca sīlasampannaṃ,
a famous warrior-noble,
sammadeva samācare”ti.
and a monk endowed with ethics.”
Evaṃ vutte, rājā pasenadi kosalo bhagavantaṃ etadavoca:
When this was said, King Pasenadi of Kosala said to the Buddha:
“abhikkantaṃ, bhante, abhikkantaṃ, bhante.
“Excellent, sir! Excellent!
Seyyathāpi, bhante, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṃ bhagavatā anekapariyāyena dhammo pakāsito.
As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with good eyes can see what’s there, the Buddha has made The Dharma clear in many ways.
Esāhaṃ, bhante, bhagavantaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṃghañca.
I go for refuge to the Buddha, to The Dharma, and to the monk Saṅgha.
Upāsakaṃ maṃ, bhante, bhagavā dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti.
From this day forth, may the Buddha remember me as a lay follower who has gone for refuge for life.”
end of section [3.1 - SN 3.1 Dahara: Young] ❧
2. Purisasutta
2. A Man
Sāvatthinidānaṃ.
At Sāvatthī.
Atha kho rājā pasenadi kosalo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho rājā pasenadi kosalo bhagavantaṃ etadavoca:
Then King Pasenadi of Kosala went up to the Buddha, bowed, sat down to one side, and said to the Buddha:
“kati nu kho, bhante, purisassa dhammā ajjhattaṃ uppajjamānā uppajjanti ahitāya dukkhāya aphāsuvihārāyā”ti?
“Sir, how many things arise inside a person for their harm, suffering, and discomfort?”
“Tayo kho, mahārāja, purisassa dhammā ajjhattaṃ uppajjamānā uppajjanti ahitāya dukkhāya aphāsuvihārāya.
“Great king, three things arise inside a person for their harm, suffering, and discomfort.
Katame tayo?
What three?
Lobho kho, mahārāja, purisassa dhammo ajjhattaṃ uppajjamāno uppajjati ahitāya dukkhāya aphāsuvihārāya.
Greed,
Doso kho, mahārāja, purisassa dhammo ajjhattaṃ uppajjamāno uppajjati ahitāya dukkhāya aphāsuvihārāya.
hate,
Moho kho, mahārāja, purisassa dhammo ajjhattaṃ uppajjamāno uppajjati ahitāya dukkhāya aphāsuvihārāya.
and delusion.
Ime kho, mahārāja, tayo purisassa dhammā ajjhattaṃ uppajjamānā uppajjanti ahitāya dukkhāya aphāsuvihārāyā”ti.
These three things arise inside a person for their harm, suffering, and discomfort.”
Idamavoca … pe …
That is what the Buddha said. …
“Lobho doso ca moho ca,
“When greed, hate, and delusion,
purisaṃ pāpacetasaṃ;
have arisen inside oneself,
Hiṃsanti attasambhūtā,
they harm a person of wicked heart,
tacasāraṃva samphalan”ti.
as a reed is destroyed by its own fruit.”
SN 3.3 Jarāmaraṇa: Old Age and Death
3. Jarāmaraṇasutta
3. Old Age and Death
Sāvatthinidānaṃ.
At Sāvatthī.
Ekamantaṃ nisinno kho rājā pasenadi kosalo bhagavantaṃ etadavoca:
Seated to one side, King Pasenadi said to the Buddha:
“atthi nu kho, bhante, jātassa aññatra jarāmaraṇā”ti?
“Sir, for someone who has been reborn, is there anything apart from old age and death?”
“Natthi kho, mahārāja, jātassa aññatra jarāmaraṇā.
“Great king, for someone who has been reborn, there’s nothing apart from old age and death.
Yepi te, mahārāja, khattiyamahāsālā aḍḍhā mahaddhanā mahābhogā pahūtajātarūparajatā pahūtavittūpakaraṇā pahūtadhanadhaññā, tesampi jātānaṃ natthi aññatra jarāmaraṇā.
Even for well-to-do warrior-nobles,
Yepi te, mahārāja, brāhmaṇamahāsālā … pe …
brahmins,
gahapatimahāsālā aḍḍhā mahaddhanā mahābhogā pahūtajātarūparajatā pahūtavittūpakaraṇā pahūtadhanadhaññā, tesampi jātānaṃ natthi aññatra jarāmaraṇā.
or householders—rich, affluent, and wealthy, with lots of gold and silver, lots of property and assets, and lots of money and grain—when they’re born, there’s nothing apart from old age and death.
Yepi te, mahārāja, bhikkhū arahanto khīṇāsavā vusitavanto katakaraṇīyā ohitabhārā anuppattasadatthā parikkhīṇabhavasaṃyojanā sammadaññāvimuttā, tesampāyaṃ kāyo bhedanadhammo nikkhepanadhammo”ti.
Even for monks who are perfected—who have ended the defilements, completed the spiritual journey, done what had to be done, laid down the burden, achieved their own goal, utterly ended the fetters of rebirth, and are rightly freed through enlightenment—their bodies are liable to break up and be laid to rest.
Idamavoca … pe …
That is what the Buddha said. …
“Jīranti ve rājarathā sucittā,
“The fancy chariots of kings wear out,
Atho sarīrampi jaraṃ upeti;
and this body too gets old.
Satañca dhammo na jaraṃ upeti,
But goodness never gets old:
Santo have sabbhi pavedayantī”ti.
so the true and good proclaim.”
4. Piyasutta
4. Loved
Sāvatthinidānaṃ.
At Sāvatthī.
Ekamantaṃ nisinno kho rājā pasenadi kosalo bhagavantaṃ etadavoca:
Seated to one side, King Pasenadi said to the Buddha:
“idha mayhaṃ, bhante, rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi:
“Just now, sir, as I was in private retreat this thought came to mind.
‘kesaṃ nu kho piyo attā, kesaṃ appiyo attā’ti?
‘Who are those who love themselves? And who are those who don’t love themselves?’
Tassa mayhaṃ, bhante, etadahosi:
Then it occurred to me:
‘ye ca kho keci kāyena duccaritaṃ caranti, vācāya duccaritaṃ caranti, manasā duccaritaṃ caranti;
‘Those who do bad things by way of body, speech, and mind
tesaṃ appiyo attā.
don’t love themselves.
Kiñcāpi te evaṃ vadeyyuṃ:
Even though they may say:
“piyo no attā”ti, atha kho tesaṃ appiyo attā’.
“I love myself”, they don’t really.
Taṃ kissa hetu?
Why is that?
Yañhi appiyo appiyassa kareyya, taṃ te attanāva attano karonti;
It’s because they treat themselves like an enemy.
tasmā tesaṃ appiyo attā.
That’s why they don’t love themselves.
Ye ca kho keci kāyena sucaritaṃ caranti, vācāya sucaritaṃ caranti, manasā sucaritaṃ caranti;
Those who do good things by way of body, speech, and mind
tesaṃ piyo attā.
do love themselves.
Kiñcāpi te evaṃ vadeyyuṃ:
Even though they may say:
‘appiyo no attā’ti; atha kho tesaṃ piyo attā.
“I don’t love myself”, they do really.
Taṃ kissa hetu?
Why is that?
Yañhi piyo piyassa kareyya, taṃ te attanāva attano karonti;
It’s because they treat themselves like a loved one.
tasmā tesaṃ piyo attā”ti.
That’s why they do love themselves.’”
“Evametaṃ, mahārāja, evametaṃ, mahārāja.
“That’s so true, great king! That’s so true!” said the Buddha. And he repeated the king’s statement, adding:
Ye hi keci, mahārāja, kāyena duccaritaṃ caranti, vācāya duccaritaṃ caranti, manasā duccaritaṃ caranti;
tasmā tesaṃ appiyo attā.
Kiñcāpi te evaṃ vadeyyuṃ:
‘piyo no attā’ti, atha kho tesaṃ appiyo attā.
Taṃ kissa hetu?
Yañhi, mahārāja, appiyo appiyassa kareyya, taṃ te attanāva attano karonti;
tasmā tesaṃ appiyo attā.
Ye ca kho keci, mahārāja, kāyena sucaritaṃ caranti, vācāya sucaritaṃ caranti, manasā sucaritaṃ caranti;
tesaṃ piyo attā.
Kiñcāpi te evaṃ vadeyyuṃ:
‘appiyo no attā’ti;
atha kho tesaṃ piyo attā.
Taṃ kissa hetu?
Yañhi, mahārāja, piyo piyassa kareyya, taṃ te attanāva attano karonti;
tasmā tesaṃ piyo attā”ti.
Idamavoca … pe …
“Attānañce piyaṃ jaññā,
“If you regard yourself as loved,
na naṃ pāpena saṃyuje;
you wouldn’t yoke yourself to wickedness.
Na hi taṃ sulabhaṃ hoti,
For happiness is not easy to find
sukhaṃ dukkaṭakārinā.
by someone who does bad deeds.
Antakenādhipannassa,
When you’re seized by the Terminator
jahato mānusaṃ bhavaṃ;
as you give up your human life,
Kiñhi tassa sakaṃ hoti,
what can you call your own?
kiñca ādāya gacchati;
What do you take when you go?
Kiñcassa anugaṃ hoti,
What goes with you,
chāyāva anapāyinī.
like a shadow that never leaves?
Ubho puññañca pāpañca,
Both the good and the bad
yaṃ macco kurute idha;
that a mortal does in this life
Tañhi tassa sakaṃ hoti,
is what they can call their own.
taṃva ādāya gacchati;
That’s what they take when they go.
Taṃvassa anugaṃ hoti,
That’s what goes with them,
chāyāva anapāyinī.
like a shadow that never leaves.
Tasmā kareyya kalyāṇaṃ,
That’s why you should do good,
nicayaṃ samparāyikaṃ;
investing in the future life.
Puññāni paralokasmiṃ,
The good deeds of sentient beings
patiṭṭhā honti pāṇinan”ti.
support them in the next world.”
❧
SN 3.5 Attarakkhita: Self-Protected
5. Attarakkhitasutta
5. Self-Protected
Sāvatthinidānaṃ.
At Sāvatthī.
Ekamantaṃ nisinno kho rājā pasenadi kosalo bhagavantaṃ etadavoca:
Seated to one side, King Pasenadi said to the Buddha:
“idha mayhaṃ, bhante, rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi:
“Just now, sir, as I was in private retreat this thought came to mind.
‘kesaṃ nu kho rakkhito attā, kesaṃ arakkhito attā’ti?
‘Who are those who protect themselves? And who are those who don’t protect themselves?’
Tassa mayhaṃ, bhante, etadahosi:
Then it occurred to me:
‘ye kho keci kāyena duccaritaṃ caranti, vācāya duccaritaṃ caranti, manasā duccaritaṃ caranti;
‘Those who do bad things by way of body, speech, and mind
tesaṃ arakkhito attā.
don’t protect themselves.
Kiñcāpi te hatthikāyo vā rakkheyya, assakāyo vā rakkheyya, rathakāyo vā rakkheyya, pattikāyo vā rakkheyya;
Even if they’re protected by a company of elephants, cavalry, chariots, or infantry,
atha kho tesaṃ arakkhito attā.
they still don’t protect themselves.
Taṃ kissa hetu?
Why is that?
Bāhirā hesā rakkhā, nesā rakkhā ajjhattikā;
Because such protection is exterior, not interior.
tasmā tesaṃ arakkhito attā.
That’s why they don’t protect themselves.
Ye ca kho keci kāyena sucaritaṃ caranti, vācāya sucaritaṃ caranti, manasā sucaritaṃ caranti;
Those who do good things by way of body, speech, and mind
tesaṃ rakkhito attā.
do protect themselves.
Kiñcāpi te neva hatthikāyo rakkheyya, na assakāyo rakkheyya, na rathakāyo rakkheyya, na pattikāyo rakkheyya;
Even if they’re not protected by a company of elephants, cavalry, chariots, or infantry,
atha kho tesaṃ rakkhito attā.
they still protect themselves.
Taṃ kissa hetu?
Why is that?
Ajjhattikā hesā rakkhā, nesā rakkhā bāhirā;
Because such protection is interior, not exterior.
tasmā tesaṃ rakkhito attā’”ti.
That’s why they do protect themselves.’”
“Evametaṃ, mahārāja, evametaṃ, mahārāja.
“That’s so true, great king! That’s so true!” said the Buddha. And he repeated the king’s statement, adding:
Ye hi keci, mahārāja, kāyena duccaritaṃ caranti … pe …
tesaṃ arakkhito attā.
Taṃ kissa hetu?
Bāhirā hesā, mahārāja, rakkhā, nesā rakkhā ajjhattikā;
tasmā tesaṃ arakkhito attā.
Ye hi keci, mahārāja, kāyena sucaritaṃ caranti, vācāya sucaritaṃ caranti, manasā sucaritaṃ caranti;
tesaṃ rakkhito attā.
Kiñcāpi te neva hatthikāyo rakkheyya, na assakāyo rakkheyya, na rathakāyo rakkheyya, na pattikāyo rakkheyya;
atha kho tesaṃ rakkhito attā.
Taṃ kissa hetu?
Ajjhattikā hesā, mahārāja, rakkhā, nesā rakkhā bāhirā;
tasmā tesaṃ rakkhito attā”ti.
Idamavoca … pe …
“Kāyena saṃvaro sādhu,
“Restraint of the body is good;
sādhu vācāya saṃvaro;
restraint of speech is good;
Manasā saṃvaro sādhu,
restraint of mind is good;
sādhu sabbattha saṃvaro;
restraint everywhere is good.
Sabbattha saṃvuto lajjī,
A sincere person, restrained everywhere,
rakkhitoti pavuccatī”ti.
is said to be ‘protected’.”
❧
6. Appakasutta
6. Few
Sāvatthinidānaṃ.
At Sāvatthī.
Ekamantaṃ nisinno kho rājā pasenadi kosalo bhagavantaṃ etadavoca:
Seated to one side, King Pasenadi said to the Buddha:
“idha mayhaṃ, bhante, rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi:
“Just now, sir, as I was in private retreat this thought came to mind.
‘appakā te sattā lokasmiṃ ye uḷāre uḷāre bhoge labhitvā na ceva majjanti, na ca pamajjanti, na ca kāmesu gedhaṃ āpajjanti, na ca sattesu vippaṭipajjanti.
‘Few are the sentient beings in the world who, when they obtain luxury possessions, don’t get indulgent and negligent, giving in to greed for sensual pleasures, and doing the wrong thing by others.
Atha kho eteva bahutarā sattā lokasmiṃ ye uḷāre uḷāre bhoge labhitvā majjanti ceva pamajjanti, ca kāmesu ca gedhaṃ āpajjanti, sattesu ca vippaṭipajjantī’”ti.
There are many more who, when they obtain luxury possessions, do get indulgent and negligent, giving in to greed for sensual pleasures, and doing the wrong thing by others.’”
“Evametaṃ, mahārāja, evametaṃ, mahārāja.
“That’s so true, great king! That’s so true!” said the Buddha. And he repeated the king’s statement, adding:
Appakā te, mahārāja, sattā lokasmiṃ, ye uḷāre uḷāre bhoge labhitvā na ceva majjanti, na ca pamajjanti, na ca kāmesu gedhaṃ āpajjanti, na ca sattesu vippaṭipajjanti.
Atha kho eteva bahutarā sattā lokasmiṃ, ye uḷāre uḷāre bhoge labhitvā majjanti ceva pamajjanti ca kāmesu ca gedhaṃ āpajjanti, sattesu ca vippaṭipajjantī”ti.
Idamavoca … pe …
“Sārattā kāmabhogesu,
“Full of desire for possessions and pleasures,
giddhā kāmesu mucchitā;
greedy, stupefied by sensual pleasures;
Atisāraṃ na bujjhanti,
they don’t notice that they’ve gone too far,
migā kūṭaṃva oḍḍitaṃ;
like deer falling into a trap set out.
Pacchāsaṃ kaṭukaṃ hoti,
It’ll be bitter later on;
vipāko hissa pāpako”ti.
for the result will be bad for them.”
SN 3.7 Aḍḍakaraṇa: Judgment
7. Aḍḍakaraṇasutta
7. Judgment
Sāvatthinidānaṃ.
At Sāvatthī.
Ekamantaṃ nisinno kho rājā pasenadi kosalo bhagavantaṃ etadavoca:
Seated to one side, King Pasenadi said to the Buddha:
“idhāhaṃ, bhante, aḍḍakaraṇe nisinno passāmi khattiyamahāsālepi brāhmaṇamahāsālepi gahapatimahāsālepi aḍḍhe mahaddhane mahābhoge pahūtajātarūparajate pahūtavittūpakaraṇe pahūtadhanadhaññe kāmahetu kāmanidānaṃ kāmādhikaraṇaṃ sampajānamusā bhāsante.
“Sir, when I’m sitting in judgment I see well-to-do warrior-nobles, brahmins, and householders—rich, affluent, and wealthy, with lots of gold and silver, lots of property and assets, and lots of money and grain. But they tell deliberate lies for the sake of sensual pleasures.
Tassa mayhaṃ, bhante, etadahosi:
Then it occurred to me:
‘alaṃ dāni me aḍḍakaraṇena, bhadramukho dāni aḍḍakaraṇena paññāyissatī’”ti.
‘Enough with passing judgment today. Now my dear will be known by the judgments he makes.’”
“Evametaṃ, mahārāja, evametaṃ, mahārāja.
“That’s so true, great king! That’s so true!
Yepi te, mahārāja, khattiyamahāsālā brāhmaṇamahāsālā gahapatimahāsālā aḍḍhā mahaddhanā mahābhogā pahūtajātarūparajatā pahūtavittūpakaraṇā pahūtadhanadhaññā kāmahetu kāmanidānaṃ kāmādhikaraṇaṃ sampajānamusā bhāsanti;
Those who are well-to-do warrior-nobles, brahmins, and householders tell deliberate lies for the sake of sensual pleasures.
tesaṃ taṃ bhavissati dīgharattaṃ ahitāya dukkhāyā”ti.
That is for their lasting harm and suffering.”
Idamavoca … pe …
That is what the Buddha said. …
“Sārattā kāmabhogesu,
“Full of desire for possessions and pleasures,
giddhā kāmesu mucchitā;
greedy, stupefied by sensual pleasures;
Atisāraṃ na bujjhanti,
they don’t notice that they’ve gone too far,
macchā khippaṃva oḍḍitaṃ;
like fish entering a net set out.
Pacchāsaṃ kaṭukaṃ hoti,
It’ll be bitter later on;
vipāko hissa pāpako”ti.
for the result will be bad for them.”
SN 3.8 Mallikā: With Queen Mallikā
8. Mallikāsutta
8. With Queen Mallikā
Sāvatthinidānaṃ.
At Sāvatthī.
Tena kho pana samayena rājā pasenadi kosalo mallikāya deviyā saddhiṃ uparipāsādavaragato hoti.
Now at that time King Pasenadi of Kosala was upstairs in the stilt longhouse together with Queen Mallikā.
Atha kho rājā pasenadi kosalo mallikaṃ deviṃ etadavoca:
Then the king said to the queen:
“atthi nu kho te, mallike, kocañño attanā piyataro”ti?
“Mallikā, is there anyone more dear to you than yourself?”
“Natthi kho me, mahārāja, kocañño attanā piyataro.
“No, great king, there isn’t.
Tuyhaṃ pana, mahārāja, atthañño koci attanā piyataro”ti?
But is there anyone more dear to you than yourself?”
“Mayhampi kho, mallike, natthañño koci attanā piyataro”ti.
“For me also, Mallikā, there’s no-one.”
Atha kho rājā pasenadi kosalo pāsādā orohitvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho rājā pasenadi kosalo bhagavantaṃ etadavoca:
Then King Pasenadi of Kosala came downstairs from the stilt longhouse, went to the Buddha, bowed, sat down to one side, and told him what had happened.
“idhāhaṃ, bhante, mallikāya deviyā saddhiṃ uparipāsādavaragato mallikaṃ deviṃ etadavocaṃ:
‘atthi nu kho te, mallike, kocañño attanā piyataro’ti?
Evaṃ vutte, bhante, mallikā devī maṃ etadavoca:
‘natthi kho me, mahārāja, kocañño attanā piyataro.
Tuyhaṃ pana, mahārāja, atthañño koci attanā piyataro’ti?
Evaṃ vuttāhaṃ, bhante, mallikaṃ deviṃ etadavocaṃ:
‘mayhampi kho, mallike, natthañño koci attanā piyataro’”ti.
Atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imaṃ gāthaṃ abhāsi:
Then, knowing the meaning of this, on that occasion the Buddha recited this verse:
“Sabbā disā anuparigamma cetasā,
“Having explored every quarter with the mind,
Nevajjhagā piyataramattanā kvaci;
one finds no-one dearer than oneself.
Evaṃ piyo puthu attā paresaṃ,
Likewise for others, each holds themselves dear.
Tasmā na hiṃse paramattakāmo”ti.
So one who loves themselves would not harm others.”
9. Yaññasutta
9. Sacrifice
Sāvatthinidānaṃ.
At Sāvatthī.
Tena kho pana samayena rañño pasenadissa kosalassa mahāyañño paccupaṭṭhito hoti, pañca ca usabhasatāni pañca ca vacchatarasatāni pañca ca vacchatarisatāni pañca ca ajasatāni pañca ca urabbhasatāni thūṇūpanītāni honti yaññatthāya.
Now at that time a big sacrifice had been set up for King Pasenadi of Kosala. Five hundred chief bulls, five hundred bullocks, five hundred heifers, five hundred goats, and five hundred rams had been led to the pillar for the sacrifice.
Yepissa te honti dāsāti vā pessāti vā kammakarāti vā, tepi daṇḍatajjitā bhayatajjitā assumukhā rudamānā parikammāni karonti.
His bondservants, employees, and workers did their jobs under threat of punishment and danger, weeping with tearful faces.
Atha kho sambahulā bhikkhū pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya sāvatthiṃ piṇḍāya pavisiṃsu.
Then several monks robed up in the morning and, taking their bowls and robes, entered Sāvatthī for alms.
Sāvatthiyaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkantā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ:
Then, after the meal, when they returned from alms-round, they went up to the Buddha, bowed, sat down to one side, and told him what was happening.
“idha, bhante, rañño pasenadissa kosalassa mahāyañño paccupaṭṭhito hoti, pañca ca usabhasatāni pañca ca vacchatarasatāni pañca ca vacchatarisatāni pañca ca ajasatāni pañca ca urabbhasatāni thūṇūpanītāni honti yaññatthāya.
Yepissa te honti dāsāti vā pessāti vā kammakarāti vā, tepi daṇḍatajjitā bhayatajjitā assumukhā rudamānā parikammāni karontī”ti.
Atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imā gāthāyo abhāsi:
Then, knowing the meaning of this, on that occasion the Buddha recited these verses:
“Assamedhaṃ purisamedhaṃ,
“Horse sacrifice, human sacrifice,
sammāpāsaṃ vājapeyyaṃ;
the sacrifices of the ‘stick-casting’,
Niraggaḷaṃ mahārambhā,
the ‘royal soma drinking’, and the ‘unbarred’—
na te honti mahapphalā.
these huge violent sacrifices yield no great fruit.
Ajeḷakā ca gāvo ca,
The great sages of good conduct
vividhā yattha haññare;
don’t attend sacrifices
Na taṃ sammaggatā yaññaṃ,
where goats, sheep, and cattle
upayanti mahesino.
and various creatures are killed.
Ye ca yaññā nirārambhā,
But the great sages of good conduct
yajanti anukulaṃ sadā;
do attend non-violent sacrifices
Ajeḷakā ca gāvo ca,
of regular family tradition,
vividhā nettha haññare;
where goats, sheep, and cattle,
Etaṃ sammaggatā yaññaṃ,
and various creatures aren’t killed.
upayanti mahesino.
Etaṃ yajetha medhāvī,
A clever person should sacrifice like this,
eso yañño mahapphalo;
for this sacrifice is very fruitful.
Etañhi yajamānassa,
For a sponsor of sacrifices like this,
seyyo hoti na pāpiyo;
things get better, not worse.
Yañño ca vipulo hoti,
Such a sacrifice is truly abundant,
pasīdanti ca devatā”ti.
and even the deities are pleased.”
❧
SN 3.10 Bandhana: Shackles
10. Bandhanasutta
10. Shackles
Tena kho pana samayena raññā pasenadinā kosalena mahājanakāyo bandhāpito hoti, appekacce rajjūhi appekacce andūhi appekacce saṅkhalikāhi.
Now at that time a large group of people had been put in shackles by King Pasenadi of Kosala—some in ropes, some in manacles, some in chains.
Atha kho sambahulā bhikkhū pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya sāvatthiṃ piṇḍāya pavisiṃsu.
Then several monks robed up in the morning and, taking their bowls and robes, entered Sāvatthī for alms.
Sāvatthiyaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkantā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ:
Then, after the meal, when they returned from alms-round, they went up to the Buddha, bowed, sat down to one side, and told him what was happening.
“idha, bhante, raññā pasenadinā kosalena mahājanakāyo bandhāpito, appekacce rajjūhi appekacce andūhi appekacce saṅkhalikāhī”ti.
Atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imā gāthāyo abhāsi:
Then, knowing the meaning of this, on that occasion the Buddha recited these verses:
“Na taṃ daḷhaṃ bandhanamāhu dhīrā,
“The wise say that shackle is not strong
Yadāyasaṃ dārujaṃ pabbajañca;
that’s made of iron, wood, or knots.
Sārattarattā maṇikuṇḍalesu,
But infatuation with jewels and earrings,
Puttesu dāresu ca yā apekkhā.
concern for your partners and children:
Etaṃ daḷhaṃ bandhanamāhu dhīrā,
this the wise say is a strong shackle
Ohārinaṃ sithilaṃ duppamuñcaṃ;
that drags you down, tight, hard to escape.
Etampi chetvāna paribbajanti,
They cut this too and go forth,
Anapekkhino kāmasukhaṃ pahāyā”ti.
with no worries, having given up sensual pleasures.”
end of section [3..1.. - SN 3 vagga 1 Paṭhama: Shackles] ❧
+ § – SN 3 vagga 2 Dutiya: Childless+ all - all
2. Dutiyavagga
2. Childless
SN 3.11 Sattajaṭila: Seven Matted-Hair Ascetics
11. Sattajaṭilasutta
11. Seven Matted-Hair Ascetics
Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati pubbārāme migāramātupāsāde.
At one time the Buddha was staying near Sāvatthī in the Eastern Monastery, the stilt longhouse of Migāra’s mother.
Tena kho pana samayena bhagavā sāyanhasamayaṃ paṭisallānā vuṭṭhito bahidvārakoṭṭhake nisinno hoti.
Then in the late afternoon, the Buddha came out of retreat and sat outside the gate.
Atha kho rājā pasenadi kosalo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi.
Then King Pasenadi of Kosala went up to the Buddha, bowed, and sat down to one side.
Tena kho pana samayena satta ca jaṭilā satta ca nigaṇṭhā satta ca acelakā satta ca ekasāṭakā satta ca paribbājakā parūḷhakacchanakhalomā khārivividhamādāya bhagavato avidūre atikkamanti.
Now at that time seven matted-hair ascetics, seven Jain ascetics, seven naked ascetics, seven one-cloth ascetics, and seven wanderers passed by not far from the Buddha. Their armpits and bodies were hairy, and their nails were long; and they carried their stuff with shoulder-poles.
Atha kho rājā pasenadi kosalo uṭṭhāyāsanā ekaṃsaṃ uttarāsaṅgaṃ karitvā dakkhiṇajāṇumaṇḍalaṃ pathaviyaṃ nihantvā yena te satta ca jaṭilā satta ca nigaṇṭhā satta ca acelakā satta ca ekasāṭakā satta ca paribbājakā tenañjaliṃ paṇāmetvā tikkhattuṃ nāmaṃ sāvesi:
Then King Pasenadi got up from his seat, arranged his robe over one shoulder, knelt with his right knee on the ground, raised his joined palms toward those various ascetics, and pronounced his name three times.
“rājāhaṃ, bhante, pasenadi kosalo … pe … rājāhaṃ, bhante, pasenadi kosalo”ti.
“Sirs, I am Pasenadi, king of Kosala! I am Pasenadi, king of Kosala!”
Atha kho rājā pasenadi kosalo acirapakkantesu tesu sattasu ca jaṭilesu sattasu ca nigaṇṭhesu sattasu ca acelakesu sattasu ca ekasāṭakesu sattasu ca paribbājakesu yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho rājā pasenadi kosalo bhagavantaṃ etadavoca:
Then, soon after those ascetics had left, King Pasenadi went up to the Buddha, bowed, sat down to one side, and said to him:
“ye te, bhante, loke arahanto vā arahattamaggaṃ vā samāpannā ete tesaṃ aññatarā”ti.
“Sir, are they among those in the world who are perfected ones or who have entered the path to perfection?”
“Dujjānaṃ kho etaṃ, mahārāja, tayā gihinā kāmabhoginā puttasambādhasayanaṃ ajjhāvasantena kāsikacandanaṃ paccanubhontena mālāgandhavilepanaṃ dhārayantena jātarūparajataṃ sādiyantena: ‘ime vā arahanto, ime vā arahattamaggaṃ samāpannā’ti.
“Great king, as a layman enjoying sensual pleasures, living at home with your children, using sandalwood imported from Kāsi, wearing garlands, perfumes, and makeup, and accepting gold and money, it’s hard for you to know who is perfected or on the path to perfection.
Saṃvāsena kho, mahārāja, sīlaṃ veditabbaṃ.
You can get to know a person’s ethics by living with them.
Tañca kho dīghena addhunā, na ittaraṃ;
But only after a long time, not casually;
manasikarotā, no amanasikarotā;
only when paying attention, not when inattentive;
paññavatā, no duppaññena.
and only by the wise, not the witless.
Saṃvohārena kho, mahārāja, soceyyaṃ veditabbaṃ.
You can get to know a person’s purity by dealing with them. …
Tañca kho dīghena addhunā, na ittaraṃ;
manasikarotā, no amanasikarotā;
paññavatā, no duppaññena.
Āpadāsu kho, mahārāja, thāmo veditabbo.
You can get to know a person’s resilience in times of trouble. …
So ca kho dīghena addhunā, na ittaraṃ;
manasikarotā, no amanasikarotā;
paññavatā, no duppaññena.
Sākacchāya, kho, mahārāja, paññā veditabbā.
You can get to know a person’s wisdom by discussion.
Sā ca kho dīghena addhunā, na ittaraṃ;
But only after a long time, not casually;
manasikarotā, no amanasikarotā;
only when paying attention, not when inattentive;
paññavatā, no duppaññenā”ti.
and only by the wise, not the witless.”
“Acchariyaṃ, bhante, abbhutaṃ, bhante.
“It’s incredible, sir, it’s amazing,
Yāva subhāsitamidaṃ, bhante, bhagavatā:
how well said this was by Master Gotama. …
‘dujjānaṃ kho etaṃ, mahārāja, tayā gihinā kāmabhoginā puttasambādhasayanaṃ ajjhāvasantena kāsikacandanaṃ paccanubhontena mālāgandhavilepanaṃ dhārayantena jātarūparajataṃ sādiyantena:
“ime vā arahanto, ime vā arahattamaggaṃ samāpannā”ti.
Saṃvāsena kho, mahārāja, sīlaṃ veditabbaṃ.
Tañca kho dīghena addhunā, na ittaraṃ;
manasikarotā, no amanasikarotā;
paññavatā, no duppaññena.
Saṃvohārena kho, mahārāja, soceyyaṃ veditabbaṃ.
Tañca kho dīghena addhunā, na ittaraṃ;
manasikarotā, no amanasikarotā;
paññavatā, no duppaññena.
Āpadāsu kho, mahārāja, thāmo veditabbo.
So ca kho dīghena addhunā, na ittaraṃ;
manasikarotā, no amanasikarotā;
paññavatā, no duppaññena.
Sākacchāya kho, mahārāja, paññā veditabbā.
Sā ca kho dīghena addhunā, na ittaraṃ;
manasikarotā, no amanasikarotā;
paññavatā, no duppaññenā’ti.
Ete, bhante, mama purisā carā ocarakā janapadaṃ ocaritvā āgacchanti.
Sir, these are my spies, my undercover agents returning after spying on the country.
Tehi paṭhamaṃ ociṇṇaṃ ahaṃ pacchā osāpayissāmi.
First they go undercover, then I have them report to me.
Idāni te, bhante, taṃ rajojallaṃ pavāhetvā sunhātā suvilittā kappitakesamassū odātavatthā pañcahi kāmaguṇehi samappitā samaṅgībhūtā paricāressantī”ti.
And now—when they have washed off the dust and dirt, and are nicely bathed and anointed, with hair and beard dressed, and dressed in white—they will amuse themselves, supplied and provided with the five kinds of sensual stimulation.”
Atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imā gāthāyo abhāsi:
Then, knowing the meaning of this, on that occasion the Buddha recited these verses:
“Na vaṇṇarūpena naro sujāno,
“It’s not easy to know a man by his appearance.
Na vissase ittaradassanena;
You shouldn’t trust them at first sight.
Susaññatānañhi viyañjanena,
For unrestrained men live in this world
Asaññatā lokamimaṃ caranti.
disguised as the restrained.
Patirūpako mattikākuṇḍalova,
Like a fake earring made of clay,
Lohaḍḍhamāsova suvaṇṇachanno;
like a copper halfpenny coated with gold,
Caranti loke parivārachannā,
they live hidden in the world,
Anto asuddhā bahi sobhamānā”ti.
corrupt inside but impressive outside.”
❧
SN 3.12 Pañcarāja: Five Kings
12. Pañcarājasutta
12. Five Kings
Sāvatthinidānaṃ.
At Sāvatthī.
Tena kho pana samayena pañcannaṃ rājūnaṃ pasenadipamukhānaṃ pañcahi kāmaguṇehi samappitānaṃ samaṅgībhūtānaṃ paricārayamānānaṃ ayamantarākathā udapādi:
Now at that time five kings headed by Pasenadi were amusing themselves, supplied and provided with the five kinds of sensual stimulation, and this discussion came up among them:
“kiṃ nu kho kāmānaṃ aggan”ti?
“What’s the best of sensual pleasures?”
Tatrekacce evamāhaṃsu:
Some of them said:
“rūpā kāmānaṃ aggan”ti.
“Sights are the best of sensual pleasures!”
Ekacce evamāhaṃsu:
Others said:
“saddā kāmānaṃ aggan”ti.
“Sounds are best!”
Ekacce evamāhaṃsu:
Others said:
“gandhā kāmānaṃ aggan”ti.
“Smells are best!”
Ekacce evamāhaṃsu:
Others said:
“rasā kāmānaṃ aggan”ti.
“Tastes are best!”
Ekacce evamāhaṃsu:
Others said:
“phoṭṭhabbā kāmānaṃ aggan”ti.
“Touches are best!”
Yato kho te rājāno nāsakkhiṃsu aññamaññaṃ saññāpetuṃ.
Since those kings were unable to convince each other,
Atha kho rājā pasenadi kosalo te rājāno etadavoca:
King Pasenadi said to them:
“āyāma, mārisā, yena bhagavā tenupasaṅkamissāma; upasaṅkamitvā bhagavantaṃ etamatthaṃ paṭipucchissāma.
“Come, good sirs, let’s go to the Buddha and ask him about this.
Yathā no bhagavā byākarissati tathā naṃ dhāressāmā”ti.
As he answers, so we’ll remember it.”
“Evaṃ, mārisā”ti kho te rājāno rañño pasenadissa kosalassa paccassosuṃ.
“Yes, dear sir,” replied those kings.
Atha kho te pañca rājāno pasenadipamukhā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinno kho rājā pasenadi kosalo bhagavantaṃ etadavoca:
Then those five kings headed by Pasenadi went to the Buddha, bowed, and sat down to one side. King Pasenadi reported their conversation to the Buddha, and said:
“idha, bhante, amhākaṃ pañcannaṃ rājūnaṃ pañcahi kāmaguṇehi samappitānaṃ samaṅgībhūtānaṃ paricārayamānānaṃ ayamantarākathā udapādi:
‘kiṃ nu kho kāmānaṃ aggan’ti?
Ekacce evamāhaṃsu:
‘rūpā kāmānaṃ aggan’ti.
Ekacce evamāhaṃsu:
‘saddā kāmānaṃ aggan’ti.
Ekacce evamāhaṃsu:
‘gandhā kāmānaṃ aggan’ti.
Ekacce evamāhaṃsu:
‘rasā kāmānaṃ aggan’ti.
Ekacce evamāhaṃsu:
‘phoṭṭhabbā kāmānaṃ aggan’ti.
Kiṃ nu kho, bhante, kāmānaṃ aggan”ti?
“Sir, what’s the best of sensual pleasures?”
“Manāpapariyantaṃ khvāhaṃ, mahārāja, pañcasu kāmaguṇesu agganti vadāmi.
“Great king, which kind of sensual stimulation is best is defined by which is most agreeable, I say.
Teva, mahārāja, rūpā ekaccassa manāpā honti, teva rūpā ekaccassa amanāpā honti.
The very same sights that are agreeable to some are disagreeable to others.
Yehi ca yo rūpehi attamano hoti paripuṇṇasaṅkappo, so tehi rūpehi aññaṃ rūpaṃ uttaritaraṃ vā paṇītataraṃ vā na pattheti.
When you’re happy with certain sights, as you’ve got all you wished for, you don’t want any other sight that’s better or finer.
Te tassa rūpā paramā honti.
For you, those sights are perfect
Te tassa rūpā anuttarā honti.
and supreme.
Teva, mahārāja, saddā ekaccassa manāpā honti, teva saddā ekaccassa amanāpā honti.
The very same sounds …
Yehi ca yo saddehi attamano hoti paripuṇṇasaṅkappo, so tehi saddehi aññaṃ saddaṃ uttaritaraṃ vā paṇītataraṃ vā na pattheti.
Te tassa saddā paramā honti.
Te tassa saddā anuttarā honti.
Teva, mahārāja, gandhā ekaccassa manāpā honti, teva gandhā ekaccassa amanāpā honti.
smells …
Yehi ca yo gandhehi attamano hoti paripuṇṇasaṅkappo, so tehi gandhehi aññaṃ gandhaṃ uttaritaraṃ vā paṇītataraṃ vā na pattheti.
Te tassa gandhā paramā honti.
Te tassa gandhā anuttarā honti.
Teva, mahārāja, rasā ekaccassa manāpā honti, teva rasā ekaccassa amanāpā honti.
tastes …
Yehi ca yo rasehi attamano hoti paripuṇṇasaṅkappo, so tehi rasehi aññaṃ rasaṃ uttaritaraṃ vā paṇītataraṃ vā na pattheti.
Te tassa rasā paramā honti.
Te tassa rasā anuttarā honti.
Teva, mahārāja, phoṭṭhabbā ekaccassa manāpā honti, teva phoṭṭhabbā ekaccassa amanāpā honti.
touches that are agreeable to some are disagreeable to others.
Yehi ca yo phoṭṭhabbehi attamano hoti paripuṇṇasaṅkappo, so tehi phoṭṭhabbehi aññaṃ phoṭṭhabbaṃ uttaritaraṃ vā paṇītataraṃ vā na pattheti.
When you’re happy with certain touches, as you’ve got all you wished for, you don’t want any other touch that’s better or finer.
Te tassa phoṭṭhabbā paramā honti.
For you, those touches are perfect
Te tassa phoṭṭhabbā anuttarā hontī”ti.
and supreme.”
Tena kho pana samayena candanaṅgaliko upāsako tassaṃ parisāyaṃ nisinno hoti.
Now at that time the lay follower Candanaṅgalika was sitting in that assembly.
Atha kho candanaṅgaliko upāsako uṭṭhāyāsanā ekaṃsaṃ uttarāsaṅgaṃ karitvā yena bhagavā tenañjaliṃ paṇāmetvā bhagavantaṃ etadavoca:
Then he got up from his seat, arranged his robe over one shoulder, raised his joined palms toward the Buddha, and said:
“paṭibhāti maṃ, bhagavā, paṭibhāti maṃ, sugatā”ti.
“I feel inspired to speak, Blessed One! I feel inspired to speak, Holy One!”
“Paṭibhātu taṃ, candanaṅgalikā”ti bhagavā avoca.
“Then speak as you feel inspired,” said the Buddha.
Atha kho candanaṅgaliko upāsako bhagavato sammukhā tadanurūpāya gāthāya abhitthavi:
Then the lay follower Candanaṅgalika extolled the Buddha in his presence with an appropriate verse.
“Padumaṃ yathā kokanadaṃ sugandhaṃ,
“Like a fragrant pink lotus
Pāto siyā phullamavītagandhaṃ;
that blooms in the morning, its fragrance unfaded—
Aṅgīrasaṃ passa virocamānaṃ,
see Aṅgīrasa shine,
Tapantamādiccamivantalikkhe”ti.
bright as the sun in the sky!”
Atha kho te pañca rājāno candanaṅgalikaṃ upāsakaṃ pañcahi uttarāsaṅgehi acchādesuṃ.
Then those five kings clothed Candanaṅgalika with five upper robes.
Atha kho candanaṅgaliko upāsako tehi pañcahi uttarāsaṅgehi bhagavantaṃ acchādesīti.
And Candanaṅgalika in turn endowed the Buddha with these robes.
end of section [3.12 - SN 3.12 Pañcarāja: Five Kings] ❧
SN 3.13 Doṇapāka: A Bucket of Rice
13. Doṇapākasutta
13. A Bucket of Rice
Sāvatthinidānaṃ.
At Sāvatthī.
Tena kho pana samayena rājā pasenadi kosalo doṇapākakuraṃ bhuñjati.
Now at that time King Pasenadi of Kosala used to eat rice by the bucket.
Atha kho rājā pasenadi kosalo bhuttāvī mahassāsī yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi.
Then after eating King Pasenadi of Kosala went up to the Buddha, huffing and puffing. He bowed and sat down to one side.
Atha kho bhagavā rājānaṃ pasenadiṃ kosalaṃ bhuttāviṃ mahassāsiṃ viditvā tāyaṃ velāyaṃ imaṃ gāthaṃ abhāsi:
Then, knowing that King Pasenadi was huffing and puffing after eating, on that occasion the Buddha recited this verse:
“Manujassa sadā satīmato,
“When a man is always rememberful,
Mattaṃ jānato laddhabhojane;
knowing moderation in eating,
Tanukassa bhavanti vedanā,
his discomfort diminishes,
Saṇikaṃ jīrati āyupālayan”ti.
and he ages slowly, taking care of his life.”
Tena kho pana samayena sudassano māṇavo rañño pasenadissa kosalassa piṭṭhito ṭhito hoti.
Now at that time the brahmin student Sudassana was standing behind the king.
Atha kho rājā pasenadi kosalo sudassanaṃ māṇavaṃ āmantesi:
Then King Pasenadi addressed him:
“ehi tvaṃ, tāta sudassana, bhagavato santike imaṃ gāthaṃ pariyāpuṇitvā mama bhattābhihāre bhattābhihāre bhāsa.
“Please, dear Sudassana, memorize this verse in the Buddha’s presence and recite it to me whenever I am presented with a meal.
Ahañca te devasikaṃ kahāpaṇasataṃ kahāpaṇasataṃ niccaṃ bhikkhaṃ pavattayissāmī”ti.
I’ll set up a regular daily allowance of a hundred dollars for you.”
“Evaṃ, devā”ti kho sudassano māṇavo rañño pasenadissa kosalassa paṭissutvā bhagavato santike imaṃ gāthaṃ pariyāpuṇitvā rañño pasenadissa kosalassa bhattābhihāre sudaṃ bhāsati:
“Yes, Your Majesty,” replied Sudassana. He memorized that verse in the Buddha’s presence, and then whenever the king was presented with a meal he would repeat it:
“Manujassa sadā satīmato,
“When a man is always rememberful,
Mattaṃ jānato laddhabhojane;
knowing moderation in eating,
Tanukassa bhavanti vedanā,
his discomfort diminishes,
Saṇikaṃ jīrati āyupālayan”ti.
and he ages slowly, taking care of his life.”
Atha kho rājā pasenadi kosalo anupubbena nāḷikodanaparamatāya saṇṭhāsi.
Then the king gradually got used to having no more than a pint of rice.
Atha kho rājā pasenadi kosalo aparena samayena susallikhitagatto pāṇinā gattāni anumajjanto tāyaṃ velāyaṃ imaṃ udānaṃ udānesi:
After some time King Pasenadi’s body slimmed right down. Stroking his limbs with his hands, at that time he spoke these words of inspiration:
“ubhayena vata maṃ so bhagavā atthena anukampi—
“The Buddha truly has compassion for me in both
diṭṭhadhammikena ceva atthena samparāyikena cā”ti.
the good of the present life and the good of the next life.”
SN 3.14 Paṭhamasaṅgāma: Battle (1st)
14. Paṭhamasaṅgāmasutta
14. Battle (1st)
Sāvatthinidānaṃ.
At Sāvatthī.
Atha kho rājā māgadho ajātasattu vedehiputto caturaṅginiṃ senaṃ sannayhitvā rājānaṃ pasenadiṃ kosalaṃ abbhuyyāsi yena kāsi.
Then King Ajātasattu Vedehiputta of Magadha mobilized an army of four divisions and marched to Kāsi to attack King Pasenadi of Kosala.
Assosi kho rājā pasenadi kosalo:
When King Pasenadi heard of this,
“rājā kira māgadho ajātasattu vedehiputto caturaṅginiṃ senaṃ sannayhitvā mamaṃ abbhuyyāto yena kāsī”ti.
Atha kho rājā pasenadi kosalo caturaṅginiṃ senaṃ sannayhitvā rājānaṃ māgadhaṃ ajātasattuṃ vedehiputtaṃ paccuyyāsi yena kāsi.
he mobilized an army of four divisions and marched to Kāsi to defend it against Ajātasattu.
Atha kho rājā ca māgadho ajātasattu vedehiputto rājā ca pasenadi kosalo saṅgāmesuṃ.
Then the two kings met in battle.
Tasmiṃ kho pana saṅgāme rājā māgadho ajātasattu vedehiputto rājānaṃ pasenadiṃ kosalaṃ parājesi.
And in that battle Ajātasattu defeated Pasenadi,
Parājito ca rājā pasenadi kosalo sakameva rājadhāniṃ sāvatthiṃ paccuyyāsi.
who withdrew to his own capital at Sāvatthī.
Atha kho sambahulā bhikkhū pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya sāvatthiṃ piṇḍāya pavisiṃsu.
Then several monks robed up in the morning and, taking their bowls and robes, entered Sāvatthī for alms.
Sāvatthiyaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkantā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ:
Then, after the meal, when they returned from alms-round, they went up to the Buddha, bowed, sat down to one side, and told him what had happened. Then the Buddha said:
“Rājā, bhikkhave, māgadho ajātasattu vedehiputto pāpamitto pāpasahāyo pāpasampavaṅko;
“monks, King Ajātasattu has bad friends, companions, and associates.
rājā ca kho, bhikkhave, pasenadi kosalo kalyāṇamitto kalyāṇasahāyo kalyāṇasampavaṅko.
But King Pasenadi has good friends, companions, and associates.
Ajjeva, bhikkhave, rājā pasenadi kosalo imaṃ rattiṃ dukkhaṃ seti parājito”ti.
Yet on this day King Pasenadi will have a bad night’s sleep as one defeated.”
Idamavoca … pe …
That is what the Buddha said. …
“Jayaṃ veraṃ pasavati,
“Victory gives rise to enmity;
dukkhaṃ seti parājito;
the defeated sleep badly.
Upasanto sukhaṃ seti,
The peaceful sleep well,
hitvā jayaparājayan”ti.
having left victory and defeat behind.”
SN 3.15 Dutiyasaṅgāma: Battle (2nd)
15. Dutiyasaṅgāmasutta
15. Battle (2nd)
Atha kho rājā māgadho ajātasattu vedehiputto caturaṅginiṃ senaṃ sannayhitvā rājānaṃ pasenadiṃ kosalaṃ abbhuyyāsi yena kāsi.
Then King Ajātasattu Vedehiputta of Magadha mobilized an army of four divisions and marched to Kāsi to attack King Pasenadi of Kosala.
Assosi kho rājā pasenadi kosalo:
When King Pasenadi heard of this,
“rājā kira māgadho ajātasattu vedehiputto caturaṅginiṃ senaṃ sannayhitvā mamaṃ abbhuyyāto yena kāsī”ti.
Atha kho rājā pasenadi kosalo caturaṅginiṃ senaṃ sannayhitvā rājānaṃ māgadhaṃ ajātasattuṃ vedehiputtaṃ paccuyyāsi yena kāsi.
he mobilized an army of four divisions and marched to Kāsi to defend it against Ajātasattu.
Atha kho rājā ca māgadho ajātasattu vedehiputto rājā ca pasenadi kosalo saṅgāmesuṃ.
Then the two kings met in battle.
Tasmiṃ kho pana saṅgāme rājā pasenadi kosalo rājānaṃ māgadhaṃ ajātasattuṃ vedehiputtaṃ parājesi, jīvaggāhañca naṃ aggahesi.
And in that battle Pasenadi defeated Ajātasattu and captured him alive.
Atha kho rañño pasenadissa kosalassa etadahosi:
Then King Pasenadi thought:
“kiñcāpi kho myāyaṃ rājā māgadho ajātasattu vedehiputto adubbhantassa dubbhati, atha ca pana me bhāgineyyo hoti.
“Even though I’ve never betrayed this King Ajātasattu, he betrayed me. Still, he is my nephew.
Yannūnāhaṃ rañño māgadhassa ajātasattuno vedehiputtassa sabbaṃ hatthikāyaṃ pariyādiyitvā sabbaṃ assakāyaṃ pariyādiyitvā sabbaṃ rathakāyaṃ pariyādiyitvā sabbaṃ pattikāyaṃ pariyādiyitvā jīvantameva naṃ osajjeyyan”ti.
Now that I’ve vanquished all of Ajātasattu’s elephant troops, cavalry, chariots, and infantry, why don’t I let him loose with just his life?”
Atha kho rājā pasenadi kosalo rañño māgadhassa ajātasattuno vedehiputtassa sabbaṃ hatthikāyaṃ pariyādiyitvā sabbaṃ assakāyaṃ pariyādiyitvā sabbaṃ rathakāyaṃ pariyādiyitvā sabbaṃ pattikāyaṃ pariyādiyitvā jīvantameva naṃ osajji.
And that’s what he did.
Atha kho sambahulā bhikkhū pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya sāvatthiṃ piṇḍāya pavisiṃsu.
Then several monks …
Sāvatthiyaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkantā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ:
told the Buddha what had happened.
Atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imā gāthāyo abhāsi:
Then, knowing the meaning of this, on that occasion the Buddha recited these verses:
“Vilumpateva puriso,
“A man goes on plundering
yāvassa upakappati;
as long as it serves his ends.
Yadā caññe vilumpanti,
But as soon as others plunder him,
so vilutto viluppati.
the plunderer is plundered.
Ṭhānañhi maññati bālo,
For the fool thinks they’ve got away with it
yāva pāpaṃ na paccati;
as long as the wickedness doesn’t ripen.
Yadā ca paccati pāpaṃ,
But when the wickedness ripens,
atha dukkhaṃ nigacchati.
they fall into suffering.
Hantā labhati hantāraṃ,
A killer creates a killer;
jetāraṃ labhate jayaṃ;
a conqueror creates a conqueror;
Akkosako ca akkosaṃ,
an abuser creates abuse,
rosetārañca rosako;
and a bully creates a bully.
Atha kammavivaṭṭena,
And so as deeds unfold
so vilutto viluppatī”ti.
the plunderer is plundered.”
❧
SN 3.16 Mallikā: A Daughter
16. Mallikāsutta
16. A Daughter
Sāvatthinidānaṃ.
At Sāvatthī.
Atha kho rājā pasenadi kosalo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi.
Then King Pasenadi of Kosala went up to the Buddha, bowed, and sat down to one side.
Atha kho aññataro puriso yena rājā pasenadi kosalo tenupasaṅkami; upasaṅkamitvā rañño pasenadissa kosalassa upakaṇṇake ārocesi:
Then a man went up to the king and whispered in his ear:
“mallikā, deva, devī dhītaraṃ vijātā”ti.
“Your Majesty, Queen Mallikā has given birth to a daughter.”
Evaṃ vutte, rājā pasenadi kosalo anattamano ahosi.
When this was said, King Pasenadi was disappointed.
Atha kho bhagavā rājānaṃ pasenadiṃ kosalaṃ anattamanataṃ viditvā tāyaṃ velāyaṃ imā gāthāyo abhāsi:
Then, knowing that King Pasenadi was disappointed, on that occasion the Buddha recited these verses:
“Itthīpi hi ekacciyā,
“Well, some women are better than men,
seyyā posa janādhipa;
O ruler of the people.
Medhāvinī sīlavatī,
Wise and virtuous,
sassudevā patibbatā.
a devoted wife who honors her mother in law.
Tassā yo jāyati poso,
And when she has a son,
sūro hoti disampati;
he becomes a hero, O lord of the land.
Tādisā subhagiyā putto,
The son of such a blessed lady
rajjampi anusāsatī”ti.
may even rule the realm.”
SN 3.17 Appamāda: Diligence
17. Appamādasutta
17. Diligence
Sāvatthinidānaṃ.
At Sāvatthī.
Ekamantaṃ nisīdi.
Ekamantaṃ nisinno kho rājā pasenadi kosalo bhagavantaṃ etadavoca:
Seated to one side, King Pasenadi said to the Buddha:
“atthi nu kho, bhante, eko dhammo yo ubho atthe samadhiggayha tiṭṭhati—
“Sir, is there one thing that secures benefits for both
diṭṭhadhammikañceva atthaṃ samparāyikañcā”ti?
the present life and lives to come?”
“Atthi kho, mahārāja, eko dhammo yo ubho atthe samadhiggayha tiṭṭhati—
“There is, great king.”
diṭṭhadhammikañceva atthaṃ samparāyikañcā”ti.
“Katamo pana, bhante, eko dhammo, yo ubho atthe samadhiggayha tiṭṭhati—
“So what is it?”
diṭṭhadhammikañceva atthaṃ samparāyikañcā”ti?
“Appamādo kho, mahārāja, eko dhammo, yo ubho atthe samadhiggayha tiṭṭhati—
“Diligence, great king, is one thing that, when developed and cultivated, secures benefits for both
diṭṭhadhammikañceva atthaṃ samparāyikañcāti.
the present life and lives to come.
Seyyathāpi, mahārāja, yāni kānici jaṅgalānaṃ pāṇānaṃ padajātāni, sabbāni tāni hatthipade samodhānaṃ gacchanti, hatthipadaṃ tesaṃ aggamakkhāyati—yadidaṃ mahantattena;
The footprints of all creatures that walk can fit inside an elephant’s footprint. So an elephant’s footprint is said to be the biggest of them all.
evameva kho, mahārāja, appamādo eko dhammo, yo ubho atthe samadhiggayha tiṭṭhati—
In the same way, diligence is one thing that secures benefits for both
diṭṭhadhammikañceva atthaṃ samparāyikañcā”ti.
the present life and lives to come.”
Idamavoca … pe …
That is what the Buddha said. …
“Āyuṃ arogiyaṃ vaṇṇaṃ,
“For one who desires a continuous flow
saggaṃ uccākulīnataṃ;
of exceptional delights—
Ratiyo patthayantena,
long life, beauty, and health,
uḷārā aparāparā.
heaven, and birth in an eminent family—
Appamādaṃ pasaṃsanti,
the astute praise diligence
puññakiriyāsu paṇḍitā;
in making merit.
Appamatto ubho atthe,
Being diligent, an astute person
adhiggaṇhāti paṇḍito.
secures both benefits:
Diṭṭhe dhamme ca yo attho,
the benefit in this life,
yo cattho samparāyiko;
and in lives to come.
Atthābhisamayā dhīro,
A wise one, comprehending the meaning,
paṇḍitoti pavuccatī”ti.
is called ‘astute’.”
❧
SN 3.18 Kalyāṇamitta: Good Friends
18. Kalyāṇamittasutta
18. Good Friends
Sāvatthinidānaṃ.
At Sāvatthī.
Ekamantaṃ nisinno kho rājā pasenadi kosalo bhagavantaṃ etadavoca:
Seated to one side, King Pasenadi said to the Buddha:
“idha mayhaṃ, bhante, rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi:
“Just now, sir, as I was in private retreat this thought came to mind.
‘svākkhāto bhagavatā dhammo, so ca kho kalyāṇamittassa kalyāṇasahāyassa kalyāṇasampavaṅkassa, no pāpamittassa no pāpasahāyassa no pāpasampavaṅkassā’”ti.
‘The Dharma is well explained by the Buddha. But it’s for someone with good friends, companions, and associates, not for someone with bad friends, companions, and associates.’”
“Evametaṃ, mahārāja, evametaṃ, mahārāja.
“That’s so true, great king! That’s so true!” said the Buddha. And he repeated the king’s statement, adding:
Svākkhāto, mahārāja, mayā dhammo. So ca kho kalyāṇamittassa kalyāṇasahāyassa kalyāṇasampavaṅkassa, no pāpamittassa no pāpasahāyassa no pāpasampavaṅkassāti.
Ekamidāhaṃ, mahārāja, samayaṃ sakkesu viharāmi nagarakaṃ nāma sakyānaṃ nigamo.
“Great king, this one time I was staying in the land of the Sakyans where they have a town named Nagaraka.
Atha kho, mahārāja, ānando bhikkhu yenāhaṃ tenupasaṅkami; upasaṅkamitvā maṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho, mahārāja, ānando bhikkhu maṃ etadavoca:
Then the monk Ānanda came to me, bowed, sat down to one side, and said:
‘upaḍḍhamidaṃ, bhante, brahmacariyassa—yadidaṃ kalyāṇamittatā kalyāṇasahāyatā kalyāṇasampavaṅkatā’ti.
‘Sir, good friends, companions, and associates are half the spiritual life.’
Evaṃ vuttāhaṃ, mahārāja, ānandaṃ bhikkhuṃ etadavocaṃ:
When he had spoken, I said to him:
‘mā hevaṃ, ānanda, mā hevaṃ, ānanda.
‘Not so, Ānanda! Not so, Ānanda!
Sakalameva hidaṃ, ānanda, brahmacariyaṃ—yadidaṃ kalyāṇamittatā kalyāṇasahāyatā kalyāṇasampavaṅkatā.
Good friends, companions, and associates are the whole of the spiritual life.
Kalyāṇamittassetaṃ, ānanda, bhikkhuno pāṭikaṅkhaṃ kalyāṇasahāyassa kalyāṇasampavaṅkassa ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāvessati ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkarissati.
A monk with good friends, companions, and associates can expect to develop and cultivate the noble eightfold path.
Kathañca, ānanda, bhikkhu kalyāṇamitto kalyāṇasahāyo kalyāṇasampavaṅko ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāveti, ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkaroti?
And how does a monk with good friends develop and cultivate the noble eightfold path?
Idhānanda, bhikkhu sammādiṭṭhiṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ, sammāsaṅkappaṃ bhāveti … sammāvācaṃ bhāveti … sammākammantaṃ bhāveti … sammāājīvaṃ bhāveti … sammāvāyāmaṃ bhāveti … sammāsatiṃ bhāveti … sammāsamādhiṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ.
It’s when a monk develops right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, and right undistractible-lucidity, which rely on seclusion, fading away, and cessation, and ripen as letting go.
Evaṃ kho, ānanda, bhikkhu kalyāṇamitto kalyāṇasahāyo kalyāṇasampavaṅko ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāveti, ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkaroti.
That’s how a monk with good friends develops and cultivates the noble eightfold path.
Tadamināpetaṃ, ānanda, pariyāyena veditabbaṃ yathā sakalamevidaṃ brahmacariyaṃ—yadidaṃ kalyāṇamittatā kalyāṇasahāyatā kalyāṇasampavaṅkatāti.
And here’s another way to understand how good friends are the whole of the spiritual life.
Mamañhi, ānanda, kalyāṇamittaṃ āgamma jātidhammā sattā jātiyā parimuccanti, jarādhammā sattā jarāya parimuccanti, byādhidhammā sattā byādhito parimuccanti, maraṇadhammā sattā maraṇena parimuccanti, sokaparidevadukkhadomanassupāyāsadhammā sattā sokaparidevadukkhadomanassupāyāsehi parimuccanti.
For, by relying on me as a good friend, sentient beings who are liable to rebirth, old age, and death, to sorrow, lamentation, pain, sadness, and distress are freed from all these things.
Iminā kho etaṃ, ānanda, pariyāyena veditabbaṃ yathā sakalamevidaṃ brahmacariyaṃ—yadidaṃ kalyāṇamittatā kalyāṇasahāyatā kalyāṇasampavaṅkatā’ti.
This is another way to understand how good friends are the whole of the spiritual life.’
Tasmātiha te, mahārāja, evaṃ sikkhitabbaṃ:
So, great king, you should train like this:
‘kalyāṇamitto bhavissāmi kalyāṇasahāyo kalyāṇasampavaṅko’ti.
‘I will have good friends, companions, and associates.’
Evañhi te, mahārāja, sikkhitabbaṃ.
That’s how you should train.
Kalyāṇamittassa te, mahārāja, kalyāṇasahāyassa kalyāṇasampavaṅkassa ayaṃ eko dhammo upanissāya vihātabbo—
When you have good friends, companions, and associates, you should live supported by one thing:
appamādo kusalesu dhammesu.
diligence in skillful Dharmas.
Appamattassa te, mahārāja, viharato appamādaṃ upanissāya, itthāgārassa anuyantassa evaṃ bhavissati:
When you’re diligent, supported by diligence, your ladies of the harem,
‘rājā kho appamatto viharati, appamādaṃ upanissāya.
Handa mayampi appamattā viharāma, appamādaṃ upanissāyā’ti.
Appamattassa te, mahārāja, viharato appamādaṃ upanissāya, khattiyānampi anuyantānaṃ evaṃ bhavissati:
warrior-noble vassals,
‘rājā kho appamatto viharati appamādaṃ upanissāya.
Handa mayampi appamattā viharāma, appamādaṃ upanissāyā’ti.
Appamattassa te, mahārāja, viharato appamādaṃ upanissāya, balakāyassapi evaṃ bhavissati:
troops,
‘rājā kho appamatto viharati appamādaṃ upanissāya.
Handa mayampi appamattā viharāma, appamādaṃ upanissāyā’ti.
Appamattassa te, mahārāja, viharato appamādaṃ upanissāya, negamajānapadassapi evaṃ bhavissati:
and people of town and country will think:
‘rājā kho appamatto viharati, appamādaṃ upanissāya.
‘The king lives diligently, supported by diligence.
Handa mayampi appamattā viharāma, appamādaṃ upanissāyā’ti?
We’d better live diligently, supported by diligence!’
Appamattassa te, mahārāja, viharato appamādaṃ upanissāya, attāpi gutto rakkhito bhavissati—
When you’re diligent, supported by diligence, then not only you yourself,
itthāgārampi guttaṃ rakkhitaṃ bhavissati, kosakoṭṭhāgārampi guttaṃ rakkhitaṃ bhavissatī”ti.
but your ladies of the harem, and your treasury and storehouses will be guarded and protected.”
Idamavoca … pe …
That is what the Buddha said. …
“Bhoge patthayamānena,
“For one who desires a continuous flow
uḷāre aparāpare;
of exceptional wealth,
Appamādaṃ pasaṃsanti,
the astute praise diligence
puññakiriyāsu paṇḍitā;
in making merit.
Appamatto ubho atthe,
Being diligent, an astute person
adhiggaṇhāti paṇḍito.
secures both benefits:
Diṭṭhe dhamme ca yo attho,
the benefit in this life,
yo cattho samparāyiko;
and in lives to come.
Atthābhisamayā dhīro,
A wise one, comprehending the meaning,
paṇḍitoti pavuccatī”ti.
is called ‘astute’.”
❧
SN 3.19 Paṭhamaaputtaka: Childless (1st)
19. Paṭhamaaputtakasutta
19. Childless (1st)
Sāvatthinidānaṃ.
At Sāvatthī.
Atha kho rājā pasenadi kosalo divā divassa yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho rājānaṃ pasenadiṃ kosalaṃ bhagavā etadavoca:
Then King Pasenadi of Kosala went up to the Buddha in the middle of the day, bowed, and sat down to one side. The Buddha said to him:
“handa kuto nu tvaṃ, mahārāja, āgacchasi divā divassā”ti?
“So, great king, where are you coming from in the middle of the day?”
“Idha, bhante, sāvatthiyaṃ seṭṭhi gahapati kālaṅkato.
“Sir, here in Sāvatthī a financier householder has passed away.
Tamahaṃ aputtakaṃ sāpateyyaṃ rājantepuraṃ atiharitvā āgacchāmi.
Since he died childless, I have come after transferring his fortune to the royal compound.
Asīti, bhante, satasahassāni hiraññasseva, ko pana vādo rūpiyassa.
There was eight million in gold, not to speak of the silver.
Tassa kho pana, bhante, seṭṭhissa gahapatissa evarūpo bhattabhogo ahosi—
And yet that financier ate meals of
kaṇājakaṃ bhuñjati bilaṅgadutiyaṃ.
rough gruel with pickles.
Evarūpo vatthabhogo ahosi—
He wore clothes consisting of
sāṇaṃ dhāreti tipakkhavasanaṃ.
three pieces of sunn hemp.
Evarūpo yānabhogo ahosi—
He traveled around in a vehicle that was
jajjararathakena yāti paṇṇachattakena dhāriyamānenā”ti.
a dilapidated little cart, holding a leaf as sunshade.”
“Evametaṃ, mahārāja, evametaṃ, mahārāja.
“That’s so true, great king! That’s so true!
Asappuriso kho, mahārāja, uḷāre bhoge labhitvā nevattānaṃ sukheti pīṇeti, na mātāpitaro sukheti pīṇeti, na puttadāraṃ sukheti pīṇeti, na dāsakammakaraporise sukheti pīṇeti, na mittāmacce sukheti pīṇeti, na samaṇabrāhmaṇesu uddhaggikaṃ dakkhiṇaṃ patiṭṭhāpeti sovaggikaṃ sukhavipākaṃ saggasaṃvattanikaṃ.
When a bad person has acquired exceptional wealth they don’t make themselves happy and pleased. Nor do they make their mother and father, partners and children, bondservants, workers, and staff, and friends and colleagues happy and pleased. And they don’t establish an uplifting teacher’s offering for ascetics and brahmins that’s conducive to heaven, ripens in happiness, and leads to heaven.
Tassa te bhoge evaṃ sammā aparibhuñjiyamāne rājāno vā haranti corā vā haranti aggi vā ḍahati udakaṃ vā vahati appiyā vā dāyādā haranti.
Because they haven’t made proper use of that wealth, rulers or bandits take it, or fire consumes it, or flood sweeps it away, or unloved heirs take it.
Evaṃsa te, mahārāja, bhogā sammā aparibhuñjiyamānā parikkhayaṃ gacchanti, no paribhogaṃ.
Since that wealth is not properly utilized, it’s wasted, not used.
Seyyathāpi, mahārāja, amanussaṭṭhāne pokkharaṇī acchodakā sītodakā sātodakā setodakā supatitthā ramaṇīyā.
Suppose there was a lotus pond in an uninhabited region with clear, sweet, cool water, clean, with smooth banks, delightful.
Taṃ jano neva hareyya na piveyya na nahāyeyya na yathāpaccayaṃ vā kareyya.
But people don’t collect it or drink it or bathe in it or use it for any purpose.
Evañhi taṃ, mahārāja, udakaṃ sammā aparibhuñjiyamānaṃ parikkhayaṃ gaccheyya, no paribhogaṃ.
Since that water is not properly utilized, it’s wasted, not used.
Evameva kho, mahārāja, asappuriso uḷāre bhoge labhitvā nevattānaṃ sukheti pīṇeti, na mātāpitaro sukheti pīṇeti, na puttadāraṃ sukheti pīṇeti, na dāsakammakaraporise sukheti pīṇeti, na mittāmacce sukheti pīṇeti, na samaṇabrāhmaṇesu uddhaggikaṃ dakkhiṇaṃ patiṭṭhāpeti sovaggikaṃ sukhavipākaṃ saggasaṃvattanikaṃ.
In the same way, when a bad person has acquired exceptional wealth …
Tassa te bhoge evaṃ sammā aparibhuñjiyamāne rājāno vā haranti, corā vā haranti, aggi vā ḍahati, udakaṃ vā vahati, appiyā vā dāyādā haranti.
Evaṃsa te, mahārāja, bhogā sammā aparibhuñjiyamānā parikkhayaṃ gacchanti, no paribhogaṃ.
it’s wasted, not used.
Sappuriso ca kho, mahārāja, uḷāre bhoge labhitvā attānaṃ sukheti pīṇeti, mātāpitaro sukheti pīṇeti, puttadāraṃ sukheti pīṇeti, dāsakammakaraporise sukheti pīṇeti, mittāmacce sukheti pīṇeti, samaṇabrāhmaṇesu uddhaggikaṃ dakkhiṇaṃ patiṭṭhāpeti sovaggikaṃ sukhavipākaṃ saggasaṃvattanikaṃ.
When a good person has acquired exceptional wealth they make themselves happy and pleased. And they make their mother and father, partners and children, bondservants, workers, and staff, and friends and colleagues happy and pleased. And they establish an uplifting teacher’s offering for ascetics and brahmins that’s conducive to heaven, ripens in happiness, and leads to heaven.
Tassa te bhoge evaṃ sammā paribhuñjiyamāne neva rājāno haranti, na corā haranti, na aggi ḍahati, na udakaṃ vahati, na appiyā dāyādā haranti.
Because they make proper use of that wealth, rulers or bandits don’t take it, fire doesn’t consume it, flood doesn’t sweep it away, and unloved heirs don’t take it.
Evaṃsa te, mahārāja, bhogā sammā paribhuñjiyamānā paribhogaṃ gacchanti, no parikkhayaṃ.
Since that wealth is properly utilized, it’s used, not wasted.
Seyyathāpi, mahārāja, gāmassa vā nigamassa vā avidūre pokkharaṇī acchodakā sītodakā sātodakā setodakā supatitthā ramaṇīyā.
Suppose there was a lotus pond not far from a town or village with clear, sweet, cool water, clean, with smooth banks, delightful.
Tañca udakaṃ jano hareyyapi piveyyapi nahāyeyyapi yathāpaccayampi kareyya.
And people collected it and drank it and bathed in it and used it for their own purpose.
Evañhi taṃ, mahārāja, udakaṃ sammā paribhuñjiyamānaṃ paribhogaṃ gaccheyya, no parikkhayaṃ.
Since that water is properly utilized, it’s used, not wasted.
Evameva kho, mahārāja, sappuriso uḷāre bhoge labhitvā attānaṃ sukheti pīṇeti, mātāpitaro sukheti pīṇeti, puttadāraṃ sukheti pīṇeti, dāsakammakaraporise sukheti pīṇeti, mittāmacce sukheti pīṇeti, samaṇabrāhmaṇesu uddhaggikaṃ dakkhiṇaṃ patiṭṭhāpeti sovaggikaṃ sukhavipākaṃ saggasaṃvattanikaṃ.
In the same way, when a good person has acquired exceptional wealth …
Tassa te bhoge evaṃ sammā paribhuñjiyamāne neva rājāno haranti, na corā haranti, na aggi ḍahati, na udakaṃ vahati, na appiyā dāyādā haranti.
Evaṃsa te, mahārāja, bhogā sammā paribhuñjiyamānā paribhogaṃ gacchanti, no parikkhayan”ti.
it’s used, not wasted.
“Amanussaṭṭhāne udakaṃva sītaṃ,
As cool water in an uninhabited region
Tadapeyyamānaṃ parisosameti;
evaporates when not drunk;
Evaṃ dhanaṃ kāpuriso labhitvā,
so too when a corrupt person acquires wealth,
Nevattanā bhuñjati no dadāti.
they neither use it themselves nor give it away.
Dhīro ca viññū adhigamma bhoge,
But when a wise and sensible person gets hold of wealth,
So bhuñjati kiccakaro ca hoti;
they use it and do their duty.
So ñātisaṅghaṃ nisabho bharitvā,
That head, having supported the family unit,
Anindito saggamupeti ṭhānan”ti.
blameless, goes to a heavenly place.”
❧
SN 3.20 Dutiyaaputtaka: Childless (2nd)
20. Dutiyaaputtakasutta
20. Childless (2nd)
Atha kho rājā pasenadi kosalo divā divassa yena bhagavā tenupasaṅkami; upasaṅkamitvā ekamantaṃ nisinnaṃ kho rājānaṃ pasenadiṃ kosalaṃ bhagavā etadavoca:
Then King Pasenadi of Kosala went up to the Buddha in the middle of the day … The Buddha said to him:
“handa kuto nu tvaṃ, mahārāja, āgacchasi divā divassā”ti?
“So, great king, where are you coming from in the middle of the day?”
“Idha, bhante, sāvatthiyaṃ seṭṭhi gahapati kālaṅkato.
“Sir, here in Sāvatthī a financier householder has passed away.
Tamahaṃ aputtakaṃ sāpateyyaṃ rājantepuraṃ atiharitvā āgacchāmi.
Since he died childless, I have come after transferring his fortune to the royal compound.
Sataṃ, bhante, satasahassāni hiraññasseva, ko pana vādo rūpiyassa.
There was ten million in gold, not to speak of the silver.
Tassa kho pana, bhante, seṭṭhissa gahapatissa evarūpo bhattabhogo ahosi—
And yet that financier ate meals of
kaṇājakaṃ bhuñjati bilaṅgadutiyaṃ.
rough gruel with pickles.
Evarūpo vatthabhogo ahosi—
He wore clothes consisting of
sāṇaṃ dhāreti tipakkhavasanaṃ.
three pieces of sunn hemp.
Evarūpo yānabhogo ahosi—
He traveled around in a vehicle that was
jajjararathakena yāti paṇṇachattakena dhāriyamānenā”ti.
a dilapidated little cart, holding a leaf as sunshade.”
“Evametaṃ, mahārāja, evametaṃ, mahārāja.
“That’s so true, great king! That’s so true!
Bhūtapubbaṃ so, mahārāja, seṭṭhi gahapati taggarasikhiṃ nāma paccekasambuddhaṃ piṇḍapātena paṭipādesi.
Once upon a time, great king, that financier householder provided alms-food on behalf of a Buddha awakened for himself named Tagarasikhī.
‘Detha samaṇassa piṇḍan’ti vatvā uṭṭhāyāsanā pakkāmi.
He instructed: ‘Give alms to that ascetic,’ before getting up from his seat and leaving.
Datvā ca pana pacchā vippaṭisārī ahosi:
But after giving he regretted it:
‘varametaṃ piṇḍapātaṃ dāsā vā kammakarā vā bhuñjeyyun’ti.
‘It would have been better to feed the bondservants or workers with that alms-food.’
Bhātu ca pana ekaputtakaṃ sāpateyyassa kāraṇā jīvitā voropesi.
What’s more, he murdered his brother’s only child for the sake of his fortune.
Yaṃ kho so, mahārāja, seṭṭhi gahapati taggarasikhiṃ paccekasambuddhaṃ piṇḍapātena paṭipādesi, tassa kammassa vipākena sattakkhattuṃ sugatiṃ saggaṃ lokaṃ upapajji.
Because that financier provided Tagarasikhī with alms-food, as a result of that deed he was reborn seven times in a good place, a heavenly realm.
Tasseva kammassa vipākāvasesena imissāyeva sāvatthiyā sattakkhattuṃ seṭṭhittaṃ kāresi.
And as a residual result of that same deed he held the position of financier seven times right here in Sāvatthī.
Yaṃ kho so, mahārāja, seṭṭhi gahapati datvā pacchā vippaṭisārī ahosi:
But because that financier regretted giving alms,
‘varametaṃ piṇḍapātaṃ dāsā vā kammakarā vā bhuñjeyyun’ti, tassa kammassa vipākena nāssuḷārāya bhattabhogāya cittaṃ namati, nāssuḷārāya vatthabhogāya cittaṃ namati, nāssuḷārāya yānabhogāya cittaṃ namati, nāssuḷārānaṃ pañcannaṃ kāmaguṇānaṃ bhogāya cittaṃ namati.
as a result of that deed his mind didn’t tend to enjoy nice food, clothes, vehicles, or the five refined kinds of sensual stimulation.
Yaṃ kho so, mahārāja, seṭṭhi gahapati bhātu ca pana ekaputtakaṃ sāpateyyassa kāraṇā jīvitā voropesi, tassa kammassa vipākena bahūni vassāni bahūni vassasatāni bahūni vassasahassāni bahūni vassasatasahassāni niraye paccittha.
And because that financier murdered his brother’s only child for the sake of his fortune, as a result of that deed he burned in hell for many years, for many hundreds, many thousands, many hundreds of thousands of years.
Tasseva kammassa vipākāvasesena idaṃ sattamaṃ aputtakaṃ sāpateyyaṃ rājakosaṃ paveseti.
And as a residual result of that same deed for the seventh time, since he is childless, his fortune ends up in the royal treasury.
Tassa kho, mahārāja, seṭṭhissa gahapatissa purāṇañca puññaṃ parikkhīṇaṃ, navañca puññaṃ anupacitaṃ.
Now the old merit of that financier has been used up, and he hasn’t accumulated new merit.
Ajja pana, mahārāja, seṭṭhi gahapati mahāroruve niraye paccatī”ti.
Today, great king, that financier burns in the Great Hell of Screams.”
“Evaṃ, bhante, seṭṭhi gahapati mahāroruvaṃ nirayaṃ upapanno”ti.
“So, sir, that financier has been reborn in the Great Hell of Screams?”
“Evaṃ, mahārāja, seṭṭhi gahapati mahāroruvaṃ nirayaṃ upapanno”ti.
“Yes he has, great king.”
Idamavoca … pe ….
That is what the Buddha said. …
“Dhaññaṃ dhanaṃ rajataṃ jātarūpaṃ,
“Grain, wealth, silver, and gold,
Pariggahaṃ vāpi yadatthi kiñci;
or whatever other possessions there are;
Dāsā kammakarā pessā,
bondservants, workers, employees,
Ye cassa anujīvino.
and those dependent for their livelihood:
Sabbaṃ nādāya gantabbaṃ,
you must go on without taking these;
sabbaṃ nikkhippagāminaṃ;
all of them are left behind.
Yañca karoti kāyena,
But the deeds you do
vācāya uda cetasā.
by body, speech, and mind—
Tañhi tassa sakaṃ hoti,
that’s what you can call your own.
taṃva ādāya gacchati;
That’s what you take when you go.
Taṃvassa anugaṃ hoti,
That’s what goes with you,
chāyāva anapāyinī.
like a shadow that never leaves.
Tasmā kareyya kalyāṇaṃ,
That’s why you should do good,
nicayaṃ samparāyikaṃ;
investing in the future life.
Puññāni paralokasmiṃ,
The good deeds of sentient beings
patiṭṭhā honti pāṇinan”ti.
support them in the next world.”
end of section [3..2.. - SN 3 vagga 2 Dutiya: Childless] ❧
+ § – SN 3 vagga 3 Tatiya: Kosala+ all - all
21. Puggalasutta
21. Persons
Sāvatthinidānaṃ.
At Sāvatthī.
Atha kho rājā pasenadi kosalo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho rājānaṃ pasenadiṃ kosalaṃ bhagavā etadavoca:
Then King Pasenadi of Kosala went up to the Buddha, bowed, and sat down to one side. The Buddha said to him:
“cattārome, mahārāja puggalā santo saṃvijjamānā lokasmiṃ.
“Great king, these four people are found in the world.
Katame cattāro?
What four?
The dark bound for darkness, the dark bound for light, the light bound for darkness, and the light bound for light. Tamotamaparāyano, tamojotiparāyano, jotitamaparāyano, jotijotiparāyano.
Kathañca, mahārāja puggalo tamotamaparāyano hoti?
And how is a person dark and bound for darkness?
Idha, mahārāja, ekacco puggalo nīce kule paccājāto hoti, caṇḍālakule vā venakule vā nesādakule vā rathakārakule vā pukkusakule vā dalidde appannapānabhojane kasiravuttike, yattha kasirena ghāsacchādo labbhati.
It’s when some person is reborn in a low family—a family of outcastes, bamboo-workers, hunters, chariot-makers, or waste-collectors—poor, with little to eat or drink, where life is tough, and food and shelter are hard to find.
So ca hoti dubbaṇṇo duddasiko okoṭimako bavhābādho kāṇo vā kuṇī vā khañjo vā pakkhahato vā, na lābhī annassa pānassa vatthassa yānassa mālāgandhavilepanassa seyyāvasathapadīpeyyassa.
And they’re ugly, unsightly, deformed, chronically ill—one-eyed, crippled, lame, or half-paralyzed. They don’t get to have food, drink, clothes, and vehicles; garlands, 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, mahārāja, puriso andhakārā vā andhakāraṃ gaccheyya, tamā vā tamaṃ gaccheyya, lohitamalā vā lohitamalaṃ gaccheyya.
This person is like someone who goes from darkness to darkness, from blackness to blackness, from bloodstain to bloodstain.
Tathūpamāhaṃ, mahārāja, imaṃ puggalaṃ vadāmi.
Evaṃ kho, mahārāja, puggalo tamotamaparāyano hoti.
That’s how a person is dark and bound for darkness.
Kathañca, mahārāja, puggalo tamojotiparāyano hoti?
And how is a person dark and bound for light?
Idha, mahārāja, ekacco puggalo nīce kule paccājāto hoti, caṇḍālakule vā venakule vā nesādakule vā rathakārakule vā pukkusakule vā dalidde appannapānabhojane kasiravuttike, yattha kasirena ghāsacchādo labbhati.
It’s when some person is reborn in a low family—a family of outcastes, bamboo-workers, hunters, chariot-makers, or waste-collectors—poor, with little to eat or drink, where life is tough, and food and shelter are hard to find.
So ca kho hoti dubbaṇṇo duddasiko okoṭimako bavhābādho, kāṇo vā kuṇī vā khañjo vā pakkhahato vā, na lābhī annassa pānassa vatthassa yānassa mālāgandhavilepanassa seyyāvasathapadīpeyyassa.
And they’re ugly, unsightly, deformed, chronically ill—one-eyed, crippled, lame, or half-paralyzed. They don’t get to have food, drink, clothes, and vehicles; garlands, perfumes, and makeup; or bed, house, and lighting.
So kāyena sucaritaṃ carati, vācāya sucaritaṃ carati, manasā sucaritaṃ carati.
But they do good things by way of body, speech, and mind.
So kāyena sucaritaṃ caritvā vācāya sucaritaṃ caritvā manasā sucaritaṃ caritvā, kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati.
When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.
Seyyathāpi, mahārāja, puriso pathaviyā vā pallaṅkaṃ āroheyya, pallaṅkā vā assapiṭṭhiṃ āroheyya, assapiṭṭhiyā vā hatthikkhandhaṃ āroheyya, hatthikkhandhā vā pāsādaṃ āroheyya.
This person is like someone who ascends from the ground to a couch; from a couch to horseback; from horseback to an elephant; and from an elephant to a stilt longhouse.
Tathūpamāhaṃ, mahārāja, imaṃ puggalaṃ vadāmi.
Evaṃ kho, mahārāja, puggalo tamojotiparāyano hoti.
That’s how a person is dark and bound for light.
Kathañca, mahārāja, puggalo jotitamaparāyano hoti?
And how is a person light and bound for darkness?
Idha, mahārāja, ekacco puggalo ucce kule paccājāto hoti, khattiyamahāsālakule vā brāhmaṇamahāsālakule vā gahapatimahāsālakule vā, aḍḍhe mahaddhane mahābhoge pahūtajātarūparajate pahūtavittūpakaraṇe pahūtadhanadhaññe.
It’s when some person is reborn in an eminent family—a well-to-do family of warrior-nobles, brahmins, or householders—rich, affluent, and wealthy, with lots of gold and silver, lots of property and assets, and lots of money and grain.
So ca hoti abhirūpo dassanīyo pāsādiko, paramāya vaṇṇapokkharatāya samannāgato, lābhī annassa pānassa vatthassa yānassa mālāgandhavilepanassa seyyāvasathapadīpeyyassa.
And they’re attractive, good-looking, lovely, of surpassing beauty. They get to have food, drink, clothes, and vehicles; garlands, perfumes, and makeup; and bed, house, and lighting.
So kāyena duccaritaṃ carati, vācāya duccaritaṃ carati, manasā duccaritaṃ carati.
But they do bad things by way of body, speech, and mind.
So kāyena duccaritaṃ caritvā vācāya duccaritaṃ caritvā manasā duccaritaṃ caritvā, kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati.
When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell.
Seyyathāpi, mahārāja, puriso pāsādā vā hatthikkhandhaṃ oroheyya, hatthikkhandhā vā assapiṭṭhiṃ oroheyya, assapiṭṭhiyā vā pallaṅkaṃ oroheyya, pallaṅkā vā pathaviṃ oroheyya, pathaviyā vā andhakāraṃ paviseyya.
This person is like someone who descends from a stilt longhouse to an elephant; from an elephant to horseback; from horseback to a couch; and from a couch to the ground; and from the ground they enter darkness.
Tathūpamāhaṃ, mahārāja, imaṃ puggalaṃ vadāmi.
Evaṃ kho, mahārāja, puggalo jotitamaparāyano hoti.
That’s how a person is light and bound for darkness.
Kathañca, mahārāja, puggalo jotijotiparāyano hoti?
And how is a person light and bound for light?
Idha, mahārāja, ekacco puggalo ucce kule paccājāto hoti, khattiyamahāsālakule vā brāhmaṇamahāsālakule vā gahapatimahāsālakule vā, aḍḍhe mahaddhane mahābhoge pahūtajātarūparajate pahūtavittūpakaraṇe pahūtadhanadhaññe.
It’s when some person is reborn in an eminent family—a well-to-do family of warrior-nobles, brahmins, or householders—rich, affluent, and wealthy, with lots of gold and silver, lots of property and assets, and lots of money and grain.
So ca hoti abhirūpo dassanīyo pāsādiko, paramāya vaṇṇapokkharatāya samannāgato, lābhī annassa pānassa vatthassa yānassa mālāgandhavilepanassa seyyāvasathapadīpeyyassa.
And they’re attractive, good-looking, lovely, of surpassing beauty. They get to have food, drink, clothes, and vehicles; garlands, perfumes, and makeup; and 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, mahārāja, puriso pallaṅkā vā pallaṅkaṃ saṅkameyya, assapiṭṭhiyā vā assapiṭṭhiṃ saṅkameyya, hatthikkhandhā vā hatthikkhandhaṃ saṅkameyya, pāsādā vā pāsādaṃ saṅkameyya.
This person is like someone who shifts from one couch to another; from the back of one horse to another; from one elephant to another; or from one stilt longhouse to another.
Tathūpamāhaṃ, mahārāja, imaṃ puggalaṃ vadāmi.
Evaṃ kho, mahārāja, puggalo jotijotiparāyano hoti.
That’s how a person is light and bound for light.
Ime kho, mahārāja, cattāro puggalā santo saṃvijjamānā lokasmin”ti.
These are the four people found in the world.”
Idamavoca … pe …
That is what the Buddha said. …
“Daliddo puriso rāja,
“O king, some people are poor,
assaddho hoti maccharī;
faithless and stingy.
Kadariyo pāpasaṅkappo,
Miserly, with bad intentions,
micchādiṭṭhi anādaro.
they lack regard, they have wrong view.
Samaṇe brāhmaṇe vāpi,
They abuse and insult
aññe vāpi vanibbake;
ascetics and brahmins
Akkosati paribhāsati,
and other renunciates.
natthiko hoti rosako.
They’re nihilists and bullies,
Dadamānaṃ nivāreti,
who prevent others from giving
yācamānāna bhojanaṃ;
food to beggars.
Tādiso puriso rāja,
O king, ruler of the people:
mīyamāno janādhipa;
when such people die
Upeti nirayaṃ ghoraṃ,
they fall into the terrible hell—
tamotamaparāyano.
from darkness they’re bound for darkness.
Daliddo puriso rāja,
O king, some people are poor,
saddho hoti amaccharī;
but faithful and not stingy.
Dadāti seṭṭhasaṅkappo,
They give with best of intentions,
abyaggamanaso naro.
that peaceful-hearted person.
Samaṇe brāhmaṇe vāpi,
They rise for and bow to
aññe vāpi vanibbake;
ascetics and brahmins
Uṭṭhāya abhivādeti,
and other renunciates.
samacariyāya sikkhati.
Training in moral conduct,
Dadamānaṃ na vāreti,
they don’t prevent others from giving
yācamānāna bhojanaṃ;
food to beggars.
Tādiso puriso rāja,
O king, ruler of the people:
mīyamāno janādhipa;
when such people die
Upeti tidivaṃ ṭhānaṃ,
they go to the heaven of the Three—
tamojotiparāyano.
from darkness they’re bound for light.
Aḍḍho ce puriso rāja,
O king, some people are rich,
assaddho hoti maccharī;
but faithless and stingy.
Kadariyo pāpasaṅkappo,
Miserly, with bad intentions,
micchādiṭṭhi anādaro.
they lack regard, they have wrong view.
Samaṇe brāhmaṇe vāpi,
They abuse and insult
aññe vāpi vanibbake;
ascetics and brahmins
Akkosati paribhāsati,
and other renunciates.
natthiko hoti rosako.
They’re nihilists and bullies,
Dadamānaṃ nivāreti,
who prevent others from giving
yācamānāna bhojanaṃ;
food to beggars.
Tādiso puriso rāja,
O king, ruler of the people:
mīyamāno janādhipa;
when such people die
Upeti nirayaṃ ghoraṃ,
they fall into the terrible hell—
jotitamaparāyano.
from light they’re bound for darkness.
Aḍḍho ce puriso rāja,
O king, some people are rich,
saddho hoti amaccharī;
faithful and not stingy.
Dadāti seṭṭhasaṅkappo,
They give with best of intentions,
abyaggamanaso naro.
that peaceful-hearted person.
Samaṇe brāhmaṇe vāpi,
They rise for and bow to
aññe vāpi vanibbake;
ascetics and brahmins
Uṭṭhāya abhivādeti,
and other renunciates.
samacariyāya sikkhati.
Training in moral conduct,
Dadamānaṃ na vāreti,
they don’t prevent others from giving
yācamānāna bhojanaṃ;
food to beggars.
Tādiso puriso rāja,
O king, ruler of the people:
mīyamāno janādhipa;
when such people die
Upeti tidivaṃ ṭhānaṃ,
they go to the heaven of the Three—
jotijotiparāyano”ti.
from light they’re bound for light.”
end of section [3.21 - SN 3.21 Puggala: Persons] ❧
SN 3.22 Ayyikā: Grandmother
22. Ayyikāsutta
22. Grandmother
Sāvatthinidānaṃ.
At Sāvatthī.
Ekamantaṃ nisinnaṃ kho rājānaṃ pasenadiṃ kosalaṃ bhagavā etadavoca:
King Pasenadi of Kosala sat to one side, and the Buddha said to him:
“handa kuto nu tvaṃ, mahārāja, āgacchasi divādivassā”ti?
“So, great king, where are you coming from in the middle of the day?”
“Ayyikā me, bhante, kālaṅkatā jiṇṇā vuḍḍhā mahallikā addhagatā vayoanuppattā vīsavassasatikā jātiyā.
“Sir, my grandmother has passed away. She was old, elderly and senior. She was advanced in years and had reached the final stage of life; she was a hundred and twenty years old.
Ayyikā kho pana me, bhante, piyā hoti manāpā.
But I loved my grandmother; she was dear to me.
Hatthiratanena cepāhaṃ, bhante, labheyyaṃ ‘mā me ayyikā kālamakāsī’ti, hatthiratanampāhaṃ dadeyyaṃ:
If by giving away the elephant treasure I could get my grandmother back, I’d do it.
‘mā me ayyikā kālamakāsī’ti.
Assaratanena cepāhaṃ, bhante, labheyyaṃ ‘mā me ayyikā kālamakāsī’ti, assaratanampāhaṃ dadeyyaṃ:
If by giving away the horse treasure I could get my grandmother back, I’d do it.
‘mā me ayyikā kālamakāsī’ti.
Gāmavarena cepāhaṃ, bhante, labheyyaṃ ‘mā me ayyikā kālamakāsī’ti, gāmavarampāhaṃ dadeyyaṃ:
If by giving away a prize village I could get my grandmother back, I’d do it.
‘mā me ayyikā kālamakāsī’ti.
Janapadapadesena cepāhaṃ, bhante, labheyyaṃ ‘mā me ayyikā kālamakāsī’ti, janapadapadesampāhaṃ dadeyyaṃ:
If by giving away the whole country I could get my grandmother back, I’d do it.”
‘mā me ayyikā kālamakāsī’ti.
‘Sabbe sattā, mahārāja, maraṇadhammā maraṇapariyosānā maraṇaṃ anatītā’ti.
“Great king, all sentient beings are liable to die. Death is their end; they’re not exempt from death.”
‘Acchariyaṃ, bhante, abbhutaṃ, bhante.
“It’s incredible, sir, it’s amazing,
Yāvasubhāsitamidaṃ, bhante, bhagavatā—
how well said this was by the Buddha:
sabbe sattā maraṇadhammā maraṇapariyosānā maraṇaṃ anatītā’”ti.
‘All sentient beings are liable to die. Death is their end; they’re not exempt from death.’”
“Evametaṃ, mahārāja, evametaṃ, mahārāja.
“That’s so true, great king! That’s so true!
Sabbe sattā maraṇadhammā maraṇapariyosānā maraṇaṃ anatītā.
All sentient beings are liable to die. Death is their end; they’re not exempt from death.
Seyyathāpi, mahārāja, yāni kānici kumbhakārabhājanāni āmakāni ceva pakkāni ca sabbāni tāni bhedanadhammāni bhedanapariyosānāni bhedanaṃ anatītāni;
It’s like the vessels made by potters. Whatever kind they are, whether baked or unbaked, all of them are liable to break apart. Breaking is their end; they’re not exempt from breakage.
evameva kho, mahārāja, sabbe sattā maraṇadhammā maraṇapariyosānā maraṇaṃ anatītā”ti.
In the same way, all sentient beings are liable to die. Death is their end; they’re not exempt from death.”
Idamavoca … pe …
That is what the Buddha said. …
“Sabbe sattā marissanti,
“All beings will die,
maraṇantañhi jīvitaṃ;
for life ends with death.
Yathākammaṃ gamissanti,
They pass on according to their deeds,
puññapāpaphalūpagā;
reaping the fruits of good and bad.
Nirayaṃ pāpakammantā,
Those who do bad go to hell,
puññakammā ca suggatiṃ.
and if you do good you go to heaven.
Tasmā kareyya kalyāṇaṃ,
That’s why you should do good,
nicayaṃ samparāyikaṃ;
investing in the future life.
Puññāni paralokasmiṃ,
The good deeds of sentient beings
patiṭṭhā honti pāṇinan”ti.
support them in the next world.”
❧
23. Lokasutta
23. The World
Sāvatthinidānaṃ.
At Sāvatthī.
Ekamantaṃ nisinno kho rājā pasenadi kosalo bhagavantaṃ etadavoca:
Seated to one side, King Pasenadi said to the Buddha:
“kati nu kho, bhante, lokassa dhammā uppajjamānā uppajjanti ahitāya dukkhāya aphāsuvihārāyā”ti?
“Sir, how many things arise in the world for its harm, suffering, and discomfort?”
“Tayo kho, mahārāja, lokassa dhammā uppajjamānā uppajjanti ahitāya dukkhāya aphāsuvihārāya.
“Great king, three things arise in the world for its harm, suffering, and discomfort.
Katame tayo?
What three?
Lobho kho, mahārāja, lokassa dhammo, uppajjamāno uppajjati ahitāya dukkhāya aphāsuvihārāya.
Greed,
Doso kho, mahārāja, lokassa dhammo, uppajjamāno uppajjati ahitāya dukkhāya aphāsuvihārāya.
hate,
Moho kho, mahārāja, lokassa dhammo, uppajjamāno uppajjati ahitāya dukkhāya aphāsuvihārāya.
and delusion.
Ime kho, mahārāja, tayo lokassa dhammā uppajjamānā uppajjanti ahitāya dukkhāya aphāsuvihārāyā”ti.
These three things arise in the world for its harm, suffering, and discomfort.”
Idamavoca … pe …
That is what the Buddha said. …
“Lobho doso ca moho ca,
“When greed, hate, and delusion,
purisaṃ pāpacetasaṃ;
have arisen inside oneself,
Hiṃsanti attasambhūtā,
they harm a person of wicked heart,
tacasāraṃva samphalan”ti.
as a reed is destroyed by its own fruit.”
24. Issattasutta
24. Archery
Sāvatthinidānaṃ.
At Sāvatthī.
Ekamantaṃ nisinno kho rājā pasenadi kosalo bhagavantaṃ etadavoca:
Seated to one side, King Pasenadi said to the Buddha:
“kattha nu kho, bhante, dānaṃ dātabban”ti?
“Sir, where should a gift be given?”
“Yattha kho, mahārāja, cittaṃ pasīdatī”ti.
“Wherever your heart feels inspired, great king.”
“Kattha pana, bhante, dinnaṃ mahapphalan”ti?
“But sir, where is a gift very fruitful?”
“Aññaṃ kho etaṃ, mahārāja, kattha dānaṃ dātabbaṃ, aññaṃ panetaṃ kattha dinnaṃ mahapphalanti?
“Where a gift should be given is one thing, great king, but where a gift is very fruitful is another.
Sīlavato kho, mahārāja, dinnaṃ mahapphalaṃ, no tathā dussīle.
A gift is very fruitful when it’s given to an ethical person, not so much to an unethical person.
Tena hi, mahārāja, taññevettha paṭipucchissāmi. Yathā, te khameyya, tathā naṃ byākareyyāsi.
Well then, great king, I’ll ask you about this in return, and you can answer as you like.
Taṃ kiṃ maññasi, mahārāja,
What do you think, great king?
idha tyassa yuddhaṃ paccupaṭṭhitaṃ saṅgāmo samupabyūḷho.
Suppose you were at war, ready to fight a battle.
Atha āgaccheyya khattiyakumāro asikkhito akatahattho akatayoggo akatūpāsano bhīru chambhī utrāsī palāyī.
Then along comes an warrior-noble youth who is untrained, inexpert, unfit, inexperienced. And he’s fearful, cowardly, trembling, quick to flee.
Bhareyyāsi taṃ purisaṃ, attho ca te tādisena purisenā”ti?
Would you employ such a man? Would he be of any use to you?”
“Nāhaṃ, bhante, bhareyyaṃ taṃ purisaṃ, na ca me attho tādisena purisenā”ti.
“No, sir, I would have no use for such a man.”
“Atha āgaccheyya brāhmaṇakumāro asikkhito … pe …
“What about a brahmin youth,
atha āgaccheyya vessakumāro asikkhito … pe …
a merchant youth,
atha āgaccheyya suddakumāro asikkhito … pe …
or a worker youth who was similar?”
na ca me attho tādisena purisenā”ti.
“No, sir, I would have no use for such a man.”
“Taṃ kiṃ maññasi, mahārāja,
“What do you think, great king?
idha tyassa yuddhaṃ paccupaṭṭhitaṃ saṅgāmo samupabyūḷho.
Suppose you were at war, ready to fight a battle.
Atha āgaccheyya khattiyakumāro susikkhito katahattho katayoggo katūpāsano abhīru acchambhī anutrāsī apalāyī.
Then along comes an warrior-noble youth who is trained, expert, fit, experienced. And he’s fearless, brave, bold, standing his ground.
Bhareyyāsi taṃ purisaṃ, attho ca te tādisena purisenā”ti?
Would you employ such a man? Would he be of any use to you?”
“Bhareyyāhaṃ, bhante, taṃ purisaṃ, attho ca me tādisena purisenā”ti.
“Yes, sir, I would have a use for such a man.”
“Atha āgaccheyya brāhmaṇakumāro … pe …
“What about a brahmin youth,
atha āgaccheyya vessakumāro … pe …
a merchant youth,
atha āgaccheyya suddakumāro susikkhito katahattho katayoggo katūpāsano abhīru acchambhī anutrāsī apalāyī.
or a worker youth who was similar?
Bhareyyāsi taṃ purisaṃ, attho ca te tādisena purisenā”ti?
Would you employ such a man? Would he be of any use to you?”
“Bhareyyāhaṃ, bhante, taṃ purisaṃ, attho ca me tādisena purisenā”ti.
“Yes, sir, I would have a use for such a man.”
“Evameva kho, mahārāja, yasmā kasmā cepi kulā agārasmā anagāriyaṃ pabbajito hoti, so ca hoti pañcaṅgavippahīno pañcaṅgasamannāgato, tasmiṃ dinnaṃ mahapphalaṃ hoti.
“In the same way, a gift to anyone who has given up five factors and possesses five factors is very fruitful, no matter what family they’ve gone forth from.
Katamāni pañcaṅgāni pahīnāni honti?
What are the five factors they’ve given up?
Kāmacchando pahīno hoti, byāpādo pahīno hoti, thinamiddhaṃ pahīnaṃ hoti, uddhaccakukkuccaṃ pahīnaṃ hoti, vicikicchā pahīnā hoti.
Sensual desire, ill will, dullness and drowsiness, restlessness and remorse, and doubt.
Imāni pañcaṅgāni pahīnāni honti.
These are the five factors they’ve given up.
Katamehi pañcahaṅgehi samannāgato hoti?
What are the five factors they possess?
Asekkhena sīlakkhandhena samannāgato hoti, asekkhena samādhikkhandhena samannāgato hoti, asekkhena paññākkhandhena samannāgato hoti, asekkhena vimuttikkhandhena samannāgato hoti, asekkhena vimuttiñāṇadassanakkhandhena samannāgato hoti.
The entire spectrum of an adept’s ethics, undistractible-lucidity, wisdom, freedom, and knowledge and vision of freedom.
Imehi pañcahaṅgehi samannāgato hoti.
These are the five factors they possess.
Iti pañcaṅgavippahīne pañcaṅgasamannāgate dinnaṃ mahapphalan”ti.
I say that a gift to anyone who has given up these five factors and possesses these five factors is very fruitful.”
Idamavoca bhagavā … pe …
That is what the Buddha said.
satthā:
Then the Holy One, the Teacher, went on to say:
“Issattaṃ balavīriyañca,
“Any youth skilled at archery,
yasmiṃ vijjetha māṇave;
powerful and vigorous,
Taṃ yuddhattho bhare rājā,
would be employed by a king going to war—
nāsūraṃ jātipaccayā.
one is not a coward because of one’s birth.
Tatheva khantisoraccaṃ,
Just so, whoever is settled
dhammā yasmiṃ patiṭṭhitā;
in the qualities of patience and gentleness,
Ariyavuttiṃ medhāviṃ,
a clever person with noble conduct,
hīnajaccampi pūjaye.
should be venerated even if they’re low born.
Kāraye assame ramme,
You should build lovely hermitages
vāsayettha bahussute;
and settle learned people in them.
Papañca vivane kayirā,
You should set up water supplies in barren regions
dugge saṅkamanāni ca.
and passages in places hard to travel.
Annaṃ pānaṃ khādanīyaṃ,
Food, drink, edibles,
vatthasenāsanāni ca;
clothes, and lodgings
Dadeyya ujubhūtesu,
should be given to the upright ones,
vippasannena cetasā.
with a clear and confident heart.
Yathā hi megho thanayaṃ,
The thundering rain cloud,
vijjumālī satakkaku;
its hundred peaks wreathed in lightning,
Thalaṃ ninnañca pūreti,
pours down over the rich earth,
abhivassaṃ vasundharaṃ.
soaking the uplands and valleys.
Tatheva saddho sutavā,
So too an astute person,
abhisaṅkhacca bhojanaṃ;
faithful and learned,
Vanibbake tappayati,
should prepare a meal to satisfy
annapānena paṇḍito.
renunciates with food and drink.
Āmodamāno pakireti,
Rejoicing, they distribute,
detha dethāti bhāsati;
saying, ‘Give! give!’
Taṃ hissa gajjitaṃ hoti,
For that is their thunder,
devasseva pavassato;
like the gods when it rains.
Sā puññadhārā vipulā,
That stream of merit so abundant
dātāraṃ abhivassatī”ti.
showers down on the giver.”
end of section [3.24 - SN 3.24 Issatta: Archery] ❧
SN 3.25 Pabbatūpama: The Simile of the Mountain
25. Pabbatūpamasutta
25. The Simile of the Mountain
Sāvatthinidānaṃ.
At Sāvatthī.
Ekamantaṃ nisinnaṃ kho rājānaṃ pasenadiṃ kosalaṃ bhagavā etadavoca:
King Pasenadi of Kosala sat to one side, and the Buddha said to him:
“handa kuto nu tvaṃ, mahārāja, āgacchasi divā divassā”ti?
“So, great king, where are you coming from in the middle of the day?”
“Yāni tāni, bhante, raññaṃ khattiyānaṃ muddhāvasittānaṃ issariyamadamattānaṃ kāmagedhapariyuṭṭhitānaṃ janapadatthāvariyappattānaṃ mahantaṃ pathavimaṇḍalaṃ abhivijiya ajjhāvasantānaṃ rājakaraṇīyāni bhavanti, tesu khvāhaṃ, etarahi ussukkamāpanno”ti.
“Sir, there are anointed warrior-nobleic kings who are infatuated with power, and obsessed with greed for sensual pleasures. They have attained stability in the country, occupying a vast conquered territory. Today I have been busy fulfilling the duties of such kings.”
“Taṃ kiṃ maññasi, mahārāja,
“What do you think, great king?
idha te puriso āgaccheyya puratthimāya disāya saddhāyiko paccayiko.
Suppose a trustworthy and reliable man were to come from the east.
So taṃ upasaṅkamitvā evaṃ vadeyya:
He’d approach you and say:
‘yagghe, mahārāja, jāneyyāsi, ahaṃ āgacchāmi puratthimāya disāya.
‘Please sir, you should know this. I come from the east.
Tatthaddasaṃ mahantaṃ pabbataṃ abbhasamaṃ, sabbe pāṇe nippothento āgacchati.
There I saw a huge mountain that reached the clouds. And it was coming this way, crushing all creatures.
Yaṃ te, mahārāja, karaṇīyaṃ, taṃ karohī’ti.
So then, great king, do what you must!’
Atha dutiyo puriso āgaccheyya pacchimāya disāya … pe …
Then a second trustworthy and reliable man were to come from the west …
atha tatiyo puriso āgaccheyya uttarāya disāya …
a third from the north …
atha catuttho puriso āgaccheyya dakkhiṇāya disāya saddhāyiko paccayiko.
and a fourth from the south.
So taṃ upasaṅkamitvā evaṃ vadeyya:
He’d approach you and say:
‘yagghe, mahārāja, jāneyyāsi, ahaṃ āgacchāmi dakkhiṇāya disāya.
‘Please sir, you should know this. I come from the south.
Tatthaddasaṃ mahantaṃ pabbataṃ abbhasamaṃ sabbe pāṇe nippothento āgacchati.
There I saw a huge mountain that reached the clouds. And it was coming this way, crushing all creatures.
Yaṃ te, mahārāja, karaṇīyaṃ taṃ karohī’ti.
So then, great king, do what you must!’
Evarūpe te, mahārāja, mahati mahabbhaye samuppanne dāruṇe manussakkhaye dullabhe manussatte kimassa karaṇīyan”ti?
Should such a dire threat arise—a terrible loss of human life, when human birth is so rare—what would you do?”
“Evarūpe me, bhante, mahati mahabbhaye samuppanne dāruṇe manussakkhaye dullabhe manussatte kimassa karaṇīyaṃ aññatra dhammacariyāya aññatra samacariyāya aññatra kusalakiriyāya aññatra puññakiriyāyā”ti?
“Sir, what could I do but practice the Dharmas, practice morality, doing skillful and good actions?”
“Ārocemi kho te, mahārāja, paṭivedemi kho te, mahārāja, adhivattati kho taṃ, mahārāja, jarāmaraṇaṃ.
“I tell you, great king, I announce to you: old age and death are advancing upon you.
Adhivattamāne ce te, mahārāja, jarāmaraṇe kimassa karaṇīyan”ti?
Since old age and death are advancing upon you, what would you do?”
“Adhivattamāne ca me, bhante, jarāmaraṇe kimassa karaṇīyaṃ aññatra dhammacariyāya samacariyāya kusalakiriyāya puññakiriyāya?
“Sir, what can I do but practice the Dharmas, practice morality, doing skillful and good actions?
Yāni tāni, bhante, raññaṃ khattiyānaṃ muddhāvasittānaṃ issariyamadamattānaṃ kāmagedhapariyuṭṭhitānaṃ janapadatthāvariyappattānaṃ mahantaṃ pathavimaṇḍalaṃ abhivijiya ajjhāvasantānaṃ hatthiyuddhāni bhavanti;
Sir, there are anointed warrior-nobleic kings who are infatuated with power, and obsessed with greed for sensual pleasures. They have attained stability in the country, occupying a vast conquered territory. Such kings engage in battles of elephants,
tesampi, bhante, hatthiyuddhānaṃ natthi gati natthi visayo adhivattamāne jarāmaraṇe.
Yānipi tāni, bhante, raññaṃ khattiyānaṃ muddhāvasittānaṃ … pe …
ajjhāvasantānaṃ assayuddhāni bhavanti … pe …
cavalry,
rathayuddhāni bhavanti … pe …
chariots,
pattiyuddhāni bhavanti;
or infantry.
tesampi, bhante, pattiyuddhānaṃ natthi gati natthi visayo adhivattamāne jarāmaraṇe.
But there is no place, no scope for such battles when old age and death are advancing.
Santi kho pana, bhante, imasmiṃ rājakule mantino mahāmattā, ye pahonti āgate paccatthike mantehi bhedayituṃ.
In this royal court there are ministers of wise counsel who are capable of dividing an approaching enemy by wise counsel.
Tesampi, bhante, mantayuddhānaṃ natthi gati natthi visayo adhivattamāne jarāmaraṇe.
But there is no place, no scope for such diplomatic battles when old age and death are advancing.
Saṃvijjati kho pana, bhante, imasmiṃ rājakule pahūtaṃ hiraññasuvaṇṇaṃ bhūmigatañceva vehāsaṭṭhañca, yena mayaṃ pahoma āgate paccatthike dhanena upalāpetuṃ.
In this royal court there is abundant gold coin and bullion stored in dungeons and towers. Using this wealth we can pay off an approaching enemy.
Tesampi, bhante, dhanayuddhānaṃ natthi gati natthi visayo adhivattamāne jarāmaraṇe.
But there is no place, no scope for such monetary battles when old age and death are advancing.
Adhivattamāne ca me, bhante, jarāmaraṇe kimassa karaṇīyaṃ aññatra dhammacariyāya samacariyāya kusalakiriyāya puññakiriyāyā”ti?
When old age and death are advancing, what can I do but practice the Dharmas, practice morality, doing skillful and good actions?”
“Evametaṃ, mahārāja, evametaṃ, mahārāja.
“That’s so true, great king! That’s so true!
Adhivattamāne jarāmaraṇe kimassa karaṇīyaṃ aññatra dhammacariyāya samacariyāya kusalakiriyāya puññakiriyāyā”ti?
When old age and death are advancing, what can you do but practice the Dharmas, practice morality, doing skillful and good actions?”
Idamavoca bhagavā … pe …
That is what the Buddha said.
satthā:
Then the Holy One, the Teacher, went on to say:
“Yathāpi selā vipulā,
“Suppose there were vast mountains
nabhaṃ āhacca pabbatā;
of solid rock touching the sky
Samantānupariyāyeyyuṃ,
drawing in from all sides
nippothento catuddisā.
and crushing the four quarters.
Evaṃ jarā ca maccu ca,
So too old age and death
adhivattanti pāṇine;
advance upon all living creatures—
Khattiye brāhmaṇe vesse,
warrior-nobles, brahmins, merchants,
sudde caṇḍālapukkuse;
workers, outcastes, and scavengers.
Na kiñci parivajjeti,
They spare nothing.
sabbamevābhimaddati.
They crush all beneath them.
Na tattha hatthīnaṃ bhūmi,
There’s nowhere for elephants to take a stand,
na rathānaṃ na pattiyā;
nor chariots nor infantry.
Na cāpi mantayuddhena,
They can’t be defeated
sakkā jetuṃ dhanena vā.
by diplomatic battles or by wealth.
Tasmā hi paṇḍito poso,
That’s why an astute person,
sampassaṃ atthamattano;
seeing what’s good for themselves,
Buddhe dhamme ca saṅghe ca,
being wise, would place faith
dhīro saddhaṃ nivesaye.
in the Buddha, The Dharma, and the Saṅgha.
Yo dhammaṃ cari kāyena,
Whoever lives by The Dharma
vācāya uda cetasā;
in body, speech, and mind,
Idheva naṃ pasaṃsanti,
is praised in this life
pecca sagge pamodatī”ti.
and departs to rejoice in heaven.”
Kosalasaṃyuttaṃ samattaṃ.
The Linked Discourses with the Kosalan are completed.
end of section [3..3.. - SN 3 vagga 3 Tatiya: Kosala] ❧
SN 4 Māra Saṃyutta: Connected Discourses with Māra
(cst6)
(derived from B. Sujato 2018/12)
Saṃyutta Nikāya 4
Linked Discourses 4
+ § – SN 4 vagga 1 Paṭhama: first chapter+ all - all
1. Paṭhamavagga
1. first chapter
SN 4.1 Tapokamma: Mortification
1. Tapokammasutta
1. Mortification
Evaṃ me sutaṃ—
So I have heard.
ekaṃ samayaṃ bhagavā uruvelāyaṃ viharati najjā nerañjarāya tīre ajapālanigrodhamūle paṭhamābhisambuddho.
At one time, when he was first awakened, the Buddha was staying near Uruvelā at the root of the goatherd’s banyan tree on the bank of the Nerañjarā River.
Atha kho bhagavato rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi:
Then as he was in private retreat this thought came to his mind:
“mutto vatamhi tāya dukkarakārikāya.
“I am truly freed from that grueling work!
Sādhu mutto vatamhi tāya anatthasaṃhitāya dukkarakārikāya.
Thank goodness I’m freed from that pointless grueling work.
Sādhu vatamhi mutto bodhiṃ samajjhagan”ti.
Thank goodness that, steadfast and rememberful, I have attained awakening.”
Atha kho māro pāpimā bhagavato cetasā cetoparivitakkamaññāya yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ gāthāya ajjhabhāsi:
And then Māra the Wicked, knowing what the Buddha was thinking, went up to him and addressed him in verse:
(verse)
“Tapokammā apakkamma,
“You’ve departed from the practice of mortification
ye na sujjhanti māṇavā;
by which humans purify themselves.
Asuddho maññasi suddho,
You’re impure, but think yourself pure;
suddhimaggā aparaddho”ti.
you’ve strayed from the path of purity.”
(end of verse)
Atha kho bhagavā “māro ayaṃ pāpimā” iti viditvā māraṃ pāpimantaṃ gāthāhi ajjhabhāsi:
Then the Buddha, knowing that this was Māra the Wicked, replied to him in verse:
(verse)
“Anatthasaṃhitaṃ ñatvā,
“I realized that it’s pointless;
yaṃ kiñci amaraṃ tapaṃ;
all that mortification in search of immortality
Sabbaṃ natthāvahaṃ hoti,
is as futile
phiyārittaṃva dhammani.
as oars and rudder on dry land.
Sīlaṃ samādhi paññañca,
Ethics, undistractible-lucidity, and wisdom:
Maggaṃ bodhāya bhāvayaṃ;
by developing this path to awakening
Pattosmi paramaṃ suddhiṃ,
I attained ultimate purity.
Nihato tvamasi antakā”ti.
You’re defeated, terminator!”
(end of verse)
Atha kho māro pāpimā “jānāti maṃ bhagavā, jānāti maṃ sugato”ti, dukkhī dummano tatthevantaradhāyīti.
Then Māra the Wicked, thinking, “The Buddha knows me! The Holy One knows me!” miserable and sad, vanished right there.
SN 4.2 Hatthirājavaṇṇa: In the Form of an Elephant King
2. Hatthirājavaṇṇasutta
2. In the Form of an Elephant King
Evaṃ me sutaṃ—
So I have heard.
ekaṃ samayaṃ bhagavā uruvelāyaṃ viharati najjā nerañjarāya tīre ajapālanigrodhamūle paṭhamābhisambuddho.
At one time, when he was first awakened, the Buddha was staying near Uruvelā at the root of the goatherd’s banyan tree on the bank of the Nerañjarā River.
Tena kho pana samayena bhagavā rattandhakāratimisāyaṃ abbhokāse nisinno hoti, devo ca ekamekaṃ phusāyati.
Now at that time the Buddha was meditating in the open during the dark of night, while a gentle rain drizzled down.
Atha kho māro pāpimā bhagavato bhayaṃ chambhitattaṃ lomahaṃsaṃ uppādetukāmo mahantaṃ hatthirājavaṇṇaṃ abhinimminitvā yena bhagavā tenupasaṅkami.
Then Māra the Wicked, wanting to make the Buddha feel fear, terror, and goosebumps, manifested in the form of a huge elephant king and approached him.
Seyyathāpi nāma mahāariṭṭhako maṇi;
Its head was like a huge block of soapstone.
evamassa sīsaṃ hoti.
Seyyathāpi nāma suddhaṃ rūpiyaṃ;
Its tusks were like pure silver.
evamassa dantā honti.
Seyyathāpi nāma mahatī naṅgalīsā;
Its trunk was like a long plough pole.
evamassa soṇḍo hoti.
Atha kho bhagavā “māro ayaṃ pāpimā” iti viditvā māraṃ pāpimantaṃ gāthāya ajjhabhāsi:
Then the Buddha, knowing that this was Māra the Wicked, addressed him in verse:
(verse)
“Saṃsaraṃ dīghamaddhānaṃ,
“Transmigrating for such a long time,
Vaṇṇaṃ katvā subhāsubhaṃ;
you’ve made forms beautiful and ugly.
Alaṃ te tena pāpima,
Enough of this, Wicked One!
Nihato tvamasi antakā”ti.
You’re defeated, terminator!”
(end of verse)
Atha kho māro pāpimā “jānāti maṃ bhagavā, jānāti maṃ sugato”ti dukkhī dummano tatthevantaradhāyīti.
Then Māra the Wicked, thinking, “The Buddha knows me! The Holy One knows me!” miserable and sad, vanished right there.
3. Subhasutta
3. Beautiful
Evaṃ me sutaṃ—
So I have heard.
ekaṃ samayaṃ bhagavā uruvelāyaṃ viharati najjā nerañjarāya tīre ajapālanigrodhamūle paṭhamābhisambuddho.
At one time, when he was first awakened, the Buddha was staying near Uruvelā at the root of the goatherd’s banyan tree on the bank of the Nerañjarā River.
Tena kho pana samayena bhagavā rattandhakāratimisāyaṃ abbhokāse nisinno hoti, devo ca ekamekaṃ phusāyati.
Now at that time the Buddha was meditating in the open during the dark of night, while a gentle rain drizzled down.
Atha kho māro pāpimā, bhagavato bhayaṃ chambhitattaṃ lomahaṃsaṃ uppādetukāmo, yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavato avidūre uccāvacā vaṇṇanibhā upadaṃseti, subhā ceva asubhā ca.
Then Māra the Wicked, wanting to make the Buddha feel fear, terror, and goosebumps, approached him, and while not far away generated a rainbow of bright colors, both beautiful and ugly.
Atha kho bhagavā “māro ayaṃ pāpimā” iti viditvā māraṃ pāpimantaṃ gāthāhi ajjhabhāsi:
Then the Buddha, knowing that this was Māra the Wicked, replied to him in verse:
(verse)
“Saṃsaraṃ dīghamaddhānaṃ,
“Transmigrating for such a long time,
vaṇṇaṃ katvā subhāsubhaṃ;
you’ve made forms beautiful and ugly.
Alaṃ te tena pāpima,
Enough of this, Wicked One!
nihato tvamasi antaka.
You’re defeated, terminator.
Ye ca kāyena vācāya,
Those who are well restrained
manasā ca susaṃvutā;
in body, speech, and mind
Na te māravasānugā,
don’t fall under Māra’s sway,
na te mārassa baddhagū”ti.
they don’t become your footmen.”
(end of verse)
Atha kho māro … pe … tatthevantaradhāyīti.
Then Māra … vanished right there.
SN 4.4 Paṭhamamārapāsa: Māra’s Snares (1st)
4. Paṭhamamārapāsasutta
4. Māra’s Snares (1st)
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:
“Mayhaṃ kho, bhikkhave, yoniso manasikārā yoniso sammappadhānā anuttarā vimutti anuppattā, anuttarā vimutti sacchikatā.
“monks, I have attained and realized supreme freedom through proper attention and proper effort.
Tumhepi, bhikkhave, yoniso manasikārā yoniso sammappadhānā anuttaraṃ vimuttiṃ anupāpuṇātha, anuttaraṃ vimuttiṃ sacchikarothā”ti.
You too should attain and realize supreme freedom through proper attention and proper effort.”
Atha kho māro pāpimā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ gāthāya ajjhabhāsi:
Then Māra the Wicked went up to the Buddha and addressed him in verse:
(verse)
“Baddhosi mārapāsena,
“You’re bound by Māra’s snares,
ye dibbā ye ca mānusā;
both human and divine.
Mārabandhanabaddhosi,
You’re bound by Māra’s bonds:
na me samaṇa mokkhasī”ti.
you won’t escape me, ascetic!”
(Buddha responds)
“Muttāhaṃ mārapāsena,
“I’m freed from Māra’s snares,
Ye dibbā ye ca mānusā;
both human and divine.
Mārabandhanamuttomhi,
I’m freed from Māra’s bonds.
Nihato tvamasi antakā”ti.
You’re defeated, terminator!”
(end of verse)
Atha kho māro pāpimā … pe … tatthevantaradhāyīti.
Then Māra … vanished right there.
SN 4.5 Dutiyamārapāsa: Māra’s Snares (2nd)
5. Dutiyamārapāsasutta
5. Māra’s Snares (2nd)
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:
“Muttāhaṃ, bhikkhave, sabbapāsehi ye dibbā ye ca mānusā.
“monks, I am freed from all snares, both human and divine.
Tumhepi, bhikkhave, muttā sabbapāsehi ye dibbā ye ca mānusā.
You are also freed from all snares, both human and divine.
Caratha, bhikkhave, cārikaṃ bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṃ.
Wander forth, monks, for the welfare and happiness of the people, out of compassion for the world, for the benefit, welfare, and happiness of gods and humans.
Mā ekena dve agamittha.
Let not two go by one road.
Desetha, bhikkhave, dhammaṃ ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāsetha.
Teach the Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And reveal a spiritual practice that’s entirely full and pure.
Santi sattā apparajakkhajātikā, assavanatā dhammassa parihāyanti.
There are beings with little dust in their eyes. They’re in decline because they haven’t heard The Dharma.
Bhavissanti dhammassa aññātāro.
There will be those who understand The Dharma!
Ahampi, bhikkhave, yena uruvelā senānigamo tenupasaṅkamissāmi dhammadesanāyā”ti.
I will travel to Uruvelā, the village of Senāni, in order to teach the Dhamma.”
Atha kho māro pāpimā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ gāthāya ajjhabhāsi:
Then Māra the Wicked went up to the Buddha and addressed him in verse:
(verse)
“Baddhosi sabbapāsehi,
“You’re bound by all snares,
ye dibbā ye ca mānusā;
both human and divine.
Mahābandhanabaddhosi,
You’re bound by the great bond:
na me samaṇa mokkhasī”ti.
you won’t escape me, ascetic!”
(Buddha responds)
“Muttāhaṃ sabbapāsehi,
“I’m freed from all snares,
Ye dibbā ye ca mānusā;
both human and divine.
Mahābandhanamuttomhi,
I’m freed from the great bonds;
Nihato tvamasi antakā”ti.
You’re defeated, terminator!”
(end of verse)
Atha kho māro pāpimā … pe … tatthevantaradhāyīti.
Then Māra … vanished right there.
❧
6. Sappasutta
6. A Serpent
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 bhagavā rattandhakāratimisāyaṃ abbhokāse nisinno hoti, devo ca ekamekaṃ phusāyati.
Now at that time the Buddha was meditating in the open during the dark of night, while a gentle rain drizzled down.
Atha kho māro pāpimā bhagavato bhayaṃ chambhitattaṃ lomahaṃsaṃ uppādetukāmo mahantaṃ sapparājavaṇṇaṃ abhinimminitvā yena bhagavā tenupasaṅkami.
Then Māra the Wicked, wanting to make the Buddha feel fear, terror, and goosebumps, manifested in the form of a huge serpent king and approached him.
Seyyathāpi nāma mahatī ekarukkhikā nāvā;
Its body was like a huge canoe carved from a single tree.
evamassa kāyo hoti.
Seyyathāpi nāma mahantaṃ soṇḍikākiḷañjaṃ;
Its hood was like a large brewer’s sieve.
evamassa phaṇo hoti.
Seyyathāpi nāma mahatī kosalikā kaṃsapāti;
Its eyes were like those big bronze dishes from Kosala.
evamassa akkhīni bhavanti.
Seyyathāpi nāma deve gaḷagaḷāyante vijjullatā niccharanti;
Its tongue flickered from its mouth like lightning flashes in a thunderstorm.
evamassa mukhato jivhā niccharati.
Seyyathāpi nāma kammāragaggariyā dhamamānāya saddo hoti;
The sound of its breathing was like the puffing of a blacksmith’s bellows.
evamassa assāsapassāsānaṃ saddo hoti.
Atha kho bhagavā “māro ayaṃ pāpimā” iti viditvā māraṃ pāpimantaṃ gāthāhi ajjhabhāsi:
Then the Buddha, knowing that this was Māra the Wicked, replied to him in verse:
(verse)
“Yo suññagehāni sevati,
“A self-controlled sage frequents
Seyyā so muni attasaññato;
empty buildings for lodging.
Vossajja careyya tattha so,
It’s appropriate for such a person
Patirūpañhi tathāvidhassa taṃ.
to live there after relinquishing.
Carakā bahū bheravā bahū,
Though there are lots of creepy crawlies,
Atho ḍaṃsasarīsapā bahū;
and lots of flies and snakes,
Lomampi na tattha iñjaye,
they wouldn’t stir a hair
Suññāgāragato mahāmuni.
of a great sage in that empty hut.
Nabhaṃ phaleyya pathavī caleyya,
Though the sky may split and the earth may quake,
Sabbepi pāṇā uda santaseyyuṃ;
and all creatures be stricken with fear;
Sallampi ce urasi pakappayeyyuṃ,
and even if an arrow’s aimed at their breast,
Upadhīsu tāṇaṃ na karonti buddhā”ti.
the Buddhas take no shelter in attachments.”
(end of verse)
Atha kho māro pāpimā “jānāti maṃ bhagavā, jānāti maṃ sugato”ti dukkhī dummano tatthevantaradhāyīti.
Then Māra the Wicked, thinking, “The Buddha knows me! The Holy One knows me!” miserable and sad, vanished right there.
❧
7. Supatisutta
7. Sleeping
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 bhagavā bahudevarattiṃ abbhokāse caṅkamitvā rattiyā paccūsasamayaṃ pāde pakkhāletvā vihāraṃ pavisitvā
He spent most of the night practicing walking meditation in the open. At the crack of dawn he washed his feet and entered his dwelling.
dakkhiṇena passena sīhaseyyaṃ kappesi pāde pādaṃ accādhāya sato sampajāno uṭṭhānasaññaṃ manasi karitvā.
He laid down in the lion’s posture—on the right side, placing one foot on top of the other—rememberful and aware, and focused on the time of getting up.
Atha kho māro pāpimā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ gāthāya ajjhabhāsi:
Then Māra the Wicked went up to the Buddha and addressed him in verse:
(verse)
“Kiṃ soppasi kiṃ nu soppasi,
“What, you’re asleep? Really, you’re asleep?
Kimidaṃ soppasi dubbhago viya;
You sleep like a loser—what’s up with that?
Suññamagāranti soppasi,
You sleep, thinking that the hut is empty.
Kimidaṃ soppasi sūriye uggate”ti.
You sleep when the sun has come up—what’s up with that?”
(Buddha responds)
“Yassa jālinī visattikā,
“For them there is no craving—
Taṇhā natthi kuhiñci netave;
the weaver, the clinger—to lead them anywhere.
Sabbūpadhiparikkhayā buddho,
With the ending of all attachments the awakened Buddha sleeps.
Soppati kiṃ tavettha mārā”ti.
What’s that got to do with you, Māra?”
(end of verse)
Atha kho māro pāpimā … pe … tatthevantaradhāyīti.
Then Māra … vanished right there.
SN 4.8 Nandati: Delighting
8. Nandatisutta
8. Delighting
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 māro pāpimā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavato santike imaṃ gāthaṃ abhāsi:
Then Māra the Wicked went up to the Buddha and recited this verse in the Buddha’s presence:
(verse)
“Nandati puttehi puttimā,
“Your children bring you delight!
Gomā gobhi tatheva nandati;
Your cattle also bring you delight!
Upadhīhi narassa nandanā,
For attachments are a man’s delight;
Na hi so nandati yo nirūpadhī”ti.
without attachments there’s no delight.”
(Buddha responds)
“Socati puttehi puttimā,
“Your children bring you sorrow.
Gomā gobhi tatheva socati;
Your cattle also bring you sorrow.
Upadhīhi narassa socanā,
For attachments are a man’s sorrow;
Na hi so socati yo nirūpadhī”ti.
without attachments there are no sorrows.”
(end of verse)
Atha kho māro pāpimā “jānāti maṃ bhagavā, jānāti maṃ sugato”ti dukkhī dummano tatthevantaradhāyīti.
Then Māra the Wicked, thinking, “The Buddha knows me! The Holy One knows me!” miserable and sad, vanished right there.
SN 4.9 Paṭhamaāyu: Life Span (1st)
9. Paṭhamaāyusutta
9. Life Span (1st)
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.
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:
“Appamidaṃ, bhikkhave, manussānaṃ āyu.
“monks, the life span of humans is short.
Gamanīyo samparāyo, kattabbaṃ kusalaṃ, caritabbaṃ brahmacariyaṃ.
You must go to the next life. So you should do what is skillful, you should practice the spiritual life.
Natthi jātassa amaraṇaṃ.
No-one born is immortal.
Yo, bhikkhave, ciraṃ jīvati, so vassasataṃ appaṃ vā bhiyyo”ti.
A long life is a hundred years or a little more.”
Atha kho māro pāpimā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ gāthāya ajjhabhāsi:
Then Māra the Wicked went up to the Buddha and addressed him in verse:
(verse)
“Dīghamāyu manussānaṃ,
“The life of humans is long!
na naṃ hīḷe suporiso;
A good person wouldn’t scorn it.
Careyya khīramattova,
Live like a suckling babe,
natthi maccussa āgamo”ti.
for Death has not come for you.”
(Buddha responds)
“Appamāyu manussānaṃ,
“The life of humans is short,
hīḷeyya naṃ suporiso;
and a good person scorns it.
Careyyādittasīsova,
They should live as though their head was on fire,
natthi maccussa nāgamo”ti.
for Death comes for everyone.”
(end of verse)
Atha kho māro … pe … tatthevantaradhāyīti.
Then Māra … vanished right there.
SN 4.10 Dutiyaāyu: Long Life (2nd)
10. Dutiyaāyusutta
10. Long Life (2nd)
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.
Tatra kho bhagavā … pe … etadavoca:
There the Buddha … said:
“Appamidaṃ, bhikkhave, manussānaṃ āyu.
“monks, the life span of humans is short.
Gamanīyo samparāyo, kattabbaṃ kusalaṃ, caritabbaṃ brahmacariyaṃ.
You must go to the next life. So you should do what is skillful, you should practice the spiritual life.
Natthi jātassa amaraṇaṃ.
No-one born is immortal.
Yo, bhikkhave, ciraṃ jīvati, so vassasataṃ appaṃ vā bhiyyo”ti.
A long life is a hundred years or a little more.”
Atha kho māro pāpimā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ gāthāya ajjhabhāsi:
Then Māra the Wicked went up to the Buddha and addressed him in verse:
(verse)
“Nāccayanti ahorattā,
“The days and nights don’t rush by,
Jīvitaṃ nūparujjhati;
and life isn’t cut short.
Āyu anupariyāyati maccānaṃ,
The life of mortals keeps rolling on,
Nemīva rathakubbaran”ti.
like a chariot’s rim around the hub.”
(Buddha responds)
“Accayanti ahorattā,
“The days and nights rush by,
jīvitaṃ uparujjhati;
and then life is cut short.
Āyu khīyati maccānaṃ,
The life of mortals wastes away,
kunnadīnaṃva odakan”ti.
like the water in tiny streams.”
(end of verse)
Atha kho māro pāpimā “jānāti maṃ bhagavā, jānāti maṃ sugato”ti dukkhī dummano tatthevantaradhāyīti.
Then Māra the Wicked, thinking, “The Buddha knows me! The Holy One knows me!” miserable and sad, vanished right there.
end of section [4..1.. - SN 4 vagga 1 Paṭhama: first chapter] ❧
+ § – SN 4 vagga 2 Dutiya: Second chapter+ all - all
2. Dutiyavagga
2. Second chapter
11. Pāsāṇasutta
11. Boulders
Ekaṃ samayaṃ bhagavā rājagahe viharati gijjhakūṭe pabbate.
At one time the Buddha was staying near Rājagaha, on the Vulture’s Peak Mountain.
Tena kho pana samayena bhagavā rattandhakāratimisāyaṃ abbhokāse nisinno hoti, devo ca ekamekaṃ phusāyati.
Now at that time the Buddha was meditating in the open during the dark of night, while a gentle rain drizzled down.
Atha kho māro pāpimā bhagavato bhayaṃ chambhitattaṃ lomahaṃsaṃ uppādetukāmo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavato avidūre mahante pāsāṇe padālesi.
Then Māra the Wicked, wanting to make the Buddha feel fear, terror, and goosebumps, approached him, and crushed some large boulders close by him.
Atha kho bhagavā “māro ayaṃ pāpimā” iti viditvā māraṃ pāpimantaṃ gāthāya ajjhabhāsi:
Then the Buddha, knowing that this was Māra the Wicked, addressed him in verse:
(verse)
“Sacepi kevalaṃ sabbaṃ,
“Even if you shake
gijjhakūṭaṃ calessasi;
this entire Vulture’s Peak,
Neva sammāvimuttānaṃ,
the rightly released,
buddhānaṃ atthi iñjitan”ti.
the awakened, are unshaken.”
(end of verse)
Atha kho māro pāpimā “jānāti maṃ bhagavā, jānāti maṃ sugato”ti dukkhī dummano tatthevantaradhāyīti.
Then Māra the Wicked, thinking, “The Buddha knows me! The Holy One knows me!” miserable and sad, vanished right there.
12. Kinnusīhasutta
12. Lion
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 bhagavā mahatiyā parisāya parivuto dhammaṃ deseti.
Now, at that time the Buddha was teaching Dhamma, surrounded by a large assembly.
Atha kho mārassa pāpimato etadahosi:
Then Māra thought:
“ayaṃ kho samaṇo gotamo mahatiyā parisāya parivuto dhammaṃ deseti.
“The ascetic Gotama is teaching Dhamma, surrounded by a large assembly.
Yannūnāhaṃ yena samaṇo gotamo tenupasaṅkameyyaṃ vicakkhukammāyā”ti.
Why don’t I go and pull the wool over their eyes?”
Atha kho māro pāpimā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ gāthāya ajjhabhāsi:
Then Māra the Wicked went up to the Buddha and addressed him in verse:
(verse)
“Kinnu sīhova nadasi,
“Why now do you roar like a lion?
parisāyaṃ visārado;
You’re so self-assured in the assembly!
Paṭimallo hi te atthi,
For there is someone who’ll wrestle with you,
vijitāvī nu maññasī”ti.
so why do you imagine you’re the victor?”
(Buddha responds)
“Nadanti ve mahāvīrā,
“The great heroes they roar,
parisāsu visāradā;
self-assured in the assembly.
Tathāgatā balappattā,
The Realized One, attained to power,
tiṇṇā loke visattikan”ti.
has crossed over clinging to the world.”
(end of verse)
Atha kho māro pāpimā “jānāti maṃ bhagavā, jānāti maṃ sugato”ti dukkhī dummano tatthevantaradhāyīti.
Then Māra the Wicked, thinking, “The Buddha knows me! The Holy One knows me!” miserable and sad, vanished right there.
SN 4.13 Sakalika: A Splinter
13. Sakalikasutta
13. A Splinter
Evaṃ me sutaṃ—
So I have heard.
ekaṃ samayaṃ bhagavā rājagahe viharati maddakucchismiṃ migadāye.
At one time the Buddha was staying near Rājagaha in the Maddakucchi deer park.
Tena kho pana samayena bhagavato pādo sakalikāya khato hoti,
Now at that time the Buddha’s foot had been cut by a splinter.
bhusā sudaṃ bhagavato vedanā vattanti sārīrikā dukkhā tibbā kharā kaṭukā asātā amanāpā.
The Buddha was stricken by harrowing pains; physical feelings that were painful, sharp, severe, acute, unpleasant, and disagreeable.
Tā sudaṃ bhagavā sato sampajāno adhivāseti avihaññamāno.
But he endured with rememberfulness and lucid-discerning, without worrying.
Atha kho bhagavā catugguṇaṃ saṅghāṭiṃ paññapetvā dakkhiṇena passena sīhaseyyaṃ kappesi pāde pādaṃ accādhāya sato sampajāno.
And then he spread out his outer robe folded in four and laid down in the lion’s posture—on the right side, placing one foot on top of the other—rememberful and aware.
Atha kho māro pāpimā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ gāthāya ajjhabhāsi:
Then Māra the Wicked went up to the Buddha and addressed him in verse:
(verse)
“Mandiyā nu kho sesi udāhu kāveyyamatto,
“Are you feeble that you lie down? Or are you drunk on poetry?
Atthā nu te sampacurā na santi;
Don’t you have all that you need?
Eko vivitte sayanāsanamhi,
Alone in a secluded lodging,
Niddāmukho kimidaṃ soppase vā”ti.
why this sleeping, sleepyhead?”
(Buddha responds)
“Na mandiyā sayāmi nāpi kāveyyamatto,
“I’m not feeble that I lie down, nor am I drunk on poetry.
Atthaṃ sameccāhamapetasoko;
Having reached the goal, I’m rid of sorrow.
Eko vivitte sayanāsanamhi,
Alone in a secluded lodging,
Sayāmahaṃ sabbabhūtānukampī.
I lie down full of compassion for all living creatures.
Yesampi sallaṃ urasi paviṭṭhaṃ,
Even those with a dart stuck in the breast,
Muhuṃ muhuṃ hadayaṃ vedhamānaṃ;
piercing the heart again and again,
Tepīdha soppaṃ labhare sasallā,
are able to get some sleep.
Tasmā ahaṃ na supe vītasallo.
So why not I, whose dart is drawn out?
Jaggaṃ na saṅke napi bhemi sottuṃ,
I don’t lie awake tense, nor do I fear to sleep.
Rattindivā nānutapanti māmaṃ;
The days and nights don’t disturb me,
Hāniṃ na passāmi kuhiñci loke,
as I see no decline for myself in the world.
Tasmā supe sabbabhūtānukampī”ti.
That’s why I lie down full of compassion for all living creatures.”
(end of verse)
Atha kho māro pāpimā “jānāti maṃ bhagavā, jānāti maṃ sugato”ti dukkhī dummano tatthevantaradhāyīti.
Then Māra the Wicked, thinking, “The Buddha knows me! The Holy One knows me!” miserable and sad, vanished right there.
❧
SN 4.14 Patirūpa: Appropriate
14. Patirūpasutta
14. Appropriate
Ekaṃ samayaṃ bhagavā kosalesu viharati ekasālāyaṃ brāhmaṇagāme.
At one time the Buddha was staying in the land of the Kosalans near the brahmin village of Ekasālā.
Tena kho pana samayena bhagavā mahatiyā gihiparisāya parivuto dhammaṃ deseti.
Now, at that time the Buddha was teaching Dhamma, surrounded by a large assembly of laypeople.
Atha kho mārassa pāpimato etadahosi:
Then Māra thought:
“ayaṃ kho samaṇo gotamo mahatiyā gihiparisāya parivuto dhammaṃ deseti.
“The ascetic Gotama is teaching Dhamma, surrounded by a large assembly of laypeople.
Yannūnāhaṃ yena samaṇo gotamo tenupasaṅkameyyaṃ vicakkhukammāyā”ti.
Why don’t I go and pull the wool over their eyes?”
Atha kho māro pāpimā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ gāthāya ajjhabhāsi:
Then Māra the Wicked went up to the Buddha and addressed him in verse:
(verse)
“Netaṃ tava patirūpaṃ,
“It’s not appropriate for you
yadaññamanusāsasi;
to instruct others.
Anurodhavirodhesu,
As you engage in this,
mā sajjittho tadācaran”ti.
don’t get caught up in favoring and opposing.”
(Buddha responds)
“Hitānukampī sambuddho,
“The Buddha instructs others
yadaññamanusāsati;
out of compassion for their welfare.
Anurodhavirodhehi,
The Realized One is liberated
vippamutto tathāgato”ti.
from favoring and opposing.”
(end of verse)
Atha kho māro pāpimā “jānāti maṃ bhagavā, jānāti maṃ sugato”ti dukkhī dummano tatthevantaradhāyīti.
Then Māra the Wicked, thinking, “The Buddha knows me! The Holy One knows me!” miserable and sad, vanished right there.
SN 4.15 Mānasa: A Mental Snare
15. Mānasasutta
15. A Mental Snare
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 māro pāpimā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ gāthāya ajjhabhāsi:
Then Māra the Wicked went up to the Buddha and addressed him in verse:
(verse)
“Antalikkhacaro pāso,
“There’s a mental snare
yvāyaṃ carati mānaso;
wandering the sky.
Tena taṃ bādhayissāmi,
I’ll bind you with it—
na me samaṇa mokkhasī”ti.
you won’t escape me, ascetic!”
(Buddha responds)
“Rūpā saddā rasā gandhā,
“Sights, sounds, tastes, smells,
Phoṭṭhabbā ca manoramā;
and touches so delightful:
Ettha me vigato chando,
desire for these is gone from me.
Nihato tvamasi antakā”ti.
You’re defeated, terminator!”
(end of verse)
Atha kho māro pāpimā “jānāti maṃ bhagavā, jānāti maṃ sugato”ti dukkhī dummano tatthevantaradhāyīti.
Then Māra the Wicked, thinking, “The Buddha knows me! The Holy One knows me!” miserable and sad, vanished right there.
SN 4.16 Patta: The Alms Bowls
16. Pattasutta
16. The Alms Bowls
Sāvatthinidānaṃ.
At Sāvatthī.
Tena kho pana samayena bhagavā pañcannaṃ upādānakkhandhānaṃ upādāya bhikkhūnaṃ dhammiyā kathāya sandasseti samādapeti samuttejeti sampahaṃseti.
Now at that time the Buddha was educating, encouraging, firing up, and inspiring the monks with a Dhamma talk on the topic of the five grasping aggregates.
Te ca bhikkhū aṭṭhiṃ katvā manasi katvā sabbacetasā samannāharitvā ohitasotā dhammaṃ suṇanti.
And those monks were paying heed, paying attention, engaging wholeheartedly, and lending an ear.
Atha kho mārassa pāpimato etadahosi:
Then Māra thought:
“ayaṃ kho samaṇo gotamo pañcannaṃ upādānakkhandhānaṃ upādāya bhikkhūnaṃ dhammiyā kathāya sandasseti samādapeti samuttejeti sampahaṃseti.
“This ascetic Gotama is educating, encouraging, firing up, and inspiring the monks with a Dhamma talk on the topic of the five grasping aggregates.
Te ca bhikkhū aṭṭhiṃ katvā manasi katvā sabbacetasā samannāharitvā ohitasotā dhammaṃ suṇanti.
And the monks are paying heed, paying attention, engaging wholeheartedly, and lending an ear.
Yannūnāhaṃ yena samaṇo gotamo tenupasaṅkameyyaṃ vicakkhukammāyā”ti.
Why don’t I go and pull the wool over their eyes?”
Tena kho pana samayena sambahulā pattā abbhokāse nikkhittā honti.
At that time several alms bowls were placed in the open air.
Atha kho māro pāpimā balībaddavaṇṇaṃ abhinimminitvā yena te pattā tenupasaṅkami.
Then Māra the Wicked manifested in the form of an ox and approached those bowls.
Atha kho aññataro bhikkhu aññataraṃ bhikkhuṃ etadavoca:
Then one of the monks said to another:
“bhikkhu bhikkhu, eso balībaddo patte bhindeyyā”ti.
“monk, monk, that ox will break the bowls.”
Evaṃ vutte, bhagavā taṃ bhikkhuṃ etadavoca:
When this was said, the Buddha said to that monk:
“na so, bhikkhu, balībaddo.
“monk, that’s no ox.
Māro eso pāpimā tumhākaṃ vicakkhukammāya āgato”ti.
That’s Māra the Wicked come to pull the wool over your eyes!”
Atha kho bhagavā “māro ayaṃ pāpimā” iti viditvā māraṃ pāpimantaṃ gāthāya ajjhabhāsi:
Then the Buddha, knowing that this was Māra the Wicked, addressed him in verse:
(verse)
“Rūpaṃ vedayitaṃ saññā,
“Sights, feeling, and perception,
viññāṇaṃ yañca saṅkhataṃ;
consciousness and what is chosen:
Nesohamasmi netaṃ me,
‘I am not this’ and ‘this is not mine’;
evaṃ tattha virajjati.
that’s how to be free of desire them.
Evaṃ virattaṃ khemattaṃ,
When you’re detached, secure,
sabbasaṃyojanātigaṃ;
all fetters transcended,
Anvesaṃ sabbaṭṭhānesu,
though Māra and his army chase everywhere
mārasenāpi nājjhagā”ti.
they never find you.”
(end of verse)
Atha kho māro pāpimā … pe … tatthevantaradhāyīti.
Then Māra … vanished right there.
❧
SN 4.17 Chaphassāyatana: The Six Fields of Contact
17. Chaphassāyatanasutta
17. The Six Fields of Contact
Ekaṃ samayaṃ bhagavā vesāliyaṃ viharati mahāvane kūṭāgārasālāyaṃ.
At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof.
Tena kho pana samayena bhagavā channaṃ phassāyatanānaṃ upādāya bhikkhūnaṃ dhammiyā kathāya sandasseti samādapeti samuttejeti sampahaṃseti.
Now at that time the Buddha was educating, encouraging, firing up, and inspiring the monks with a Dhamma talk on the topic of the six fields of contact.
Te ca bhikkhū aṭṭhiṃ katvā manasi katvā sabbacetasā samannāharitvā ohitasotā dhammaṃ suṇanti.
And those monks were paying heed, paying attention, engaging wholeheartedly, and lending an ear.
Atha kho mārassa pāpimato etadahosi:
Then Māra thought:
“ayaṃ kho samaṇo gotamo channaṃ phassāyatanānaṃ upādāya bhikkhūnaṃ dhammiyā kathāya sandasseti samādapeti samuttejeti sappahaṃseti.
“This ascetic Gotama is educating, encouraging, firing up, and inspiring the monks with a Dhamma talk on the topic of the six fields of contact.
Te ca bhikkhū aṭṭhiṃ katvā manasi katvā sabbacetasā samannāharitvā ohitasotā dhammaṃ suṇanti.
And those monks are paying heed, paying attention, engaging wholeheartedly, and lending an ear.
Yannūnāhaṃ yena samaṇo gotamo tenupasaṅkameyyaṃ vicakkhukammāyā”ti.
Why don’t I go and pull the wool over their eyes?”
Atha kho māro pāpimā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavato avidūre mahantaṃ bhayabheravaṃ saddamakāsi, apissudaṃ pathavī maññe undrīyati. Atha kho aññataro bhikkhu aññataraṃ bhikkhuṃ etadavoca:
Then Māra the Wicked went up to the Buddha and made a terrifyingly loud noise close by him. It seemed as if the earth were shattering. Then one of the monks said to another:
“bhikkhu bhikkhu, esā pathavī maññe undrīyatī”ti.
“monk, monk, it seems like the earth is shattering!”
Evaṃ vutte, bhagavā taṃ bhikkhuṃ etadavoca:
When this was said, the Buddha said to that monk:
“nesā, bhikkhu, pathavī undrīyati.
“monk, that’s not the earth shattering.
Māro eso pāpimā tumhākaṃ vicakkhukammāya āgato”ti.
That’s Māra the Wicked come to pull the wool over your eyes!”
Atha kho bhagavā “māro ayaṃ pāpimā” iti viditvā māraṃ pāpimantaṃ gāthāya ajjhabhāsi:
Then the Buddha, knowing that this was Māra the Wicked, addressed him in verse:
(verse)
“Rūpā saddā rasā gandhā,
“Sights, sounds, tastes, smells,
phassā dhammā ca kevalā;
touches, and thoughts, the lot of them—
Etaṃ lokāmisaṃ ghoraṃ,
this is the dreadful bait
ettha loko vimucchito.
that the world’s stupefied by.
Etañca samatikkamma,
But a rememberful disciple of the Buddha
sato buddhassa sāvako;
has transcended all that.
Māradheyyaṃ atikkamma,
Having gone beyond Māra’s dominion,
ādiccova virocatī”ti.
they shine like the sun.”
(end of verse)
Atha kho māro pāpimā … pe … tatthevantaradhāyīti.
Then Māra … vanished right there.
18. Piṇḍasutta
18. Alms Food
Ekaṃ samayaṃ bhagavā magadhesu viharati pañcasālāyaṃ brāhmaṇagāme.
At one time the Buddha was staying in the land of the Magadhans near the brahmin village of Pañcasālā.
Tena kho pana samayena pañcasālāyaṃ brāhmaṇagāme kumārikānaṃ pāhunakāni bhavanti.
Now at that time in Pañcasālā the young women were taking care of guests.
Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya pañcasālaṃ brāhmaṇagāmaṃ piṇḍāya pāvisi.
Then the Buddha robed up in the morning and, taking his bowl and robe, entered Pañcasālā for alms.
Tena kho pana samayena pañcasāleyyakā brāhmaṇagahapatikā mārena pāpimatā anvāviṭṭhā bhavanti:
Now at that time Māra had possessed the brahmins and householders of Pañcasālā, so that they thought:
“mā samaṇo gotamo piṇḍamalatthā”ti.
“Don’t let the ascetic Gotama get any alms!”
Atha kho bhagavā yathādhotena pattena pañcasālaṃ brāhmaṇagāmaṃ piṇḍāya pāvisi tathādhotena pattena paṭikkami.
Then the Buddha left the village with his bowl as clean-washed as it was when he entered for alms.
Atha kho māro pāpimā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ etadavoca:
Then Māra the Wicked went up to the Buddha and said to him:
“api tvaṃ, samaṇa, piṇḍamalatthā”ti?
“Well, ascetic, did you get any alms?”
“Tathā nu tvaṃ, pāpima, akāsi yathāhaṃ piṇḍaṃ na labheyyan”ti.
“Wicked One, did you make sure I didn’t get any alms?”
“Tena hi, bhante, bhagavā dutiyampi pañcasālaṃ brāhmaṇagāmaṃ piṇḍāya pavisatu.
“Well then, sir, let the Buddha enter Pañcasālā a second time for alms.
Tathāhaṃ karissāmi yathā bhagavā piṇḍaṃ lacchatī”ti.
I’ll make sure you get alms.”
(verse)
“Apuññaṃ pasavi māro,
“Māra’s made bad karma
āsajja naṃ tathāgataṃ;
in attacking the Realized One.
Kiṃ nu maññasi pāpima,
Wicked One, do you imagine that
na me pāpaṃ vipaccati.
your wickedness won’t bear fruit?
Susukhaṃ vata jīvāma,
We who have nothing
yesaṃ no natthi kiñcanaṃ;
live so very happily.
Pītibhakkhā bhavissāma,
We’ll feed on rapture,
devā ābhassarā yathā”ti.
like the gods of streaming radiance.”
(end of verse)
Atha kho māro pāpimā “jānāti maṃ bhagavā, jānāti maṃ sugato”ti dukkhī dummano tatthevantaradhāyīti.
Then Māra the Wicked, thinking, “The Buddha knows me! The Holy One knows me!” miserable and sad, vanished right there.
SN 4.19 Kassaka: A Farmer
19. Kassakasutta
19. A Farmer
Sāvatthinidānaṃ.
At Sāvatthī.
Tena kho pana samayena bhagavā bhikkhūnaṃ nibbānapaṭisaṃyuttāya dhammiyā kathāya sandasseti samādapeti samuttejeti sampahaṃseti.
Now at that time the Buddha was educating, encouraging, firing up, and inspiring the monks with a Dhamma talk about nirvana.
Te ca bhikkhū aṭṭhiṃ katvā manasi katvā sabbacetasā samannāharitvā ohitasotā dhammaṃ suṇanti.
And those monks were paying heed, paying attention, engaging wholeheartedly, and lending an ear.
Atha kho mārassa pāpimato etadahosi:
Then Māra thought:
“ayaṃ kho samaṇo gotamo bhikkhūnaṃ nibbānapaṭisaṃyuttāya dhammiyā kathāya … pe …
“The ascetic Gotama is giving a Dhamma talk about nirvana … and the monks are listening well.
yannūnāhaṃ yena samaṇo gotamo tenupasaṅkameyyaṃ vicakkhukammāyā”ti.
Why don’t I go and pull the wool over their eyes?”
Atha kho māro pāpimā kassakavaṇṇaṃ abhinimminitvā mahantaṃ naṅgalaṃ khandhe karitvā dīghapācanayaṭṭhiṃ gahetvā haṭahaṭakeso sāṇasāṭinivattho kaddamamakkhitehi pādehi yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ etadavoca:
Then Māra the Wicked manifested in the form of a farmer carrying a large plough on his shoulder. He held a long goad, his hair was messy, he was clad in sunn hemp, and his feet were muddy. He went up to the Buddha and said to him:
“api, samaṇa, balībadde addasā”ti?
“So, ascetic, did you happen to see any oxen?”
“Kiṃ pana, pāpima, te balībaddehī”ti?
“But what have you to do with oxen, Wicked One?”
“Mameva, samaṇa, cakkhu, mama rūpā, mama cakkhusamphassaviññāṇāyatanaṃ.
“Mine alone, ascetic, is the eye, mine are sights, mine is the field of eye contact consciousness.
Kuhiṃ me, samaṇa, gantvā mokkhasi?
Where can you escape me, ascetic?
Mameva, samaṇa, sotaṃ, mama saddā … pe …
Mine alone is the ear …
mameva, samaṇa, ghānaṃ, mama gandhā;
nose …
mameva, samaṇa, jivhā, mama rasā;
tongue …
mameva, samaṇa, kāyo, mama phoṭṭhabbā;
body …
mameva, samaṇa, mano, mama dhammā, mama manosamphassaviññāṇāyatanaṃ.
mind, mine are thoughts, mine is the field of mind contact consciousness.
Kuhiṃ me, samaṇa, gantvā mokkhasī”ti?
Where can you escape me, ascetic?”
“Taveva, pāpima, cakkhu, tava rūpā, tava cakkhusamphassaviññāṇāyatanaṃ.
“Yours alone, ascetic, is the eye, yours are sights, yours is the field of eye contact consciousness.
Yattha ca kho, pāpima, natthi cakkhu, natthi rūpā, natthi cakkhusamphassaviññāṇāyatanaṃ, agati tava tattha, pāpima.
Where there is no eye, no sights, no eye contact consciousness—you have no place there, Wicked One!
Taveva, pāpima, sotaṃ, tava saddā, tava sotasamphassaviññāṇāyatanaṃ.
Yours alone is the ear …
Yattha ca kho, pāpima, natthi sotaṃ, natthi saddā, natthi sotasamphassaviññāṇāyatanaṃ, agati tava tattha, pāpima.
Taveva, pāpima, ghānaṃ, tava gandhā, tava ghānasamphassaviññāṇāyatanaṃ.
nose …
Yattha ca kho, pāpima, natthi ghānaṃ, natthi gandhā, natthi ghānasamphassaviññāṇāyatanaṃ, agati tava tattha, pāpima.
Taveva, pāpima, jivhā, tava rasā, tava jivhāsamphassaviññāṇāyatanaṃ … pe …
tongue …
taveva, pāpima, kāyo, tava phoṭṭhabbā, tava kāyasamphassaviññāṇāyatanaṃ … pe …
body …
taveva, pāpima, mano, tava dhammā, tava manosamphassaviññāṇāyatanaṃ.
mind, yours are thoughts, yours is the field of mind contact consciousness.
Yattha ca kho, pāpima, natthi mano, natthi dhammā, natthi manosamphassaviññāṇāyatanaṃ, agati tava tattha, pāpimā”ti.
Where there is no mind, no thoughts, no mind contact consciousness—you have no place there, Wicked One!”
(verse)
“Yaṃ vadanti mama yidanti,
“The things they call ‘mine’,
ye vadanti mamanti ca;
and those who say ‘it’s mine’:
Ettha ce te mano atthi,
if your mind remains there,
na me samaṇa mokkhasī”ti.
you won’t escape me, ascetic!”
(Buddha responds)
“Yaṃ vadanti na taṃ mayhaṃ,
“The things they speak of aren’t mine;
ye vadanti na te ahaṃ;
I’m not someone who speaks like that.
Evaṃ pāpima jānāhi,
So know this, Wicked One:
na me maggampi dakkhasī”ti.
you won’t even see my path.”
(end of verse)
Atha kho māro pāpimā … pe … tatthevantaradhāyīti.
Then Māra … vanished right there.
❧
20. Rajjasutta
20. Rule
Ekaṃ samayaṃ bhagavā kosalesu viharati himavantapadese araññakuṭikāyaṃ.
At one time the Buddha was staying in the land of the Kosalans, in a wilderness hut on the slopes of the Himalayas.
Atha kho bhagavato rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi:
Then as he was in private retreat this thought came to his mind:
“sakkā nu kho rajjaṃ kāretuṃ ahanaṃ aghātayaṃ ajinaṃ ajāpayaṃ asocaṃ asocāpayaṃ dhammenā”ti?
“I wonder if it’s possible to rule legitimately, without killing or having someone kill for you; without conquering or having someone conquer for you; without sorrowing or causing sorrow?”
Atha kho māro pāpimā bhagavato cetasā cetoparivitakkamaññāya yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ etadavoca:
And then Māra the Wicked, knowing what the Buddha was thinking, went up to him and said:
“kāretu, bhante, bhagavā rajjaṃ, kāretu, sugato, rajjaṃ ahanaṃ aghātayaṃ ajinaṃ ajāpayaṃ asocaṃ asocāpayaṃ dhammenā”ti.
“Rule, Blessed One! Rule, Holy One! Rule legitimately, without killing or having someone kill for you; without conquering or having someone conquer for you; without sorrowing or causing sorrow!”
“Kiṃ pana me tvaṃ, pāpima, passasi yaṃ maṃ tvaṃ evaṃ vadesi:
“But what do you see, Wicked One, that you say this to me?”
‘kāretu, bhante, bhagavā rajjaṃ, kāretu sugato, rajjaṃ ahanaṃ aghātayaṃ ajinaṃ ajāpayaṃ asocaṃ asocāpayaṃ dhammenā’”ti?
“Bhagavatā kho, bhante, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā.
“The Blessed One, sir, has developed and cultivated the four bases for psychic power, made them a vehicle and a basis, kept them up, consolidated them, and properly implemented them.
Ākaṅkhamāno ca, bhante, bhagavā himavantaṃ pabbatarājaṃ suvaṇṇaṃ tveva adhimucceyya suvaṇṇañca panassā”ti.
If he wished, the Blessed One need only determine that the Himalaya, king of mountains, was gold, and it would turn into gold.”
(verse)
“Pabbatassa suvaṇṇassa,
“Take a golden mountain,
jātarūpassa kevalo;
made entirely of gold, and double it—
Dvittāva nālamekassa,
it’s still not enough for one!
iti vidvā samañcare.
Knowing this, live a moral life.
Yo dukkhamaddakkhi yatonidānaṃ,
When a person has seen where suffering comes from
Kāmesu so jantu kathaṃ nameyya;
how could they incline towards sensual pleasures?
Upadhiṃ viditvā saṅgoti loke,
Realizing that attachment is a tie in the world,
Tasseva jantu vinayāya sikkhe”ti.
a person would train to remove it.”
(end of verse)
Atha kho māro pāpimā “jānāti maṃ bhagavā, jānāti maṃ sugato”ti dukkhī dummano tatthevantaradhāyīti.
Then Māra the Wicked, thinking, “The Buddha knows me! The Holy One knows me!” miserable and sad, vanished right there.
end of section [4..2.. - SN 4 vagga 2 Dutiya: Second chapter] ❧
+ § – SN 4 vagga 3 Tatiya: Third chapter+ all - all
3. Tatiyavagga
3. Third chapter
SN 4.21 Sambahula: Several
21. Sambahulasutta
21. Several
Evaṃ me sutaṃ—
So I have heard.
ekaṃ samayaṃ bhagavā sakkesu viharati silāvatiyaṃ.
At one time the Buddha was staying in the land of the Sakyans near Silāvatī.
Tena kho pana samayena sambahulā bhikkhū bhagavato avidūre appamattā ātāpino pahitattā viharanti.
Now at that time several monks were meditating not far from the Buddha, assiduous, ardent, and resolute.
Atha kho māro pāpimā brāhmaṇavaṇṇaṃ abhinimminitvā mahantena jaṭaṇḍuvena ajinakkhipanivattho jiṇṇo gopānasivaṅko ghurughurupassāsī udumbaradaṇḍaṃ gahetvā yena te bhikkhū tenupasaṅkami; upasaṅkamitvā te bhikkhū etadavoca:
Then Māra the Wicked manifested in the form of a brahmin with a large matted dreadlock, wearing an antelope hide. He was old, bent double, wheezing, and held a staff made of cluster fig tree wood. He went up to those monks and said:
“daharā bhavanto pabbajitā susū kāḷakesā bhadrena yobbanena samannāgatā paṭhamena vayasā anikkīḷitāvino kāmesu.
“You’ve gone forth while young, reverends. You’re black-haired, blessed with youth, in the prime of life, and you’ve never flirted with sensual pleasures.
Bhuñjantu bhavanto mānusake kāme.
Enjoy human sensual pleasures.
Mā sandiṭṭhikaṃ hitvā kālikaṃ anudhāvitthā”ti.
Don’t give up what you see in the present life to chase after what takes time.”
“Na kho mayaṃ, brāhmaṇa, sandiṭṭhikaṃ hitvā kālikaṃ anudhāvāma.
“Brahmin, that’s not what we’re doing.
Kālikañca kho mayaṃ, brāhmaṇa, hitvā sandiṭṭhikaṃ anudhāvāma.
We’re giving up what takes time to chase after what we see in the present life.
Kālikā hi, brāhmaṇa, kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo.
For the Buddha says that sensual pleasures take time; they give much suffering and distress, and they are all the more full of drawbacks.
Sandiṭṭhiko ayaṃ dhammo akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhī”ti.
But this Dharma is realizable in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.”
Evaṃ vutte, māro pāpimā sīsaṃ okampetvā jivhaṃ nillāletvā tivisākhaṃ nalāṭe nalāṭikaṃ vuṭṭhāpetvā daṇḍamolubbha pakkāmi.
When they had spoken, Māra the Wicked shook his head, waggled his tongue, raised his eyebrows until his brow puckered in three furrows, and departed leaning on his staff.
Atha kho te bhikkhū yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ:
Then those senior monks went up to the Buddha, bowed, sat down to one side, and told him what had happened. The Buddha said:
“idha mayaṃ, bhante, bhagavato avidūre appamattā ātāpino pahitattā viharāma.
Atha kho, bhante, aññataro brāhmaṇo mahantena jaṭaṇḍuvena ajinakkhipanivattho jiṇṇo gopānasivaṅko ghurughurupassāsī udumbaradaṇḍaṃ gahetvā yena mayaṃ tenupasaṅkami; upasaṅkamitvā amhe etadavoca:
‘daharā bhavanto pabbajitā susū kāḷakesā bhadrena yobbanena samannāgatā paṭhamena vayasā anikkīḷitāvino kāmesu.
Bhuñjantu bhavanto mānusake kāme.
Mā sandiṭṭhikaṃ hitvā kālikaṃ anudhāvitthā’ti.
Evaṃ vutte, mayaṃ, bhante, taṃ brāhmaṇaṃ etadavocumha:
‘na kho mayaṃ, brāhmaṇa, sandiṭṭhikaṃ hitvā kālikaṃ anudhāvāma.
Kālikañca kho mayaṃ, brāhmaṇa, hitvā sandiṭṭhikaṃ anudhāvāma.
Kālikā hi, brāhmaṇa, kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo.
Sandiṭṭhiko ayaṃ dhammo akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhī’ti.
Evaṃ vutte, bhante, so brāhmaṇo sīsaṃ okampetvā jivhaṃ nillāletvā tivisākhaṃ nalāṭe nalāṭikaṃ vuṭṭhāpetvā daṇḍamolubbha pakkanto”ti.
“Neso, bhikkhave, brāhmaṇo.
“monks, that was no brahmin.
Māro eso pāpimā tumhākaṃ vicakkhukammāya āgato”ti.
That was Māra the Wicked who came to pull the wool over your eyes!”
Atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imaṃ gāthaṃ abhāsi:
Then, knowing the meaning of this, on that occasion the Buddha recited this verse:
(verse)
“Yo dukkhamaddakkhi yatonidānaṃ,
“When a person has seen where suffering comes from
Kāmesu so jantu kathaṃ nameyya;
how could they incline towards sensual pleasures?
Upadhiṃ viditvā saṅgoti loke,
Realizing that attachment is a tie in the world,
Tasseva jantu vinayāya sikkhe”ti.
a person would train to remove it.”
❧
SN 4.22 Samiddhi: With Samiddhi
22. Samiddhisutta
22. With Samiddhi
Ekaṃ samayaṃ bhagavā sakkesu viharati silāvatiyaṃ.
At one time the Buddha was staying in the land of the Sakyans near Silāvatī.
Tena kho pana samayena āyasmā samiddhi bhagavato avidūre appamatto ātāpī pahitatto viharati.
Now at that time Venerable Samiddhi was meditating not far from the Buddha, assiduous, ardent, and resolute.
Atha kho āyasmato samiddhissa rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi:
Then as Venerable Samiddhi was in private retreat this thought came to his mind:
“lābhā vata me, suladdhaṃ vata me,
“I’m so fortunate, so very fortunate,
yassa me satthā arahaṃ sammāsambuddho.
to have a teacher who is a perfected one, a fully awakened Buddha!
Lābhā vata me, suladdhaṃ vata me,
I’m so fortunate, so very fortunate,
yvāhaṃ evaṃ svākkhāte dhammavinaye pabbajito.
to have gone forth in a Dharma and Training so well explained!
Lābhā vata me, suladdhaṃ vata me,
I’m so fortunate, so very fortunate,
yassa me sabrahmacārino sīlavanto kalyāṇadhammā”ti.
to have spiritual companions who are ethical and of good character.”
Atha kho māro pāpimā āyasmato samiddhissa cetasā cetoparivitakkamaññāya yenāyasmā samiddhi tenupasaṅkami; upasaṅkamitvā āyasmato samiddhissa avidūre mahantaṃ bhayabheravaṃ saddamakāsi, apissudaṃ pathavī maññe undrīyati.
And then Māra the Wicked, knowing what Samiddhi was thinking, went up to him and made a terrifyingly loud noise close by him. It seemed as if the earth was shattering.
Atha kho āyasmā samiddhi yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno āyasmā samiddhi bhagavantaṃ etadavoca:
Then Samiddhi went up to the Buddha, bowed, sat down to one side, and told him what had happened. The Buddha said:
“idhāhaṃ, bhante, bhagavato avidūre appamatto ātāpī pahitatto viharāmi.
Tassa mayhaṃ, bhante, rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi:
‘lābhā vata me, suladdhaṃ vata me,
yassa me satthā arahaṃ sammāsambuddho.
Lābhā vata me, suladdhaṃ vata me,
yvāhaṃ evaṃ svākkhāte dhammavinaye pabbajito.
Lābhā vata me, suladdhaṃ vata me,
yassa me sabrahmacārino sīlavanto kalyāṇadhammā’ti.
Tassa mayhaṃ, bhante, avidūre mahābhayabheravasaddo ahosi, apissudaṃ pathavī maññe undrīyatī”ti.
“Nesā, samiddhi, pathavī undrīyati.
“Samiddhi, that’s not the earth shattering.
Māro eso pāpimā tuyhaṃ vicakkhukammāya āgato.
That’s Māra the Wicked come to pull the wool over your eyes!
Gaccha tvaṃ, samiddhi, tattheva appamatto ātāpī pahitatto viharāhī”ti.
Go back to that same place, Samiddhi, and meditate, assiduous, ardent, and resolute.”
“Evaṃ, bhante”ti kho āyasmā samiddhi bhagavato paṭissutvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi.
“Yes, sir,” replied Samiddhi. He got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving.
Dutiyampi kho āyasmā samiddhi tattheva appamatto ātāpī pahitatto vihāsi.
And for a second time Samiddhi was meditating in that same place, assiduous, ardent, and resolute.
Dutiyampi kho āyasmato samiddhissa rahogatassa paṭisallīnassa … pe …
And for a second time he had the same thought …
dutiyampi kho māro pāpimā āyasmato samiddhissa cetasā cetoparivitakkamaññāya … pe …
and Māra made an earth-shattering noise.
apissudaṃ pathavī maññe undrīyati.
Atha kho āyasmā samiddhi māraṃ pāpimantaṃ gāthāya ajjhabhāsi:
Then Samiddhi addressed Māra the Wicked One in verse:
(verse)
“Saddhāyāhaṃ pabbajito,
“I went forth out of faith
agārasmā anagāriyaṃ;
from the lay life to homelessness.
Sati paññā ca me buddhā,
My rememberfulness and wisdom are mature,
cittañca susamāhitaṃ;
my mind is serene in undistractible-lucidity.
Kāmaṃ karassu rūpāni,
Make whatever illusions you want,
neva maṃ byādhayissasī”ti.
it won’t bother me.”
(end of verse)
Atha kho māro pāpimā “jānāti maṃ samiddhi bhikkhū”ti dukkhī dummano tatthevantaradhāyīti.
Then Māra the Wicked, thinking, “The monk Samiddhi knows me!” miserable and sad, vanished right there.
❧
SN 4.23 Godhika: With Godhika
23. Godhikasutta
23. With Godhika
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 godhiko isigilipasse viharati kāḷasilāyaṃ.
Now at that time Venerable Godhika was staying on the slopes of Isigili at the Black Rock.
Atha kho āyasmā godhiko appamatto ātāpī pahitatto viharanto sāmayikaṃ cetovimuttiṃ phusi.
Then Venerable Godhika, meditating assiduous, ardent, and resolute, experienced temporary freedom of heart.
Atha kho āyasmā godhiko tamhā sāmayikāya cetovimuttiyā parihāyi.
But then he fell away from that temporary freedom of heart.
Dutiyampi kho āyasmā godhiko appamatto ātāpī pahitatto viharanto sāmayikaṃ cetovimuttiṃ phusi.
For a second …
Dutiyampi kho āyasmā godhiko tamhā sāmayikāya cetovimuttiyā parihāyi.
Tatiyampi kho āyasmā godhiko appamatto ātāpī pahitatto viharanto sāmayikaṃ cetovimuttiṃ phusi.
third …
Tatiyampi kho āyasmā godhiko tamhā … pe … parihāyi.
Catutthampi kho āyasmā godhiko appamatto … pe … vimuttiṃ phusi.
fourth …
Catutthampi kho āyasmā godhiko tamhā … pe … parihāyi.
Pañcamampi kho āyasmā godhiko … pe … cetovimuttiṃ phusi.
fifth …
Pañcamampi kho āyasmā … pe … vimuttiyā parihāyi.
Chaṭṭhampi kho āyasmā godhiko appamatto ātāpī pahitatto viharanto sāmayikaṃ cetovimuttiṃ phusi.
sixth time Godhika experienced temporary freedom of heart.
Chaṭṭhampi kho āyasmā godhiko tamhā sāmayikāya cetovimuttiyā parihāyi.
But for a sixth time he fell away from it.
Sattamampi kho āyasmā godhiko appamatto ātāpī pahitatto viharanto sāmayikaṃ cetovimuttiṃ phusi.
For a seventh time Godhika, meditating assiduous, ardent, and resolute, experienced temporary freedom of heart.
Atha kho āyasmato godhikassa etadahosi:
Then he thought:
“yāva chaṭṭhaṃ khvāhaṃ sāmayikāya cetovimuttiyā parihīno.
“I’ve fallen away from this temporary freedom of heart no less than six times.
Yannūnāhaṃ satthaṃ āhareyyan”ti.
Why don’t I slit my wrists?”
Atha kho māro pāpimā āyasmato godhikassa cetasā cetoparivitakkamaññāya yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ gāthāhi ajjhabhāsi:
And then Māra the Wicked, knowing what Godhika was thinking, went up to the Buddha and addressed him in verse:
(verse)
“Mahāvīra mahāpañña,
“O great hero, O greatly wise!
iddhiyā yasasā jala;
Shining with power and glory.
Sabbaverabhayātīta,
You’ve gone beyond all threats and perils,
pāde vandāmi cakkhuma.
I bow to your feet, O seer!
Sāvako te mahāvīra,
Great hero, master of death,
maraṇaṃ maraṇābhibhū;
your disciple longs for death,
Ākaṅkhati cetayati,
he’s planning for it.
taṃ nisedha jutindhara.
Stop him, O light-bringer!
Kathañhi bhagavā tuyhaṃ,
For how, Blessed One, can a disciple of yours,
Sāvako sāsane rato;
one who loves your teaching,
Appattamānaso sekkho,
a trainee who hasn’t achieved their heart’s desire,
Kālaṃ kayirā janesutā”ti.
take his own life, O renowned one?”
(end of verse)
Tena kho pana samayena āyasmatā godhikena satthaṃ āharitaṃ hoti.
Now at that time Venerable Godhika had already slit his wrists.
Atha kho bhagavā “māro ayaṃ pāpimā” iti viditvā māraṃ pāpimantaṃ gāthāya ajjhabhāsi:
Then the Buddha, knowing that this was Māra the Wicked, addressed him in verse:
(verse)
“Evañhi dhīrā kubbanti,
“This is how the wise act,
nāvakaṅkhanti jīvitaṃ;
for they don’t long for life.
Samūlaṃ taṇhamabbuyha,
Having plucked out craving, root and all,
godhiko parinibbuto”ti.
Godhika is nirvana'd.”
(end of verse)
Atha kho bhagavā bhikkhū āmantesi:
Then the Buddha said to the monks:
“āyāma, bhikkhave, yena isigilipassaṃ kāḷasilā tenupasaṅkamissāma yattha godhikena kulaputtena satthaṃ āharitan”ti.
“Come, monks, let’s go to the Black Rock on the slopes of Isigili where Godhika, who came from a good family, slit his wrists.”
“Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ.
“Yes, sir,” they replied.
Atha kho bhagavā sambahulehi bhikkhūhi saddhiṃ yena isigilipassaṃ kāḷasilā tenupasaṅkami.
Then the Buddha together with several monks went to the Black Rock on the slopes of Isigili.
Addasā kho bhagavā āyasmantaṃ godhikaṃ dūratova mañcake vivattakkhandhaṃ semānaṃ.
The Buddha saw Godhika off in the distance lying on his cot, having cast off the aggregates.
Tena kho pana samayena dhūmāyitattaṃ timirāyitattaṃ gacchateva purimaṃ disaṃ, gacchati pacchimaṃ disaṃ, gacchati uttaraṃ disaṃ, gacchati dakkhiṇaṃ disaṃ, gacchati uddhaṃ, gacchati adho, gacchati anudisaṃ.
Now at that time a cloud of black smoke was moving east, west, north, south, above, below, and in-between.
Atha kho bhagavā bhikkhū āmantesi:
Then the Buddha said to the monks:
“passatha no tumhe, bhikkhave, etaṃ dhūmāyitattaṃ timirāyitattaṃ gacchateva purimaṃ disaṃ, gacchati pacchimaṃ disaṃ, gacchati uttaraṃ disaṃ, gacchati dakkhiṇaṃ disaṃ, gacchati uddhaṃ, gacchati adho, gacchati anudisan”ti?
“monks, do you see that cloud of black smoke moving east, west, north, south, above, below, and in-between?”
“Evaṃ, bhante”.
“Yes, sir.”
“Eso kho, bhikkhave, māro pāpimā godhikassa kulaputtassa viññāṇaṃ samanvesati:
“That’s Māra the Wicked searching for Godhika’s consciousness, wondering:
‘kattha godhikassa kulaputtassa viññāṇaṃ patiṭṭhitan’ti?
‘Where is Godhika’s consciousness established?’
Appatiṭṭhitena ca, bhikkhave, viññāṇena godhiko kulaputto parinibbuto”ti.
But since his consciousness is not established, Godhika is nirvana'd.”
Atha kho māro pāpimā beluvapaṇḍuvīṇaṃ ādāya yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ gāthāya ajjhabhāsi:
Then Māra, carrying his harp of yellow wood apple, went up to the Buddha and addressed him in verse:
(verse)
“Uddhaṃ adho ca tiriyaṃ,
“Above, below, and all around,
disā anudisā svahaṃ;
in the four quarters and in-between,
Anvesaṃ nādhigacchāmi,
I’ve been searching without success:
godhiko so kuhiṃ gato”ti.
where has that Godhika got to?”
(Buddha responds)
“Yo dhīro dhitisampanno,
“He was a wise and steadfast sage,
jhāyī jhāna-rato sadā;
a jhāna meditator who enjoyed jhāna all the time.
Ahorattaṃ anuyuñjaṃ,
By day and by night he applied himself,
jīvitaṃ anikāmayaṃ.
without concern for his life.
Jetvāna maccuno senaṃ,
He defeated the army of death,
anāgantvā punabbhavaṃ;
and won’t return for any future life.
Samūlaṃ taṇhamabbuyha,
Having plucked out craving root and all
godhiko parinibbuto”ti.
Godhika is nirvana'd.”
Tassa sokaparetassa,
Stricken with sorrow,
vīṇā kacchā abhassatha;
his harp dropping from his armpit,
Tato so dummano yakkho,
that spirit, downcast,
tatthevantaradhāyathāti.
vanished right there.
end of section [4.23 - SN 4.23 Godhika: With Godhika] ❧
SN 4.24 Sattavassānubandha: Seven Years of Following
24. Sattavassānubandhasutta
24. Seven Years of Following
Evaṃ me sutaṃ—
So I have heard.
ekaṃ samayaṃ bhagavā uruvelāyaṃ viharati najjā nerañjarāya tīre ajapālanigrodhe.
At one time the Buddha was staying near Uruvelā at the goatherd’s banyan tree on the bank of the Nerañjarā River.
Tena kho pana samayena māro pāpimā sattavassāni bhagavantaṃ anubandho hoti otārāpekkho otāraṃ alabhamāno.
Now at that time Māra the Wicked had been following the Buddha for seven years hoping to find a vulnerability without success.
Atha kho māro pāpimā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ gāthāya ajjhabhāsi:
Then Māra the Wicked went up to the Buddha and addressed him in verse:
(verse)
“Sokāvatiṇṇo nu vanamhi jhāyasi,
“Are you overwhelmed by sorrow that you practice jhāna in the forest?
Vittaṃ nu jīno uda patthayāno;
Have you lost a fortune, or do you long for one?
Āguṃ nu gāmasmimakāsi kiñci,
Or perhaps you’ve committed some crime in the village?
Kasmā janena na karosi sakkhiṃ;
Why don’t you get too close to people?
Sakkhī na sampajjati kenaci te”ti.
And why does no-one get close to you?”
(Buddha responds)
“Sokassa mūlaṃ palikhāya sabbaṃ,
“I’ve dug out the root of sorrow completely.
Anāgu jhāyāmi asocamāno;
I practice jhāna free of guilt or sorrow.
Chetvāna sabbaṃ bhavalobhajappaṃ,
I’ve cut off all greed and hunger for future lives.
Anāsavo jhāyāmi pamattabandhū”ti.
Undefiled, I practice jhāna, O kinsman of the negligent!”
(Māra:)
“Yaṃ vadanti mama yidanti,
“The things they call ‘mine’,
ye vadanti mamanti ca;
and those who say ‘it’s mine’:
Ettha ce te mano atthi,
if your mind remains there,
na me samaṇa mokkhasī”ti.
you won’t escape me, ascetic!”
(Buddha responds)
“Yaṃ vadanti na taṃ mayhaṃ,
“The things they speak of aren’t mine;
ye vadanti na te ahaṃ;
I’m not someone who speaks like that.
Evaṃ pāpima jānāhi,
So know this, Wicked One:
na me maggampi dakkhasī”ti.
you won’t even see my path.”
(Māra:)
“Sace maggaṃ anubuddhaṃ,
“If you’ve discovered the path
khemaṃ amatagāminaṃ;
that’s safe, and leads to the deathless,
Apehi gaccha tvameveko,
go and walk that path alone—
kimaññamanusāsasī”ti.
why teach it to anyone else?”
(Buddha responds)
“Amaccudheyyaṃ pucchanti,
“Those crossing to the far shore
ye janā pāragāmino;
ask what’s beyond the domain of Death.
Tesāhaṃ puṭṭho akkhāmi,
When I’m asked, I explain to them
yaṃ saccaṃ taṃ nirūpadhin”ti.
the truth without attachments.”
(end of verse)
“Seyyathāpi, bhante, gāmassa vā nigamassa vā avidūre pokkharaṇī.
“Sir, suppose there was a lotus pond not far from a town or village,
Tatrassa kakkaṭako.
and a crab lived there.
Atha kho, bhante, sambahulā kumārakā vā kumārikāyo vā tamhā gāmā vā nigamā vā nikkhamitvā yena sā pokkharaṇī tenupasaṅkameyyuṃ; upasaṅkamitvā taṃ kakkaṭakaṃ udakā uddharitvā thale patiṭṭhapeyyuṃ.
Then several boys or girls would leave the town or village and go to the pond, where they’d pull out the crab and put it on dry land.
Yaṃ yadeva hi so, bhante, kakkaṭako aḷaṃ abhininnāmeyya taṃ tadeva te kumārakā vā kumārikāyo vā kaṭṭhena vā kathalāya vā sañchindeyyuṃ sambhañjeyyuṃ sampalibhañjeyyuṃ.
Whenever that crab extended a claw, those boys or girls would snap, crack, and break it off with a stick or a stone.
Evañhi so, bhante, kakkaṭako sabbehi aḷehi sañchinnehi sambhaggehi sampalibhaggehi abhabbo taṃ pokkharaṇiṃ otarituṃ.
And when that crab’s claws had all been snapped, cracked, and broken off it wouldn’t be able to return down into that lotus pond.
Evameva kho, bhante, yāni kānici visūkāyikāni visevitāni vipphanditāni, sabbāni tāni bhagavatā sañchinnāni sambhaggāni sampalibhaggāni.
In the same way, sir, the Buddha has snapped, cracked, and broken off all my tricks, dodges, and evasions.
Abhabbo dānāhaṃ, bhante, puna bhagavantaṃ upasaṅkamituṃ yadidaṃ otārāpekkho”ti.
Now I’m not able to approach the Buddha again in hopes of finding a vulnerability.”
Atha kho māro pāpimā bhagavato santike imā nibbejanīyā gāthāyo abhāsi:
Then Māra the Wicked recited these verses of disappointment in the Buddha’s presence:
(verse)
“Medavaṇṇañca pāsāṇaṃ,
“A crow once circled a stone
vāyaso anupariyagā;
that looked like a lump of fat.
Apettha muduṃ vindema,
‘Perhaps I’ll find something tender,’ it thought,
api assādanā siyā.
‘perhaps there’s something tasty.’
Aladdhā tattha assādaṃ,
But it didn’t find anything tasty,
vāyasetto apakkame;
so the crow left that place.
Kākova selamāsajja,
Like the crow that pecked the stone,
nibbijjāpema gotamā”ti.
I leave Gotama disappointed.”
end of section [4.24 - SN 4.24 Sattavassānubandha: Seven Years of Following] ❧
+ SN 4.25 Māra-dhītu: Māra’s Daughters (2024 SP-FLUENT translation by frankk derived from B. Sujato ) fnod 5..4.25 SN-q 4.25 - SN 4.25 Māra-dhītu: Māra’s Daughters
SN-q 4.25.1 - (Māra feeling sad being defeated by Buddha)
SN-q 4.25.1.2 – (obsessive singular focus on depression is also called “jhāna”)
SN-q 4.25.2 - (three daughters approach Buddha)
SN-q 4.25.3 - (...in the form of 100 maidens to try do seduce him)
SN-q 4.25.4 - (...in the form of different kinds of women)
SN-q 4.25.5 - (all attempts to seduce fail)
SN-q 4.25.6 - (then daughters ask Buddha some questions)
SN-q 4.25.6.1 – (Buddha describes jhāna as embodied, doing vipassana, realizing Dhamma while in jhāna)
SN-q 4.25.7 - (daughters report back to Māra)
+ §25.1 – (Māra feeling sad being defeated by Buddha)
Atha kho māro pāpimā bhagavato santike imā nibbejanīyā gāthāyo abhāsitvā tamhā ṭhānā apakkamma bhagavato avidūre pathaviyaṃ pallaṅkena nisīdi tuṇhībhūto maṅkubhūto pattakkhandho adhomukho
And then Māra the Wicked, after reciting these verses of disenchantment in the Buddha’s presence, left that place. He sat cross-legged on the ground not far from the Buddha, silent, embarrassed, shoulders drooping, downcast,
§1.2 – (obsessive singular focus on depression is also called “jhāna”)
Paj-jhāyanto appaṭibhāno kaṭṭhena bhūmiṃ vilikhanto.
absorbed in a jhāna [of depression], with nothing to say, scratching the ground with a stick.
Atha kho taṇhā ca arati ca ragā ca māradhītaro yena māro pāpimā tenupasaṅkamiṃsu; upasaṅkamitvā māraṃ pāpimantaṃ gāthāya ajjhabhāsiṃsu:
Then Māra’s daughters [named] Craving, Discontent, and Lust went up to Māra the Wicked, and addressed him in verse:
(verse)
“Kenāsi dummano tāta,
“Why so downhearted, dad?
purisaṃ kaṃ nu socasi;
What man are you upset about?
Mayaṃ taṃ rāgapāsena,
We’ll catch him with the snare of lust,
āraññamiva kuñjaraṃ;
like an elephant in the wild.
Bandhitvā ānayissāma,
We’ll tie him up and bring him back—
vasago te bhavissatī”ti.
he’ll fall under your sway!”
(Māra responds)
“Arahaṃ sugato loke,
“In this world he is the perfected one, the Holy One.
na rāgena suvānayo;
He’s not easily seduced by lust.
Māradheyyaṃ atikkanto,
He has gone beyond Māra’s dominion;
tasmā socāmahaṃ bhusan”ti.
that’s why I’m so upset.”
(end of verse) §25.2 – (three daughters approach Buddha)
Atha kho taṇhā ca arati ca ragā ca māradhītaro yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ etadavocuṃ:
Then Māra’s daughters Craving, Discontent, and Lust went up to the Buddha, and said to him:
“pāde te, samaṇa, paricāremā”ti.
“We serve at your feet, ascetic [, waiting to cater to all of your carnal desires].”
Atha kho bhagavā na manasākāsi, yathā taṃ anuttare upadhisaṅkhaye vimutto.
But the Buddha ignored them, since he was freed with the supreme ending of attachments.
§25.3 – (...in the form of 100 maidens to try do seduce him)
Atha kho taṇhā ca arati ca ragā ca māradhītaro ekamantaṃ apakkamma evaṃ samacintesuṃ:
Then Craving, Discontent, and Lust withdrew to one side to think up a plan.
“uccāvacā kho purisānaṃ adhippāyā.
“Men have a diverse spectrum of tastes.
Yannūna mayaṃ ekasataṃ ekasataṃ kumārivaṇṇasataṃ abhinimmineyyāmā”ti.
Why don’t we each manifest in the form of a hundred young maidens?”
Atha kho taṇhā ca arati ca ragā ca māradhītaro ekasataṃ ekasataṃ kumārivaṇṇasataṃ abhinimminitvā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ etadavocuṃ:
So that’s what they did. Then they went up to the Buddha and said to him:
“pāde te, samaṇa, paricāremā”ti.
“We serve at your feet, ascetic [, waiting to cater to all of your carnal desires].”
Tampi bhagavā na manasākāsi, yathā taṃ anuttare upadhisaṅkhaye vimutto.
But the Buddha still ignored them, since he was freed with the supreme ending of attachments.
§25.4 – (...in the form of different kinds of women)
Atha kho taṇhā ca arati ca ragā ca māradhītaro ekamantaṃ apakkamma evaṃ samacintesuṃ:
Then Craving, Discontent, and Lust withdrew to one side to think up a plan.
“uccāvacā kho purisānaṃ adhippāyā.
“Men have a diverse spectrum of tastes.
Yannūna mayaṃ ekasataṃ ekasataṃ avijātavaṇṇasataṃ abhinimmineyyāmā”ti.
Why don’t we each manifest in the form of a hundred women who have never given birth?”
Atha kho taṇhā ca arati ca ragā ca māradhītaro ekasataṃ ekasataṃ avijātavaṇṇasataṃ abhinimminitvā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ etadavocuṃ:
So that’s what they did. Then they went up to the Buddha and said to him:
“pāde te, samaṇa, paricāremā”ti.
“We serve at your feet, ascetic [, waiting to cater to all of your carnal desires].”
Tampi bhagavā na manasākāsi, yathā taṃ anuttare upadhisaṅkhaye vimutto.
But the Buddha still ignored them, since he was freed with the supreme ending of attachments.
Atha kho taṇhā ca … pe …
Then Craving, Discontent, and Lust …
yannūna mayaṃ ekasataṃ ekasataṃ sakiṃ vijātavaṇṇasataṃ abhinimmineyyāmāti.
Atha kho taṇhā ca … pe …
sakiṃ vijātavaṇṇasataṃ abhinimminitvā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ etadavocuṃ:
each manifested in the form of a hundred women who have given birth once …
“pāde te, samaṇa, paricāremā”ti.
Tampi bhagavā na manasākāsi, yathā taṃ anuttare upadhisaṅkhaye vimutto.
Atha kho taṇhā ca … pe …
yannūna mayaṃ ekasataṃ ekasataṃ duvijātavaṇṇasataṃ abhinimmineyyāmāti.
Atha kho taṇhā ca … pe …
duvijātavaṇṇasataṃ abhinimminitvā yena bhagavā … pe …
women who have given birth twice …
yathā taṃ anuttare upadhisaṅkhaye vimutto.
Atha kho taṇhā ca … pe …
majjhimitthivaṇṇasataṃ abhinimmineyyāmā”ti.
Atha kho taṇhā ca … pe …
majjhimitthivaṇṇasataṃ abhinimminitvā … pe …
middle-aged women …
anuttare upadhisaṅkhaye vimutto.
Atha kho taṇhā ca … pe …
mahitthivaṇṇasataṃ abhinimmineyyāmāti.
Atha kho taṇhā ca … pe …
mahitthivaṇṇasataṃ abhinimminitvā yena bhagavā … pe …
old women …
anuttare upadhisaṅkhaye vimutto.
But the Buddha still ignored them, since he was freed with the supreme ending of attachments.
§25.5 – (all attempts to seduce fail)
Atha kho taṇhā ca arati ca ragā ca māradhītaro ekamantaṃ apakkamma etadavocuṃ:
Then Craving, Discontent, and Lust withdrew to one side and said:
“saccaṃ kira no pitā avoca:
“What our father said is true:
(verse)
‘Arahaṃ sugato loke,
‘In this world he is the perfected one, the Holy One.
na rāgena suvānayo;
He’s not easily seduced by lust.
Māradheyyaṃ atikkanto,
He has gone beyond Māra’s dominion;
tasmā socāmahaṃ bhusan’ti.
that’s why I’m so upset.’
(end of verse)
Yañhi mayaṃ samaṇaṃ vā brāhmaṇaṃ vā avītarāgaṃ iminā upakkamena upakkameyyāma hadayaṃ vāssa phaleyya, uṇhaṃ lohitaṃ vā mukhato uggaccheyya, ummādaṃ vā pāpuṇeyya cittakkhepaṃ vā.
For if we had come on to any ascetic or brahmin like this who was not free of lust, his heart would explode, or he’d spew hot blood from his mouth, or he’d go mad and lose his mind.
Seyyathā vā pana naḷo harito luto ussussati visussati milāyati;
He’d dry up, wither away, and shrivel up like a green reed that was mowed down.”
evameva ussusseyya visusseyya milāyeyyā”ti.
+ §25.6 – (then daughters ask Buddha some questions)
Atha kho taṇhā ca arati ca ragā ca māradhītaro yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā ekamantaṃ aṭṭhaṃsu.
Then Māra’s daughters Craving, Discontent, and Lust went up to the Buddha, and stood to one side.
Ekamantaṃ ṭhitā kho taṇhā māradhītā bhagavantaṃ gāthāya ajjhabhāsi:
Māra’s daughter Craving addressed the Buddha in verse:
(verse)
“Sokāvatiṇṇo nu vanamhi jhāyasi,
“Are you overwhelmed by sorrow that you practice jhāna in the forest?
Vittaṃ nu jīno uda patthayāno;
Have you lost a fortune, or do you long for one?
Āguṃ nu gāmasmimakāsi kiñci,
Or perhaps you’ve committed some crime in the village?
Kasmā janena na karosi sakkhiṃ;
Why don’t you get too close to people?
Sakkhī na sampajjati kenaci te”ti.
And why does no-one get close to you?”
(Buddha responds)
“Atthassa pattiṃ hadayassa santiṃ,
“I’ve reached the goal, peace of heart.
Jetvāna senaṃ piyasātarūpaṃ;
Having conquered the army of the likable and pleasant,
Ekohaṃ jhāyaṃ sukhamanubodhiṃ,
alone, practicing jhāna, I awakened to pleasure.
Tasmā janena na karomi sakkhiṃ;
That’s why I don’t get too close to people,
Sakkhī na sampajjati kenaci me”ti.
and no-one gets too close to me.”
(end of verse)
Atha kho arati māradhītā bhagavantaṃ gāthāya ajjhabhāsi:
Then Māra’s daughter Discontent addressed the Buddha in verse:
(verse)
“Kathaṃvihārībahulodha bhikkhu,
“How does a monk who has crossed five floods [of defilements at 5 sense doors]
Pañcoghatiṇṇo atarīdha chaṭṭhaṃ;
usually meditate here while crossing the sixth?
Kathaṃ jhāyiṃ bahulaṃ kāmasaññā,
How do they usually practice jhāna so that sensual perceptions
Paribāhirā honti aladdha yo tan”ti.
are warded off and don’t get hold of them?”
§6.1 – (Buddha describes jhāna as embodied, doing vipassana, realizing Dhamma while in jhāna)(Buddha responds)
“Passaddhakāyo suvimuttacitto,
“With pacified body and mind well freed,
Asaṅkharāno satimā anoko;
without making plans, remembering and applying [Dharma] , homeless;
Aññāya dhammaṃ avitakkajhāyī,
understanding The Dharma, they practice jhāna without directed-thought;
Na kuppati na sarati na thino.
they’re not shaking or drifting or rigid.
Evaṃvihārībahulodha bhikkhu,
That’s how a monk who has crossed five floods
Pañcoghatiṇṇo atarīdha chaṭṭhaṃ;
usually meditates here while crossing the sixth.
Evaṃ jhāyiṃ bahulaṃ kāmasaññā,
That’s how they usually practice jhāna so that sensual perceptions
Paribāhirā honti aladdha yo tan”ti.
are warded off and don’t get hold of them.”
(end of verse)
Atha kho ragā māradhītā bhagavato santike gāthāya ajjhabhāsi:
Then Māra’s daughter Lust addressed the Buddha in verse:
(verse)
“Acchejja taṇhaṃ gaṇasaṅghacārī,
“He lives with his community after cutting off craving,
Addhā carissanti bahū ca saddhā;
and many of the faithful will cross over for sure.
Bahuṃ vatāyaṃ janataṃ anoko,
Alas, this homeless one will snatch many men away,
Acchejja nessati maccurājassa pāran”ti.
and lead them past the King of Death!”
(Buddha responds)
“Nayanti ve mahāvīrā,
“The great heroes they lead
saddhammena tathāgatā;
by means of the true Dharma.
Dhammena nayamānānaṃ,
When the Realized Ones are leading by The Dharma,
kā usūyā vijānatan”ti.
how could anyone who knows be jealous?”
(end of verse)
❧
+ §25.7 – (daughters report back to Māra)
Atha kho taṇhā ca arati ca ragā ca māradhītaro yena māro pāpimā tenupasaṅkamiṃsu.
Then Māra’s daughters Craving, Discontent, and Lust went up to Māra the Wicked.
Addasā kho māro pāpimā taṇhañca aratiñca ragañca māradhītaro dūratova āgacchantiyo.
Māra the Wicked saw them coming off in the distance,
Disvāna gāthāhi ajjhabhāsi:
and addressed them in verse:
(verse)
“Bālā kumudanāḷehi,
“Fools! You drill into a mountain
pabbataṃ abhimatthatha;
with lotus stalks!
Giriṃ nakhena khanatha,
You dig up a hill with your nails!
ayo dantehi khādatha.
You chew iron with your teeth!
Selaṃva sirasūhacca,
You seek a footing in the deeps, as it were,
pātāle gādhamesatha;
while lifting a rock with your head!
Khāṇuṃva urasāsajja,
After attacking a stump with your breast, as it were,
nibbijjāpetha gotamā”ti.
you leave Gotama disappointed.”
“Daddallamānā āgañchuṃ,
“They came in their splendor—
taṇhā ca aratī ragā;
Craving, Discontent, and Lust.
Tā tattha panudī satthā,
But the Teacher brushed them off right there,
tūlaṃ bhaṭṭhaṃva māluto”ti.
like the breeze, a fallen tuft.”
Mārasaṃyuttaṃ samattaṃ.
The Linked Discourses with Māra are complete.
end of section [4..3.. - SN 4 vagga 3 Tatiya: Third chapter] ❧
SN 5 Bhikkhunī Saṃyutta: Connected Discourses with the Nuns
(cst6)
(derived from B. Sujato 2018/12)
Saṃyutta Nikāya 5
Linked Discourses 5
+ § – SN 5 vagga 1 Bhikkhunī: Nuns+ all - all
1. Bhikkhunīvagga
1. Nuns
SN 5.1 Āḷavikā: With Āḷavikā
1. Āḷavikāsutta
1. With Āḷavikā
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 āḷavikā bhikkhunī pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya sāvatthiṃ piṇḍāya pāvisi.
Then the nun Āḷavikā robed up in the morning and, taking her bowl and robe, entered Sāvatthī for alms.
Sāvatthiyaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkantā yena andhavanaṃ tenupasaṅkami vivekatthinī.
She wandered for alms in Sāvatthī. After the meal, on her return from alms-round, she went to the Dark Forest seeking seclusion.
Atha kho māro pāpimā āḷavikāya bhikkhuniyā bhayaṃ chambhitattaṃ lomahaṃsaṃ uppādetukāmo vivekamhā cāvetukāmo yena āḷavikā bhikkhunī tenupasaṅkami; upasaṅkamitvā āḷavikaṃ bhikkhuniṃ gāthāya ajjhabhāsi:
Then Māra the Wicked, wanting to make the nun Āḷavikā feel fear, terror, and goosebumps, wanting to make her fall away from seclusion, went up to her and addressed her in verse:
“Natthi nissaraṇaṃ loke,
“There’s no escape in the world,
kiṃ vivekena kāhasi;
so what will seclusion do for you?
Bhuñjassu kāmaratiyo,
Enjoy the delights of sensual pleasure;
māhu pacchānutāpinī”ti.
don’t regret it later.”
Atha kho āḷavikāya bhikkhuniyā etadahosi:
Then the nun Āḷavikā thought:
“ko nu khvāyaṃ manusso vā amanusso vā gāthaṃ bhāsatī”ti?
“Who’s speaking this verse, a human or a non-human?”
Atha kho āḷavikāya bhikkhuniyā etadahosi:
Then she thought:
“māro kho ayaṃ pāpimā mama bhayaṃ chambhitattaṃ lomahaṃsaṃ uppādetukāmo vivekamhā cāvetukāmo gāthaṃ bhāsatī”ti.
“This is Māra the Wicked, wanting to make me feel fear, terror, and goosebumps, wanting to make me fall away from seclusion!”
Atha kho āḷavikā bhikkhunī “māro ayaṃ pāpimā” iti viditvā māraṃ pāpimantaṃ gāthāhi paccabhāsi:
Then Āḷavikā, knowing that this was Māra the Wicked, replied to him in verse:
“Atthi nissaraṇaṃ loke,
“There is an escape in the world,
paññāya me suphussitaṃ;
and I’ve personally experienced it with wisdom.
Pamattabandhu pāpima,
O Wicked One, kinsman of the negligent,
na tvaṃ jānāsi taṃ padaṃ.
you don’t know that place.
Sattisūlūpamā kāmā,
Sensual pleasures are like swords and stakes;
khandhāsaṃ adhikuṭṭanā;
the aggregates are their chopping block.
Yaṃ tvaṃ kāmaratiṃ brūsi,
What you call sensual delight
arati mayha sā ahū”ti.
was never delightful for me.”
Atha kho māro pāpimā “jānāti maṃ āḷavikā bhikkhunī”ti dukkhī dummano tatthevantaradhāyīti.
Then Māra the Wicked, thinking, “The nun Āḷavikā knows me!” miserable and sad, vanished right there.
2. Somāsutta
2. With Somā
Sāvatthinidānaṃ.
At Sāvatthī.
Atha kho somā bhikkhunī pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya sāvatthiṃ piṇḍāya pāvisi.
Then the nun Somā robed up in the morning and, taking her bowl and robe, entered Sāvatthī for alms.
Sāvatthiyaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkantā yena andhavanaṃ tenupasaṅkami divāvihārāya.
She wandered for alms in Sāvatthī. After the meal, on her return from alms-round, she went to the Dark Forest,
Andhavanaṃ ajjhogāhetvā aññatarasmiṃ rukkhamūle divāvihāraṃ nisīdi.
plunged deep into it, and sat at the root of a tree for the day’s meditation.
Atha kho māro pāpimā somāya bhikkhuniyā bhayaṃ chambhitattaṃ lomahaṃsaṃ uppādetukāmo samādhimhā cāvetukāmo yena somā bhikkhunī tenupasaṅkami; upasaṅkamitvā somaṃ bhikkhuniṃ gāthāya ajjhabhāsi:
Then Māra the Wicked, wanting to make the nun Somā feel fear, terror, and goosebumps, wanting to make her fall away from undistractible-lucidity, went up to her and addressed her in verse:
“Yaṃ taṃ isīhi pattabbaṃ,
“That state’s very challenging;
ṭhānaṃ durabhisambhavaṃ;
it’s for the sages to attain.
Na taṃ dvaṅgulapaññāya,
It isn’t possible for a woman,
sakkā pappotumitthiyā”ti.
with her two-fingered wisdom.”
Atha kho somāya bhikkhuniyā etadahosi:
Then the nun Somā thought:
“ko nu khvāyaṃ manusso vā amanusso vā gāthaṃ bhāsatī”ti?
“Who’s speaking this verse, a human or a non-human?”
Atha kho somāya bhikkhuniyā etadahosi:
Then she thought:
“māro kho ayaṃ pāpimā mama bhayaṃ chambhitattaṃ lomahaṃsaṃ uppādetukāmo samādhimhā cāvetukāmo gāthaṃ bhāsatī”ti.
“This is Māra the Wicked, wanting to make me feel fear, terror, and goosebumps, wanting to make me fall away from undistractible-lucidity!”
Atha kho somā bhikkhunī “māro ayaṃ pāpimā” iti viditvā māraṃ pāpimantaṃ gāthāhi paccabhāsi:
Then Somā, knowing that this was Māra the Wicked, replied to him in verse:
“Itthibhāvo kiṃ kayirā,
“What difference does womanhood make
cittamhi susamāhite;
when the mind is serene,
Ñāṇamhi vattamānamhi,
and knowledge is present
sammā dhammaṃ vipassato.
as you rightly discern the Dhamma.
Yassa nūna siyā evaṃ,
Surely someone who might think:
Itthāhaṃ purisoti vā;
‘I am woman’, or ‘I am man’,
Kiñci vā pana aññasmi,
or ‘I am’ anything at all,
Taṃ māro vattumarahatī”ti.
is fit for Māra to address.”
Atha kho māro pāpimā “jānāti maṃ somā bhikkhunī”ti dukkhī dummano tatthevantaradhāyīti.
Then Māra the Wicked, thinking, “The nun Somā knows me!” miserable and sad, vanished right there.
SN 5.3 Kisāgotamī: With Kisāgotamī
3. Kisāgotamīsutta
3. With Kisāgotamī
Sāvatthinidānaṃ.
At Sāvatthī.
Atha kho kisāgotamī bhikkhunī pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya sāvatthiṃ piṇḍāya pāvisi.
Then the nun Kisāgotamī robed up in the morning and, taking her bowl and robe, entered Sāvatthī for alms.
Sāvatthiyaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkantā yena andhavanaṃ tenupasaṅkami, upasaṅkamitvā divāvihārāya.
She wandered for alms in Sāvatthī. After the meal, on her return from alms-round, she went to the Dark Forest,
Andhavanaṃ ajjhogāhetvā aññatarasmiṃ rukkhamūle divāvihāraṃ nisīdi.
plunged deep into it, and sat at the root of a tree for the day’s meditation.
Atha kho māro pāpimā kisāgotamiyā bhikkhuniyā bhayaṃ chambhitattaṃ lomahaṃsaṃ uppādetukāmo samādhimhā cāvetukāmo yena kisāgotamī bhikkhunī tenupasaṅkami; upasaṅkamitvā kisāgotamiṃ bhikkhuniṃ gāthāya ajjhabhāsi:
Then Māra the Wicked, wanting to make the nun Kisāgotamī feel fear, terror, and goosebumps, wanting to make her fall away from undistractible-lucidity, went up to her and addressed her in verse:
“Kiṃ nu tvaṃ mataputtāva,
“Why do you sit alone and cry
ekamāsi rudammukhī;
as if your children have died?
Vanamajjhagatā ekā,
You’ve come to the woods all alone—
purisaṃ nu gavesasī”ti.
you must be looking for a man!”
Atha kho kisāgotamiyā bhikkhuniyā etadahosi:
Then the nun Kisāgotamī thought:
“ko nu khvāyaṃ manusso vā amanusso vā gāthaṃ bhāsatī”ti?
“Who’s speaking this verse, a human or a non-human?”
Atha kho kisāgotamiyā bhikkhuniyā etadahosi:
Then she thought:
“māro kho ayaṃ pāpimā mama bhayaṃ chambhitattaṃ lomahaṃsaṃ uppādetukāmo samādhimhā cāvetukāmo gāthaṃ bhāsatī”ti.
“This is Māra the Wicked, wanting to make me feel fear, terror, and goosebumps, wanting to make me fall away from undistractible-lucidity!”
Atha kho kisāgotamī bhikkhunī “māro ayaṃ pāpimā” iti viditvā māraṃ pāpimantaṃ gāthāhi paccabhāsi:
Then Kisāgotamī, knowing that this was Māra the Wicked, replied to him in verse:
“Accantaṃ mataputtāmhi,
“I’ve got over the death of children,
purisā etadantikā;
and I’m finished with men.
Na socāmi na rodāmi,
I don’t grieve or lament,
na taṃ bhāyāmi āvuso.
and I’m not afraid of you, sir!
Sabbattha vihatā nandī,
Relishing is destroyed in every respect,
tamokkhandho padālito;
and the mass of darkness is shattered.
Jetvāna maccuno senaṃ,
I’ve defeated the army of death,
viharāmi anāsavā”ti.
and live without defilements.”
Atha kho māro pāpimā “jānāti maṃ kisāgotamī bhikkhunī”ti dukkhī dummano tatthevantaradhāyīti.
Then Māra the Wicked, thinking, “The nun Kisāgotamī knows me!” miserable and sad, vanished right there.
SN 5.4 Vijayā: With Vijayā
4. Vijayāsutta
4. With Vijayā
Sāvatthinidānaṃ.
At Sāvatthī.
Atha kho vijayā bhikkhunī pubbaṇhasamayaṃ nivāsetvā … pe …
Then the nun Vijayā robed up in the morning …
aññatarasmiṃ rukkhamūle divāvihāraṃ nisīdi.
and sat at the root of a tree for the day’s meditation.
Atha kho māro pāpimā vijayāya bhikkhuniyā bhayaṃ chambhitattaṃ lomahaṃsaṃ uppādetukāmo samādhimhā cāvetukāmo yena vijayā bhikkhunī tenupasaṅkami; upasaṅkamitvā vijayaṃ bhikkhuniṃ gāthāya ajjhabhāsi:
Then Māra the Wicked, wanting to make the nun Vijayā feel fear, terror, and goosebumps, wanting to make her fall away from undistractible-lucidity, went up to her and addressed her in verse:
“Daharā tvaṃ rūpavatī,
“You’re young and beautiful,
ahañca daharo susu;
and I’m a youth in my prime.
Pañcaṅgikena turiyena,
Come, my lady, let us enjoy
ehayyebhiramāmase”ti.
the music of a five-pieece band.”
Atha kho vijayāya bhikkhuniyā etadahosi:
Then the nun Vijayā thought:
“ko nu khvāyaṃ manusso vā amanusso vā gāthaṃ bhāsatī”ti?
“Who’s speaking this verse, a human or a non-human?”
Atha kho vijayāya bhikkhuniyā etadahosi:
Then she thought:
“māro kho ayaṃ pāpimā mama bhayaṃ chambhitattaṃ lomahaṃsaṃ uppādetukāmo samādhimhā cāvetukāmo gāthaṃ bhāsatī”ti.
“This is Māra the Wicked, wanting to make me feel fear, terror, and goosebumps, wanting to make me fall away from undistractible-lucidity!”
Atha kho vijayā bhikkhunī “māro ayaṃ pāpimā” iti viditvā māraṃ pāpimantaṃ gāthāhi paccabhāsi:
Then Vijayā, knowing that this was Māra the Wicked, replied to him in verse:
“Rūpā saddā rasā gandhā,
“Sights, sounds, tastes, smells,
phoṭṭhabbā ca manoramā;
and touches so delightful.
Niyyātayāmi tuyheva,
I hand them right back to you, Māra,
māra nāhaṃ tenatthikā.
for I have no use for them.
Iminā pūtikāyena,
This body is foul,
bhindanena pabhaṅgunā;
decaying and fragile.
Aṭṭīyāmi harāyāmi,
I’m horrified and repelled by it,
kāmataṇhā samūhatā.
and I’ve eradicated sensual craving.
Ye ca rūpūpagā sattā,
There are beings in the realm of luminous form,
ye ca arūpaṭṭhāyino;
others established in the formless,
Yā ca santā samāpatti,
and also those peaceful attainments:
sabbattha vihato tamo”ti.
I’ve destroyed the darkness regarding all of them.”
Atha kho māro pāpimā “jānāti maṃ vijayā bhikkhunī”ti dukkhī dummano tatthevantaradhāyīti.
Then Māra the Wicked, thinking, “The nun Vijayā knows me!” miserable and sad, vanished right there.
❧
SN 5.5 Uppalavaṇṇā: With Uppalavaṇṇā
5. Uppalavaṇṇāsutta
5. With Uppalavaṇṇā
Sāvatthinidānaṃ.
At Sāvatthī.
Atha kho uppalavaṇṇā bhikkhunī pubbaṇhasamayaṃ nivāsetvā … pe …
Then the nun Uppalavaṇṇā robed up in the morning …
aññatarasmiṃ supupphitasālarukkhamūle aṭṭhāsi.
and stood at the root of a sal tree in full flower.
Atha kho māro pāpimā uppalavaṇṇāya bhikkhuniyā bhayaṃ chambhitattaṃ lomahaṃsaṃ uppādetukāmo samādhimhā cāvetukāmo yena uppalavaṇṇā bhikkhunī tenupasaṅkami; upasaṅkamitvā uppalavaṇṇaṃ bhikkhuniṃ gāthāya ajjhabhāsi:
Then Māra the Wicked, wanting to make the nun Uppalavaṇṇā feel fear, terror, and goosebumps, wanting to make her fall away from undistractible-lucidity, went up to her and addressed her in verse:
“Supupphitaggaṃ upagamma bhikkhuni,
“You’ve come to this sal tree all crowned with flowers
Ekā tuvaṃ tiṭṭhasi sālamūle;
and stand at its root all alone, O nun.
Na catthi te dutiyā vaṇṇadhātu,
Your beauty is second to none;
Bāle na tvaṃ bhāyasi dhuttakānan”ti.
silly girl, aren’t you afraid of rascals?”
Atha kho uppalavaṇṇāya bhikkhuniyā etadahosi:
Then the nun Uppalavaṇṇā thought:
“ko nu khvāyaṃ manusso vā amanusso vā gāthaṃ bhāsatī”ti?
“Who’s speaking this verse, a human or a non-human?”
Atha kho uppalavaṇṇāya bhikkhuniyā etadahosi:
Then she thought:
“māro kho ayaṃ pāpimā mama bhayaṃ chambhitattaṃ lomahaṃsaṃ uppādetukāmo samādhimhā cāvetukāmo gāthaṃ bhāsatī”ti.
“This is Māra the Wicked, wanting to make me feel fear, terror, and goosebumps, wanting to make me fall away from undistractible-lucidity!”
Atha kho uppalavaṇṇā bhikkhunī “māro ayaṃ pāpimā” iti viditvā māraṃ pāpimantaṃ gāthāhi paccabhāsi:
Then Uppalavaṇṇā, knowing that this was Māra the Wicked, replied to him in verse:
“Sataṃ sahassānipi dhuttakānaṃ,
“Even if 100,000 rascals like you
Idhāgatā tādisakā bhaveyyuṃ;
were to come here,
Lomaṃ na iñjāmi na santasāmi,
I’d stir not a hair nor be alarmed.
Na māra bhāyāmi tamekikāpi.
I’m not scared of you, Māra, even alone.
Esā antaradhāyāmi,
I’ll vanish,
kucchiṃ vā pavisāmi te;
or I’ll enter your belly;
Pakhumantarikāyampi,
I could stand between your eyebrows
tiṭṭhantiṃ maṃ na dakkhasi.
and you still wouldn’t see me.
Cittasmiṃ vasībhūtāmhi,
I’m the master of my own mind,
iddhipādā subhāvitā;
I’ve developed the bases of psychic power well.
Sabbabandhanamuttāmhi,
I’m free from all bonds,
na taṃ bhāyāmi āvuso”ti.
and I’m not afraid of you, sir!”
Atha kho māro pāpimā “jānāti maṃ uppalavaṇṇā bhikkhunī”ti dukkhī dummano tatthevantaradhāyīti.
Then Māra the Wicked, thinking, “The nun Uppalavaṇṇā knows me!” miserable and sad, vanished right there.
❧
6. Cālāsutta
6. With Cālā
Sāvatthinidānaṃ.
At Sāvatthī.
Atha kho cālā bhikkhunī pubbaṇhasamayaṃ nivāsetvā … pe …
Then the nun Cālā robed up in the morning …
aññatarasmiṃ rukkhamūle divāvihāraṃ nisīdi.
and sat at the root of a tree for the day’s meditation.
Atha kho māro pāpimā yena cālā bhikkhunī tenupasaṅkami; upasaṅkamitvā cālaṃ bhikkhuniṃ etadavoca:
Then Māra the Wicked went up to Cālā and said to her:
“kiṃ nu tvaṃ, bhikkhuni, na rocesī”ti?
“Nun, what don’t you approve of?”
“Jātiṃ khvāhaṃ, āvuso, na rocemī”ti.
“I don’t approve of rebirth, sir.”
“Kiṃ nu jātiṃ na rocesi,
“Why don’t you approve of rebirth?
jāto kāmāni bhuñjati;
When you’re born, you get to enjoy sensual pleasures.
Ko nu taṃ idamādapayi,
Who put this idea in your head:
jātiṃ mā roca bhikkhunī”ti.
‘Nun, don’t approve of rebirth’?”
“Jātassa maraṇaṃ hoti,
“Death comes for those who are born,
jāto dukkhāni phussati;
when you’re born you undergo sufferings—
Bandhaṃ vadhaṃ pariklesaṃ,
imprisonment, execution, hardship—
tasmā jātiṃ na rocaye.
that’s why you shouldn’t approve of rebirth.
Buddho dhammamadesesi,
The Buddha taught me the Dhamma
jātiyā samatikkamaṃ;
for passing beyond rebirth,
Sabbadukkhappahānāya,
for giving up all suffering;
so maṃ sacce nivesayi.
he settled me in the truth.
Ye ca rūpūpagā sattā,
There are beings in the realm of luminous form,
ye ca arūpaṭṭhāyino;
and others established in the formless.
Nirodhaṃ appajānantā,
Not understanding cessation,
āgantāro punabbhavan”ti.
they come back in future lives.”
Atha kho māro pāpimā “jānāti maṃ cālā bhikkhunī”ti dukkhī dummano tatthevantaradhāyīti.
Then Māra the Wicked, thinking, “The nun Cālā knows me!” miserable and sad, vanished right there.
SN 5.7 Upacālā: With Upacālā
7. Upacālāsutta
7. With Upacālā
Sāvatthinidānaṃ.
At Sāvatthī.
Atha kho upacālā bhikkhunī pubbaṇhasamayaṃ nivāsetvā … pe …
Then the nun Upacālā robed up in the morning …
aññatarasmiṃ rukkhamūle divāvihāraṃ nisīdi.
and sat at the root of a tree for the day’s meditation.
Atha kho māro pāpimā yena upacālā bhikkhunī tenupasaṅkami; upasaṅkamitvā upacālaṃ bhikkhuniṃ etadavoca:
Then Māra the Wicked went up to Upacālā and said to her:
“kattha nu tvaṃ, bhikkhuni, uppajjitukāmā”ti?
“Nun, where do you want to be reborn?”
“Na khvāhaṃ, āvuso, katthaci uppajjitukāmā”ti.
“I don’t want to be reborn anywhere, sir.”
“Tāvatiṃsā ca yāmā ca,
“There are the Gods of the Thirty-Three, and those of Yama;
tusitā cāpi devatā;
also the Joyful Deities,
Nimmānaratino devā,
the Gods Who Love to Create,
ye devā vasavattino;
and the Gods Who Control the Creations of Others.
Tattha cittaṃ paṇidhehi,
Set your heart on such places,
ratiṃ paccanubhossasī”ti.
and you’ll undergo delight.”
“Tāvatiṃsā ca yāmā ca,
“The Gods of the Thirty-Three, and those of Yama;
tusitā cāpi devatā;
also the Joyful Deities,
Nimmānaratino devā,
the Gods Who Love to Create,
ye devā vasavattino;
and the Gods Who Control the Creations of Others—
Kāmabandhanabaddhā te,
they’re bound with the bonds of sensuality;
enti māravasaṃ puna.
they fall under your sway again.
Sabbo ādīpito loko,
All the world is on fire,
sabbo loko padhūpito;
all the world is smoldering,
Sabbo pajjālito loko,
all the world is ablaze,
sabbo loko pakampito.
all the world is rocking.
Akampitaṃ apajjalitaṃ,
My mind adores that place
aputhujjanasevitaṃ;
where Māra cannot go;
Agati yattha mārassa,
it’s not shaking or burning,
tattha me nirato mano”ti.
and not frequented by ordinary people.”
Atha kho māro pāpimā “jānāti maṃ upacālā bhikkhunī”ti dukkhī dummano tatthevantaradhāyīti.
Then Māra the Wicked, thinking, “The nun Upacālā knows me!” miserable and sad, vanished right there.
❧
SN 5.8 Sīsupacālā: With Sīsupacālā
8. Sīsupacālāsutta
8. With Sīsupacālā
Sāvatthinidānaṃ.
At Sāvatthī.
Atha kho sīsupacālā bhikkhunī pubbaṇhasamayaṃ nivāsetvā … pe …
Then the nun Sīsupacālā robed up in the morning …
aññatarasmiṃ rukkhamūle divāvihāraṃ nisīdi.
and sat at the root of a tree for the day’s meditation.
Atha kho māro pāpimā yena sīsupacālā bhikkhunī tenupasaṅkami; upasaṅkamitvā sīsupacālaṃ bhikkhuniṃ etadavoca:
Then Māra the Wicked went up to Sīsupacālā and said to her:
“kassa nu tvaṃ, bhikkhuni, pāsaṇḍaṃ rocesī”ti?
“Nun, whose creed do you believe in?”
“Na khvāhaṃ, āvuso, kassaci pāsaṇḍaṃ rocemī”ti.
“I don’t believe in anyone’s creed, sir.”
“Kaṃ nu uddissa muṇḍāsi,
“In whose name did you shave your head?
Samaṇī viya dissasi;
You look like an ascetic,
Na ca rocesi pāsaṇḍaṃ,
but you don’t believe in any creed.
Kimiva carasi momūhā”ti.
Why do you live as if lost?”
“Ito bahiddhā pāsaṇḍā,
“Followers of other creeds
diṭṭhīsu pasīdanti te;
are confident in their views.
Na tesaṃ dhammaṃ rocemi,
But I don’t believe in their teaching,
te dhammassa akovidā.
for they’re no experts in the Dhamma.
Atthi sakyakule jāto,
But there is one born in the Sakyan clan,
buddho appaṭipuggalo;
the unrivaled Buddha,
Sabbābhibhū māranudo,
champion, dispeller of Māra,
sabbatthamaparājito.
everywhere undefeated,
Sabbattha mutto asito,
everywhere freed, and unattached,
sabbaṃ passati cakkhumā;
the all-seeing seer.
Sabbakammakkhayaṃ patto,
He has attained the end of all deeds,
vimutto upadhisaṅkhaye;
freed with the ending of attachments.
So mayhaṃ bhagavā satthā,
That Blessed One is my Teacher,
tassa rocemi sāsanan”ti.
and I believe in his instruction.”
Atha kho māro pāpimā “jānāti maṃ sīsupacālā bhikkhunī”ti dukkhī dummano tatthevantaradhāyīti.
Then Māra the Wicked, thinking, “The nun Sīsupacālā knows me!” miserable and sad, vanished right there.
❧
9. Selāsutta
9. With Selā
Sāvatthinidānaṃ.
At Sāvatthī.
Atha kho selā bhikkhunī pubbaṇhasamayaṃ nivāsetvā … pe …
Then the nun Selā robed up in the morning …
aññatarasmiṃ rukkhamūle divāvihāraṃ nisīdi.
and sat at the root of a tree for the day’s meditation.
Atha kho māro pāpimā selāya bhikkhuniyā bhayaṃ chambhitattaṃ lomahaṃsaṃ uppādetukāmo … pe …
Then Māra the Wicked, wanting to make the nun Selā feel fear, terror, and goosebumps …
selaṃ bhikkhuniṃ gāthāya ajjhabhāsi:
addressed her in verse:
“Kenidaṃ pakataṃ bimbaṃ,
“Who created this puppet?
kvanu bimbassa kārako;
Where is its maker?
Kvanu bimbaṃ samuppannaṃ,
Where has the puppet arisen?
kvanu bimbaṃ nirujjhatī”ti.
And where does it cease?”
Atha kho selāya bhikkhuniyā etadahosi:
Then the nun Selā thought:
“ko nu khvāyaṃ manusso vā amanusso vā gāthaṃ bhāsatī”ti?
“Who’s speaking this verse, a human or a non-human?”
Atha kho selāya bhikkhuniyā etadahosi:
Then she thought:
“māro kho ayaṃ pāpimā mama bhayaṃ chambhitattaṃ lomahaṃsaṃ uppādetukāmo samādhimhā cāvetukāmo gāthaṃ bhāsatī”ti.
“This is Māra the Wicked, wanting to make me feel fear, terror, and goosebumps, wanting to make me fall away from undistractible-lucidity!”
Atha kho selā bhikkhunī “māro ayaṃ pāpimā” iti viditvā māraṃ pāpimantaṃ gāthāhi paccabhāsi:
Then Selā, knowing that this was Māra the Wicked, replied to him in verse:
“Nayidaṃ attakataṃ bimbaṃ,
“This puppet isn’t self-made,
nayidaṃ parakataṃ aghaṃ;
nor is this misery made by another.
Hetuṃ paṭicca sambhūtaṃ,
It comes to be because of a cause,
hetubhaṅgā nirujjhati.
and ceases when the cause breaks up.
Yathā aññataraṃ bījaṃ,
It’s like a seed that’s sown
khette vuttaṃ virūhati;
in a field; it grows
Pathavīrasañcāgamma,
relying on both the soil’s nutrients
sinehañca tadūbhayaṃ.
as well as moisture.
Evaṃ khandhā ca dhātuyo,
In the same way the aggregates and elements
cha ca āyatanā ime;
and these six sense fields
Hetuṃ paṭicca sambhūtā,
come to be because of a cause,
hetubhaṅgā nirujjhare”ti.
and cease when the cause breaks up.”
Atha kho māro pāpimā “jānāti maṃ selā bhikkhunī”ti dukkhī dummano tatthevantaradhāyīti.
Then Māra the Wicked, thinking, “The nun Selā knows me!” miserable and sad, vanished right there.
❧
SN 5.10 Vajirā: With Vajirā
10. Vajirāsutta
10. With Vajirā
Sāvatthinidānaṃ.
At Sāvatthī.
Atha kho vajirā bhikkhunī pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya sāvatthiṃ piṇḍāya pāvisi.
Then the nun Vajirā robed up in the morning and, taking her bowl and robe, entered Sāvatthī for alms.
Sāvatthiyaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkantā yena andhavanaṃ tenupasaṅkami divāvihārāya.
She wandered for alms in Sāvatthī. After the meal, on her return from alms-round, she went to the Dark Forest,
Andhavanaṃ ajjhogāhetvā aññatarasmiṃ rukkhamūle divāvihāraṃ nisīdi.
plunged deep into it, and sat at the root of a tree for the day’s meditation.
Atha kho māro pāpimā vajirāya bhikkhuniyā bhayaṃ chambhitattaṃ lomahaṃsaṃ uppādetukāmo samādhimhā cāvetukāmo yena vajirā bhikkhunī tenupasaṅkami; upasaṅkamitvā vajiraṃ bhikkhuniṃ gāthāya ajjhabhāsi:
Then Māra the Wicked, wanting to make the nun Vajirā feel fear, terror, and goosebumps, wanting to make her fall away from undistractible-lucidity, went up to her and addressed her in verse:
“Kenāyaṃ pakato satto,
“Who created this sentient being?
kuvaṃ sattassa kārako;
Where is its maker?
Kuvaṃ satto samuppanno,
Where has the being arisen?
kuvaṃ satto nirujjhatī”ti.
And where does it cease?”
Atha kho vajirāya bhikkhuniyā etadahosi:
Then the nun Vajirā thought:
“ko nu khvāyaṃ manusso vā amanusso vā gāthaṃ bhāsatī”ti?
“Who’s speaking this verse, a human or a non-human?”
Atha kho vajirāya bhikkhuniyā etadahosi:
Then she thought:
“māro kho ayaṃ pāpimā mama bhayaṃ chambhitattaṃ lomahaṃsaṃ uppādetukāmo samādhimhā cāvetukāmo gāthaṃ bhāsatī”ti.
“This is Māra the Wicked, wanting to make me feel fear, terror, and goosebumps, wanting to make me fall away from undistractible-lucidity!”
Atha kho vajirā bhikkhunī “māro ayaṃ pāpimā” iti viditvā, māraṃ pāpimantaṃ gāthāhi paccabhāsi:
Then Vajirā, knowing that this was Māra the Wicked, replied to him in verse:
“Kiṃ nu sattoti paccesi,
“Why do you believe there’s such a thing as a ‘sentient being’?
māra diṭṭhigataṃ nu te;
Māra, is this your theory?
Suddhasaṅkhārapuñjoyaṃ,
This is just a pile of conditions,
nayidha sattupalabbhati.
you won’t find a sentient being here.
Yathā hi aṅgasambhārā,
When the parts are assembled
hoti saddo ratho iti;
we use the word ‘chariot’.
Evaṃ khandhesu santesu,
So too, when the aggregates are present
hoti sattoti sammuti.
‘sentient being’ is the convention we use.
Dukkhameva hi sambhoti,
But it’s only suffering that comes to be,
dukkhaṃ tiṭṭhati veti ca;
lasts a while, then disappears.
Nāññatra dukkhā sambhoti,
Naught but suffering comes to be,
nāññaṃ dukkhā nirujjhatī”ti.
naught but suffering ceases.”
Atha kho māro pāpimā “jānāti maṃ vajirā bhikkhunī”ti dukkhī dummano tatthevantaradhāyīti.
Then Māra the Wicked, thinking, “The nun Vajirā knows me!” miserable and sad, vanished right there.
Bhikkhunīsaṃyuttaṃ samattaṃ.
The Linked Discourses on Nuns are completed.
end of section [5..1.. - SN 5 vagga 1 Bhikkhunī: Nuns] ❧
SN 6 Brahma Saṃyutta: Connected Discourses with Brahmās
(cst6)
(derived from B. Sujato 2018/12)
Saṃyutta Nikāya 6
Linked Discourses 6
+ § – SN 6 vagga 1 Paṭhama: The Appeal+ all - all
1. Paṭhamavagga
1. The Appeal
SN 6.1 Brahmāyācana: The Appeal of Brahmā
1. Brahmāyācanasutta
1. The Appeal of Brahmā
Evaṃ me sutaṃ—
So I have heard.
ekaṃ samayaṃ bhagavā uruvelāyaṃ viharati najjā nerañjarāya tīre ajapālanigrodhamūle paṭhamābhisambuddho.
At one time, when he was first awakened, the Buddha was staying near Uruvelā at the root of the goatherd’s banyan tree on the bank of the Nerañjarā River.
Atha kho bhagavato rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi:
Then as he was in private retreat this thought came to his mind:
“adhigato kho myāyaṃ dhammo gambhīro duddaso duranubodho santo paṇīto atakkāvacaro nipuṇo paṇḍitavedanīyo.
“This dharma I have discovered is deep, hard to see, hard to understand, peaceful, sublime, beyond the scope of reason, subtle, comprehensible to the astute.
Ālayarāmā kho panāyaṃ pajā ālayaratā ālayasammuditā.
But people like attachment, they love it and enjoy it.
Ālayarāmāya kho pana pajāya ālayaratāya ālayasammuditāya duddasaṃ idaṃ ṭhānaṃ yadidaṃ idappaccayatāpaṭiccasamuppādo.
It’s hard for them to see this thing; that is, specific conditionality, dependent origination.
Idampi kho ṭhānaṃ duddasaṃ yadidaṃ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānaṃ.
It’s also hard for them to see this thing; that is, the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, nirvana.
Ahañceva kho pana dhammaṃ deseyyaṃ; pare ca me na ājāneyyuṃ; so mamassa kilamatho, sā mamassa vihesā”ti.
And if I were to teach this dharma, others might not understand me, which would be wearying and troublesome for me.”
Apissu bhagavantaṃ imā anacchariyā gāthāyo paṭibhaṃsu pubbe assutapubbā:
And then these verses, which were neither supernaturally inspired, nor learned before in the past, occurred to the Buddha:
“Kicchena me adhigataṃ,
“I’ve struggled hard to realize this,
halaṃ dāni pakāsituṃ;
enough with trying to explain it!
Rāgadosaparetehi,
This dharma is not easily understood
nāyaṃ dhammo susambudho.
by those mired in greed and hate.
Paṭisotagāmiṃ nipuṇaṃ,
Those caught up in greed can’t see
gambhīraṃ duddasaṃ aṇuṃ;
what’s subtle, going against the stream,
Rāgarattā na dakkhanti,
deep, hard to see, and very fine,
tamokhandhena āvuṭā”ti.
for they’re shrouded in a mass of darkness.”
Itiha bhagavato paṭisañcikkhato appossukkatāya cittaṃ namati, no dhammadesanāya.
And as the Buddha reflected like this, his mind inclined to remaining passive, not to teaching the Dhamma.
Atha kho brahmuno sahampatissa bhagavato cetasā cetoparivitakkamaññāya etadahosi:
Then Brahmā Sahampati, knowing what the Buddha was thinking, thought:
“nassati vata bho loko, vinassati vata bho loko, yatra hi nāma tathāgatassa arahato sammāsambuddhassa appossukkatāya cittaṃ namati, no dhammadesanāyā”ti.
“Oh my goodness! The world will be lost, the world will perish! For the mind of the Realized One, the perfected one, the fully awakened Buddha, inclines to remaining passive, not to teaching the Dhamma.”
Atha kho brahmā sahampati—seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya; evameva—brahmaloke antarahito bhagavato purato pāturahosi.
Then, as easily as a strong person would extend or contract their arm, he vanished from the Brahmā realm and reappeared in front of the Buddha.
Atha kho brahmā sahampati ekaṃsaṃ uttarāsaṅgaṃ karitvā dakkhiṇajāṇumaṇḍalaṃ pathaviyaṃ nihantvā yena bhagavā tenañjaliṃ paṇāmetvā bhagavantaṃ etadavoca:
He arranged his robe over one shoulder, knelt with his right knee on the ground, raised his joined palms toward the Buddha, and said:
“desetu, bhante, bhagavā dhammaṃ, desetu sugato dhammaṃ.
“Sir, let the Blessed One teach the Dhamma! Let the Holy One teach the Dhamma!
Santi sattā apparajakkhajātikā, assavanatā dhammassa parihāyanti.
There are beings with little dust in their eyes. They’re in decline because they haven’t heard The Dharma.
Bhavissanti dhammassa aññātāro”ti.
There will be those who understand The Dharma!”
Idamavoca brahmā sahampati, idaṃ vatvā athāparaṃ etadavoca:
This is what Brahmā Sahampati said. Then he went on to say:
“Pāturahosi magadhesu pubbe,
“Among the Magadhans there appeared in the past
Dhammo asuddho samalehi cintito;
an impure teaching thought up by those still stained.
Apāpuretaṃ amatassa dvāraṃ,
Fling open the door to the deathless!
Suṇantu dhammaṃ vimalenānubuddhaṃ.
Let them hear The Dharma the stainless one discovered.
Sele yathā pabbatamuddhaniṭṭhito,
Standing high on a rocky mountain,
Yathāpi passe janataṃ samantato;
you can see the people all around.
Tathūpamaṃ dhammamayaṃ sumedha,
In just the same way, all-seer, wise one,
Pāsādamāruyha samantacakkhu;
ascend the palace built of Dhamma!
Sokāvatiṇṇaṃ janatamapetasoko,
You’re free of sorrow; but look at these people
Avekkhassu jātijarābhibhūtaṃ.
overwhelmed with sorrow, oppressed by rebirth and old age.
Uṭṭhehi vīra vijitasaṅgāma,
Rise, hero! Victor in battle, leader of the caravan,
Satthavāha anaṇa vicara loke;
wander the world without obligation.
Desassu bhagavā dhammaṃ,
Let the Blessed One teach the Dhamma!
Aññātāro bhavissantī”ti.
There will be those who understand!”
Atha kho bhagavā brahmuno ca ajjhesanaṃ viditvā sattesu ca kāruññataṃ paṭicca buddhacakkhunā lokaṃ volokesi.
Then the Buddha, understanding Brahmā’s invitation, surveyed the world with the eye of a Buddha, because of his compassion for sentient beings.
Addasā kho bhagavābuddhacakkhunā lokaṃ volokento satte apparajakkhe mahārajakkhe tikkhindriye mudindriye svākāre dvākāre suviññāpaye duviññāpaye, appekacce paralokavajjabhayadassāvine viharante, appekacce na paralokavajjabhayadassāvine viharante.
And the Buddha saw sentient beings with little dust in their eyes, and some with much dust in their eyes; with ardent faculties and with weak faculties, with good qualities and with bad qualities, easy to teach and hard to teach. And some of them lived seeing the danger in the flaw to do with the next world, while others did not.
Seyyathāpi nāma uppaliniyaṃ vā paduminiyaṃ vā puṇḍarīkiniyaṃ vā appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṃvaḍḍhāni udakānuggatāni anto nimuggaposīni, appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṃvaḍḍhāni samodakaṃ ṭhitāni, appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṃvaḍḍhāni udakā accuggamma ṭhitāni anupalittāni udakena;
It’s like a pool with blue water lilies, or pink or white lotuses. Some of them sprout and grow in the water without rising above it, thriving underwater. Some of them sprout and grow in the water reaching the water’s surface. And some of them sprout and grow in the water but rise up above the water and stand with no water clinging to them.
evameva bhagavā buddhacakkhunā lokaṃ volokento addasa satte apparajakkhe mahārajakkhe tikkhindriye mudindriye svākāre dvākāre suviññāpaye duviññāpaye, appekacce paralokavajjabhayadassāvine viharante, appekacce na paralokavajjabhayadassāvine viharante.
In the same way, the Buddha saw sentient beings with little dust in their eyes, and some with much dust in their eyes; with ardent faculties and with weak faculties, with good qualities and with bad qualities, easy to teach and hard to teach. And some of them lived seeing the danger in the flaw to do with the next world, while others did not.
Disvāna brahmānaṃ sahampatiṃ gāthāya paccabhāsi:
When he had seen this he replied in verse to Brahmā Sahampati:
“Apārutā tesaṃ amatassa dvārā,
“Flung open are the doors to the deathless!
Ye sotavanto pamuñcantu saddhaṃ;
Let those with ears to hear decide their faith.
Vihiṃsasaññī paguṇaṃ na bhāsiṃ,
Thinking it would be troublesome, Brahmā, I did not teach
Dhammaṃ paṇītaṃ manujesu brahme”ti.
the sophisticated, sublime Dhamma among humans.”
Atha kho brahmā sahampati “katāvakāso khomhi bhagavatā dhammadesanāyā”ti bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā tatthevantaradhāyīti.
Then Brahmā Sahampati, knowing that his request for the Buddha to teach the Dhamma had been granted, bowed and respectfully circled the Buddha, keeping him on his right, before vanishing right there.
end of section [6.1 - SN 6.1 Brahmāyācana: The Appeal of Brahmā] ❧
2. Gāravasutta
2. Respect
Evaṃ me sutaṃ—
So I have heard.
ekaṃ samayaṃ bhagavā uruvelāyaṃ viharati najjā nerañjarāya tīre ajapālanigrodhamūle paṭhamābhisambuddho.
At one time, when he was first awakened, the Buddha was staying near Uruvelā at the root of the goatherd’s banyan tree on the bank of the Nerañjarā River.
Atha kho bhagavato rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi:
Then as he was in private retreat this thought came to his mind:
“dukkhaṃ kho agāravo viharati appatisso, kaṃ nu khvāhaṃ samaṇaṃ vā brāhmaṇaṃ vā sakkatvā garuṃ katvā upanissāya vihareyyan”ti?
“It’s unpleasant to live without respect and reverence. What ascetic or brahmin should I honor and respect and rely on?”
Atha kho bhagavato etadahosi:
Then it occurred to him:
“aparipuṇṇassa kho sīlakkhandhassa pāripūriyā aññaṃ samaṇaṃ vā brāhmaṇaṃ vā sakkatvā garuṃ katvā upanissāya vihareyyaṃ.
“I’d honor and respect and rely on another ascetic or brahmin so as to complete the full spectrum of ethics, if it were incomplete.
Na kho panāhaṃ passāmi sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya attanā sīlasampannataraṃ aññaṃ samaṇaṃ vā brāhmaṇaṃ vā, yamahaṃ sakkatvā garuṃ katvā upanissāya vihareyyaṃ.
But I don’t see any other ascetic or brahmin in this world—with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans—who is more accomplished than myself in ethics, who I should honor and respect and rely on.
Aparipuṇṇassa kho samādhikkhandhassa pāripūriyā aññaṃ samaṇaṃ vā brāhmaṇaṃ vā sakkatvā garuṃ katvā upanissāya vihareyyaṃ.
I’d honor and respect and rely on another ascetic or brahmin so as to complete the full spectrum of undistractible-lucidity, if it were incomplete.
Na kho panāhaṃ passāmi sadevake loke … pe … attanā samādhisampannataraṃ aññaṃ samaṇaṃ vā brāhmaṇaṃ vā, yamahaṃ sakkatvā garuṃ katvā upanissāya vihareyyaṃ.
But I don’t see any other ascetic or brahmin … who is more accomplished than myself in undistractible-lucidity …
Aparipuṇṇassa paññākkhandhassa pāripūriyā aññaṃ samaṇaṃ vā brāhmaṇaṃ vā sakkatvā garuṃ katvā upanissāya vihareyyaṃ.
I’d honor and respect and rely on another ascetic or brahmin so as to complete the full spectrum of wisdom, if it were incomplete.
Na kho panāhaṃ passāmi sadevake … pe … attanā paññāsampannataraṃ aññaṃ samaṇaṃ vā brāhmaṇaṃ vā, yamahaṃ sakkatvā garuṃ katvā upanissāya vihareyyaṃ.
But I don’t see any other ascetic or brahmin … who is more accomplished than myself in wisdom …
Aparipuṇṇassa kho vimuttikkhandhassa pāripūriyā aññaṃ samaṇaṃ vā brāhmaṇaṃ vā sakkatvā garuṃ katvā upanissāya vihareyyaṃ.
I’d honor and respect and rely on another ascetic or brahmin so as to complete the full spectrum of freedom, if it were incomplete.
Na kho panāhaṃ passāmi sadevake … pe … attanā vimuttisampannataraṃ aññaṃ samaṇaṃ vā brāhmaṇaṃ vā, yamahaṃ sakkatvā garuṃ katvā upanissāya vihareyyaṃ.
But I don’t see any other ascetic or brahmin … who is more accomplished than myself in freedom …
Aparipuṇṇassa kho vimuttiñāṇadassanakkhandhassa pāripūriyā aññaṃ samaṇaṃ vā brāhmaṇaṃ vā sakkatvā garuṃ katvā upanissāya vihareyyaṃ.
I’d honor and respect and rely on another ascetic or brahmin so as to complete the full spectrum of the knowledge and vision of freedom, if it were incomplete.
Na kho panāhaṃ passāmi sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya attanā vimuttiñāṇadassanasampannataraṃ aññaṃ samaṇaṃ vā brāhmaṇaṃ vā, yamahaṃ sakkatvā garuṃ katvā upanissāya vihareyyaṃ.
But I don’t see any other ascetic or brahmin in this world—with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans—who is more accomplished than myself in the knowledge and vision of freedom, who I should honor and respect and rely on.
Yannūnāhaṃ yvāyaṃ dhammo mayā abhisambuddho tameva dhammaṃ sakkatvā garuṃ katvā upanissāya vihareyyan”ti.
Why don’t I honor and respect and rely on the same Dhamma to which I was awakened?”
Atha kho brahmā sahampati bhagavato cetasā cetoparivitakkamaññāya—seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya pasāritaṃ vā bāhaṃ samiñjeyya; evameva—brahmaloke antarahito bhagavato purato pāturahosi.
Then Brahmā Sahampati knew what the Buddha was thinking. As easily as a strong person would extend or contract their arm, he vanished from the Brahmā realm and reappeared in front of the Buddha.
Atha kho brahmā sahampati ekaṃsaṃ uttarāsaṅgaṃ karitvā yena bhagavā tenañjaliṃ paṇāmetvā bhagavantaṃ etadavoca:
He arranged his robe over one shoulder, raised his joined palms toward the Buddha, and said:
“evametaṃ, bhagavā, evametaṃ, sugata.
“That’s so true, Blessed One! That’s so true, Holy One!
Yepi te, bhante, ahesuṃ atītamaddhānaṃ arahanto sammāsambuddhā, tepi bhagavanto dhammaññeva sakkatvā garuṃ katvā upanissāya vihariṃsu;
All the perfected ones, the fully awakened Buddhas who lived in the past honored and respected and relied on this same teaching.
yepi te, bhante, bhavissanti anāgatamaddhānaṃ arahanto sammāsambuddhā tepi bhagavanto dhammaññeva sakkatvā garuṃ katvā upanissāya viharissanti.
All the perfected ones, the fully awakened Buddhas who will live in the future will honor and respect and rely on this same teaching.
Bhagavāpi, bhante, etarahi arahaṃ sammāsambuddho dhammaññeva sakkatvā garuṃ katvā upanissāya viharatū”ti.
May the Blessed One, who is the perfected one, the fully awakened Buddha at present, also honor and respect and rely on this same teaching.”
Idamavoca brahmā sahampati, idaṃ vatvā athāparaṃ etadavoca:
This is what Brahmā Sahampati said. Then he went on to say:
“Ye ca atītā sambuddhā,
“All Buddhas in the past,
ye ca buddhā anāgatā;
the Buddhas of the future,
Yo cetarahi sambuddho,
and the Buddha at present—
bahūnaṃ sokanāsano.
destroyer of the sorrows of many—
Sabbe saddhammagaruno,
respecting the true Dharma
vihaṃsu viharanti ca;
they did live, they do live,
Tathāpi viharissanti,
and they also will live.
esā buddhāna dhammatā.
This is the nature of the Buddhas.
Tasmā hi attakāmena,
Therefore someone who loves themselves,
mahattamabhikaṅkhatā;
aspiring to transcendence,
Saddhammo garukātabbo,
should respect the true Dharma,
saraṃ buddhāna sāsanan”ti.
remembering the instructions of the Buddhas.”
❧
SN 6.3 Brahmadeva: With Brahmadeva
3. Brahmadevasutta
3. With Brahmadeva
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 aññatarissā brāhmaṇiyā brahmadevo nāma putto bhagavato santike agārasmā anagāriyaṃ pabbajito hoti.
Now at that time a certain brahmin lady had a son called Brahmadeva, who had gone forth from the lay life to homelessness in the presence of the Buddha.
Atha kho āyasmā brahmadevo eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti, tadanuttaraṃ—brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihāsi.
Then Venerable Brahmadeva, living alone, withdrawn, assiduous, ardent, and resolute, soon realized the supreme end of the spiritual path in this very life. He lived having achieved with his own insight the goal for which people from good families rightly go forth from the lay life to homelessness.
“Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā”ti abbhaññāsi.
He understood: “Rebirth is ended; the spiritual journey has been completed; what had to be done has been done; there is no return to any state of existence.”
Aññataro ca panāyasmā brahmadevo arahataṃ ahosi.
And Venerable Brahmadeva became one of the perfected.
Atha kho āyasmā brahmadevo pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya sāvatthiṃ piṇḍāya pāvisi.
Then Brahmadeva robed up in the morning and, taking his bowl and robe, entered Sāvatthī for alms.
Sāvatthiyaṃ sapadānaṃ piṇḍāya caramāno yena sakamātu nivesanaṃ tenupasaṅkami.
Wandering indiscriminately for alms-food in Sāvatthī, he approached his own mother’s house.
Tena kho pana samayena āyasmato brahmadevassa mātā brāhmaṇī brahmuno āhutiṃ niccaṃ paggaṇhāti.
Now at that time Brahmadeva’s mother, the brahmin lady, was offering up a regular oblation to Brahmā.
Atha kho brahmuno sahampatissa etadahosi:
Then Brahmā Sahampati thought:
“ayaṃ kho āyasmato brahmadevassa mātā brāhmaṇī brahmuno āhutiṃ niccaṃ paggaṇhāti.
“This Venerable Brahmadeva’s mother, the brahmin lady, offers up a regular oblation to Brahmā.
Yannūnāhaṃ taṃ upasaṅkamitvā saṃvejeyyan”ti.
Why don’t I go and stir up a sense of urgency in her?”
Atha kho brahmā sahampati—seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya; evameva—brahmaloke antarahito āyasmato brahmadevassa mātu nivesane pāturahosi.
Then, as easily as a strong person would extend or contract their arm, he vanished from the Brahmā realm and reappeared in the house of Brahmadeva’s mother.
Atha kho brahmā sahampati vehāsaṃ ṭhito āyasmato brahmadevassa mātaraṃ brāhmaṇiṃ gāthāya ajjhabhāsi:
Then Brahmā Sahampati, while standing in the air, addressed Brahmadeva’s mother in verse:
“Dūre ito brāhmaṇi brahmaloko,
“Far from here is the Brahmā realm, madam,
Yassāhutiṃ paggaṇhāsi niccaṃ;
to which you offer a regular oblation.
Netādiso brāhmaṇi brahmabhakkho,
But Brahmā doesn’t eat that kind of food.
Kiṃ jappasi brahmapathaṃ ajānaṃ.
Why make invocations, when you don’t know the path to Brahmā?
Eso hi te brāhmaṇi brahmadevo,
This Brahmadeva, madam,
Nirūpadhiko atidevapatto;
free of attachments, has surpassed the gods.
Akiñcano bhikkhu anaññaposī,
A monk without possessions or dependents,
Yo te so piṇḍāya gharaṃ paviṭṭho.
he has entered your house for alms.
Āhuneyyo vedagu bhāvitatto,
He’s worthy of offerings dedicated to the gods, a knowledge master, self-developed.
Narānaṃ devānañca dakkhiṇeyyo;
He’s worthy of a teacher’s offering from gods and men.
Bāhitvā pāpāni anūpalitto,
Having shunned all evils, he’s unsullied.
Ghāsesanaṃ iriyati sītibhūto.
Cool at heart, he wanders looking for food.
Na tassa pacchā na puratthamatthi,
He has no before and after,
Santo vidhūmo anigho nirāso;
peaceful, unclouded, untroubled, with no need for hope,
Nikkhittadaṇḍo tasathāvaresu,
he has laid down the rod for all creatures firm and frail.
So tyāhutiṃ bhuñjatu aggapiṇḍaṃ.
So let him enjoy your offering of co-activity alms.
Visenibhūto upasantacitto,
With peaceful mind, he has left the crowd,
Nāgova danto carati anejo;
he wanders like a tamed elephant, unperturbed.
Bhikkhu susīlo suvimuttacitto,
He’s a monk fair in ethics, with heart well freed.
So tyāhutiṃ bhuñjatu aggapiṇḍaṃ.
So let him enjoy your offering of co-activity alms.
Tasmiṃ pasannā avikampamānā,
With unwavering confidence in him,
Patiṭṭhapehi dakkhiṇaṃ dakkhiṇeyye;
present your teacher’s offering to one who deserves it.
Karohi puññaṃ sukhamāyatikaṃ,
Now that you’ve seen the sage who has crossed over, madam,
Disvā muniṃ brāhmaṇi oghatiṇṇanti.
make merit for the sake of future happiness!”
Tasmiṃ pasannā avikampamānā,
With unwavering confidence in him,
Patiṭṭhapesi dakkhiṇaṃ dakkhiṇeyye;
she presented her teacher’s offering to one who deserved it.
Akāsi puññaṃ sukhamāyatikaṃ,
After seeing the sage who had crossed over, the brahmin lady
Disvā muniṃ brāhmaṇī oghatiṇṇan”ti.
made merit for the sake of future happiness.
❧
SN 6.4 Bakabrahma: With Baka the Brahmā
4. Bakabrahmasutta
4. With Baka the Brahmā
Evaṃ me sutaṃ—
So I have heard.
ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.
At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Tena kho pana samayena bakassa brahmuno evarūpaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ hoti:
Now at that time Baka the Brahmā had the following harmful misconception:
“idaṃ niccaṃ, idaṃ dhuvaṃ, idaṃ sassataṃ, idaṃ kevalaṃ, idaṃ acavanadhammaṃ, idañhi na jāyati na jīyati na mīyati na cavati na upapajjati, ito ca panaññaṃ uttari nissaraṇaṃ natthī”ti.
“This is permanent, this is everlasting, this is eternal, this is whole, this is imperishable. For this is where there’s no being born, growing old, dying, passing away, or being reborn. And there’s no other escape beyond this.”
Atha kho bhagavā bakassa brahmuno cetasā cetoparivitakkamaññāya—seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya; evameva—jetavane antarahito tasmiṃ brahmaloke pāturahosi.
Then the Buddha knew what Baka the Brahmā was thinking. As easily as a strong person would extend or contract their arm, he vanished from Jeta’s Grove and reappeared in that Brahmā realm.
Addasā kho bako brahmā bhagavantaṃ dūratova āgacchantaṃ.
Baka the Brahmā saw the Buddha coming off in the distance
Disvāna bhagavantaṃ etadavoca:
and said to him:
“ehi kho, mārisa, svāgataṃ te, mārisa.
“Come, good sir! Welcome, good sir!
Cirassaṃ kho, mārisa, imaṃ pariyāyamakāsi yadidaṃ idhāgamanāya.
It’s been a long time since you took the opportunity to come here.
Idañhi, mārisa, niccaṃ, idaṃ dhuvaṃ, idaṃ sassataṃ, idaṃ kevalaṃ, idaṃ acavanadhammaṃ, idañhi na jāyati na jīyati na mīyati na cavati na upapajjati. Ito ca panaññaṃ uttari nissaraṇaṃ natthī”ti.
For this is permanent, this is everlasting, this is eternal, this is complete, this is imperishable. For this is where there’s no being born, growing old, dying, passing away, or being reborn. And there’s no other escape beyond this.”
Evaṃ vutte, bhagavā bakaṃ brahmānaṃ etadavoca:
When he had spoken, the Buddha said to him:
“avijjāgato vata bho bako brahmā, avijjāgato vata bho bako brahmā.
“Alas, Baka the Brahmā is lost in ignorance! Alas, Baka the Brahmā is lost in ignorance!
Yatra hi nāma aniccaṃyeva samānaṃ niccanti vakkhati, adhuvaṃyeva samānaṃ dhuvanti vakkhati, asassataṃyeva samānaṃ sassatanti vakkhati, akevalaṃyeva samānaṃ kevalanti vakkhati, cavanadhammaṃyeva samānaṃ acavanadhammanti vakkhati.
Because what is actually impermanent, not lasting, transient, incomplete, and perishable, he says is permanent, everlasting, eternal, complete, and imperishable.
Yattha ca pana jāyati ca jīyati ca mīyati ca cavati ca upapajjati ca, tañca tathā vakkhati:
And where there is being born, growing old, dying, passing away, and being reborn, he says that
‘idañhi na jāyati na jīyati na mīyati na cavati na upapajjati’.
there’s no being born, growing old, dying, passing away, or being reborn.
Santañca panaññaṃ uttari nissaraṇaṃ, ‘natthaññaṃ uttari nissaraṇan’ti vakkhatī”ti.
And although there is another escape beyond this, he says that there’s no other escape beyond this.”
“Dvāsattati gotama puññakammā,
“Gotama, we seventy-two merit-makers are now wielders of power,
Vasavattino jātijaraṃ atītā;
having passed beyond rebirth and old age.
Ayamantimā vedagū brahmupapatti,
This is our last rebirth as Brahmā, knowledge-master.
Asmābhijappanti janā anekā”ti.
And now many people pray to us.”
“Appañhi etaṃ na hi dīghamāyu,
“But, Baka, the life span here is short, not long,
Yaṃ tvaṃ baka maññasi dīghamāyuṃ;
though you think it’s long.
Sataṃ sahassānaṃ nirabbudānaṃ,
I know that your life span
Āyuṃ pajānāmi tavāhaṃ brahme”ti.
is two quinquadecillion years, Brahmā.”
“Anantadassī bhagavāhamasmi,
“Blessed One, I am the one of infinite vision,
Jātijaraṃ sokamupātivatto;
who has gone beyond rebirth and old age and sorrow.
Kiṃ me purāṇaṃ vatasīlavattaṃ,
What precepts and observances did I practice in the past?
Ācikkha me taṃ yamahaṃ vijaññā”ti.
Explain to me so I can understand.”
“Yaṃ tvaṃ apāyesi bahū manusse,
“You gave drink to many people
Pipāsite ghammani samparete;
who were oppressed by thirst and heat.
Taṃ te purāṇaṃ vatasīlavattaṃ,
They’re the precepts and observances you practiced in the past.
Suttappabuddhova anussarāmi.
I recollect it like one who has wakened from sleep.
Yaṃ eṇikūlasmiṃ janaṃ gahītaṃ,
When people at Deer River Bank were seized,
Amocayī gayhakaṃ nīyamānaṃ;
you released the captives as they were led away.
Taṃ te purāṇaṃ vatasīlavattaṃ,
That’s the precepts and observances you practiced in the past.
Suttappabuddhova anussarāmi.
I recollect it like one who has wakened from sleep.
Gaṅgāya sotasmiṃ gahītanāvaṃ,
When a boat on the Ganges River was seized
Luddena nāgena manussakamyā;
by a fierce dragon desiring human flesh,
Pamocayittha balasā pasayha,
you freed it wielding mighty force.
Taṃ te purāṇaṃ vatasīlavattaṃ;
That’s the precepts and observances you practiced in the past.
Suttappabuddhova anussarāmi.
I recollect it like one who has wakened from sleep.
Kappo ca te baddhacaro ahosiṃ,
I used to be your servant named Kappa.
Sambuddhimantaṃ vatinaṃ amaññi;
You thought he was intelligent and loyal.
Taṃ te purāṇaṃ vatasīlavattaṃ,
That’s the precepts and observances you practiced in the past.
Suttappabuddhova anussarāmī”ti.
I recollect it like one who has wakened from sleep.”
“Addhā pajānāsi mametamāyuṃ,
“You certainly understand this life span of mine.
Aññepi jānāsi tathā hi buddho;
And others, too, you know; that’s why you’re the Buddha.
Tathā hi tyāyaṃ jalitānubhāvo,
And that’s why your blazing glory
Obhāsayaṃ tiṭṭhati brahmalokan”ti.
lights up even the Brahmā realm.”
end of section [6.4 - SN 6.4 Bakabrahma: With Baka the Brahmā] ❧
SN 6.5 Aññatarabrahma: A Certain Brahmā
5. Aññatarabrahmasutta
5. A Certain Brahmā
Sāvatthinidānaṃ.
At Sāvatthī.
Tena kho pana samayena aññatarassa brahmuno evarūpaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ hoti:
Now at that time a certain Brahmā had the following harmful misconception:
“natthi so samaṇo vā brāhmaṇo vā yo idha āgaccheyyā”ti.
“No ascetic or brahmin can come here!”
Atha kho bhagavā tassa brahmuno cetasā cetoparivitakkamaññāya—seyyathāpi nāma balavā puriso … pe … tasmiṃ brahmaloke pāturahosi.
Then the Buddha knew what that Brahmā was thinking. As easily as a strong person would extend or contract their arm, he vanished from Jeta’s Grove and reappeared in that Brahmā realm.
Atha kho bhagavā tassa brahmuno upari vehāsaṃ pallaṅkena nisīdi tejodhātuṃ samāpajjitvā.
Then the Buddha sat cross-legged in the air above that Brahmā, having entered upon the fire element.
Atha kho āyasmato mahāmoggallānassa etadahosi:
Then Venerable Mahāmoggallāna thought:
“kahaṃ nu kho bhagavā etarahi viharatī”ti?
“Where is the Buddha staying at present?”
Addasā kho āyasmā mahāmoggallāno bhagavantaṃ dibbena cakkhunā visuddhena atikkantamānusakena tassa brahmuno upari vehāsaṃ pallaṅkena nisinnaṃ tejodhātuṃ samāpannaṃ.
With clairvoyance that is purified and superhuman, he saw the Buddha seated cross-legged in the air above that Brahmā, having entered upon the fire element.
Disvāna—seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya; evameva—jetavane antarahito tasmiṃ brahmaloke pāturahosi.
Then, as easily as a strong person would extend or contract their arm, he vanished from Jeta’s Grove and reappeared in that Brahmā realm.
Atha kho āyasmā mahāmoggallāno puratthimaṃ disaṃ nissāya tassa brahmuno upari vehāsaṃ pallaṅkena nisīdi tejodhātuṃ samāpajjitvā nīcataraṃ bhagavato.
Then Mahāmoggallāna—positioning himself in the east, below the Buddha—sat cross-legged in the air above that Brahmā, having entered upon the fire element.
Atha kho āyasmato mahākassapassa etadahosi:
Then Venerable Mahākassapa …
“kahaṃ nu kho bhagavā etarahi viharatī”ti?
Addasā kho āyasmā mahākassapo bhagavantaṃ dibbena cakkhunā … pe …
disvāna—seyyathāpi nāma balavā puriso … pe … evameva—jetavane antarahito tasmiṃ brahmaloke pāturahosi.
Atha kho āyasmā mahākassapo dakkhiṇaṃ disaṃ nissāya tassa brahmuno upari vehāsaṃ pallaṅkena nisīdi tejodhātuṃ samāpajjitvā nīcataraṃ bhagavato.
positioned himself in the south …
Atha kho āyasmato mahākappinassa etadahosi:
Venerable Mahākappina …
“kahaṃ nu kho bhagavā etarahi viharatī”ti?
Addasā kho āyasmā mahākappino bhagavantaṃ dibbena cakkhunā … pe … tejodhātuṃ samāpannaṃ.
Disvāna—seyyathāpi nāma balavā puriso … pe …
evameva—jetavane antarahito tasmiṃ brahmaloke pāturahosi.
Atha kho āyasmā mahākappino pacchimaṃ disaṃ nissāya tassa brahmuno upari vehāsaṃ pallaṅkena nisīdi tejodhātuṃ samāpajjitvā nīcataraṃ bhagavato.
positioned himself in the west …
Atha kho āyasmato anuruddhassa etadahosi:
and Venerable Anuruddha …
“kahaṃ nu kho bhagavā etarahi viharatī”ti?
Addasā kho āyasmā anuruddho … pe … tejodhātuṃ samāpannaṃ.
Disvāna—seyyathāpi nāma balavā puriso … pe … tasmiṃ brahmaloke pāturahosi.
Atha kho āyasmā anuruddho uttaraṃ disaṃ nissāya tassa brahmuno upari vehāsaṃ pallaṅkena nisīdi tejodhātuṃ samāpajjitvā nīcataraṃ bhagavato.
positioned himself in the north, below the Buddha, sitting cross-legged in the air above that Brahmā, having entered upon the fire element.
Atha kho āyasmā mahāmoggallāno taṃ brahmānaṃ gāthāya ajjhabhāsi:
Then Mahāmoggallāna addressed that Brahmā in verse:
“Ajjāpi te āvuso sā diṭṭhi,
“Sir, do you still have the same view
Yā te diṭṭhi pure ahu;
that you had in the past?
Passasi vītivattantaṃ,
Or do you see the radiance
Brahmaloke pabhassaran”ti.
transcending the Brahmā realm?”
“Na me mārisa sā diṭṭhi,
“Good sir, I don’t have that view
yā me diṭṭhi pure ahu;
that I had in the past.
Passāmi vītivattantaṃ,
I see the radiance
brahmaloke pabhassaraṃ;
transcending the Brahmā realm.
Svāhaṃ ajja kathaṃ vajjaṃ,
So how could I say today
ahaṃ niccomhi sassato”ti.
that I am permanent and eternal?”
Atha kho bhagavā taṃ brahmānaṃ saṃvejetvā—seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya; evameva—tasmiṃ brahmaloke antarahito jetavane pāturahosi.
Having inspired a sense of awe in the Brahmā, as easily as a strong person would extend or contract their arm, the Buddha vanished from the Brahmā realm and reappeared in Jeta’s Grove.
Atha kho so brahmā aññataraṃ brahmapārisajjaṃ āmantesi:
Then that Brahmā addressed a member of his retinue:
“ehi tvaṃ, mārisa, yenāyasmā mahāmoggallāno tenupasaṅkama; upasaṅkamitvā āyasmantaṃ mahāmoggallānaṃ evaṃ vadehi:
“Please, good sir, go up to Venerable Mahāmoggallāna and say to him:
‘atthi nu kho, mārisa moggallāna, aññepi tassa bhagavato sāvakā evaṃmahiddhikā evaṃmahānubhāvā;
‘Moggallāna my good sir, are there any other disciples of the Buddha who have power and might
seyyathāpi bhavaṃ moggallāno kassapo kappino anuruddho’”ti?
comparable to the masters Moggallāna, Kassapa, Kappina, and Anuruddha?’”
“Evaṃ, mārisā”ti kho so brahmapārisajjo tassa brahmuno paṭissutvā yenāyasmā mahāmoggallāno tenupasaṅkami; upasaṅkamitvā āyasmantaṃ mahāmoggallānaṃ etadavoca:
“Yes, good sir,” replied that retinue member. He went to Moggallāna and asked as instructed.
“atthi nu kho, mārisa moggallāna, aññepi tassa bhagavato sāvakā evaṃmahiddhikā evaṃmahānubhāvā;
seyyathāpi bhavaṃ moggallāno kassapo kappino anuruddho”ti?
Atha kho āyasmā mahāmoggallāno taṃ brahmapārisajjaṃ gāthāya ajjhabhāsi:
Then Mahāmoggallāna addressed that member of Brahmā’s retinue in verse:
“Tevijjā iddhipattā ca,
“There are many disciples of the Buddha
cetopariyāyakovidā;
who have the three knowledges,
Khīṇāsavā arahanto,
and have attained psychic power, expert in reading minds,
bahū buddhassa sāvakā”ti.
they’re perfected ones with defilements ended.”
Atha kho so brahmapārisajjo āyasmato mahāmoggallānassa bhāsitaṃ abhinanditvā anumoditvā yena so brahmā tenupasaṅkami; upasaṅkamitvā taṃ brahmānaṃ etadavoca:
Then that member of Brahmā’s retinue, having approved and agreed with what Mahāmoggallāna said, went to that Brahmā and said to him:
“āyasmā, mārisa, mahāmoggallāno evamāha:
“Good sir, Venerable Mahāmoggallāna said this:
‘Tevijjā iddhipattā ca,
‘There are many disciples of the Buddha
cetopariyāyakovidā;
who have the three knowledges,
Khīṇāsavā arahanto,
and have attained psychic power, expert in reading minds,
bahū buddhassa sāvakā’”ti.
they’re perfected ones with defilements ended.’”
Idamavoca so brahmapārisajjo.
That’s what that member of Brahmā’s retinue said.
Attamano ca so brahmā tassa brahmapārisajjassa bhāsitaṃ abhinandīti.
Satisfied, that Brahmā was happy with what the member of his retinue said.
end of section [6.5 - SN 6.5 Aññatarabrahma: A Certain Brahmā] ❧
SN 6.6 Brahmaloka: The Negligent Brahmā
6. Brahmalokasutta
6. The Negligent Brahmā
Sāvatthinidānaṃ.
At Sāvatthī.
Tena kho pana samayena bhagavā divāvihāragato hoti paṭisallīno.
Now at that time the Buddha had retreated to solitude for the day’s meditation.
Atha kho subrahmā ca paccekabrahmā suddhāvāso ca paccekabrahmā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā paccekaṃ dvārabāhaṃ upanissāya aṭṭhaṃsu. Atha kho subrahmā paccekabrahmā suddhāvāsaṃ paccekabrahmānaṃ etadavoca:
Then the independent brahmās Subrahmā and Suddhāvāsa went to the Buddha and stationed themselves one by each door-post. Then Subrahmā said to Suddhāvāsa:
“akālo kho tāva, mārisa, bhagavantaṃ payirupāsituṃ;
“Good sir, it’s the wrong time to pay homage to the Buddha.
divāvihāragato bhagavā paṭisallīno ca.
He has retreated into solitude for the day’s meditation.
Asuko ca brahmaloko iddho ceva phīto ca, brahmā ca tatra pamādavihāraṃ viharati.
But such and such Brahmā realm is successful and prosperous, while the Brahmā living there is negligent.
Āyāma, mārisa, yena so brahmaloko tenupasaṅkamissāma; upasaṅkamitvā taṃ brahmānaṃ saṃvejeyyāmā”ti.
Come, let’s go to that Brahmā realm and inspire awe in that Brahmā!”
“Evaṃ, mārisā”ti kho suddhāvāso paccekabrahmā subrahmuno paccekabrahmuno paccassosi.
“Yes, good sir,” replied Suddhāvāsa.
Atha kho subrahmā ca paccekabrahmā suddhāvāso ca paccekabrahmā—seyyathāpi nāma balavā puriso … pe … evameva—bhagavato purato antarahitā tasmiṃ brahmaloke pāturahesuṃ.
Then, as easily as a strong person would extend or contract their arm, they vanished from in front of the Buddha and appeared in that Brahmā realm.
Addasā kho so brahmā te brahmāno dūratova āgacchante. Disvāna te brahmāno etadavoca:
That Brahmā saw those Brahmās coming off in the distance and said to them:
“handa kuto nu tumhe, mārisā, āgacchathā”ti?
“Well now, good sirs, where have you come from?”
“Āgatā kho mayaṃ, mārisa, amha tassa bhagavato santikā arahato sammāsambuddhassa.
“Good sir, we’ve come from the presence of the Blessed One, the perfected one, the fully awakened Buddha.
Gaccheyyāsi pana tvaṃ, mārisa, tassa bhagavato upaṭṭhānaṃ arahato sammāsambuddhassā”ti?
Shouldn’t you go to attend on that Blessed One?”
Evaṃ vutto, kho so brahmā taṃ vacanaṃ anadhivāsento sahassakkhattuṃ attānaṃ abhinimminitvā subrahmānaṃ paccekabrahmānaṃ etadavoca:
When they had spoken, that Brahmā refused to accept their advice. He multiplied himself a thousand times and said to Subrahmā:
“passasi me no tvaṃ, mārisa, evarūpaṃ iddhānubhāvan”ti?
“Good sir, can’t you see that I have such psychic power?”
“Passāmi kho tyāhaṃ, mārisa, evarūpaṃ iddhānubhāvan”ti.
“I see that, good sir.”
“So khvāhaṃ, mārisa, evaṃmahiddhiko evaṃmahānubhāvo kassa aññassa samaṇassa vā brāhmaṇassa vā upaṭṭhānaṃ gamissāmī”ti?
“Since I have such psychic power and might, what other ascetic or brahmin should I go to and attend upon?”
Atha kho subrahmā paccekabrahmā dvisahassakkhattuṃ attānaṃ abhinimminitvā taṃ brahmānaṃ etadavoca:
Then Subrahmā multiplied himself two thousand times and said to that Brahmā:
“passasi me no tvaṃ, mārisa, evarūpaṃ iddhānubhāvan”ti?
“Good sir, can’t you see that I have such psychic power?”
“Passāmi kho tyāhaṃ, mārisa, evarūpaṃ iddhānubhāvan”ti.
“I see that, good sir.”
“Tayā ca kho, mārisa, mayā ca sveva bhagavā mahiddhikataro ceva mahānubhāvataro ca.
“That Buddha has even more psychic power and might than you or me.
Gaccheyyāsi tvaṃ, mārisa, tassa bhagavato upaṭṭhānaṃ arahato sammāsambuddhassā”ti?
Shouldn’t you go to attend on that Blessed One?”
Atha kho so brahmā subrahmānaṃ paccekabrahmānaṃ gāthāya ajjhabhāsi:
Then that Brahmā addressed Subrahmā in verse:
“Tayo supaṇṇā caturo ca haṃsā,
“There are three hundreds of phoenixes, four of swans, and five of eagles.
Byagghīnisā pañcasatā ca jhāyino;
This palace belongs to him who practiced jhāna.
Tayidaṃ vimānaṃ jalate ca brahme,
It shines, Brahmā,
Obhāsayaṃ uttarassaṃ disāyan”ti.
lighting up the northern quarter!”
“Kiñcāpi te taṃ jalate vimānaṃ,
“So what if your palace shines,
Obhāsayaṃ uttarassaṃ disāyaṃ;
lighting up the northern quarter?
Rūpe raṇaṃ disvā sadā pavedhitaṃ,
A clever person who has seen the flaw in form,
Tasmā na rūpe ramatī sumedho”ti.
its chronic trembling, takes no pleasure in it.”
Atha kho subrahmā ca paccekabrahmā suddhāvāso ca paccekabrahmā taṃ brahmānaṃ saṃvejetvā tatthevantaradhāyiṃsu.
Then after inspiring awe in that Brahmā, the independent brahmās Subrahmā and Suddhāvāsa vanished right there.
Agamāsi ca kho so brahmā aparena samayena bhagavato upaṭṭhānaṃ arahato sammāsambuddhassāti.
And after some time that Brahmā went to attend on the Buddha.
❧
SN 6.7 Kokālika: About Kokālika
7. Kokālikasutta
7. About Kokālika
Sāvatthinidānaṃ.
At Sāvatthī.
Tena kho pana samayena bhagavā divāvihāragato hoti paṭisallīno.
Now at that time the Buddha had retreated to solitude for the day’s meditation.
Atha kho subrahmā ca paccekabrahmā suddhāvāso ca paccekabrahmā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā paccekaṃ dvārabāhaṃ nissāya aṭṭhaṃsu.
Then the independent brahmās Subrahmā and Suddhāvāsa went to the Buddha and stationed themselves one by each door-post.
Atha kho subrahmā paccekabrahmā kokālikaṃ bhikkhuṃ ārabbha bhagavato santike imaṃ gāthaṃ abhāsi:
Then Subrahmā recited this verse about the monk Kokālika in the Buddha’s presence:
“Appameyyaṃ paminanto,
“What wise person here would judge
Kodha vidvā vikappaye;
the immeasurable by measuring them?
Appameyyaṃ pamāyinaṃ,
I think anyone who’d do such a thing
Nivutaṃ taṃ maññe puthujjanan”ti.
must be an ordinary person, wrapped in darkness.”
SN 6.8 Katamodakatissa: About Katamorakatissaka
8. Katamodakatissasutta
8. About Katamorakatissaka
Sāvatthinidānaṃ.
At Sāvatthī.
Tena kho pana samayena bhagavā divāvihāragato hoti paṭisallīno.
Now at that time the Buddha had retreated to solitude for the day’s meditation.
Atha kho subrahmā ca paccekabrahmā suddhāvāso ca paccekabrahmā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā paccekaṃ dvārabāhaṃ nissāya aṭṭhaṃsu.
Then the independent brahmās Subrahmā and Suddhāvāsa went to the Buddha and stationed themselves one by each door-post.
Atha kho suddhāvāso paccekabrahmā katamodakatissakaṃ bhikkhuṃ ārabbha bhagavato santike imaṃ gāthaṃ abhāsi:
Then Suddhāvāsa recited this verse about the monk Katamorakatissaka in the Buddha’s presence:
“Appameyyaṃ paminanto,
“What wise person here would judge
Kodha vidvā vikappaye;
the immeasurable by measuring them?
Appameyyaṃ pamāyinaṃ,
I think anyone who’d do such a thing
Nivutaṃ taṃ maññe akissavan”ti.
must be a fool, wrapped in darkness.”
SN 6.9 Turūbrahma: With the Brahmā Tudu
9. Turūbrahmasutta
9. With the Brahmā Tudu
Sāvatthinidānaṃ.
At Sāvatthī.
Tena kho pana samayena kokāliko bhikkhu ābādhiko hoti dukkhito bāḷhagilāno.
Now at that time the monk Kokālika was sick, suffering, gravely ill.
Atha kho turū paccekabrahmā abhikkantāya rattiyā abhikkantavaṇṇo kevalakappaṃ jetavanaṃ obhāsetvā yena kokāliko bhikkhu tenupasaṅkami; upasaṅkamitvā vehāsaṃ ṭhito kokālikaṃ bhikkhuṃ etadavoca:
Then, late at night, the beautiful independent brahmā Tudu, lighting up the entire Jeta’s Grove, went up to the monk Kokālika, and standing in the air he said to him:
“pasādehi, kokālika, sāriputtamoggallānesu cittaṃ.
“Kokālika, have confidence in Sāriputta and Moggallāna,
Pesalā sāriputtamoggallānā”ti.
they’re good monks.”
“Kosi tvaṃ, āvuso”ti?
“Who are you, reverend?”
“Ahaṃ turū paccekabrahmā”ti.
“I am Tudu the independent brahmā.”
“Nanu tvaṃ, āvuso, bhagavatā anāgāmī byākato, atha kiñcarahi idhāgato?
“Didn’t the Buddha declare you a non-returner? So what exactly are you doing back here?
Passa, yāvañca te idaṃ aparaddhan”ti.
See how far you have strayed!”
“Purisassa hi jātassa,
“A man is born
kuṭhārī jāyate mukhe;
with an axe in his mouth.
Yāya chindati attānaṃ,
A fool cuts themselves with it
bālo dubbhāsitaṃ bhaṇaṃ.
when they say bad words.
Yo nindiyaṃ pasaṃsati,
When you praise someone worthy of criticism,
Taṃ vā nindati yo pasaṃsiyo;
or criticize someone worthy of praise,
Vicināti mukhena so kaliṃ,
you choose bad luck with your own mouth:
Kalinā tena sukhaṃ na vindati.
you’ll never find happiness that way.
Appamattako ayaṃ kali,
Bad luck at dice is a trivial thing,
Yo akkhesu dhanaparājayo;
if all you lose is your money
Sabbassāpi sahāpi attanā,
and all you own, even yourself.
Ayameva mahantataro kali;
What’s really terrible luck
Yo sugatesu manaṃ padosaye.
is to hate the holy ones.
Sataṃ sahassānaṃ nirabbudānaṃ,
For more than two quinquadecillion years,
Chattiṃsati pañca ca abbudāni;
and another five quattuordecillion years,
Yamariyagarahī nirayaṃ upeti,
a slanderer of noble ones goes to hell,
Vācaṃ manañca paṇidhāya pāpakan”ti.
having aimed bad words and thoughts at them.”
❧
SN 6.10 Kokālika: With Kokālika
10. Kokālikasutta
10. With Kokālika
Sāvatthinidānaṃ.
At Sāvatthī.
Atha kho kokāliko bhikkhu yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho kokāliko bhikkhu bhagavantaṃ etadavoca:
Then the monk Kokālika went up to the Buddha, bowed, sat down to one side, and said to him:
“pāpicchā, bhante, sāriputtamoggallānā pāpikānaṃ icchānaṃ vasaṃ gatā”ti.
“Sir, Sāriputta and Moggallāna have wicked desires. They’ve fallen under the sway of wicked desires.”
Evaṃ vutte, bhagavā kokālikaṃ bhikkhuṃ etadavoca:
When this was said, the Buddha said to Kokālika:
“mā hevaṃ, kokālika, avaca; mā hevaṃ, kokālika, avaca.
“Don’t say that, Kokālika! Don’t say that, Kokālika!
Pasādehi, kokālika, sāriputtamoggallānesu cittaṃ. Pesalā sāriputtamoggallānā”ti.
Have confidence in Sāriputta and Moggallāna, they’re good monks.”
Dutiyampi kho kokāliko bhikkhu bhagavantaṃ etadavoca:
For a second time Kokālika said to the Buddha:
“kiñcāpi me, bhante, bhagavā saddhāyiko paccayiko; atha kho pāpicchāva bhante, sāriputtamoggallānā pāpikānaṃ icchānaṃ vasaṃ gatā”ti.
“Despite my faith and trust in the Buddha, Sāriputta and Moggallāna have wicked desires. They’ve fallen under the sway of wicked desires.”
Dutiyampi kho bhagavā kokālikaṃ bhikkhuṃ etadavoca:
For a second time, the Buddha said to Kokālika:
“mā hevaṃ, kokālika, avaca; mā hevaṃ, kokālika, avaca.
“Don’t say that, Kokālika! Don’t say that, Kokālika!
Pasādehi, kokālika, sāriputtamoggallānesu cittaṃ. Pesalā sāriputtamoggallānā”ti.
Have confidence in Sāriputta and Moggallāna, they’re good monks.”
Tatiyampi kho kokāliko bhikkhu bhagavantaṃ etadavoca:
For a third time Kokālika said to the Buddha:
“kiñcāpi … pe … icchānaṃ vasaṃ gatā”ti.
“Despite my faith and trust in the Buddha, Sāriputta and Moggallāna have wicked desires. They’ve fallen under the sway of wicked desires.”
Tatiyampi kho bhagavā kokālikaṃ bhikkhuṃ etadavoca:
For a third time, the Buddha said to Kokālika:
“mā hevaṃ … pe …
“Don’t say that, Kokālika! Don’t say that, Kokālika!
pesalā sāriputtamoggallānā”ti.
Have confidence in Sāriputta and Moggallāna, they’re good monks.”
Atha kho kokāliko bhikkhu uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi.
Then Kokālika got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving.
Acirapakkantassa ca kokālikassa bhikkhuno sāsapamattīhi pīḷakāhi sabbo kāyo phuṭo ahosi.
Not long after he left his body erupted with boils the size of mustard seeds.
Sāsapamattiyo hutvā muggamattiyo ahesuṃ, muggamattiyo hutvā kalāyamattiyo ahesuṃ, kalāyamattiyo hutvā kolaṭṭhimattiyo ahesuṃ, kolaṭṭhimattiyo hutvā kolamattiyo ahesuṃ, kolamattiyo hutvā āmalakamattiyo ahesuṃ, āmalakamattiyo hutvā beluvasalāṭukamattiyo ahesuṃ, beluvasalāṭukamattiyo hutvā billamattiyo ahesuṃ, billamattiyo hutvā pabhijjiṃsu. Pubbañca lohitañca pagghariṃsu.
The boils grew to the size of mung beans, then chickpeas, then jujube seeds, then jujubes, then myrobalans, then unripe wood apples, then ripe wood apples. Finally they burst open, and pus and blood oozed out.
Atha kho kokāliko bhikkhu teneva ābādhena kālamakāsi.
Then the monk Kokālika died of that illness.
Kālaṅkato ca kokāliko bhikkhu padumaṃ nirayaṃ upapajji sāriputtamoggallānesu cittaṃ āghātetvā.
He was reborn in the Pink Lotus hell because of his resentment for Sāriputta and Moggallāna.
Atha kho brahmā sahampati abhikkantāya rattiyā abhikkantavaṇṇo kevalakappaṃ jetavanaṃ obhāsetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho brahmā sahampati bhagavantaṃ etadavoca:
Then, late at night, the beautiful Brahmā Sahampati, lighting up the entire Jeta’s Grove, went up to the Buddha, bowed, stood to one side, and said to him:
“kokāliko, bhante, bhikkhu kālaṅkato.
“Sir, the monk Kokālika has passed away.
Kālaṅkato ca, bhante, kokāliko bhikkhu padumaṃ nirayaṃ upapanno sāriputtamoggallānesu cittaṃ āghātetvā”ti.
He was reborn in the Pink Lotus hell because of his resentment for Sāriputta and Moggallāna.”
Idamavoca brahmā sahampati.
That’s what Brahmā Sahampati said.
Idaṃ vatvā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā tatthevantaradhāyīti.
Then he bowed and respectfully circled the Buddha, keeping him on his right side, 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 brahmā sahampati abhikkantāya rattiyā abhikkantavaṇṇo kevalakappaṃ jetavanaṃ obhāsetvā yenāhaṃ tenupasaṅkami; upasaṅkamitvā maṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho, bhikkhave, brahmā sahampati maṃ etadavoca:
‘kokāliko, bhante, bhikkhu kālaṅkato.
Kālaṅkato ca, bhante, kokāliko bhikkhu padumaṃ nirayaṃ upapanno sāriputtamoggallānesu cittaṃ āghātetvā’ti.
Idamavoca, bhikkhave, brahmā sahampati, idaṃ vatvā maṃ abhivādetvā padakkhiṇaṃ katvā tatthevantaradhāyī”ti.
Evaṃ vutte, aññataro bhikkhu bhagavantaṃ etadavoca:
When he said this, one of the monks asked the Buddha:
“kīvadīghaṃ nu kho, bhante, padume niraye āyuppamāṇan”ti?
“Sir, how long is the life span in the Pink Lotus hell?”
“Dīghaṃ kho, bhikkhu, padume niraye āyuppamāṇaṃ.
“It’s long, monk.
Taṃ na sukaraṃ saṅkhātuṃ:
It’s not easy to calculate
‘ettakāni vassāni iti vā, ettakāni vassasatāni iti vā, ettakāni vassasahassāni iti vā, ettakāni vassasatasahassāni iti vā’”ti.
how many years, how many hundreds or thousands or hundreds of thousands of years it lasts.”
“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 vīsatikhāriko kosalako tilavāho. Tato puriso vassasatassa vassasatassa accayena ekamekaṃ tilaṃ uddhareyya;
“Suppose there was a Kosalan cartload of twenty bushels of sesame seed. And at the end of every hundred years someone would remove a single seed from it.
khippataraṃ kho so, bhikkhu, vīsatikhāriko kosalako tilavāho iminā upakkamena parikkhayaṃ pariyādānaṃ gaccheyya, na tveva eko abbudo nirayo.
By this means the Kosalan cartload of twenty bushels of sesame seed would run out faster than a single lifetime in the Abbuda hell.
Seyyathāpi, bhikkhu, vīsati abbudā nirayā, evameko nirabbudanirayo.
Now, twenty lifetimes in the Abbuda hell equal one lifetime in the Nirabbuda hell.
Seyyathāpi, bhikkhu, vīsati nirabbudā nirayā, evameko ababo nirayo.
Twenty lifetimes in the Nirabbuda hell equal one lifetime in the Ababa hell.
Seyyathāpi, bhikkhu, vīsati ababā nirayā, evameko aṭaṭo nirayo.
Twenty lifetimes in the Ababa hell equal one lifetime in the Aṭaṭa hell.
Seyyathāpi, bhikkhu, vīsati aṭaṭā nirayā, evameko ahaho nirayo.
Twenty lifetimes in the Aṭaṭa hell equal one lifetime in the Ahaha hell.
Seyyathāpi, bhikkhu, vīsati ahahā nirayā, evameko kumudo nirayo.
Twenty lifetimes in the Ahaha hell equal one lifetime in the Yellow Lotus hell.
Seyyathāpi, bhikkhu, vīsati kumudā nirayā, evameko sogandhiko nirayo.
Twenty lifetimes in the Yellow Lotus hell equal one lifetime in the Sweet-Smelling hell.
Seyyathāpi, bhikkhu, vīsati sogandhikā nirayā, evameko uppalanirayo.
Twenty lifetimes in the Sweet-Smelling hell equal one lifetime in the Blue Water Lily hell.
Seyyathāpi, bhikkhu, vīsati uppalā nirayā, evameko puṇḍariko nirayo.
Twenty lifetimes in the Blue Water Lily hell equal one lifetime in the White Lotus hell.
Seyyathāpi, bhikkhu, vīsati puṇḍarikā nirayā, evameko padumo nirayo.
Twenty lifetimes in the White Lotus hell equal one lifetime in the Pink Lotus hell.
Padume pana, bhikkhu, niraye kokāliko bhikkhu upapanno sāriputtamoggallānesu cittaṃ āghātetvā”ti.
The monk Kokālika has been reborn in the Pink Lotus hell because of his resentment for Sāriputta and Moggallāna.”
Idamavoca bhagavā.
That is what the Buddha said.
Idaṃ vatvāna sugato athāparaṃ etadavoca satthā:
Then the Holy One, the Teacher, went on to say:
“Purisassa hi jātassa,
“A man is born
kuṭhārī jāyate mukhe;
with an axe in his mouth.
Yāya chindati attānaṃ,
A fool cuts themselves with it
bālo dubbhāsitaṃ bhaṇaṃ.
when they say bad words.
Yo nindiyaṃ pasaṃsati,
When you praise someone worthy of criticism,
Taṃ vā nindati yo pasaṃsiyo;
or criticize someone worthy of praise,
Vicināti mukhena so kaliṃ,
you choose bad luck with your own mouth:
Kalinā tena sukhaṃ na vindati.
you’ll never find happiness that way.
Appamattako ayaṃ kali,
Bad luck at dice is a trivial thing,
Yo akkhesu dhanaparājayo;
if all you lose is your money
Sabbassāpi sahāpi attanā,
and all you own, even yourself.
Ayameva mahantaro kali;
What’s really terrible luck
Yo sugatesu manaṃ padosaye.
is to hate the holy ones.
Sataṃ sahassānaṃ nirabbudānaṃ,
For more than two quinquadecillion years,
Chattiṃsati pañca ca abbudāni;
and another five quattuordecillion years,
Yamariyagarahī nirayaṃ upeti,
a slanderer of noble ones goes to hell,
Vācaṃ manañca paṇidhāya pāpakan”ti.
having aimed bad words and thoughts at them.”
Saṃyutta Nikāya 6
Linked Discourses 6
end of section [6..1.. - SN 6 vagga 1 Paṭhama: The Appeal] ❧
+ § – SN 6 vagga 2 Dutiya: The Second Chapter+ all - all
2. Dutiyavagga
2. The Second Chapter
SN 6.11 Sanaṅkumāra: With Sanaṅkumāra
11. Sanaṅkumārasutta
11. With Sanaṅkumāra
Evaṃ me sutaṃ—
So I have heard.
ekaṃ samayaṃ bhagavā rājagahe viharati sappinītīre.
At one time the Buddha was staying near Rājagaha, on the bank of the Sappinī river.
Atha kho brahmā sanaṅkumāro abhikkantāya rattiyā abhikkantavaṇṇo kevalakappaṃ sappinītīraṃ obhāsetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi.
Then, late at night, the beautiful Brahmā Sanaṅkumāra, lighting up the entire Sappinī riverbank, went up to the Buddha, bowed, stood to one side,
Ekamantaṃ ṭhito kho brahmā sanaṅkumāro bhagavato santike imaṃ gāthaṃ abhāsi:
and recited this verse in the Buddha’s presence:
“Khattiyo seṭṭho janetasmiṃ,
“The warrior-noble is best of those people
ye gottapaṭisārino;
who take clan as the standard.
Vijjācaraṇasampanno,
But one accomplished in knowledge and conduct
so seṭṭho devamānuse”ti.
is best of gods and humans.”
Idamavoca brahmā sanaṅkumāro.
That’s what Brahmā Sanaṅkumāra said,
Samanuñño satthā ahosi.
and the teacher approved.
Atha kho brahmā sanaṅkumāro “samanuñño me satthā”ti bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā tatthevantaradhāyīti.
Then Brahmā Sanaṅkumāra, knowing that the teacher approved, bowed and respectfully circled the Buddha, keeping him on his right, before vanishing right there.
SN 6.12 Devadatta: About Devadatta
12. Devadattasutta
12. About Devadatta
Evaṃ me sutaṃ—
So I have heard.
ekaṃ samayaṃ bhagavā rājagahe viharati gijjhakūṭe pabbate acirapakkante devadatte.
At one time the Buddha was staying near Rājagaha, on the Vulture’s Peak Mountain, not long after Devadatta had left.
Atha kho brahmā sahampati abhikkantāya rattiyā abhikkantavaṇṇo kevalakappaṃ gijjhakūṭaṃ pabbataṃ obhāsetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi.
Then, late at night, the beautiful Brahmā Sahampati, lighting up the entire Vulture’s Peak, went up to the Buddha, bowed, stood to one side,
Ekamantaṃ ṭhito kho brahmā sahampati devadattaṃ ārabbha bhagavato santike imaṃ gāthaṃ abhāsi:
and recited this verse in the Buddha’s presence:
“Phalaṃ ve kadaliṃ hanti,
“The banana tree is destroyed by its own fruit,
phalaṃ veḷuṃ phalaṃ naḷaṃ;
as are the bamboo and the reed.
Sakkāro kāpurisaṃ hanti,
Honor destroys a wretch,
gabbho assatariṃ yathā”ti.
as pregnancy destroys a mule.”
SN 6.13 Andhakavinda: At Andhakavinda
13. Andhakavindasutta
13. At Andhakavinda
Ekaṃ samayaṃ bhagavā māgadhesu viharati andhakavinde.
At one time the Buddha was staying in the land of the Magadhans at Andhakavinda.
Tena kho pana samayena bhagavā rattandhakāratimisāyaṃ abbhokāse nisinno hoti, devo ca ekamekaṃ phusāyati.
Now at that time the Buddha was meditating in the open during the dark of night, while a gentle rain drizzled down.
Atha kho brahmā sahampati abhikkantāya rattiyā abhikkantavaṇṇo kevalakappaṃ andhakavindaṃ obhāsetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi.
Then, late at night, the beautiful Brahmā Sahampati, lighting up the entirety of Andhakavinda, went up to the Buddha, bowed, stood to one side,
Ekamantaṃ ṭhito kho brahmā sahampati bhagavato santike imā gāthāyo abhāsi:
and recited these verses in the Buddha’s presence:
“Sevetha pantāni senāsanāni,
“One should frequent secluded lodgings,
Careyya saṃyojanavippamokkhā;
and practice to be released from fetters.
Sace ratiṃ nādhigaccheyya tattha,
If you don’t find enjoyment there,
Saṃghe vase rakkhitatto satīmā.
live in the Saṅgha, guarded and rememberful.
Kulākulaṃ piṇḍikāya caranto,
Walking for alms from family to family,
Indriyagutto nipako satimā;
with senses guarded, self-disciplined and rememberful.
Sevetha pantāni senāsanāni,
One should frequent secluded lodgings,
Bhayā pamutto abhaye vimutto.
free of fear, freed in the fearless.
Yattha bheravā sarīsapā,
Where dreadful serpents slither,
Vijju sañcarati thanayati devo;
where the lightning flashes and the sky thunders
Andhakāratimisāya rattiyā,
in the dark of the night;
Nisīdi tattha bhikkhu vigatalomahaṃso.
there meditates a monk, free of goosebumps.
Idañhi jātu me diṭṭhaṃ,
For this has in fact been seen by me,
nayidaṃ itihītihaṃ;
it isn’t just what the testament says.
Ekasmiṃ brahmacariyasmiṃ,
Within a single spiritual dispensation
sahassaṃ maccuhāyinaṃ.
a thousand are destroyers of Death.
Bhiyyo pañcasatā sekkhā,
And of trainees there are more than five hundred,
dasā ca dasadhā dasa;
and ten times ten tens;
Sabbe sotasamāpannā,
all are stream-enterers,
atiracchānagāmino.
freed from rebirth in the animal realm.
Athāyaṃ itarā pajā,
And as for other people
puññabhāgāti me mano;
who I think have shared in merit—
Saṅkhātuṃ nopi sakkomi,
I couldn’t even number them,
musāvādassa ottapan”ti.
for fear of speaking falsely.”
❧
SN 6.14 Aruṇavatī: About Aruṇavatī
14. Aruṇavatīsutta
14. About Aruṇavatī
Evaṃ me sutaṃ—
So I have heard.
ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati … pe …
At one time the Buddha was staying near Sāvatthī.
tatra kho bhagavā bhikkhū āmantesi:
There he addressed the monks:
“bhikkhavo”ti.
“monks!”
“Bhadante”ti te bhikkhū bhagavato paccassosuṃ.
“Venerable sir,” they replied.
Bhagavā etadavoca:
The Buddha said this:
“Bhūtapubbaṃ, bhikkhave, rājā ahosi aruṇavā nāma.
“Once upon a time, monks, there was a king named Aruṇavā.
Rañño kho pana, bhikkhave, aruṇavato aruṇavatī nāma rājadhānī ahosi.
He had a capital named Aruṇavatī.
Aruṇavatiṃ kho pana, bhikkhave, rājadhāniṃ sikhī bhagavā arahaṃ sammāsambuddho upanissāya vihāsi.
Sikhī the Blessed One, the perfected one, the fully awakened Buddha lived supported by Aruṇavatī.
Sikhissa kho pana, bhikkhave, bhagavato arahato sammāsambuddhassa abhibhūsambhavaṃ nāma sāvakayugaṃ ahosi aggaṃ bhaddayugaṃ.
Sikhī had a fine pair of chief disciples named Abhibhū and Sambhava.
Atha kho, bhikkhave, sikhī bhagavā arahaṃ sammāsambuddho abhibhuṃ bhikkhuṃ āmantesi:
Then the Buddha Sikhī addressed the monk Abhibhū:
‘āyāma, brāhmaṇa, yena aññataro brahmaloko tenupasaṅkamissāma, yāva bhattassa kālo bhavissatī’ti.
‘Come, brahmin, let’s go to one of the brahmā realms until it’s time for our meal.’
‘Evaṃ, bhante’ti kho bhikkhave, abhibhū bhikkhu sikhissa bhagavato arahato sammāsambuddhassa paccassosi.
‘Yes, sir,’ replied Abhibhū.
Atha kho, bhikkhave, sikhī bhagavā arahaṃ sammāsambuddho abhibhū ca bhikkhu—seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya; evameva—aruṇavatiyā rājadhāniyā antarahitā tasmiṃ brahmaloke pāturahesuṃ.
Then, as easily as a strong person would extend or contract their arm, they vanished from Aruṇavatī and appeared in that Brahmā realm.
Atha kho, bhikkhave, sikhī bhagavā arahaṃ sammāsambuddho abhibhuṃ bhikkhuṃ āmantesi:
Then the Buddha Sikhī addressed the monk Abhibhū:
‘paṭibhātu, brāhmaṇa, taṃ brahmuno ca brahmaparisāya ca brahmapārisajjānañca dhammī kathā’ti.
‘Brahmin, teach the Dhamma as you feel inspired for that Brahmā, his assembly, and the members of his retinue.’
‘Evaṃ, bhante’ti kho, bhikkhave, abhibhū bhikkhu sikhissa bhagavato arahato sammāsambuddhassa paṭissutvā, brahmānañca brahmaparisañca brahmapārisajje ca dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṃsesi.
‘Yes, sir,’ replied Abhibhū. Then he educated, encouraged, fired up, and inspired them with a Dhamma talk.
Tatra sudaṃ, bhikkhave, brahmā ca brahmaparisā ca brahmapārisajjā ca ujjhāyanti khiyyanti vipācenti:
But the Brahmā, his assembly, and his retinue complained, grumbled, and objected:
‘acchariyaṃ vata, bho, abbhutaṃ vata bho, kathañhi nāma satthari sammukhībhūte sāvako dhammaṃ desessatī’ti.
‘It’s incredible, it’s amazing! How on earth can a disciple teach Dhamma in the presence of the Teacher?’
Atha kho, bhikkhave, sikhī bhagavā arahaṃ sammāsambuddho abhibhuṃ bhikkhuṃ āmantesi:
Then the Buddha Sikhī addressed the monk Abhibhū:
‘ujjhāyanti kho te, brāhmaṇa, brahmā ca brahmaparisā ca brahmapārisajjā ca—
‘Brahmin, Brahmā, his assembly, and his retinue are complaining
acchariyaṃ vata bho, abbhutaṃ vata bho, kathañhi nāma satthari sammukhībhūte sāvako dhammaṃ desessatīti.
that a disciple teaches Dhamma in the presence of the Teacher.
Tena hi tvaṃ, brāhmaṇa, bhiyyoso mattāya brahmānañca brahmaparisañca brahmapārisajje ca saṃvejehī’ti.
Well then, brahmin, stir them up even more!’
‘Evaṃ, bhante’ti kho, bhikkhave, abhibhū bhikkhu sikhissa bhagavato arahato sammāsambuddhassa paṭissutvā dissamānenapi kāyena dhammaṃ desesi, adissamānenapi kāyena dhammaṃ desesi, dissamānenapi heṭṭhimena upaḍḍhakāyena adissamānena uparimena upaḍḍhakāyena dhammaṃ desesi, dissamānenapi uparimena upaḍḍhakāyena adissamānena heṭṭhimena upaḍḍhakāyena dhammaṃ desesi.
‘Yes, sir,’ replied Abhibhū. Then he taught Dhamma with his body visible; with his body invisible; with the lower half visible and the upper half invisible; and with the upper half visible and the lower half invisible.
Tatra sudaṃ, bhikkhave, brahmā ca brahmaparisā ca brahmapārisajjā ca acchariyabbhutacittajātā ahesuṃ:
And the Brahmā, his assembly, and his retinue, their minds full of wonder and amazement, thought:
‘acchariyaṃ vata bho, abbhutaṃ vata bho, samaṇassa mahiddhikatā mahānubhāvatā’ti.
‘It’s incredible, it’s amazing! The ascetic has such psychic power and might!’
Atha kho abhibhū bhikkhu sikhiṃ bhagavantaṃ arahantaṃ sammāsambuddhaṃ etadavoca:
Then Abhibhū said to the Buddha Sikhī:
‘abhijānāmi khvāhaṃ, bhante, bhikkhusaṃghassa majjhe evarūpiṃ vācaṃ bhāsitā—
‘Sir, I recall having said this in the middle of the Saṅgha:
pahomi khvāhaṃ, āvuso, brahmaloke ṭhito sahassilokadhātuṃ sarena viññāpetun’ti.
“Standing in the Brahmā realm, I can make my voice heard throughout the galaxy.”’
‘Etassa, brāhmaṇa, kālo, etassa, brāhmaṇa, kālo;
‘Now is the time, brahmin! Now is the time, brahmin!
yaṃ tvaṃ, brāhmaṇa, brahmaloke ṭhito sahassilokadhātuṃ sarena viññāpeyyāsī’ti.
Standing in the Brahmā realm, make your voice heard throughout the galaxy.’
‘Evaṃ, bhante’ti kho, bhikkhave, abhibhū bhikkhu sikhissa bhagavato arahato sammāsambuddhassa paṭissutvā brahmaloke ṭhito imā gāthāyo abhāsi:
‘Yes, sir,’ replied Abhibhū. Standing in the Brahmā realm, he recited this verse:
‘Ārambhatha nikkamatha,
‘Rouse yourselves! Try harder!
Yuñjatha buddhasāsane;
Devote yourselves to the Dharmas of the Buddha!
Dhunātha maccuno senaṃ,
Crush the army of Death,
Naḷāgāraṃva kuñjaro.
like an elephant crushes a hut of reeds.
Yo imasmiṃ dhammavinaye,
Whoever will live assiduously
appamatto vihassati;
in this Dharma and training,
Pahāya jātisaṃsāraṃ,
giving up transmigration through rebirths,
dukkhassantaṃ karissatī’ti.
will make an end of suffering.’
Atha kho, bhikkhave, sikhī ca bhagavā arahaṃ sammāsambuddho abhibhū ca bhikkhu brahmānañca brahmaparisañca brahmapārisajje ca saṃvejetvā—
Having inspired that Brahmā, his assembly, and his retinue with a sense of awe,
seyyathāpi nāma … pe … tasmiṃ brahmaloke antarahitā aruṇavatiyā rājadhāniyā pāturahesuṃ.
as easily as a strong person would extend or contract their arm, Sikhī and Abhibhū vanished from that Brahmā realm and appeared in Aruṇavatī.
Atha kho, bhikkhave, sikhī bhagavā arahaṃ sammāsambuddho bhikkhū āmantesi:
Then the Buddha Sikhī addressed the monks:
‘assuttha no tumhe, bhikkhave, abhibhussa bhikkhuno brahmaloke ṭhitassa gāthāyo bhāsamānassā’ti?
‘monks, did you hear the monk Abhibhū speaking a verse while standing in a Brahmā realm?’
‘Assumha kho mayaṃ, bhante, abhibhussa bhikkhuno brahmaloke ṭhitassa gāthāyo bhāsamānassā’ti.
‘We did, sir.’
‘Yathā kathaṃ pana tumhe, bhikkhave, assuttha abhibhussa bhikkhuno brahmaloke ṭhitassa gāthāyo bhāsamānassā’ti?
‘But what exactly did you hear?’
Evaṃ kho mayaṃ, bhante, assumha abhibhussa bhikkhuno brahmaloke ṭhitassa gāthāyo bhāsamānassa:
‘This is what we heard, sir:
‘Ārambhatha nikkamatha,
“Rouse yourselves! Try harder!
yuñjatha buddhasāsane;
Devote yourselves to the Dharmas of the Buddha!
Dhunātha maccuno senaṃ,
Crush the army of Death,
naḷāgāraṃva kuñjaro.
like an elephant crushes a hut of reeds.
Yo imasmiṃ dhammavinaye,
Whoever will live heedfully
appamatto vihassati;
in this Dharma and training,
Pahāya jātisaṃsāraṃ,
giving up transmigration through rebirths,
dukkhassantaṃ karissatī’ti.
will make an end of suffering.”
‘Evaṃ kho mayaṃ, bhante, assumha abhibhussa bhikkhuno brahmaloke ṭhitassa gāthāyo bhāsamānassā’ti.
That’s what we heard, sir.’
‘Sādhu sādhu, bhikkhave;
‘Good, good, monks!
sādhu kho tumhe, bhikkhave, assuttha abhibhussa bhikkhuno brahmaloke ṭhitassa gāthāyo bhāsamānassā’”ti.
It’s good that you heard the monk Abhibhū speaking this verse while standing in a Brahmā realm.’”
Idamavoca bhagavā, attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.
That is what the Buddha said. Satisfied, the monks were happy with what the Buddha said.
end of section [6.14 - SN 6.14 Aruṇavatī: About Aruṇavatī] ❧
SN 6.15 Parinibbāna: Final nirvana
15. Parinibbānasutta
15. Final nirvana
Ekaṃ samayaṃ bhagavā kusinārāyaṃ viharati upavattane mallānaṃ sālavane antarena yamakasālānaṃ parinibbānasamaye.
At one time the Buddha was staying between a pair of sal trees in the sal forest of the Mallas at Upavattana near Kusinārā at the time of his final nirvana.
Atha kho bhagavā bhikkhū āmantesi:
Then the Buddha said to the monks:
“handa dāni, bhikkhave, āmantayāmi vo:
“Come now, monks, I say to you all:
‘vaya-dhammā saṅ-khārā,
‘(the)-Dharma-[law of]-vanishing (applies to all) co-doings [and their products].
appamādena sampādethā’”ti.
(With) assiduity (you must) strive [to attain the goal].’”
Ayaṃ tathāgatassa pacchimā vācā.
These were the Realized One’s last words.
Atha kho bhagavā paṭhamaṃ jhānaṃ samāpajji. Paṭhamā jhānā vuṭṭhahitvā dutiyaṃ jhānaṃ samāpajji. Dutiyā jhānā vuṭṭhahitvā tatiyaṃ jhānaṃ samāpajji. Tatiyā jhānā vuṭṭhahitvā catutthaṃ jhānaṃ samāpajji. Catutthā jhānā vuṭṭhahitvā ākāsānañcāyatanaṃ samāpajji. Ākāsānañcāyatanā vuṭṭhahitvā viññāṇañcāyatanaṃ samāpajji. Viññāṇañcāyatanā vuṭṭhahitvā ākiñcaññāyatanaṃ samāpajji. Ākiñcaññāyatanā vuṭṭhahitvā nevasaññānāsaññāyatanaṃ samāpajji. Nevasaññānāsaññāyatanā vuṭṭhahitvā saññāvedayitanirodhaṃ samāpajji.
Then the Buddha entered the first jhāna. Emerging from that, he entered the second jhāna. Emerging from that, he successively entered into and emerged from the third jhāna, the fourth jhāna, the dimension of infinite space, the dimension of infinite consciousness, the dimension of nothingness, and the dimension of neither perception nor non-perception. Then he entered the cessation of perception and feeling.
Saññāvedayitanirodhā vuṭṭhahitvā nevasaññānāsaññāyatanaṃ samāpajji. Nevasaññānāsaññāyatanā vuṭṭhahitvā ākiñcaññāyatanaṃ samāpajji. Ākiñcaññāyatanā vuṭṭhahitvā viññāṇañcāyatanaṃ samāpajji. Viññāṇañcāyatanā vuṭṭhahitvā ākāsānañcāyatanaṃ samāpajji. Ākāsānañcāyatanā vuṭṭhahitvā catutthaṃ jhānaṃ samāpajji. Catutthā jhānā vuṭṭhahitvā tatiyaṃ jhānaṃ samāpajji. Tatiyā jhānā vuṭṭhahitvā dutiyaṃ jhānaṃ samāpajji. Dutiyā jhānā vuṭṭhahitvā paṭhamaṃ jhānaṃ samāpajji. Paṭhamā jhānā vuṭṭhahitvā dutiyaṃ jhānaṃ samāpajji. Dutiyā jhānā vuṭṭhahitvā tatiyaṃ jhānaṃ samāpajji. Tatiyā jhānā vuṭṭhahitvā catutthaṃ jhānaṃ samāpajji. Catutthā jhānā vuṭṭhahitvā samanantaraṃ bhagavā parinibbāyi.
Then he emerged from the cessation of perception and feeling and entered the dimension of neither perception nor non-perception. Emerging from that, he successively entered into and emerged from the dimension of nothingness, the dimension of infinite consciousness, the dimension of infinite space, the fourth jhāna, the third jhāna, the second jhāna, and the first jhāna. Emerging from that, he successively entered into and emerged from the second jhāna and the third jhāna. Then he entered the fourth jhāna. Emerging from that the Buddha immediately became fully nirvana'd.
Parinibbute bhagavati saha parinibbānā brahmā sahampati imaṃ gāthaṃ abhāsi:
When the Buddha became fully nirvana'd, along with the full nirvana, Brahmā Sahampati recited this verse:
“Sabbeva nikkhipissanti,
“All creatures in this world
bhūtā loke samussayaṃ;
must lay their body down.
Yattha etādiso satthā,
For even a Teacher such as this,
loke appaṭipuggalo;
unrivaled in the world,
Tathāgato balappatto,
the Realized One, attained to power,
sambuddho parinibbuto”ti.
the Buddha became fully nirvana'd.”
Parinibbute bhagavati saha parinibbānā sakko devānamindo imaṃ gāthaṃ abhāsi:
When the Buddha became fully nirvana'd, Sakka, lord of gods, recited this verse:
“Aniccā vata saṅkhārā,
“Impermanent are co-doings [and their products],
Uppāda-vaya-dhammino;
their Dharma-[nature] is to rise and fall;
Uppajjitvā nirujjhanti,
having arisen, they cease;
tesaṃ vūpasamo sukho”ti.
their stilling is true pleasure.”
Parinibbute bhagavati saha parinibbānā āyasmā ānando imaṃ gāthaṃ abhāsi:
When the Buddha became fully nirvana'd, Venerable Ānanda recited this verse:
“Tadāsi yaṃ bhiṃsanakaṃ,
“Then there was terror!
tadāsi lomahaṃsanaṃ;
Then they had goosebumps!
Sabbākāravarūpete,
When the Buddha, endowed with all fine qualities,
sambuddhe parinibbute”ti.
became fully nirvana'd.”
Parinibbute bhagavati saha parinibbānā āyasmā anuruddho imā gāthāyo abhāsi:
When the Buddha became fully nirvana'd, Venerable Anuruddha recited this verse:
“Nāhu assāsapassāso,
“There was no more breathing
ṭhitacittassa tādino;
for the poised one of steady heart.
Anejo santimārabbha,
Imperturbable, committed to peace,
cakkhumā parinibbuto.
the seer became fully nirvana'd.
Asallīnena cittena,
without flinching,
vedanaṃ ajjhavāsayi;
He put up with painful feelings
Pajjotasseva nibbānaṃ,
like the nirvana-fication [extinguishing] of a lamp
vimokkho cetaso ahū”ti.
Was The liberation of his heart.”
Brahmasaṃyuttaṃ samattaṃ.
The Linked Discourses on Brahmā are complete.
end of section [6..2.. - SN 6 vagga 2 Dutiya: The Second Chapter] ❧
SN 7 Brāhmaṇa Saṃyutta: Connected Discourses with Brahmins
(cst6)
(derived from B. Sujato 2018/12)
Saṃyutta Nikāya 7
Linked Discourses 7
+ § – SN 7 vagga 1 Arahanta: The Perfected Ones+ all - all
1. Arahantavagga
1. The Perfected Ones
SN 7.1 Dhanañjānī: With Dhanañjānī
1. Dhanañjānīsutta
1. With Dhanañjānī
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 aññatarassa bhāradvājagottassa brāhmaṇassa dhanañjānī nāma brāhmaṇī abhippasannā hoti buddhe ca dhamme ca saṅghe ca.
Now at that time a certain brahmin lady of the Bhāradvāja clan named Dhanañjānī was devoted to the Buddha, The Dharma, and the Saṅgha.
Atha kho dhanañjānī brāhmaṇī bhāradvājagottassa brāhmaṇassa bhattaṃ upasaṃharantī upakkhalitvā tikkhattuṃ udānaṃ udānesi:
Once, while she was bringing her husband his meal she tripped and spoke these words of inspiration three times:
“Namo tassa bhagavato arahato sammāsambuddhassa.
“Homage to that Blessed One, the perfected one, the fully awakened Buddha!
Namo tassa bhagavato arahato sammāsambuddhassa.
Homage to that Blessed One, the perfected one, the fully awakened Buddha!
Namo tassa bhagavato arahato sammāsambuddhassā”ti.
Homage to that Blessed One, the perfected one, the fully awakened Buddha!”
Evaṃ vutte, bhāradvājagotto brāhmaṇo dhanañjāniṃ brāhmaṇiṃ etadavoca:
When she said this, the brahmin said to Dhanañjānī:
“evamevaṃ panāyaṃ vasalī yasmiṃ vā tasmiṃ vā tassa muṇḍakassa samaṇassa vaṇṇaṃ bhāsati.
“That’d be right. For the slightest thing this wretched lady spouts out praise for that bald ascetic.
Idāni tyāhaṃ, vasali, tassa satthuno vādaṃ āropessāmī”ti.
Right now, wretched woman, I’m going to refute your teacher’s doctrine!”
“Na khvāhaṃ taṃ, brāhmaṇa, passāmi sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya, yo tassa bhagavato vādaṃ āropeyya arahato sammāsambuddhassa.
“Brahmin, I don’t see anyone in this world—with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans—who can refute the doctrine of the Blessed One, the perfected one, the fully awakened Buddha.
Api ca tvaṃ, brāhmaṇa, gaccha, gantvā vijānissasī”ti.
But anyway, you should go. When you’ve gone you’ll understand.”
Atha kho bhāradvājagotto brāhmaṇo kupito anattamano yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi.
Then the brahmin of the Bhāradvāja clan, angry and upset, went to the Buddha and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi.
When the greetings and polite conversation were over, he sat down to one side,
Ekamantaṃ nisinno kho bhāradvājagotto brāhmaṇo bhagavantaṃ gāthāya ajjhabhāsi:
and addressed the Buddha in verse:
“Kiṃsu chetvā sukhaṃ seti,
“When what is incinerated do you sleep at ease?
kiṃsu chetvā na socati;
When what is incinerated is there no sorrow?
Kissassu ekadhammassa,
What is the one thing
vadhaṃ rocesi gotamā”ti.
whose killing you approve?”
“Kodhaṃ chetvā sukhaṃ seti,
“When anger’s incinerated you sleep at ease.
kodhaṃ chetvā na socati;
When anger’s incinerated there is no sorrow.
Kodhassa visamūlassa,
O brahmin, anger has a poisoned root
madhuraggassa brāhmaṇa;
and a honey tip.
Vadhaṃ ariyā pasaṃsanti,
The noble ones praise its killing,
tañhi chetvā na socatī”ti.
for when it’s incinerated there is no sorrow.”
Evaṃ vutte, bhāradvājagotto brāhmaṇo bhagavantaṃ etadavoca:
When he said this, the brahmin said to the Buddha:
“abhikkantaṃ, bho gotama, abhikkantaṃ, bho gotama.
“Excellent, Master Gotama! Excellent!
Seyyathāpi, bho gotama, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṃ bhotā gotamena anekapariyāyena dhammo pakāsito.
As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with good eyes can see what’s there, Master Gotama has made The Dharma clear in many ways.
Esāhaṃ, bhante, bhagavantaṃ gotamaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca.
I go for refuge to Master Gotama, to The Dharma, and to the monk Saṅgha.
Labheyyāhaṃ bhoto gotamassa santike pabbajjaṃ, labheyyaṃ upasampadan”ti.
Sir, may I receive the going forth, the ordination in the Buddha’s presence?”
Alattha kho bhāradvājagotto brāhmaṇo bhagavato santike pabbajjaṃ, alattha upasampadaṃ.
And the brahmin received the going forth, the ordination in the Buddha’s presence.
Acirūpasampanno kho panāyasmā bhāradvājo eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti tadanuttaraṃ—brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihāsi.
Not long after his ordination, Venerable Bhāradvāja, living alone, withdrawn, assiduous, ardent, and resolute, soon realized the supreme end of the spiritual path in this very life. He lived having achieved with his own insight the goal for which people from good families rightly go forth from the lay life to homelessness.
“Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā”ti abbhaññāsi.
He understood: “Rebirth is ended; the spiritual journey has been completed; what had to be done has been done; there is no return to any state of existence.”
Aññataro ca panāyasmā bhāradvājo arahataṃ ahosīti.
And Venerable Bhāradvāja became one of the perfected.
❧
SN 7.2 Akkosa: The Abuser
2. Akkosasutta
2. The Abuser
Ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe.
At one time the Buddha was staying near Rājagaha, in the Bamboo Grove, the squirrels’ feeding ground.
Assosi kho akkosakabhāradvājo brāhmaṇo:
The brahmin Bharadvāja the Rude heard a rumor to the effect that:
“bhāradvājagotto kira brāhmaṇo samaṇassa gotamassa santike agārasmā anagāriyaṃ pabbajito”ti kupito anattamano yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ asabbhāhi pharusāhi vācāhi akkosati paribhāsati. Evaṃ vutte, bhagavā akkosakabhāradvājaṃ brāhmaṇaṃ etadavoca:
“A brahmin of the Bharadvāja clan has gone forth from the lay life to homelessness in the presence of the ascetic Gotama!” Angry and displeased he went to the Buddha and abused and insulted him with rude, harsh words. When he had spoken, the Buddha said to him:
“Taṃ kiṃ maññasi, brāhmaṇa,
“What do you think, brahmin?
api nu kho te āgacchanti mittāmaccā ñātisālohitā atithiyo”ti?
Do friends and colleagues, relatives and family members, and guests still come to visit you?”
“Appekadā me, bho gotama, āgacchanti mittāmaccā ñātisālohitā atithiyo”ti.
“Sometimes they do, Master Gotama.”
“Taṃ kiṃ maññasi, brāhmaṇa, api nu tesaṃ anuppadesi khādanīyaṃ vā bhojanīyaṃ vā sāyanīyaṃ vā”ti?
“Do you then serve them with a variety of foods and savories?”
“Appekadā nesāhaṃ, bho gotama, anuppademi khādanīyaṃ vā bhojanīyaṃ vā sāyanīyaṃ vā”ti.
“Sometimes I do.”
“Sace kho pana te, brāhmaṇa, nappaṭiggaṇhanti, kassa taṃ hotī”ti?
“But if they don’t accept it, brahmin, who does it belong to?”
“Sace te, bho gotama, nappaṭiggaṇhanti, amhākameva taṃ hotī”ti.
“In that case it still belongs to me.”
“Evameva kho, brāhmaṇa, yaṃ tvaṃ amhe anakkosante akkosasi, arosente rosesi, abhaṇḍante bhaṇḍasi, taṃ te mayaṃ nappaṭiggaṇhāma.
“In the same way, brahmin, when you abuse, harass, and attack us who do not abuse, harass, and attack, we don’t accept it.
Tavevetaṃ, brāhmaṇa, hoti;
It still belongs to you, brahmin,
tavevetaṃ, brāhmaṇa, hoti.
it still belongs to you!
Yo kho, brāhmaṇa, akkosantaṃ paccakkosati, rosentaṃ paṭiroseti, bhaṇḍantaṃ paṭibhaṇḍati, ayaṃ vuccati, brāhmaṇa, sambhuñjati vītiharatīti.
Someone who, when abused, harassed, and attacked, abuses, harasses, and attacks in return is said to eat the food and have a reaction to it.
Te mayaṃ tayā neva sambhuñjāma na vītiharāma.
But we neither eat your food nor do we have a reaction to it.
Tavevetaṃ, brāhmaṇa, hoti;
It still belongs to you, brahmin,
tavevetaṃ, brāhmaṇa, hotī”ti.
it still belongs to you!”
“Bhavantaṃ kho gotamaṃ sarājikā parisā evaṃ jānāti:
“The king and his retinue believe that Master Gotama is
‘arahaṃ samaṇo gotamo’ti.
a perfected one.
Atha ca pana bhavaṃ gotamo kujjhatī”ti.
And yet he still gets angry.”
“Akkodhassa kuto kodho,
"For one free of anger, tamed, living in balance,
dantassa samajīvino;
freed by right knowledge,
Sammadaññā vimuttassa,
at peace, poised:
upasantassa tādino.
where would anger come from?
Tasseva tena pāpiyo,
When you get angry at an angry person
yo kuddhaṃ paṭikujjhati;
you just make things worse for yourself.
Kuddhaṃ appaṭikujjhanto,
When you don’t get angry at an angry person
saṅgāmaṃ jeti dujjayaṃ.
you win a battle hard to win.
Ubhinnamatthaṃ carati,
When you know that the other is angry,
attano ca parassa ca;
you act for the good of both
Paraṃ saṅkupitaṃ ñatvā,
yourself and the other
yo sato upasammati.
if you’re rememberful and stay calm.
Ubhinnaṃ tikicchantānaṃ,
People unfamiliar with The Dharma
attano ca parassa ca;
consider one who heals both
Janā maññanti bāloti,
oneself and the other
ye dhammassa akovidā”ti.
to be a fool.”
Evaṃ vutte, akkosakabhāradvājo brāhmaṇo bhagavantaṃ etadavoca:
When he had spoken, Bhāradvāja the Rude said to the Buddha:
“abhikkantaṃ, bho gotama … pe …
“Excellent, Master Gotama! …
esāhaṃ bhavantaṃ gotamaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca.
I go for refuge to Master Gotama, to The Dharma, and to the monk Saṅgha.
Labheyyāhaṃ, bhante, bhoto gotamassa santike pabbajjaṃ, labheyyaṃ upasampadan”ti.
Sir, may I receive the going forth, the ordination in the Buddha’s presence?”
Alattha kho akkosakabhāradvājo brāhmaṇo bhagavato santike pabbajjaṃ, alattha upasampadaṃ.
And the brahmin Bhāradvāja the Rude received the going forth, the ordination in the Buddha’s presence.
Acirūpasampanno kho panāyasmā akkosakabhāradvājo eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti tadanuttaraṃ—brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihāsi.
Not long after his ordination, Venerable Bhāradvāja the Rude, living alone, withdrawn, assiduous, ardent, and resolute, soon realized the supreme end of the spiritual path in this very life. He lived having achieved with his own insight the goal for which people from good families rightly go forth from the lay life to homelessness.
“Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ nāparaṃ itthattāyā”ti abbhaññāsi.
He understood: “Rebirth is ended; the spiritual journey has been completed; what had to be done has been done; there is no return to any state of existence.”
Aññataro ca panāyasmā bhāradvājo arahataṃ ahosīti.
And Venerable Bhāradvāja became one of the perfected.
❧
SN 7.3 Asurindaka: With Bharadvāja the Fiend
3. Asurindakasutta
3. With Bharadvāja the Fiend
Ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe.
At one time the Buddha was staying near Rājagaha, in the Bamboo Grove, the squirrels’ feeding ground.
Assosi kho asurindakabhāradvājo brāhmaṇo:
The brahmin Bharadvāja the Fiend heard a rumor to the effect that:
“bhāradvājagotto brāhmaṇo kira samaṇassa gotamassa santike agārasmā anagāriyaṃ pabbajito”ti kupito anattamano yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ asabbhāhi pharusāhi vācāhi akkosati paribhāsati.
“A brahmin of the Bharadvāja clan has gone forth from the lay life to homelessness in the presence of the ascetic Gotama!” Angry and displeased he went to the Buddha and abused and insulted him with rude, harsh words.
Evaṃ vutte, bhagavā tuṇhī ahosi.
But when he said this, the Buddha kept silent.
Atha kho asurindakabhāradvājo brāhmaṇo bhagavantaṃ etadavoca:
Then Bharadvāja the Fiend said to the Buddha:
“jitosi, samaṇa, jitosi, samaṇā”ti.
“You’re beaten, ascetic, you’re beaten!”
“Jayaṃ ve maññati bālo,
“‘Ha! I won!’ thinks the fool,
vācāya pharusaṃ bhaṇaṃ;
when speaking with harsh words.
Jayañcevassa taṃ hoti,
Patience is the true victory
yā titikkhā vijānato.
for those who understand.
Tasseva tena pāpiyo,
When you get angry at an angry person
yo kuddhaṃ paṭikujjhati;
you just make things worse for yourself.
Kuddhaṃ appaṭikujjhanto,
When you don’t get angry at an angry person
saṅgāmaṃ jeti dujjayaṃ.
you win a battle hard to win.
Ubhinnamatthaṃ carati,
When you know that the other is angry,
attano ca parassa ca;
you act for the good of both
Paraṃ saṅkupitaṃ ñatvā,
yourself and the other
yo sato upasammati.
if you’re rememberful and stay calm.
Ubhinnaṃ tikicchantānaṃ,
People unskilled in Dhamma
attano ca parassa ca;
consider one who heals both
Janā maññanti bāloti,
oneself and the other
ye dhammassa akovidā”ti.
to be a fool.”
Evaṃ vutte, asurindakabhāradvājo brāhmaṇo bhagavantaṃ etadavoca:
When he had spoken, Bharadvāja the Fiend said to the Buddha:
“abhikkantaṃ, bho gotama … pe …
“Excellent, Master Gotama! …” …
abbhaññāsi.
Aññataro ca panāyasmā bhāradvājo arahataṃ ahosīti.
And Venerable Bhāradvāja became one of the perfected.
❧
SN 7.4 Bilaṅgika: With Bhāradvāja the Bitter
4. Bilaṅgikasutta
4. With Bhāradvāja the Bitter
Ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe.
At one time the Buddha was staying near Rājagaha, in the Bamboo Grove, the squirrels’ feeding ground.
Assosi kho bilaṅgikabhāradvājo brāhmaṇo:
The brahmin Bharadvāja the Bitter heard a rumor to the effect that:
“bhāradvājagotto kira brāhmaṇo samaṇassa gotamassa santike agārasmā anagāriyaṃ pabbajito”ti kupito anattamano yena bhagavā tenupasaṅkami; upasaṅkamitvā tuṇhībhūto ekamantaṃ aṭṭhāsi.
“A brahmin of the Bharadvāja clan has gone forth from the lay life to homelessness in the presence of the ascetic Gotama!” Angry and displeased he went to the Buddha and stood silently to one side.
Atha kho bhagavā bilaṅgikassa bhāradvājassa brāhmaṇassa cetasā cetoparivitakkamaññāya bilaṅgikaṃ bhāradvājaṃ brāhmaṇaṃ gāthāya ajjhabhāsi:
Then the Buddha, knowing what Bhāradvāja the Bitter was thinking, addressed him in verse:
“Yo appaduṭṭhassa narassa dussati,
“Whoever wrongs a man who has done no wrong,
Suddhassa posassa anaṅgaṇassa;
a pure man with a spotless record,
Tameva bālaṃ pacceti pāpaṃ,
the evil backfires back on the fool,
Sukhumo rajo paṭivātaṃva khitto”ti.
like fine dust thrown upwind.”
Evaṃ vutte, bilaṅgikabhāradvājo brāhmaṇo bhagavantaṃ etadavoca:
When he said this, the brahmin Bhāradvāja the Bitter said to the Buddha:
“abhikkantaṃ, bho gotama … pe …
“Excellent, Master Gotama! …” …
abbhaññāsi.
Aññataro ca panāyasmā bhāradvājo arahataṃ ahosīti.
And Venerable Bhāradvāja became one of the perfected.
SN 7.5 Ahiṃsaka: Harmless
5. Ahiṃsakasutta
5. Harmless
Sāvatthinidānaṃ.
At Sāvatthī.
Atha kho ahiṃsakabhāradvājo brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi.
Then the brahmin Bhāradvāja the Harmless went up to the Buddha, and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho ahiṃsakabhāradvājo brāhmaṇo bhagavantaṃ etadavoca:
When the greetings and polite conversation were over, he sat down to one side and said to the Buddha:
“ahiṃsakāhaṃ, bho gotama, ahiṃsakāhaṃ, bho gotamā”ti.
“I am Harmless, Master Gotama, I am Harmless!”
“Yathā nāmaṃ tathā cassa,
“If you were really like your name,
siyā kho tvaṃ ahiṃsako;
then you’d be Harmless.
Yo ca kāyena vācāya,
But a truly harmless person
manasā ca na hiṃsati;
does no harm by way of
Sa ve ahiṃsako hoti,
body, speech, or mind;
yo paraṃ na vihiṃsatī”ti.
they don’t harm anyone else.”
Evaṃ vutte, ahiṃsakabhāradvājo brāhmaṇo bhagavantaṃ etadavoca:
When he had spoken, the brahmin Bhāradvāja the Harmless said to the Buddha:
“abhikkantaṃ, bho gotama … pe …
“Excellent, Master Gotama! …” …
abbhaññāsi.
Aññataro ca panāyasmā ahiṃsakabhāradvājo arahataṃ ahosīti.
And Venerable Bhāradvāja the Harmless became one of the perfected.
SN 7.6 Jaṭā: With Bhāradvāja of the Matted Hair
6. Jaṭāsutta
6. With Bhāradvāja of the Matted Hair
Sāvatthinidānaṃ.
At Sāvatthī.
Atha kho jaṭābhāradvājo brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi.
Then the brahmin Bhāradvāja of the Matted Hair went up to the Buddha, and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi.
When the greetings and polite conversation were over, he sat down to one side,
Ekamantaṃ nisinno kho jaṭābhāradvājo brāhmaṇo bhagavantaṃ gāthāya ajjhabhāsi:
and addressed the Buddha in verse:
“Antojaṭā bahijaṭā,
“Matted hair within, matted hair without:
Jaṭāya jaṭitā pajā;
these people are tangled up in matted hair.
Taṃ taṃ gotama pucchāmi,
I ask you this, Gotama:
Ko imaṃ vijaṭaye jaṭan”ti.
who can untangle this tangled mass?”
“Sīle patiṭṭhāya naro sapañño,
“A wise man grounded in ethics,
Cittaṃ paññañca bhāvayaṃ;
developing the mind and wisdom,
Ātāpī nipako bhikkhu,
a ardent and self-disciplined monk,
So imaṃ vijaṭaye jaṭaṃ.
can untangle this tangled mass.
Yesaṃ rāgo ca doso ca,
For those who have discarded
avijjā ca virājitā;
greed, hate, and ignorance—
Khīṇāsavā arahanto,
the perfected ones with defilements ended—
tesaṃ vijaṭitā jaṭā.
the tangle has been untangled.
Yattha nāmañca rūpañca,
Where name and form
asesaṃ uparujjhati;
cease with nothing left over;
Paṭighaṃ rūpasaññā ca,
and impingement and perception of form:
etthesā chijjate jaṭā”ti.
it’s there that the tangle is cut.”
Evaṃ vutte, jaṭābhāradvājo bhagavantaṃ etadavoca:
When he had spoken, Bhāradvāja of the Matted Hair said to the Buddha:
“abhikkantaṃ, bho gotama … pe …
“Excellent, Master Gotama! …” …
aññataro ca panāyasmā bhāradvājo arahataṃ ahosī”ti.
And Venerable Bhāradvāja became one of the perfected.
SN 7.7 Suddhika: With Bhāradvāja the Pure
7. Suddhikasutta
7. With Bhāradvāja the Pure
Sāvatthinidānaṃ.
At Sāvatthī.
Atha kho suddhikabhāradvājo brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi.
Then the brahmin Bhāradvāja the Pure went up to the Buddha, and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi.
When the greetings and polite conversation were over, he sat down to one side,
Ekamantaṃ nisinno kho suddhikabhāradvājo brāhmaṇo bhagavato santike imaṃ gāthaṃ ajjhabhāsi:
and recited this verse in his presence:
“Na brāhmaṇo sujjhati koci,
“No brahmin in the world is ever purified
Loke sīlavāpi tapokaraṃ;
even though he’s ethical and mortifies himself.
Vijjācaraṇasampanno,
But one accomplished in knowledge and conduct
So sujjhati na aññā itarā pajā”ti.
is purified, not these commoners.”
“Bahumpi palapaṃ jappaṃ,
“Even one who mutters many invocations
na jaccā hoti brāhmaṇo;
is no brahmin by birth
Antokasambu saṅkiliṭṭho,
if they’re filthy and corrupt within,
kuhanaṃ upanissito.
supporting themselves by fraud.
Khattiyo brāhmaṇo vesso,
Regardless of whether you’re an warrior-noble,
Suddo caṇḍālapukkuso;
a brahmin, merchant, worker, or an outcaste or scavenger—
Āraddhavīriyo pahitatto,
if you’re energetic and resolute,
Niccaṃ daḷhaparakkamo;
always staunchly vigorous,
Pappoti paramaṃ suddhiṃ,
you’ll attain the highest happiness.
Evaṃ jānāhi brāhmaṇā”ti.
Know that for a fact, brahmin.”
Evaṃ vutte, suddhikabhāradvājo brāhmaṇo bhagavantaṃ etadavoca:
When he had spoken, the brahmin Bhāradvāja the Pure said to the Buddha:
“abhikkantaṃ, bho gotama … pe …
“Excellent, Master Gotama …” …
aññataro ca panāyasmā bhāradvājo arahataṃ ahosīti.
And Venerable Bhāradvāja became one of the perfected.
SN 7.8 Aggika: With Bhāradvāja the Fire-Worshipper
8. Aggikasutta
8. With Bhāradvāja the Fire-Worshipper
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 aggikabhāradvājassa brāhmaṇassa sappinā pāyaso sannihito hoti:
Now at that time ghee and milk-rice had been set out for the brahmin Bhāradvāja the Fire-Worshipper, who thought:
“aggiṃ juhissāmi, aggihuttaṃ paricarissāmī”ti.
“I will serve the sacred flame! I will perform the fire sacrifice!”
Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya rājagahaṃ piṇḍāya pāvisi.
Then the Buddha robed up in the morning and, taking his bowl and robe, entered Rājagaha for alms.
Rājagahe sapadānaṃ piṇḍāya caramāno yena aggikabhāradvājassa brāhmaṇassa nivesanaṃ tenupasaṅkami; upasaṅkamitvā ekamantaṃ aṭṭhāsi.
Wandering indiscriminately for alms-food in Rājagaha, he approached Bhāradvāja the Fire-Worshiper’s house and stood to one side.
Addasā kho aggikabhāradvājo brāhmaṇo bhagavantaṃ piṇḍāya ṭhitaṃ.
Bhāradvāja the Fire-Worshipper saw him standing for alms
Disvāna bhagavantaṃ gāthāya ajjhabhāsi:
and addressed him in verse:
“Tīhi vijjāhi sampanno,
“One who’s accomplished in the three knowledges,
jātimā sutavā bahū;
of good lineage and ample learning,
Vijjācaraṇasampanno,
accomplished in knowledge and conduct
somaṃ bhuñjeyya pāyasan”ti.
may enjoy this milk-rice.”
“Bahumpi palapaṃ jappaṃ,
“Even one who mutters many invocations
na jaccā hoti brāhmaṇo;
is no brahmin by birth
Antokasambu saṅkiliṭṭho,
if they’re filthy and corrupt within,
kuhanāparivārito.
with a following gained by fraud.
Pubbenivāsaṃ yo vedī,
But one who knows their past lives,
saggāpāyañca passati;
and sees heaven and places of loss,
Atho jātikkhayaṃ patto,
and has attained the ending of rebirth,
abhiññāvosito muni.
that sage has perfect insight.
Etāhi tīhi vijjāhi,
Because of these three knowledges
tevijjo hoti brāhmaṇo;
a brahmin is a master of the three knowledges.
Vijjācaraṇasampanno,
Accomplished in knowledge and conduct,
somaṃ bhuñjeyya pāyasan”ti.
they may enjoy this milk-rice.”
“Bhuñjatu bhavaṃ gotamo.
“Eat, Master Gotama!
Brāhmaṇo bhavan”ti.
you are truly a brahmin.”
“Gāthābhigītaṃ me abhojaneyyaṃ,
“Food enchanted by a spell isn’t fit for me to eat.
Sampassataṃ brāhmaṇa nesa dhammo;
That’s not the way of those who see, brahmin.
Gāthābhigītaṃ panudanti buddhā,
The Buddhas reject things enchanted with spells.
Dhamme sati brāhmaṇa vuttiresā.
Since nature is real, brahmin, that’s how they live.
Aññena ca kevalinaṃ mahesiṃ,
Serve with other food and drink
Khīṇāsavaṃ kukkuccavūpasantaṃ;
the consummate one, the great hermit,
Annena pānena upaṭṭhahassu,
with defilements ended and remorse stilled.
Khettañhi taṃ puññapekkhassa hotī”ti.
For he is the field for the seeker of merit.”
Evaṃ vutte, aggikabhāradvājo brāhmaṇo bhagavantaṃ etadavoca:
When he had spoken, the brahmin Bhāradvāja the Fire-Worshipper said to the Buddha:
“abhikkantaṃ, bho gotama … pe …
“Excellent, Master Gotama! …” …
aññataro ca panāyasmā aggikabhāradvājo arahataṃ ahosīti.
And Venerable Bhāradvāja the Fire-Worshipper became one of the perfected.
❧
SN 7.9 Sundarika: With Bhāradvāja of Sundarika
9. Sundarikasutta
9. With Bhāradvāja of Sundarika
Ekaṃ samayaṃ bhagavā kosalesu viharati sundarikāya nadiyā tīre.
At one time the Buddha was staying in the Kosalan lands on the bank of the Sundarika river.
Tena kho pana samayena sundarikabhāradvājo brāhmaṇo sundarikāya nadiyā tīre aggiṃ juhati, aggihuttaṃ paricarati.
Now at that time the brahmin Bhāradvāja of Sundarika was serving the sacred flame and performing the fire sacrifice on the bank of the river Sundarika.
Atha kho sundarikabhāradvājo brāhmaṇo aggiṃ juhitvā aggihuttaṃ paricaritvā uṭṭhāyāsanā samantā catuddisā anuvilokesi:
Then he looked all around the four directions, wondering:
“ko nu kho imaṃ habyasesaṃ bhuñjeyyā”ti?
“Now who might eat the leftovers of this offering?”
Addasā kho sundarikabhāradvājo brāhmaṇo bhagavantaṃ aññatarasmiṃ rukkhamūle sasīsaṃ pārutaṃ nisinnaṃ.
He saw the Buddha meditating at the root of a certain tree with his robe pulled over his head.
Disvāna vāmena hatthena habyasesaṃ gahetvā dakkhiṇena hatthena kamaṇḍaluṃ gahetvā yena bhagavā tenupasaṅkami.
Taking the leftovers of the offering in his left hand and a pitcher in the right he approached the Buddha.
Atha kho bhagavā sundarikabhāradvājassa brāhmaṇassa padasaddena sīsaṃ vivari.
When he heard Sundarika’s footsteps the Buddha uncovered his head.
Atha kho sundarikabhāradvājo brāhmaṇo “muṇḍo ayaṃ bhavaṃ, muṇḍako ayaṃ bhavan”ti tatova puna nivattitukāmo ahosi.
Sundarika thought, “This man is shaven, he is shaven!” And he wanted to turn back.
Atha kho sundarikabhāradvājassa brāhmaṇassa etadahosi:
But he thought:
“muṇḍāpi hi idhekacce brāhmaṇā bhavanti;
“Even some brahmins are shaven.
yannūnāhaṃ taṃ upasaṅkamitvā jātiṃ puccheyyan”ti.
Why don’t I go to him and ask about his birth?”
Atha kho sundarikabhāradvājo brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ etadavoca:
Then Sundarika the brahmin went up to the Buddha, and said to him:
“kiṃjacco bhavan”ti?
“Sir, in what caste were you born?”
“Mā jātiṃ puccha caraṇañca puccha,
“Don’t ask about birth, ask about conduct.
Kaṭṭhā have jāyati jātavedo;
For any wood can surely generate fire.
Nīcākulīnopi muni dhitimā,
A steadfast sage, even though from a low class family,
Ājānīyo hoti hirīnisedho.
is a thoroughbred checked by conscience.
Saccena danto damasā upeto,
Tamed by truth, fulfilled by taming,
Vedantagū vusitabrahmacariyo;
a complete knowledge master who has completed the spiritual journey—
Yaññopanīto tamupavhayetha,
that’s who a sacrificer should introduce themselves to,
Kālena so juhati dakkhiṇeyye”ti.
and make a timely offering to one worthy of a teacher’s gift.”
“Addhā suyiṭṭhaṃ suhutaṃ mama yidaṃ,
“My sacrificial offering must have been well performed,
Yaṃ tādisaṃ vedagumaddasāmi;
since I have met such a knowledge master!
Tumhādisānañhi adassanena,
It’s because I’d never met anyone like you
Añño jano bhuñjati habyasesan”ti.
that others ate the leftover offering.
“Bhuñjatu bhavaṃ gotamo.
Eat, Master Gotama,
Brāhmaṇo bhavan”ti.
you are truly a brahmin.”
“Gāthābhigītaṃ me abhojaneyyaṃ,
“Food enchanted by a spell isn’t fit for me to eat.
Sampassataṃ brāhmaṇa nesa dhammo;
That’s not the way of those who see, brahmin.
Gāthābhigītaṃ panudanti buddhā,
The Buddhas reject things enchanted with spells.
Dhamme sati brāhmaṇa vuttiresā.
Since nature is real, brahmin, that’s how they live.
Aññena ca kevalinaṃ mahesiṃ,
Serve with other food and drink
Khīṇāsavaṃ kukkuccavūpasantaṃ;
the consummate one, the great hermit,
Annena pānena upaṭṭhahassu,
with defilements ended and remorse stilled.
Khettañhi taṃ puññapekkhassa hotī”ti.
For he is the field for the seeker of merit.”
“Atha kassa cāhaṃ, bho gotama, imaṃ habyasesaṃ dammī”ti?
“Then, Master Gotama, to whom should I give the leftovers of this offering?”
“Na khvāhaṃ, brāhmaṇa, passāmi sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya yasseso habyaseso bhutto sammā pariṇāmaṃ gaccheyya aññatra, brāhmaṇa, tathāgatassa vā tathāgatasāvakassa vā.
“Brahmin, I don’t see anyone in this world—with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans—who can properly digest these leftovers, except for the Realized One or one of his disciples.
Tena hi tvaṃ, brāhmaṇa, taṃ habyasesaṃ appaharite vā chaḍḍehi appāṇake vā udake opilāpehī”ti.
Well then, brahmin, throw out those leftovers where there is little that grows, or drop them into water that has no living creatures.”
Atha kho sundarikabhāradvājo brāhmaṇo taṃ habyasesaṃ appāṇake udake opilāpesi.
So Sundarika dropped the leftover offering in water that had no living creatures.
Atha kho so habyaseso udake pakkhitto cicciṭāyati ciṭiciṭāyati sandhūpāyati sampadhūpāyati.
And when those leftovers were placed in the water, they sizzled and hissed, steaming and fuming.
Seyyathāpi nāma phālo divasaṃsantatto udake pakkhitto cicciṭāyati ciṭiciṭāyati sandhūpāyati sampadhūpāyati;
Suppose there was an iron cauldron that had been heated all day. If you placed it in the water, it would sizzle and hiss, steaming and fuming.
evameva so habyaseso udake pakkhitto cicciṭāyati ciṭiciṭāyati sandhūpāyati sampadhūpāyati.
In the same way, when those leftovers were placed in the water, they sizzled and hissed, steaming and fuming.
Atha kho sundarikabhāradvājo brāhmaṇo saṃviggo lomahaṭṭhajāto yena bhagavā tenupasaṅkami; upasaṅkamitvā ekamantaṃ aṭṭhāsi.
Then Sundarika the brahmin, shocked and awestruck, went up to the Buddha, and stood to one side.
Ekamantaṃ ṭhitaṃ kho sundarikabhāradvājaṃ brāhmaṇaṃ bhagavā gāthāhi ajjhabhāsi:
The Buddha addressed him in verse:
“Mā brāhmaṇa dāru samādahāno,
“When you’re kindling the wood, brahmin,
Suddhiṃ amaññi bahiddhā hi etaṃ;
don’t imagine this is purity, for it’s just an external.
Na hi tena suddhiṃ kusalā vadanti,
Experts say that those who wish for purity
Yo bāhirena parisuddhimicche.
through externals will not find it.
Hitvā ahaṃ brāhmaṇa dārudāhaṃ,
I’ve given up kindling firewood, brahmin,
Ajjhattamevujjalayāmi jotiṃ;
now I just light the inner flame.
Niccagginī niccasamāhitatto,
Always blazing, always undistractify-&-lucidifyd,
Arahaṃ ahaṃ brahmacariyaṃ carāmi.
I am a perfected one living the spiritual life.
Māno hi te brāhmaṇa khāribhāro,
Conceit, brahmin, is the burden of your possessions,
Kodho dhumo bhasmani mosavajjaṃ;
anger your smoke, and lies your ashes.
Jivhā sujā hadayaṃ jotiṭhānaṃ,
The tongue is the ladle and the heart the fire altar;
Attā sudanto purisassa joti.
a well-tamed self is a person’s light.
Dhammo rahado brāhmaṇa sīlatittho,
The Dharma is a lake with shores of ethics, brahmin,
Anāvilo sabbhi sataṃ pasattho;
unclouded, praised by the fine to the good.
Yattha have vedaguno sinātā,
There the knowledge-masters go to bathe,
Anallagattāva taranti pāraṃ.
and cross to the far shore without getting wet.
Saccaṃ dhammo saṃyamo brahmacariyaṃ,
Truth, dharma, restraint, the spiritual life;
Majjhe sitā brāhmaṇa brahmapatti;
the attainment of the supreme based on the middle, brahmin.
Sa tujjubhūtesu namo karohi,
Pay homage to the straightforward ones—
Tamahaṃ naraṃ dhammasārīti brūmī”ti.
I declare that man to be one who follows The Dharma.”
Evaṃ vutte, sundarikabhāradvājo brāhmaṇo bhagavantaṃ etadavoca:
When he had spoken, the brahmin Bhāradvāja of Sundarika said to the Buddha:
“abhikkantaṃ, bho gotama … pe …
“Excellent, Master Gotama …” …
aññataro ca panāyasmā bhāradvājo arahataṃ ahosīti.
And Venerable Bhāradvāja became one of the perfected.
end of section [7.9 - SN 7.9 Sundarika: With Bhāradvāja of Sundarika] ❧
SN 7.10 Bahudhītara: Many Daughters
10. Bahudhītarasutta
10. Many Daughters
Ekaṃ samayaṃ bhagavā kosalesu viharati aññatarasmiṃ vanasaṇḍe.
At one time the Buddha was staying in the land of the Kosalans in a certain forest grove.
Tena kho pana samayena aññatarassa bhāradvājagottassa brāhmaṇassa catuddasa balībaddā naṭṭhā honti.
Now at that time one of the brahmins of the Bhāradvāja clan had lost fourteen oxen.
Atha kho bhāradvājagotto brāhmaṇo te balībadde gavesanto yena so vanasaṇḍo tenupasaṅkami; upasaṅkamitvā addasa bhagavantaṃ tasmiṃ vanasaṇḍe nisinnaṃ pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā.
While looking for them he went to that forest, where he saw the Buddha sitting down cross-legged, with his body straight, and rememberfulness established right there.
Disvāna yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavato santike imā gāthāyo abhāsi:
He went up to the Buddha, and recited these verses in the Buddha’s presence:
“Na hi nūnimassa samaṇassa,
“This ascetic mustn’t have
Balībaddā catuddasa;
fourteen oxen
Ajjasaṭṭhiṃ na dissanti,
missing for the past six days:
Tenāyaṃ samaṇo sukhī.
that’s why this ascetic is happy.
Na hi nūnimassa samaṇassa,
This ascetic mustn’t have
Tilākhettasmi pāpakā;
a field of sesame ruined,
Ekapaṇṇā dupaṇṇā ca,
with just one or two leaves:
Tenāyaṃ samaṇo sukhī.
that’s why this ascetic is happy.
Na hi nūnimassa samaṇassa,
This ascetic mustn’t have
Tucchakoṭṭhasmi mūsikā;
rats in an empty barn
Ussoḷhikāya naccanti,
dancing merrily:
Tenāyaṃ samaṇo sukhī.
that’s why this ascetic is happy.
Na hi nūnimassa samaṇassa,
This ascetic mustn’t have
Santhāro sattamāsiko;
carpets that for seven months
Uppāṭakehi sañchanno,
have been infested with fleas:
Tenāyaṃ samaṇo sukhī.
that’s why this ascetic is happy.
Na hi nūnimassa samaṇassa,
This ascetic mustn’t have
Vidhavā satta dhītaro;
seven widowed daughters
Ekaputtā duputtā ca,
with one or two children each:
Tenāyaṃ samaṇo sukhī.
that’s why this ascetic is happy.
Na hi nūnimassa samaṇassa,
This ascetic mustn’t have
Piṅgalā tilakāhatā;
a wife with blotchy, pockmarked skin
Sottaṃ pādena bodheti,
to wake him up with a kick:
Tenāyaṃ samaṇo sukhī.
that’s why this ascetic is happy.
Na hi nūnimassa samaṇassa,
This ascetic mustn’t have
Paccūsamhi iṇāyikā;
creditors knocking at dawn,
Detha dethāti codenti,
warning, ‘Pay up! Pay up!’:
Tenāyaṃ samaṇo sukhī”ti.
that’s why this ascetic is happy.”
“Na hi mayhaṃ brāhmaṇa,
“You’re right, brahmin, I don’t have
balībaddā catuddasa;
fourteen oxen
Ajjasaṭṭhiṃ na dissanti,
missing for the past six days:
tenāhaṃ brāhmaṇā sukhī.
that’s why I’m happy, brahmin.
Na hi mayhaṃ brāhmaṇa,
You’re right, brahmin, I don’t have
tilākhettasmi pāpakā;
a field of sesame ruined,
Ekapaṇṇā dupaṇṇā ca,
with just one or two leaves:
tenāhaṃ brāhmaṇā sukhī.
that’s why I’m happy, brahmin.
Na hi mayhaṃ brāhmaṇa,
You’re right, brahmin, I don’t have
tucchakoṭṭhasmi mūsikā;
rats in an empty barn
Ussoḷhikāya naccanti,
dancing merrily:
tenāhaṃ brāhmaṇā sukhī.
that’s why I’m happy, brahmin.
Na hi mayhaṃ brāhmaṇa,
You’re right, brahmin, I don’t have
santhāro sattamāsiko;
carpets that for seven months
Uppāṭakehi sañchanno,
have been infested with fleas:
tenāhaṃ brāhmaṇā sukhī.
that’s why I’m happy, brahmin.
Na hi mayhaṃ brāhmaṇa,
You’re right, brahmin, I don’t have
vidhavā satta dhītaro;
seven widowed daughters
Ekaputtā duputtā ca,
with one or two children each:
tenāhaṃ brāhmaṇā sukhī.
that’s why I’m happy, brahmin.
Na hi mayhaṃ brāhmaṇa,
You’re right, brahmin, I don’t have
piṅgalā tilakāhatā;
a wife with blotchy, pockmarked skin
Sottaṃ pādena bodheti,
to wake me up with a kick:
tenāhaṃ brāhmaṇā sukhī.
that’s why I’m happy, brahmin.
Na hi mayhaṃ brāhmaṇa,
You’re right, brahmin, I don’t have
paccūsamhi iṇāyikā;
creditors knocking at dawn,
Detha dethāti codenti,
warning, ‘Pay up! Pay up!’:
tenāhaṃ brāhmaṇā sukhī”ti.
that’s why I’m happy, brahmin.”
Evaṃ vutte, bhāradvājagotto brāhmaṇo bhagavantaṃ etadavoca:
When he had spoken, the brahmin said to the Buddha:
“abhikkantaṃ, bho gotama, abhikkantaṃ, bho gotama.
“Excellent, Master Gotama! Excellent! …
Seyyathāpi, bho gotama, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evameva bhotā gotamena anekapariyāyena dhammo pakāsito.
As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with good eyes can see what’s there, Master Gotama has made The Dharma clear in many ways.
Esāhaṃ bhavantaṃ gotamaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca.
I go for refuge to Master Gotama, to The Dharma, and to the monk Saṅgha.
Labheyyāhaṃ bhoto gotamassa santike pabbajjaṃ, labheyyaṃ upasampadan”ti.
Sir, may I receive the going forth, the ordination in the Buddha’s presence?”
Alattha kho bhāradvājagotto brāhmaṇo bhagavato santike pabbajjaṃ, alattha upasampadaṃ.
And the brahmin received the going forth, the ordination in the Buddha’s presence.
Acirūpasampanno panāyasmā bhāradvājo eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti, tadanuttaraṃ—brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihāsi.
Not long after his ordination, Venerable Bhāradvāja, living alone, withdrawn, assiduous, ardent, and resolute, soon realized the supreme end of the spiritual path in this very life. He lived having achieved with his own insight the goal for which people from good families rightly go forth from the lay life to homelessness.
“Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā”ti abbhaññāsi.
He understood: “Rebirth is ended; the spiritual journey has been completed; what had to be done has been done; there is no return to any state of existence.”
Aññataro ca panāyasmā bhāradvājo arahataṃ ahosīti.
And Venerable Bhāradvāja became one of the perfected.
end of section [7..1.. - SN 7 vagga 1 Arahanta: The Perfected Ones] ❧
+ § – SN 7 vagga 2 Upāsaka: Lay Followers+ all - all
2. Upāsakavagga
2. Lay Followers
SN 7.11 Kasibhāradvāja: With Bhāradvāja the Farmer
11. Kasibhāradvājasutta
11. With Bhāradvāja the Farmer
Evaṃ me sutaṃ—
So I have heard.
ekaṃ samayaṃ bhagavā magadhesu viharati dakkhiṇāgirismiṃ ekanāḷāyaṃ brāhmaṇagāme.
At one time the Buddha was staying in the land of the Magadhans in the Southern Hills near the brahmin village of Ekanāḷa.
Tena kho pana samayena kasibhāradvājassa brāhmaṇassa pañcamattāni naṅgalasatāni payuttāni honti vappakāle.
Now at that time the brahmin Bhāradvāja the Farmer had harnessed around five hundred ploughs, it being the season for sowing.
Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena kasibhāradvājassa brāhmaṇassa kammanto tenupasaṅkami.
Then the Buddha robed up in the morning and, taking his bowl and robe, went to where Bhāradvāja the Farmer was working.
Tena kho pana samayena kasibhāradvājassa brāhmaṇassa parivesanā vattati.
Now at that time Bhāradvāja the Farmer was distributing food.
Atha kho bhagavā yena parivesanā tenupasaṅkami; upasaṅkamitvā ekamantaṃ aṭṭhāsi.
Then the Buddha went to where the distribution was taking place and stood to one side.
Addasā kho kasibhāradvājo brāhmaṇo bhagavantaṃ piṇḍāya ṭhitaṃ.
Bhāradvāja the Farmer saw him standing for alms
Disvā bhagavantaṃ etadavoca:
and said to him:
“ahaṃ kho, samaṇa, kasāmi ca vapāmi ca, kasitvā ca vapitvā ca bhuñjāmi.
“I plough and sow, ascetic, and then I eat.
Tvampi, samaṇa, kasassu ca vapassu ca, kasitvā ca vapitvā ca bhuñjassū”ti.
You too should plough and sow, then you may eat.”
“Ahampi kho, brāhmaṇa, kasāmi ca vapāmi ca, kasitvā ca vapitvā ca bhuñjāmī”ti.
“I too plough and sow, brahmin, and then I eat.”
“Na kho mayaṃ passāma bhoto gotamassa yugaṃ vā naṅgalaṃ vā phālaṃ vā pācanaṃ vā balībadde vā, atha ca pana bhavaṃ gotamo evamāha:
“I don’t see Master Gotama with a yoke or plough or ploughshare or goad or oxen, yet he says:
‘ahampi kho, brāhmaṇa, kasāmi ca vapāmi ca, kasitvā ca vapitvā ca bhuñjāmī’”ti.
‘I too plough and sow, brahmin, and then I eat.’”
Atha kho kasibhāradvājo brāhmaṇo bhagavantaṃ gāthāya ajjhabhāsi:
Then Bhāradvāja the Farmer addressed the Buddha in verse:
“Kassako paṭijānāsi,
“You claim to be a farmer,
na ca passāmi te kasiṃ;
but I don’t see your plough.
Kassako pucchito brūhi,
If you’re a farmer, declare to me:
kathaṃ jānemu taṃ kasin”ti.
how are we to understand your farming?”
“Saddhā bījaṃ tapo vuṭṭhi,
“Faith is my seed, austerity my rain,
paññā me yuganaṅgalaṃ;
and wisdom is my yoke and plough.
Hirī īsā mano yottaṃ,
Conscience is my pole, mind my strap,
sati me phālapācanaṃ.
rememberfulness my ploughshare and goad.
Kāyagutto vacīgutto,
Guarded in body and speech,
āhāre udare yato;
I restrict my intake of food.
Saccaṃ karomi niddānaṃ,
I use truth as my scythe,
soraccaṃ me pamocanaṃ.
and gentleness is my release.
Vīriyaṃ me dhuradhorayhaṃ,
Energy is my beast of burden,
yogakkhemādhivāhanaṃ;
transporting me to a place of sanctuary.
Gacchati anivattantaṃ,
It goes without turning back
yattha gantvā na socati.
to the place where there is no sorrow.
Evamesā kasī kaṭṭhā,
That’s how to do the farming
sā hoti amatapphalā;
that has the Deathless as its fruit.
Etaṃ kasiṃ kasitvāna,
When you finish this farming
sabbadukkhā pamuccatī”ti.
you’re released from all suffering.”
“Bhuñjatu bhavaṃ gotamo.
“Eat, Master Gotama,
Kassako bhavaṃ.
you are truly a farmer.
Yañhi bhavaṃ gotamo amatapphalampi kasiṃ kasatī”ti.
For Master Gotama does the farming that has the Deathless as its fruit.”
“Gāthābhigītaṃ me abhojaneyyaṃ,
“Food enchanted by a spell isn’t fit for me to eat.
Sampassataṃ brāhmaṇa nesa dhammo;
That’s not the way of those who see, brahmin.
Gāthābhigītaṃ panudanti buddhā,
The Buddhas reject things enchanted with spells.
Dhamme sati brāhmaṇa vuttiresā.
Since nature is real, brahmin, that’s how they live.
Aññena ca kevalinaṃ mahesiṃ,
Serve with other food and drink
Khīṇāsavaṃ kukkuccavūpasantaṃ;
the consummate one, the great hermit,
Annena pānena upaṭṭhahassu,
with defilements ended and remorse stilled.
Khettañhi taṃ puññapekkhassa hotī”ti.
For he is the field for the seeker of merit.”
Evaṃ vutte, kasibhāradvājo brāhmaṇo bhagavantaṃ etadavoca:
When he had spoken, the brahmin Bhāradvāja the Farmer said to the Buddha:
“abhikkantaṃ, bho gotama … pe …
“Excellent, Master Gotama …
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.”
❧
SN 7.12 Udaya: With Udaya
12. Udayasutta
12. With Udaya
Sāvatthinidānaṃ.
At Sāvatthī.
Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena udayassa brāhmaṇassa nivesanaṃ tenupasaṅkami.
Then the Buddha robed up in the morning and, taking his bowl and robe, went to the home of the brahmin Udaya.
Atha kho udayo brāhmaṇo bhagavato pattaṃ odanena pūresi.
Then Udaya filled the Buddha’s bowl with rice.
Dutiyampi kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena udayassa brāhmaṇassa nivesanaṃ tenupasaṅkami … pe …
The next day … and the day after that … Udaya filled the Buddha’s bowl with rice.
tatiyampi kho udayo brāhmaṇo bhagavato pattaṃ odanena pūretvā bhagavantaṃ etadavoca:
But when he had filled the Buddha’s bowl for a third time, he said to the Buddha:
“pakaṭṭhakoyaṃ samaṇo gotamo punappunaṃ āgacchatī”ti.
“This insatiable ascetic Gotama keeps coming back again and again!”
“Punappunañceva vapanti bījaṃ,
“Again and again, they sow the seed;
Punappunaṃ vassati devarājā;
again and again, the sky god sends rain;
Punappunaṃ khettaṃ kasanti kassakā,
again and again, farmers plough the field;
Punappunaṃ dhaññamupeti raṭṭhaṃ.
again and again, grain is produced for the nation.
Punappunaṃ yācakā yācayanti,
Again and again, the beggars beg;
Punappunaṃ dānapatī dadanti;
again and again, the donors give.
Punappunaṃ dānapatī daditvā,
Again and again, when the donors have given,
Punappunaṃ saggamupenti ṭhānaṃ.
again and again, they take their place in heaven.
Punappunaṃ khīranikā duhanti,
Again and again, dairy farmers milk;
Punappunaṃ vaccho upeti mātaraṃ;
again and again, a calf cleaves to its mother;
Punappunaṃ kilamati phandati ca,
again and again, oppressing and intimidating;
Punappunaṃ gabbhamupeti mando.
that idiot is reborn again and again.
Punappunaṃ jāyati mīyati ca,
Again and again, you’re reborn and die;
Punappunaṃ sivathikaṃ haranti;
again and again, you get carried to a charnel ground.
Maggañca laddhā apunabbhavāya,
But when they’ve gained the path for no further rebirth,
Na punappunaṃ jāyati bhūripañño”ti.
one of vast wisdom is not reborn again and again.”
Evaṃ vutte, udayo brāhmaṇo bhagavantaṃ etadavoca:
When he had spoken, the brahmin Udaya said to the Buddha:
“abhikkantaṃ, bho gotama … pe …
“Excellent, Master Gotama …
upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti.
From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.”
❧
SN 7.13 Devahita: With Devahita
13. Devahitasutta
13. With Devahita
Sāvatthinidānaṃ.
At Sāvatthī.
Tena kho pana samayena bhagavā vātehābādhiko hoti;
Now at that time the Buddha was afflicted by winds.
āyasmā ca upavāṇo bhagavato upaṭṭhāko hoti.
Venerable Upavāṇa was his carer.
Atha kho bhagavā āyasmantaṃ upavāṇaṃ āmantesi:
Then the Buddha said to Upavāṇa:
“iṅgha me tvaṃ, upavāṇa, uṇhodakaṃ jānāhī”ti.
“Please, Upavāṇa, find some hot water for me.”
“Evaṃ, bhante”ti kho āyasmā upavāṇo bhagavato paṭissutvā nivāsetvā pattacīvaramādāya yena devahitassa brāhmaṇassa nivesanaṃ tenupasaṅkami; upasaṅkamitvā tuṇhībhūto ekamantaṃ aṭṭhāsi.
“Yes, sir,” replied Upavāṇa. He robed up, and, taking his bowl and robe, went to the house of the brahmin Devahita, and stood silently to one side.
Addasā kho devahito brāhmaṇo āyasmantaṃ upavāṇaṃ tuṇhībhūtaṃ ekamantaṃ ṭhitaṃ.
Devahita saw him standing there
Disvāna āyasmantaṃ upavāṇaṃ gāthāya ajjhabhāsi:
and addressed him in verse:
“Tuṇhībhūto bhavaṃ tiṭṭhaṃ,
“Silent stands the Master,
muṇḍo saṅghāṭipāruto;
shaven, wrapped in his outer robe.
Kiṃ patthayāno kiṃ esaṃ,
What do you want? What are you looking for?
kiṃ nu yācitumāgato”ti.
What have you come here to ask for?”
“Arahaṃ sugato loke,
“The perfected one, the Holy One in the world,
vātehābādhiko muni;
the sage is afflicted by winds.
Sace uṇhodakaṃ atthi,
If there’s hot water,
munino dehi brāhmaṇa.
give it to the sage, brahmin.
Pūjito pūjaneyyānaṃ,
I wish to bring it to the one
sakkareyyāna sakkato;
who is esteemed by the estimable,
Apacito apaceyyānaṃ,
honored by the honorable,
tassa icchāmi hātave”ti.
venerated by the venerable.”
Atha kho devahito brāhmaṇo uṇhodakassa kājaṃ purisena gāhāpetvā phāṇitassa ca puṭaṃ āyasmato upavāṇassa pādāsi.
Then Devahita had a man fetch a carrying-pole with hot water. He also presented Upavāṇa with a jar of molasses.
Atha kho āyasmā upavāṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ uṇhodakena nhāpetvā uṇhodakena phāṇitaṃ āloletvā bhagavato pādāsi.
Then Venerable Upavāṇa went up to the Buddha and bathed him with the hot water. Then he stirred molasses into hot water and presented it to the Buddha.
Atha kho bhagavato ābādho paṭippassambhi.
Then the Buddha’s illness died down.
Atha kho devahito brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi.
Then the brahmin Devahita went up to the Buddha, and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi.
When the greetings and polite conversation were over, he sat down to one side,
Ekamantaṃ nisinno kho devahito brāhmaṇo bhagavantaṃ gāthāya ajjhabhāsi:
and addressed the Buddha in verse:
“Kattha dajjā deyyadhammaṃ,
“Where should you give an available gift?
kattha dinnaṃ mahapphalaṃ;
Where is a gift very fruitful?
Kathañhi yajamānassa,
How does one who is donating
kathaṃ ijjhati dakkhiṇā”ti.
ensure the success of their teacher’s offering?”
“Pubbenivāsaṃ yo vedī,
“One who knows their past lives,
saggāpāyañca passati;
and sees heaven and places of loss,
Atho jātikkhayaṃ patto,
and has attained the ending of rebirth,
abhiññāvosito muni.
that sage has perfect insight.
Ettha dajjā deyyadhammaṃ,
Here you should give an available gift;
ettha dinnaṃ mahapphalaṃ;
what’s given here is very fruitful.
Evañhi yajamānassa,
That’s how a sponsor of sacrifices
evaṃ ijjhati dakkhiṇā”ti.
ensures the success of their teacher’s offering.”
Evaṃ vutte, devahito brāhmaṇo bhagavantaṃ etadavoca:
When he had spoken, the brahmin Devahita said to the Buddha:
“abhikkantaṃ, bho gotama … pe …
“Excellent, Master Gotama …
upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti.
From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.”
❧
SN 7.14 Mahāsāla: A well-to-do brahmin
14. Mahāsālasutta
14. A well-to-do brahmin
Sāvatthinidānaṃ.
At Sāvatthī.
Atha kho aññataro brāhmaṇamahāsālo lūkho lūkhapāvuraṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi.
Then a certain well-to-do brahmin, shabby, wearing a shabby cloak, went up to the Buddha, and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho taṃ brāhmaṇamahāsālaṃ bhagavā etadavoca:
When the greetings and polite conversation were over, he sat down to one side. The Buddha said to him:
“kiṃ nu tvaṃ, brāhmaṇa, lūkho lūkhapāvuraṇo”ti?
“Brahmin, why are you so shabby, wearing a shabby cloak?”
“Idha me, bho gotama, cattāro puttā.
“Master Gotama, I have four sons.
Te maṃ dārehi sampuccha gharā nikkhāmentī”ti.
At their wives’ bidding they expelled me from my house.”
“Tena hi tvaṃ, brāhmaṇa, imā gāthāyo pariyāpuṇitvā sabhāyaṃ mahājanakāye sannipatite puttesu ca sannisinnesu bhāsassu:
“Well then, brahmin, memorize these verses and recite them to your sons when you are all seated in the council hall with a large crowd.
‘Yehi jātehi nandissaṃ,
‘I was overjoyed when they were born,
yesañca bhavamicchisaṃ;
and wished for them the very best.
Te maṃ dārehi sampuccha,
But at their wives’ bidding they chased me out,
sāva vārenti sūkaraṃ.
like hounds after hogs.
Asantā kira maṃ jammā,
It turns out they’re wicked, those nasty men,
tāta tātāti bhāsare;
though they called me their dear old Dad.
Rakkhasā puttarūpena,
They’re monsters in the shape of sons,
te jahanti vayogataṃ.
throwing me out as I’ve grown old.
Assova jiṇṇo nibbhogo,
Like an old, useless horse
khādanā apanīyati;
led away from its fodder,
Bālakānaṃ pitā thero,
the elderly father of those kids
parāgāresu bhikkhati.
begs for alms at others’ homes.
Daṇḍova kira me seyyo,
Even my staff is better
yañce puttā anassavā;
than those disobedient sons,
Caṇḍampi goṇaṃ vāreti,
for it wards off a wild bull,
atho caṇḍampi kukkuraṃ.
and even a wild dog.
Andhakāre pure hoti,
It goes before me in the dark;
gambhīre gādhamedhati;
in deep waters it supports me.
Daṇḍassa ānubhāvena,
By the wonderful power of this staff,
khalitvā patitiṭṭhatī’”ti.
when I stumble, I stand firm again.’”
Atha kho so brāhmaṇamahāsālo bhagavato santike imā gāthāyo pariyāpuṇitvā sabhāyaṃ mahājanakāye sannipatite puttesu ca sannisinnesu abhāsi:
Having memorized those verses in the Buddha’s presence, the brahmin recited them to his sons when they were all seated in the council hall with a large crowd. …
Atha kho naṃ brāhmaṇamahāsālaṃ puttā gharaṃ netvā nhāpetvā paccekaṃ dussayugena acchādesuṃ.
Then the brahmin’s sons led him back home, bathed him, and each clothed him with a fine pair of garments.
Atha kho so brāhmaṇamahāsālo ekaṃ dussayugaṃ ādāya yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi.
Then the brahmin, taking one pair of garments, went to the Buddha and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho brāhmaṇamahāsālo bhagavantaṃ etadavoca:
When the greetings and polite conversation were over, he sat down to one side and said to the Buddha:
“mayaṃ, bho gotama, brāhmaṇā nāma ācariyassa ācariyadhanaṃ pariyesāma.
“Master Gotama, we brahmins seek a fee for our teacher.
Paṭiggaṇhatu me bhavaṃ gotamo ācariyadhanan”ti.
May Master Gotama please accept my teacher’s fee!”
Paṭiggahesi bhagavā anukampaṃ upādāya.
So the Buddha accepted it out of compassion.
Atha kho so brāhmaṇamahāsālo bhagavantaṃ etadavoca:
Then the well-to-do brahmin said to the Buddha:
“abhikkantaṃ, bho gotama … pe …
“Excellent, Master Gotama …
upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti.
From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.”
❧
SN 7.15 Mānatthaddha: Stuck-Up
15. Mānatthaddhasutta
15. Stuck-Up
Sāvatthinidānaṃ.
At Sāvatthī.
Tena kho pana samayena mānatthaddho nāma brāhmaṇo sāvatthiyaṃ paṭivasati.
Now at that time a brahmin named Stuck-Up was residing in Sāvatthī.
So neva mātaraṃ abhivādeti, na pitaraṃ abhivādeti, na ācariyaṃ abhivādeti, na jeṭṭhabhātaraṃ abhivādeti.
He didn’t bow to his mother or father, his teacher, or his oldest brother.
Tena kho pana samayena bhagavā mahatiyā parisāya parivuto dhammaṃ deseti.
Now, at that time the Buddha was teaching Dhamma, surrounded by a large assembly.
Atha kho mānatthaddhassa brāhmaṇassa etadahosi:
Then Stuck-Up thought:
“ayaṃ kho samaṇo gotamo mahatiyā parisāya parivuto dhammaṃ deseti.
“The ascetic Gotama is teaching Dhamma, surrounded by a large assembly.
Yannūnāhaṃ yena samaṇo gotamo tenupasaṅkameyyaṃ.
Why don’t I approach him?
Sace maṃ samaṇo gotamo ālapissati, ahampi taṃ ālapissāmi.
If he speaks to me, I’ll speak to him.
No ce maṃ samaṇo gotamo ālapissati, ahampi nālapissāmī”ti.
But if he doesn’t speak, neither will I.”
Atha kho mānatthaddho brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā tuṇhībhūto ekamantaṃ aṭṭhāsi.
Then the brahmin Stuck-Up went up to the Buddha, and stood silently to one side.
Atha kho bhagavā taṃ nālapi.
But the Buddha didn’t speak to him.
Atha kho mānatthaddho brāhmaṇo:
Then Stuck-Up thought:
“nāyaṃ samaṇo gotamo kiñci jānātī”ti tatova puna nivattitukāmo ahosi.
“This ascetic Gotama knows nothing!” And he wanted to go back from there right away.
Atha kho bhagavā mānatthaddhassa brāhmaṇassa cetasā cetoparivitakkamaññāya mānatthaddhaṃ brāhmaṇaṃ gāthāya ajjhabhāsi:
Then the Buddha, knowing what Stuck-Up was thinking, addressed him in verse:
“Na mānaṃ brāhmaṇa sādhu,
“It’s not good to foster conceit
atthikassīdha brāhmaṇa;
if you want what’s good for you, brahmin.
Yena atthena āgacchi,
You should foster the goal
tamevamanubrūhaye”ti.
which brought you here.”
Atha kho mānatthaddho brāhmaṇo:
Then Stuck-Up thought:
“cittaṃ me samaṇo gotamo jānātī”ti tattheva bhagavato pādesu sirasā nipatitvā bhagavato pādāni mukhena ca paricumbati pāṇīhi ca parisambāhati, nāmañca sāveti:
“The ascetic Gotama knows my mind!” He bowed with his head to the Buddha’s feet, caressing them and covering them with kisses, and pronounced his name:
“mānatthaddhāhaṃ, bho gotama, mānatthaddhāhaṃ, bho gotamā”ti.
“Master Gotama, I am Stuck-Up! I am Stuck-Up!”
Atha kho sā parisā abbhutavittajātā ahosi:
Then that assembly was stunned:
“acchariyaṃ vata bho, abbhutaṃ vata bho.
“It’s incredible, it’s amazing!
Ayañhi mānatthaddho brāhmaṇo neva mātaraṃ abhivādeti, na pitaraṃ abhivādeti, na ācariyaṃ abhivādeti, na jeṭṭhabhātaraṃ abhivādeti;
This brahmin Stuck-Up doesn’t bow to his mother or father, his teacher, or his oldest brother.
atha ca pana samaṇe gotame evarūpaṃ paramanipaccakāraṃ karotī”ti.
Yet he shows such utmost devotion to the ascetic Gotama!”
Atha kho bhagavā mānatthaddhaṃ brāhmaṇaṃ etadavoca:
Then the Buddha said to the brahmin Stuck-Up:
“alaṃ, brāhmaṇa, uṭṭhehi, sake āsane nisīda.
“Enough, brahmin. Get up, and take your own seat.
Yato te mayi cittaṃ pasannan”ti.
For your mind has confidence in me.”
Atha kho mānatthaddho brāhmaṇo sake āsane nisīditvā bhagavantaṃ gāthāya ajjhabhāsi:
Then Stuck-Up took his seat and said to the Buddha:
“Kesu na mānaṃ kayirātha,
“Regarding whom should you not be conceited?
kesu cassa sagāravo;
Who should you respect?
Kyassa apacitā assu,
Who should you esteem?
kyassu sādhu supūjitā”ti.
Who is it good to venerate properly?”
“Mātari pitari cāpi,
“Your mother and father,
atho jeṭṭhamhi bhātari;
and also your oldest brother,
Ācariye catutthamhi,
with teacher as fourth.
tesu na mānaṃ kayirātha;
Regarding these you should not be conceited.
Tesu assa sagāravo,
They are who you should respect.
tyassa apacitā assu;
They are who you should esteem.
Tyassu sādhu supūjitā.
And they’re who it’s good to venerate properly.
Arahante sītībhūte,
And when you’ve humbled conceit, and aren’t stuck-up,
katakicce anāsave;
show supreme reverence for
Nihacca mānaṃ athaddho,
the perfected ones, cooled,
te namasse anuttare”ti.
their task complete, free of defilements.”
Evaṃ vutte, mānatthaddho brāhmaṇo bhagavantaṃ etadavoca:
When he had spoken, the brahmin Stuck-Up said to the Buddha:
“abhikkantaṃ, bho gotama … pe …
“Excellent, Master Gotama …
upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti.
From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.”
❧
SN 7.16 Paccanīka: The Contraphile
16. Paccanīkasutta
16. The Contraphile
Sāvatthinidānaṃ.
At Sāvatthī.
Tena kho pana samayena paccanīkasāto nāma brāhmaṇo sāvatthiyaṃ paṭivasati.
Now at that time a brahmin named Contraphile, who loved contradiction, was residing in Sāvatthī.
Atha kho paccanīkasātassa brāhmaṇassa etadahosi:
Then Contraphile thought:
“yannūnāhaṃ yena samaṇo gotamo tenupasaṅkameyyaṃ.
“Why don’t I go to the ascetic Gotama and
Yaṃ yadeva samaṇo gotamo bhāsissati taṃ tadevassāhaṃ paccanīkāssan”ti.
contradict everything he says?”
Tena kho pana samayena bhagavā abbhokāse caṅkamati.
At that time the Buddha was walking meditation in the open air.
Atha kho paccanīkasāto brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ caṅkamantaṃ etadavoca:
Then the brahmin Contraphile went up to the Buddha, and said to him as he was walking meditation:
“bhaṇa samaṇadhamman”ti.
“Ascetic, preach the Dhamma.”
“Na paccanīkasātena,
“Fine words aren’t easy to understand
suvijānaṃ subhāsitaṃ;
by a lover of contradiction,
Upakkiliṭṭhacittena,
whose mind is tainted
sārambhabahulena ca.
and full of aggression.
Yo ca vineyya sārambhaṃ,
But when you’ve dispelled aggression,
appasādañca cetaso;
and your suspicious mind,
Āghātaṃ paṭinissajja,
and you’ve got rid of resentment,
sa ve jaññā subhāsitan”ti.
then you’ll understand fine words.”
Evaṃ vutte, paccanīkasāto brāhmaṇo bhagavantaṃ etadavoca:
When he had spoken, the brahmin Contraphile said to the Buddha:
“abhikkantaṃ, bho gotama, abhikkantaṃ, bho gotama … pe …
“Excellent, Master Gotama! Excellent! …
upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti.
From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.”
SN 7.17 Navakammika: The Builder
17. Navakammikasutta
17. The Builder
Ekaṃ samayaṃ bhagavā kosalesu viharati aññatarasmiṃ vanasaṇḍe.
At one time the Buddha was staying in the land of the Kosalans in a certain forest grove.
Tena kho pana samayena navakammikabhāradvājo brāhmaṇo tasmiṃ vanasaṇḍe kammantaṃ kārāpeti.
Now at that time the brahmin Bhāradvāja the Builder was doing some building work in that jungle thicket.
Addasā kho navakammikabhāradvājo brāhmaṇo bhagavantaṃ aññatarasmiṃ sālarukkhamūle nisinnaṃ pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā.
He saw the Buddha sitting down cross-legged at the root of a certain sal tree, with his body straight, and rememberfulness established right there.
Disvānassa etadahosi:
Seeing this, it occurred to him:
“ahaṃ kho imasmiṃ vanasaṇḍe kammantaṃ kārāpento ramāmi.
“I enjoy doing this building work here in the jungle.
Ayaṃ samaṇo gotamo kiṃ kārāpento ramatī”ti?
I wonder what the ascetic Gotama enjoys doing?”
Atha kho navakammikabhāradvājo brāhmaṇo yena bhagavā tenupasaṅkami. upasaṅkamitvā bhagavantaṃ gāthāya ajjhabhāsi:
Then Bhāradvāja the Builder went up to the Buddha and addressed him in verse:
“Ke nu kammantā karīyanti,
“What kind of work do you do
bhikkhu sālavane tava;
as a monk in the sal jungle?
Yadekako araññasmiṃ,
How do you find enjoyment
ratiṃ vindati gotamo”ti.
alone in the wilderness, Gotama?”
“Na me vanasmiṃ karaṇīyamatthi,
“There’s nothing I need to do in the jungle;
Ucchinnamūlaṃ me vanaṃ visūkaṃ;
my jungle’s cut down at the root, it’s withered away.
Svāhaṃ vane nibbanatho visallo,
With jungle cleared and free of thorns,
Eko rame aratiṃ vippahāyā”ti.
I enjoy being alone in the jungle, having given up discontent.”
Evaṃ vutte, navakammikabhāradvājo brāhmaṇo bhagavantaṃ etadavoca:
When he had spoken, the brahmin Bhāradvāja the Builder said to the Buddha:
“abhikkantaṃ, bho gotama … pe …
“Excellent, Master Gotama …
upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti.
From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.”
SN 7.18 Kaṭṭhahāra: Collecting Firewood
18. Kaṭṭhahārasutta
18. Collecting Firewood
Ekaṃ samayaṃ bhagavā kosalesu viharati aññatarasmiṃ vanasaṇḍe.
At one time the Buddha was staying in the land of the Kosalans in a certain forest grove.
Tena kho pana samayena aññatarassa bhāradvājagottassa brāhmaṇassa sambahulā antevāsikā kaṭṭhahārakā māṇavakā yena vanasaṇḍo tenupasaṅkamiṃsu; upasaṅkamitvā addasaṃsu bhagavantaṃ tasmiṃ vanasaṇḍe nisinnaṃ pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā. Disvāna yena bhāradvājagotto brāhmaṇo tenupasaṅkamiṃsu; upasaṅkamitvā bhāradvājagottaṃ brāhmaṇaṃ etadavocuṃ:
Then several youths, students of one of the Bhāradvāja brahmins, approached a forest grove while collecting firewood. They saw the Buddha sitting down cross-legged at the root of a certain sal tree, with his body straight, and rememberfulness established right there. Seeing this, they went up to Bhāradvāja and said to him:
“yagghe bhavaṃ jāneyyāsi.
“Please sir, you should know this.
Asukasmiṃ vanasaṇḍe samaṇo nisinno pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā”.
In such and such a forest grove the ascetic Gotama is sitting down cross-legged, with his body straight, and rememberfulness established right there.”
Atha kho bhāradvājagotto brāhmaṇo tehi māṇavakehi saddhiṃ yena so vanasaṇḍo tenupasaṅkami.
Then Bhāradvāja together with those students went to that forest grove
Addasā kho bhagavantaṃ tasmiṃ vanasaṇḍe nisinnaṃ pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā.
where he saw the Buddha sitting down cross-legged, with his body straight, and rememberfulness established right there.
Disvāna yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ gāthāya ajjhabhāsi:
He went up to the Buddha, and addressed him in verse:
“Gambhīrarūpe bahubherave vane,
“Deep in the jungle so full of terrors,
Suññaṃ araññaṃ vijanaṃ vigāhiya;
you’ve plunged into the empty, desolate wilderness.
Aniñjamānena ṭhitena vaggunā,
Still, steady, and graceful:
Sucārurūpaṃ vata bhikkhu jhāyasi.
how beautifully you meditate, monk!
Na yattha gītaṃ napi yattha vāditaṃ,
Where there is no song or music,
Eko araññe vanavassito muni;
a lonely sage resorts to the wilderness.
Accherarūpaṃ paṭibhāti maṃ idaṃ,
This strikes me as an amazing thing,
Yadekako pītimano vane vase.
that you dwell so joyfully alone in the jungle.
Maññāmahaṃ lokādhipatisahabyataṃ,
I suppose you wish to be reborn in the company
Ākaṅkhamāno tidivaṃ anuttaraṃ;
of the supreme sovereign of the heaven of the Three.
Kasmā bhavaṃ vijanamaraññamassito,
Is that why you resort to the desolate wilderness,
Tapo idha kubbasi brahmapattiyā”ti.
to practice austerities for attaining Brahmā?”
“Yā kāci kaṅkhā abhinandanā vā,
“Any wishes and hopes that are always attached
Anekadhātūsu puthū sadāsitā;
to the many and various realms—
Aññāṇamūlappabhavā pajappitā,
the yearnings sprung from the root of unknowing—
Sabbā mayā byantikatā samūlikā.
I’ve eliminated them all down to the root.
Svāhaṃ akaṅkho asito anūpayo,
So I’m wishless, unattached, disengaged;
Sabbesu dhammesu visuddhadassano;
I clearly see all things.
Pappuyya sambodhimanuttaraṃ sivaṃ,
I’ve attained the pleasureful, the supreme awakening;
Jhāyāmahaṃ brahma raho visārado”ti.
I meditate alone, brahmin, and self-assured.”
Evaṃ vutte, bhāradvājagotto brāhmaṇo bhagavantaṃ etadavoca:
When he had spoken, Bhāradvāja said to the Buddha:
“abhikkantaṃ, bho gotama, abhikkantaṃ, bho gotama … pe …
“Excellent, Master Gotama! Excellent! …
ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti.
From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.”
❧
SN 7.19 Mātuposaka: The Brahmin Who Provided for His Mother
19. Mātuposakasutta
19. The Brahmin Who Provided for His Mother
Sāvatthinidānaṃ.
At Sāvatthī.
Atha kho mātuposako brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi.
Then a brahmin who provided for his mother went up to the Buddha, and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho mātuposako brāhmaṇo bhagavantaṃ etadavoca:
When the greetings and polite conversation were over, he sat down to one side and said to the Buddha:
“ahañhi, bho gotama, dhammena bhikkhaṃ pariyesāmi, dhammena bhikkhaṃ pariyesitvā mātāpitaro posemi.
“Master Gotama, I seek alms by legitimate means, which I use to provide for my mother and father.
Kaccāhaṃ, bho gotama, evaṅkārī kiccakārī homī”ti?
In doing so, am I doing my duty?”
“Taggha tvaṃ, brāhmaṇa, evaṅkārī kiccakārī hosi.
“Indeed, brahmin, in so doing you are doing your duty.
Yo kho, brāhmaṇa, dhammena bhikkhaṃ pariyesati, dhammena bhikkhaṃ pariyesitvā mātāpitaro poseti, bahuṃ so puññaṃ pasavatīti.
Whoever seeks alms by legitimate means, and uses them to provide for their mother and father makes much merit.
Yo mātaraṃ pitaraṃ vā,
A mortal provides for their mother
macco dhammena posati;
and father by legitimate means;
Tāya naṃ pāricariyāya,
because they look after
mātāpitūsu paṇḍitā;
their parents like this,
Idheva naṃ pasaṃsanti,
they’re praised in this life by the astute,
pecca sagge pamodatī”ti.
and they depart to rejoice in heaven.”
Evaṃ vutte, mātuposako brāhmaṇo bhagavantaṃ etadavoca:
When he said this, the brahmin who provided for his mother said to the Buddha:
“abhikkantaṃ, bho gotama, abhikkantaṃ, bho gotama … pe …
“Excellent, Master Gotama! Excellent! …
upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti.
From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.”
SN 7.20 Bhikkhaka: A Beggar
20. Bhikkhakasutta
20. A Beggar
Sāvatthinidānaṃ.
At Sāvatthī.
Atha kho bhikkhako brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi.
Then a begging brahmin went up to the Buddha, and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho bhikkhako brāhmaṇo bhagavantaṃ etadavoca:
When the greetings and polite conversation were over, he sat down to one side and said to the Buddha:
“ahampi kho, bho gotama, bhikkhako, bhavampi bhikkhako, idha no kiṃ nānākaraṇan”ti?
“Master Gotama, both you and I are beggars. What, then, is the difference between us?”
“Na tena bhikkhako hoti,
“You don’t become a beggar
yāvatā bhikkhate pare;
just by begging from others.
Vissaṃ dhammaṃ samādāya,
Someone who has accepted domestic responsibilities
bhikkhu hoti na tāvatā.
has not yet become a monk.
Yodha puññañca pāpañca,
But one living a spiritual life
bāhitvā brahmacariyaṃ;
who has shunned both good and bad,
Saṅkhāya loke carati,
having considered, they live in this world:
sa ve bhikkhūti vuccatī”ti.
that’s who’s called a monk.”
Evaṃ vutte, bhikkhako brāhmaṇo bhagavantaṃ etadavoca:
When he had spoken, the begging brahmin said to the Buddha:
“abhikkantaṃ, bho gotama, abhikkantaṃ, bho gotama … pe …
“Excellent, Master Gotama! Excellent! …
upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti.
From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.”
SN 7.21 Saṅgārava: With Saṅgārava
21. Saṅgāravasutta
21. With Saṅgārava
Sāvatthinidānaṃ.
At Sāvatthī.
Tena kho pana samayena saṅgāravo nāma brāhmaṇo sāvatthiyaṃ paṭivasati udakasuddhiko, udakena parisuddhiṃ pacceti, sāyaṃ pātaṃ udakorohanānuyogamanuyutto viharati.
Now at that time there was a brahmin named Saṅgārava staying in Sāvatthī. He practiced purification by water, believing in purification by water. He lived committed to the practice of immersing himself in water at dawn and dusk.
Atha kho āyasmā ānando pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya sāvatthiṃ piṇḍāya pāvisi.
Then Venerable Ānanda robed up in the morning and, taking his bowl and robe, entered Sāvatthī for alms.
Sāvatthiyaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca:
He wandered for alms in Sāvatthī. After the meal, on his return from alms-round, he went to the Buddha, bowed, sat down to one side, and said to him:
“idha, bhante, saṅgāravo nāma brāhmaṇo sāvatthiyaṃ paṭivasati udakasuddhiko, udakena suddhiṃ pacceti, sāyaṃ pātaṃ udakorohanānuyogamanuyutto viharati.
“Sir, there is a brahmin named Saṅgārava staying in Sāvatthī. He practices purification by water, believing in purification by water. He lives committed to the practice of immersing himself in water at dawn and dusk.
Sādhu, bhante, bhagavā yena saṅgāravassa brāhmaṇassa nivesanaṃ tenupasaṅkamatu anukampaṃ upādāyā”ti.
Please visit him at his home out of compassion.”
Adhivāsesi bhagavā tuṇhībhāvena.
The Buddha consented in silence.
Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena saṅgāravassa brāhmaṇassa nivesanaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi.
Then the Buddha robed up in the morning and, taking his bowl and robe, went to the home of the brahmin Saṅgārava, and sat down on the seat spread out.
Atha kho saṅgāravo brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi.
Then the brahmin Saṅgārava went up to the Buddha, and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho saṅgāravaṃ brāhmaṇaṃ bhagavā etadavoca:
When the greetings and polite conversation were over, he sat down to one side. The Buddha said to him:
“saccaṃ kira tvaṃ, brāhmaṇa, udakasuddhiko, udakena suddhiṃ paccesi, sāyaṃ pātaṃ udakorohanānuyogamanuyutto viharasī”ti?
“Is it really true, brahmin, that you practice purification by water, believing in purification by water; that you live committed to the practice of immersing yourself in water at dawn and dusk?”
“Evaṃ, bho gotama”.
“Yes, Master Gotama.”
“Kiṃ pana tvaṃ, brāhmaṇa, atthavasaṃ sampassamāno udakasuddhiko, udakasuddhiṃ paccesi, sāyaṃ pātaṃ udakorohanānuyogamanuyutto viharasī”ti?
“But brahmin, for what reason do you practice purification by water?”
“Idha me, bho gotama, yaṃ divā pāpakammaṃ kataṃ hoti, taṃ sāyaṃ nhānena pavāhemi, yaṃ rattiṃ pāpakammaṃ kataṃ hoti taṃ pātaṃ nhānena pavāhemi.
“It’s because, Master Gotama, whatever bad deeds I’ve done during the day I wash off by bathing at dusk; and whatever bad deeds I’ve done during the night, I wash off by bathing at dawn.
Imaṃ khvāhaṃ, bho gotama, atthavasaṃ sampassamāno udakasuddhiko, udakena suddhiṃ paccemi, sāyaṃ pātaṃ udakorohanānuyogamanuyutto viharāmī”ti.
That’s the reason why I practice purification by water.”
“Dhammo rahado brāhmaṇa sīlatittho,
“The Dharma is a lake with shores of ethics, brahmin,
Anāvilo sabbhi sataṃ pasattho;
unclouded, praised by the fine to the good.
Yattha have vedaguno sinātā,
There the knowledge-masters go to bathe,
Anallagattāva taranti pāran”ti.
and cross to the far shore without getting wet.”
Evaṃ vutte, saṅgāravo brāhmaṇo bhagavantaṃ etadavoca:
When he had spoken, Saṅgārava said to the Buddha:
“abhikkantaṃ, bho gotama, abhikkantaṃ, bho gotama … pe …
“Excellent, Master Gotama! Excellent! …
upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti.
From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.”
SN 7.22 Khomadussa: At Khomadussa
22. Khomadussasutta
22. At Khomadussa
Evaṃ me sutaṃ—
So I have heard.
ekaṃ samayaṃ bhagavā sakkesu viharati khomadussaṃ nāmaṃ sakyānaṃ nigamo.
At one time the Buddha was staying in the land of the Sakyans, where they have a town named Khomadussa.
Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya khomadussaṃ nigamaṃ piṇḍāya pāvisi.
Then the Buddha robed up in the morning and, taking his bowl and robe, entered Khomadussa for alms.
Tena kho pana samayena khomadussakā brāhmaṇagahapatikā sabhāyaṃ sannipatitā honti kenacideva karaṇīyena, devo ca ekamekaṃ phusāyati.
Now at that time the brahmins and householders of Khomadussa were gathered in the council hall for some business, while a gentle rain drizzled down.
Atha kho bhagavā yena sā sabhā tenupasaṅkami.
Then the Buddha approached that council.
Addasaṃsu khomadussakā brāhmaṇagahapatikā bhagavantaṃ dūratova āgacchantaṃ.
The brahmins and householders saw the Buddha coming off in the distance,
Disvāna etadavocuṃ:
and said:
“ke ca muṇḍakā samaṇakā, ke ca sabhādhammaṃ jānissantī”ti?
“Who are these shavelings, these fake ascetics? Don’t they understand the council rules?”
Atha kho bhagavā khomadussake brāhmaṇagahapatike gāthāya ajjhabhāsi:
Then the Buddha addressed the brahmins and householders of Khomadussa in verse:
“Nesā sabhā yattha na santi santo,
“If good people are not present it is no true council;
Santo na te ye na vadanti dhammaṃ;
and those whose speak against dharma are not good people.
Rāgañca dosañca pahāya mohaṃ,
Having given up greed, hate, and delusion,
Dhammaṃ vadantā ca bhavanti santo”ti.
speakers of dharma are good people.”
Evaṃ vutte, khomadussakā brāhmaṇagahapatikā bhagavantaṃ etadavocuṃ:
When he had spoken, the brahmins and householders of Khomadussa said to the Buddha:
“abhikkantaṃ, bho gotama, abhikkantaṃ, bho gotama.
“Excellent, Master Gotama! Excellent!
Seyyathāpi, bho gotama, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṃ bhotā gotamena anekapariyāyena dhammo pakāsito.
As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with good eyes can see what’s there, Master Gotama has made The Dharma clear in many ways.
Ete mayaṃ bhavantaṃ gotamaṃ saraṇaṃ gacchāma dhammañca bhikkhusaṅghañca.
We go for refuge to Master Gotama, to The Dharma, and to the monk Saṅgha.
Upāsake no bhavaṃ gotamo dhāretu ajjatagge pāṇupete saraṇaṃ gate”ti.
From this day forth, may Master Gotama remember us as lay followers who have gone for refuge for life.”
Brāhmaṇasaṃyuttaṃ samattaṃ.
The Linked Discourses with Brahmins are complete.
end of section [7..2.. - SN 7 vagga 2 Upāsaka: Lay Followers] ❧
SN 8 Vaṅgīsa Saṃyutta: Connected Discourses with Vaṅgīsa
(cst6)
(derived from B. Sujato 2018/12)
Saṃyutta Nikāya 8
Linked Discourses 8
+ § – SN 8 vagga 1 Vaṅgīsa: With Vaṅgīsa+ all - all
1. Vaṅgīsavagga
1. With Vaṅgīsa
SN 8.1 Nikkhanta: Renounced
1. Nikkhantasutta
1. Renounced
Evaṃ me sutaṃ—
So I have heard.
ekaṃ samayaṃ āyasmā vaṅgīso āḷaviyaṃ viharati aggāḷave cetiye āyasmatā nigrodhakappena upajjhāyena saddhiṃ.
At one time Venerable Vaṅgīsa was staying near Āḷavī, at the Aggāḷava Tree-shrine, together with his mentor, Venerable Nigrodhakappa.
Tena kho pana samayena āyasmā vaṅgīso navako hoti acirapabbajito ohiyyako vihārapālo.
Now at that time Vaṅgīsa was junior, recently gone forth. He had been left behind to look after the dwelling.
Atha kho sambahulā itthiyo samalaṅkaritvā yena aggāḷavako ārāmo tenupasaṅkamiṃsu vihārapekkhikāyo.
Then several women dressed in all their finery went to the monastery at Aggāḷava in order to inspect the dwelling.
Atha kho āyasmato vaṅgīsassa tā itthiyo disvā anabhirati uppajjati, rāgo cittaṃ anuddhaṃseti.
When Vaṅgīsa saw them he became dissatisfied, with lust infecting his mind.
Atha kho āyasmato vaṅgīsassa etadahosi:
Then he thought:
“alābhā vata me, na vata me lābhā; dulladdhaṃ vata me, na vata me suladdhaṃ;
“It’s my loss, my misfortune,
yassa me anabhirati uppannā, rāgo cittaṃ anuddhaṃseti, taṃ kutettha labbhā, yaṃ me paro anabhiratiṃ vinodetvā abhiratiṃ uppādeyya.
that I’ve become dissatisfied, with lust infecting my mind. How is it possible for someone else to dispel my discontent and give rise to satisfaction?
Yannūnāhaṃ attanāva attano anabhiratiṃ vinodetvā abhiratiṃ uppādeyyan”ti.
Why don’t I do it myself?”
Atha kho āyasmā vaṅgīso attanāva attano anabhiratiṃ vinodetvā abhiratiṃ uppādetvā tāyaṃ velāyaṃ imā gāthāyo abhāsi:
Then, on the occasion of dispelling his own discontent and giving rise to satisfaction, he recited these verses:
“Nikkhantaṃ vata maṃ santaṃ,
“Now that I’ve renounced
agārasmānagāriyaṃ;
the home life for homelessness
Vitakkā upadhāvanti,
I’m assailed
pagabbhā kaṇhato ime.
by the reckless thoughts of the Dark One.
Uggaputtā mahissāsā,
Even if a thousand mighty princes and great archers,
sikkhitā daḷhadhammino;
well trained, with strong bows,
Samantā parikireyyuṃ,
were to completely surround me;
sahassaṃ apalāyinaṃ.
I would never flee.
Sacepi etato bhiyyo,
And even if women come,
āgamissanti itthiyo;
many more than that,
Neva maṃ byādhayissanti,
they won’t scare me,
dhamme samhi patiṭṭhitaṃ.
for I stand firm in the ☸Dharma .
Sakkhī hi me sutaṃ etaṃ,
I heard this with my own ears
buddhassādiccabandhuno;
from the Buddha, Kinsman of the Sun,
Nibbānagamanaṃ maggaṃ,
about the path going to nirvana;
tattha me nirato mano.
that’s what delights my mind.
Evañce maṃ viharantaṃ,
Wicked One, if you come near me
pāpima upagacchasi;
as I live like this,
Tathā maccu karissāmi,
I’ll make sure that you, Death,
na me maggampi dakkhasī”ti.
won’t even see the path I travel.”
❧
SN 8.2 Aratī: Dissatisfaction
2. Aratīsutta
2. Dissatisfaction
Ekaṃ samayaṃ … pe … āyasmā vaṅgīso āḷaviyaṃ viharati aggāḷave cetiye āyasmatā nigrodhakappena upajjhāyena saddhiṃ.
At one time Venerable Vaṅgīsa was staying near Āḷavī, at the Aggāḷava Tree-shrine, together with his mentor, Venerable Nigrodhakappa.
Tena kho pana samayena āyasmā nigrodhakappo pacchābhattaṃ piṇḍapātapaṭikkanto vihāraṃ pavisati, sāyaṃ vā nikkhamati aparajju vā kāle.
Now at that time after Venerable Nigrodhakappa had finished his meal, on his return from alms-round, he would enter his dwelling and not emerge for the rest of that day, or the next.
Tena kho pana samayena āyasmato vaṅgīsassa anabhirati uppannā hoti, rāgo cittaṃ anuddhaṃseti.
And at that time Venerable Vaṅgīsa became dissatisfied, as lust infected his mind.
Atha kho āyasmato vaṅgīsassa etadahosi:
Then he thought:
“alābhā vata me, na vata me lābhā; dulladdhaṃ vata me, na vata me suladdhaṃ;
“It’s my loss, my misfortune,
yassa me anabhirati uppannā, rāgo cittaṃ anuddhaṃseti; taṃ kutettha labbhā, yaṃ me paro anabhiratiṃ vinodetvā abhiratiṃ uppādeyya.
that I’ve become dissatisfied, with lust infecting my mind. How is it possible for someone else to dispel my discontent and give rise to satisfaction?
Yannūnāhaṃ attanāva attano anabhiratiṃ vinodetvā abhiratiṃ uppādeyyan”ti.
Why don’t I do it myself?”
Atha kho āyasmā vaṅgīso attanāva attano anabhiratiṃ vinodetvā abhiratiṃ uppādetvā tāyaṃ velāyaṃ imā gāthāyo abhāsi:
Then, on the occasion of dispelling his own discontent and giving rise to satisfaction, he recited these verses:
(verse️)
“Aratiñca ratiñca pahāya,
“Giving up discontent and desire,
Sabbaso gehasitañca vitakkaṃ;
along with all thoughts of the lay life,
Vanathaṃ na kareyya kuhiñci,
they wouldn’t get entangled in anything;
Nibbanatho arato sa hi bhikkhu.
unentangled, undesiring: that’s a real monk.
Yamidha pathaviñca vehāsaṃ,
Whether on this earth or in the sky,
Rūpagatañca jagatogadhaṃ;
whatever in the world is included in form
Kiñci parijīyati sabbamaniccaṃ,
wears out, it is all impermanent;
Evaṃ samecca caranti mutattā.
the wise live having comprehended this truth.
Upadhīsu janā gadhitāse,
People are bound to their attachments,
Diṭṭhasute paṭighe ca mute ca;
to what is seen, heard, felt, and thought.
Ettha vinodaya chandamanejo,
Unstirred, dispel desire for these things;
Yo ettha na limpati taṃ munimāhu.
for one called ‘a sage’ does not cling to them.
Atha saṭṭhinissitā savitakkā,
Attached to the sixty wrong views, and full of their own opinions,
Puthū janatāya a-dhammā niviṭṭhā;
ordinary people are fixed in wrong Dharmas.
Na ca vaggagatassa kuhiñci,
But that monk wouldn’t join a sectarian group,
No pana duṭṭhullabhāṇī sa bhikkhu.
still less would they utter lewd speech.
Dabbo cirarattasamāhito,
Clever, long trained in undistractible-lucidity,
Akuhako nipako apihālu;
free of deceit, disciplined, without longing,
Santaṃ padaṃ ajjhagamā muni paṭicca,
the sage has reached the state of peace;
Parinibbuto kaṅkhati kālan”ti.
and because he’s nirvana'd, he awaits his time.”
❧
SN 8.3 Pesala: Good-Hearted
3. Pesalasutta
3. Good-Hearted
Ekaṃ samayaṃ āyasmā vaṅgīso āḷaviyaṃ viharati aggāḷave cetiye āyasmatā nigrodhakappena upajjhāyena saddhiṃ.
At one time Venerable Vaṅgīsa was staying near Āḷavī, at the Aggāḷava Tree-shrine, together with his mentor, Venerable Nigrodhakappa.
Tena kho pana samayena āyasmā vaṅgīso attano paṭibhānena aññe pesale bhikkhū atimaññati.
Now at that time Venerable Vaṅgīsa looked down on other good-hearted monks because of his own poetic virtuosity.
Atha kho āyasmato vaṅgīsassa etadahosi:
Then he thought:
“alābhā vata me, na vata me lābhā; dulladdhaṃ vata me, na vata me suladdhaṃ;
“It’s my loss, my misfortune,
yvāhaṃ attano paṭibhānena aññe pesale bhikkhū atimaññāmī”ti.
that I look down on other good-hearted monks because of my own poetic virtuosity.”
Atha kho āyasmā vaṅgīso attanāva attano vippaṭisāraṃ uppādetvā tāyaṃ velāyaṃ imā gāthāyo abhāsi:
Then, on the occasion of arousing remorse in himself, he recited these verses:
(verse️)
“Mānaṃ pajahassu gotama,
“Give up conceit, Gotama!
Mānapathañca pajahassu;
Completely abandon the different kinds of conceit!
Asesaṃ mānapathasmiṃ,
Infatuated with the different kinds of conceit,
Samucchito vippaṭisārīhuvā cirarattaṃ.
you’ve had regrets for a long time.
Makkhena makkhitā pajā,
Smeared by smears and slain by conceit,
Mānahatā nirayaṃ papatanti;
people fall into hell.
Socanti janā cirarattaṃ,
When people slain by conceit are reborn in hell,
Mānahatā nirayaṃ upapannā.
they grieve for a long time.
Na hi socati bhikkhu kadāci,
But a monk who practices rightly,
Maggajino sammāpaṭipanno;
owning the path, never grieves.
Kittiñca sukhañca anubhoti,
They enjoy happiness and a good reputation,
Dhamma-dasoti tamāhu pahitattaṃ.
and they rightly call him a ‘Seer of Dharma-Truth’.
Tasmā akhilodha padhānavā,
So don’t be hard-hearted, be energetic,
Nīvaraṇāni pahāya visuddho;
with hindrances given up, be pure.
Mānañca pahāya asesaṃ,
Then with conceit given up completely,
Vijjāyantakaro samitāvī”ti.
use knowledge to make an end, and be at peace.”
SN 8.4 Ānanda: Ānanda [Teaches Vaṅgīsa How to Destroy Lust] (2023 SP-FLUENT translation by frankk )
ekaṃ samayaṃ āyasmā ānando
One time, Venerable Ānanda,
sāvatthiyaṃ viharati
dwelled at Sāvatthī
jeta-vane anāthapiṇḍikassa ārāme.
in Jeta’s-Grove, Anāthapiṇḍika’s Park.
atha kho āyasmā ānando
Then Venerable Ānanda,
pubbaṇha-samayaṃ nivāsetvā
Put on his robe before noon.
patta-cīvaram-ādāya
with bowl and robe taken,
sāvatthiṃ piṇḍāya pāvisi
he entered Sāvatthī for alms,
āyasmatā vaṅgīsena pacchāsamaṇena.
with Venerable Vaṅgīsa walking behind.
tena kho pana samayena āyasmato vaṅgīsassa
Now at that time Venerable Vaṅgīsa
anabhirati uppannā hoti,
had dis-satisfaction arise.
rāgo cittaṃ anuddhaṃseti.
Lust degraded his mind.
atha kho āyasmā vaṅgīso
Then the Venerable Vaṅgīsa,
āyasmantaṃ ānandaṃ
said to Venerable Ānanda
gāthāya ajjhabhāsi —
through verse:
(verse️)
♦ “kāma-rāgena ḍayhāmi,
I burn with sensuality and lust.
cittaṃ me pari-ḍayhati.
My mind is completely on fire.
♦ sādhu nibbāpanaṃ brūhi,
Please explain how to Nirvana the fire,
anu-kampāya gotamā”ti.
Out of compassion for me, [Ānanda of clan] Gotama.
(Ānanda replies)
♦ “saññāya vipariyesā,
your perceptions are inverted,
cittaṃ te pari-ḍayhati.
so your mind is on fire,
♦ nimittaṃ pari-vajjehi,
You must completely avoid the [nimitta]-sign
subhaṃ rāg-ūpasaṃhitaṃ.
Of beauty connected with lust
♦ “saṅkhāre parato passa,
Fabricated-activities should be seen as alien,
dukkhato mā ca attato.
pain-&-suffering, not as the self.
♦ nibbāpehi mahā-rāgaṃ,
Nirvana is the extinguishing of this massive lust.
mā ḍayhittho punap-punaṃ.
don’t burn again and again.
♦ “a-subhāya cittaṃ bhāvehi,
Focus the mind on un-attractive perceptions,
ek’-aggaṃ su-samāhitaṃ.
With Singular focus and superb undistractible lucidity.
♦ sati kāya-gatā ty-atthu,
Always Remember and apply Dharma instructions on body immersion.
nibbidā-bahulo bhava.
Develop disenchantment in abundance.
♦ “a-nimittañca bhāvehi,
Develop Sign-less meditation.
mān-ānusaya-mujjaha.
Discard the underlying tendency to conceit.
♦ tato mān-ābhisamayā,
With conceit-penetrated,
upasanto carissasī”ti.
you will abide in the peace [of Nirvana].
❧
SN 8.5 Subhāsita: Well-Spoken Words
5. Subhāsitasutta
5. Well-Spoken Words
Sāvatthinidānaṃ.
At Sāvatthī.
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:
“Catūhi, bhikkhave, aṅgehi samannāgatā vācā subhāsitā hoti, no dubbhāsitā; anavajjā ca ananuvajjā ca viññūnaṃ.
“monks, speech that has four factors is well spoken, not poorly spoken. It’s blameless and is not criticized by sensible people.
Katamehi catūhi?
What four?
Idha, bhikkhave, bhikkhu subhāsitaṃyeva bhāsati no dubbhāsitaṃ, dhammaṃyeva bhāsati no adhammaṃ, piyaṃyeva bhāsati no appiyaṃ, saccaṃyeva bhāsati no alikaṃ.
It’s when a monk speaks well, not poorly; they speak on the ☸Dharma , not against the ☸Dharma ; they speak pleasantly, not unpleasantly; and they speak truthfully, not falsely.
Imehi kho, bhikkhave, catūhi aṅgehi samannāgatā vācā subhāsitā hoti, no dubbhāsitā, anavajjā ca ananuvajjā ca viññūnan”ti.
Speech with these four factors is well spoken, not poorly spoken. It’s blameless and is not criticized by sensible people.”
Idamavoca bhagavā.
That is what the Buddha said.
Idaṃ vatvāna sugato athāparaṃ etadavoca satthā:
Then the Holy One, the Teacher, went on to say:
“Subhāsitaṃ uttamamāhu santo,
“Good people say that well-spoken words are foremost;
Dhammaṃ bhaṇe nādhammaṃ taṃ dutiyaṃ;
second, speak on the ☸Dharma , not against it;
Piyaṃ bhaṇe nāppiyaṃ taṃ tatiyaṃ,
third, speak pleasantly, not unpleasantly;
Saccaṃ bhaṇe nālikaṃ taṃ catutthan”ti.
and fourth, speak truthfully, not falsely.”
Atha kho āyasmā vaṅgīso uṭṭhāyāsanā ekaṃsaṃ uttarāsaṅgaṃ karitvā yena bhagavā tenañjaliṃ paṇāmetvā bhagavantaṃ etadavoca:
Then Venerable Vaṅgīsa got up from his seat, arranged his robe over one shoulder, raised his joined palms toward the Buddha, and said:
“paṭibhāti maṃ, bhagavā, paṭibhāti maṃ, sugatā”ti.
“I feel inspired to speak, Blessed One! I feel inspired to speak, Holy One!”
“Paṭibhātu taṃ, vaṅgīsā”ti bhagavā avoca.
“Then speak as you feel inspired,” said the Buddha.
Atha kho āyasmā vaṅgīso bhagavantaṃ sammukhā sāruppāhi gāthāhi abhitthavi:
Then Vaṅgīsa extolled the Buddha in his presence with appropriate verses:
(verse️)
“Tameva vācaṃ bhāseyya,
“Speak only such words
yāyattānaṃ na tāpaye;
as do not hurt yourself
Pare ca na vihiṃseyya,
nor harm others;
sā ve vācā subhāsitā.
such speech is truly well spoken.
Piyavācaṃva bhāseyya,
Speak only pleasing words,
yā vācā paṭinanditā;
words gladly welcomed.
Yaṃ anādāya pāpāni,
Pleasing words are those
paresaṃ bhāsate piyaṃ.
that bring nothing bad on others.
Saccaṃ ve amatā vācā,
Truth itself is the undying word:
esa dhammo sanantano;
this is an ancient Dharma.
Sacce atthe ca dhamme ca,
Good people say that the ☸Dharma and its meaning
āhu santo patiṭṭhitā.
are grounded in the truth.
Yaṃ buddho bhāsate vācaṃ,
The words spoken by the Buddha
khemaṃ nibbānapattiyā;
for realizing the sanctuary, nirvana,
Dukkhassantakiriyāya,
for making an end of suffering:
sā ve vācānamuttamā”ti.
this really is the best kind of speech.”
❧
SN 8.6 Sāriputta: With Sāriputta
6. Sāriputtasutta
6. With Sāriputta
Ekaṃ samayaṃ āyasmā sāriputto sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.
At one time Venerable Sāriputta was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Tena kho pana samayena āyasmā sāriputto bhikkhū dhammiyā kathāya sandasseti samādapeti samuttejeti sampahaṃseti poriyā vācāya vissaṭṭhāya anelagalāya atthassa viññāpaniyā.
Now at that time Venerable Sāriputta was educating, encouraging, firing up, and inspiring the monks in the assembly hall with a Dhamma talk. His words were polished, clear, articulate, and expressed the meaning.
Te ca bhikkhū aṭṭhiṃ katvā manasi katvā sabbacetasā samannāharitvā ohitasotā dhammaṃ suṇanti.
And those monks were paying heed, paying attention, engaging wholeheartedly, and lending an ear.
Atha kho āyasmato vaṅgīsassa etadahosi:
Then Venerable Vaṅgīsa thought:
“ayaṃ kho āyasmā sāriputto bhikkhū dhammiyā kathāya sandasseti samādapeti samuttejeti sampahaṃseti poriyā vācāya vissaṭṭhāya anelagalāya atthassa viññāpaniyā.
“This Venerable Sāriputta is educating the monks. …
Te ca bhikkhū aṭṭhiṃ katvā manasi katvā sabbacetasā samannāharitvā ohitasotā dhammaṃ suṇanti.
And those monks are paying heed, paying attention, engaging wholeheartedly, and lending an ear.
Yannūnāhaṃ āyasmantaṃ sāriputtaṃ sammukhā sāruppāhi gāthāhi abhitthaveyyan”ti.
Why don’t I extoll him in his presence with appropriate verses?”
Atha kho āyasmā vaṅgīso uṭṭhāyāsanā ekaṃsaṃ uttarāsaṅgaṃ karitvā yenāyasmā sāriputto tenañjaliṃ paṇāmetvā āyasmantaṃ sāriputtaṃ etadavoca:
Then Venerable Vaṅgīsa got up from his seat, arranged his robe over one shoulder, raised his joined palms toward Sāriputta, and said:
“paṭibhāti maṃ, āvuso sāriputta, paṭibhāti maṃ, āvuso sāriputtā”ti.
“I feel inspired to speak, Reverend Sāriputta! I feel inspired to speak, Reverend Sāriputta!”
“Paṭibhātu taṃ, āvuso vaṅgīsā”ti.
“Then speak as you feel inspired,” said Sāriputta.
Atha kho āyasmā vaṅgīso āyasmantaṃ sāriputtaṃ sammukhā sāruppāhi gāthāhi abhitthavi:
Then Vaṅgīsa extolled Sāriputta in his presence with appropriate verses:
(verse️)
“Gambhīrapañño medhāvī,
“Deep in wisdom, intelligent,
maggāmaggassa kovido;
expert in the variety of paths;
Sāriputto mahāpañño,
Sāriputta, so greatly wise,
dhammaṃ deseti bhikkhunaṃ.
teaches Dhamma to the monks.
Saṃkhittenapi deseti,
He teaches in brief,
vitthārenapi bhāsati;
or he speaks at length.
Sāḷikāyiva nigghoso,
His call, like a myna bird,
paṭibhānaṃ udīrayi.
overflows with inspiration.
Tassa taṃ desayantassa,
While he teaches
suṇanti madhuraṃ giraṃ;
the monks listen to his sweet voice,
Sarena rajanīyena,
sounding attractive,
savanīyena vaggunā;
clear and graceful.
Udaggacittā muditā,
They listen joyfully,
sotaṃ odhenti bhikkhavo”ti.
their hearts uplifted.”
❧
SN 8.7 Pavāraṇā: The Invitation to Admonish
7. Pavāraṇāsutta
7. The Invitation to Admonish
Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati pubbārāme migāramātupāsāde mahatā bhikkhusaṅghena saddhiṃ pañcamattehi bhikkhusatehi sabbeheva arahantehi.
At one time the Buddha was staying near Sāvatthī in the Eastern Monastery, the stilt longhouse of Migāra’s mother, together with a large Saṅgha of around five hundred monks, all of whom were perfected ones.
Tena kho pana samayena bhagavā tadahuposathe pannarase pavāraṇāya bhikkhusaṅghaparivuto abbhokāse nisinno hoti.
Now, at that time it was the sabbath—the full moon on the fifteenth day—and the Buddha was sitting in the open surrounded by the Saṅgha of monks for the invitation to admonish.
Atha kho bhagavā tuṇhībhūtaṃ bhikkhusaṅghaṃ anuviloketvā bhikkhū āmantesi:
Then the Buddha looked around the Saṅgha of monks, who were so very silent. He addressed them:
“handa dāni, bhikkhave, pavāremi vo.
“Come now, monks, I invite you all:
Na ca me kiñci garahatha kāyikaṃ vā vācasikaṃ vā”ti.
Is there anything I’ve done by way of body or speech that you would criticize?”
Evaṃ vutte, āyasmā sāriputto uṭṭhāyāsanā ekaṃsaṃ uttarāsaṅgaṃ karitvā yena bhagavā tenañjaliṃ paṇāmetvā bhagavantaṃ etadavoca:
When he had spoken, Venerable Sāriputta got up from his seat, arranged his robe over one shoulder, raised his joined palms toward the Buddha, and said:
“na kho mayaṃ, bhante, bhagavato kiñci garahāma kāyikaṃ vā vācasikaṃ vā.
“There is nothing, sir, that you’ve done by way of body or speech that we would criticize.
Bhagavā hi, bhante, anuppannassa maggassa uppādetā, asañjātassa maggassa sañjanetā, anakkhātassa maggassa akkhātā, maggaññū maggavidū maggakovido.
For the Blessed One is the one who gave rise to the unarisen path, who gave birth to the unborn path, who explained the unexplained path. He is the knower of the path, the discoverer of the path, the expert on the path.
Maggānugā ca, bhante, etarahi sāvakā viharanti pacchā samannāgatā;
And now the disciples live following the path; they acquire it later.
ahañca kho, bhante, bhagavantaṃ pavāremi.
And sir, I invite the Blessed One.
Na ca me bhagavā kiñci garahati kāyikaṃ vā vācasikaṃ vā”ti.
Is there anything I’ve done by way of body or speech that you would criticize?”
“Na khvāhaṃ te, sāriputta, kiñci garahāmi kāyikaṃ vā vācasikaṃ vā.
“There is nothing, Sāriputta, that you’ve done by way of body or speech that I would criticize.
Paṇḍito tvaṃ, sāriputta, mahāpañño tvaṃ, sāriputta, puthupañño tvaṃ, sāriputta, hāsapañño tvaṃ, sāriputta, javanapañño tvaṃ, sāriputta, tikkhapañño tvaṃ, sāriputta, nibbedhikapañño tvaṃ, sāriputta.
Sāriputta, you are astute. You have great wisdom, widespread wisdom, laughing wisdom, swift wisdom, sharp wisdom, penetrating wisdom.
Seyyathāpi, sāriputta, rañño cakkavattissa jeṭṭhaputto pitarā pavattitaṃ cakkaṃ sammadeva anuppavatteti;
A wheel-turning monarch’s oldest son rightly keeps wielding the power set in motion by his father.
evameva kho tvaṃ, sāriputta, mayā anuttaraṃ dhammacakkaṃ pavattitaṃ sammadeva anuppavattesī”ti.
In the same way, Sāriputta rightly keeps rolling the supreme Wheel of Dhamma that was rolled forth by me.”
“No ce kira me, bhante, bhagavā kiñci garahati kāyikaṃ vā vācasikaṃ vā.
“Since it seems I have done nothing worthy of the Blessed One’s criticism,
Imesaṃ pana, bhante, bhagavā pañcannaṃ bhikkhusatānaṃ na kiñci garahati kāyikaṃ vā vācasikaṃ vā”ti.
is there anything these five hundred monks have done by way of body or speech that you would criticize?”
“Imesampi khvāhaṃ, sāriputta, pañcannaṃ bhikkhusatānaṃ na kiñci garahāmi kāyikaṃ vā vācasikaṃ vā.
“There is nothing, Sāriputta, that these five hundred monks have done by way of body or speech that I would criticize.
Imesañhi, sāriputta, pañcannaṃ bhikkhusatānaṃ saṭṭhi bhikkhū tevijjā, saṭṭhi bhikkhū chaḷabhiññā, saṭṭhi bhikkhū ubhatobhāgavimuttā, atha itare paññāvimuttā”ti.
For of these five hundred monks, sixty have the three knowledges, sixty have the six direct knowledges, sixty are freed both ways, and the rest are freed by wisdom.”
Atha kho āyasmā vaṅgīso uṭṭhāyāsanā ekaṃsaṃ uttarāsaṅgaṃ karitvā yena bhagavā tenañjaliṃ paṇāmetvā bhagavantaṃ etadavoca:
Then Venerable Vaṅgīsa got up from his seat, arranged his robe over one shoulder, raised his joined palms toward the Buddha, and said:
“paṭibhāti maṃ, bhagavā, paṭibhāti maṃ, sugatā”ti.
“I feel inspired to speak, Blessed One! I feel inspired to speak, Holy One!”
“Paṭibhātu taṃ, vaṅgīsā”ti bhagavā avoca.
“Then speak as you feel inspired,” said the Buddha.
Atha kho āyasmā vaṅgīso bhagavantaṃ sammukhā sāruppāhi gāthāhi abhitthavi:
Then Vaṅgīsa extolled the Buddha in his presence with appropriate verses:
(verse️)
“Ajja pannarase visuddhiyā,
“Today, on the fifteenth day uposatha,
Bhikkhū pañcasatā samāgatā;
five hundred monks have gathered together to purify their precepts.
Saṃyojanabandhanacchidā,
These untroubled sages have cut off their fetters and bonds,
Anīghā khīṇapunabbhavā isī.
they will not be reborn again into any state of existence.
Cakkavattī yathā rājā,
Just as a wheel-turning monarch
amaccaparivārito;
surrounded by ministers
Samantā anupariyeti,
travels all around this
sāgarantaṃ mahiṃ imaṃ.
land that’s girt by sea.
Evaṃ vijitasaṅgāmaṃ,
So disciples with the three knowledges,
satthavāhaṃ anuttaraṃ;
destroyers of death,
Sāvakā payirupāsanti,
revere the winner of the battle,
tevijjā maccuhāyino.
the unsurpassed caravan leader.
Sabbe bhagavato puttā,
All are sons of the Blessed One—
palāpettha na vijjati;
there is no rubbish here.
Taṇhāsallassa hantāraṃ,
I bow to the Kinsman of the Sun,
vande ādiccabandhunan”ti.
destroyer of the dart of craving.”
❧
SN 8.8 Parosahassa: Over a Thousand
8. Parosahassasutta
8. Over a Thousand
Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme mahatā bhikkhusaṅghena saddhiṃ aḍḍhatelasehi bhikkhusatehi.
At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery, together with a large Saṅgha of 1,250 monks.
Tena kho pana samayena bhagavā bhikkhū nibbānapaṭisaṃyuttāya dhammiyā kathāya sandasseti samādapeti samuttejeti sampahaṃseti.
Now at that time the Buddha was educating, encouraging, firing up, and inspiring the monks with a Dhamma talk about nirvana.
Te ca bhikkhū aṭṭhiṃ katvā manasi katvā sabbacetasā samannāharitvā ohitasotā dhammaṃ suṇanti.
And those monks were paying heed, paying attention, engaging wholeheartedly, and lending an ear.
Atha kho āyasmato vaṅgīsassa etadahosi:
Then Venerable Vaṅgīsa thought:
“ayaṃ kho bhagavā bhikkhū nibbānapaṭisaṃyuttāya dhammiyā kathāya sandasseti samādapeti samuttejeti sampahaṃseti.
“The Buddha is educating, encouraging, firing up, and inspiring the monks with a Dhamma talk about nirvana.
Te ca bhikkhū aṭṭhiṃ katvā manasi katvā sabbacetasā samannāharitvā ohitasotā dhammaṃ suṇanti.
And those monks are paying heed, paying attention, engaging wholeheartedly, and lending an ear.
Yannūnāhaṃ bhagavantaṃ sammukhā sāruppāhi gāthāhi abhitthaveyyan”ti.
Why don’t I extoll him in his presence with appropriate verses?”
Atha kho āyasmā vaṅgīso uṭṭhāyāsanā ekaṃsaṃ uttarāsaṅgaṃ karitvā yena bhagavā tenañjaliṃ paṇāmetvā bhagavantaṃ etadavoca:
Then Venerable Vaṅgīsa got up from his seat, arranged his robe over one shoulder, raised his joined palms toward the Buddha, and said:
“paṭibhāti maṃ, bhagavā, paṭibhāti maṃ, sugatā”ti.
“I feel inspired to speak, Blessed One! I feel inspired to speak, Holy One!”
“Paṭibhātu taṃ, vaṅgīsā”ti bhagavā avoca.
“Then speak as you feel inspired,” said the Buddha.
Atha kho āyasmā vaṅgīso bhagavantaṃ sammukhā sāruppāhi gāthāhi abhitthavi:
Then Vaṅgīsa extolled the Buddha in his presence with appropriate verses:
(verse️)
“Parosahassaṃ bhikkhūnaṃ,
“Over a thousand monks
sugataṃ payirupāsati;
revere the Holy One
Desentaṃ virajaṃ dhammaṃ,
as he teaches the immaculate Dhamma,
nibbānaṃ akutobhayaṃ.
nirvana, fearing nothing from any quarter.
Suṇanti dhammaṃ vimalaṃ,
They listen to the stainless Dhamma
sammāsambuddhadesitaṃ;
taught by the fully awakened Buddha;
Sobhati vata sambuddho,
the Buddha is so brilliant,
bhikkhusaṅghapurakkhato.
at the forefront of the monk Saṅgha,
Nāganāmosi bhagavā,
Blessed One, your name is ‘Giant’,
isīnaṃ isisattamo;
seventh of the sages.
Mahāmeghova hutvāna,
You are like a great cloud
sāvake abhivassati.
that rains on your disciples.
Divāvihārā nikkhamma,
I’ve emerged from my day’s meditation,
satthudassanakamyatā;
out of desire to see the teacher.
Sāvako te mahāvīra,
Great hero, your disciple Vaṅgīsa
pāde vandati vaṅgiso”ti.
bows at your feet.”
(verse️ end)
“Kiṃ nu te, vaṅgīsa, imā gāthāyo pubbe parivitakkitā, udāhu ṭhānasova taṃ paṭibhantī”ti?
“Vaṅgīsa, had you previously composed these verses, or did they spontaneously occur to you in the moment?”
“Na kho me, bhante, imā gāthāyo pubbe parivitakkitā, atha kho ṭhānasova maṃ paṭibhantī”ti.
“They spontaneously occurred to me in the moment, sir.”
“Tena hi taṃ, vaṅgīsa, bhiyyoso mattāya pubbe aparivitakkitā gāthāyo paṭibhantū”ti.
“Well then, Vaṅgīsa, speak some more spontaneously inspired verses.”
“Evaṃ, bhante”ti kho āyasmā vaṅgīso bhagavato paṭissutvā bhiyyoso mattāya bhagavantaṃ pubbe aparivitakkitāhi gāthāhi abhitthavi:
“Yes, sir,” replied Vaṅgīsa. Then he extolled the Buddha with some more spontaneously inspired verses, not previously composed:
(verse️)
“Ummaggapathaṃ mārassa abhibhuyya,
“Having overcome Māra’s devious path,
Carasi pabhijja khilāni;
you wander with hard-heartedness dissolved.
Taṃ passatha bandhapamuñcakaraṃ,
See him, the liberator from bonds, unattached,
Asitaṃ bhāgaso pavibhajaṃ.
analyzing the ☸Dharma .
Oghassa nittharaṇatthaṃ,
He has explained in many ways
Anekavihitaṃ maggaṃ akkhāsi;
the path to cross the flood.
Tasmiñce amate akkhāte,
The seers of Dhamma stand unfaltering
Dhammaddasā ṭhitā asaṃhīrā.
in the deathless you’ve explained.
Pajjotakaro ativijjha,
The bringer of light who has pierced the truth,
Sabbaṭṭhitīnaṃ atikkamamaddasa;
you’ve seen what lies beyond all states of rebirth.
Ñatvā ca sacchikatvā ca,
When you saw and realized this for yourself,
Aggaṃ so desayi dasaddhānaṃ.
you taught it first to the group of five.
Evaṃ sudesite dhamme,
When the Dhamma has been so well taught,
Ko pamādo vijānataṃ dhammaṃ;
how could those who know it be negligent?
Tasmā hi tassa bhagavato sāsane,
So being assiduous, we should always respectfully train
Appamatto sadā namassamanusikkhe”ti.
in the Buddha’s ☸Dharma .”
❧
SN 8.9 Koṇḍañña: With Koṇḍañña
9. Koṇḍaññasutta
9. With Koṇḍañña
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 aññāsikoṇḍañño sucirasseva yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavato pādesu sirasā nipatitvā bhagavato pādāni mukhena ca paricumbati, pāṇīhi ca parisambāhati, nāmañca sāveti:
Then Venerable Koṇḍañña Who Understood approached the Buddha after a very long absence. He bowed with his head to the Buddha’s feet, caressing them and covering them with kisses, and pronounced his name:
“koṇḍaññohaṃ, bhagavā, koṇḍaññohaṃ, sugatā”ti.
“I am Koṇḍañña, Blessed One! I am Koṇḍañña, Holy One!”
Atha kho āyasmato vaṅgīsassa etadahosi:
Then Venerable Vaṅgīsa thought:
“ayaṃ kho āyasmā aññāsikoṇḍañño sucirasseva yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavato pādesu sirasā nipatitvā bhagavato pādāni mukhena ca paricumbati, pāṇīhi ca parisambāhati, nāmañca sāveti:
“This Venerable Koṇḍañña Who Understood has approached the Buddha after a very long absence. He bowed with his head to the Buddha’s feet, caressing them and covering them with kisses, and pronounced his name:
‘koṇḍaññohaṃ, bhagavā, koṇḍaññohaṃ, sugatā’ti.
‘I am Koṇḍañña, Blessed One! I am Koṇḍañña, Holy One!’
Yannūnāhaṃ āyasmantaṃ aññāsikoṇḍaññaṃ bhagavato sammukhā sāruppāhi gāthāhi abhitthaveyyan”ti.
Why don’t I extoll him in the Buddha’s presence with appropriate verses?”
Atha kho āyasmā vaṅgīso uṭṭhāyāsanā ekaṃsaṃ uttarāsaṅgaṃ karitvā yena bhagavā tenañjaliṃ paṇāmetvā bhagavantaṃ etadavoca:
Then Venerable Vaṅgīsa got up from his seat, arranged his robe over one shoulder, raised his joined palms toward the Buddha, and said:
“paṭibhāti maṃ, bhagavā, paṭibhāti maṃ, sugatā”ti.
“I feel inspired to speak, Blessed One! I feel inspired to speak, Holy One!”
“Paṭibhātu taṃ, vaṅgīsā”ti bhagavā avoca.
“Then speak as you feel inspired,” said the Buddha.
Atha kho āyasmā vaṅgīso āyasmantaṃ aññāsikoṇḍaññaṃ bhagavato sammukhā sāruppāhi gāthāhi abhitthavi:
Then Vaṅgīsa extolled Koṇḍañña in the Buddha’s presence with appropriate verses:
(verse️)
“Buddhānubuddho so thero,
“The senior monk who was awakened after the Buddha,
koṇḍañño tibbanikkamo;
Koṇḍañña, is ardently energetic.
Lābhī sukhavihārānaṃ,
He regularly gains pleasureful meditative states,
vivekānaṃ abhiṇhaso.
and the three kinds of seclusion.
Yaṃ sāvakena pattabbaṃ,
Whatever can be attained by a disciple
satthusāsanakārinā;
who does the Teacher’s bidding,
Sabbassa taṃ anuppattaṃ,
he has attained it all,
appamattassa sikkhato.
through assiduously training himself.
Mahānubhāvo tevijjo,
With great power and the three knowledges,
cetopariyāyakovido;
expert in comprehending the minds of others,
Koṇḍañño buddhadāyādo,
Koṇḍañña, the heir to the Buddha,
pāde vandati satthuno”ti.
bows at the teacher’s feet.”
SN 8.10 Moggallāna: With Moggallāna
10. Moggallānasutta
10. With Moggallāna
Ekaṃ samayaṃ bhagavā rājagahe viharati isigilipasse kāḷasilāyaṃ mahatā bhikkhusaṅghena saddhiṃ pañcamattehi bhikkhusatehi sabbeheva arahantehi.
At one time the Buddha was staying on the slopes of Isigili at the Black Rock, together with a large Saṅgha of around five hundred monks, all of whom were perfected ones.
Tesaṃ sudaṃ āyasmā mahāmoggallāno cetasā cittaṃ samannesati vippamuttaṃ nirupadhiṃ.
Thereupon, with his mind, Venerable Mahāmoggallāna checked to see whose mind was liberated and free of attachments.
Atha kho āyasmato vaṅgīsassa etadahosi:
Then Venerable Vaṅgīsa thought:
“ayaṃ kho bhagavā rājagahe viharati isigilipasse kāḷasilāyaṃ mahatā bhikkhusaṅghena saddhiṃ pañcamattehi bhikkhusatehi sabbeheva arahantehi.
“The Buddha is staying on the slopes of Isigili … with five hundred perfected ones.
Tesaṃ sudaṃ āyasmā mahāmoggallāno cetasā cittaṃ samannesati vippamuttaṃ nirupadhiṃ.
Mahāmoggallāna is checking to see whose mind is liberated and free of attachments.
Yannūnāhaṃ āyasmantaṃ mahāmoggallānaṃ bhagavato sammukhā sāruppāhi gāthāhi abhitthaveyyan”ti.
Why don’t I extoll him in the Buddha’s presence with appropriate verses?”
Atha kho āyasmā vaṅgīso uṭṭhāyāsanā ekaṃsaṃ uttarāsaṅgaṃ karitvā yena bhagavā tenañjaliṃ paṇāmetvā bhagavantaṃ etadavoca:
Then Venerable Vaṅgīsa got up from his seat, arranged his robe over one shoulder, raised his joined palms toward the Buddha, and said:
“paṭibhāti maṃ, bhagavā, paṭibhāti maṃ, sugatā”ti.
“I feel inspired to speak, Blessed One! I feel inspired to speak, Holy One!”
“Paṭibhātu taṃ, vaṅgīsā”ti bhagavā avoca.
“Then speak as you feel inspired,” said the Buddha.
Atha kho āyasmā vaṅgīso āyasmantaṃ mahāmoggallānaṃ bhagavato sammukhā sāruppāhi gāthāhi abhitthavi:
Then Vaṅgīsa extolled Mahāmoggallāna in his presence with appropriate verses:
(verse️)
“Nagassa passe āsīnaṃ,
“As the sage, who has gone beyond suffering,
muniṃ dukkhassa pāraguṃ;
sits upon the mountain slope,
Sāvakā payirupāsanti,
he is revered by disciples with the three knowledges,
tevijjā maccuhāyino.
destroyers of death.
Te cetasā anupariyeti,
Moggallāna, of great psychic power,
Moggallāno mahiddhiko;
comprehends with his mind,
Cittaṃ nesaṃ samannesaṃ,
scrutinizing their minds,
Vippamuttaṃ nirūpadhiṃ.
liberated, without attachments.
Evaṃ sabbaṅgasampannaṃ,
So they revere Gotama,
Muniṃ dukkhassa pāraguṃ;
the sage gone beyond suffering,
Anekākārasampannaṃ,
who is endowed with all path factors,
Payirupāsanti gotaman”ti.
and with a multitude of attributes.”
SN 8.11 Gaggarā: At Gaggarā
11. Gaggarāsutta
11. At Gaggarā
Ekaṃ samayaṃ bhagavā campāyaṃ viharati gaggarāya pokkharaṇiyā tīre mahatā bhikkhusaṃghena saddhiṃ pañcamattehi bhikkhusatehi sattahi ca upāsakasatehi sattahi ca upāsikāsatehi anekehi ca devatāsahassehi.
At one time the Buddha was staying near Campā on the banks of the Gaggarā Lotus Pond, together with a large Saṅgha of around five hundred monks, seven hundred male and seven hundred female lay followers, and many thousands of deities.
Tyāssudaṃ bhagavā atirocati vaṇṇena ceva yasasā ca.
But the Buddha outshone them all in beauty and glory.
Atha kho āyasmato vaṅgīsassa etadahosi:
Then Venerable Vaṅgīsa thought:
“ayaṃ kho bhagavā campāyaṃ viharati gaggarāya pokkharaṇiyā tīre mahatā bhikkhusaṃghena saddhiṃ pañcamattehi bhikkhusatehi sattahi ca upāsakasatehi sattahi ca upāsikāsatehi anekehi ca devatāsahassehi.
“The Buddha is staying near Campā on the banks of the Gaggarā Lotus Pond, together with a large Saṅgha of around five hundred monks, seven hundred male and seven hundred female lay followers, and many thousands of deities.
Tyāssudaṃ bhagavā atirocati vaṇṇena ceva yasasā ca.
And he outshines them all in beauty and glory.
Yannūnāhaṃ bhagavantaṃ sammukhā sāruppāya gāthāya abhitthaveyyan”ti.
Why don’t I extoll him in his presence with appropriate verses?”
Atha kho āyasmā vaṅgīso uṭṭhāyāsanā ekaṃsaṃ uttarāsaṅgaṃ karitvā yena bhagavā tenañjaliṃ paṇāmetvā bhagavantaṃ etadavoca:
Then Venerable Vaṅgīsa got up from his seat, arranged his robe over one shoulder, raised his joined palms toward the Buddha, and said:
“paṭibhāti maṃ, bhagavā, paṭibhāti maṃ, sugatā”ti.
“I feel inspired to speak, Blessed One! I feel inspired to speak, Holy One!”
“Paṭibhātu taṃ, vaṅgīsā”ti bhagavā avoca.
“Then speak as you feel inspired,” said the Buddha.
Atha kho āyasmā vaṅgīso bhagavantaṃ sammukhā sāruppāya gāthāya abhitthavi:
Then Vaṅgīsa extolled the Buddha in his presence with appropriate verses:
(verse️)
“Cando yathā vigatavalāhake nabhe,
“Like the moon on a cloudless night,
Virocati vigatamalova bhāṇumā;
like the shining stainless sun,
Evampi aṅgīrasa tvaṃ mahāmuni,
so too Aṅgīrasa, O great sage,
Atirocasi yasasā sabbalokan”ti.
your glory outshines the entire world.”
SN 8.12 Vaṅgīsa: With Vaṅgīsa
12. Vaṅgīsasutta
12. With Vaṅgīsa
Ekaṃ samayaṃ āyasmā vaṅgīso sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.
At one time Venerable Vaṅgīsa was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Tena kho pana samayena āyasmā vaṅgīso aciraarahattappatto hutvā vimuttisukhaṃ paṭisaṃvedī tāyaṃ velāyaṃ imā gāthāyo abhāsi:
Now at that time Vaṅgīsa had recently attained perfection. While experiencing the pleasure of freedom, on that occasion he recited these verses:
(verse️)
“Kāveyyamattā vicarimha pubbe,
“We used to wander, drunk on poetry,
Gāmā gāmaṃ purā puraṃ;
village to village, town to town.
Athaddasāma sambuddhaṃ,
Then we saw the Buddha,
Saddhā no upapajjatha.
and faith arose in us.
So me dhammamadesesi,
He taught me Dhamma:
khandhāyatanadhātuyo;
the aggregates, sense fields, and elements.
Tassāhaṃ dhammaṃ sutvāna,
When I heard his ☸Dharma
pabbajiṃ anagāriyaṃ.
I went forth to homelessness.
Bahunnaṃ vata atthāya,
It has truly been for the benefit of many
bodhiṃ ajjhagamā muni;
that the sage achieved awakening—
Bhikkhūnaṃ bhikkhunīnañca,
for the monks and for the nuns
ye niyāmagataddasā.
who see that they’ve reached certainty.
Svāgataṃ vata me āsi,
It was so welcome for me
mama buddhassa santike;
to be in the presence of the Buddha.
Tisso vijjā anuppattā,
I’ve attained the three knowledges,
kataṃ buddhassa sāsanaṃ.
I’ve done what the Buddha taught.
Pubbenivāsaṃ jānāmi,
I know my past lives,
Dibbacakkhuṃ visodhitaṃ;
my clairvoyance is purified,
Tevijjo iddhipattomhi,
I am master of three knowledges and attained in psychic power,
Cetopariyāyakovido”ti.
and I’m expert in comprehending the minds of others.”
Vaṅgīsasaṃyuttaṃ samattaṃ.
The Linked Discourses with Vaṅgīsa are complete.
end of section [8..1.. - SN 8 vagga 1 Vaṅgīsa: With Vaṅgīsa] ❧
SN 9 Vana Saṃyutta: Connected Discourses on the Forest
(cst6)
(derived from B. Sujato 2018/12)
Saṃyutta Nikāya 9
Linked Discourses 9
+ § – SN 9 vagga 1 Vana: In the Woods+ all - all
1. Vanavagga
1. In the Woods
1. Vivekasutta
1. Seclusion
Evaṃ me sutaṃ—
So I have heard.
ekaṃ samayaṃ aññataro bhikkhu kosalesu viharati aññatarasmiṃ vanasaṇḍe.
At one time one of the monks was staying in the land of the Kosalans in a certain forest grove.
Tena kho pana samayena so bhikkhu divāvihāragato pāpake akusale vitakke vitakketi gehanissite.
Now at that time that monk, during their day’s meditation, was thinking bad, unskillful thoughts to do with the lay life.
Atha kho yā tasmiṃ vanasaṇḍe adhivatthā devatā tassa bhikkhuno anukampikā atthakāmā taṃ bhikkhuṃ saṃvejetukāmā yena so bhikkhu tenupasaṅkami; upasaṅkamitvā taṃ bhikkhuṃ gāthāhi ajjhabhāsi:
The deity haunting that forest had compassion for that monk, and wanted what’s best for them. So they approached that monk wanting to stir them up, and addressed them in verse:
“Vivekakāmosi vanaṃ paviṭṭho,
“You entered the woods desiring seclusion,
Atha te mano niccharatī bahiddhā;
yet your mind wanders off to outward things.
Jano janasmiṃ vinayassu chandaṃ,
As a person, you should dispel the desire for people.
Tato sukhī hohisi vītarāgo.
Then you’ll be happy, free of greed.
Aratiṃ pajahāsi sato,
rememberful, give up discontent;
Bhavāsi sataṃ taṃ sārayāmase;
let us remind you of the way of the good.
Pātālarajo hi duttaro,
The dusty abyss is so hard to cross;
Mā taṃ kāmarajo avāhari.
don’t let sensual dust drag you down.
Sakuṇo yathā paṃsukunthito,
Just as a bird strewn with dirt
Vidhunaṃ pātayati sitaṃ rajaṃ;
sheds that clingy dust with a shake;
Evaṃ bhikkhu padhānavā satimā,
so too, an energetic, rememberful monk
Vidhunaṃ pātayati sitaṃ rajan”ti.
sheds that clingy dust with a shake.”
Atha kho so bhikkhu tāya devatāya saṃvejito saṃvegamāpādīti.
Stirred up by that deity, that monk came to their senses.
SN 9.2 Upaṭṭhāna: Getting Up
2. Upaṭṭhānasutta
2. Getting Up
Ekaṃ samayaṃ aññataro bhikkhu kosalesu viharati aññatarasmiṃ vanasaṇḍe.
At one time one of the monks was staying in the land of the Kosalans in a certain forest grove.
Tena kho pana samayena so bhikkhu divāvihāragato supati.
Now at that time that monk fell asleep during the day’s meditation.
Atha kho yā tasmiṃ vanasaṇḍe adhivatthā devatā tassa bhikkhuno anukampikā atthakāmā taṃ bhikkhuṃ saṃvejetukāmā yena so bhikkhu tenupasaṅkami; upasaṅkamitvā taṃ bhikkhuṃ gāthāhi ajjhabhāsi:
The deity haunting that forest had compassion for that monk, and wanted what’s best for them. So they approached that monk wanting to stir them up, and addressed them in verse:
“Uṭṭhehi bhikkhu kiṃ sesi,
“Get up, monk! Why lie down?
ko attho supitena te;
What’s the point in your sleeping?
Āturassa hi kā niddā,
What slumber can there be for those afflicted,
sallaviddhassa ruppato.
injured, pierced by an arrow?
Yāya saddhāya pabbajito,
You should amplify the faith
agārasmānagāriyaṃ;
that led you to go forth
Tameva saddhaṃ brūhehi,
from the home life to homelessness.
mā niddāya vasaṃ gamī”ti.
Don’t fall under the sway of slumber.”
“Aniccā addhuvā kāmā,
“Sensual pleasures are impermanent and unstable,
yesu mandova mucchito;
but idiots still fall for them.
Baddhesu muttaṃ asitaṃ,
Among those who are bound, they’re free and unattached:
kasmā pabbajitaṃ tape.
why bother a renunciate?
Chandarāgassa vinayā,
By removing desire and greed,
avijjāsamatikkamā;
by going beyond ignorance,
Taṃ ñāṇaṃ paramodānaṃ,
that knowledge has been perfectly cleansed:
kasmā pabbajitaṃ tape.
why bother a renunciate?
Chetvā avijjaṃ vijjāya,
By breaking ignorance with knowledge,
āsavānaṃ parikkhayā;
by the ending of defilements,
Asokaṃ anupāyāsaṃ,
they’re sorrowless, unstressed:
kasmā pabbajitaṃ tape.
why bother a renunciate?
Āraddhavīriyaṃ pahitattaṃ,
Energetic, resolute,
Niccaṃ daḷhaparakkamaṃ;
always staunchly vigorous,
Nibbānaṃ abhikaṅkhantaṃ,
aspiring to nirvana:
Kasmā pabbajitaṃ tape”ti.
why bother a renunciate?”
❧
SN 9.3 Kassapagotta: With Kassapagotta
3. Kassapagottasutta
3. With Kassapagotta
Ekaṃ samayaṃ āyasmā kassapagotto kosalesu viharati aññatarasmiṃ vanasaṇḍe.
At one time Venerable Kassapagotta was staying in the land of the Kosalans in a certain forest grove.
Tena kho pana samayena āyasmā kassapagotto divāvihāragato aññataraṃ chetaṃ ovadati.
Now at that time Venerable Kassapagotta, having withdrawn for his day’s meditation, tried to advise a tribal hunter.
Atha kho yā tasmiṃ vanasaṇḍe adhivatthā devatā āyasmantaṃ kassapagottaṃ saṃvejetukāmā yenāyasmā kassapagotto tenupasaṅkami; upasaṅkamitvā āyasmantaṃ kassapagottaṃ gāthāhi ajjhabhāsi:
Then the deity haunting that forest approached Kassapagotta wanting to stir him up, and recited these verses:
“Giriduggacaraṃ chetaṃ,
“A tribal hunter wandering the rugged hills
appapaññaṃ acetasaṃ;
is unintelligent, unthinking.
Akāle ovadaṃ bhikkhu,
It’s a waste of time to advise him;
mandova paṭibhāti maṃ.
this monk seems to me like an idiot.
Suṇāti na vijānāti,
The tribal hunter listens without understanding,
Āloketi na passati;
he looks without seeing.
Dhammasmiṃ bhaññamānasmiṃ,
Though The Dharma is spoken,
Atthaṃ bālo na bujjhati.
the fool doesn’t get it.
Sacepi dasa pajjote,
Even if you lit ten lamps
dhārayissasi kassapa;
and brought them to him, Kassapa,
Neva dakkhati rūpāni,
he wouldn’t see anything,
cakkhu hissa na vijjatī”ti.
for he has no eyes to see.”
Atha kho āyasmā kassapagotto tāya devatāya saṃvejito saṃvegamāpādīti.
Stirred up by that deity, Venerable Kassapagotta came to his senses.
SN 9.4 Sambahula: Several monks Set Out Wandering
4. Sambahulasutta
4. Several monks Set Out Wandering
Ekaṃ samayaṃ sambahulā bhikkhū kosalesu viharanti aññatarasmiṃ vanasaṇḍe.
At one time several monks were staying in the land of the Kosalans in a certain forest grove.
Atha kho te bhikkhū vassaṃvuṭṭhā temāsaccayena cārikaṃ pakkamiṃsu.
Then after completing the three months of the rainy season residence, those monks set out wandering.
Atha kho yā tasmiṃ vanasaṇḍe adhivatthā devatā te bhikkhū apassantī paridevamānā tāyaṃ velāyaṃ imaṃ gāthaṃ abhāsi:
Not seeing those monks, the deity haunting that forest cried. And on that occasion they recited this verse:
“Arati viya mejja khāyati,
“Seeing so many vacated seats today,
Bahuke disvāna vivitte āsane;
it seems to me that they must have become dissatisfied.
Te cittakathā bahussutā,
They were so learned, such brilliant speakers!
Kome gotamasāvakā gatā”ti.
Where have these disciples of Gotama gone?”
Evaṃ vutte, aññatarā devatā taṃ devataṃ gāthāya paccabhāsi:
When they had spoken, another deity replied with this verse:
“Māgadhaṃ gatā kosalaṃ gatā,
“They’ve gone to Magadha, they’ve gone to Kosala,
Ekacciyā pana vajjibhūmiyā;
and some are in the Vajjian lands.
Magā viya asaṅgacārino,
Like deer that wander free of ties,
Aniketā viharanti bhikkhavo”ti.
the monks live with no abode.”
SN 9.5 Ānanda: With Ānanda
5. Ānandasutta
5. With Ānanda
Ekaṃ samayaṃ āyasmā ānando kosalesu viharati aññatarasmiṃ vanasaṇḍe.
At one time Venerable Ānanda was staying in the land of the Kosalans in a certain forest grove.
Tena kho pana samayena āyasmā ānando ativelaṃ gihisaññattibahulo viharati.
Now at that time Ānanda was spending too much time informing the lay people.
Atha kho yā tasmiṃ vanasaṇḍe adhivatthā devatā āyasmato ānandassa anukampikā atthakāmā āyasmantaṃ ānandaṃ saṃvejetukāmā yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmantaṃ ānandaṃ gāthāya ajjhabhāsi:
Then the deity haunting that forest had compassion for Ānanda, wanting what’s best for him. So they approached him wanting to stir him up, and recited these verses:
“Rukkhamūlagahanaṃ pasakkiya,
“You’ve left for the jungle, the root of a tree,
Nibbānaṃ hadayasmiṃ opiya;
with nirvanaing in your heart.
Jhāya gotama mā pamādo,
Practice jhāna, Gotama, don’t be negligent!
Kiṃ te biḷibiḷikā karissatī”ti.
What is this hullabaloo to you?”
Atha kho āyasmā ānando tāya devatāya saṃvejito saṃvegamāpādīti.
Stirred up by that deity, Venerable Ānanda came to his senses.
SN 9.6 Anuruddha: With Anuruddha
6. Anuruddhasutta
6. With Anuruddha
Ekaṃ samayaṃ āyasmā anuruddho kosalesu viharati aññatarasmiṃ vanasaṇḍe.
At one time Venerable Anuruddha was staying in the land of the Kosalans in a certain forest grove.
Atha kho aññatarā tāvatiṃsakāyikā devatā jālinī nāma āyasmato anuruddhassa purāṇadutiyikā yenāyasmā anuruddho tenupasaṅkami; upasaṅkamitvā āyasmantaṃ anuruddhaṃ gāthāya ajjhabhāsi:
Then a certain deity of the company of the Thirty-Three named Penelope had been Anuruddha’s partner in a former life. She went up to Anuruddha, and recited these verses:
“Tattha cittaṃ paṇidhehi,
“Set your heart there,
yattha te vusitaṃ pure;
where you used to live;
Tāvatiṃsesu devesu,
among the gods of the Thirty-Three,
sabbakāmasamiddhisu;
whose every desire is granted!
Purakkhato parivuto,
At the forefront of a retinue
devakaññāhi sobhasī”ti.
of divine maidens, you’ll shine!”
“Duggatā devakaññāyo,
“Divine maidens are in a sorry state,
sakkāyasmiṃ patiṭṭhitā;
stuck in self-identity.
Te cāpi duggatā sattā,
And those beings too are in a sorry state,
devakaññāhi patthitā”ti.
who are attached to divine maidens.”
“Na te sukhaṃ pajānanti,
“They don’t know pleasure
ye na passanti nandanaṃ;
who don’t see the Garden of Delight!
Āvāsaṃ naradevānaṃ,
It’s the abode of lordly gods,
tidasānaṃ yasassinan”ti.
the glorious host of Thirty!”
“Na tvaṃ bāle vijānāsi,
“Fool, don’t you understand
yathā arahataṃ vaco;
the saying of the perfected ones:
Aniccā sabbasaṅkhārā,
all conditions are impermanent,
uppādavayadhammino;
their nature is to rise and fall;
Uppajjitvā nirujjhanti,
having arisen, they cease;
tesaṃ vūpasamo sukho.
their stilling is true pleasure.
Natthi dāni punāvāso,
Penelope, weaver of the web,
devakāyasmi jālini;
now there are no future lives in the company of gods.
Vikkhīṇo jātisaṃsāro,
Transmigration through births is finished,
natthi dāni punabbhavo”ti.
now there is no further existence.”
❧
SN 9.7 Nāgadatta: With Nāgadatta
7. Nāgadattasutta
7. With Nāgadatta
Ekaṃ samayaṃ āyasmā nāgadatto kosalesu viharati aññatarasmiṃ vanasaṇḍe.
At one time Venerable Nāgadatta was staying in the land of the Kosalans in a certain forest grove.
Tena kho pana samayena āyasmā nāgadatto atikālena gāmaṃ pavisati, atidivā paṭikkamati.
Now at that time Venerable Nāgadatta had been entering the village too early and returning late in the day.
Atha kho yā tasmiṃ vanasaṇḍe adhivatthā devatā āyasmato nāgadattassa anukampikā atthakāmā āyasmantaṃ nāgadattaṃ saṃvejetukāmā yenāyasmā nāgadatto tenupasaṅkami; upasaṅkamitvā āyasmantaṃ nāgadattaṃ gāthāhi ajjhabhāsi:
Then the deity haunting that forest had compassion for Nāgadatta, wanting what’s best for him. So they approached him wanting to stir him up, and recited these verses:
“Kāle pavisa nāgadatta,
“Entering too early,
Divā ca āgantvā ativelacārī;
and returning after spending too much of the day,
Saṃsaṭṭho gahaṭṭhehi,
Nāgadatta socializes with lay people,
Samānasukhadukkho.
sharing their joys and sorrows.
Bhāyāmi nāgadattaṃ suppagabbhaṃ,
I’m afraid for Nāgadatta; he’s so reckless
Kulesu vinibaddhaṃ;
in his attachment to families.
Mā heva maccurañño balavato,
May he not come under the King of Death’s power,
Antakassa vasaṃ upesī”ti.
under the sway of the Terminator!”
Atha kho āyasmā nāgadatto tāya devatāya saṃvejito saṃvegamāpādīti.
Stirred up by that deity, Venerable Nāgadatta came to his senses.
SN 9.8 Kulagharaṇī: The Mistress of the House
8. Kulagharaṇīsutta
8. The Mistress of the House
Ekaṃ samayaṃ aññataro bhikkhu kosalesu viharati aññatarasmiṃ vanasaṇḍe.
At one time one of the monks was staying in the land of the Kosalans in a certain forest grove.
Tena kho pana samayena so bhikkhu aññatarasmiṃ kule ativelaṃ ajjhogāḷhappatto viharati.
Now at that time that monk had become too closely involved in the affairs of a certain family.
Atha kho yā tasmiṃ vanasaṇḍe adhivatthā devatā tassa bhikkhuno anukampikā atthakāmā taṃ bhikkhuṃ saṃvejetukāmā yā tasmiṃ kule kulagharaṇī, tassā vaṇṇaṃ abhinimminitvā yena so bhikkhu tenupasaṅkami; upasaṅkamitvā taṃ bhikkhuṃ gāthāya ajjhabhāsi:
The deity haunting that forest had compassion for that monk, wanting what’s best for him. So, wanting to stir him up, they manifested in the appearance of the mistress of that family, approached the monk, and addressed him in verse:
“Nadītīresu saṇṭhāne,
“On the banks of the rivers and in the guest houses,
sabhāsu rathiyāsu ca;
in meeting halls and highways,
Janā saṅgamma mantenti,
people come together and gossip:
mañca tañca kimantaran”ti.
what’s going on between you and me?”
“Bahūhi saddā paccūhā,
“There are lots of annoying sounds
khamitabbā tapassinā;
that an austere ascetic must endure.
Na tena maṅku hotabbaṃ,
But they mustn’t be dismayed by that,
na hi tena kilissati.
for that’s not what defiles you.
Yo ca saddaparittāsī,
If you’re startled by every little sound,
vane vātamigo yathā;
like a wind-deer in the wood,
Lahucittoti taṃ āhu,
they’ll call you ‘flighty minded’;
nāssa sampajjate vatan”ti.
and your practice won’t succeed.”
SN 9.9 Vajjiputta: A Vajji
9. Vajjiputtasutta
9. A Vajji
Ekaṃ samayaṃ aññataro vajjiputtako bhikkhu vesāliyaṃ viharati aññatarasmiṃ vanasaṇḍe.
At one time a certain Vajjian monk was staying near Vesālī in a certain forest grove.
Tena kho pana samayena vesāliyaṃ vajjiputtako sabbaratticāro hoti.
Now at that time the Vajjis were holding an all-night event in Vesālī.
Atha kho so bhikkhu vesāliyā tūriyatāḷitavāditanigghosasaddaṃ sutvā paridevamāno tāyaṃ velāyaṃ imaṃ gāthaṃ abhāsi:
Then that monk, groaning at the noise of musical instruments being beaten and played, on that occasion recited this verse:
“Ekakā mayaṃ araññe viharāma,
“We dwell alone in the wilderness,
Apaviddhaṃva vanasmiṃ dārukaṃ;
like a cast-off log in the forest.
Etādisikāya rattiyā,
On a night like this,
Ko su nāmamhehi pāpiyo”ti.
who’s worse off than me?”
Atha kho yā tasmiṃ vanasaṇḍe adhivatthā devatā tassa bhikkhuno anukampikā atthakāmā taṃ bhikkhuṃ saṃvejetukāmā yena so bhikkhu tenupasaṅkami; upasaṅkamitvā taṃ bhikkhuṃ gāthāya ajjhabhāsi:
The deity haunting that forest had compassion for that monk, and wanted what’s best for them. So they approached that monk wanting to stir them up, and addressed them in verse:
“Ekakova tvaṃ araññe viharasi,
“You dwell alone in the wilderness,
Apaviddhaṃva vanasmiṃ dārukaṃ;
like a cast-off log in the forest.
Tassa te bahukā pihayanti,
Lots of people are jealous of you,
Nerayikā viya saggagāminan”ti.
like beings in hell of those going to heaven.”
Atha kho so bhikkhu tāya devatāya saṃvejito saṃvegamāpādīti.
Stirred up by that deity, that monk came to their senses.
SN 9.10 Sajjhāya: Recitation
10. Sajjhāyasutta
10. Recitation
Ekaṃ samayaṃ aññataro bhikkhu kosalesu viharati aññatarasmiṃ vanasaṇḍe.
At one time one of the monks was staying in the land of the Kosalans in a certain forest grove.
Tena kho pana samayena so bhikkhu yaṃ sudaṃ pubbe ativelaṃ sajjhāyabahulo viharati so aparena samayena appossukko tuṇhībhūto saṅkasāyati.
Now at that time that monk had previously been spending too much time in recitation. But some time later they adhered to passivity and silence.
Atha kho yā tasmiṃ vanasaṇḍe adhivatthā devatā tassa bhikkhuno dhammaṃ asuṇantī yena so bhikkhu tenupasaṅkami; upasaṅkamitvā taṃ bhikkhuṃ gāthāya ajjhabhāsi:
Not hearing The Dharma, the deity haunting that forest approached that monk, and addressed them in verse:
“Kasmā tuvaṃ dhammapadāni bhikkhu,
“monk, why don’t you recite passages of The Dharma,
Nādhīyasi bhikkhuhi saṃvasanto;
living together with other monks?
Sutvāna dhammaṃ labhatippasādaṃ,
When you hear The Dharma confidence grows;
Diṭṭheva dhamme labhatippasaṃsan”ti.
and the reciter is praised in the present life.”
“Ahu pure dhammapadesu chando,
“I used to be enthusiastic about passages of The Dharma,
Yāva virāgena samāgamimha;
so long as I’d not realized dispassion.
Yato virāgena samāgamimha,
But then I realized dispassion, which the good call
Yaṃ kiñci diṭṭhaṃva sutaṃ mutaṃ vā;
the laying to rest by completely understanding
Aññāya nikkhepanamāhu santo”ti.
whatever is seen, heard, and thought.”
SN 9.11 Akusalavitakka: Unskillful Thoughts
11. Akusalavitakkasutta
11. Unskillful Thoughts
Ekaṃ samayaṃ aññataro bhikkhu kosalesu viharati aññatarasmiṃ vanasaṇḍe.
At one time one of the monks was staying in the land of the Kosalans in a certain forest grove.
Tena kho pana samayena so bhikkhu divāvihāragato pāpake akusale vitakke vitakketi, seyyathidaṃ—
Now at that time that monk, during their day’s meditation, was thinking bad, unskillful thoughts, that is:
kāmavitakkaṃ, byāpādavitakkaṃ, vihiṃsāvitakkaṃ.
sensual, malicious, and cruel thoughts.
Atha kho yā tasmiṃ vanasaṇḍe adhivatthā devatā tassa bhikkhuno anukampikā atthakāmā taṃ bhikkhuṃ saṃvejetukāmā yena so bhikkhu tenupasaṅkami; upasaṅkamitvā taṃ bhikkhuṃ gāthāhi ajjhabhāsi:
The deity haunting that forest had compassion for that monk, and wanted what’s best for them. So they approached that monk wanting to stir them up, and addressed them in verse:
“Ayoniso manasikārā,
“Because of improper attention,
so vitakkehi khajjasi;
you’re consumed by your thoughts.
Ayoniso paṭinissajja,
When you’ve given up irrationality,
yoniso anucintaya.
make sure your thoughts are rational.
Satthāraṃ dhammamārabbha,
Thinking about the Teacher, The Dharma,
saṅghaṃ sīlāni attano;
the Saṅgha, and your own ethics,
Adhigacchasi pāmojjaṃ,
you’ll find gladness,
pītisukhamasaṃsayaṃ;
and rapture and pleasure as well, no doubt.
Tato pāmojjabahulo,
And when you’re full of joy,
dukkhassantaṃ karissasī”ti.
you’ll make an end to suffering.”
Atha kho so bhikkhu tāya devatāya saṃvejito saṃvegamāpādīti.
Stirred up by that deity, that monk came to their senses.
SN 9.12 Majjhanhika: Midday
12. Majjhanhikasutta
12. Midday
Ekaṃ samayaṃ aññataro bhikkhu kosalesu viharati aññatarasmiṃ vanasaṇḍe.
At one time one of the monks was staying in the land of the Kosalans in a certain forest grove.
Atha kho tasmiṃ vanasaṇḍe adhivatthā devatā yena so bhikkhu tenupasaṅkami; upasaṅkamitvā tassa bhikkhuno santike imaṃ gāthaṃ abhāsi:
The deity haunting that forest approached that monk and recited this verse in their presence:
“Ṭhite majjhanhike kāle,
“In the still of high noon,
sannisīvesu pakkhisu;
when the birds have settled down,
Saṇateva brahāraññaṃ,
the formidable jungle whispers to itself:
taṃ bhayaṃ paṭibhāti maṃ.
that seems so scary to me!”
Ṭhite majjhanhike kāle,
“In the still of high noon,
sannisīvesu pakkhisu;
when the birds have settled down,
Saṇateva brahāraññaṃ,
the formidable jungle whispers to itself:
sā rati paṭibhāti man”ti.
that seems so delightful to me!”
SN 9.13 Pākatindriya: Undisciplined Faculties
13. Pākatindriyasutta
13. Undisciplined Faculties
Ekaṃ samayaṃ sambahulā bhikkhū kosalesu viharanti aññatarasmiṃ vanasaṇḍe uddhatā unnaḷā capalā mukharā vikiṇṇavācā muṭṭhassatino asampajānā asamāhitā vibbhantacittā pākatindriyā.
Now at that time several monks were staying in the Kosalan lands in a certain forest grove. They were restless, insolent, fickle, gossipy, loose-tongued, unrememberful, lacking lucid-discerning and undistractible-lucidity, with straying minds and undisciplined faculties.
Atha kho yā tasmiṃ vanasaṇḍe adhivatthā devatā tesaṃ bhikkhūnaṃ anukampikā atthakāmā te bhikkhū saṃvejetukāmā yena te bhikkhū tenupasaṅkami; upasaṅkamitvā te bhikkhū gāthāhi ajjhabhāsi:
The deity haunting that forest had compassion for those monks, and wanted what’s best for them. So they approached those monks wanting to stir them up, and addressed them in verse:
“Sukhajīvino pure āsuṃ,
“The monks used to live happily,
bhikkhū gotamasāvakā;
as disciples of Gotama.
Anicchā piṇḍamesanā,
Desireless they sought alms;
anicchā sayanāsanaṃ;
desireless they used their lodgings.
Loke aniccataṃ ñatvā,
Knowing that the world was impermanent
dukkhassantaṃ akaṃsu te.
they made an end of suffering.
Dupposaṃ katvā attānaṃ,
But now they’ve made themselves hard to look after,
gāme gāmaṇikā viya;
like chiefs in a village.
Bhutvā bhutvā nipajjanti,
They eat and eat and then lie down,
parāgāresu mucchitā.
unconscious in the homes of others.
Saṃghassa añjaliṃ katvā,
Having raised my joined palms to the Saṅgha,
idhekacce vadāmahaṃ;
I speak here only about certain people.
Apaviddhā anāthā te,
They’re rejects, with no protector,
yathā petā tatheva te.
just like those who have passed away.
Ye kho pamattā viharanti,
I’m speaking about
te me sandhāya bhāsitaṃ;
those who live negligently.
Ye appamattā viharanti,
To those who live assiduously
namo tesaṃ karomahan”ti.
I pay homage.”
Atha kho te bhikkhū tāya devatāya saṃvejitā saṃvegamāpādunti.
Stirred up by that deity, those monks came to their senses.
SN 9.14 Gandhatthena: The Thief of Scent
14. Gandhatthenasutta
14. The Thief of Scent
Ekaṃ samayaṃ aññataro bhikkhu kosalesu viharati aññatarasmiṃ vanasaṇḍe.
At one time one of the monks was staying in the land of the Kosalans in a certain forest grove.
Tena kho pana samayena so bhikkhu pacchābhattaṃ piṇḍapātapaṭikkanto pokkharaṇiṃ ogāhetvā padumaṃ upasiṅghati.
Now at that time, after the meal, on their return from alms-round, that monk plunged into a lotus pond and sniffed a pink lotus.
Atha kho yā tasmiṃ vanasaṇḍe adhivatthā devatā tassa bhikkhuno anukampikā atthakāmā taṃ bhikkhuṃ saṃvejetukāmā yena so bhikkhu tenupasaṅkami; upasaṅkamitvā taṃ bhikkhuṃ gāthāya ajjhabhāsi:
The deity haunting that forest had compassion for that monk, and wanted what’s best for them. So they approached that monk wanting to stir them up, and addressed them in verse:
“Yametaṃ vārijaṃ pupphaṃ,
“This water flower has not been given.
adinnaṃ upasiṅghasi;
When you sniff it,
Ekaṅgametaṃ theyyānaṃ,
this is one factor of theft.
gandhatthenosi mārisā”ti.
Good sir, you are a thief of scent!”
“Na harāmi na bhañjāmi,
“I do not take, nor do I break;
ārā siṅghāmi vārijaṃ;
I sniff the water flower from afar.
Atha kena nu vaṇṇena,
So based on what evidence
gandhatthenoti vuccati.
do you call me a thief of scent?
Yvāyaṃ bhisāni khanati,
Why don’t you accuse someone
puṇḍarīkāni bhañjati;
who does such vandalizing
Evaṃ ākiṇṇakammanto,
as digging up the roots,
kasmā eso na vuccatī”ti.
or breaking off the flowers?”
“Ākiṇṇaluddo puriso,
“I have nothing to say
dhāticelaṃva makkhito;
to a person who is a crude vandal,
Tasmiṃ me vacanaṃ natthi,
soiled like a used nappy.
tvañcārahāmi vattave.
You’re the one who deserves to be spoken to.
Anaṅgaṇassa posassa,
To the man with a spotless record
niccaṃ sucigavesino;
who is always seeking purity,
Vālaggamattaṃ pāpassa,
even a hair-tip of evil
abbhāmattaṃva khāyatī”ti.
seems as big as a cloud.”
“Addhā maṃ yakkha jānāsi,
“Indeed, O spirit, you understand me,
atho me anukampasi;
and you empathize with me.
Punapi yakkha vajjāsi,
Please speak to me again,
yadā passasi edisan”ti.
whenever you see something like this.”
“Neva taṃ upajīvāma,
“I’m no dependent of yours,
napi te bhatakāmhase;
nor am I your servant.
Tvameva bhikkhu jāneyya,
You yourself should know, monk,
yena gaccheyya suggatin”ti.
the way that leads to a good place.”
Atha kho so bhikkhu tāya devatāya saṃvejito saṃvegamāpādīti.
Stirred up by that deity, that monk came to their senses.
Vanasaṃyuttaṃ samattaṃ.
The Linked Discourses in the Forest are completed.
end of section [9..1.. - SN 9 vagga 1 Vana: In the Woods] ❧
SN 10 Yakkha Saṃyutta: Connected Discourses with Yakkhas
(cst6)
(derived from B. Sujato 2018/12)
Saṃyutta Nikāya 10
Linked Discourses 10
+ § – SN 10 vagga 1 Indaka: With Indaka+ all - all
1. Indakavagga
1. With Indaka
SN 10.1 Indaka: With Indaka
1. Indakasutta
1. With Indaka
Evaṃ me sutaṃ—
So I have heard.
ekaṃ samayaṃ bhagavā rājagahe viharati indakūṭe pabbate, indakassa yakkhassa bhavane.
At one time the Buddha was staying near Rājagaha on Mount Indra’s Peak, the haunt of the native spirit Indaka.
Atha kho indako yakkho yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ gāthāya ajjhabhāsi:
Then the native spirit Indaka went up to the Buddha, and addressed him in verse:
“Rūpaṃ na jīvanti vadanti buddhā,
“The Buddhas say that form is not the soul.
Kathaṃ nvayaṃ vindatimaṃ sarīraṃ;
Then how does this body manifest?
Kutassa aṭṭhīyakapiṇḍameti,
Where do the bones and liver come from?
Kathaṃ nvayaṃ sajjati gabbharasmin”ti.
And how does one cling on in the womb?”
“Paṭhamaṃ kalalaṃ hoti,
“First there’s a drop of coagulate;
kalalā hoti abbudaṃ;
from there a little bud appears;
Abbudā jāyate pesi,
next it becomes a piece of flesh;
pesi nibbattatī ghano;
which produces a swelling.
Ghanā pasākhā jāyanti,
From that swelling the limbs appear,
kesā lomā nakhāpi ca.
the head hair, body hair, and teeth.
Yañcassa bhuñjatī mātā,
And whatever the mother eats—
annaṃ pānañca bhojanaṃ;
the food and drink that she consumes—
Tena so tattha yāpeti,
nourishes them there,
mātukucchigato naro”ti.
the person in the mother’s womb.”
SN 10.2 Sakkanāma: With a Spirit Named Sakka
2. Sakkanāmasutta
2. With a Spirit Named Sakka
Ekaṃ samayaṃ bhagavā rājagahe viharati gijjhakūṭe pabbate.
At one time the Buddha was staying near Rājagaha, on the Vulture’s Peak Mountain.
Atha kho sakkanāmako yakkho yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ gāthāya ajjhabhāsi:
Then a spirit named Sakka went up to the Buddha, and addressed him in verse:
“Sabbaganthappahīnassa,
“You’ve given up all ties,
vippamuttassa te sato;
and are fully freed.
Samaṇassa na taṃ sādhu,
It’s not a good idea for you, ascetic,
yadaññamanusāsasī”ti.
to be instructing others.”
“Yena kenaci vaṇṇena,
“No matter what the apparent reason
saṃvāso sakka jāyati;
why people are together, Sakka,
Na taṃ arahati sappañño,
it’s unworthy for a wise person
manasā anukampituṃ.
to not think of the other with compassion.
Manasā ce pasannena,
If you instruct others
yadaññamanusāsati;
with a mind clear and confident,
Na tena hoti saṃyutto,
your compassion and empathy
yānukampā anuddayā”ti.
don’t create attachments.”
SN 10.3 Sūciloma: With Spiky
3. Sūcilomasutta
3. With Spiky
Ekaṃ samayaṃ bhagavā gayāyaṃ viharati ṭaṅkitamañce sūcilomassa yakkhassa bhavane.
At one time the Buddha was staying near Gayā on the cut-stone ledge in the haunt of Spiky the native spirit.
Tena kho pana samayena kharo ca yakkho sūcilomo ca yakkho bhagavato avidūre atikkamanti.
Now at that time the native spirits Shaggy and Spiky were passing by not far from the Buddha.
Atha kho kharo yakkho sūcilomaṃ yakkhaṃ etadavoca:
So Shaggy said to Spiky:
“eso samaṇo”ti.
“That’s an ascetic.”
“Neso samaṇo, samaṇako eso.
“That’s no ascetic, he’s a faker!
Yāva jānāmi yadi vā so samaṇo yadi vā pana so samaṇako”ti.
I’ll soon find out whether he’s an ascetic or a faker.”
Atha kho sūcilomo yakkho yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavato kāyaṃ upanāmesi.
Then Spiky went up to the Buddha and leaned up against his body,
Atha kho bhagavā kāyaṃ apanāmesi.
but the Buddha drew back.
Atha kho sūcilomo yakkho bhagavantaṃ etadavoca:
Then Spiky said to the Buddha:
“bhāyasi maṃ, samaṇā”ti?
“Are you afraid, ascetic?”
“Na khvāhaṃ taṃ, āvuso, bhāyāmi;
“No, sir, I’m not afraid.
api ca te samphasso pāpako”ti.
But your touch is bad.”
“Pañhaṃ taṃ, samaṇa, pucchissāmi.
“I will ask you a question, ascetic.
Sace me na byākarissasi, cittaṃ vā te khipissāmi, hadayaṃ vā te phālessāmi, pādesu vā gahetvā pāragaṅgāya khipissāmī”ti.
If you don’t answer me, I’ll drive you insane, or explode your heart, or grab you by the feet and throw you to the far shore of the Ganges!”
“Na khvāhaṃ taṃ, āvuso, passāmi sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya, yo me cittaṃ vā khipeyya hadayaṃ vā phāleyya pādesu vā gahetvā pāragaṅgāya khipeyya;
“I don’t see anyone in this world with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans who could do that to me.
api ca tvaṃ, āvuso, puccha yadā kaṅkhasī”ti. ()
But anyway, ask what you wish.”
“Rāgo ca doso ca kutonidānā,
“Where do greed and hate come from?
Aratī ratī lomahaṃso kutojā;
From where do discontent, desire, and terror spring?
Kuto samuṭṭhāya manovitakkā,
Where do the mind’s thoughts originate,
Kumārakā dhaṅkamivossajantī”ti.
like a crow let loose by boys.”
“Rāgo ca doso ca itonidānā,
“Greed and hate come from here;
Aratī ratī lomahaṃso itojā;
from here spring discontent, desire, and terror;
Ito samuṭṭhāya manovitakkā,
here’s where the mind’s thoughts originate,
Kumārakā dhaṅkamivossajanti.
like a crow let loose by boys.
Snehajā attasambhūtā,
Born of affection, originating in oneself,
nigrodhasseva khandhajā;
like the shoots from a banyan’s trunk;
Puthū visattā kāmesu,
the many kinds of attachment to sensual pleasures
māluvāva vitatā vane.
are like camel’s foot creeper strung through the woods.
Ye naṃ pajānanti yatonidānaṃ,
Those who understand where they come from
Te naṃ vinodenti suṇohi yakkha;
get rid of them—listen up, spirit!
Te duttaraṃ oghamimaṃ taranti,
They cross this flood so hard to cross,
Atiṇṇapubbaṃ apunabbhavāyā”ti.
not crossed before, so as to not be reborn.”
❧
SN 10.4 Maṇibhadda: With Maṇibhadda
4. Maṇibhaddasutta
4. With Maṇibhadda
Ekaṃ samayaṃ bhagavā magadhesu viharati maṇimālike cetiye maṇibhaddassa yakkhassa bhavane.
At one time the Buddha was staying in the land of the Magadhans at the Maṇimālika tree shrine, the haunt of the native spirit Maṇibhadda.
Atha kho maṇibhaddo yakkho yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavato santike imaṃ gāthaṃ abhāsi:
Then the native spirit Maṇibhadda went up to the Buddha, and recited this verse in the Buddha’s presence:
“Satīmato sadā bhaddaṃ,
“It’s always auspicious for the rememberful;
satimā sukhamedhati;
the rememberful prosper in happiness.
Satīmato suve seyyo,
Each new day is better for the rememberful,
verā ca parimuccatī”ti.
and they’re freed from enmity.”
“Satīmato sadā bhaddaṃ,
“It’s always auspicious for the rememberful;
satimā sukhamedhati;
the rememberful prosper in happiness.
Satīmato suve seyyo,
Each new day is better for the rememberful,
verā na parimuccati.
but they’re not freed from enmity.
Yassa sabbamahorattaṃ,
But someone whose mind delights in harmlessness,
ahiṃsāya rato mano;
all day and all night,
Mettaṃso sabbabhūtesu,
with love for all living creatures—
veraṃ tassa na kenacī”ti.
they have no enmity for anyone.”
5. Sānusutta
5. With Sānu
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 aññatarissā upāsikāya sānu nāma putto yakkhena gahito hoti.
Now at that time a certain lay woman had a son named Sānu who had been possessed by a native spirit.
Atha kho sā upāsikā paridevamānā tāyaṃ velāyaṃ imā gāthāyo abhāsi:
And as that lay woman wept, on that occasion she recited these verses:
“Cātuddasiṃ pañcadasiṃ,
“I have heard this from the perfected ones.
yā ca pakkhassa aṭṭhamī;
The native spirits will not mess with anyone
Pāṭihāriyapakkhañca,
who lives the spiritual life
aṭṭhaṅgasusamāgataṃ.
by observing the sabbath
Uposathaṃ upavasanti,
complete in all eight factors
brahmacariyaṃ caranti ye;
on the fourteenth and the fifteenth days,
Na tehi yakkhā kīḷanti,
and the eighth day of the fortnight,
iti me arahataṃ sutaṃ;
as well as on the fortnight of special displays.
Sā dāni ajja passāmi,
But now today I see
yakkhā kīḷanti sānunā”ti.
native spirits messing with Sānu.”
“Cātuddasiṃ pañcadasiṃ,
“What you heard from the perfected ones is right.
yā ca pakkhassa aṭṭhamī;
The native spirits will not mess with anyone
Pāṭihāriyapakkhañca,
who lives the spiritual life
aṭṭhaṅgasusamāgataṃ;
by observing the sabbath
Uposathaṃ upavasanti,
complete in all eight factors
brahmacariyaṃ caranti ye.
on the fourteenth and the fifteenth days,
Na tehi yakkhā kīḷanti,
and the eighth day of the fortnight,
sāhu te arahataṃ sutaṃ;
as well as on the fortnight of special displays.
Sānuṃ pabuddhaṃ vajjāsi,
When Sānu regains consciousness tell him
yakkhānaṃ vacanaṃ idaṃ;
this saying of the native spirits:
Mākāsi pāpakaṃ kammaṃ,
Don’t do bad deeds
āvi vā yadi vā raho.
either openly or in secret.
Sace ca pāpakaṃ kammaṃ,
If you should do a bad deed,
karissasi karosi vā;
or you’re doing one now,
Na te dukkhā pamutyatthi,
you won’t be freed from suffering,
uppaccāpi palāyato”ti.
though you fly away and flee.”
“Mataṃ vā amma rodanti,
“Mum, they cry for the dead,
yo vā jīvaṃ na dissati;
or for one who’s alive but has disappeared.
Jīvantaṃ amma passantī,
I’m alive and you can see me,
kasmā maṃ amma rodasī”ti.
so mum, why do you weep for me?”
“Mataṃ vā putta rodanti,
“Son, they cry for the dead,
yo vā jīvaṃ na dissati;
or for one who’s alive but has disappeared.
Yo ca kāme cajitvāna,
But someone who has given up sensual pleasures
punarāgacchate idha;
only to come back here again:
Taṃ vāpi putta rodanti,
they cry for them as well,
puna jīvaṃ mato hi so.
for though still alive they’re really dead.
Kukkuḷā ubbhato tāta,
My dear, you’ve been rescued from hot coals,
kukkuḷaṃ patitumicchasi;
and you want to plunge right back in them!
Narakā ubbhato tāta,
My dear, you’ve been rescued from the inferno,
narakaṃ patitumicchasi.
and you want to plunge right back there!
Abhidhāvatha bhaddante,
Keep pushing forward, it’s what’s best for you!
kassa ujjhāpayāmase;
Who have I got to complain to?
Ādittā nīhataṃ bhaṇḍaṃ,
When your things have been saved from a fire,
puna ḍayhitumicchasī”ti.
would you want them to be burnt again?”
❧
SN 10.6 Piyaṅkara: With Piyaṅkara
6. Piyaṅkarasutta
6. With Piyaṅkara
Ekaṃ samayaṃ āyasmā anuruddho sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.
At one time Venerable Sāriputta was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Tena kho pana samayena āyasmā anuruddho rattiyā paccūsasamayaṃ paccuṭṭhāya dhammapadāni bhāsati.
Now at that time Venerable Anuruddha rose at the crack of dawn and recited passages of The Dharma.
Atha kho piyaṅkaramātā yakkhinī puttakaṃ evaṃ tosesi:
Then the native spirit Piyaṅkara’s Mother soothed her little child, saying:
“Mā saddaṃ kari piyaṅkara,
“Don’t make a sound, Piyaṅkara!
Bhikkhu dhammapadāni bhāsati;
A monk recites passages of The Dharma.
Api ca dhammapadaṃ vijāniya,
When we understand a passage,
Paṭipajjema hitāya no siyā.
we can practice for our welfare.
Pāṇesu ca saṃyamāmase,
Let us keep from harming living creatures,
Sampajānamusā na bhaṇāmase;
and speak no lying words.
Sikkhema susīlyamattano,
We should train ourselves well in ethics,
Api muccema pisācayoniyā”ti.
and hopefully we’ll be freed from the goblin realm.”
SN 10.7 Punabbasu: With Punabbasu
7. Punabbasusutta
7. With Punabbasu
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 bhagavā bhikkhū nibbānapaṭisaṃyuttāya dhammiyā kathāya sandasseti samādapeti samuttejeti sampahaṃseti.
Now at that time the Buddha was educating, encouraging, firing up, and inspiring the monks with a Dhamma talk about nirvana.
Te ca bhikkhū aṭṭhiṃ katvā manasi katvā sabbacetasā samannāharitvā ohitasotā dhammaṃ suṇanti.
And those monks were paying heed, paying attention, engaging wholeheartedly, and lending an ear.
Atha kho punabbasumātā yakkhinī puttake evaṃ tosesi:
Then the native spirit Punabbasu’s Mother soothed her little children, saying:
“Tuṇhī uttarike hohi,
“Hush, little Uttarā!
tuṇhī hohi punabbasu;
Hush, Punabbasu!
Yāvāhaṃ buddhaseṭṭhassa,
For I want to listen to The Dharma
dhammaṃ sossāmi satthuno.
of the Teacher, the supreme Buddha.
Nibbānaṃ bhagavā āha,
Since the Blessed One spoke of nirvana,
sabbaganthappamocanaṃ;
the release from all ties,
Ativelā ca me hoti,
I have a lasting love
asmiṃ dhamme piyāyanā.
for this Dharma.
Piyo loke sako putto,
In this world, your own child is dear;
piyo loke sako pati;
in this world, your own husband is dear;
Tato piyatarā mayhaṃ,
but even greater than that is my love
assa dhammassa magganā.
for this Dharma’s quest.
Na hi putto pati vāpi,
For neither son nor husband,
piyo dukkhā pamocaye;
dear as they are, can free you from suffering;
Yathā saddhammassavanaṃ,
as listening to the true Dharma
dukkhā moceti pāṇinaṃ.
frees living creatures from suffering.
Loke dukkhaparetasmiṃ,
In this world mired in suffering,
Jarāmaraṇasaṃyute;
fettered by old age and death,
Jarāmaraṇamokkhāya,
I want to listen to The Dharma
Yaṃ dhammaṃ abhisambudhaṃ;
that the Buddha awakened to,
Taṃ dhammaṃ sotumicchāmi,
which frees you from old age and death.
Tuṇhī hohi punabbasū”ti.
So hush, Punabbasu!”
“Ammā na byāharissāmi,
“Mom, I’m not speaking,
tuṇhībhūtāyamuttarā;
and Uttarā is silent, too.
Dhammameva nisāmehi,
Pay attention just to The Dharma,
saddhammassavanaṃ sukhaṃ;
for it’s nice to listen to the true Dharma.
Saddhammassa anaññāya,
And it’s because we haven’t understood The Dharma
ammā dukkhaṃ carāmase.
that we’ve lived in suffering, Mom.
Esa devamanussānaṃ,
For those who are lost, gods and humans,
sammūḷhānaṃ pabhaṅkaro;
he shines a light.
Buddho antimasārīro,
The Buddha, bearing his final body,
dhammaṃ deseti cakkhumā”ti.
the Seer teaches Dhamma.”
“Sādhu kho paṇḍito nāma,
“It’s good that my child’s so astute,
putto jāto uresayo;
this child I bore and suckled!
Putto me buddhaseṭṭhassa,
My child loves the pure teaching
dhammaṃ suddhaṃ piyāyati.
of the supreme Buddha.
Punabbasu sukhī hohi,
Punabbasu, may you be happy!
ajjāhamhi samuggatā;
Today, I rise.
Diṭṭhāni ariyasaccāni,
Hear me too, Uttarā:
uttarāpi suṇātu me”ti.
I have seen the noble truths!”
❧
SN 10.8 Sudatta: With Sudatta
8. Sudattasutta
8. With Sudatta
Ekaṃ samayaṃ bhagavā rājagahe viharati sītavane.
At one time the Buddha was staying near Rājagaha in the Cool Grove.
Tena kho pana samayena anāthapiṇḍiko gahapati rājagahaṃ anuppatto hoti kenacideva karaṇīyena.
Now at that time the householder Anāthapiṇḍika had arrived at Rājagaha on some business.
Assosi kho anāthapiṇḍiko gahapati:
He heard
“buddho kira loke uppanno”ti.
a rumor that a Buddha had arisen in the world.
Tāvadeva ca pana bhagavantaṃ dassanāya upasaṅkamitukāmo hoti. Athassa anāthapiṇḍikassa gahapatissa etadahosi:
Right away he wanted to go and see the Buddha, but he thought:
“akālo kho ajja bhagavantaṃ dassanāya upasaṅkamituṃ.
“It’s too late to go and see the Buddha today.
Sve dānāhaṃ kālena bhagavantaṃ dassanāya gamissāmī”ti buddhagatāya satiyā nipajji.
I’ll go and see him tomorrow.” He went to bed thinking of the Buddha.
Rattiyā sudaṃ tikkhattuṃ vuṭṭhāsi pabhātanti maññamāno.
During the night he got up three times thinking it was morning.
Atha kho anāthapiṇḍiko gahapati yena sivathikadvāraṃ tenupasaṅkami.
Then he approached the Sivaka Gate,
Amanussā dvāraṃ vivariṃsu.
and non-human beings opened it for him.
Atha kho anāthapiṇḍikassa gahapatissa nagaramhā nikkhamantassa āloko antaradhāyi, andhakāro pāturahosi, bhayaṃ chambhitattaṃ lomahaṃso udapādi, tatova puna nivattitukāmo ahosi.
But as he was leaving the city, light vanished and darkness appeared to him. He felt fear, terror, and goosebumps, and wanted to turn back.
Atha kho sivako yakkho antarahito saddamanussāvesi:
Then the invisible spirit Sivaka called out:
“Sataṃ hatthī sataṃ assā,
“A hundred elephants, a hundred horses,
Sataṃ assatarīrathā;
a hundred mule-drawn chariots,
Sataṃ kaññāsahassāni,
a hundred thousand maidens
Āmukkamaṇikuṇḍalā;
bedecked with jewels and earrings:
Ekassa padavītihārassa,
these are not worth a sixteenth part
Kalaṃ nāgghanti soḷasiṃ.
of a single forward stride!
Abhikkama gahapati,
Forward, householder!
abhikkama gahapati;
Forward, householder!
Abhikkamanaṃ te seyyo,
Going forward is better for you,
no paṭikkamanan”ti.
not turning back!”
Atha kho anāthapiṇḍikassa gahapatissa andhakāro antaradhāyi, āloko pāturahosi, yaṃ ahosi bhayaṃ chambhitattaṃ lomahaṃso, so paṭippassambhi.
Then darkness vanished and light appeared to Anāthapiṇḍika. His fear, terror, and goosebumps settled down.
Dutiyampi kho anāthapiṇḍikassa gahapatissa āloko antaradhāyi, andhakāro pāturahosi, bhayaṃ chambhitattaṃ lomahaṃso udapādi, tatova puna nivattitukāmo ahosi.
But for a second time, light vanished and darkness appeared to him. …
Dutiyampi kho sivako yakkho antarahito saddamanussāvesi:
For a second time the invisible spirit Sivaka called out …
Abhikkama gahapati,
abhikkama gahapati;
Abhikkamanaṃ te seyyo,
“… Going forward is better for you,
no paṭikkamanan”ti.
not turning back!”
Atha kho anāthapiṇḍikassa gahapatissa andhakāro antaradhāyi, āloko pāturahosi, yaṃ ahosi bhayaṃ chambhitattaṃ lomahaṃso, so paṭippassambhi.
Then darkness vanished and light appeared to Anāthapiṇḍika. His fear, terror, and goosebumps settled down.
Tatiyampi kho anāthapiṇḍikassa gahapatissa āloko antaradhāyi, andhakāro pāturahosi, bhayaṃ chambhitattaṃ lomahaṃso udapādi, tatova puna nivattitukāmo ahosi.
But for a third time, light vanished and darkness appeared to him. …
Tatiyampi kho sivako yakkho antarahito saddamanussāvesi:
For a third time the invisible spirit Sivaka called out …
Abhikkama gahapati,
abhikkama gahapati;
Abhikkamanaṃ te seyyo,
“… Going forward is better for you,
no paṭikkamanan”ti.
not turning back!”
Atha kho anāthapiṇḍikassa gahapatissa andhakāro antaradhāyi, āloko pāturahosi, yaṃ ahosi bhayaṃ chambhitattaṃ lomahaṃso, so paṭippassambhi.
Then darkness vanished and light appeared to Anāthapiṇḍika. His fear, terror, and goosebumps settled down.
Atha kho anāthapiṇḍiko gahapati yena sītavanaṃ yena bhagavā tenupasaṅkami.
Then the householder Anāthapiṇḍika went to the Cool Grove and approached the Buddha.
Tena kho pana samayena bhagavā rattiyā paccūsasamayaṃ paccuṭṭhāya abbhokāse caṅkamati.
Now at that time the Buddha had risen at the crack of dawn and was walking meditation in the open.
Addasā kho bhagavā anāthapiṇḍikaṃ gahapatiṃ dūratova āgacchantaṃ.
He saw Anāthapiṇḍika coming off in the distance.
Disvāna caṅkamā orohitvā paññatte āsane nisīdi.
So he stepped down from the walking path, sat down on the seat spread out,
Nisajja kho bhagavā anāthapiṇḍikaṃ gahapatiṃ etadavoca:
and said to Anāthapiṇḍika:
“ehi, sudattā”ti.
“Come, Sudatta.”
Atha kho anāthapiṇḍiko gahapati, nāmena maṃ bhagavā ālapatīti, haṭṭho udaggo tattheva bhagavato pādesu sirasā nipatitvā bhagavantaṃ etadavoca:
Then Anāthapiṇḍika thought: “The Buddha calls my name!” Smiling and joyful, he bowed with his head to the Buddha’s feet and said to him:
“kacci, bhante, bhagavā sukhamasayitthā”ti?
“Sir, I trust the Buddha slept well?”
“Sabbadā ve sukhaṃ seti,
“A brahmin who is fully nirvana'd
brāhmaṇo parinibbuto;
always sleeps well.
Yo na limpati kāmesu,
Sensual pleasures slide off them,
sītibhūto nirūpadhi.
they’re cooled, free of attachments.
Sabbā āsattiyo chetvā,
Since they’ve cut off all clinging,
vineyya hadaye daraṃ;
and removed the stress from the heart,
Upasanto sukhaṃ seti,
the peaceful sleep well,
santiṃ pappuyya cetasā”ti.
abiding in peace of mind.”
end of section [10.8 - SN 10.8 Sudatta: With Sudatta] ❧
SN 10.9 Paṭhamasukkā: With the Nun Sukkā (1st)
9. Paṭhamasukkāsutta
9. With the Nun Sukkā (1st)
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 sukkā bhikkhunī mahatiyā parisāya parivutā dhammaṃ deseti.
Now, at that time the nun Sukkā was teaching Dhamma, surrounded by a large assembly.
Atha kho sukkāya bhikkhuniyā abhippasanno yakkho rājagahe rathikāya rathikaṃ siṅghāṭakena siṅghāṭakaṃ upasaṅkamitvā tāyaṃ velāyaṃ imā gāthāyo abhāsi:
Then a native spirit was so devoted to Sukkā that he went street to street and square to square, and on that occasion recited these verses:
“Kiṃ me katā rājagahe manussā,
“What’s up with these people in Rājagaha?
Madhupītāva seyare;
They sleep like they’ve been drinking mead!
Ye sukkaṃ na payirupāsanti,
They don’t attend on Sukkā
Desentiṃ amataṃ padaṃ.
as she’s teaching the deathless state.
Tañca pana appaṭivānīyaṃ,
But the wise—
Asecanakamojavaṃ;
it’s as if they drink it up,
Pivanti maññe sappaññā,
so irresistible, delicious, and nutritious,
Valāhakamiva panthagū”ti.
like travelers enjoying a cool cloud.”
SN 10.10 Dutiyasukkā: With the Nun Sukkā (2nd)
10. Dutiyasukkāsutta
10. With the Nun Sukkā (2nd)
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 aññataro upāsako sukkāya bhikkhuniyā bhojanaṃ adāsi.
Now at that time a certain lay follower gave food to the nun Sukkā.
Atha kho sukkāya bhikkhuniyā abhippasanno yakkho rājagahe rathikāya rathikaṃ siṅghāṭakena siṅghāṭakaṃ upasaṅkamitvā tāyaṃ velāyaṃ imaṃ gāthaṃ abhāsi:
Then a native spirit was so devoted to Sukkā that he went street to street and square to square, and on that occasion recited these verses:
“Puññaṃ vata pasavi bahuṃ,
“O! He has made so much merit!
Sappañño vatāyaṃ upāsako;
That lay follower is so very wise.
Yo sukkāya adāsi bhojanaṃ,
He just gave food to Sukkā,
Sabbaganthehi vippamuttiyā”ti.
who is released from all ties.”
SN 10.11 Cīrā: With the Nun Cīrā
11. Cīrāsutta
11. With the Nun Cīrā
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 aññataro upāsako cīrāya bhikkhuniyā cīvaraṃ adāsi.
Now at that time a certain lay follower gave a robe to the nun Cīrā.
Atha kho cīrāya bhikkhuniyā abhippasanno yakkho rājagahe rathikāya rathikaṃ siṅghāṭakena siṅghāṭakaṃ upasaṅkamitvā tāyaṃ velāyaṃ imaṃ gāthaṃ abhāsi:
Then a native spirit was so devoted to Cīrā that he went street to street and square to square, and on that occasion recited these verses:
“Puññaṃ vata pasavi bahuṃ,
“O! He has made so much merit!
Sappañño vatāyaṃ upāsako;
That lay-follower is so very wise.
Yo cīrāya adāsi cīvaraṃ,
He gave a robe to Cīrā,
Sabbayogehi vippamuttiyā”ti.
who is released from all bonds.”
SN 10.12 Āḷavaka: With Āḷavaka
12. Āḷavakasutta
12. With Āḷavaka
Evaṃ me sutaṃ—
So I have heard.
ekaṃ samayaṃ bhagavā āḷaviyaṃ viharati āḷavakassa yakkhassa bhavane.
At one time the Buddha was staying near Āḷavī in the haunt of the native spirit Āḷavaka.
Atha kho āḷavako yakkho yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ etadavoca:
Then the native spirit Āḷavaka went up to the Buddha, and said to him:
“nikkhama, samaṇā”ti.
“Get out, ascetic!”
“Sādhāvuso”ti bhagavā nikkhami.
Saying, “All right, sir,” the Buddha went out.
“Pavisa, samaṇā”ti.
“Get in, ascetic!”
“Sādhāvuso”ti bhagavā pāvisi.
Saying, “All right, sir,” the Buddha went in.
Dutiyampi kho āḷavako yakkho bhagavantaṃ etadavoca:
And for a second time the native spirit Āḷavaka said to the Buddha:
“nikkhama, samaṇā”ti.
“Get out, ascetic!”
“Sādhāvuso”ti bhagavā nikkhami.
Saying, “All right, sir,” the Buddha went out.
“Pavisa, samaṇā”ti.
“Get in, ascetic!”
“Sādhāvuso”ti bhagavā pāvisi.
Saying, “All right, sir,” the Buddha went in.
Tatiyampi kho āḷavako yakkho bhagavantaṃ etadavoca:
And for a third time the native spirit Āḷavaka said to the Buddha:
“nikkhama, samaṇā”ti.
“Get out, ascetic!”
“Sādhāvuso”ti bhagavā nikkhami.
Saying, “All right, sir,” the Buddha went out.
“Pavisa, samaṇā”ti.
“Get in, ascetic!”
“Sādhāvuso”ti bhagavā pāvisi.
Saying, “All right, sir,” the Buddha went in.
Catutthampi kho āḷavako yakkho bhagavantaṃ etadavoca:
And for a fourth time the native spirit Āḷavaka said to the Buddha:
“nikkhama, samaṇā”ti.
“Get out, ascetic!”
“Na khvāhaṃ taṃ, āvuso, nikkhamissāmi.
“No, sir, I won’t get out.
Yaṃ te karaṇīyaṃ taṃ karohī”ti.
Do whatever you have to do.”
“Pañhaṃ taṃ, samaṇa, pucchissāmi.
“I will ask you a question, ascetic.
Sace me na byākarissasi, cittaṃ vā te khipissāmi, hadayaṃ vā te phālessāmi, pādesu vā gahetvā pāragaṅgāya khipissāmī”ti.
If you don’t answer me, I’ll drive you insane, or explode your heart, or grab you by the feet and throw you to the far shore of the Ganges!”
“Na khvāhaṃ taṃ, āvuso, passāmi sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya, yo me cittaṃ vā khipeyya hadayaṃ vā phāleyya, pādesu vā gahetvā pāragaṅgāya khipeyya.
“I don’t see anyone in this world with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans who could do that to me.
Api ca tvaṃ, āvuso, puccha yadā kaṅkhasī”ti ().
But anyway, ask what you wish.”
“Kiṃsūdha vittaṃ purisassa seṭṭhaṃ,
“What’s a person’s best wealth?
Kiṃsu suciṇṇaṃ sukhamāvahāti;
What brings happiness when practiced well?
Kiṃsu have sādutaraṃ rasānaṃ,
What’s the sweetest taste of all?
Kathaṃjīviṃ jīvitamāhu seṭṭhan”ti.
The one who they say has the best life: how do they live?”
“Saddhīdha vittaṃ purisassa seṭṭhaṃ,
“Faith here is a person’s best wealth.
Dhammo suciṇṇo sukhamāvahāti;
The Dharma brings happiness when practiced well.
Saccaṃ have sādutaraṃ rasānaṃ,
Truth is the sweetest taste of all.
Paññājīviṃ jīvitamāhu seṭṭhan”ti.
The one who they say has the best life lives by wisdom.”
“Kathaṃsu tarati oghaṃ,
“How do you cross the flood?
kathaṃsu tarati aṇṇavaṃ;
How do you cross the deluge?
Kathaṃsu dukkhamacceti,
How do you get over suffering?
kathaṃsu parisujjhatī”ti.
How do you get purified?”
“Saddhāya tarati oghaṃ,
“By faith you cross the flood,
appamādena aṇṇavaṃ;
and by assiduity the deluge.
Vīriyena dukkhamacceti,
By energy you get past suffering,
paññāya parisujjhatī”ti.
and you’re purified by wisdom.”
“Kathaṃsu labhate paññaṃ,
“How do you get wisdom?
kathaṃsu vindate dhanaṃ;
How do you earn wealth?
Kathaṃsu kittiṃ pappoti,
How do you get a good reputation?
kathaṃ mittāni ganthati;
How do you hold on to friends?
Asmā lokā paraṃ lokaṃ,
How do the departed not grieve
kathaṃ pecca na socatī”ti.
when passing from this world to the next?”
“Saddahāno arahataṃ,
“One who is assiduous and discerning
dhammaṃ nibbānapattiyā;
gains wisdom by wanting to learn,
Sussūsaṃ labhate paññaṃ,
having faith in the perfected ones,
appamatto vicakkhaṇo.
and The Dharma for becoming nirvana'd.
Patirūpakārī dhuravā,
Being responsible, acting appropriately,
uṭṭhātā vindate dhanaṃ;
and working hard you earn wealth.
Saccena kittiṃ pappoti,
Truthfulness wins you a good reputation.
dadaṃ mittāni ganthati;
You hold on to friends by giving.
Asmā lokā paraṃ lokaṃ,
That’s how the departed do not grieve
evaṃ pecca na socati.
when passing from this world to the next.
Yassete caturo dhammā,
A faithful householder
saddhassa gharamesino;
who has these four qualities
Saccaṃ dhammo dhiti cāgo,
does not grieve after passing away:
sa ve pecca na socati.
truth, dharma, steadfastness, and generosity.
Iṅgha aññepi pucchassu,
Go ahead, ask others as well,
puthū samaṇabrāhmaṇe;
there are many ascetics and brahmins.
Yadi saccā dhammā cāgā,
See whether anything better is found
khantyā bhiyyodha vijjatī”ti.
than truth, self-control, generosity, and patience.”
“Kathaṃ nu dāni puccheyyaṃ,
“Why now would I question
puthū samaṇabrāhmaṇe;
the many ascetics and brahmins?
Yohaṃ ajja pajānāmi,
Today I understand
yo attho samparāyiko.
what’s good for the next life.
Atthāya vata me buddho,
It was truly for my benefit
vāsāyāḷavimāgamā;
that the Buddha came to stay at Āḷavī.
Yohaṃ ajja pajānāmi,
Today I understand
yattha dinnaṃ mahapphalaṃ.
where a gift is very fruitful.
So ahaṃ vicarissāmi,
I myself will journey
Gāmā gāmaṃ purā puraṃ;
village to village, town to town,
Namassamāno sambuddhaṃ,
paying homage to the Buddha,
Dhammassa ca sudhammatan”ti.
and the natural excellence of The Dharma!”
Yakkhasaṃyuttaṃ samattaṃ.
The Linked Discourses with Native Spirits are complete.
end of section [10..1.. - SN 10 vagga 1 Indaka: With Indaka] ❧
SN 11 Sakka Saṃyutta: Connected Discourses with Sakka
(cst6)
(derived from B. Sujato 2018/12)
Saṃyutta Nikāya 11
Linked Discourses 11
+ § – SN 11 vagga 1 Paṭhama: The First Chapter+ all - all
1. Paṭhamavagga
1. The First Chapter
SN 11.1 Suvīra: With Suvīra
1. Suvīrasutta
1. With Suvīra
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:
“Bhūtapubbaṃ, bhikkhave, asurā deve abhiyaṃsu.
“Once upon a time, monks, the demons marched against the gods.
Atha kho, bhikkhave, sakko devānamindo suvīraṃ devaputtaṃ āmantesi:
Then Sakka, lord of gods, addressed the god Suvīra:
‘ete, tāta suvīra, asurā deve abhiyanti.
‘Dear Suvīra, the demons march against the gods!
Gaccha, tāta suvīra, asure paccuyyāhī’ti.
Go, and march against the demons!’
‘Evaṃ, bhaddantavā’ti kho, bhikkhave, suvīro devaputto sakkassa devānamindassa paṭissutvā pamādaṃ āpādesi.
‘Yes, lord,’ replied Suvīra. But he fell into negligence.
Dutiyampi kho, bhikkhave, sakko devānamindo suvīraṃ devaputtaṃ āmantesi:
For a second time Sakka addressed Suvīra:
‘ete, tāta suvīra, asurā deve abhiyanti.
‘Dear Suvīra, the demons march against the gods!
Gaccha, tāta suvīra, asure paccuyyāhī’ti.
Go, and march against the demons!’
‘Evaṃ, bhaddantavā’ti kho, bhikkhave, suvīro devaputto sakkassa devānamindassa paṭissutvā dutiyampi pamādaṃ āpādesi.
‘Yes, lord,’ replied Suvīra. But for a second time he fell into negligence.
Tatiyampi kho, bhikkhave, sakko devānamindo suvīraṃ devaputtaṃ āmantesi:
For a third time Sakka addressed Suvīra:
‘ete, tāta suvīra, asurā deve abhiyanti.
‘Dear Suvīra, the demons march against the gods!
Gaccha, tāta suvīra, asure paccuyyāhī’ti.
Go, and march against the demons!’
‘Evaṃ, bhaddantavā’ti kho, bhikkhave, suvīro devaputto sakkassa devānamindassa paṭissutvā tatiyampi pamādaṃ āpādesi.
‘Yes, lord,’ replied Suvīra. But for a third time he fell into negligence.
Atha kho, bhikkhave, sakko devānamindo suvīraṃ devaputtaṃ gāthāya ajjhabhāsi:
Then Sakka addressed the god Suvīra in verse:
‘Anuṭṭhahaṃ avāyāmaṃ,
‘Suvīra, go to that place
sukhaṃ yatrādhigacchati;
where you can achieve happiness
Suvīra tattha gacchāhi,
without working for it or trying hard—
mañca tattheva pāpayā’ti.
and take me with you!’
‘Alasvassa anuṭṭhātā,
‘That a lazy man who does no work,
na ca kiccāni kāraye;
and doesn’t do his duty,
Sabbakāmasamiddhassa,
should fulfill all his desires:
taṃ me sakka varaṃ disā’ti.
Sakka, grant me this boon!’
‘Yatthālaso anuṭṭhātā,
‘Suvīra, go to that place
accantaṃ sukhamedhati;
where a lazy man who does no work
Suvīra tattha gacchāhi,
prospers in unending happiness—
mañca tattheva pāpayā’ti.
and take me with you!’
‘Akammunā devaseṭṭha,
‘O Sakka, best of gods,
sakka vindemu yaṃ sukhaṃ;
that we might find the happiness
Asokaṃ anupāyāsaṃ,
that’s sorrowless, unstressed:
taṃ me sakka varaṃ disā’ti.
Sakka, grant me this boon!’
‘Sace atthi akammena,
‘If there exists anyone anywhere
koci kvaci na jīvati;
who can can live happily without working,
Nibbānassa hi so maggo,
that surely would be nirvana’s path!
suvīra tattha gacchāhi;
Go there, Suvīra,
Mañca tattheva pāpayā’ti.
and take me with you!’
So hi nāma, bhikkhave, sakko devānamindo sakaṃ puññaphalaṃ upajīvamāno devānaṃ tāvatiṃsānaṃ issariyādhipaccaṃ rajjaṃ kārento uṭṭhānavīriyassa vaṇṇavādī bhavissati.
So, monks, even Sakka, lord of gods—while living off of the fruit of his good and bad deeds, and ruling as sovereign lord over these gods of the Thirty-Three—will speak in praise of initiative and energy.
Idha kho taṃ, bhikkhave, sobhetha, yaṃ tumhe evaṃ svākkhāte dhammavinaye pabbajitā samānā uṭṭhaheyyātha ghaṭeyyātha vāyameyyātha appattassa pattiyā anadhigatassa adhigamāya, asacchikatassa sacchikiriyāyā”ti.
But since you have gone forth in such a well explained Dharma and Training, it would be truly beautiful for you to try hard, strive, and make an effort to attain the unattained, achieve the unachieved, and realize the unrealized!”
❧
SN 11.2 Susīma: With Susīma
2. Susīmasutta
2. With Susīma
Sāvatthiyaṃ.
At Sāvatthī.
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:
“Bhūtapubbaṃ, bhikkhave, asurā deve abhiyaṃsu.
“Once upon a time, monks, the demons marched against the gods.
Atha kho, bhikkhave, sakko devānamindo susīmaṃ devaputtaṃ āmantesi:
Then Sakka, lord of gods, addressed the god Susīma:
‘ete, tāta susīma, asurā deve abhiyanti.
‘Dear Susīma, the demons march against the gods!
Gaccha, tāta susīma, asure paccuyyāhī’ti.
Go, and march against the demons!’
‘Evaṃ, bhaddantavā’ti kho, bhikkhave, susīmo devaputto sakkassa devānamindassa paṭissutvā pamādaṃ āpādesi.
‘Yes, lord,’ replied Susīma. But he fell into negligence.
Dutiyampi kho, bhikkhave, sakko devānamindo susīmaṃ devaputtaṃ āmantesi … pe …
For a second time …
dutiyampi pamādaṃ āpādesi.
Tatiyampi kho, bhikkhave, sakko devānamindo susīmaṃ devaputtaṃ āmantesi … pe …
For a third time …
tatiyampi pamādaṃ āpādesi.
Atha kho, bhikkhave, sakko devānamindo susīmaṃ devaputtaṃ gāthāya ajjhabhāsi:
Then Sakka addressed the god Susīma in verse:
‘Anuṭṭhahaṃ avāyāmaṃ,
‘Susīma, go to that place
sukhaṃ yatrādhigacchati;
where you can achieve happiness
Susīma tattha gacchāhi,
without working for it or trying hard—
mañca tattheva pāpayā’ti.
and take me with you!’
‘Alasvassa anuṭṭhātā,
‘That a lazy man who does no work,
na ca kiccāni kāraye;
and doesn’t do his duty,
Sabbakāmasamiddhassa,
should fulfill all his desires:
taṃ me sakka varaṃ disā’ti.
Sakka, grant me this boon!’
‘Yatthālaso anuṭṭhātā,
‘Susīma, go to that place
accantaṃ sukhamedhati;
where a lazy man who does no work
Susīma tattha gacchāhi,
prospers in unending happiness—
mañca tattheva pāpayā’ti.
and take me with you!’
‘Akammunā devaseṭṭha,
‘O Sakka, best of gods,
sakka vindemu yaṃ sukhaṃ;
that we might find the happiness
Asokaṃ anupāyāsaṃ,
that’s sorrowless, unstressed:
taṃ me sakka varaṃ disā’ti.
Sakka, grant me this boon!’
‘Sace atthi akammena,
‘If there exists anywhere a place
koci kvaci na jīvati;
where you can live happily without working,
Nibbānassa hi so maggo,
that surely would be nirvana’s path!
susīma tattha gacchāhi;
Susīma, go to that place
Mañca tattheva pāpayā’ti.
and take me with you!’
So hi nāma, bhikkhave, sakko devānamindo sakaṃ puññaphalaṃ upajīvamāno devānaṃ tāvatiṃsānaṃ issariyādhipaccaṃ rajjaṃ kārento uṭṭhānavīriyassa vaṇṇavādī bhavissati.
So, monks, even Sakka, lord of gods—while living off of the fruit of his good and bad deeds, and ruling as sovereign lord over these gods of the Thirty-Three—will speak in praise of initiative and energy.
Idha kho taṃ, bhikkhave, sobhetha, yaṃ tumhe evaṃ svākkhāte dhammavinaye pabbajitā samānā uṭṭhaheyyātha ghaṭeyyātha vāyameyyātha appattassa pattiyā, anadhigatassa adhigamāya, asacchikatassa sacchikiriyāyā”ti.
But since you have gone forth in such a well explained Dharma and Training, it would be truly beautiful for you to try hard, strive, and make an effort to attain the unattained, achieve the unachieved, and realize the unrealized!”
❧
SN 11.3 Dhajagga: The Banner’s Crest
3. Dhajaggasutta
3. The Banner’s Crest
Sāvatthiyaṃ.
At Sāvatthī.
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:
“Bhūtapubbaṃ, bhikkhave, devāsurasaṅgāmo samupabyūḷho ahosi.
“Once upon a time, monks, a battle was fought between the gods and the demons.
Atha kho, bhikkhave, sakko devānamindo deve tāvatiṃse āmantesi:
Then Sakka, lord of gods, addressed the gods of the Thirty-Three:
‘Sace, mārisā, devānaṃ saṅgāmagatānaṃ uppajjeyya bhayaṃ vā chambhitattaṃ vā lomahaṃso vā, mameva tasmiṃ samaye dhajaggaṃ ullokeyyātha.
‘Good sirs, when the gods are fighting, if you get scared or terrified, just look up at my banner’s crest.
Mamañhi vo dhajaggaṃ ullokayataṃ yaṃ bhavissati bhayaṃ vā chambhitattaṃ vā lomahaṃso vā, so pahīyissati.
Then your fear and terror will go away.
No ce me dhajaggaṃ ullokeyyātha, atha pajāpatissa devarājassa dhajaggaṃ ullokeyyātha.
If you can’t see my banner’s crest, then look up at the banner’s crest of Pajāpati, king of gods.
Pajāpatissa hi vo devarājassa dhajaggaṃ ullokayataṃ yaṃ bhavissati bhayaṃ vā chambhitattaṃ vā lomahaṃso vā, so pahīyissati.
Then your fear and terror will go away.
No ce pajāpatissa devarājassa dhajaggaṃ ullokeyyātha, atha varuṇassa devarājassa dhajaggaṃ ullokeyyātha.
If you can’t see his banner’s crest, then look up at the banner’s crest of Varuṇa, king of gods.
Varuṇassa hi vo devarājassa dhajaggaṃ ullokayataṃ yaṃ bhavissati bhayaṃ vā chambhitattaṃ vā lomahaṃso vā, so pahīyissati.
Then your fear and terror will go away.
No ce varuṇassa devarājassa dhajaggaṃ ullokeyyātha, atha īsānassa devarājassa dhajaggaṃ ullokeyyātha.
If you can’t see his banner’s crest, then look up at the banner’s crest of Īsāna, king of gods.
Īsānassa hi vo devarājassa dhajaggaṃ ullokayataṃ yaṃ bhavissati bhayaṃ vā chambhitattaṃ vā lomahaṃso vā, so pahīyissatī’ti.
Then your fear and terror will go away.’
Taṃ kho pana, bhikkhave, sakkassa vā devānamindassa dhajaggaṃ ullokayataṃ, pajāpatissa vā devarājassa dhajaggaṃ ullokayataṃ, varuṇassa vā devarājassa dhajaggaṃ ullokayataṃ, īsānassa vā devarājassa dhajaggaṃ ullokayataṃ yaṃ bhavissati bhayaṃ vā chambhitattaṃ vā lomahaṃso vā, so pahīyethāpi nopi pahīyetha.
However, when they look up at those banner’s crests their fear and terror might go away or it might not.
Taṃ kissa hetu?
Why is that?
Sakko hi, bhikkhave, devānamindo avītarāgo avītadoso avītamoho bhīru chambhī utrāsī palāyīti.
Because Sakka is not free of greed, hate, and delusion. He gets fearful, scared, terrified, and runs away.
Ahañca kho, bhikkhave, evaṃ vadāmi:
But, monks, I say this:
‘sace tumhākaṃ, bhikkhave, araññagatānaṃ vā rukkhamūlagatānaṃ vā suññāgāragatānaṃ vā uppajjeyya bhayaṃ vā chambhitattaṃ vā lomahaṃso vā, mameva tasmiṃ samaye anussareyyātha:
If you’ve gone to a wilderness, or to the root of a tree, or to an empty hut and you get scared or terrified, just recollect me:
“itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā”ti.
‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’
Mamañhi vo, bhikkhave, anussarataṃ yaṃ bhavissati bhayaṃ vā chambhitattaṃ vā lomahaṃso vā, so pahīyissati.
Then your fear and terror will go away.
No ce maṃ anussareyyātha, atha dhammaṃ anussareyyātha:
If you can’t recollect me, then recollect The Dharma:
“svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhī”ti.
‘The Dharma is well explained by the Buddha—realizable in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.’
Dhammañhi vo, bhikkhave, anussarataṃ yaṃ bhavissati bhayaṃ vā chambhitattaṃ vā lomahaṃso vā, so pahīyissati.
Then your fear and terror will go away.
No ce dhammaṃ anussareyyātha, atha saṅghaṃ anussareyyātha:
If you can’t recollect The Dharma, then recollect the Saṅgha:
“suppaṭipanno bhagavato sāvakasaṅgho ujuppaṭipanno bhagavato sāvakasaṅgho ñāyappaṭipanno bhagavato sāvakasaṅgho sāmīcippaṭipanno bhagavato sāvakasaṅgho, yadidaṃ cattāri purisayugāni aṭṭha purisapuggalā esa bhagavato sāvakasaṅgho, āhuneyyo pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassā”ti.
‘The Saṅgha of the Buddha’s disciples is practicing the way that’s good, straightforward, methodical, and proper. It consists of the four pairs, the eight individuals. This is the Saṅgha of the Buddha’s disciples that is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, worthy of greeting with joined palms, and is the supreme field of merit for the world.’
Saṅghañhi vo, bhikkhave, anussarataṃ yaṃ bhavissati bhayaṃ vā chambhitattaṃ vā lomahaṃso vā, so pahīyissati.
Then your fear and terror will go away.
Taṃ kissa hetu?
Why is that?
Tathāgato hi, bhikkhave, arahaṃ sammāsambuddho vītarāgo vītadoso vītamoho abhīru acchambhī anutrāsī apalāyī’”ti.
Because the Realized One is free of greed, hate, and delusion. He does not get fearful, scared, terrified, or run away.”
Idamavoca bhagavā.
That is what the Buddha said.
Idaṃ vatvāna sugato athāparaṃ etadavoca satthā:
Then the Holy One, the Teacher, went on to say:
“Araññe rukkhamūle vā,
“In the wilderness, at a tree’s root,
suññāgāreva bhikkhavo;
or an empty hut, O monks,
Anussaretha sambuddhaṃ,
recollect the Buddha,
bhayaṃ tumhāka no siyā.
and no fear will come to you.
No ce buddhaṃ sareyyātha,
If you can’t recollect the Buddha—
lokajeṭṭhaṃ narāsabhaṃ;
the eldest in the world, the bull of a man—
Atha dhammaṃ sareyyātha,
then recollect The Dharma,
niyyānikaṃ sudesitaṃ.
emancipating, well taught.
No ce dhammaṃ sareyyātha,
If you can’t recollect The Dharma—
niyyānikaṃ sudesitaṃ;
emancipating, well taught—
Atha saṅghaṃ sareyyātha,
then recollect the Saṅgha,
puññakkhettaṃ anuttaraṃ.
the supreme field of merit.
Evaṃ buddhaṃ sarantānaṃ,
Thus recollecting the Buddha,
Dhammaṃ saṅghañca bhikkhavo;
The Dharma, and the Saṅgha, monks,
Bhayaṃ vā chambhitattaṃ vā,
fear and terror
Lomahaṃso na hessatī”ti.
and goosebumps will be no more.”
❧
SN 11.4 Vepacitti: With Vepacitti
4. Vepacittisutta
4. With Vepacitti
Sāvatthinidānaṃ.
At Sāvatthī.
“Bhūtapubbaṃ, bhikkhave, devāsurasaṅgāmo samupabyūḷho ahosi.
“Once upon a time, monks, a battle was fought between the gods and the demons.
Atha kho, bhikkhave, vepacitti asurindo asure āmantesi:
Then Vepacitti, lord of demons, addressed the demons:
‘sace, mārisā, devānaṃ asurasaṅgāme samupabyūḷhe asurā jineyyuṃ devā parājineyyuṃ, yena naṃ sakkaṃ devānamindaṃ kaṇṭhapañcamehi bandhanehi bandhitvā mama santike āneyyātha asurapuran’ti.
‘My good sirs, if the demons defeat the gods in this battle, bind Sakka, the lord of gods, by his limbs and neck and bring him to my presence in the castle of demons.’
Sakkopi kho, bhikkhave, devānamindo deve tāvatiṃse āmantesi:
Meanwhile, Sakka, lord of gods, addressed the gods of the Thirty-Three:
‘sace, mārisā, devānaṃ asurasaṅgāme samupabyūḷhe devā jineyyuṃ asurā parājineyyuṃ, yena naṃ vepacittiṃ asurindaṃ kaṇṭhapañcamehi bandhanehi bandhitvā mama santike āneyyātha sudhammasabhan’ti.
‘My good sirs, if the gods defeat the demons in this battle, bind Vepacitti by his limbs and neck and bring him to my presence in the Sudhamma hall of the gods.’
Tasmiṃ kho pana, bhikkhave, saṅgāme devā jiniṃsu, asurā parājiniṃsu.
In that battle the gods won and the demons lost.
Atha kho, bhikkhave, devā tāvatiṃsā vepacittiṃ asurindaṃ kaṇṭhapañcamehi bandhanehi bandhitvā sakkassa devānamindassa santike ānesuṃ sudhammasabhaṃ.
So the gods of the Thirty-Three bound Vepacitti by his limbs and neck and brought him to Sakka’s presence in the Sudhamma hall of the gods.
Tatra sudaṃ, bhikkhave, vepacitti asurindo kaṇṭhapañcamehi bandhanehi baddho sakkaṃ devānamindaṃ sudhammasabhaṃ pavisantañca nikkhamantañca asabbhāhi pharusāhi vācāhi akkosati paribhāsati.
And as Sakka was entering and leaving the hall, Vepacitti abused and insulted him with rude, harsh words.
Atha kho, bhikkhave, mātali saṅgāhako sakkaṃ devānamindaṃ gāthāhi ajjhabhāsi:
So Mātali the charioteer addressed Sakka in verse:
‘Bhayā nu maghavā sakka,
‘O Maghavā, O Sakka,
dubbalyā no titikkhasi;
is it from fear or from weakness
Suṇanto pharusaṃ vācaṃ,
that you put up with such harsh words
sammukhā vepacittino’ti.
in the presence of Vepacitti?’
‘Nāhaṃ bhayā na dubbalyā,
‘It’s not out of fear or weakness
khamāmi vepacittino;
that I’m patient with Vepacitti.
Kathañhi mādiso viññū,
For how can a sensible person like me
bālena paṭisaṃyuje’ti.
get in a fight with a fool?’
‘Bhiyyo bālā pabhijjeyyuṃ,
‘Fools would vent even more
no cassa paṭisedhako;
if there’s no-one to put a stop to them.
Tasmā bhusena daṇḍena,
So a wise one should stop
dhīro bālaṃ nisedhaye’ti.
a fool with forceful punishment.’
‘Etadeva ahaṃ maññe,
‘I think that this is the only way
bālassa paṭisedhanaṃ;
to put a stop to a fool:
Paraṃ saṅkupitaṃ ñatvā,
when you know that the other is upset,
yo sato upasammatī’ti.
be rememberful and stay calm.’
‘Etadeva titikkhāya,
‘I see this flaw, Vāsava,
vajjaṃ passāmi vāsava;
in just being patient.
Yadā naṃ maññati bālo,
When a fool thinks:
bhayā myāyaṃ titikkhati;
“He puts up with me out of fear,”
Ajjhāruhati dummedho,
the idiot will go after you even harder,
gova bhiyyo palāyinan’ti.
like a cow chasing someone who runs away.’
‘Kāmaṃ maññatu vā mā vā,
‘Let him think this if he wishes, or not—
bhayā myāyaṃ titikkhati;
“He puts up with me out of fear.”
Sadatthaparamā atthā,
Of goals culminating in one’s own good,
khantyā bhiyyo na vijjati.
none better than patience is found.
Yo have balavā santo,
When a strong person
dubbalassa titikkhati;
puts up with a weakling,
Tamāhu paramaṃ khantiṃ,
they call that the ultimate patience,
niccaṃ khamati dubbalo.
for a weakling must always be patient.
Abalaṃ taṃ balaṃ āhu,
The strength of folly
yassa bālabalaṃ balaṃ;
is really just weakness, they say.
Balassa dhammaguttassa,
But no-one can challenge a person
paṭivattā na vijjati.
who’s strong because guarded by The Dharma.
Tasseva tena pāpiyo,
When you get angry at an angry person
yo kuddhaṃ paṭikujjhati;
you just make things worse for yourself.
Kuddhaṃ appaṭikujjhanto,
When you don’t get angry at an angry person
saṅgāmaṃ jeti dujjayaṃ.
you win a battle hard to win.
Ubhinnamatthaṃ carati,
When you know that the other is angry,
attano ca parassa ca;
you act for the good of both
Paraṃ saṅkupitaṃ ñatvā,
yourself and the other
yo sato upasammati.
if you’re rememberful and stay calm.
Ubhinnaṃ tikicchantānaṃ,
People unfamiliar with The Dharma
attano ca parassa ca;
consider one who heals both
Janā maññanti bāloti,
oneself and the other
ye dhammassa akovidā’ti.
to be a fool.’
So hi nāma, bhikkhave, sakko devānamindo sakaṃ puññaphalaṃ upajīvamāno devānaṃ tāvatiṃsānaṃ issariyādhipaccaṃ rajjaṃ kārento khantisoraccassa vaṇṇavādī bhavissati.
So, monks, even Sakka, lord of gods—while living off of the fruit of his good and bad deeds, and ruling as sovereign lord over these gods of the Thirty-Three—will speak in praise of patience and gentleness.
Idha kho taṃ, bhikkhave, sobhetha yaṃ tumhe evaṃ svākkhāte dhammavinaye pabbajitā samānā khamā ca bhaveyyātha soratā cā”ti.
But since you have gone forth in such a well explained Dharma and Training, it would be truly beautiful for you to be patient and gentle!”
end of section [11.4 - SN 11.4 Vepacitti: With Vepacitti] ❧
SN 11.5 Subhāsitajaya: Victory by Good Speech
5. Subhāsitajayasutta
5. Victory by Good Speech
Sāvatthinidānaṃ.
At Sāvatthī.
“Bhūtapubbaṃ, bhikkhave, devāsurasaṅgāmo samupabyūḷho ahosi.
“Once upon a time, monks, a battle was fought between the gods and the demons.
Atha kho, bhikkhave, vepacitti asurindo sakkaṃ devānamindaṃ etadavoca:
Then Vepacitti, lord of demons, said to Sakka, lord of gods:
‘hotu, devānaminda, subhāsitena jayo’ti.
‘Lord of gods, let there be victory by fine words!’
‘Hotu, vepacitti, subhāsitena jayo’ti.
‘Vepacitti, let there be victory by fine words!’
Atha kho, bhikkhave, devā ca asurā ca pārisajje ṭhapesuṃ:
Then the gods and the demons appointed a panel of judges, saying:
‘ime no subhāsitadubbhāsitaṃ ājānissantī’ti.
‘These will understand our good and bad statements.’
Atha kho, bhikkhave, vepacitti asurindo sakkaṃ devānamindaṃ etadavoca:
Then Vepacitti, lord of demons, said to Sakka, lord of gods:
‘bhaṇa, devānaminda, gāthan’ti.
‘Lord of gods, recite a verse!’
Evaṃ vutte, bhikkhave, sakko devānamindo vepacittiṃ asurindaṃ etadavoca:
When he said this, Sakka said to him:
‘tumhe khvettha, vepacitti, pubbadevā.
‘Vepacitti, you are the elder god here.
Bhaṇa, vepacitti, gāthan’ti.
Recite a verse.’
Evaṃ vutte, bhikkhave, vepacitti asurindo imaṃ gāthaṃ abhāsi:
So Vepacitti recited this verse:
‘Bhiyyo bālā pabhijjeyyuṃ,
‘Fools would vent even more
no cassa paṭisedhako;
if there’s no-one to put a stop to them.
Tasmā bhusena daṇḍena,
So an intelligent person should stop
dhīro bālaṃ nisedhaye’ti.
a fool with forceful punishment.’
Bhāsitāya kho pana, bhikkhave, vepacittinā asurindena gāthāya asurā anumodiṃsu, devā tuṇhī ahesuṃ.
The demons applauded Vepacitti’s verse, while the gods remained silent.
Atha kho, bhikkhave, vepacitti asurindo sakkaṃ devānamindaṃ etadavoca:
Then Vepacitti said to Sakka:
‘bhaṇa, devānaminda, gāthan’ti.
‘Lord of gods, recite a verse!’
Evaṃ vutte, bhikkhave, sakko devānamindo imaṃ gāthaṃ abhāsi:
So Sakka recited this verse:
‘Etadeva ahaṃ maññe,
‘I think that this is the only way
bālassa paṭisedhanaṃ;
to put a stop to a fool:
Paraṃ saṅkupitaṃ ñatvā,
when you know that the other is upset,
yo sato upasammatī’ti.
be rememberful and stay calm.’
Bhāsitāya kho pana, bhikkhave, sakkena devānamindena gāthāya, devā anumodiṃsu, asurā tuṇhī ahesuṃ.
The gods applauded Sakka’s verse, while the demons remained silent.
Atha kho, bhikkhave, sakko devānamindo vepacittiṃ asurindaṃ etadavoca:
Then Sakka said to Vepacitti:
‘bhaṇa, vepacitti, gāthan’ti.
‘Vepacitti, recite a verse!’
Evaṃ vutte, bhikkhave, vepacitti asurindo imaṃ gāthaṃ abhāsi:
So Vepacitti recited this verse:
‘Etadeva titikkhāya,
‘I see this flaw, Vāsava,
vajjaṃ passāmi vāsava;
in just being patient.
Yadā naṃ maññati bālo,
When a fool thinks:
bhayā myāyaṃ titikkhati;
“He puts up with me out of fear,”
Ajjhāruhati dummedho,
the idiot will go after you even harder,
gova bhiyyo palāyinan’ti.
like a cow chasing someone who runs away.’
Bhāsitāya kho pana, bhikkhave, vepacittinā asurindena gāthāya asurā anumodiṃsu, devā tuṇhī ahesuṃ.
The demons applauded Vepacitti’s verse, while the gods remained silent.
Atha kho, bhikkhave, vepacitti asurindo sakkaṃ devānamindaṃ etadavoca:
Then Vepacitti said to Sakka:
‘bhaṇa, devānaminda, gāthan’ti.
‘Lord of gods, recite a verse!’
Evaṃ vutte, bhikkhave, sakko devānamindo imā gāthāyo abhāsi:
So Sakka recited this verse:
‘Kāmaṃ maññatu vā mā vā,
‘Let him think this if he wishes, or not—
bhayā myāyaṃ titikkhati;
“He puts up with me out of fear.”
Sadatthaparamā atthā,
Of goals culminating in one’s own good,
khantyā bhiyyo na vijjati.
none better than patience is found.
Yo have balavā santo,
When a strong person
dubbalassa titikkhati;
puts up with a weakling,
Tamāhu paramaṃ khantiṃ,
they call that the ultimate patience,
niccaṃ khamati dubbalo.
for a weakling must always be patient.
Abalaṃ taṃ balaṃ āhu,
The strength of folly
yassa bālabalaṃ balaṃ;
is really just weakness, they say.
Balassa dhammaguttassa,
But no-one can challenge a person
paṭivattā na vijjati.
who’s strong because guarded by The Dharma.
Tasseva tena pāpiyo,
When you get angry at an angry person
yo kuddhaṃ paṭikujjhati;
you just make things worse for yourself.
Kuddhaṃ appaṭikujjhanto,
When you don’t get angry at an angry person
saṅgāmaṃ jeti dujjayaṃ.
you win a battle hard to win.
Ubhinnamatthaṃ carati,
When you know that the other is angry,
attano ca parassa ca;
you act for the good of both
Paraṃ saṅkupitaṃ ñatvā,
yourself and the other
yo sato upasammati.
if you’re rememberful and stay calm.
Ubhinnaṃ tikicchantānaṃ,
People unfamiliar with The Dharma
attano ca parassa ca;
consider one who heals both
Janā maññanti bāloti,
oneself and the other
ye dhammassa akovidā’ti.
to be a fool.’
Bhāsitāsu kho pana, bhikkhave, sakkena devānamindena gāthāsu, devā anumodiṃsu, asurā tuṇhī ahesuṃ.
The gods applauded Sakka’s verses, while the demons remained silent.
Atha kho, bhikkhave, devānañca asurānañca pārisajjā etadavocuṃ:
Then the panel of judges consisting of both gods and demons said this:
‘bhāsitā kho vepacittinā asurindena gāthāyo.
‘The verses spoken by Vepacitti
Tā ca kho sadaṇḍāvacarā sasatthāvacarā, iti bhaṇḍanaṃ iti viggaho iti kalaho.
evoke punishment and violence. That’s how you get arguments, quarrels, and disputes.
Bhāsitā kho sakkena devānamindena gāthāyo.
The verses spoken by Sakka
Tā ca kho adaṇḍāvacarā asatthāvacarā, iti abhaṇḍanaṃ iti aviggaho iti akalaho.
don’t evoke punishment and violence. That’s how you stay free of arguments, quarrels, and disputes.
Sakkassa devānamindassa subhāsitena jayo’ti.
Sakka, lord of gods, wins victory by fine words!’
Iti kho, bhikkhave, sakkassa devānamindassa subhāsitena jayo ahosī”ti.
And that’s how Sakka came to win victory by fine words.”
end of section [11.5 - SN 11.5 Subhāsitajaya: Victory by Good Speech] ❧
SN 11.6 Kulāvaka: Bird Nests
6. Kulāvakasutta
6. Bird Nests
Sāvatthiyaṃ.
At Sāvatthī.
“Bhūtapubbaṃ, bhikkhave, devāsurasaṅgāmo samupabyūḷho ahosi.
“Once upon a time, monks, a battle was fought between the gods and the demons.
Tasmiṃ kho pana, bhikkhave, saṅgāme asurā jiniṃsu, devā parājiniṃsu.
In that battle the demons won and the gods lost.
Parājitā ca kho, bhikkhave, devā apāyaṃsveva uttarenamukhā, abhiyaṃsveva ne asurā.
Defeated, the gods fled north with the demons in pursuit.
Atha kho, bhikkhave, sakko devānamindo mātali saṅgāhakaṃ gāthāya ajjhabhāsi:
Then Sakka, lord of gods, addressed his charioteer Mātali in verse:
‘Kulāvakā mātali simbalismiṃ,
‘Mātali, don’t ram the bird nests
Īsāmukhena parivajjayassu;
in the red silk-cotton woods with your chariot pole.
Kāmaṃ cajāma asuresu pāṇaṃ,
I’d rather give up our lives to the demons
Māyime dijā vikulāvakā ahesun’ti.
than deprive these birds of their nests.’
‘Evaṃ, bhaddantavā’ti kho, bhikkhave, mātali saṅgāhako sakkassa devānamindassa paṭissutvā sahassayuttaṃ ājaññarathaṃ paccudāvattesi.
‘Yes, lord,’ replied Mātali. And he turned the chariot back around, with its team of a thousand thoroughbreds.
Atha kho, bhikkhave, asurānaṃ etadahosi:
Then the demons thought:
‘paccudāvatto kho dāni sakkassa devānamindassa sahassayutto ājaññaratho.
‘Now Sakka’s chariot has turned back.
Dutiyampi kho devā asurehi saṅgāmessantī’ti bhītā asurapurameva pāvisiṃsu.
The demons will have to fight the gods a second time!’ Terrified, they retreated right away to the castle of the demons.
Iti kho, bhikkhave, sakkassa devānamindassa dhammena jayo ahosī”ti.
And that’s how Sakka came to win victory by dharma.”
SN 11.7 Nadubbhiya: Not Betray
7. Nadubbhiyasutta
7. Not Betray
Sāvatthiyaṃ.
At Sāvatthī.
“Bhūtapubbaṃ, bhikkhave, sakkassa devānamindassa rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi:
“Once upon a time, monks, as Sakka, lord of gods, was in private retreat this thought came to his mind:
‘yopi me assa supaccatthiko tassapāhaṃ na dubbheyyan’ti.
‘I should never betray even a sworn enemy.’
Atha kho, bhikkhave, vepacitti asurindo sakkassa devānamindassa cetasā cetoparivitakkamaññāya yena sakko devānamindo tenupasaṅkami.
And then Vepacitti, lord of demons, knowing what Sakka was thinking, approached him.
Addasā kho, bhikkhave, sakko devānamindo vepacittiṃ asurindaṃ dūratova āgacchantaṃ.
Sakka saw Vepacitti coming off in the distance,
Disvāna vepacittiṃ asurindaṃ etadavoca:
and said to him:
‘tiṭṭha, vepacitti, gahitosī’ti.
‘Stop, Vepacitti, you’re caught!’
‘Yadeva te, mārisa, pubbe cittaṃ, tadeva tvaṃ mā pajahāsī’ti.
‘Dear sir, don’t give up the idea you just had!’
‘Sapassu ca me, vepacitti, adubbhāyā’ti.
‘Swear, Vepacitti, that you won’t betray me.’
‘Yaṃ musā bhaṇato pāpaṃ,
‘Whatever bad things happen to a liar,
Yaṃ pāpaṃ ariyūpavādino;
or to someone who slanders the noble ones,
Mittadduno ca yaṃ pāpaṃ,
or to someone who betrays a friend,
Yaṃ pāpaṃ akataññuno;
or to someone who’s ungrateful:
Tameva pāpaṃ phusatu,
the same bad things impact
Yo te dubbhe sujampatī’”ti.
anyone who betrays you, Sujā’s husband.’”
SN 11.8 Verocanaasurinda: Verocana, Lord of Demons
8. Verocanaasurindasutta
8. Verocana, Lord of Demons
Sāvatthiyaṃ jetavane.
Near Sāvatthī in Jeta’s Grove.
Tena kho pana samayena bhagavā divāvihāragato hoti paṭisallīno.
Now at that time the Buddha had retreated to solitude for the day’s meditation.
Atha kho sakko ca devānamindo verocano ca asurindo yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā paccekaṃ dvārabāhaṃ nissāya aṭṭhaṃsu.
Then Sakka, lord of gods, and Verocana, lord of demons, approached the Buddha and stationed themselves one by each door-post.
Atha kho verocano asurindo bhagavato santike imaṃ gāthaṃ abhāsi:
Then Verocana recited this verse in the Buddha’s presence:
“Vāyametheva puriso,
“A man should make an effort
yāva atthassa nipphadā;
until his goal is accomplished.
Nipphannasobhano attho,
When goals are accomplished they shine:
verocanavaco idan”ti.
this is the word of Verocana!”
“Vāyametheva puriso,
“A man should make an effort
yāva atthassa nipphadā;
until his goal is accomplished.
Nipphannasobhano attho,
Of goals that shine when accomplished,
khantyā bhiyyo na vijjatī”ti.
none better than patience is found.”
“Sabbe sattā atthajātā,
“All beings are goal-orientated,
tattha tattha yathārahaṃ;
as befits them in each case.
Saṃyogaparamā tveva,
But connection is the ultimate
sambhogā sabbapāṇinaṃ;
of pleasures for all living creatures.
Nipphannasobhano attho,
When goals are accomplished they shine:
verocanavaco idan”ti.
this is the word of Verocana!”
“Sabbe sattā atthajātā,
“All beings are goal-orientated,
tattha tattha yathārahaṃ;
as befits them in each case.
Saṃyogaparamā tveva,
But connection is the ultimate
sambhogā sabbapāṇinaṃ;
of pleasures for all living creatures.
Nipphannasobhano attho,
Of goals that shine when accomplished,
khantyā bhiyyo na vijjatī”ti.
none better than patience is found.”
❧
SN 11.9 Araññāyatanaisi: Hermits in the Wilderness
9. Araññāyatanaisisutta
9. Hermits in the Wilderness
Sāvatthiyaṃ.
At Sāvatthī.
“Bhūtapubbaṃ, bhikkhave, sambahulā isayo sīlavanto kalyāṇadhammā araññāyatane paṇṇakuṭīsu sammanti.
“Once upon a time, monks, several hermits who were ethical, of good character, settled in leaf huts in a wilderness region.
Atha kho, bhikkhave, sakko ca devānamindo vepacitti ca asurindo yena te isayo sīlavanto kalyāṇadhammā tenupasaṅkamiṃsu.
Then Sakka, lord of gods, and Vepacitti, lord of demons, went to those hermits.
Atha kho, bhikkhave, vepacitti asurindo paṭaliyo upāhanā ārohitvā khaggaṃ olaggetvā chattena dhāriyamānena aggadvārena assamaṃ pavisitvā te isayo sīlavante kalyāṇadhamme apabyāmato karitvā atikkami.
Then Vepacitti put on his boots, strapped on his sword, and, carrying a sunshade, entered the hermitage through the main gate. He walked right past those hermits, keeping them at a distance.
Atha kho, bhikkhave, sakko devānamindo paṭaliyo upāhanā orohitvā khaggaṃ aññesaṃ datvā chattaṃ apanāmetvā dvāreneva assamaṃ pavisitvā te isayo sīlavante kalyāṇadhamme anuvātaṃ pañjaliko namassamāno aṭṭhāsi.
Then Sakka took off his boots, gave his sword to others, and, putting down his sunshade, entered the hermitage through a gate he happened upon. He stood downwind of those hermits, revering them with joined palms.
Atha kho, bhikkhave, te isayo sīlavanto kalyāṇadhammā sakkaṃ devānamindaṃ gāthāya ajjhabhāsiṃsu:
Then those hermits addressed Sakka in verse:
‘Gandho isīnaṃ ciradikkhitānaṃ,
‘When hermits have been long ordained,
Kāyā cuto gacchati mālutena;
the odor of their bodies goes with the wind.
Ito paṭikkamma sahassanetta,
You’d better leave, O thousand-eyed!
Gandho isīnaṃ asuci devarājā’ti.
The odor of the hermits is unclean, king of gods.’
‘Gandho isīnaṃ ciradikkhitānaṃ,
‘When hermits have been long ordained,
Kāyā cuto gacchatu mālutena;
let the odor of their bodies go with the wind.
Sucitrapupphaṃ sirasmiṃva mālaṃ,
We yearn for this odor, sirs,
Gandhaṃ etaṃ paṭikaṅkhāma bhante;
like a colorful crown of flowers.
Na hettha devā paṭikūlasaññino’”ti.
The gods don’t see it as repulsive.’”
SN 11.10 Samuddaka: Hermits by the Ocean
10. Samuddakasutta
10. Hermits by the Ocean
Sāvatthiyaṃ.
At Sāvatthī.
“Bhūtapubbaṃ, bhikkhave, sambahulā isayo sīlavanto kalyāṇadhammā samuddatīre paṇṇakuṭīsu sammanti.
“Once upon a time, monks, several hermits who were ethical, of good character, settled in leaf huts by the ocean.
Tena kho pana samayena devāsurasaṅgāmo samupabyūḷho ahosi.
Now at that time a battle was fought between the gods and the demons.
Atha kho, bhikkhave, tesaṃ isīnaṃ sīlavantānaṃ kalyāṇadhammānaṃ etadahosi:
Then the hermits thought:
‘dhammikā kho devā, adhammikā asurā.
‘The gods are Dharmic, the demons are non-Dharmic.
Siyāpi no asurato bhayaṃ.
We may be at risk from the demons.
Yannūna mayaṃ sambaraṃ asurindaṃ upasaṅkamitvā abhayadakkhiṇaṃ yāceyyāmā’ti.
Why don’t we approach Sambara, lord of demons, and beg him for a pledge of safety.’
Atha kho, bhikkhave, te isayo sīlavanto kalyāṇadhammā—seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya; evameva—samuddatīre paṇṇakuṭīsu antarahitā sambarassa asurindassa sammukhe pāturahesuṃ.
Then, as easily as a strong person would extend or contract their arm, those hermits vanished from those leaf huts by the ocean and reappeared in Sambara’s presence.
Atha kho, bhikkhave, te isayo sīlavanto kalyāṇadhammā sambaraṃ asurindaṃ gāthāya ajjhabhāsiṃsu:
Then those hermits addressed Sambara in verse:
‘Isayo sambaraṃ pattā,
‘The hermits have come to Sambara
yācanti abhayadakkhiṇaṃ;
to beg for a pledge of safety.
Kāmaṅkaro hi te dātuṃ,
For you can give them what you wish,
bhayassa abhayassa vā’ti.
whether danger or safety.’
‘Isīnaṃ abhayaṃ natthi,
‘There is no safety for hermits,
duṭṭhānaṃ sakkasevinaṃ;
the hated associates of Sakka!
Abhayaṃ yācamānānaṃ,
Though you beg me for your safety,
bhayameva dadāmi vo’ti.
I’ll only give you fear!’
‘Abhayaṃ yācamānānaṃ,
‘Though we beg you for our safety,
bhayameva dadāsi no;
you give us only fear.
Paṭiggaṇhāma te etaṃ,
This is what we get from you:
akkhayaṃ hotu te bhayaṃ.
may endless peril come to you!
Yādisaṃ vapate bījaṃ,
Whatever kind of seed you sow,
tādisaṃ harate phalaṃ;
that is the fruit you reap.
Kalyāṇakārī kalyāṇaṃ,
A doer of good gets good,
pāpakārī ca pāpakaṃ;
a doer of bad gets bad.
Pavuttaṃ tāta te bījaṃ,
You have sown your own seed, friend,
phalaṃ paccanubhossasī’ti.
now you’ll experience the fruit.’
Atha kho, bhikkhave, te isayo sīlavanto kalyāṇadhammā sambaraṃ asurindaṃ abhisapitvā—seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya; evameva—sambarassa asurindassa sammukhe antarahitā samuddatīre paṇṇakuṭīsu pāturahesuṃ.
Then those hermits, having cursed Sambara, as easily as a strong person would extend or contract their arm, vanished from Sambara’s presence and reappeared in those leaf huts by the ocean.
Atha kho, bhikkhave, sambaro asurindo tehi isīhi sīlavantehi kalyāṇadhammehi abhisapito rattiyā sudaṃ tikkhattuṃ ubbijjī”ti.
But after being cursed by the hermits, Sambara woke in alarm three times that night.”
end of section [11..1.. - SN 11 vagga 1 Paṭhama: The First Chapter] ❧
+ § – SN 11 vagga 2 Dutiya: The Second Chapter+ all - all
2. Dutiyavagga
2. The Second Chapter
11. Vatapadasutta
11. Vows
Sāvatthiyaṃ.
At Sāvatthī.
“Sakkassa, bhikkhave, devānamindassa pubbe manussabhūtassa satta vatapadāni samattāni samādinnāni ahesuṃ, yesaṃ samādinnattā sakko sakkattaṃ ajjhagā.
“monks, in a former life, when Sakka was a human being, he undertook seven vows. And it was because of undertaking these that he achieved the status of Sakka.
Katamāni satta vatapadāni?
What seven?
Yāvajīvaṃ mātāpettibharo assaṃ,
As long as I live, may I support my parents.
yāvajīvaṃ kule jeṭṭhāpacāyī assaṃ,
As long as I live, may I honor the elders in the family.
yāvajīvaṃ saṇhavāco assaṃ,
As long as I live, may I speak gently.
yāvajīvaṃ apisuṇavāco assaṃ,
As long as I live, may I not speak divisively.
yāvajīvaṃ vigatamalamaccherena cetasā agāraṃ ajjhāvaseyyaṃ muttacāgo payatapāṇi vossaggarato yācayogo dānasaṃvibhāgarato,
As long as I live, may I live at home rid of the stain of stinginess, freely generous, open-handed, loving to let go, committed to charity, loving to give and to share.
yāvajīvaṃ saccavāco assaṃ,
As long as I live, may I speak the truth.
yāvajīvaṃ akkodhano assaṃ—sacepi me kodho uppajjeyya, khippameva naṃ paṭivineyyanti.
As long as I live, may I be free of anger, or should anger arise, may I quickly get rid of it.
Sakkassa, bhikkhave, devānamindassa pubbe manussabhūtassa imāni satta vatapadāni samattāni samādinnāni ahesuṃ, yesaṃ samādinnattā sakko sakkattaṃ ajjhagāti.
In a former life, when Sakka was a human being, he undertook seven vows. And it was because of undertaking these that he achieved the status of Sakka.
Mātāpettibharaṃ jantuṃ,
A person who respects their parents,
kule jeṭṭhāpacāyinaṃ;
and honors the elders in the family,
Saṇhaṃ sakhilasambhāsaṃ,
whose speech is gentle and courteous,
pesuṇeyyappahāyinaṃ.
and has given up divisiveness;
Maccheravinaye yuttaṃ,
who’s committed to getting rid of stinginess,
saccaṃ kodhābhibhuṃ naraṃ;
is truthful, and has mastered anger:
Taṃ ve devā tāvatiṃsā,
the gods of the Thirty-Three
āhu sappuriso itī”ti.
call them truly a good person.”
SN 11.12 Sakkanāma: Sakka’s Names
12. Sakkanāmasutta
12. Sakka’s Names
Sāvatthiyaṃ jetavane.
Near Sāvatthī in Jeta’s Grove.
Tatra kho bhagavā bhikkhū etadavoca:
There the Buddha said to the monks:
“sakko, bhikkhave, devānamindo pubbe manussabhūto samāno magho nāma māṇavo ahosi, tasmā maghavāti vuccati.
“monks, in a former life, when Sakka was a human being, he was a brahmanical student named Magha. That’s why he’s called Maghavā.
Sakko, bhikkhave, devānamindo pubbe manussabhūto samāno pure dānaṃ adāsi, tasmā purindadoti vuccati.
In a former life, when Sakka was a human being, he gave gifts in stronghold after stronghold. That’s why he’s called Purindada, the Stronghold-Giver.
Sakko, bhikkhave, devānamindo pubbe manussabhūto samāno sakkaccaṃ dānaṃ adāsi, tasmā sakkoti vuccati.
In a former life, when Sakka was a human being, he gave gifts carefully. That’s why he’s called Sakka, the Careful.
Sakko, bhikkhave, devānamindo pubbe manussabhūto samāno āvasathaṃ adāsi, tasmā vāsavoti vuccati.
In a former life, when Sakka was a human being, he gave the gift of a guest house. That’s why he’s called Vāsava, the Houser.
Sakko, bhikkhave, devānamindo sahassampi atthānaṃ muhuttena cinteti, tasmā sahassakkhoti vuccati.
Sakka thinks of a thousand things in a moment. That’s why he’s called Sahassakkha, the Thousand-Eye.
Sakkassa, bhikkhave, devānamindassa sujā nāma asurakaññā pajāpati, tasmā sujampatīti vuccati.
Sakka’s wife is the demon maiden named Sujā. That’s why he’s called Sujampati, Sujā’s Husband.
Sakko, bhikkhave, devānamindo devānaṃ tāvatiṃsānaṃ issariyādhipaccaṃ rajjaṃ kāreti, tasmā devānamindoti vuccati.
Sakka rules as sovereign lord over the gods of the Thirty-Three. That’s why he’s called lord of gods.
Sakkassa, bhikkhave, devānamindassa pubbe manussabhūtassa satta vatapadāni samattāni samādinnāni ahesuṃ, yesaṃ samādinnattā sakko sakkattaṃ ajjhagā.
In a former life, when Sakka was a human being, he undertook seven vows. And it was because of undertaking these that he achieved the status of Sakka.
Katamāni satta vatapadāni?
What seven?
Yāvajīvaṃ mātāpettibharo assaṃ,
As long as I live, may I support my parents.
yāvajīvaṃ kule jeṭṭhāpacāyī assaṃ,
As long as I live, may I honor the elders in the family.
yāvajīvaṃ saṇhavāco assaṃ,
As long as I live, may I speak gently.
yāvajīvaṃ apisuṇavāco assaṃ,
As long as I live, may I not speak divisively.
yāvajīvaṃ vigatamalamaccherena cetasā agāraṃ ajjhāvaseyyaṃ muttacāgo payatapāṇi vossaggarato yācayogo dānasaṃvibhāgarato,
As long as I live, may I live at home rid of the stain of stinginess, freely generous, open-handed, loving to let go, committed to charity, loving to give and to share.
yāvajīvaṃ saccavāco assaṃ,
As long as I live, may I speak the truth.
yāvajīvaṃ akkodhano assaṃ—sacepi me kodho uppajjeyya, khippameva naṃ paṭivineyyanti.
As long as I live, may I be free of anger, or should anger arise, may I quickly get rid of it.
Sakkassa, bhikkhave, devānamindassa pubbe manussabhūtassa imāni satta vatapadāni samattāni samādinnāni ahesuṃ, yesaṃ samādinnattā sakko sakkattaṃ ajjhagāti.
In a former life, when Sakka was a human being, he undertook seven vows. And it was because of undertaking these that he achieved the status of Sakka.
Mātāpettibharaṃ jantuṃ,
A person who respects their parents,
kule jeṭṭhāpacāyinaṃ;
and honors the elders in the family,
Saṇhaṃ sakhilasambhāsaṃ,
whose speech is gentle and courteous,
pesuṇeyyappahāyinaṃ.
and has given up divisiveness;
Maccheravinaye yuttaṃ,
who’s committed to getting rid of stinginess,
saccaṃ kodhābhibhuṃ naraṃ;
is truthful, and has mastered anger:
Taṃ ve devā tāvatiṃsā,
the gods of the Thirty-Three
āhu sappuriso itī”ti.
call them truly a good person.”
❧
SN 11.13 Mahāli: With Mahāli
13. Mahālisutta
13. With Mahāli
Evaṃ me sutaṃ—
So I have heard.
ekaṃ samayaṃ bhagavā vesāliyaṃ viharati mahāvane kūṭāgārasālāyaṃ.
At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof.
Atha kho mahāli licchavī yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho mahāli licchavī bhagavantaṃ etadavoca:
Then Mahāli the Licchavi went up to the Buddha, bowed, sat down to one side, and said to him:
“Diṭṭho kho, bhante, bhagavatā sakko devānamindo”ti?
“Sir, have you seen Sakka, lord of gods?”
“Diṭṭho kho me, mahāli, sakko devānamindo”ti.
“I have, Mahāli.”
“So hi nūna, bhante, sakkapatirūpako bhavissati.
“But surely, sir, you must have seen someone who looked like Sakka.
Duddaso hi, bhante, sakko devānamindo”ti.
For Sakka is hard to see.”
“Sakkañca khvāhaṃ, mahāli, pajānāmi sakkakaraṇe ca dhamme, yesaṃ dhammānaṃ samādinnattā sakko sakkattaṃ ajjhagā, tañca pajānāmi.
“Mahāli, I understand Sakka. And I understand the things that he undertook and committed to, which enabled him to achieve the status of Sakka.
Sakko, mahāli, devānamindo pubbe manussabhūto samāno magho nāma māṇavo ahosi, tasmā maghavāti vuccati.
In a former life, when Sakka was a human being, he was a brahmanical student named Magha. That’s why he’s called Maghavā.
Sakko, mahāli, devānamindo pubbe manussabhūto samāno sakkaccaṃ dānaṃ adāsi, tasmā sakkoti vuccati.
In a former life, when Sakka was a human being, he gave gifts carefully. That’s why he’s called Sakka, the careful.
Sakko, mahāli, devānamindo pubbe manussabhūto samāno pure dānaṃ adāsi, tasmā purindadoti vuccati.
In a former life, when Sakka was a human being, he gave gifts in stronghold after stronghold. That’s why he’s called Purindada, the stronghold-giver.
Sakko, mahāli, devānamindo pubbe manussabhūto samāno āvasathaṃ adāsi, tasmā vāsavoti vuccati.
In a former life, when Sakka was a human being, he gave the gift of a guest house. That’s why he’s called Vāsava, the houser.
Sakko, mahāli, devānamindo sahassampi atthānaṃ muhuttena cinteti, tasmā sahassakkhoti vuccati.
Sakka thinks of a thousand things in a moment. That’s why he’s called Sahassakkha, Thousand-Eye.
Sakkassa, mahāli, devānamindassa sujā nāma asurakaññā pajāpati, tasmā sujampatīti vuccati.
Sakka’s wife is the demon maiden named Sujā. That’s why he’s called Sujampati, Sujā’s husband.
Sakko, mahāli, devānamindo devānaṃ tāvatiṃsānaṃ issariyādhipaccaṃ rajjaṃ kāreti, tasmā devānamindoti vuccati.
Sakka rules as sovereign lord over the gods of the Thirty-Three. That’s why he’s called lord of gods.
Sakkassa, mahāli, devānamindassa pubbe manussabhūtassa satta vatapadāni samattāni samādinnāni ahesuṃ, yesaṃ samādinnattā sakko sakkattaṃ ajjhagā.
In a former life, when Sakka was a human being, he undertook seven vows. And it was because of undertaking these that he achieved the status of Sakka.
Katamāni satta vatapadāni?
What seven?
Yāvajīvaṃ mātāpettibharo assaṃ,
As long as I live, may I support my parents.
yāvajīvaṃ kule jeṭṭhāpacāyī assaṃ,
As long as I live, may I honor the elders in the family.
yāvajīvaṃ saṇhavāco assaṃ,
As long as I live, may I speak gently.
yāvajīvaṃ apisuṇavāco assaṃ,
As long as I live, may I not speak divisively.
yāvajīvaṃ vigatamalamaccherena cetasā agāraṃ ajjhāvaseyyaṃ muttacāgo payatapāṇi vossaggarato yācayogo dānasaṃvibhāgarato,
As long as I live, may I live at home rid of the stain of stinginess, freely generous, open-handed, loving to let go, committed to charity, loving to give and to share.
yāvajīvaṃ saccavāco assaṃ,
As long as I live, may I speak the truth.
yāvajīvaṃ akkodhano assaṃ—sacepi me kodho uppajjeyya, khippameva naṃ paṭivineyyanti.
As long as I live, may I be free of anger, or should anger arise, may I quickly get rid of it.
Sakkassa, mahāli, devānamindassa pubbe manussabhūtassa imāni satta vatapadāni samattāni samādinnāni ahesuṃ, yesaṃ samādinnattā sakko sakkattaṃ ajjhagāti.
In a former life, when Sakka was a human being, he undertook seven vows. And it was because of undertaking these that he achieved the status of Sakka.
Mātāpettibharaṃ jantuṃ,
A person who respects their parents,
kule jeṭṭhāpacāyinaṃ;
and honors the elders in the family,
Saṇhaṃ sakhilasambhāsaṃ,
whose speech is gentle and courteous,
pesuṇeyyappahāyinaṃ.
and has given up divisiveness;
Maccheravinaye yuttaṃ,
who’s committed to getting rid of stinginess,
saccaṃ kodhābhibhuṃ naraṃ;
is truthful, and has mastered anger:
Taṃ ve devā tāvatiṃsā,
the gods of the Thirty-Three
āhu sappuriso itī”ti.
call them truly a good person.”
❧
14. Daliddasutta
14. Poor
Ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe.
At one time the Buddha was staying near Rājagaha, in the Bamboo Grove, the squirrels’ feeding ground.
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:
“Bhūtapubbaṃ, bhikkhave, aññataro puriso imasmiṃyeva rājagahe manussadaliddo ahosi manussakapaṇo manussavarāko.
“Once upon a time, monks, there was a poor person, impoverished and pitiful.
So tathāgatappavedite dhammavinaye saddhaṃ samādiyi, sīlaṃ samādiyi, sutaṃ samādiyi, cāgaṃ samādiyi, paññaṃ samādiyi.
They took up faith, ethics, learning, generosity, and wisdom in The Dharma and training proclaimed by the Realized One.
So tathāgatappavedite dhammavinaye saddhaṃ samādiyitvā sīlaṃ samādiyitvā sutaṃ samādiyitvā cāgaṃ samādiyitvā paññaṃ samādiyitvā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajji devānaṃ tāvatiṃsānaṃ sahabyataṃ.
After undertaking these things, when their body broke up, after death, they were reborn in a good place, a heavenly realm, in the company of the gods of the Thirty-Three.
So aññe deve atirocati vaṇṇena ceva yasasā ca.
There they outshone the other gods in beauty and glory.
Tatra sudaṃ, bhikkhave, devā tāvatiṃsā ujjhāyanti khiyyanti vipācenti:
But the gods of the Thirty-Three complained, grumbled, and objected:
‘acchariyaṃ vata bho, abbhutaṃ vata bho.
‘It’s incredible, it’s amazing!
Ayañhi devaputto pubbe manussabhūto samāno manussadaliddo ahosi manussakapaṇo manussavarāko;
For when this god was a human being in their past life they were poor, impoverished, and pitiful.
so kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapanno devānaṃ tāvatiṃsānaṃ sahabyataṃ.
And when their body broke up, after death, they were reborn in a good place, a heavenly realm, in the company of the gods of the Thirty-Three.
So aññe deve atirocati vaṇṇena ceva yasasā cā’ti.
Here they outshine the other gods in beauty and glory.’
Atha kho, bhikkhave, sakko devānamindo deve tāvatiṃse āmantesi:
Then Sakka, lord of gods, addressed the gods of the Thirty-Three:
‘mā kho tumhe, mārisā, etassa devaputtassa ujjhāyittha.
‘Good sirs, don’t complain about this god.
Eso kho, mārisā, devaputto pubbe manussabhūto samāno tathāgatappavedite dhammavinaye saddhaṃ samādiyi, sīlaṃ samādiyi, sutaṃ samādiyi, cāgaṃ samādiyi, paññaṃ samādiyi.
When this god was a human being in their past life they took up faith, ethics, learning, generosity, and wisdom in The Dharma and training proclaimed by the Realized One.
So tathāgatappavedite dhammavinaye saddhaṃ samādiyitvā sīlaṃ samādiyitvā sutaṃ samādiyitvā cāgaṃ samādiyitvā paññaṃ samādiyitvā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapanno devānaṃ tāvatiṃsānaṃ sahabyataṃ.
After undertaking these things, when their body broke up, after death, they’ve been reborn in a good place, a heavenly realm, in the company of the gods of the Thirty-Three.
So aññe deve atirocati vaṇṇena ceva yasasā cā’ti.
Here they outshine the other gods in beauty and glory.’
Atha kho, bhikkhave, sakko devānamindo deve tāvatiṃse anunayamāno tāyaṃ velāyaṃ imā gāthāyo abhāsi:
Then Sakka, lord of gods, guiding the gods of the Thirty-Three, recited this verse:
‘Yassa saddhā tathāgate,
‘Whoever has faith in the Realized One,
acalā suppatiṭṭhitā;
unwavering and well established;
Sīlañca yassa kalyāṇaṃ,
whose ethical conduct is good,
ariyakantaṃ pasaṃsitaṃ.
praised and loved by the noble ones;
Saṅghe pasādo yassatthi,
who has confidence in the Saṅgha,
ujubhūtañca dassanaṃ;
and correct view:
Adaliddoti taṃ āhu,
they’re said to be prosperous,
amoghaṃ tassa jīvitaṃ.
their life is not in vain.
Tasmā saddhañca sīlañca,
So let the wise devote themselves
pasādaṃ dhammadassanaṃ;
to faith, ethical behaviour,
Anuyuñjetha medhāvī,
confidence, and insight into The Dharma,
saraṃ buddhāna sāsanan’”ti.
remembering the instructions of the Buddhas.’”
❧
SN 11.15 Rāmaṇeyyaka: Delightful
15. Rāmaṇeyyakasutta
15. Delightful
Sāvatthiyaṃ jetavane.
Near Sāvatthī in Jeta’s Grove.
Atha kho sakko devānamindo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho sakko devānamindo bhagavantaṃ etadavoca:
And then Sakka, lord of gods, went up to the Buddha, bowed, stood to one side, and said to him:
“kiṃ nu kho, bhante, bhūmirāmaṇeyyakan”ti?
“Sir, what is a delightful place?”
“Ārāmacetyā vanacetyā,
“Shrines in parks and forests,
pokkharañño sunimmitā;
well-made lotus ponds,
Manussarāmaṇeyyassa,
are not worth a sixteenth part
kalaṃ nāgghanti soḷasiṃ.
of a delightful human being.
Gāme vā yadi vāraññe,
Whether in village or wilderness,
Ninne vā yadi vā thale;
in a valley or the uplands,
Yattha arahanto viharanti,
wherever the perfected ones live
Taṃ bhūmirāmaṇeyyakan”ti.
is a delightful place.”
SN 11.16 Yajamāna: Sponsoring Sacrifice
16. Yajamānasutta
16. Sponsoring Sacrifice
Ekaṃ samayaṃ bhagavā rājagahe viharati gijjhakūṭe pabbate.
At one time the Buddha was staying near Rājagaha, on the Vulture’s Peak Mountain.
Atha kho sakko devānamindo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi.
And then Sakka, lord of gods, went up to the Buddha, bowed, stood to one side,
Ekamantaṃ ṭhito kho sakko devānamindo bhagavantaṃ gāthāya ajjhabhāsi:
and said to him:
“Yajamānānaṃ manussānaṃ,
“For humans, those merit-seeking creatures,
puññapekkhāna pāṇinaṃ;
who sponsor sacrifices,
Karotaṃ opadhikaṃ puññaṃ,
making merit with attachments,
kattha dinnaṃ mahapphalan”ti.
where is a gift very fruitful?”
“Cattāro ca paṭipannā,
“Four practicing the path,
cattāro ca phale ṭhitā;
and four established in the fruit.
Esa saṅgho ujubhūto,
This is the upright Saṅgha,
paññāsīlasamāhito.
with wisdom, ethics, and undistractible-lucidity.
Yajamānānaṃ manussānaṃ,
For humans, those merit-seeking creatures,
Puññapekkhāna pāṇinaṃ;
who sponsor sacrifices,
Karotaṃ opadhikaṃ puññaṃ,
making merit with attachments,
Saṅghe dinnaṃ mahapphalan”ti.
what is given to the Saṅgha is very fruitful.”
SN 11.17 Buddhavandanā: Homage to the Buddha
17. Buddhavandanāsutta
17. Homage to the Buddha
Sāvatthiyaṃ jetavane.
Near Sāvatthī in Jeta’s Grove.
Tena kho pana samayena bhagavā divāvihāragato hoti paṭisallīno.
Now at that time the Buddha had retreated to solitude for the day’s meditation.
Atha kho sakko ca devānamindo brahmā ca sahampati yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā paccekaṃ dvārabāhaṃ nissāya aṭṭhaṃsu.
Then Sakka, lord of gods, and Brahmā Sahampati approached the Buddha and stationed themselves one by each door-post.
Atha kho sakko devānamindo bhagavato santike imaṃ gāthaṃ abhāsi:
Then Sakka recited this verse in the Buddha’s presence:
“Uṭṭhehi vīra vijitasaṅgāma,
“Rise, hero! Victor in battle, with burden put down,
Pannabhāra anaṇa vicara loke;
wander the world without obligation.
Cittañca te suvimuttaṃ,
Your mind is fully liberated,
Cando yathā pannarasāya rattin”ti.
like the moon on the fifteenth night.”
“Na kho, devānaminda, tathāgatā evaṃ vanditabbā.
“Lord of gods, that’s not how to pay homage to the Realized Ones.
Evañca kho, devānaminda, tathāgatā vanditabbā:
This is how it should be done:
‘Uṭṭhehi vīra vijitasaṅgāma,
‘Rise, hero! Victor in battle, leader of the caravan,
Satthavāha anaṇa vicara loke;
wander the world without obligation.
Desassu bhagavā dhammaṃ,
Let the Blessed One teach the Dhamma!
Aññātāro bhavissantī’”ti.
There will be those who understand!’”
SN 11.18 Gahaṭṭhavandanā: Who Sakka Worships
18. Gahaṭṭhavandanāsutta
18. Who Sakka Worships
Sāvatthiyaṃ.
At Sāvatthī.
Tatra … pe … etadavoca:
“bhūtapubbaṃ, bhikkhave, sakko devānamindo mātaliṃ saṅgāhakaṃ āmantesi:
“Once upon a time, monks, Sakka, lord of gods, addressed his charioteer Mātali:
‘yojehi, samma mātali, sahassayuttaṃ ājaññarathaṃ. Uyyānabhūmiṃ gacchāma subhūmiṃ dassanāyā’ti.
‘My dear Mātali, harness the chariot with its team of a thousand thoroughbreds. We will go to a park and see the nice scenery.’
‘Evaṃ, bhaddantavā’ti kho, bhikkhave, mātali saṅgāhako sakkassa devānamindassa paṭissutvā sahassayuttaṃ ājaññarathaṃ yojetvā sakkassa devānamindassa paṭivedesi:
‘Yes, lord,’ replied Mātali. He harnessed the chariot and informed Sakka:
‘yutto kho te, mārisa, sahassayutto ājaññaratho.
‘Good sir, the chariot with its team of a thousand thoroughbreds has been harnessed.
Yassadāni kālaṃ maññasī’ti.
Please go at your convenience.’
Atha kho, bhikkhave, sakko devānamindo vejayantapāsādā orohanto añjaliṃ katvā sudaṃ puthuddisā namassati.
Then Sakka descended from the Palace of Victory, raised his joined palms, and revered the different quarters.
Atha kho, bhikkhave, mātali saṅgāhako sakkaṃ devānamindaṃ gāthāya ajjhabhāsi:
So Mātali the charioteer addressed Sakka in verse:
‘Taṃ namassanti tevijjā,
‘Those expert in the three Vedas worship you,
sabbe bhummā ca khattiyā;
as do all the warrior-nobles on earth,
Cattāro ca mahārājā,
the Four Great Kings,
tidasā ca yasassino;
and the glorious Thirty.
Atha ko nāma so yakkho,
So what’s the name of the spirit
yaṃ tvaṃ sakka namassasī’ti.
that you worship, Sakka?’
‘Maṃ namassanti tevijjā,
‘Those expert in the three Vedas worship me,
sabbe bhummā ca khattiyā;
as do all the warrior-nobles on earth,
Cattāro ca mahārājā,
the Four Great Kings,
tidasā ca yasassino.
and the glorious Thirty.
Ahañca sīlasampanne,
But I revere those accomplished in ethics,
cirarattasamāhite;
who have long trained in undistractible-lucidity,
Sammāpabbajite vande,
who have rightly gone forth
brahmacariyaparāyane.
to complete the spiritual life.
Ye gahaṭṭhā puññakarā,
I also worship those householders,
sīlavanto upāsakā;
the ethical lay followers
Dhammena dāraṃ posenti,
who make merit, Mātali,
te namassāmi mātalī’ti.
supporting a partner in a Dharmic manner.’
‘Seṭṭhā hi kira lokasmiṃ,
‘Those who you worship
ye tvaṃ sakka namassasi;
seem to be the best in the world, Sakka.
Ahampi te namassāmi,
I too will worship
ye namassasi vāsavā’ti.
those who you worship, Sakka.’
Idaṃ vatvāna maghavā,
After saying this, Maghavā the chief,
devarājā sujampati;
king of gods, Sujā’s husband,
Puthuddisā namassitvā,
having worshipped the quarters
pamukho rathamāruhī”ti.
climbed into his chariot.”
❧
SN 11.19 Satthāravandanā: Who Sakka Worships
19. Satthāravandanāsutta
19. Who Sakka Worships
Sāvatthiyaṃ jetavane.
Near Sāvatthī in Jeta’s Grove.
“Bhūtapubbaṃ, bhikkhave, sakko devānamindo mātaliṃ saṅgāhakaṃ āmantesi:
“Once upon a time, monks, Sakka, lord of gods, addressed his charioteer Mātali:
‘yojehi, samma mātali, sahassayuttaṃ ājaññarathaṃ, uyyānabhūmiṃ gacchāma subhūmiṃ dassanāyā’ti.
‘My dear Mātali, harness the chariot with its team of a thousand thoroughbreds. We will go to a park and see the scenery.’
‘Evaṃ, bhaddantavā’ti kho, bhikkhave, mātali saṅgāhako sakkassa devānamindassa paṭissutvā sahassayuttaṃ ājaññarathaṃ yojetvā sakkassa devānamindassa paṭivedesi:
‘Yes, lord,’ replied Mātali. He harnessed the chariot and informed Sakka:
‘yutto kho te, mārisa, sahassayutto ājaññaratho.
‘Good sir, the chariot with its team of a thousand thoroughbreds has been harnessed.
Yassadāni kālaṃ maññasī’ti.
Please go at your convenience.’
Atha kho, bhikkhave, sakko devānamindo vejayantapāsādā orohanto añjaliṃ katvā sudaṃ bhagavantaṃ namassati.
Then Sakka descended from the Palace of Victory, raised his joined palms, and revered the Buddha.
Atha kho, bhikkhave, mātali saṅgāhako sakkaṃ devānamindaṃ gāthāya ajjhabhāsi:
So Mātali the charioteer addressed Sakka in verse:
‘Yañhi devā manussā ca,
‘Gods and men
taṃ namassanti vāsava;
worship you, Vāsava.
Atha ko nāma so yakkho,
So what’s the name of the spirit
yaṃ tvaṃ sakka namassasī’ti.
that you worship, Sakka?’
‘Yo idha sammāsambuddho,
‘It’s the fully awakened Buddha,
asmiṃ loke sadevake;
the Teacher of peerless name
Anomanāmaṃ satthāraṃ,
in this world with its gods—
taṃ namassāmi mātali.
that’s who I worship, Mātali.
Yesaṃ rāgo ca doso ca,
Those who have discarded
avijjā ca virājitā;
greed, hate, and ignorance,
Khīṇāsavā arahanto,
the perfected ones with defilements ended—
te namassāmi mātali.
they're who I worship, Mātali.
Ye rāgadosavinayā,
The trainees who take pleasure in decreasing suffering,
avijjāsamatikkamā;
assiduously pursuing the training
Sekkhā apacayārāmā,
for getting rid of greed and hate,
appamattānusikkhare;
and going past ignorance—
Te namassāmi mātalī’ti.
they’re who I worship, Mātali.’
‘Seṭṭhā hi kira lokasmiṃ,
‘Those who you worship
ye tvaṃ sakka namassasi;
seem to be the best in the world, Sakka.
Ahampi te namassāmi,
I too will worship
ye namassasi vāsavā’ti.
those who you worship, Sakka.’
Idaṃ vatvāna maghavā,
After saying this, Maghavā the chief,
devarājā sujampati;
king of gods, Sujā’s husband,
Bhagavantaṃ namassitvā,
having worshipped the Buddha,
pamukho rathamāruhī”ti.
climbed into his chariot.”
❧
SN 11.20 Saṅghavandanā: Who Sakka Worships
20. Saṅghavandanāsutta
20. Who Sakka Worships
Sāvatthiyaṃ jetavane.
Near Sāvatthī in Jeta’s Grove.
Tatra kho … pe … etadavoca:
“bhūtapubbaṃ, bhikkhave, sakko devānamindo mātaliṃ saṅgāhakaṃ āmantesi:
“Once upon a time, monks, Sakka, lord of gods, addressed his charioteer Mātali:
‘yojehi, samma mātali, sahassayuttaṃ ājaññarathaṃ, uyyānabhūmiṃ gacchāma subhūmiṃ dassanāyā’ti.
‘My dear Mātali, harness the chariot with its team of a thousand thoroughbreds. We will go to a park and see the scenery.’
‘Evaṃ, bhaddantavā’ti kho, bhikkhave, mātali saṅgāhako sakkassa devānamindassa paṭissutvā, sahassayuttaṃ ājaññarathaṃ yojetvā sakkassa devānamindassa paṭivedesi:
‘Yes, lord,’ replied Mātali. He harnessed the chariot and informed Sakka:
‘yutto kho te, mārisa, sahassayutto ājaññaratho,
‘Good sir, the chariot with its team of a thousand thoroughbreds has been harnessed.
yassadāni kālaṃ maññasī’ti.
Please go at your convenience.’
Atha kho, bhikkhave, sakko devānamindo vejayantapāsādā orohanto añjaliṃ katvā sudaṃ bhikkhusaṃghaṃ namassati.
Then Sakka descended from the Palace of Victory, raised his joined palms, and revered the monk Saṅgha.
Atha kho, bhikkhave, mātali saṅgāhako sakkaṃ devānamindaṃ gāthāya ajjhabhāsi:
So Mātali the charioteer addressed Sakka in verse:
‘Tañhi ete namasseyyuṃ,
‘It’s these who should worship you,
pūtidehasayā narā;
namely the humans stuck in their putrid bodies,
Nimuggā kuṇapamhete,
sunk in a corpse,
khuppipāsasamappitā.
struck down by hunger and thirst.
Kiṃ nu tesaṃ pihayasi,
Why then do you envy those
anāgārāna vāsava;
who are homeless, Vāsava?
Ācāraṃ isinaṃ brūhi,
Relate the hermits’ way of life,
taṃ suṇoma vaco tavā’ti.
let us hear what you have to say.’
‘Etaṃ tesaṃ pihayāmi,
‘This is why I envy the
anāgārāna mātali;
homeless, Mātali.
Yamhā gāmā pakkamanti,
When they leave a village,
anapekkhā vajanti te.
they go without concern.
Na tesaṃ koṭṭhe openti,
They hoard no goods in storerooms,
na kumbhi na kaḷopiyaṃ;
nor in pots or baskets.
Paraniṭṭhitamesānā,
They seek food prepared by others,
tena yāpenti subbatā.
and, true to their vows, live on that.
Sumantamantino dhīrā,
The wise whose words are full of wisdom,
tuṇhībhūtā samañcarā;
live peacefully and quietly.
Devā viruddhā asurehi,
Gods fight with demons,
puthu maccā ca mātali.
and mortals fight each other, Mātali.
Aviruddhā viruddhesu,
Not fighting among those who fight,
attadaṇḍesu nibbutā;
they’re nirvana'd among those who’ve taken up arms.
Sādānesu anādānā,
Not grasping among those who grasp,
te namassāmi mātalī’ti.
they’re who I worship, Mātali.’
‘Seṭṭhā hi kira lokasmiṃ,
‘Those who you worship
ye tvaṃ sakka namassasi;
seem to be the best in the world, Sakka.
Ahampi te namassāmi,
I too will worship
ye namassasi vāsavā’”ti.
those who you worship, Vāsava.’
Idaṃ vatvāna maghavā,
After saying this, Maghavā the chief,
devarājā sujampati;
king of gods, Sujā’s husband,
Bhikkhusaṅghaṃ namassitvā,
having worshipped the monk Saṅgha,
pamukho rathamāruhīti.
climbed into his chariot.”
end of section [11..2.. - SN 11 vagga 2 Dutiya: The Second Chapter] ❧
+ § – SN 11 vagga 3 Tatiya: The Third Chapter+ all - all
3. Tatiyavagga
3. The Third Chapter
SN 11.21 Chetvā: Incinerated
21. Chetvāsutta
21. Incinerated
Sāvatthiyaṃ jetavane.
Near Sāvatthī in Jeta’s Grove.
Atha kho sakko devānamindo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi.
And then Sakka, lord of gods, went up to the Buddha, bowed, stood to one side,
Ekamantaṃ ṭhito kho sakko devānamindo bhagavantaṃ gāthāya ajjhabhāsi:
and said to him:
“Kiṃsu chetvā sukhaṃ seti,
“When what is incinerated do you sleep at ease?
kiṃsu chetvā na socati;
When what is incinerated is there no sorrow?
Kissassu ekadhammassa,
What is the one thing
vadhaṃ rocesi gotamā”ti.
whose killing you approve?”
“Kodhaṃ chetvā sukhaṃ seti,
“When anger’s incinerated you sleep at ease.
kodhaṃ chetvā na socati;
When anger’s incinerated there is no sorrow.
Kodhassa visamūlassa,
O Vāsava, anger has a poisoned root
madhuraggassa vāsava;
and a honey tip.
Vadhaṃ ariyā pasaṃsanti,
The noble ones praise its killing,
tañhi chetvā na socatī”ti.
for when it’s incinerated there is no sorrow.”
SN 11.22 Dubbaṇṇiya: Ugly
22. Dubbaṇṇiyasutta
22. Ugly
Sāvatthiyaṃ jetavane.
Near Sāvatthī in Jeta’s Grove.
Tatra kho … pe … etadavoca:
“bhūtapubbaṃ, bhikkhave, aññataro yakkho dubbaṇṇo okoṭimako sakkassa devānamindassa āsane nisinno ahosi.
“Once upon a time, monks, there was a native spirit who was ugly and deformed. He sat on the throne of Sakka, lord of gods.
Tatra sudaṃ, bhikkhave, devā tāvatiṃsā ujjhāyanti khiyyanti vipācenti:
But the gods of the Thirty-Three complained, grumbled, and objected:
‘acchariyaṃ vata bho, abbhutaṃ vata bho.
‘It’s incredible, it’s amazing!
Ayaṃ yakkho dubbaṇṇo okoṭimako sakkassa devānamindassa āsane nisinno’ti.
This ugly and deformed spirit is sitting on the throne of Sakka, the lord of gods.’
Yathā yathā kho, bhikkhave, devā tāvatiṃsā ujjhāyanti khiyyanti vipācenti tathā tathā so yakkho abhirūpataro ceva hoti dassanīyataro ca pāsādikataro ca.
But the more the gods complained, the more attractive, good-looking, and lovely that spirit became.
Atha kho, bhikkhave, devā tāvatiṃsā yena sakko devānamindo tenupasaṅkamiṃsu; upasaṅkamitvā sakkaṃ devānamindaṃ etadavocuṃ:
So the gods went up to Sakka and told him what had happened, adding:
‘idha te, mārisa, aññataro yakkho dubbaṇṇo okoṭimako sakkassa devānamindassa āsane nisinno.
Tatra sudaṃ, mārisa, devā tāvatiṃsā ujjhāyanti khiyyanti vipācenti:
“acchariyaṃ vata bho, abbhutaṃ vata bho.
Ayaṃ yakkho dubbaṇṇo okoṭimako sakkassa devānamindassa āsane nisinno”ti.
Yathā yathā kho, mārisa, devā ujjhāyanti khiyyanti vipācenti tathā tathā so yakkho abhirūpataro ceva hoti dassanīyataro ca pāsādikataro cāti.
So hi nūna, mārisa, kodhabhakkho yakkho bhavissatī’ti.
‘Surely, good sir, that must be the anger-eating spirit!’
Atha kho, bhikkhave, sakko devānamindo yena so kodhabhakkho yakkho tenupasaṅkami; upasaṅkamitvā ekaṃsaṃ uttarāsaṅgaṃ karitvā dakkhiṇajāṇumaṇḍalaṃ pathaviyaṃ nihantvā yena so kodhabhakkho yakkho tenañjaliṃ paṇāmetvā tikkhattuṃ nāmaṃ sāveti:
Then Sakka went up to that spirit, arranged his robe over one shoulder, knelt with his right knee on the ground, raised his joined palms toward the anger-eating spirit, and pronounced his name three times:
‘sakkohaṃ, mārisa, devānamindo, sakkohaṃ, mārisa, devānamindo’ti.
‘Good sir, I am Sakka, lord of gods! Good sir, I am Sakka, the lord of gods!’
Yathā yathā kho, bhikkhave, sakko devānamindo nāmaṃ sāvesi tathā tathā so yakkho dubbaṇṇataro ceva ahosi okoṭimakataro ca.
But the more Sakka pronounced his name, the uglier and more deformed the spirit became.
Dubbaṇṇataro ceva hutvā okoṭimakataro ca tatthevantaradhāyīti.
Until eventually it vanished right there.
Atha kho, bhikkhave, sakko devānamindo sake āsane nisīditvā deve tāvatiṃse anunayamāno tāyaṃ velāyaṃ imā gāthāyo abhāsi:
Then Sakka, lord of gods, guiding the gods of the Thirty-Three, recited this verse:
‘Na sūpahatacittomhi,
‘My mind isn’t easily upset;
nāvattena suvānayo;
I’m not easily drawn into the maelstrom.
Na vo cirāhaṃ kujjhāmi,
I don’t get angry for long,
kodho mayi nāvatiṭṭhati.
anger doesn’t last in me.
Kuddhāhaṃ na pharusaṃ brūmi,
When I do get angry I don’t speak harshly,
Na ca dhammāni kittaye;
nor do I advertise my own virtues.
Sanniggaṇhāmi attānaṃ,
I carefully restrain myself
Sampassaṃ atthamattano’”ti.
out of regard for my own welfare.’”
❧
SN 11.23 Sambarimāyā: The Sambari Sorcery
23. Sambarimāyāsutta
23. The Sambari Sorcery
Sāvatthiyaṃ … pe …
At Sāvatthī.
bhagavā etadavoca:
The Buddha said this:
“bhūtapubbaṃ, bhikkhave, vepacitti asurindo ābādhiko ahosi dukkhito bāḷhagilāno.
“Once upon a time, monks, Vepacitti, lord of demons, was sick, suffering, gravely ill.
Atha kho, bhikkhave, sakko devānamindo yena vepacitti asurindo tenupasaṅkami gilānapucchako.
Then Sakka went to see him to ask after his illness.
Addasā kho, bhikkhave, vepacitti asurindo sakkaṃ devānamindaṃ dūratova āgacchantaṃ.
Vepacitti saw Sakka coming off in the distance,
Disvāna sakkaṃ devānamindaṃ etadavoca:
and said to him:
‘tikiccha maṃ, devānamindā’ti.
‘Heal me, lord of gods!’
‘Vācehi maṃ, vepacitti, sambarimāyan’ti.
‘Teach me, Vepacitti, the Sambari sorcery.’
‘Na tāvāhaṃ vācemi, yāvāhaṃ, mārisa, asure paṭipucchāmī’ti.
‘I can’t do that, good sir, until I have consulted with the demons.’
Atha kho, bhikkhave, vepacitti asurindo asure paṭipucchi:
Then Vepacitti, lord of demons, asked the demons:
‘vācemahaṃ, mārisā, sakkaṃ devānamindaṃ sambarimāyan’ti?
‘Good sirs, may I teach the Sambari sorcery to Sakka, lord of gods?’
‘Mā kho tvaṃ, mārisa, vācesi sakkaṃ devānamindaṃ sambarimāyan’ti.
‘Do not, good sir, teach the Sambari sorcery to Sakka!’
Atha kho, bhikkhave, vepacitti asurindo sakkaṃ devānamindaṃ gāthāya ajjhabhāsi:
So Vepacitti addressed Sakka in verse:
‘Māyāvī maghavā sakka,
‘O Maghavā, O Sakka,
devarāja sujampati;
king of gods, Sujā’s husband,
Upeti nirayaṃ ghoraṃ,
a sorceror falls into the terrible hell—
sambarova sataṃ saman’”ti.
like Sambara, for a hundred years.’”
SN 11.24 Accaya: Transgression
24. Accayasutta
24. Transgression
Sāvatthiyaṃ … pe … ārāme.
At Sāvatthī.
Tena kho pana samayena dve bhikkhū sampayojesuṃ.
Now at that time two monks were overly attached,
Tatreko bhikkhu accasarā.
and one of them transgressed against the other.
Atha kho so bhikkhu tassa bhikkhuno santike accayaṃ accayato deseti;
The transgressor confessed to the other monk,
so bhikkhu nappaṭiggaṇhāti.
but they didn’t accept it.
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 told him what had happened.
“idha, bhante, dve bhikkhū sampayojesuṃ, tatreko bhikkhu accasarā.
Atha kho so, bhante, bhikkhu tassa bhikkhuno santike accayaṃ accayato deseti, so bhikkhu nappaṭiggaṇhātī”ti.
“Dveme, bhikkhave, bālā.
“monks, there are two fools.
Yo ca accayaṃ accayato na passati, yo ca accayaṃ desentassa yathādhammaṃ nappaṭiggaṇhāti—
One who doesn’t recognize when they’ve made a mistake. And one who doesn’t properly accept the confession of someone who’s made a mistake.
ime kho, bhikkhave, dve bālā.
These are the two fools.
Dveme, bhikkhave, paṇḍitā.
There are two who are astute.
Yo ca accayaṃ accayato passati, yo ca accayaṃ desentassa yathādhammaṃ paṭiggaṇhāti—
One who recognizes when they’ve made a mistake. And one who properly accepts the confession of someone who’s made a mistake.
ime kho, bhikkhave, dve paṇḍitā.
These are the two who are astute.
Bhūtapubbaṃ, bhikkhave, sakko devānamindo sudhammāyaṃ sabhāyaṃ deve tāvatiṃse anunayamāno tāyaṃ velāyaṃ imaṃ gāthaṃ abhāsi:
Once upon a time, monks, Sakka, lord of gods, guiding the gods of the Thirty-Three, recited this verse:
‘Kodho vo vasamāyātu,
‘Control your anger;
Mā ca mittehi vo jarā;
don’t let friendships decay.
Agarahiyaṃ mā garahittha,
Don’t blame the blameless,
Mā ca bhāsittha pesuṇaṃ;
and don’t say divisive things.
Atha pāpajanaṃ kodho,
For anger crushes bad people
Pabbatovābhimaddatī’”ti.
like a mountain.’”
SN 11.25 Akkodha: Don’t Be Angry
25. Akkodhasutta
25. Don’t Be Angry
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 … pe … bhagavā etadavoca:
There the Buddha addressed the monks:
“bhūtapubbaṃ, bhikkhave, sakko devānamindo sudhammāyaṃ sabhāyaṃ deve tāvatiṃse anunayamāno tāyaṃ velāyaṃ imaṃ gāthaṃ abhāsi:
“Once upon a time, monks, Sakka, lord of gods, guiding the gods of the Thirty-Three, recited this verse:
‘Mā vo kodho ajjhabhavi,
“Don’t let anger be your master,
mā ca kujjhittha kujjhataṃ;
don’t get angry at angry people.
Akkodho avihiṃsā ca,
Kindness and harmlessness
ariyesu ca paṭipadā;
are always present in the noble ones.
Atha pāpajanaṃ kodho,
For anger crushes bad people
pabbatovābhimaddatī’”ti.
like a mountain.’”
Sakkasaṃyuttaṃ samattaṃ.
The Linked Discourses with Sakka are complete.
Sagāthāvaggasaṃyuttapāḷi niṭṭhitā.
The Book With Verses is finished.
end of section [11..3.. - SN 11 vagga 3 Tatiya: The Third Chapter] ❧
§ – Nidāna-vaggo: cause chapter (2 of 5)SN-q 12 - SN 12 Nidāna Saṃyutta: Connected Discourses on Causation
SN-q 13 - SN 13 Abhisamaya Saṃyutta: Connected Discourses on Realization
SN-q 14 - SN 14 Dhātu Saṃyutta: Connected Discourses on Elements
SN-q 15 - SN 15 Anamatagga Saṃyutta: Connected Discourses on the Conceit ‘I Am’
SN-q 16 - SN 16 Kassapa Saṃyutta: Connected Discourses with Kassapa
SN-q 17 - SN 17 Lābhasakkāra Saṃyutta: Connected Discourses on Gains and Honour
SN-q 18 - SN 18 Rāhula Saṃyutta: Connected Discourses with Rāhula
SN-q 19 - SN 19 Lakkhaṇa Saṃyutta: Connected Discourses with Lakkhaṇa
SN-q 20 - SN 20 Opamma Saṃyutta: Connected Discourses on Comparisons
SN-q 21 - SN 21 Bhikkhu Saṃyutta: Connected Discourses with Monks
SN 12 Nidāna Saṃyutta: Connected Discourses on Causation
(cst6)
(derived from B. Sujato 2018/12)
Saṃyutta Nikāya 12
Linked Discourses 12
+ § – SN 12 vagga 1 Buddha: The Buddhas+ all - all
1. Buddhavagga
1. The Buddhas
SN 12.1 Paṭiccasamuppāda: Dependent Origination
1. Paṭiccasamuppādasutta
1. Dependent Origination
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:
“paṭiccasamuppādaṃ vo, bhikkhave, desessāmi.
“monks, I will teach you dependent origination.
Taṃ suṇātha, sādhukaṃ manasi karotha, bhāsissāmī”ti.
Listen and pay close attention, I will speak.”
“Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ.
“Yes, sir,” they replied.
Bhagavā etadavoca:
The Buddha said this:
“Katamo ca, bhikkhave, paṭiccasamuppādo?
“And what is dependent origination?
Avijjāpaccayā, bhikkhave, saṅkhārā;
Ignorance is a condition for co-doings.
saṅkhārapaccayā viññāṇaṃ;
co-doings are a condition for consciousness.
viññāṇapaccayā nāmarūpaṃ;
Consciousness is a condition for name and form.
nāmarūpapaccayā saḷāyatanaṃ;
Name and form are conditions for the six sense fields.
saḷāyatanapaccayā phasso;
The six sense fields are conditions for contact.
phassapaccayā vedanā;
Contact is a condition for feeling.
vedanāpaccayā taṇhā;
Feeling is a condition for craving.
taṇhāpaccayā upādānaṃ;
Craving is a condition for grasping.
upādānapaccayā bhavo;
Grasping is a condition for continued existence.
bhavapaccayā jāti;
Continued existence is a condition for rebirth.
jātipaccayā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā sambhavanti.
Rebirth is a condition for old age and death, sorrow, lamentation, pain, sadness, and distress to come to be.
Evametassa kevalassa dukkhakkhandhassa samudayo hoti.
That is how this entire mass of suffering originates.
Ayaṃ vuccati, bhikkhave, paṭiccasamuppādo.
This is called dependent origination.
Avijjāya tveva asesavirāganirodhā saṅkhāranirodho;
When ignorance fades away and ceases with nothing left over, co-doings cease.
saṅkhāranirodhā viññāṇanirodho;
When co-doings cease, consciousness ceases.
viññāṇanirodhā nāmarūpanirodho;
When consciousness ceases, name and form cease.
nāmarūpanirodhā saḷāyatananirodho;
When name and form cease, the six sense fields cease.
saḷāyatananirodhā phassanirodho;
When the six sense fields cease, contact ceases.
phassanirodhā vedanānirodho;
When contact ceases, feeling ceases.
vedanānirodhā taṇhānirodho;
When feeling ceases, craving ceases.
taṇhānirodhā upādānanirodho;
When craving ceases, grasping ceases.
upādānanirodhā bhavanirodho;
When grasping ceases, continued existence ceases.
bhavanirodhā jātinirodho;
When continued existence ceases, rebirth ceases.
jātinirodhā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā nirujjhanti.
When rebirth ceases, old age and death, sorrow, lamentation, pain, sadness, and distress cease.
Evametassa kevalassa dukkhakkhandhassa nirodho hotī”ti.
That is how this entire mass of suffering ceases.”
Idamavoca bhagavā.
That is what the Buddha said.
Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.
Satisfied, the monks were happy with what the Buddha said.
❧
+ SN 12.2 Vibhaṅga: Analysis (2025 SP-FLUENT translation by frankk )
sāvatthiyaṃ viharati ... pe ...
[This takes place] in sāvatthi. [The Buddha said:]
“paṭicca-sam-uppādaṃ vo, bhikkhave, desessāmi vibhajissāmi.
"I will teach and analyze dependent-co-arising for you.
taṃ suṇātha, sādhukaṃ manasi karotha; bhāsissāmī”ti.
Listen and pay close attention, I will speak.”
“evaṃ, bhante”ti kho te bhikkhū
"As you say, Lord." those monks
bhagavato paccassosuṃ.
said in response to him.
bhagavā etad-avoca —
The Buddha said this:
(STED 12ps: paṭicca-sam-uppādo)
♦ “katamo ca, bhikkhave, paṭicca-sam-uppādo?
"And what, monks, is dependent-co-arising?
avijjā-paccayā, bhikkhave, saṅkhārā;
From ignorance-(as a)-requisite-[condition] (come) co-activities.
saṅkhāra-paccayā viññāṇaṃ;
From co-activities-(as a)-requisite-[condition] (comes) consciousness.
viññāṇa-paccayā nāma-rūpaṃ;
From consciousness as requisite, name-&-form.
Nāma-rūpa-paccayā saḷ-āyatanaṃ;
From name-&-form as requisite, the six sense media.
Saḷ-āyatana-paccayā phasso;
From the six sense media as requisite, contact.
phassa-paccayā vedanā;
From contact as requisite, sensation.
vedanā-paccayā taṇhā;
From sensation as requisite, craving.
taṇhā-paccayā upādānaṃ;
From craving as requisite, clinging/sustenance.
upādāna-paccayā bhavo;
From clinging/sustenance as requisite, becoming.
bhava-paccayā jāti;
From becoming as requisite, birth.
jāti-paccayā jarā-maraṇaṃ
From birth as requisite, aging-and-death,
soka-parideva-dukkha-domanass-upāyāsā
sorrow, lamentation, pain, distress, despair
sam-bhavanti.
come to be.
evam-etassa kevalassa
Thus,-this entire
dukkhak-khandhassa samudayo hoti.
suffering-mass originates.
§2.12 – (jarā-maraṇaṃ: Aging and death)
♦ “katamañ-ca, bhikkhave, jarā-maraṇaṃ?
"and-what, monks, is aging-(and)-death?
yā tesaṃ tesaṃ sattānaṃ
whatever such beings,
tamhi tamhi satta-nikāye
whatever such groups-of-beings,
jarā jīraṇatā khaṇḍiccaṃ
aging, decay, broken (teeth),
pāliccaṃ valittacatā
graying (hair), wrinkling (skin),
āyuno saṃhāni
life-force declining,
indriyānaṃ paripāko;
faculties weakening;
ayaṃ vuccati jarā.
this is called aging.
yā tesaṃ tesaṃ sattānaṃ
whatever such beings,
tamhā tamhā satta-nikāyā
whatever such groups-of-beings,
cuti cavanatā
deceasing, passing away,
bhedo antaradhānaṃ
breaking up, disappearance,
maccu maraṇaṃ
dying, death,
kāla-kiriyā
completion-of-time,
khandhānaṃ bhedo
aggregates breaking-up,
kaḷevarassa nikkhepo,
body casting-away,
idaṃ vuccati maraṇaṃ.
this is called death.
iti ayañca jarā, idañca maraṇaṃ.
thus this-is aging, this-is death.
idaṃ vuccati, bhikkhave, jarā-maraṇaṃ.
this is called, monks, aging and death.
♦ “katamā ca, bhikkhave, jāti?
"and-what, monks, is birth?
yā tesaṃ tesaṃ sattānaṃ
whatever such beings,
tamhi tamhi satta-nikāye
whatever such groups-of-beings,
jāti sañ-jāti
(Whatever) birth, taking-birth,
okkanti nibbatti abhi-nibbatti
descent, coming-to-be, coming-forth,
khandhānaṃ pātu-bhāvo
aggregates' appearance,
āyatanānaṃ paṭilābho.
sense-base acquisition,
ayaṃ vuccati, bhikkhave, jāti.
this is called birth.
§2.10 – (bhavā: Becoming)
♦ “katamo ca, bhikkhave, bhavo?
"and what, monks, is becoming?
tayo me, bhikkhave, bhavā —
there are three of these becomings --
kāma-bhavo,
sensual becoming,
rūpa-bhavo,
form becoming,
a-rūpa-bhavo.
form-less becoming.
ayaṃ vuccati, bhikkhave, bhavo.
This is called becoming.
§2.9 – (upādānaṃ: Clinging)
♦ “katamañca, bhikkhave, upādānaṃ?
"And-what, monks, is clinging/sustenance?
cattār-imāni, bhikkhave, upādānāni —
there are four-of-these clingings:
kām-upādānaṃ,
sensuality clinging,
diṭṭh-upādānaṃ,
view clinging,
sīlabbat-upādānaṃ,
precept & practice clinging,
atta-vād-upādānaṃ.
self-doctrine clinging.
idaṃ vuccati, bhikkhave, upādānaṃ.
This is called clinging.
♦ “katamā ca, bhikkhave, taṇhā?
"And-what, monks, is craving?
chayime, bhikkhave, taṇhā-kāyā —
there are six-of-these craving-types:
rūpa-taṇhā, sadda-taṇhā,
form craving, sound craving,
gandha-taṇhā, rasa-taṇhā,
smell craving, taste craving,
phoṭṭhabba-taṇhā, dhamma-taṇhā.
touch craving, idea craving.
ayaṃ vuccati, bhikkhave, taṇhā.
This is called craving.
§2.7 – (vedanā: sensation)
♦ “katamā ca, bhikkhave, vedanā?
"And-what, monks, is sensation?
chayime, bhikkhave, vedanākāyā —
there are six-of-these sensation-types:
cakkhu-samphassajā vedanā,
eye-contacted sensation,
sota-samphassajā vedanā,
ear-contacted sensation,
ghāna-samphassajā vedanā,
nose-contacted sensation,
jivhās-amphassajā vedanā,
tongue-contacted sensation,
kāya-samphassajā vedanā,
body-contacted sensation,
mano-samphassajā vedanā.
mind-contacted sensation,
ayaṃ vuccati, bhikkhave, vedanā.
This is called sensation.
♦ “katamo ca, bhikkhave, phasso?
"And-what, monks, is contact?
chayime, bhikkhave, phassakāyā —
there are six-of-these contact-types:
cakkhu-samphasso,
eye-contact,
sota-samphasso,
ear-contact,
ghāna-samphasso,
nose-contact,
jivhā-samphasso,
tongue-contact,
kāya-samphasso,
body-contact,
mano-samphasso.
mind-contact,
ayaṃ vuccati, bhikkhave, phasso.
This is called contact.
§2.5 – (saḷ-āyatanaṃ: Sense-media)
♦ “katamañca, bhikkhave, saḷ-āyatanaṃ?
"And-what, monks, are six-sense-media?
cakkh-āyatanaṃ,
eye-medium,
sot-āyatanaṃ,
ear-medium,
ghān-āyatanaṃ,
nose-medium,
jivh-āyatanaṃ,
tongue-medium,
kāy-āyatanaṃ,
body-medium,
man-āyatanaṃ —
mind-medium,
idaṃ vuccati, bhikkhave, saḷ-āyatanaṃ.
This is called six-sense-media.
+ §2.4 – (nāma-rūpaṃ: Name-and-form)
♦ “katamañca, bhikkhave, nāma-rūpaṃ?
"And-what, monks, is name-and-form?
vedanā, saññā,
sensations, perceptions,
cetanā, phasso,
intentions, contacts,
manasi-kāro —
mental-activities -
idaṃ vuccati nāmaṃ.
This is called name.
cattāro ca mahā-bhūtā,
And the four great-elements,
catunnañca mahā-bhūtānaṃ upādāya-rūpaṃ.
and the four great-elements derived-forms,
idaṃ vuccati rūpaṃ.
that is called form.
iti idañ-ca nāmaṃ, idañ-ca rūpaṃ.
Thus is this name, and-that form.
idaṃ vuccati, bhikkhave, nāma-rūpaṃ.
This is called name-and-form.
§2.3 – (viññāṇaṃ: Consciousness)
♦ “katamañca, bhikkhave, viññāṇaṃ?
"And-what, monks, is consciousness?
chay-ime, bhikkhave, viññāṇakāyā —
there are six-of-these consciousness-types:
cakkhu-viññāṇaṃ,
eye-consciousness,
sota-viññāṇaṃ,
ear-consciousness,
ghāna-viññāṇaṃ,
nose-consciousness,
jivhā-viññāṇaṃ,
tongue-consciousness,
kāya-viññāṇaṃ,
body-consciousness,
mano-viññāṇaṃ.
mind-consciousness,
idaṃ vuccati, bhikkhave, viññāṇaṃ.
This is called consciousness.
§2.2 – (saṅkhārā: co-activities)
♦ “katame ca, bhikkhave, saṅkhārā?
"And what, monks, are co-activities?
tayo-me, bhikkhave, saṅkhārā —
there are three-of-these co-activities:
kāya-saṅkhāro,
bodily-co-activities,
vacī-saṅkhāro,
verbal-co-activities,
citta-saṅkhāro.
mental-co-activities,
ime vuccanti, bhikkhave, saṅkhārā.
This is called co-activities.
§2.1 – (a-vijjā: Ignorance)
♦ “katamā ca, bhikkhave, a-vijjā?
"And-what, monks, is ignorance?
yaṃ kho, bhikkhave,
…
dukkhe añ-ñāṇaṃ,
not knowing suffering.
dukkha-samudaye añ-ñāṇaṃ,
not knowing the origination of suffering.
dukkha-nirodhe añ-ñāṇaṃ,
not knowing the cessation of suffering.
dukkha-nirodha-gāminiyā paṭipadāya añ-ñāṇaṃ.
not knowing the way to ending suffering.
ayaṃ vuccati, bhikkhave, a-vijjā.
This is called ignorance.
(STED 12ps: paṭicca-sam-uppādo)
♦ “katamo ca, bhikkhave, paṭicca-sam-uppādo?
"And what, monks, is dependent-co-arising?
avijjā-paccayā, bhikkhave, saṅkhārā;
From ignorance-(as a)-requisite-[condition] (come) co-activities.
saṅkhāra-paccayā viññāṇaṃ;
From co-activities-(as a)-requisite-[condition] (comes) consciousness.
viññāṇa-paccayā nāma-rūpaṃ;
From consciousness as requisite, name-&-form.
Nāma-rūpa-paccayā saḷ-āyatanaṃ;
From name-&-form as requisite, the six sense media.
Saḷ-āyatana-paccayā phasso;
From the six sense media as requisite, contact.
phassa-paccayā vedanā;
From contact as requisite, sensation.
vedanā-paccayā taṇhā;
From sensation as requisite, craving.
taṇhā-paccayā upādānaṃ;
From craving as requisite, clinging/sustenance.
upādāna-paccayā bhavo;
From clinging/sustenance as requisite, becoming.
bhava-paccayā jāti;
From becoming as requisite, birth.
jāti-paccayā jarā-maraṇaṃ
From birth as requisite, aging-and-death,
soka-parideva-dukkha-domanass-upāyāsā
sorrow, lamentation, pain, distress, despair
sam-bhavanti.
come to be.
evam-etassa kevalassa
Thus,-this entire
dukkhak-khandhassa samudayo hoti.
suffering-mass originates ****.
(STED 12psn: cessation)
♦ “avijjāya tveva asesa-virāga-nirodhā
"From ignorance's ***** remainderless-fading-(and)-cessation
saṅkhāra-nirodho;
(comes) co-activities'-cessation;
saṅkhāra-nirodhā viññāṇa-nirodho;
From co-activities'-cessation (comes) consciousness'-cessation;
viññāṇa-nirodhā nāmarūpa-nirodho;
From consciousness'-cessation (comes) name-and-forms'-cessation;
nāmarūpa-nirodhā saḷāyatana-nirodho;
From name-and-forms'-cessation (comes) six-senses'-cessation;
saḷāyatana-nirodhā phassa-nirodho;
From six-senses'-cessation (comes) contacts'-cessation;
phassa-nirodhā vedanā-nirodho;
From contacts'-cessation (comes) sensations'-cessation;
vedanā-nirodhā taṇhā-nirodho;
From sensations'-cessation (comes) cravings'-cessation;
taṇhā-nirodhā upādāna-nirodho;
From cravings'-cessation (comes) clinging/sustenances'-cessation;
upādāna-nirodhā bhava-nirodho;
From clinging/sustenances'-cessation (comes) becomings'-cessation;
bhava-nirodhā jāti-nirodho;
From becomings'-cessation (comes) birth's-cessation;
jāti-nirodhā jarā-maraṇaṃ
From birth's-cessation (comes) aging-and-death's,
soka-parideva-dukkha-domanass-upāyāsā
sorrow-lammentation-pain-distress-despair's
nirujjhanti.
ceasing.
evam-etassa kevalassa
Thus, this entire
dukkhak-khandhassa nirodho hotī”
heap of suffering ceases"
ti.
end of section [12.2 - SN 12.2 Vibhaṅga: Analysis] ❧
SN 12.3 Paṭipadā: Practice
3. Paṭipadāsutta
3. Practice
Sāvatthiyaṃ viharati … pe …
At Sāvatthī.
“micchāpaṭipadañca vo, bhikkhave, desessāmi sammāpaṭipadañca.
“monks, I will teach you the wrong practice and the right practice.
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:
“Katamā ca, bhikkhave, micchāpaṭipadā?
“And what’s the wrong practice?
Avijjāpaccayā, bhikkhave, saṅkhārā;
Ignorance is a condition for co-doings.
saṅkhārapaccayā viññāṇaṃ … pe …
co-doings are a condition for consciousness. …
evametassa kevalassa dukkhakkhandhassa samudayo hoti.
That is how this entire mass of suffering originates.
Ayaṃ vuccati, bhikkhave, micchāpaṭipadā.
This is called the wrong practice.
Katamā ca, bhikkhave, sammāpaṭipadā?
And what’s the right practice?
Avijjāya tveva asesavirāganirodhā saṅkhāranirodho;
When ignorance fades away and ceases with nothing left over, co-doings cease.
saṅkhāranirodhā viññāṇanirodho … pe …
When co-doings cease, consciousness ceases. …
evametassa kevalassa dukkhakkhandhassa nirodho hoti.
That is how this entire mass of suffering ceases.
Ayaṃ vuccati, bhikkhave, sammāpaṭipadā”ti.
This is called the right practice.”
SN 12.4 Vipassī: About Vipassī
4. Vipassīsutta
4. About Vipassī
Sāvatthiyaṃ viharati … pe …
At Sāvatthī.
“vipassissa, bhikkhave, bhagavato arahato sammāsambuddhassa pubbeva sambodhā anabhisambuddhassa bodhisattasseva sato etadahosi:
“monks, Vipassī the Blessed One, the perfected one, the fully awakened Buddha had this thought before his awakening, when he was still unawakened but intent on awakening:
‘kicchaṃ vatāyaṃ loko āpanno jāyati ca jīyati ca mīyati ca cavati ca upapajjati ca.
‘Alas, this world has fallen into trouble. It’s born, grows old, dies, passes away, and is reborn,
Atha ca panimassa dukkhassa nissaraṇaṃ nappajānāti jarāmaraṇassa.
yet it doesn’t understand how to escape from this suffering, from old age and death.
Kudāssu nāma imassa dukkhassa nissaraṇaṃ paññāyissati jarāmaraṇassā’ti?
Oh, when will an escape be found from this suffering, from old age and death?’
Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi:
Then Vipassī, the one intent on awakening, thought:
‘kimhi nu kho sati jarāmaraṇaṃ hoti, kiṃpaccayā jarāmaraṇan’ti?
‘When what exists is there old age and death? What is a condition for old age and death?’
Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo:
Then, through proper attention, Vipassī comprehended with wisdom:
‘jātiyā kho sati jarāmaraṇaṃ hoti, jātipaccayā jarāmaraṇan’ti.
‘When rebirth exists there’s old age and death. Rebirth is a condition for old age and death.’
Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi:
Then Vipassī thought:
‘kimhi nu kho sati jāti hoti, kiṃpaccayā jātī’ti?
‘When what exists is there rebirth? What is a condition for rebirth?’
Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo:
Then, through proper attention, Vipassī comprehended with wisdom:
‘bhave kho sati jāti hoti, bhavapaccayā jātī’ti.
‘When continued existence exists there’s rebirth. Continued existence is a condition for rebirth.’
Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi:
Then Vipassī thought:
‘kimhi nu kho sati bhavo hoti, kiṃpaccayā bhavo’ti?
‘When what exists is there continued existence? What is a condition for continued existence?’
Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo:
Then, through proper attention, Vipassī comprehended with wisdom:
‘upādāne kho sati bhavo hoti, upādānapaccayā bhavo’ti.
‘When grasping exists there’s continued existence. Grasping is a condition for continued existence.’
Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi:
Then Vipassī thought:
‘kimhi nu kho sati upādānaṃ hoti, kiṃpaccayā upādānan’ti?
‘When what exists is there grasping? What is a condition for grasping?’
Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo:
Then, through proper attention, Vipassī comprehended with wisdom:
‘taṇhāya kho sati upādānaṃ hoti, taṇhāpaccayā upādānan’ti.
‘When craving exists there’s grasping. Craving is a condition for grasping.’
Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi:
Then Vipassī thought:
‘kimhi nu kho sati taṇhā hoti, kiṃpaccayā taṇhā’ti?
‘When what exists is there craving? What is a condition for craving?’
Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo:
Then, through proper attention, Vipassī comprehended with wisdom:
‘vedanāya kho sati taṇhā hoti, vedanāpaccayā taṇhā’ti.
‘When feeling exists there’s craving. Feeling is a condition for craving.’
Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi:
Then Vipassī thought:
‘kimhi nu kho sati vedanā hoti, kiṃpaccayā vedanā’ti?
‘When what exists is there feeling? What is a condition for feeling?’
Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo:
Then, through proper attention, Vipassī comprehended with wisdom:
‘phasse kho sati vedanā hoti, phassapaccayā vedanā’ti.
‘When contact exists there’s feeling. Contact is a condition for feeling.’
Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi:
Then Vipassī thought:
‘kimhi nu kho sati phasso hoti, kiṃpaccayā phasso’ti?
‘When what exists is there contact? What is a condition for contact?’
Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo:
Then, through proper attention, Vipassī comprehended with wisdom:
‘saḷāyatane kho sati phasso hoti, saḷāyatanapaccayā phasso’ti.
‘When the six sense fields exist there’s contact. The six sense fields are a condition for contact.’
Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi:
Then Vipassī thought:
‘kimhi nu kho sati saḷāyatanaṃ hoti, kiṃpaccayā saḷāyatanan’ti?
‘When what exists are there the six sense fields? What is a condition for the six sense fields?’
Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo:
Then, through proper attention, Vipassī comprehended with wisdom:
‘nāmarūpe kho sati saḷāyatanaṃ hoti, nāmarūpapaccayā saḷāyatanan’ti.
‘When name and form exist there are the six sense fields. Name and form are a condition for the six sense fields.’
Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi:
Then Vipassī thought:
‘kimhi nu kho sati nāmarūpaṃ hoti, kiṃpaccayā nāmarūpan’ti?
‘When what exists are there name and form? What is a condition for name and form?’
Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo:
Then, through proper attention, Vipassī comprehended with wisdom:
‘viññāṇe kho sati nāmarūpaṃ hoti, viññāṇapaccayā nāmarūpan’ti.
‘When consciousness exists there are name and form. Consciousness is a condition for name and form.’
Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi:
Then Vipassī thought:
‘kimhi nu kho sati viññāṇaṃ hoti, kiṃpaccayā viññāṇan’ti?
‘When what exists is there consciousness? What is a condition for consciousness?’
Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo:
Then, through proper attention, Vipassī comprehended with wisdom:
‘saṅkhāresu kho sati viññāṇaṃ hoti, saṅkhārapaccayā viññāṇan’ti.
‘When co-doings exist there’s consciousness. co-doings are a condition for consciousness.’
Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi:
Then Vipassī thought:
‘kimhi nu kho sati saṅkhārā honti, kiṃpaccayā saṅkhārā’ti?
‘When what exists are there co-doings? What is a condition for co-doings?’
Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo:
Then, through proper attention, Vipassī comprehended with wisdom:
‘avijjāya kho sati saṅkhārā honti, avijjāpaccayā saṅkhārā’ti.
‘When ignorance exists there are co-doings. Ignorance is a condition for co-doings.’
Iti hidaṃ avijjāpaccayā saṅkhārā;
And so, ignorance is a condition for co-doings.
saṅkhārapaccayā viññāṇaṃ … pe …
co-doings are a condition for consciousness. …
evametassa kevalassa dukkhakkhandhassa samudayo hoti.
That is how this entire mass of suffering originates.
‘Samudayo, samudayo’ti kho, bhikkhave, vipassissa bodhisattassa pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.
‘Origination, origination.’ While Vipassī was intent on awakening, such was the vision, knowledge, wisdom, realization, and light that arose in him regarding Dharmas not learned before from another.
Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi:
Then Vipassī thought:
‘kimhi nu kho asati jarāmaraṇaṃ na hoti, kissa nirodhā jarāmaraṇanirodho’ti?
‘When what doesn’t exist is there no old age and death? When what ceases do old age and death cease?’
Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo:
Then, through proper attention, Vipassī comprehended with wisdom:
‘jātiyā kho asati jarāmaraṇaṃ na hoti, jātinirodhā jarāmaraṇanirodho’ti.
‘When rebirth doesn’t exist there’s no old age and death. When rebirth ceases, old age and death cease.’
Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi:
Then Vipassī thought:
‘kimhi nu kho asati jāti na hoti, kissa nirodhā jātinirodho’ti?
‘When what doesn’t exist is there no rebirth? When what ceases does rebirth cease?’
Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo:
Then, through proper attention, Vipassī comprehended with wisdom:
‘bhave kho asati jāti na hoti, bhavanirodhā jātinirodho’ti.
‘When continued existence doesn’t exist there’s no rebirth. When continued existence ceases, rebirth ceases.’
Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi:
Then Vipassī thought:
‘kimhi nu kho asati bhavo na hoti, kissa nirodhā bhavanirodho’ti?
‘When what doesn’t exist is there no continued existence? When what ceases does continued existence cease?’
Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo:
Then, through proper attention, Vipassī comprehended with wisdom:
‘upādāne kho asati bhavo na hoti, upādānanirodhā bhavanirodho’ti.
‘When grasping doesn’t exist there’s no continued existence. When grasping ceases, continued existence ceases.’
Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi:
Then Vipassī thought:
‘kimhi nu kho asati upādānaṃ na hoti, kissa nirodhā upādānanirodho’ti?
‘When what doesn’t exist is there no grasping? When what ceases does grasping cease?’
Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo:
Then, through proper attention, Vipassī comprehended with wisdom:
‘taṇhāya kho asati upādānaṃ na hoti, taṇhānirodhā upādānanirodho’ti.
‘When craving doesn’t exist there’s no grasping. When craving ceases, grasping ceases.’
Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi:
Then Vipassī thought:
‘kimhi nu kho asati taṇhā na hoti, kissa nirodhā taṇhānirodho’ti?
‘When what doesn’t exist is there no craving? When what ceases does craving cease?’
Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo:
Then, through proper attention, Vipassī comprehended with wisdom:
‘vedanāya kho asati taṇhā na hoti, vedanānirodhā taṇhānirodho’ti.
‘When feeling doesn’t exist there’s no craving. When feeling ceases, craving ceases.’
Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi:
Then Vipassī thought:
‘kimhi nu kho asati vedanā na hoti, kissa nirodhā vedanānirodho’ti?
‘When what doesn’t exist is there no feeling? When what ceases does feeling cease?’
Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo:
Then, through proper attention, Vipassī comprehended with wisdom:
‘phasse kho asati vedanā na hoti, phassanirodhā vedanānirodho’ti.
‘When contact doesn’t exist there’s no feeling. When contact ceases, feeling ceases.’
Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi:
Then Vipassī thought:
‘kimhi nu kho asati phasso na hoti, kissa nirodhā phassanirodho’ti?
‘When what doesn’t exist is there no contact? When what ceases does contact cease?’
Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo:
Then, through proper attention, Vipassī comprehended with wisdom:
‘saḷāyatane kho asati phasso na hoti, saḷāyatananirodhā phassanirodho’ti.
‘When the six sense fields don’t exist there’s no contact. When the six sense fields cease, contact ceases.’
Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi:
Then Vipassī thought:
‘kimhi nu kho asati saḷāyatanaṃ na hoti, kissa nirodhā saḷāyatananirodho’ti?
‘When what doesn’t exist are there no six sense fields? When what ceases do the six sense fields cease?’
Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo:
Then, through proper attention, Vipassī comprehended with wisdom:
‘nāmarūpe kho asati saḷāyatanaṃ na hoti, nāmarūpanirodhā saḷāyatananirodho’ti.
‘When name and form don’t exist there are no six sense fields. When name and form cease, the six sense fields cease.’
Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi:
Then Vipassī thought:
‘kimhi nu kho asati nāmarūpaṃ na hoti, kissa nirodhā nāmarūpanirodho’ti?
‘When what doesn’t exist are there no name and form? When what ceases do name and form cease?’
Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo:
Then, through proper attention, Vipassī comprehended with wisdom:
‘viññāṇe kho asati nāmarūpaṃ na hoti, viññāṇanirodhā nāmarūpanirodho’ti.
‘When consciousness doesn’t exist there are no name and form. When consciousness ceases, name and form cease.’
Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi:
Then Vipassī thought:
‘kimhi nu kho asati viññāṇaṃ na hoti, kissa nirodhā viññāṇanirodho’ti?
‘When what doesn’t exist is there no consciousness? When what ceases does consciousness cease?’
Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo:
Then, through proper attention, Vipassī comprehended with wisdom:
‘saṅkhāresu kho asati viññāṇaṃ na hoti, saṅkhāranirodhā viññāṇanirodho’ti.
‘When co-doings don’t exist there’s no consciousness. When co-doings cease, consciousness ceases.’
Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi:
Then Vipassī thought:
‘kimhi nu kho asati saṅkhārā na honti, kissa nirodhā saṅkhāranirodho’ti?
‘When what doesn’t exist are there no co-doings? When what ceases do co-doings cease?’
Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo:
Then, through proper attention, Vipassī comprehended with wisdom:
‘avijjāya kho asati saṅkhārā na honti, avijjānirodhā saṅkhāranirodho’ti.
‘When ignorance doesn’t exist there are no co-doings. When ignorance ceases, co-doings cease.’
Iti hidaṃ avijjānirodhā saṅkhāranirodho;
And so, when ignorance ceases, co-doings cease.
saṅkhāranirodhā viññāṇanirodho … pe …
When co-doings cease, consciousness ceases. …
evametassa kevalassa dukkhakkhandhassa nirodho hotīti.
That is how this entire mass of suffering ceases.
‘Nirodho, nirodho’ti kho, bhikkhave, vipassissa bodhisattassa pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādī”ti.
‘Cessation, cessation.’ Such was the vision, knowledge, wisdom, realization, and light that arose in Vipassī, the one intent on awakening, regarding Dharmas not learned before from another.”
(Sattannampi buddhānaṃ evaṃ vitthāretabbo.)
(The text should be expanded in this way for each of the seven Buddhas.)
end of section [12.4 - SN 12.4 Vipassī: About Vipassī] ❧
5. Sikhīsutta
5. Sikhī
“Sikhissa, bhikkhave, bhagavato arahato sammāsambuddhassa … pe ….
“Sikhī, the Blessed One, the perfected one, the fully awakened Buddha …”
SN 12.6 Vessabhū: Vessabhū
6. Vessabhūsutta
6. Vessabhū
“Vessabhussa, bhikkhave, bhagavato arahato sammāsambuddhassa … pe ….
“Vessabhū, the Blessed One, the perfected one, the fully awakened Buddha …”
SN 12.7 Kakusandha: Kakusandha
7. Kakusandhasutta
7. Kakusandha
“Kakusandhassa, bhikkhave, bhagavato arahato sammāsambuddhassa … pe ….
“Kakusandha, the Blessed One, the perfected one, the fully awakened Buddha …”
SN 12.8 Koṇāgamana: Koṇāgamana
8. Koṇāgamanasutta
8. Koṇāgamana
“Koṇāgamanassa, bhikkhave, bhagavato arahato sammāsambuddhassa … pe ….
“Koṇāgamana, the Blessed One, the perfected one, the fully awakened Buddha …”
9. Kassapasutta
9. Kassapa
“Kassapassa, bhikkhave, bhagavato arahato sammāsambuddhassa … pe ….
“Kassapa, the Blessed One, the perfected one, the fully awakened Buddha …”
10. Gotamasutta
10. Gotama
“Pubbeva me, bhikkhave, sambodhā anabhisambuddhassa bodhisattasseva sato etadahosi:
“monks, before my awakening—when I was still unawakened but intent on awakening—I thought:
‘kicchaṃ vatāyaṃ loko āpanno jāyati ca jīyati ca mīyati ca cavati ca upapajjati ca.
‘Alas, this world has fallen into trouble. It’s born, grows old, dies, passes away, and is reborn,
Atha ca panimassa dukkhassa nissaraṇaṃ nappajānāti jarāmaraṇassa.
yet it doesn’t understand how to escape from this suffering, from old age and death.
Kudāssu nāma imassa dukkhassa nissaraṇaṃ paññāyissati jarāmaraṇassā’ti?
Oh, when will an escape be found from this suffering, from old age and death?’
Tassa mayhaṃ, bhikkhave, etadahosi:
Then it occurred to me:
‘kimhi nu kho sati jarāmaraṇaṃ hoti, kiṃpaccayā jarāmaraṇan’ti?
‘When what exists is there old age and death? What is a condition for old age and death?’
Tassa mayhaṃ, bhikkhave, yoniso manasikārā ahu paññāya abhisamayo:
Then, through proper attention, I comprehended with wisdom:
‘jātiyā kho sati jarāmaraṇaṃ hoti, jātipaccayā jarāmaraṇan’ti.
‘When rebirth exists there’s old age and death. Rebirth is a condition for old age and death.’
Tassa mayhaṃ, bhikkhave, etadahosi:
Then it occurred to me:
‘kimhi nu kho sati jāti hoti … pe …
‘When what exists is there rebirth? …
bhavo …
continued existence …
upādānaṃ …
grasping …
taṇhā …
craving …
vedanā …
feeling …
phasso …
contact …
saḷāyatanaṃ …
the six sense fields …
nāmarūpaṃ …
name and form …
viññāṇaṃ …
consciousness …
saṅkhārā honti, kiṃpaccayā saṅkhārā’ti?
‘When what exists are there co-doings? What is a condition for co-doings?’
Tassa mayhaṃ, bhikkhave, yoniso manasikārā ahu paññāya abhisamayo:
Then, through proper attention, I comprehended with wisdom:
‘avijjāya kho sati saṅkhārā honti, avijjāpaccayā saṅkhārā’ti.
‘When ignorance exists there are co-doings. Ignorance is a condition for co-doings.’
Iti hidaṃ avijjāpaccayā saṅkhārā;
And so, ignorance is a condition for co-doings.
saṅkhārapaccayā viññāṇaṃ … pe …
co-doings are a condition for consciousness. …
evametassa kevalassa dukkhakkhandhassa samudayo hoti.
That is how this entire mass of suffering originates.
‘Samudayo, samudayo’ti kho me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.
‘Origination, origination.’ Such was the vision, knowledge, wisdom, realization, and light that arose in me regarding Dharmas not learned before from another.
Tassa mayhaṃ, bhikkhave, etadahosi:
Then it occurred to me:
‘kimhi nu kho asati jarāmaraṇaṃ na hoti, kissa nirodhā jarāmaraṇanirodho’ti?
‘When what doesn’t exist is there no old age and death? When what ceases do old age and death cease?’
Tassa mayhaṃ, bhikkhave, yoniso manasikārā ahu paññāya abhisamayo:
Then, through proper attention, I comprehended with wisdom:
‘jātiyā kho asati jarāmaraṇaṃ na hoti, jātinirodhā jarāmaraṇanirodho’ti.
‘When rebirth doesn’t exist there’s no old age and death? When rebirth ceases, old age and death cease.’
Tassa mayhaṃ, bhikkhave, etadahosi:
Then it occurred to me:
‘kimhi nu kho asati jāti na hoti … pe …
‘When what doesn’t exist is there no rebirth? …
bhavo …
continued existence …
upādānaṃ …
grasping …
taṇhā …
craving …
vedanā …
feeling …
phasso …
contact …
saḷāyatanaṃ …
the six sense fields …
nāmarūpaṃ …
name and form …
viññāṇaṃ …
consciousness …
saṅkhārā na honti, kissa nirodhā saṅkhāranirodho’ti?
‘When what doesn’t exist are there no co-doings? When what ceases do co-doings cease?’
Tassa mayhaṃ, bhikkhave, yoniso manasikārā ahu paññāya abhisamayo:
Then, through proper attention, I comprehended with wisdom:
‘avijjāya kho asati saṅkhārā na honti, avijjānirodhā saṅkhāranirodho’ti.
‘When ignorance doesn’t exist there are no co-doings. When ignorance ceases, co-doings cease.’
Iti hidaṃ avijjānirodhā saṅkhāranirodho;
And so, when ignorance ceases, co-doings cease.
saṅkhāranirodhā viññāṇanirodho … pe …
When co-doings cease, consciousness ceases. …
evametassa kevalassa dukkhakkhandhassa nirodho hoti.
That is how this entire mass of suffering ceases.
‘Nirodho, nirodho’ti kho me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādī”ti.
‘Cessation, cessation.’ Such was the vision, knowledge, wisdom, realization, and light that arose in me regarding Dharmas not learned before from another.”
Dasamo.
end of section [12..1.. - SN 12 vagga 1 Buddha: The Buddhas] ❧
+ § – SN 12 vagga 2 Āhāra: food+ all - all
11. Āhārasutta
11. Fuel
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. …
“cattārome, bhikkhave, āhārā bhūtānaṃ vā sattānaṃ ṭhitiyā sambhavesīnaṃ vā anuggahāya.
“monks, there are these four fuels. They maintain sentient beings that have been born and help those that are about to be born.
Katame cattāro?
What four?
Kabaḷīkāro āhāro oḷāriko vā sukhumo vā, phasso dutiyo, manosañcetanā tatiyā, viññāṇaṃ catutthaṃ.
Solid food, whether coarse or fine; contact is the second, mental intention the third, and consciousness the fourth.
Ime kho, bhikkhave, cattāro āhārā bhūtānaṃ vā sattānaṃ ṭhitiyā sambhavesīnaṃ vā anuggahāya.
These are the four fuels that maintain sentient beings that have been born and help those that are about to be born.
Ime, bhikkhave, cattāro āhārā kiṃnidānā kiṃsamudayā kiṃjātikā kiṃpabhavā?
What is the source, origin, birthplace, and root of these four fuels?
Ime cattāro āhārā taṇhānidānā taṇhāsamudayā taṇhājātikā taṇhāpabhavā.
Craving.
Taṇhā cāyaṃ, bhikkhave, kiṃnidānā kiṃsamudayā kiṃjātikā kiṃpabhavā?
And what is the source, origin, birthplace, and root of craving?
Taṇhā vedanānidānā vedanāsamudayā vedanājātikā vedanāpabhavā.
Feeling.
Vedanā cāyaṃ, bhikkhave, kiṃnidānā kiṃsamudayā kiṃjātikā kiṃpabhavā?
And what is the source of feeling?
Vedanā phassanidānā phassasamudayā phassajātikā phassapabhavā.
Contact.
Phasso cāyaṃ, bhikkhave, kiṃnidāno kiṃsamudayo kiṃjātiko kiṃpabhavo?
And what is the source of contact?
Phasso saḷāyatananidāno saḷāyatanasamudayo saḷāyatanajātiko saḷāyatanapabhavo.
The six sense fields.
Saḷāyatanañcidaṃ, bhikkhave, kiṃnidānaṃ kiṃsamudayaṃ kiṃjātikaṃ kiṃpabhavaṃ?
And what is the source of the six sense fields?
Saḷāyatanaṃ nāmarūpanidānaṃ nāmarūpasamudayaṃ nāmarūpajātikaṃ nāmarūpapabhavaṃ.
Name and form.
Nāmarūpañcidaṃ, bhikkhave, kiṃnidānaṃ kiṃsamudayaṃ kiṃjātikaṃ kiṃpabhavaṃ?
And what is the source of name and form?
Nāmarūpaṃ viññāṇanidānaṃ viññāṇasamudayaṃ viññāṇajātikaṃ viññāṇapabhavaṃ.
Consciousness.
Viññāṇañcidaṃ, bhikkhave, kiṃnidānaṃ kiṃsamudayaṃ kiṃjātikaṃ kiṃpabhavaṃ?
And what is the source of consciousness?
Viññāṇaṃ saṅkhāranidānaṃ saṅkhārasamudayaṃ saṅkhārajātikaṃ saṅkhārapabhavaṃ.
co-doings.
Saṅkhārā cime, bhikkhave, kiṃnidānā kiṃsamudayā kiṃjātikā kiṃpabhavā?
And what is the source of co-doings?
Saṅkhārā avijjānidānā avijjāsamudayā avijjājātikā avijjāpabhavā.
Ignorance.
Iti kho, bhikkhave, avijjāpaccayā saṅkhārā;
And so, ignorance is a condition for co-doings.
saṅkhārapaccayā viññāṇaṃ … pe …
co-doings are a condition for consciousness. …
evametassa kevalassa dukkhakkhandhassa samudayo hoti.
That is how this entire mass of suffering originates.
Avijjāya tveva asesavirāganirodhā saṅkhāranirodho;
When ignorance fades away and ceases with nothing left over, co-doings cease.
saṅkhāranirodhā viññāṇanirodho … pe …
When co-doings cease, consciousness ceases. …
evametassa kevalassa dukkhakkhandhassa nirodho hotī”ti.
That is how this entire mass of suffering ceases.”
❧
SN 12.12 Moḷiyaphagguna: Moḷiyaphagguna
12. Moḷiyaphaggunasutta
12. Moḷiyaphagguna
Sāvatthiyaṃ viharati.
At Sāvatthī.
“Cattārome, bhikkhave, āhārā bhūtānaṃ vā sattānaṃ ṭhitiyā sambhavesīnaṃ vā anuggahāya.
“monks, there are these four fuels. They maintain sentient beings that have been born and help those that are about to be born.
Katame cattāro?
What four?
Kabaḷīkāro āhāro oḷāriko vā sukhumo vā, phasso dutiyo, manosañcetanā tatiyā, viññāṇaṃ catutthaṃ.
Solid food, whether coarse or fine; contact is the second, mental intention the third, and consciousness the fourth.
Ime kho, bhikkhave, cattāro āhārā bhūtānaṃ vā sattānaṃ ṭhitiyā sambhavesīnaṃ vā anuggahāyā”ti.
These are the four fuels that maintain sentient beings that have been born and help those that are about to be born.”
Evaṃ vutte, āyasmā moḷiyaphagguno bhagavantaṃ etadavoca:
When he said this, Venerable Moḷiyaphagguna said to the Buddha:
“ko nu kho, bhante, viññāṇāhāraṃ āhāretī”ti?
“But sir, who consumes the fuel for consciousness?”
“No kallo pañho”ti bhagavā avoca:
“That’s not a fitting question,” said the Buddha.
“‘āhāretī’ti ahaṃ na vadāmi.
“I don’t speak of one who consumes.
‘Āhāretī’ti cāhaṃ vadeyyaṃ, tatrassa kallo pañho:
If I were to speak of one who consumes, then it would be fitting to ask
‘ko nu kho, bhante, āhāretī’ti?
who consumes.
Evañcāhaṃ na vadāmi.
But I don’t speak like that.
Evaṃ maṃ avadantaṃ yo evaṃ puccheyya:
Hence it would be fitting to ask:
‘kissa nu kho, bhante, viññāṇāhāro’ti, esa kallo pañho.
‘Consciousness is a fuel for what?’
Tatra kallaṃ veyyākaraṇaṃ:
And a fitting answer to this would be:
‘viññāṇāhāro āyatiṃ punabbhavābhinibbattiyā paccayo, tasmiṃ bhūte sati saḷāyatanaṃ, saḷāyatanapaccayā phasso’”ti.
‘Consciousness is a fuel that conditions rebirth into a new state of existence in the future. When that which has been reborn is present, there are the six sense fields. The six sense fields are a condition for contact.’”
“Ko nu kho, bhante, phusatī”ti?
“But sir, who contacts?”
“No kallo pañho”ti bhagavā avoca:
“That’s not a fitting question,” said the Buddha.
“‘phusatī’ti ahaṃ na vadāmi.
“I don’t speak of one who contacts.
‘Phusatī’ti cāhaṃ vadeyyaṃ, tatrassa kallo pañho:
If I were to speak of one who contacts, then it would be fitting to ask
‘ko nu kho, bhante, phusatī’ti?
who contacts.
Evañcāhaṃ na vadāmi.
But I don’t speak like that.
Evaṃ maṃ avadantaṃ yo evaṃ puccheyya:
Hence it would be fitting to ask:
‘kiṃpaccayā nu kho, bhante, phasso’ti, esa kallo pañho.
‘What is a condition for contact?’
Tatra kallaṃ veyyākaraṇaṃ:
And a fitting answer to this would be:
‘saḷāyatanapaccayā phasso, phassapaccayā vedanā’”ti.
‘The six sense fields are a condition for contact. Contact is a condition for feeling.’”
“Ko nu kho, bhante, vedayatī”ti?
“But sir, who feels?”
“No kallo pañho”ti bhagavā avoca:
“That’s not a fitting question,” said the Buddha.
“‘vedayatī’ti ahaṃ na vadāmi.
“I don’t speak of one who feels.
‘Vedayatī’ti cāhaṃ vadeyyaṃ, tatrassa kallo pañho:
If I were to speak of one who feels, then it would be fitting to ask
‘ko nu kho, bhante, vedayatī’ti?
who feels.
Evañcāhaṃ na vadāmi.
But I don’t speak like that.
Evaṃ maṃ avadantaṃ yo evaṃ puccheyya:
Hence it would be fitting to ask:
‘kiṃpaccayā nu kho, bhante, vedanā’ti, esa kallo pañho.
‘What is a condition for feeling?’
Tatra kallaṃ veyyākaraṇaṃ:
And a fitting answer to this would be:
‘phassapaccayā vedanā, vedanāpaccayā taṇhā’”ti.
‘Contact is a condition for feeling. Feeling is a condition for craving.’”
“Ko nu kho, bhante, tasatī”ti?
“But sir, who craves?”
“No kallo pañho”ti bhagavā avoca:
“That’s not a fitting question,” said the Buddha.
“‘tasatī’ti ahaṃ na vadāmi.
“I don’t speak of one who craves.
‘Tasatī’ti cāhaṃ vadeyyaṃ, tatrassa kallo pañho:
If I were to speak of one who craves, then it would be fitting to ask
‘ko nu kho, bhante, tasatī’ti?
who craves.
Evañcāhaṃ na vadāmi.
But I don’t speak like that.
Evaṃ maṃ avadantaṃ yo evaṃ puccheyya:
Hence it would be fitting to ask:
‘kiṃpaccayā nu kho, bhante, taṇhā’ti, esa kallo pañho.
‘What is a condition for craving?’
Tatra kallaṃ veyyākaraṇaṃ:
And a fitting answer to this would be:
‘vedanāpaccayā taṇhā, taṇhāpaccayā upādānan’”ti.
‘Feeling is a condition for craving. Craving is a condition for grasping.’”
“Ko nu kho, bhante, upādiyatī”ti?
“But sir, who grasps?”
“No kallo pañho”ti bhagavā avoca:
“That’s not a fitting question,” said the Buddha.
“‘upādiyatī’ti ahaṃ na vadāmi.
“I don’t speak of one who grasps.
‘Upādiyatī’ti cāhaṃ vadeyyaṃ, tatrassa kallo pañho:
If I were to speak of one who grasps, then it would be fitting to ask
‘ko nu kho, bhante, upādiyatī’ti?
who grasps.
Evañcāhaṃ na vadāmi.
But I don’t speak like that.
Evaṃ maṃ avadantaṃ yo evaṃ puccheyya:
Hence it would be fitting to ask:
‘kiṃpaccayā nu kho, bhante, upādānan’ti, esa kallo pañho.
‘What is a condition for grasping?’
Tatra kallaṃ veyyākaraṇaṃ:
And a fitting answer to this would be:
‘taṇhāpaccayā upādānaṃ;
‘Craving is a condition for grasping.
upādānapaccayā bhavo’ti … pe …
Grasping is a condition for continued existence.’ …
evametassa kevalassa dukkhakkhandhassa samudayo hoti.
That is how this entire mass of suffering originates.
Channaṃ tveva, phagguna, phassāyatanānaṃ asesavirāganirodhā phassanirodho;
When the six sense fields fade away and cease with nothing left over, contact ceases.
phassanirodhā vedanānirodho;
When contact ceases, feeling ceases.
vedanānirodhā taṇhānirodho;
When feeling ceases, craving ceases.
taṇhānirodhā upādānanirodho;
When craving ceases, grasping ceases.
upādānanirodhā bhavanirodho;
When grasping ceases, continued existence ceases.
bhavanirodhā jātinirodho;
When continued existence ceases, rebirth ceases.
jātinirodhā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā nirujjhanti.
When rebirth ceases, old age and death, sorrow, lamentation, pain, sadness, and distress cease.
Evametassa kevalassa dukkhakkhandhassa nirodho hotī”ti.
That is how this entire mass of suffering ceases.”
end of section [12.12 - SN 12.12 Moḷiyaphagguna: Moḷiyaphagguna] ❧
SN 12.13 Samaṇabrāhmaṇa: Ascetics and Brahmins
13. Samaṇabrāhmaṇasutta
13. Ascetics and Brahmins
Sāvatthiyaṃ viharati.
At Sāvatthī.
“Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā jarāmaraṇaṃ nappajānanti, jarāmaraṇasamudayaṃ nappajānanti, jarāmaraṇanirodhaṃ nappajānanti, jarāmaraṇanirodhagāminiṃ paṭipadaṃ nappajānanti;
“monks, there are ascetics and brahmins who don’t understand old age and death, their origin, their cessation, and the practice that leads to their cessation.
jātiṃ … pe …
They don’t understand rebirth …
bhavaṃ …
continued existence …
upādānaṃ …
grasping …
taṇhaṃ …
craving …
vedanaṃ …
feeling …
phassaṃ …
contact …
saḷāyatanaṃ …
the six sense fields …
nāmarūpaṃ …
name and form …
viññāṇaṃ …
consciousness …
saṅkhāre nappajānanti, saṅkhārasamudayaṃ nappajānanti, saṅkhāranirodhaṃ nappajānanti, saṅkhāranirodhagāminiṃ paṭipadaṃ nappajānanti,
They don’t understand co-doings, their origin, their cessation, and the practice that leads to their cessation.
na me te, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu vā samaṇasammatā brāhmaṇesu vā brāhmaṇasammatā; na ca pana te āyasmanto sāmaññatthaṃ vā brahmaññatthaṃ vā diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharanti.
I don’t regard them as true ascetics and brahmins. Those venerables don’t realize the goal of life as an ascetic or brahmin, and don’t live having realized it with their own insight.
Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā jarāmaraṇaṃ pajānanti, jarāmaraṇasamudayaṃ pajānanti, jarāmaraṇanirodhaṃ pajānanti, jarāmaraṇanirodhagāminiṃ paṭipadaṃ pajānanti;
There are ascetics and brahmins who do understand old age and death, their origin, their cessation, and the practice that leads to their cessation.
jātiṃ … pe …
They understand rebirth …
bhavaṃ …
continued existence …
upādānaṃ …
grasping …
taṇhaṃ …
craving …
vedanaṃ …
feeling …
phassaṃ …
contact …
saḷāyatanaṃ …
the six sense fields …
nāmarūpaṃ …
name and form …
viññāṇaṃ …
consciousness …
saṅkhāre pajānanti, saṅkhārasamudayaṃ pajānanti, saṅkhāranirodhaṃ pajānanti, saṅkhāranirodhagāminiṃ paṭipadaṃ pajānanti,
They understand co-doings, their origin, their cessation, and the practice that leads to their cessation.
te kho me, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu ceva samaṇasammatā brāhmaṇesu ca brāhmaṇasammatā; te ca panāyasmanto sāmaññatthañca brahmaññatthañca diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharantī”ti.
I regard them as true ascetics and brahmins. Those venerables realize the goal of life as an ascetic or brahmin, and live having realized it with their own insight.”
❧
SN 12.14 Dutiyasamaṇabrāhmaṇa: Ascetics and Brahmins (2nd)
14. Dutiyasamaṇabrāhmaṇasutta
14. Ascetics and Brahmins (2nd)
Sāvatthiyaṃ viharati.
At Sāvatthī.
“Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā ime dhamme nappajānanti, imesaṃ dhammānaṃ samudayaṃ nappajānanti, imesaṃ dhammānaṃ nirodhaṃ nappajānanti, imesaṃ dhammānaṃ nirodhagāminiṃ paṭipadaṃ nappajānanti, katame dhamme nappajānanti, katamesaṃ dhammānaṃ samudayaṃ nappajānanti, katamesaṃ dhammānaṃ nirodhaṃ nappajānanti, katamesaṃ dhammānaṃ nirodhagāminiṃ paṭipadaṃ nappajānanti?
“monks, there are ascetics and brahmins who don’t understand these things, their origin, their cessation, and the practice that leads to their cessation. What things don’t they understand?
Jarāmaraṇaṃ nappajānanti, jarāmaraṇasamudayaṃ nappajānanti, jarāmaraṇanirodhaṃ nappajānanti, jarāmaraṇanirodhagāminiṃ paṭipadaṃ nappajānanti;
They don’t understand old age and death, their origin, their cessation, and the practice that leads to their cessation.
jātiṃ … pe …
They don’t understand rebirth …
bhavaṃ …
continued existence …
upādānaṃ …
grasping …
taṇhaṃ …
craving …
vedanaṃ …
feeling …
phassaṃ …
contact …
saḷāyatanaṃ …
the six sense fields …
nāmarūpaṃ …
name and form …
viññāṇaṃ …
consciousness …
saṅkhāre nappajānanti, saṅkhārasamudayaṃ nappajānanti, saṅkhāranirodhaṃ nappajānanti, saṅkhāranirodhagāminiṃ paṭipadaṃ nappajānanti.
They don’t understand co-doings, their origin, their cessation, and the practice that leads to their cessation.
Ime dhamme nappajānanti, imesaṃ dhammānaṃ samudayaṃ nappajānanti, imesaṃ dhammānaṃ nirodhaṃ nappajānanti, imesaṃ dhammānaṃ nirodhagāminiṃ paṭipadaṃ nappajānanti.
They don’t understand these things, their origin, their cessation, and the practice that leads to their cessation.
Na me te, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu vā samaṇasammatā brāhmaṇesu vā brāhmaṇasammatā, na ca pana te āyasmanto sāmaññatthaṃ vā brahmaññatthaṃ vā diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharanti.
I don’t regard them as true ascetics and brahmins. Those venerables don’t realize the goal of life as an ascetic or brahmin, and don’t live having realized it with their own insight.
Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā ime dhamme pajānanti, imesaṃ dhammānaṃ samudayaṃ pajānanti, imesaṃ dhammānaṃ nirodhaṃ pajānanti, imesaṃ dhammānaṃ nirodhagāminiṃ paṭipadaṃ pajānanti, katame dhamme pajānanti, katamesaṃ dhammānaṃ samudayaṃ pajānanti, katamesaṃ dhammānaṃ nirodhaṃ pajānanti, katamesaṃ dhammānaṃ nirodhagāminiṃ paṭipadaṃ pajānanti?
There are ascetics and brahmins who do understand these things, their origin, their cessation, and the practice that leads to their cessation. What things do they understand?
Jarāmaraṇaṃ pajānanti, jarāmaraṇasamudayaṃ pajānanti, jarāmaraṇanirodhaṃ pajānanti, jarāmaraṇanirodhagāminiṃ paṭipadaṃ pajānanti;
They understand old age and death, their origin, their cessation, and the practice that leads to their cessation.
jātiṃ … pe …
They understand rebirth …
bhavaṃ …
continued existence …
upādānaṃ …
grasping …
taṇhaṃ …
craving …
vedanaṃ …
feeling …
phassaṃ …
contact …
saḷāyatanaṃ …
the six sense fields …
nāmarūpaṃ …
name and form …
viññāṇaṃ …
consciousness …
saṅkhāre pajānanti, saṅkhārasamudayaṃ pajānanti, saṅkhāranirodhaṃ pajānanti, saṅkhāranirodhagāminiṃ paṭipadaṃ pajānanti.
They understand co-doings, their origin, their cessation, and the practice that leads to their cessation.
Ime dhamme pajānanti, imesaṃ dhammānaṃ samudayaṃ pajānanti, imesaṃ dhammānaṃ nirodhaṃ pajānanti, imesaṃ dhammānaṃ nirodhagāminiṃ paṭipadaṃ pajānanti.
They understand these things, their origin, their cessation, and the practice that leads to their cessation.
Te kho me, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu ceva samaṇasammatā, brāhmaṇesu ca brāhmaṇasammatā. Te ca panāyasmanto sāmaññatthañca brahmaññatthañca diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharantī”ti.
I regard them as true ascetics and brahmins. Those venerables realize the goal of life as an ascetic or brahmin, and live having realized it with their own insight.”
❧
SN 12.15 Kaccānagotta: Kaccānagotta
15. Kaccānagottasutta
15. Kaccānagotta
Sāvatthiyaṃ viharati.
At Sāvatthī.
Atha kho āyasmā kaccānagotto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā kaccānagotto bhagavantaṃ etadavoca:
Then Venerable Kaccānagotta went up to the Buddha, bowed, sat down to one side, and said to him:
“‘sammādiṭṭhi sammādiṭṭhī’ti, bhante, vuccati.
“Sir, they speak of this thing called ‘right view’.
Kittāvatā nu kho, bhante, sammādiṭṭhi hotī”ti?
How is right view defined?”
“Dvayanissito khvāyaṃ, kaccāna, loko yebhuyyena—atthitañceva natthitañca.
“Kaccāna, this world mostly relies on the dual notions of existence and non-existence.
Lokasamudayaṃ kho, kaccāna, yathābhūtaṃ sammappaññāya passato yā loke natthitā sā na hoti.
But when you truly see the origin of the world with right understanding, you won’t have the notion of non-existence regarding the world.
Lokanirodhaṃ kho, kaccāna, yathābhūtaṃ sammappaññāya passato yā loke atthitā sā na hoti.
And when you truly see the cessation of the world with right understanding, you won’t have the notion of existence regarding the world.
Upayupādānābhinivesavinibandho khvāyaṃ, kaccāna, loko yebhuyyena.
The world is for the most part shackled to attraction, grasping, and insisting.
Tañcāyaṃ upayupādānaṃ cetaso adhiṭṭhānaṃ abhinivesānusayaṃ na upeti na upādiyati nādhiṭṭhāti: ‘attā me’ti.
But if—when it comes to this attraction, grasping, mental dedication, insistence, and underlying tendency—you don’t get attracted, grasp, and commit to the notion ‘my self’,
‘Dukkhameva uppajjamānaṃ uppajjati, dukkhaṃ nirujjhamānaṃ nirujjhatī’ti na kaṅkhati na vicikicchati aparapaccayā ñāṇamevassa ettha hoti.
you’ll have no doubt or uncertainty that what arises is just suffering arising, and what ceases is just suffering ceasing. Your knowledge about this is independent of others.
Ettāvatā kho, kaccāna, sammādiṭṭhi hoti.
This is how right view is defined.
‘Sabbamatthī’ti kho, kaccāna, ayameko anto.
‘All exists’: this is one extreme.
‘Sabbaṃ natthī’ti ayaṃ dutiyo anto.
‘All doesn’t exist’: this is the second extreme.
Ete te, kaccāna, ubho ante anupagamma majjhena tathāgato dhammaṃ deseti:
Avoiding these two extremes, the Realized One teaches by the middle way:
‘avijjāpaccayā saṅkhārā;
‘Ignorance is a condition for co-doings.
saṅkhārapaccayā viññāṇaṃ … pe …
co-doings are a condition for consciousness. …
evametassa kevalassa dukkhakkhandhassa samudayo hoti.
That is how this entire mass of suffering originates.
Avijjāya tveva asesavirāganirodhā saṅkhāranirodho;
When ignorance fades away and ceases with nothing left over, co-doings cease.
saṅkhāranirodhā viññāṇanirodho … pe …
When co-doings cease, consciousness ceases. …
evametassa kevalassa dukkhakkhandhassa nirodho hotī’”ti.
That is how this entire mass of suffering ceases.’”
SN 12.16 Dhammakathika: A Dhamma Speaker
16. Dhammakathikasutta
16. A Dhamma Speaker
Sāvatthiyaṃ …
At Sāvatthī.
Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca:
Then a monk went up to the Buddha, bowed, sat down to one side, and said to him:
“‘dhammakathiko dhammakathiko’ti, bhante, vuccati.
“Sir, they speak of a ‘Dhamma speaker’.
Kittāvatā nu kho, bhante, dhammakathiko hotī”ti?
How is a Dhamma speaker defined?”
“Jarāmaraṇassa ce bhikkhu nibbidāya virāgāya nirodhāya dhammaṃ deseti, ‘dhammakathiko bhikkhū’ti alaṃvacanāya.
“If a monk teaches Dhamma for disenchantment, dispassion, and cessation regarding old age and death, they’re qualified to be called a ‘monk who speaks on Dhamma’.
Jarāmaraṇassa ce bhikkhu nibbidāya virāgāya nirodhāya paṭipanno hoti, ‘dhammānudhammappaṭipanno bhikkhū’ti alaṃvacanāya.
If they practice for disenchantment, dispassion, and cessation regarding old age and death, they’re qualified to be called a ‘monk who practices in line with The Dharma’.
Jarāmaraṇassa ce bhikkhu nibbidā virāgā nirodhā anupādāvimutto hoti, ‘diṭṭhadhammanibbānappatto bhikkhū’ti alaṃvacanāya.
If they’re freed by not grasping, by disenchantment, dispassion, and cessation regarding old age and death, they’re qualified to be called a ‘monk who has attained nirvana in this very life’.
Jātiyā ce bhikkhu … pe …
If a monk teaches Dhamma for disenchantment regarding rebirth …
bhavassa ce bhikkhu …
continued existence …
upādānassa ce bhikkhu …
grasping …
taṇhāya ce bhikkhu …
craving …
vedanāya ce bhikkhu …
feeling …
phassassa ce bhikkhu …
contact …
saḷāyatanassa ce bhikkhu …
the six sense fields …
nāmarūpassa ce bhikkhu …
name and form …
viññāṇassa ce bhikkhu …
consciousness …
saṅkhārānañce bhikkhu …
co-doings …
avijjāya ce bhikkhu nibbidāya virāgāya nirodhāya dhammaṃ deseti, ‘dhammakathiko bhikkhū’ti alaṃvacanāya.
If a monk teaches Dhamma for disenchantment, dispassion, and cessation regarding ignorance, they’re qualified to be called a ‘monk who speaks on Dhamma’.
Avijjāya ce bhikkhu nibbidāya virāgāya nirodhāya paṭipanno hoti, ‘dhammānudhammappaṭipanno bhikkhū’ti alaṃvacanāya.
If they practice for disenchantment, dispassion, and cessation regarding ignorance, they’re qualified to be called a ‘monk who practices in line with The Dharma’.
Avijjāya ce bhikkhu nibbidā virāgā nirodhā anupādāvimutto hoti, ‘diṭṭhadhammanibbānappatto bhikkhū’ti alaṃvacanāyā”ti.
If they’re freed by not grasping, by disenchantment, dispassion, and cessation regarding ignorance, they’re qualified to be called a ‘monk who has attained nirvana in this very life’.”
SN 12.17 Acelakassapa: With Kassapa, the Naked Ascetic
17. Acelakassapasutta
17. With Kassapa, the Naked Ascetic
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 bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya rājagahaṃ piṇḍāya pāvisi.
Then the Buddha robed up in the morning and, taking his bowl and robe, entered Rājagaha for alms.
Addasā kho acelo kassapo bhagavantaṃ dūratova āgacchantaṃ.
The naked ascetic Kassapa saw the Buddha coming off in the distance.
Disvāna yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi.
He went up to the Buddha, and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho acelo kassapo bhagavantaṃ etadavoca:
When the greetings and polite conversation were over, he stood to one side, and said to the Buddha:
“puccheyyāma mayaṃ bhavantaṃ gotamaṃ kañcideva desaṃ, sace no bhavaṃ gotamo okāsaṃ karoti pañhassa veyyākaraṇāyā”ti.
“I’d like to ask Master Gotama about a certain point, if you’d take the time to answer.”
“Akālo kho tāva, kassapa, pañhassa;
“Kassapa, it’s the wrong time for questions.
antaragharaṃ paviṭṭhamhā”ti.
We’ve entered an inhabited area.”
Dutiyampi kho acelo kassapo bhagavantaṃ etadavoca:
A second time,
“puccheyyāma mayaṃ bhavantaṃ gotamaṃ kañcideva desaṃ, sace no bhavaṃ gotamo okāsaṃ karoti pañhassa veyyākaraṇāyā”ti.
“Akālo kho tāva, kassapa, pañhassa;
antaragharaṃ paviṭṭhamhā”ti.
Tatiyampi kho acelo kassapo … pe …
and a third time, Kassapa spoke to the Buddha and the Buddha replied.
antaragharaṃ paviṭṭhamhāti.
Evaṃ vutte, acelo kassapo bhagavantaṃ etadavoca:
When this was said, Kassapa said to the Buddha:
“na kho pana mayaṃ bhavantaṃ gotamaṃ bahudeva pucchitukāmā”ti.
“I don’t want to ask much.”
“Puccha, kassapa, yadākaṅkhasī”ti.
“Ask what you wish, Kassapa.”
“Kiṃ nu kho, bho gotama, ‘sayaṅkataṃ dukkhan’ti?
“Well, Master Gotama, is suffering made by oneself?”
‘Mā hevaṃ, kassapā’ti bhagavā avoca.
“Not so, Kassapa,” said the Buddha.
‘Kiṃ pana, bho gotama, paraṅkataṃ dukkhan’ti?
“Then is suffering made by another?”
‘Mā hevaṃ, kassapā’ti bhagavā avoca.
“Not so, Kassapa,” said the Buddha.
‘Kiṃ nu kho, bho gotama, sayaṅkatañca paraṅkatañca dukkhan’ti?
“Well, is suffering made by both oneself and another?”
‘Mā hevaṃ, kassapā’ti bhagavā avoca.
“Not so, Kassapa,” said the Buddha.
‘Kiṃ pana, bho gotama, asayaṅkāraṃ aparaṅkāraṃ adhiccasamuppannaṃ dukkhan’ti?
“Then does suffering arise by chance, not made by oneself or another?”
‘Mā hevaṃ, kassapā’ti bhagavā avoca.
“Not so, Kassapa,” said the Buddha.
‘Kiṃ nu kho, bho gotama, natthi dukkhan’ti?
“Well, is there no such thing as suffering?”
‘Na kho, kassapa, natthi dukkhaṃ.
“It’s not that there’s no such thing as suffering.
Atthi kho, kassapa, dukkhan’ti.
Suffering is real.”
‘Tena hi bhavaṃ gotamo dukkhaṃ na jānāti, na passatī’ti.
“Then Master Gotama doesn’t know nor see suffering.”
‘Na khvāhaṃ, kassapa, dukkhaṃ na jānāmi, na passāmi.
“It’s not that I don’t know or see suffering.
Jānāmi khvāhaṃ, kassapa, dukkhaṃ;
I do know suffering,
passāmi khvāhaṃ, kassapa, dukkhan’”ti.
I do see suffering.”
“Kiṃ nu kho, bho gotama, ‘sayaṃkataṃ dukkhan’ti iti puṭṭho samāno ‘mā hevaṃ, kassapā’ti vadesi.
“Master Gotama, when asked these questions, you say ‘not so’.
‘Kiṃ pana, bho gotama, paraṃkataṃ dukkhan’ti iti puṭṭho samāno ‘mā hevaṃ, kassapā’ti vadesi.
‘Kiṃ nu kho, bho gotama, sayaṃkatañca paraṃkatañca dukkhan’ti iti puṭṭho samāno ‘mā hevaṃ, kassapā’ti vadesi.
‘Kiṃ pana, bho gotama, asayaṃkāraṃ aparaṅkāraṃ adhiccasamuppannaṃ dukkhan’ti iti puṭṭho samāno ‘mā hevaṃ, kassapā’ti vadesi.
‘Kiṃ nu kho, bho gotama, natthi dukkhan’ti iti puṭṭho samāno ‘na kho, kassapa, natthi dukkhaṃ, atthi kho, kassapa, dukkhan’ti vadesi.
Yet you say that there is such a thing as suffering.
‘Tena hi bhavaṃ gotamo dukkhaṃ na jānāti na passatī’ti iti puṭṭho samāno ‘na khvāhaṃ, kassapa, dukkhaṃ na jānāmi na passāmi.
Jānāmi khvāhaṃ, kassapa, dukkhaṃ;
And you say that you do know suffering,
passāmi khvāhaṃ, kassapa, dukkhan’ti vadesi.
and you do see suffering.
Ācikkhatu ca me, bhante, bhagavā dukkhaṃ.
Sir, explain suffering to me!
Desetu ca me, bhante, bhagavā dukkhan”ti.
Teach me about suffering!”
“‘So karoti so paṭisaṃvedayatī’ti kho, kassapa, ādito sato ‘sayaṃkataṃ dukkhan’ti iti vadaṃ sassataṃ etaṃ pareti.
“Suppose that the person who does the deed experiences the result. Then for one who has existed since the beginning, suffering is made by oneself. This statement leans toward eternalism.
‘Añño karoti añño paṭisaṃvedayatī’ti kho, kassapa, vedanābhitunnassa sato ‘paraṃkataṃ dukkhan’ti iti vadaṃ ucchedaṃ etaṃ pareti.
Suppose that one person does the deed and another experiences the result. Then for one stricken by feeling, suffering is made by another. This statement leans toward annihilationism.
Ete te, kassapa, ubho ante anupagamma majjhena tathāgato dhammaṃ deseti:
Avoiding these two extremes, the Realized One teaches by the middle way:
‘avijjāpaccayā saṅkhārā;
‘Ignorance is a condition for co-doings.
saṅkhārapaccayā viññāṇaṃ … pe …
co-doings are a condition for consciousness. …
evametassa kevalassa dukkhakkhandhassa samudayo hoti.
That is how this entire mass of suffering originates.
Avijjāya tveva asesavirāganirodhā saṅkhāranirodho;
When ignorance fades away and ceases with nothing left over, co-doings cease.
saṅkhāranirodhā viññāṇanirodho … pe …
When co-doings cease, consciousness ceases. …
evametassa kevalassa dukkhakkhandhassa nirodho hotī’”ti.
That is how this entire mass of suffering ceases.’”
Evaṃ vutte, acelo kassapo bhagavantaṃ etadavoca:
When this was said, Kassapa said to the Buddha:
“abhikkantaṃ, bhante, abhikkantaṃ, bhante.
“Excellent, sir! Excellent!
Seyyathāpi, bhante, nikkujjitaṃ vā ukkujjeyya … pe … ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṃ bhagavatā anekapariyāyena dhammo pakāsito.
As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with good eyes can see what’s there, the Buddha has made The Dharma clear in many ways.
Esāhaṃ, bhante, bhagavantaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca.
I go for refuge to the Buddha, to The Dharma, and to the monk Saṅgha.
Labheyyāhaṃ, bhante, bhagavato santike pabbajjaṃ, labheyyaṃ upasampadan”ti.
Sir, may I receive the going forth, the ordination in the Buddha’s presence?”
“Yo kho, kassapa, aññatitthiyapubbo imasmiṃ dhammavinaye ākaṅkhati pabbajjaṃ, ākaṅkhati upasampadaṃ, so cattāro māse parivasati. Catunnaṃ māsānaṃ accayena āraddhacittā bhikkhū pabbājenti upasampādenti bhikkhubhāvāya.
“Kassapa, if someone formerly ordained in another sect wishes to take the going forth, the ordination in this Dharma and training, they must spend four months on probation. When four months have passed, if the monks are satisfied, they’ll give the going forth, the ordination into monkhood.
Api ca mayā puggalavemattatā viditā”ti.
However, I have recognized individual differences.”
“Sace, bhante, aññatitthiyapubbo imasmiṃ dhammavinaye ākaṅkhati pabbajjaṃ, ākaṅkhati upasampadaṃ, cattāro māse parivasati. Catunnaṃ māsānaṃ accayena āraddhacittā bhikkhū pabbājenti upasampādenti bhikkhubhāvāya. Ahaṃ cattāri vassāni parivasissāmi, catunnaṃ vassānaṃ accayena āraddhacittā bhikkhū pabbājentu upasampādentu bhikkhubhāvāyā”ti.
“Sir, if four months probation are required in such a case, I’ll spend four years on probation. When four years have passed, if the monks are satisfied, let them give me the going forth, the ordination into monkhood.”
Alattha kho acelo kassapo bhagavato santike pabbajjaṃ, alattha upasampadaṃ.
And the naked ascetic Kassapa received the going forth, the ordination in the Buddha’s presence.
Acirūpasampanno ca panāyasmā kassapo eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti tadanuttaraṃ—brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihāsi.
Not long after his ordination, Venerable Kassapa, living alone, withdrawn, assiduous, ardent, and resolute, soon realized the supreme culmination of the spiritual path in this very life. He lived having achieved with his own insight the goal for which people from good families rightly go forth from the lay life to homelessness.
“Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā”ti abbhaññāsi.
He understood: “Rebirth is ended; the spiritual journey has been completed; what had to be done has been done; there is no return to any state of existence.”
Aññataro ca panāyasmā kassapo arahataṃ ahosīti.
And Venerable Kassapa became one of the perfected.
end of section [12.17 - SN 12.17 Acelakassapa: With Kassapa, the Naked Ascetic] ❧
SN 12.18 Timbaruka: With Timbaruka
18. Timbarukasutta
18. With Timbaruka
Sāvatthiyaṃ viharati.
At Sāvatthī.
Atha kho timbaruko paribbājako yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi.
Then the wanderer Timbaruka went up to the Buddha, and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho timbaruko paribbājako bhagavantaṃ etadavoca:
When the greetings and polite conversation were over, he sat down to one side and said to the Buddha:
“Kiṃ nu kho, bho gotama, sayaṅkataṃ sukhadukkhanti?
“Well, Master Gotama, are pleasure and pain made by oneself?”
Mā hevaṃ, timbarukāti bhagavā avoca.
“Not so, Timbaruka,” said the Buddha.
Kiṃ pana, bho gotama, paraṅkataṃ sukhadukkhanti?
“Then are pleasure and pain made by another?”
Mā hevaṃ, timbarukāti bhagavā avoca.
“Not so, Timbaruka,” said the Buddha.
Kiṃ nu kho, bho gotama, sayaṅkatañca paraṅkatañca sukhadukkhanti?
“Well, are pleasure and pain made by both oneself and another?”
Mā hevaṃ, timbarukāti bhagavā avoca.
“Not so, Timbaruka,” said the Buddha.
Kiṃ pana, bho gotama, asayaṅkāraṃ aparaṅkāraṃ adhiccasamuppannaṃ sukhadukkhanti?
“Then do pleasure and pain arise by chance, not made by oneself or another?”
Mā hevaṃ, timbarukāti bhagavā avoca.
“Not so, Timbaruka,” said the Buddha.
Kiṃ nu kho, bho gotama, natthi sukhadukkhanti?
“Well, is there no such thing as pleasure and pain?”
Na kho, timbaruka, natthi sukhadukkhaṃ;
“It’s not that there’s no such thing as pleasure and pain.
atthi kho, timbaruka, sukhadukkhanti.
Pleasure and pain are real.”
Tena hi bhavaṃ gotamo sukhadukkhaṃ na jānāti, na passatīti?
“Then Master Gotama doesn’t know nor see pleasure and pain.”
Na khvāhaṃ, timbaruka, sukhadukkhaṃ na jānāmi, na passāmi.
“It’s not that I don’t know or see pleasure and pain.
Jānāmi khvāhaṃ, timbaruka, sukhadukkhaṃ;
I do know pleasure and pain,
passāmi khvāhaṃ, timbaruka, sukhadukkhan”ti.
I do see pleasure and pain.”
“‘Kiṃ nu kho, bho gotama, sayaṅkataṃ sukhadukkhan’ti iti puṭṭho samāno ‘mā hevaṃ, timbarukā’ti vadesi.
“Master Gotama, when asked these questions, you say ‘not so’.
‘Kiṃ pana, bho gotama, paraṅkataṃ sukhadukkhan’ti iti puṭṭho samāno ‘mā hevaṃ, timbarukā’ti vadesi.
‘Kiṃ nu kho, bho gotama, sayaṅkatañca paraṅkatañca sukhadukkhan’ti iti puṭṭho samāno ‘mā hevaṃ, timbarukā’ti vadesi.
‘Kiṃ pana, bho gotama, asayaṅkāraṃ aparaṅkāraṃ adhiccasamuppannaṃ sukhadukkhan’ti iti puṭṭho samāno ‘mā hevaṃ, timbarukā’ti vadesi.
‘Kiṃ nu kho, bho gotama, natthi sukhadukkhan’ti iti puṭṭho samāno ‘na kho, timbaruka, natthi sukhadukkhaṃ;
Yet you say that there is such a thing as pleasure and pain.
atthi kho, timbaruka, sukhadukkhan’ti vadesi.
‘Tena hi bhavaṃ gotamo sukhadukkhaṃ na jānāti, na passatī’ti iti puṭṭho samāno ‘na khvāhaṃ, timbaruka, sukhadukkhaṃ na jānāmi, na passāmi.
Jānāmi khvāhaṃ, timbaruka, sukhadukkhaṃ;
And you say that you do know pleasure and pain,
passāmi khvāhaṃ, timbaruka, sukhadukkhan’ti vadesi.
and you do see pleasure and pain.
Ācikkhatu ca me bhavaṃ gotamo sukhadukkhaṃ.
Sir, explain pleasure and pain to me!
Desetu ca me bhavaṃ gotamo sukhadukkhan”ti.
Teach me about pleasure and pain!”
“‘Sā vedanā, so vedayatī’ti kho, timbaruka, ādito sato ‘sayaṅkataṃ sukhadukkhan’ti evampāhaṃ na vadāmi.
“Suppose that the feeling and the one who feels it are the same thing. Then for one who has existed since the beginning, pleasure and pain is made by oneself. I don’t say this.
‘Aññā vedanā, añño vedayatī’ti kho, timbaruka, vedanābhitunnassa sato ‘paraṅkataṃ sukhadukkhan’ti evampāhaṃ na vadāmi.
Suppose that the feeling is one thing and the one who feels it is another. Then for one stricken by feeling, pleasure and pain is made by another. I don’t say this.
Ete te, timbaruka, ubho ante anupagamma majjhena tathāgato dhammaṃ deseti:
Avoiding these two extremes, the Realized One teaches by the middle way:
‘avijjāpaccayā saṅkhārā;
‘Ignorance is a condition for co-doings.
saṅkhārapaccayā viññāṇaṃ … pe …
co-doings are a condition for consciousness. …
evametassa kevalassa dukkhakkhandhassa samudayo hoti.
That is how this entire mass of suffering originates.
Avijjāya tveva asesavirāganirodhā saṅkhāranirodho;
When ignorance fades away and ceases with nothing left over, co-doings cease.
saṅkhāranirodhā viññāṇanirodho … pe …
When co-doings cease, consciousness ceases. …
evametassa kevalassa dukkhakkhandhassa nirodho hotī’”ti.
That is how this entire mass of suffering ceases.’”
Evaṃ vutte, timbaruko paribbājako bhagavantaṃ etadavoca:
When he said this, the wanderer Timbaruka said to the Buddha:
“abhikkantaṃ, bho gotama … pe …
“Excellent, sir! Excellent! …
esāhaṃ bhavantaṃ gotamaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca.
I go for refuge to Master Gotama, to The Dharma, and to the monk Saṅgha.
Upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti.
From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.”
❧
SN 12.19 Bālapaṇḍita: The Astute and the Foolish
19. Bālapaṇḍitasutta
19. The Astute and the Foolish
Sāvatthiyaṃ viharati.
At Sāvatthī.
“Avijjānīvaraṇassa, bhikkhave, bālassa taṇhāya sampayuttassa evamayaṃ kāyo samudāgato.
“monks, for a fool hindered by ignorance and fettered by craving, this body has been produced.
Iti ayañceva kāyo bahiddhā ca nāmarūpaṃ, itthetaṃ dvayaṃ, dvayaṃ paṭicca phasso saḷevāyatanāni, yehi phuṭṭho bālo sukhadukkhaṃ paṭisaṃvedayati etesaṃ vā aññatarena.
So there is the duality of this body and external name and form. Contact depends on this duality. When contacted through one or other of the six sense fields, the fool experiences pleasure and pain.
Avijjānīvaraṇassa, bhikkhave, paṇḍitassa taṇhāya sampayuttassa evamayaṃ kāyo samudāgato.
For an astute person hindered by ignorance and fettered by craving, this body has been produced.
Iti ayañceva kāyo bahiddhā ca nāmarūpaṃ, itthetaṃ dvayaṃ, dvayaṃ paṭicca phasso saḷevāyatanāni, yehi phuṭṭho paṇḍito sukhadukkhaṃ paṭisaṃvedayati etesaṃ vā aññatarena.
So there is the duality of this body and external name and form. Contact depends on this duality. When contacted through one or other of the six sense fields, the astute person experiences pleasure and pain.
Tatra, bhikkhave, ko viseso ko adhippayāso kiṃ nānākaraṇaṃ paṇḍitassa bālenā”ti?
What, then, is the difference between the foolish and the astute?”
“Bhagavaṃmūlakā no, bhante, dhammā, bhagavaṃnettikā, bhagavaṃpaṭisaraṇā. Sādhu vata, bhante, bhagavantaṃyeva paṭibhātu etassa bhāsitassa attho. Bhagavato sutvā bhikkhū dhāressantī”ti.
“Our Dharmas are rooted in the Buddha. He is our guide and our refuge. Sir, may the Buddha himself please clarify the meaning of this. The monks will listen and remember it.”
“Tena hi, bhikkhave, suṇātha, sādhukaṃ manasi karotha, bhāsissāmī”ti.
“Well then, monks, listen and pay close attention, I will speak.”
“Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ.
“Yes, sir,” they replied.
Bhagavā etadavoca:
The Buddha said this:
“Yāya ca, bhikkhave, avijjāya nivutassa bālassa yāya ca taṇhāya sampayuttassa ayaṃ kāyo samudāgato, sā ceva avijjā bālassa appahīnā sā ca taṇhā aparikkhīṇā.
“For a fool hindered by ignorance and fettered by craving, this body has been produced. But the fool has not given up that ignorance or finished that craving.
Taṃ kissa hetu?
Why is that?
Na, bhikkhave, bālo acari brahmacariyaṃ sammā dukkhakkhayāya.
The fool has not completed the spiritual journey for the complete ending of suffering.
Tasmā bālo kāyassa bhedā kāyūpago hoti,
Therefore, when their body breaks up, the fool is reborn in another body.
so kāyūpago samāno na parimuccati jātiyā jarāmaraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi.
When reborn in another body, they’re not freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress.
Na parimuccati dukkhasmāti vadāmi.
They’re not freed from suffering, I say.
Yāya ca, bhikkhave, avijjāya nivutassa paṇḍitassa yāya ca taṇhāya sampayuttassa ayaṃ kāyo samudāgato, sā ceva avijjā paṇḍitassa pahīnā, sā ca taṇhā parikkhīṇā.
For an astute person hindered by ignorance and fettered by craving, this body has been produced. But the astute person has given up that ignorance and finished that craving.
Taṃ kissa hetu?
Why is that?
Acari, bhikkhave, paṇḍito brahmacariyaṃ sammā dukkhakkhayāya.
The astute person has completed the spiritual journey for the complete ending of suffering.
Tasmā paṇḍito kāyassa bhedā na kāyūpago hoti.
Therefore, when their body breaks up, the astute person is not reborn in another body.
So akāyūpago samāno parimuccati jātiyā jarāmaraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi.
Not being reborn in another body, they’re freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress.
Parimuccati dukkhasmāti vadāmi.
They’re freed from suffering, I say.
Ayaṃ kho, bhikkhave, viseso, ayaṃ adhippayāso, idaṃ nānākaraṇaṃ paṇḍitassa bālena yadidaṃ brahmacariyavāso”ti.
This is the difference here between the foolish and the astute, that is, living the spiritual life.”
SN 12.20 Paccaya: Conditions
20. Paccayasutta
20. Conditions
Sāvatthiyaṃ viharati.
At Sāvatthī.
“Paṭiccasamuppādañca vo, bhikkhave, desessāmi paṭiccasamuppanne ca dhamme.
“monks, I will teach you dependent origination and dependently originated dharma.
Taṃ suṇātha, sādhukaṃ manasi karotha, bhāsissāmī”ti.
Listen and pay close attention, I will speak.”
“Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ.
“Yes, sir,” they replied.
Bhagavā etadavoca:
The Buddha said this:
“Katamo ca, bhikkhave, paṭiccasamuppādo?
“And what is dependent origination?
Jātipaccayā, bhikkhave, jarāmaraṇaṃ.
Rebirth is a condition for old age and death.
Uppādā vā tathāgatānaṃ anuppādā vā tathāgatānaṃ, ṭhitāva sā dhātu dhammaṭṭhitatā dhammaniyāmatā idappaccayatā.
Whether Realized Ones arise or not, this law of nature persists, this regularity of natural dharmas, this invariance of natural dharmas, specific conditionality.
Taṃ tathāgato abhisambujjhati abhisameti.
A Realized One understands this and comprehends it,
Abhisambujjhitvā abhisametvā ācikkhati deseti paññāpeti paṭṭhapeti vivarati vibhajati uttānīkaroti.
then he explains, teaches, asserts, establishes, clarifies, analyzes, and reveals it.
‘Passathā’ti cāha:
‘Look,’ he says,
‘jātipaccayā, bhikkhave, jarāmaraṇaṃ’.
‘Rebirth is a condition for old age and death.’
Bhavapaccayā, bhikkhave, jāti … pe …
Continued existence is a condition for rebirth …
upādānapaccayā, bhikkhave, bhavo …
Grasping is a condition for continued existence …
taṇhāpaccayā, bhikkhave, upādānaṃ …
Craving is a condition for grasping …
vedanāpaccayā, bhikkhave, taṇhā …
Feeling is a condition for craving …
phassapaccayā, bhikkhave, vedanā …
Contact is a condition for feeling …
saḷāyatanapaccayā, bhikkhave, phasso …
The six sense fields are a condition for contact …
nāmarūpapaccayā, bhikkhave, saḷāyatanaṃ …
Name and form are conditions for the six sense fields …
viññāṇapaccayā, bhikkhave, nāmarūpaṃ …
Consciousness is a condition for name and form …
saṅkhārapaccayā, bhikkhave, viññāṇaṃ …
co-doings are a condition for consciousness …
avijjāpaccayā, bhikkhave, saṅkhārā
Ignorance is a condition for co-doings.
uppādā vā tathāgatānaṃ anuppādā vā tathāgatānaṃ, ṭhitāva sā dhātu dhammaṭṭhitatā dhammaniyāmatā idappaccayatā.
Whether Realized Ones arise or not, this law of nature persists, this regularity of natural dharmas, this invariance of natural dharmas, specific conditionality.
Taṃ tathāgato abhisambujjhati abhisameti.
A Realized One understands this and comprehends it,
Abhisambujjhitvā abhisametvā ācikkhati deseti paññāpeti paṭṭhapeti vivarati vibhajati uttānīkaroti.
then he explains, teaches, asserts, establishes, clarifies, analyzes, and reveals it.
‘Passathā’ti cāha:
‘Look,’ he says,
‘avijjāpaccayā, bhikkhave, saṅkhārā’.
‘Ignorance is a condition for co-doings.’
Iti kho, bhikkhave, yā tatra tathatā avitathatā anaññathatā idappaccayatā—
So the fact that this is real, not unreal, not otherwise; the specific conditionality of it:
ayaṃ vuccati, bhikkhave, paṭiccasamuppādo.
this is called dependent origination.
Katame ca, bhikkhave, paṭiccasamuppannā dhammā?
And what are the dependently originated dharma?
Jarāmaraṇaṃ, bhikkhave, aniccaṃ saṅkhataṃ paṭiccasamuppannaṃ khayadhammaṃ vayadhammaṃ virāgadhammaṃ nirodhadhammaṃ.
Old age and death are impermanent, conditioned, dependently originated, liable to end, vanish, fade away, and cease.
Jāti, bhikkhave, aniccā saṅkhatā paṭiccasamuppannā khayadhammā vayadhammā virāgadhammā nirodhadhammā.
Rebirth …
Bhavo, bhikkhave, anicco saṅkhato paṭiccasamuppanno khayadhammo vayadhammo virāgadhammo nirodhadhammo.
Continued existence …
Upādānaṃ bhikkhave … pe …
Grasping …
taṇhā, bhikkhave …
Craving …
vedanā, bhikkhave …
Feeling …
phasso, bhikkhave …
Contact …
saḷāyatanaṃ, bhikkhave …
The six sense fields …
nāmarūpaṃ, bhikkhave …
Name and form …
viññāṇaṃ, bhikkhave …
Consciousness …
saṅkhārā, bhikkhave …
co-doings …
avijjā, bhikkhave, aniccā saṅkhatā paṭiccasamuppannā khayadhammā vayadhammā virāgadhammā nirodhadhammā.
Ignorance is impermanent, conditioned, dependently originated, liable to end, vanish, fade away, and cease.
Ime vuccanti, bhikkhave, paṭiccasamuppannā dhammā.
These are called the dependently originated dharma.
Yato kho, bhikkhave, ariyasāvakassa ‘ayañca paṭiccasamuppādo, ime ca paṭiccasamuppannā dhammā’ yathābhūtaṃ sammappaññāya sudiṭṭhā honti, so vata pubbantaṃ vā paṭidhāvissati:
When a noble disciple has clearly seen with right wisdom this dependent origination and these dependently originated dharma as they are, it’s impossible for them to turn back to the past, thinking:
‘ahosiṃ nu kho ahaṃ atītamaddhānaṃ, nanu kho ahosiṃ atītamaddhānaṃ, kiṃ nu kho ahosiṃ atītamaddhānaṃ, kathaṃ nu kho ahosiṃ atītamaddhānaṃ, kiṃ hutvā kiṃ ahosiṃ nu kho ahaṃ atītamaddhānan’ti;
‘Did I exist in the past? Did I not exist in the past? What was I in the past? How was I in the past? After being what, what did I become in the past?’
aparantaṃ vā upadhāvissati:
Or to turn forward to the future, thinking:
‘bhavissāmi nu kho ahaṃ anāgatamaddhānaṃ, nanu kho bhavissāmi anāgatamaddhānaṃ, kiṃ nu kho bhavissāmi anāgatamaddhānaṃ, kathaṃ nu kho bhavissāmi anāgatamaddhānaṃ, kiṃ hutvā kiṃ bhavissāmi nu kho ahaṃ anāgatamaddhānan’ti;
‘Will I exist in the future? Will I not exist in the future? What will I be in the future? How will I be in the future? After being what, what will I become in the future?’
etarahi vā paccuppannaṃ addhānaṃ ajjhattaṃ kathaṃkathī bhavissati:
Or to be undecided about the present, thinking:
‘ahaṃ nu khosmi, no nu khosmi, kiṃ nu khosmi, kathaṃ nu khosmi, ayaṃ nu kho satto kuto āgato, so kuhiṃ gamissatī’ti—
‘Am I? Am I not? What am I? How am I? This sentient being—where did it come from? And where will it go?’
netaṃ ṭhānaṃ vijjati.
Taṃ kissa hetu?
Why is that?
Tathā hi, bhikkhave, ariyasāvakassa ayañca paṭiccasamuppādo ime ca paṭiccasamuppannā dhammā yathābhūtaṃ sammappaññāya sudiṭṭhā”ti.
Because that noble disciple has clearly seen with right wisdom this dependent origination and these dependently originated dharma as they are.”
Saṃyutta Nikāya 12
Linked Discourses 12
end of section [12..2.. - SN 12 vagga 2 Āhāra: food] ❧
+ § – SN 12 vagga 3 Dasabala: The Ten Powers+ all - all
3. Dasabalavagga
3. The Ten Powers
SN 12.21 Dasabala: The Ten Powers
21. Dasabalasutta
21. The Ten Powers
Sāvatthiyaṃ viharati.
At Sāvatthī.
“Dasabalasamannāgato, bhikkhave, tathāgato catūhi ca vesārajjehi samannāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti—
“monks, a Realized One has ten powers and four kinds of self-assurance. With these he claims the bull’s place, roars his lion’s roar in the assemblies, and turns the holy wheel.
iti rūpaṃ iti rūpassa samudayo iti rūpassa atthaṅgamo,
Such is form, such is the origin of form, such is the ending of form.
iti vedanā iti vedanāya samudayo iti vedanāya atthaṅgamo,
Such is feeling, such is the origin of feeling, such is the ending of feeling.
iti saññā iti saññāya samudayo iti saññāya atthaṅgamo,
Such is perception, such is the origin of perception, such is the ending of perception.
iti saṅkhārā iti saṅkhārānaṃ samudayo iti saṅkhārānaṃ atthaṅgamo,
Such are co-doings, such is the origin of co-doings, such is the ending of co-doings.
iti viññāṇaṃ iti viññāṇassa samudayo iti viññāṇassa atthaṅgamo.
Such is consciousness, such is the origin of consciousness, such is the ending of consciousness.
Iti imasmiṃ sati idaṃ hoti, imassuppādā idaṃ uppajjati.
When this exists, that is; due to the arising of this, that arises.
Imasmiṃ asati idaṃ na hoti, imassa nirodhā idaṃ nirujjhati.
When this doesn’t exist, that is not; due to the cessation of this, that ceases. That is:
Yadidaṃ avijjāpaccayā saṅkhārā;
Ignorance is a condition for co-doings.
saṅkhārapaccayā viññāṇaṃ … pe …
co-doings are a condition for consciousness. …
evametassa kevalassa dukkhakkhandhassa samudayo hoti.
That is how this entire mass of suffering originates.
Avijjāya tveva asesavirāganirodhā saṅkhāranirodho;
When ignorance fades away and ceases with nothing left over, co-doings cease.
saṅkhāranirodhā viññāṇanirodho … pe …
When co-doings cease, consciousness ceases. …
evametassa kevalassa dukkhakkhandhassa nirodho hotī”ti.
That is how this entire mass of suffering ceases.”
SN 12.22 Dutiyadasabala: The Ten Powers (2nd)
22. Dutiyadasabalasutta
22. The Ten Powers (2nd)
Sāvatthiyaṃ viharati.
At Sāvatthī.
“Dasabalasamannāgato, bhikkhave, tathāgato catūhi ca vesārajjehi samannāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti:
“monks, a Realized One has ten powers and four kinds of self-assurance. With these he claims the bull’s place, roars his lion’s roar in the assemblies, and turns the holy wheel.
‘iti rūpaṃ iti rūpassa samudayo iti rūpassa atthaṅgamo,
Such is form, such is the origin of form, such is the ending of form.
iti vedanā iti vedanāya samudayo iti vedanāya atthaṅgamo,
Such is feeling, such is the origin of feeling, such is the ending of feeling.
iti saññā iti saññāya samudayo iti saññāya atthaṅgamo,
Such is perception, such is the origin of perception, such is the ending of perception.
iti saṅkhārā iti saṅkhārānaṃ samudayo iti saṅkhārānaṃ atthaṅgamo,
Such are co-doings, such is the origin of co-doings, such is the ending of co-doings.
iti viññāṇaṃ iti viññāṇassa samudayo iti viññāṇassa atthaṅgamo.
Such is consciousness, such is the origin of consciousness, such is the ending of consciousness.
Iti imasmiṃ sati idaṃ hoti, imassuppādā idaṃ uppajjati;
When this exists, that is; due to the arising of this, that arises.
imasmiṃ asati idaṃ na hoti imassa nirodhā idaṃ nirujjhati.
When this doesn’t exist, that is not; due to the cessation of this, that ceases. That is:
Yadidaṃ avijjāpaccayā saṅkhārā;
Ignorance is a condition for co-doings.
saṅkhārapaccayā viññāṇaṃ … pe …
co-doings are a condition for consciousness. …
evametassa kevalassa dukkhakkhandhassa samudayo hoti.
That is how this entire mass of suffering originates.
Avijjāya tveva asesavirāganirodhā saṅkhāranirodho;
When ignorance fades away and ceases with nothing left over, co-doings cease.
saṅkhāranirodhā viññāṇanirodho … pe …
When co-doings cease, consciousness ceases. …
evametassa kevalassa dukkhakkhandhassa nirodho hoti’.
That is how this entire mass of suffering ceases.
Evaṃ svākkhāto, bhikkhave, mayā dhammo uttāno vivaṭo pakāsito chinnapilotiko.
So The Dharma has been well explained by me, made clear, opened, illuminated, and stripped of patchwork.
Evaṃ svākkhāte kho, bhikkhave, mayā dhamme uttāne vivaṭe pakāsite chinnapilotike alameva saddhāpabbajitena kulaputtena vīriyaṃ ārabhituṃ:
Just this much is quite enough for someone who has gone forth out of faith from a good family to rouse up their energy.
‘kāmaṃ taco ca nhāru ca aṭṭhi ca avasissatu, sarīre upassussatu maṃsalohitaṃ. Yaṃ taṃ purisathāmena purisavīriyena purisaparakkamena pattabbaṃ, na taṃ apāpuṇitvā vīriyassa saṇṭhānaṃ bhavissatī’ti.
‘Gladly, let only skin, sinews, and tendons remain! Let the flesh and blood waste away in my body! I will not stop trying until I have achieved what is possible by manly strength, energy, and vigor.’
Dukkhaṃ, bhikkhave, kusīto viharati vokiṇṇo pāpakehi akusalehi dhammehi, mahantañca sadatthaṃ parihāpeti.
A lazy person lives in suffering, mixed up with bad, unskillful Dharmas, and ruins a great deal of their own good.
Āraddhavīriyo ca kho, bhikkhave, sukhaṃ viharati pavivitto pāpakehi akusalehi dhammehi, mahantañca sadatthaṃ paripūreti.
An energetic person lives happily, secluded from bad, unskillful Dharmas, and fulfills a great deal of their own good.
Na, bhikkhave, hīnena aggassa patti hoti.
The best isn’t reached by the worst.
Aggena ca kho, bhikkhave, aggassa patti hoti.
The best is reached by the best.
Maṇḍapeyyamidaṃ, bhikkhave, brahmacariyaṃ, satthā sammukhībhūto.
This spiritual life is the cream, monks, and the Teacher is before you.
Tasmātiha, bhikkhave, vīriyaṃ ārabhatha appattassa pattiyā, anadhigatassa adhigamāya, asacchikatassa sacchikiriyāya.
So you should rouse up energy for attaining the unattained, achieving the unachieved, and realizing the unrealized, thinking:
‘Evaṃ no ayaṃ amhākaṃ pabbajjā avañjhā bhavissati saphalā saudrayā.
‘In this way our going forth will not be wasted, but will be fruitful and fertile.
Yesañca mayaṃ paribhuñjāma cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhāraṃ tesaṃ te kārā amhesu mahapphalā bhavissanti mahānisaṃsā’ti—
And our use of robes, alms-food, lodgings, and medicines and supplies for the sick shall be of great fruit and benefit for those who offered them.’
evañhi vo, bhikkhave, sikkhitabbaṃ.
That’s how you should train.
Attatthaṃ vā hi, bhikkhave, sampassamānena alameva appamādena sampādetuṃ;
Considering your own good, monks, is quite enough for you to persist with assiduity.
paratthaṃ vā hi, bhikkhave, sampassamānena alameva appamādena sampādetuṃ;
Considering the good of others is quite enough for you to persist with assiduity.
ubhayatthaṃ vā hi, bhikkhave, sampassamānena alameva appamādena sampādetun”ti.
Considering the good of both is quite enough for you to persist with assiduity.”
❧
SN 12.23 Upanisa: Vital Conditions
23. Upanisasutta
23. Vital Conditions
Sāvatthiyaṃ viharati.
At Sāvatthī.
“Jānato ahaṃ, bhikkhave, passato āsavānaṃ khayaṃ vadāmi, no ajānato no apassato.
“monks, I say that the ending of defilements is for one who knows and sees, not for one who does not know or see.
Kiñca, bhikkhave, jānato kiṃ passato āsavānaṃ khayo hoti?
For one who knows and sees what?
Iti rūpaṃ iti rūpassa samudayo iti rūpassa atthaṅgamo,
‘Such is form, such is the origin of form, such is the ending of form.
iti vedanā … pe …
Such is feeling …
iti saññā …
Such is perception …
iti saṅkhārā …
Such are co-doings …
iti viññāṇaṃ iti viññāṇassa samudayo iti viññāṇassa atthaṅgamoti.
Such is consciousness, such is the origin of consciousness, such is the ending of consciousness.’
Evaṃ kho, bhikkhave, jānato evaṃ passato āsavānaṃ khayo hoti.
The ending of the defilements is for one who knows and sees this.
Yampissa taṃ, bhikkhave, khayasmiṃ khayeñāṇaṃ, tampi saupanisaṃ vadāmi, no anupanisaṃ.
I say that this knowledge of ending has a vital condition, it doesn’t lack a vital condition.
Kā ca, bhikkhave, khayeñāṇassa upanisā?
And what is it?
‘Vimuttī’tissa vacanīyaṃ.
You should say: ‘Freedom.’
Vimuttimpāhaṃ, bhikkhave, saupanisaṃ vadāmi, no anupanisaṃ.
I say that freedom has a vital condition, it doesn’t lack a vital condition.
Kā ca, bhikkhave, vimuttiyā upanisā?
And what is it?
‘Virāgo’tissa vacanīyaṃ.
You should say: ‘Dispassion.’
Virāgampāhaṃ, bhikkhave, saupanisaṃ vadāmi, no anupanisaṃ.
I say that dispassion has a vital condition.
Kā ca, bhikkhave, virāgassa upanisā?
And what is it?
‘Nibbidā’tissa vacanīyaṃ.
You should say: ‘disenchantment.’
Nibbidampāhaṃ, bhikkhave, saupanisaṃ vadāmi, no anupanisaṃ.
I say that disenchantment has a vital condition.
Kā ca, bhikkhave, nibbidāya upanisā?
And what is it?
‘Yathābhūtañāṇadassanan’tissa vacanīyaṃ.
You should say: ‘Truly knowing and seeing.’
Yathābhūtañāṇadassanampāhaṃ, bhikkhave, saupanisaṃ vadāmi, no anupanisaṃ.
I say that truly knowing and seeing has a vital condition.
Kā ca, bhikkhave, yathābhūtañāṇadassanassa upanisā?
And what is it?
‘Samādhī’tissa vacanīyaṃ.
You should say: ‘undistractible-lucidity.’
Samādhimpāhaṃ, bhikkhave, saupanisaṃ vadāmi, no anupanisaṃ.
I say that undistractible-lucidity has a vital condition.
Kā ca, bhikkhave, samādhissa upanisā?
And what is it?
‘Sukhan’tissa vacanīyaṃ.
You should say: ‘pleasure.’
Sukhampāhaṃ, bhikkhave, saupanisaṃ vadāmi, no anupanisaṃ.
I say that pleasure has a vital condition.
Kā ca, bhikkhave, sukhassa upanisā?
And what is it?
‘Passaddhī’tissa vacanīyaṃ.
You should say: ‘pacification.’
Passaddhimpāhaṃ, bhikkhave, saupanisaṃ vadāmi, no anupanisaṃ.
I say that pacification has a vital condition.
Kā ca, bhikkhave, passaddhiyā upanisā?
And what is it?
‘Pītī’tissa vacanīyaṃ.
You should say: ‘Rapture.’
Pītimpāhaṃ, bhikkhave, saupanisaṃ vadāmi, no anupanisaṃ.
I say that rapture has a vital condition.
Kā ca, bhikkhave, pītiyā upanisā?
And what is it?
‘Pāmojjan’tissa vacanīyaṃ.
You should say: ‘Joy.’
Pāmojjampāhaṃ, bhikkhave, saupanisaṃ vadāmi, no anupanisaṃ.
I say that joy has a vital condition.
Kā ca, bhikkhave, pāmojjassa upanisā?
And what is it?
‘Saddhā’tissa vacanīyaṃ.
You should say: ‘Faith.’
Saddhampāhaṃ, bhikkhave, saupanisaṃ vadāmi, no anupanisaṃ.
I say that faith has a vital condition.
Kā ca, bhikkhave, saddhāya upanisā?
And what is it?
‘Dukkhan’tissa vacanīyaṃ.
You should say: ‘Suffering.’
Dukkhampāhaṃ, bhikkhave, saupanisaṃ vadāmi, no anupanisaṃ.
I say that suffering has a vital condition.
Kā ca, bhikkhave, dukkhassa upanisā?
And what is it?
‘Jātī’tissa vacanīyaṃ.
You should say: ‘Rebirth.’
Jātimpāhaṃ, bhikkhave, saupanisaṃ vadāmi, no anupanisaṃ.
I say that rebirth has a vital condition.
Kā ca, bhikkhave, jātiyā upanisā?
And what is it?
‘Bhavo’tissa vacanīyaṃ.
You should say: ‘Continued existence.’
Bhavampāhaṃ, bhikkhave, saupanisaṃ vadāmi, no anupanisaṃ.
I say that continued existence has a vital condition.
Kā ca, bhikkhave, bhavassa upanisā?
And what is it?
‘Upādānan’tissa vacanīyaṃ.
You should say: ‘Grasping.’
Upādānampāhaṃ, bhikkhave, saupanisaṃ vadāmi, no anupanisaṃ.
I say that grasping has a vital condition.
Kā ca, bhikkhave, upādānassa upanisā?
And what is it?
‘Taṇhā’tissa vacanīyaṃ.
You should say: ‘Craving.’
Taṇhampāhaṃ, bhikkhave, saupanisaṃ vadāmi, no anupanisaṃ.
I say that craving has a vital condition.
Kā ca, bhikkhave, taṇhāya upanisā?
And what is it?
‘Vedanā’tissa vacanīyaṃ … pe …
You should say: ‘Feeling.’ …
‘phasso’tissa vacanīyaṃ …
You should say: ‘Contact.’ …
‘saḷāyatanan’tissa vacanīyaṃ …
You should say: ‘The six sense fields.’ …
‘nāmarūpan’tissa vacanīyaṃ …
You should say: ‘Name and form.’ …
‘viññāṇan’tissa vacanīyaṃ …
You should say: ‘Consciousness.’ …
‘saṅkhārā’tissa vacanīyaṃ.
You should say: ‘co-doings.’ …
Saṅkhārepāhaṃ, bhikkhave, saupanise vadāmi, no anupanise.
I say that co-doings have a vital condition, they don’t lack a vital condition.
Kā ca, bhikkhave, saṅkhārānaṃ upanisā?
And what is the vital condition for co-doings?
‘Avijjā’tissa vacanīyaṃ.
You should say: ‘Ignorance.’
Iti kho, bhikkhave, avijjūpanisā saṅkhārā,
So ignorance is a vital condition for co-doings.
saṅkhārūpanisaṃ viññāṇaṃ,
co-doings are a vital condition for consciousness.
viññāṇūpanisaṃ nāmarūpaṃ,
Consciousness is a vital condition for name and form.
nāmarūpūpanisaṃ saḷāyatanaṃ,
Name and form are vital conditions for the six sense fields.
saḷāyatanūpaniso phasso,
The six sense fields are vital conditions for contact.
phassūpanisā vedanā,
Contact is a vital condition for feeling.
vedanūpanisā taṇhā,
Feeling is a vital condition for craving.
taṇhūpanisaṃ upādānaṃ,
Craving is a vital condition for grasping.
upādānūpaniso bhavo,
Grasping is a vital condition for continued existence.
bhavūpanisā jāti,
Continued existence is a vital condition for rebirth.
jātūpanisaṃ dukkhaṃ,
Rebirth is a vital condition for suffering.
dukkhūpanisā saddhā,
Suffering is a vital condition for faith.
saddhūpanisaṃ pāmojjaṃ,
Faith is a vital condition for joy.
pāmojjūpanisā pīti,
Joy is a vital condition for rapture.
pītūpanisā passaddhi,
Rapture is a vital condition for pacification.
passaddhūpanisaṃ sukhaṃ,
pacification is a vital condition for pleasure.
sukhūpaniso samādhi,
pleasure is a vital condition for undistractible-lucidity.
samādhūpanisaṃ yathābhūtañāṇadassanaṃ,
undistractible-lucidity is a vital condition for truly knowing and seeing.
yathābhūtañāṇadassanūpanisā nibbidā,
Truly knowing and seeing is a vital condition for disenchantment.
nibbidūpaniso virāgo,
disenchantment is a vital condition for dispassion.
virāgūpanisā vimutti,
Dispassion is a vital condition for freedom.
vimuttūpanisaṃ khayeñāṇaṃ.
Freedom is a vital condition for the knowledge of ending.
Seyyathāpi, bhikkhave, uparipabbate thullaphusitake deve vassante taṃ udakaṃ yathāninnaṃ pavattamānaṃ pabbatakandarapadarasākhā paripūreti. Pabbatakandarapadarasākhāparipūrā kusobbhe paripūrenti. Kusobbhā paripūrā mahāsobbhe paripūrenti. Mahāsobbhā paripūrā kunnadiyo paripūrenti. Kunnadiyo paripūrā mahānadiyo paripūrenti. Mahānadiyo paripūrā mahāsamuddaṃ paripūrenti.
It’s like when it rains heavily on a mountain top, and the water flows downhill to fill the hollows, crevices, and creeks. As they become full, they fill up the pools. The pools fill up the lakes, the lakes fill up the streams, and the streams fill up the rivers. And as the rivers become full, they fill up the ocean.
Evameva kho, bhikkhave, avijjūpanisā saṅkhārā, saṅkhārūpanisaṃ viññāṇaṃ, viññāṇūpanisaṃ nāmarūpaṃ, nāmarūpūpanisaṃ saḷāyatanaṃ, saḷāyatanūpaniso phasso, phassūpanisā vedanā, vedanūpanisā taṇhā, taṇhūpanisaṃ upādānaṃ, upādānūpaniso bhavo, bhavūpanisā jāti, jātūpanisaṃ dukkhaṃ, dukkhūpanisā saddhā, saddhūpanisaṃ pāmojjaṃ, pāmojjūpanisā pīti, pītūpanisā passaddhi, passaddhūpanisaṃ sukhaṃ, sukhūpaniso samādhi, samādhūpanisaṃ yathābhūtañāṇadassanaṃ, yathābhūtañāṇadassanūpanisā nibbidā, nibbidūpaniso virāgo, virāgūpanisā vimutti, vimuttūpanisaṃ khayeñāṇan”ti.
In the same way, ignorance is a vital condition for co-doings. … Freedom is a vital condition for the knowledge of ending.”
end of section [12.23 - SN 12.23 Upanisa: Vital Conditions] ❧
SN 12.24 Aññatitthiya: Followers of Other Paths
24. Aññatitthiyasutta
24. Followers of Other Paths
Rājagahe viharati veḷuvane.
Near Rājagaha, in the Bamboo Grove.
Atha kho āyasmā sāriputto pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya rājagahaṃ piṇḍāya pāvisi.
Then Venerable Sāriputta robed up in the morning and, taking his bowl and robe, entered Rājagaha for alms.
Atha kho āyasmato sāriputtassa etadahosi:
Then he thought:
“atippago kho tāva rājagahe piṇḍāya carituṃ.
“It’s too early to wander for alms in Rājagaha.
Yannūnāhaṃ yena aññatitthiyānaṃ paribbājakānaṃ ārāmo tenupasaṅkameyyan”ti.
Why don’t I go to the monastery of the wanderers who follow other paths?”
Atha kho āyasmā sāriputto yena aññatitthiyānaṃ paribbājakānaṃ ārāmo tenupasaṅkami; upasaṅkamitvā tehi aññatitthiyehi paribbājakehi saddhiṃ sammodi.
Then he went to the monastery of the wanderers who follow other paths, and exchanged greetings with the wanderers there.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho āyasmantaṃ sāriputtaṃ te aññatitthiyā paribbājakā etadavocuṃ:
When the greetings and polite conversation were over, he sat down to one side. The wanderers said to him:
“Santāvuso sāriputta, eke samaṇabrāhmaṇā kammavādā sayaṃkataṃ dukkhaṃ paññapenti.
“Reverend Sāriputta, there are ascetics and brahmins who teach the efficacy of deeds. Some of them declare that suffering is made by oneself.
Santi panāvuso sāriputta, eke samaṇabrāhmaṇā kammavādā paraṃkataṃ dukkhaṃ paññapenti.
Some of them declare that suffering is made by another.
Santāvuso sāriputta, eke samaṇabrāhmaṇā kammavādā sayaṃkatañca paraṃkatañca dukkhaṃ paññapenti.
Some of them declare that suffering is made by both oneself and another.
Santi panāvuso sāriputta, eke samaṇabrāhmaṇā kammavādā asayaṃkāraṃ aparaṅkāraṃ adhiccasamuppannaṃ dukkhaṃ paññapenti.
Some of them declare that suffering arises by chance, not made by oneself or another.
Idha, panāvuso sāriputta, samaṇo gotamo kiṃvādī kimakkhāyī?
What does the ascetic Gotama say about this? How does he explain it?
Kathaṃ byākaramānā ca mayaṃ vuttavādino ceva samaṇassa gotamassa assāma, na ca samaṇaṃ gotamaṃ abhūtena abbhācikkheyyāma, dhammassa cānudhammaṃ byākareyyāma, na ca koci sahadhammiko vādānupāto gārayhaṃ ṭhānaṃ āgaccheyyā”ti?
How should we answer so as to repeat what the ascetic Gotama has said, and not misrepresent him with an untruth? How should we explain in line with his teaching, with no legitimate grounds for rebuke and criticism?”
“Paṭiccasamuppannaṃ kho, āvuso, dukkhaṃ vuttaṃ bhagavatā.
“Reverends, the Buddha said that suffering is dependently originated.
Kiṃ paṭicca?
Dependent on what?
Phassaṃ paṭicca.
Dependent on contact.
Iti vadaṃ vuttavādī ceva bhagavato assa, na ca bhagavantaṃ abhūtena abbhācikkheyya, dhammassa cānudhammaṃ byākareyya, na ca koci sahadhammiko vādānupāto gārayhaṃ ṭhānaṃ āgaccheyya.
If you said this you would repeat what the Buddha has said, and not misrepresent him with an untruth. You would explain in line with his teaching, and there would be no legitimate grounds for rebuke and criticism.
Tatrāvuso, ye te samaṇabrāhmaṇā kammavādā sayaṅkataṃ dukkhaṃ paññapenti tadapi phassapaccayā.
Consider the ascetics and brahmins who teach the efficacy of deeds. In the case of those who declare that suffering is made by oneself, that’s conditioned by contact.
Yepi te samaṇabrāhmaṇā kammavādā paraṅkataṃ dukkhaṃ paññapenti tadapi phassapaccayā.
In the case of those who declare that suffering is made by another, that’s also conditioned by contact.
Yepi te samaṇabrāhmaṇā kammavādā sayaṅkatañca paraṅkatañca dukkhaṃ paññapenti tadapi phassapaccayā.
In the case of those who declare that suffering is made by oneself and another, that’s also conditioned by contact.
Yepi te samaṇabrāhmaṇā kammavādā asayaṅkāraṃ aparaṅkāraṃ adhiccasamuppannaṃ dukkhaṃ paññapenti tadapi phassapaccayā.
In the case of those who declare that suffering arises by chance, not made by oneself or another, that’s also conditioned by contact.
Tatrāvuso, ye te samaṇabrāhmaṇā kammavādā sayaṅkataṃ dukkhaṃ paññapenti, te vata aññatra phassā paṭisaṃvedissantīti netaṃ ṭhānaṃ vijjati.
Consider the ascetics and brahmins who teach the efficacy of deeds. In the case of those who declare that suffering is made by oneself, it’s impossible that they will experience that without contact.
Yepi te samaṇabrāhmaṇā kammavādā paraṅkataṃ dukkhaṃ paññapenti, te vata aññatra phassā paṭisaṃvedissantīti netaṃ ṭhānaṃ vijjati.
In the case of those who declare that suffering is made by another, it’s impossible that they will experience that without contact.
Yepi te samaṇabrāhmaṇā kammavādā sayaṅkatañca paraṅkatañca dukkhaṃ paññapenti, te vata aññatra phassā paṭisaṃvedissantīti netaṃ ṭhānaṃ vijjati.
In the case of those who declare that suffering is made by oneself and another, it’s impossible that they will experience that without contact.
Yepi te samaṇabrāhmaṇā kammavādā asayaṅkāraṃ aparaṅkāraṃ adhiccasamuppannaṃ dukkhaṃ paññapenti, te vata aññatra phassā paṭisaṃvedissantīti netaṃ ṭhānaṃ vijjatī”ti.
In the case of those who declare that suffering arises by chance, not made by oneself or another, it’s impossible that they will experience that without contact.”
Assosi kho āyasmā ānando āyasmato sāriputtassa tehi aññatitthiyehi paribbājakehi saddhiṃ imaṃ kathāsallāpaṃ.
Venerable Ānanda heard this discussion between Venerable Sāriputta and those wanderers who follow other paths.
Atha kho āyasmā ānando rājagahe piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi.
Then Ānanda wandered for alms in Rājagaha. After the meal, on his return from alms-round, he went to the Buddha, bowed, sat down to one side,
Ekamantaṃ nisinno kho āyasmā ānando yāvatako āyasmato sāriputtassa tehi aññatitthiyehi paribbājakehi saddhiṃ ahosi kathāsallāpo taṃ sabbaṃ bhagavato ārocesi.
and informed the Buddha of all they had discussed.
“Sādhu sādhu, ānanda, yathā taṃ sāriputto sammā byākaramāno byākareyya.
“Good, good, Ānanda! It’s just as Sāriputta has so rightly explained.
Paṭiccasamuppannaṃ kho, ānanda, dukkhaṃ vuttaṃ mayā.
I have said that suffering is dependently originated.
Kiṃ paṭicca?
Dependent on what?
Phassaṃ paṭicca.
Dependent on contact.
Iti vadaṃ vuttavādī ceva me assa, na ca maṃ abhūtena abbhācikkheyya, dhammassa cānudhammaṃ byākareyya, na ca koci sahadhammiko vādānupāto gārayhaṃ ṭhānaṃ āgaccheyya.
Saying this you would repeat what I have said, and not misrepresent me with an untruth. You would explain in line with my teaching, and there would be no legitimate grounds for rebuke and criticism.
Tatrānanda, ye te samaṇabrāhmaṇā kammavādā sayaṅkataṃ dukkhaṃ paññapenti tadapi phassapaccayā.
Consider the ascetics and brahmins who teach the efficacy of deeds. In the case of those who declare that suffering is made by oneself, that’s conditioned by contact. …
Yepi te … pe …
yepi te … pe …
yepi te samaṇabrāhmaṇā kammavādā asayaṅkāraṃ aparaṅkāraṃ adhiccasamuppannaṃ dukkhaṃ paññapenti tadapi phassapaccayā.
In the case of those who declare that suffering arises by chance, not made by oneself or another, that’s also conditioned by contact.
Tatrānanda, yepi te samaṇabrāhmaṇā kammavādā sayaṅkataṃ dukkhaṃ paññapenti, te vata aññatra phassā paṭisaṃvedissantīti netaṃ ṭhānaṃ vijjati.
In the case of those who declare that suffering is made by oneself, it’s impossible that they will experience that without contact. …
Yepi te … pe …
yepi te … pe …
yepi te samaṇabrāhmaṇā kammavādā asayaṅkāraṃ aparaṅkāraṃ adhiccasamuppannaṃ dukkhaṃ paññapenti, te vata aññatra phassā paṭisaṃvedissantīti netaṃ ṭhānaṃ vijjati.
In the case of those who declare that suffering arises by chance, not made by oneself or another, it’s impossible that they will experience that without contact.
Ekamidāhaṃ, ānanda, samayaṃ idheva rājagahe viharāmi veḷuvane kalandakanivāpe.
Ānanda, this one time I was staying near Rājagaha, in the Bamboo Grove, the squirrels’ feeding ground.
Atha khvāhaṃ, ānanda, pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya rājagahaṃ piṇḍāya pāvisiṃ.
Then I robed up in the morning and, taking my bowl and robe, entered Rājagaha for alms.
Tassa mayhaṃ, ānanda, etadahosi:
Then I thought:
‘atippago kho tāva rājagahe piṇḍāya carituṃ.
‘It’s too early to wander for alms in Rājagaha.
Yannūnāhaṃ yena aññatitthiyānaṃ paribbājakānaṃ ārāmo tenupasaṅkameyyan’ti.
Why don’t I go to the monastery of the wanderers who follow other paths?’
Atha khvāhaṃ, ānanda, yena aññatitthiyānaṃ paribbājakānaṃ ārāmo tenupasaṅkamiṃ; upasaṅkamitvā tehi aññatitthiyehi paribbājakehi saddhiṃ sammodiṃ.
Then I went to the monastery of the wanderers who follow other paths, and exchanged greetings with the wanderers there.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃ. Ekamantaṃ nisinnaṃ kho maṃ, ānanda, te aññatitthiyā paribbājakā etadavocuṃ:
When the greetings and polite conversation were over, I sat down to one side. …”
‘Santāvuso gotama, eke samaṇabrāhmaṇā kammavādā sayaṅkataṃ dukkhaṃ paññapenti.
(The wanderers asked the Buddha the very same questions, and he gave the same answers.)
Santi panāvuso gotama, eke samaṇabrāhmaṇā kammavādā paraṅkataṃ dukkhaṃ paññapenti.
Santāvuso gotama, eke samaṇabrāhmaṇā kammavādā sayaṅkatañca paraṅkatañca dukkhaṃ paññapenti.
Santi panāvuso gotama, eke samaṇabrāhmaṇā kammavādā asayaṅkāraṃ aparaṅkāraṃ adhiccasamuppannaṃ dukkhaṃ paññapenti.
Idha no āyasmā gotamo kiṃvādī kimakkhāyī?
Kathaṃ byākaramānā ca mayaṃ vuttavādino ceva āyasmato gotamassa assāma, na ca āyasmantaṃ gotamaṃ abhūtena abbhācikkheyyāma, dhammassa cānudhammaṃ byākareyyāma, na ca koci sahadhammiko vādānupāto gārayhaṃ ṭhānaṃ āgaccheyyā’ti?
“Acchariyaṃ bhante, abbhutaṃ bhante.
“It’s incredible, sir, it’s amazing,
Yatra hi nāma ekena padena sabbo attho vutto bhavissati.
how the whole meaning is stated with one phrase.
Siyā nu kho, bhante, esevattho vitthārena vuccamāno gambhīro ceva assa gambhīrāvabhāso cā”ti?
Could there be a detailed explanation of this meaning that is both deep and appears deep?”
“Tena hānanda, taññevettha paṭibhātū”ti.
“Well then, Ānanda, clarify this matter yourself.”
“Sace maṃ, bhante, evaṃ puccheyyuṃ:
“Sir, suppose they were to ask me:
‘jarāmaraṇaṃ, āvuso ānanda, kiṃnidānaṃ kiṃsamudayaṃ kiṃjātikaṃ kiṃpabhavan’ti?
‘Reverend Ānanda, what is the source, origin, birthplace, and root of old age and death?’
Evaṃ puṭṭhohaṃ, bhante, evaṃ byākareyyaṃ:
I’d answer like this:
‘jarāmaraṇaṃ kho, āvuso, jātinidānaṃ jātisamudayaṃ jātijātikaṃ jātipabhavan’ti.
‘Reverends, rebirth is the source, origin, birthplace, and root of old age and death.’
Evaṃ puṭṭhohaṃ, bhante, evaṃ byākareyyaṃ.
That’s how I’d answer such a question.
Sace maṃ, bhante, evaṃ puccheyyuṃ:
Suppose they were to ask me:
‘jāti panāvuso ānanda, kiṃnidānā kiṃsamudayā kiṃjātikā kiṃpabhavā’ti?
‘What is the source of rebirth?’
Evaṃ puṭṭhohaṃ, bhante, evaṃ byākareyyaṃ:
I’d answer like this:
‘jāti kho, āvuso, bhavanidānā bhavasamudayā bhavajātikā bhavappabhavā’ti.
‘Continued existence is the source of rebirth.’
Evaṃ puṭṭhohaṃ, bhante, evaṃ byākareyyaṃ.
That’s how I’d answer such a question.
Sace maṃ, bhante, evaṃ puccheyyuṃ:
Suppose they were to ask me:
‘bhavo panāvuso ānanda, kiṃnidāno kiṃsamudayo kiṃjātiko kiṃpabhavo’ti?
‘What is the source of continued existence?’
Evaṃ puṭṭhohaṃ, bhante, evaṃ byākareyyaṃ:
I’d answer like this:
‘bhavo kho, āvuso, upādānanidāno upādānasamudayo upādānajātiko upādānappabhavo’ti.
‘Grasping is the source of continued existence.’
Evaṃ puṭṭhohaṃ, bhante, evaṃ byākareyyaṃ.
That’s how I’d answer such a question.
Sace maṃ, bhante, evaṃ puccheyyuṃ—
Suppose they were to ask me:
upādānaṃ panāvuso … pe …
‘What is the source of grasping?’ …
taṇhā panāvuso … pe …
craving …
vedanā panāvuso … pe …
feeling …
sace maṃ, bhante, evaṃ puccheyyuṃ:
Suppose they were to ask me:
‘phasso panāvuso ānanda, kiṃnidāno kiṃsamudayo kiṃjātiko kiṃpabhavo’ti?
‘What is the source of contact?’
Evaṃ puṭṭhohaṃ, bhante, evaṃ byākareyyaṃ:
I’d answer like this:
‘phasso kho, āvuso, saḷāyatananidāno saḷāyatanasamudayo saḷāyatanajātiko saḷāyatanappabhavo’ti.
‘The six sense fields are the source, origin, birthplace, and root of contact.’
‘Channaṃ tveva, āvuso, phassāyatanānaṃ asesavirāganirodhā phassanirodho;
‘When the six sense fields fade away and cease with nothing left over, contact ceases.
phassanirodhā vedanānirodho;
When contact ceases, feeling ceases.
vedanānirodhā taṇhānirodho;
When feeling ceases, craving ceases.
taṇhānirodhā upādānanirodho;
When craving ceases, grasping ceases.
upādānanirodhā bhavanirodho;
When grasping ceases, continued existence ceases.
bhavanirodhā jātinirodho;
When continued existence ceases, rebirth ceases.
jātinirodhā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā nirujjhanti.
When rebirth ceases, old age and death, sorrow, lamentation, pain, sadness, and distress cease.
Evametassa kevalassa dukkhakkhandhassa nirodho hotī’ti.
That is how this entire mass of suffering ceases.’
Evaṃ puṭṭhohaṃ, bhante, evaṃ byākareyyan”ti.
That’s how I’d answer such a question.”
end of section [12.24 - SN 12.24 Aññatitthiya: Followers of Other Paths] ❧
SN 12.25 Bhūmija: With Bhūmija
25. Bhūmijasutta
25. With Bhūmija
Sāvatthiyaṃ viharati.
At Sāvatthī.
Atha kho āyasmā bhūmijo sāyanhasamayaṃ paṭisallānā vuṭṭhito yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmatā sāriputtena saddhiṃ sammodi.
Then in the late afternoon, Venerable Bhūmija came out of retreat, went to Venerable Sāriputta, and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā bhūmijo āyasmantaṃ sāriputtaṃ etadavoca:
When the greetings and polite conversation were over, he sat down to one side and said to him:
“Santāvuso sāriputta, eke samaṇabrāhmaṇā kammavādā sayaṅkataṃ sukhadukkhaṃ paññapenti.
“Reverend Sāriputta, there are ascetics and brahmins who teach the efficacy of deeds. Some of them declare that pleasure and pain are made by oneself.
Santi panāvuso sāriputta, eke samaṇabrāhmaṇā kammavādā paraṅkataṃ sukhadukkhaṃ paññapenti.
Some of them declare that pleasure and pain are made by another.
Santāvuso sāriputta, eke samaṇabrāhmaṇā kammavādā sayaṅkatañca paraṅkatañca sukhadukkhaṃ paññapenti.
Some of them declare that pleasure and pain are made by both oneself and another.
Santi panāvuso sāriputta, eke samaṇabrāhmaṇā kammavādā asayaṅkāraṃ aparaṅkāraṃ adhiccasamuppannaṃ sukhadukkhaṃ paññapenti.
Some of them declare that pleasure and pain arise by chance, not made by oneself or another.
Idha no, āvuso sāriputta, bhagavā kiṃvādī kimakkhāyī,
What does the Buddha say about this? How does he explain it?
kathaṃ byākaramānā ca mayaṃ vuttavādino ceva bhagavato assāma, na ca bhagavantaṃ abhūtena abbhācikkheyyāma, dhammassa cānudhammaṃ byākareyyāma, na ca koci sahadhammiko vādānupāto gārayhaṃ ṭhānaṃ āgaccheyyā”ti?
How should we answer so as to repeat what the Buddha has said, and not misrepresent him with an untruth? How should we explain in line with his teaching, with no legitimate grounds for rebuke and criticism?”
“Paṭiccasamuppannaṃ kho, āvuso, sukhadukkhaṃ vuttaṃ bhagavatā.
“Reverend, the Buddha said that suffering is dependently originated.
Kiṃ paṭicca?
Dependent on what?
Phassaṃ paṭicca.
Dependent on contact.
Iti vadaṃ vuttavādī ceva bhagavato assa, na ca bhagavantaṃ abhūtena abbhācikkheyya, dhammassa cānudhammaṃ byākareyya, na ca koci sahadhammiko vādānupāto gārayhaṃ ṭhānaṃ āgaccheyya.
If you said this you would repeat what the Buddha has said, and not misrepresent him with an untruth. You would explain in line with his teaching, and there would be no legitimate grounds for rebuke and criticism.
Tatrāvuso, ye te samaṇabrāhmaṇā kammavādā sayaṅkataṃ sukhadukkhaṃ paññapenti, tadapi phassapaccayā.
Consider the ascetics and brahmins who teach the efficacy of deeds. In the case of those who declare that pleasure and pain are made by oneself, that’s conditioned by contact. …
Yepi te … pe …
yepi te … pe …
yepi te samaṇabrāhmaṇā kammavādā asayaṅkāraṃ aparaṅkāraṃ adhiccasamuppannaṃ sukhadukkhaṃ paññapenti, tadapi phassapaccayā.
In the case of those who declare that pleasure and pain arise by chance, not made by oneself or another, that’s also conditioned by contact.
Tatrāvuso, ye te samaṇabrāhmaṇā kammavādā sayaṅkataṃ sukhadukkhaṃ paññapenti, te vata aññatra phassā paṭisaṃvedissantīti netaṃ ṭhānaṃ vijjati.
Consider the ascetics and brahmins who teach the efficacy of deeds. In the case of those who declare that pleasure and pain are made by oneself, it’s impossible that they will experience that without contact.
Yepi te … pe …
yepi te … pe …
yepi te samaṇabrāhmaṇā kammavādā asayaṅkāraṃ aparaṅkāraṃ adhiccasamuppannaṃ sukhadukkhaṃ paññapenti, te vata aññatra phassā paṭisaṃvedissantīti netaṃ ṭhānaṃ vijjatī”ti.
In the case of those who declare that pleasure and pain arise by chance, not made by oneself or another, it’s impossible that they will experience that without contact.”
Assosi kho āyasmā ānando āyasmato sāriputtassa āyasmatā bhūmijena saddhiṃ imaṃ kathāsallāpaṃ.
Venerable Ānanda heard this discussion between Venerable Sāriputta and Venerable Bhūmija.
Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi.
Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side,
Ekamantaṃ nisinno kho āyasmā ānando yāvatako āyasmato sāriputtassa āyasmatā bhūmijena saddhiṃ ahosi kathāsallāpo taṃ sabbaṃ bhagavato ārocesi.
and informed the Buddha of all they had discussed.
“Sādhu sādhu, ānanda, yathā taṃ sāriputto sammā byākaramāno byākareyya.
“Good, good, Ānanda! It’s just as Sāriputta has so rightly explained.
Paṭiccasamuppannaṃ kho, ānanda, sukhadukkhaṃ vuttaṃ mayā.
I have said that pleasure and pain are dependently originated.
Kiṃ paṭicca?
Dependent on what?
Phassaṃ paṭicca.
Dependent on contact.
Iti vadaṃ vuttavādī ceva me assa, na ca maṃ abhūtena abbhācikkheyya, dhammassa cānudhammaṃ byākareyya, na ca koci sahadhammiko vādānupāto gārayhaṃ ṭhānaṃ āgaccheyya.
Saying this you would repeat what I have said, and not misrepresent me with an untruth. You would explain in line with my teaching, and there would be no legitimate grounds for rebuke and criticism.
Tatrānanda, ye te samaṇabrāhmaṇā kammavādā sayaṅkataṃ sukhadukkhaṃ paññapenti tadapi phassapaccayā.
Consider the ascetics and brahmins who teach the efficacy of deeds. In the case of those who declare that pleasure and pain are made by oneself, that’s conditioned by contact. …
Yepi te … pe …
yepi te … pe …
yepi te samaṇabrāhmaṇā kammavādā asayaṅkāraṃ aparaṅkāraṃ adhiccasamuppannaṃ sukhadukkhaṃ paññapenti tadapi phassapaccayā.
In the case of those who declare that pleasure and pain arise by chance, not made by oneself or another, that’s also conditioned by contact.
Tatrānanda, ye te samaṇabrāhmaṇā kammavādā sayaṅkataṃ sukhadukkhaṃ paññapenti, te vata aññatra phassā paṭisaṃvedissantīti netaṃ ṭhānaṃ vijjati.
Consider the ascetics and brahmins who teach the efficacy of deeds. In the case of those who declare that pleasure and pain are made by oneself, it’s impossible that they will experience that without contact.
Yepi te … pe …
yepi te … pe …
yepi te samaṇabrāhmaṇā kammavādā asayaṅkāraṃ aparaṅkāraṃ adhiccasamuppannaṃ sukhadukkhaṃ paññapenti, te vata aññatra phassā paṭisaṃvedissantīti netaṃ ṭhānaṃ vijjati.
In the case of those who declare that pleasure and pain arise by chance, not made by oneself or another, it’s impossible that they will experience that without contact.
Kāye vā hānanda, sati kāyasañcetanāhetu uppajjati ajjhattaṃ sukhadukkhaṃ.
Ānanda, as long as there’s a body, the intention that gives rise to bodily action causes pleasure and pain to arise in oneself.
Vācāya vā hānanda, sati vacīsañcetanāhetu uppajjati ajjhattaṃ sukhadukkhaṃ.
As long as there’s a voice, the intention that gives rise to verbal action causes pleasure and pain to arise in oneself.
Mane vā hānanda, sati manosañcetanāhetu uppajjati ajjhattaṃ sukhadukkhaṃ avijjāpaccayā ca.
As long as there’s a mind, the intention that gives rise to mental action causes pleasure and pain to arise in oneself. But these only apply when conditioned by ignorance.
Sāmaṃ vā taṃ, ānanda, kāyasaṅkhāraṃ abhisaṅkharoti, yaṃpaccayāssa taṃ uppajjati ajjhattaṃ sukhadukkhaṃ.
By oneself one instigates the co-activity that gives rise to bodily, verbal, and mental action, conditioned by which that pleasure and pain arise in oneself.
Pare vā taṃ, ānanda, kāyasaṅkhāraṃ abhisaṅkharonti, yaṃpaccayāssa taṃ uppajjati ajjhattaṃ sukhadukkhaṃ.
Or else others instigate the co-activity …
Sampajāno vā taṃ, ānanda, kāyasaṅkhāraṃ abhisaṅkharoti yaṃpaccayāssa taṃ uppajjati ajjhattaṃ sukhadukkhaṃ.
One consciously instigates the co-activity …
Asampajāno vā taṃ, ānanda, kāyasaṅkhāraṃ abhisaṅkharoti yaṃpaccayāssa taṃ uppajjati ajjhattaṃ sukhadukkhaṃ.
Or else one unconsciously instigates the co-activity …
Imesu, ānanda, dhammesu avijjā anupatitā.
Ignorance is included in all these things.
Avijjāya tveva, ānanda, asesavirāganirodhā so kāyo na hoti yaṃpaccayāssa taṃ uppajjati ajjhattaṃ sukhadukkhaṃ. Sā vācā na hoti yaṃpaccayāssa taṃ uppajjati ajjhattaṃ sukhadukkhaṃ. So mano na hoti yaṃpaccayāssa taṃ uppajjati ajjhattaṃ sukhadukkhaṃ.
But when ignorance fades away and ceases with nothing left over, there is no body and no voice and no mind, conditioned by which that pleasure and pain arise in oneself.
Khettaṃ taṃ na hoti … pe … vatthu taṃ na hoti … pe … āyatanaṃ taṃ na hoti … pe … adhikaraṇaṃ taṃ na hoti yaṃpaccayāssa taṃ uppajjati ajjhattaṃ sukhadukkhan”ti.
There is no field, no ground, no scope, no basis, conditioned by which that pleasure and pain arise in oneself.”
❧
SN 12.26 Upavāṇa: With Upavāṇa
26. Upavāṇasutta
26. With Upavāṇa
Sāvatthiyaṃ viharati.
At Sāvatthī.
Atha kho āyasmā upavāṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā upavāṇo bhagavantaṃ etadavoca:
Then Venerable Upavāṇa went up to the Buddha, bowed, sat down to one side, and said to him:
“Santi pana, bhante, eke samaṇabrāhmaṇā sayaṅkataṃ dukkhaṃ paññapenti.
“Sir, there are some ascetics and brahmins who declare that suffering is made by oneself.
Santi pana, bhante, eke samaṇabrāhmaṇā paraṅkataṃ dukkhaṃ paññapenti.
There are some who declare that suffering is made by another.
Santi pana, bhante, eke samaṇabrāhmaṇā sayaṅkatañca paraṅkatañca dukkhaṃ paññapenti.
There are some who declare that suffering is made by both oneself and another.
Santi pana, bhante, eke samaṇabrāhmaṇā asayaṅkāraṃ aparaṅkāraṃ adhiccasamuppannaṃ dukkhaṃ paññapenti.
There are some who declare that suffering arises by chance, not made by oneself or another.
Idha no, bhante, bhagavā kiṃvādī kimakkhāyī kathaṃ byākaramānā ca mayaṃ vuttavādino ceva bhagavato assāma, na ca bhagavantaṃ abhūtena abbhācikkheyyāma, dhammassa cānudhammaṃ byākareyyāma, na ca koci sahadhammiko vādānupāto gārayhaṃ ṭhānaṃ āgaccheyyā”ti?
What does the Buddha say about this? How does he explain it? How should we answer so as to repeat what the Buddha has said, and not misrepresent him with an untruth? How should we explain in line with his teaching, with no legitimate grounds for rebuke and criticism?”
“Paṭiccasamuppannaṃ kho, upavāṇa, dukkhaṃ vuttaṃ mayā.
“Upavāṇa, I have said that suffering is dependently originated.
Kiṃ paṭicca?
Dependent on what?
Phassaṃ paṭicca.
Dependent on contact.
Iti vadaṃ vuttavādī ceva me assa, na ca maṃ abhūtena abbhācikkheyya, dhammassa cānudhammaṃ byākareyya, na ca koci sahadhammiko vādānupāto gārayhaṃ ṭhānaṃ āgaccheyya.
Saying this you would repeat what I have said, and not misrepresent me with an untruth. You would explain in line with my teaching, and there would be no legitimate grounds for rebuke and criticism.
Tatra, upavāṇa, ye te samaṇabrāhmaṇā sayaṅkataṃ dukkhaṃ paññapenti, tadapi phassapaccayā.
In the case of those ascetics and brahmins who declare that suffering is made by oneself, that’s conditioned by contact. …
Yepi te … pe …
yepi te … pe …
yepi te samaṇabrāhmaṇā asayaṅkāraṃ aparaṅkāraṃ adhiccasamuppannaṃ dukkhaṃ paññapenti tadapi phassapaccayā.
In the case of those who declare that suffering arises by chance, not made by oneself or another, that’s also conditioned by contact.
Tatra, upavāṇa, ye te samaṇabrāhmaṇā sayaṅkataṃ dukkhaṃ paññapenti, te vata aññatra phassā paṭisaṃvedissantīti netaṃ ṭhānaṃ vijjati.
In the case of those ascetics and brahmins who declare that suffering is made by oneself, it’s impossible that they will experience that without contact.
Yepi te … pe …
yepi te … pe …
yepi te samaṇabrāhmaṇā asayaṅkāraṃ aparaṅkāraṃ adhiccasamuppannaṃ dukkhaṃ paññapenti, te vata aññatra phassā paṭisaṃvedissantīti netaṃ ṭhānaṃ vijjatī”ti.
In the case of those who declare that suffering arises by chance, not made by oneself or another, it’s impossible that they will experience that without contact.”
SN 12.27 Paccaya: Conditions
27. Paccayasutta
27. Conditions
Sāvatthiyaṃ viharati.
At Sāvatthī.
“Avijjāpaccayā, bhikkhave, saṅkhārā;
Ignorance is a condition for co-doings.
saṅkhārapaccayā viññāṇaṃ … pe …
co-doings are a condition for consciousness. …
evametassa kevalassa dukkhakkhandhassa samudayo hoti.
That is how this entire mass of suffering originates.
Katamañca, bhikkhave, jarāmaraṇaṃ?
And what is old age and death?
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 vuccati jarā.
This is called old age.
Yā tesaṃ tesaṃ sattānaṃ tamhā tamhā sattanikāyā cuti cavanatā bhedo antaradhānaṃ maccu maraṇaṃ kālakiriyā khandhānaṃ bhedo kaḷevarassa nikkhepo;
The passing away, perishing, disintegration, demise, mortality, death, decease, breaking up of the aggregates, and laying to rest of the corpse of the various sentient beings in the various orders of sentient beings.
idaṃ vuccati maraṇaṃ.
This is called death.
Iti ayañca jarā idañca maraṇaṃ.
Such is old age, and such is death.
Idaṃ vuccati, bhikkhave, jarāmaraṇaṃ.
This is called old age and death.
Jātisamudayā jarāmaraṇasamudayo;
Rebirth is the origin of old age and death.
jātinirodhā jarāmaraṇanirodho.
When rebirth ceases, old age and death cease.
Ayameva ariyo aṭṭhaṅgiko maggo jarāmaraṇanirodhagāminī paṭipadā.
The practice that leads to the cessation of old age and death is simply this noble eightfold path,
Seyyathidaṃ—sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati, sammāsamādhi.
that is: right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, and right undistractible-lucidity.
Katamā ca, bhikkhave, jāti … pe …
And what is rebirth? …
katamo ca, bhikkhave, bhavo …
And what is continued existence? …
katamañca, bhikkhave, upādānaṃ …
And what is grasping? …
katamā ca, bhikkhave, taṇhā …
And what is craving? …
katamā ca, bhikkhave, vedanā …
And what is feeling? …
katamo ca, bhikkhave, phasso …
And what is contact? …
katamañca, bhikkhave, saḷāyatanaṃ …
And what are the six sense fields? …
katamañca, bhikkhave, nāmarūpaṃ …
And what are name and form? …
katamañca, bhikkhave, viññāṇaṃ …?
And what is consciousness? …
Katame ca, bhikkhave, saṅkhārā?
And what are co-doings?
Tayome, bhikkhave, saṅkhārā—
There are three kinds of co-doings.
kāyasaṅkhāro, vacīsaṅkhāro, cittasaṅkhāro.
co-doings by way of body, speech, and mind.
Ime vuccanti, bhikkhave, saṅkhārā.
These are called co-doings.
Avijjāsamudayā saṅkhārasamudayo;
Ignorance is the origin of co-doings.
avijjānirodhā saṅkhāranirodho.
When ignorance ceases, co-doings cease.
Ayameva ariyo aṭṭhaṅgiko maggo saṅkhāranirodhagāminī paṭipadā.
The practice that leads to the cessation of co-doings is simply this noble eightfold path,
Seyyathidaṃ—sammādiṭṭhi … pe … sammāsamādhi.
that is: right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, and right undistractible-lucidity.
Yato kho, bhikkhave, ariyasāvako evaṃ paccayaṃ pajānāti, evaṃ paccayasamudayaṃ pajānāti, evaṃ paccayanirodhaṃ pajānāti, evaṃ paccayanirodhagāminiṃ paṭipadaṃ pajānāti.
A noble disciple understands conditions, their origin, their cessation, and the practice that leads to their cessation.
Ayaṃ vuccati, bhikkhave, ariyasāvako diṭṭhisampanno itipi, dassanasampanno itipi, āgato imaṃ saddhammaṃ itipi, passati imaṃ saddhammaṃ itipi, sekkhena ñāṇena samannāgato itipi, sekkhāya vijjāya samannāgato itipi, dhammasotaṃ samāpanno itipi, ariyo nibbedhikapañño itipi, amatadvāraṃ āhacca tiṭṭhati itipī”ti.
Such a noble disciple is called ‘one accomplished in view’, ‘one accomplished in vision’, ‘one who has come to the true Dharma’, ‘one who sees this true Dharma’, ‘one endowed with a trainee’s knowledge’, ‘one who has entered the stream of The Dharma’, ‘a noble one with penetrative wisdom’, and ‘one who stands pushing open the door of the deathless’.”
❧
28. Bhikkhusutta
28. A monk
Sāvatthiyaṃ viharati.
At Sāvatthī.
“Tatra kho … pe …
idha, bhikkhave, bhikkhu jarāmaraṇaṃ pajānāti, jarāmaraṇasamudayaṃ pajānāti, jarāmaraṇanirodhaṃ pajānāti, jarāmaraṇanirodhagāminiṃ paṭipadaṃ pajānāti, jātiṃ pajānāti … pe …
“A monk understands old age and death, their origin, their cessation, and the practice that leads to their cessation. They understand rebirth …
bhavaṃ pajānāti …
continued existence …
upādānaṃ pajānāti …
grasping …
taṇhaṃ pajānāti …
craving …
vedanaṃ pajānāti …
feeling …
phassaṃ pajānāti …
contact …
saḷāyatanaṃ pajānāti …
the six sense fields …
nāmarūpaṃ pajānāti …
name and form …
viññāṇaṃ pajānāti …
consciousness …
saṅkhāre pajānāti, saṅkhārasamudayaṃ pajānāti, saṅkhāranirodhaṃ pajānāti, saṅkhāranirodhagāminiṃ paṭipadaṃ pajānāti.
They understand co-doings, their origin, their cessation, and the practice that leads to their cessation.
Katamañca, bhikkhave, jarāmaraṇaṃ?
And what is old age and death?
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 vuccati jarā.
This is called old age.
Yā tesaṃ tesaṃ sattānaṃ tamhā tamhā sattanikāyā cuti cavanatā bhedo antaradhānaṃ maccu maraṇaṃ kālakiriyā khandhānaṃ bhedo kaḷevarassa nikkhepo;
The passing away, perishing, disintegration, demise, mortality, death, decease, breaking up of the aggregates, and laying to rest of the corpse of the various sentient beings in the various orders of sentient beings.
idaṃ vuccati maraṇaṃ.
This is called death. …
Iti ayañca jarā idañca maraṇaṃ.
Such is old age, and such is death.
Idaṃ vuccati, bhikkhave, jarāmaraṇaṃ.
This is called old age and death.
Jātisamudayā jarāmaraṇasamudayo;
Rebirth is the origin of old age and death.
jātinirodhā jarāmaraṇanirodho.
When rebirth ceases, old age and death cease.
Ayameva ariyo aṭṭhaṅgiko maggo jarāmaraṇanirodhagāminī paṭipadā.
The practice that leads to the cessation of old age and death is simply this noble eightfold path,
Seyyathidaṃ—sammādiṭṭhi … pe … sammāsamādhi.
that is: right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, and right undistractible-lucidity.
Katamā ca, bhikkhave, jāti … pe …
And what is rebirth? …
katamo ca, bhikkhave, bhavo …
And what is continued existence? …
katamañca, bhikkhave, upādānaṃ …
And what is grasping? …
katamā ca, bhikkhave, taṇhā …
And what is craving? …
vedanā …
feeling …
phasso …
contact …
saḷāyatanaṃ …
the six sense fields …
nāmarūpaṃ …
name and form …
viññāṇaṃ ….
consciousness …
Katame ca, bhikkhave, saṅkhārā?
And what are co-doings?
Tayome, bhikkhave, saṅkhārā—
There are three kinds of co-doings.
kāyasaṅkhāro, vacīsaṅkhāro, cittasaṅkhāro.
co-doings by way of body, speech, and mind.
Ime vuccanti, bhikkhave, saṅkhārā.
These are called co-doings.
Avijjāsamudayā saṅkhārasamudayo;
Ignorance is the origin of co-doings.
avijjānirodhā saṅkhāranirodho.
When ignorance ceases, co-doings cease.
Ayameva ariyo aṭṭhaṅgiko maggo saṅkhāranirodhagāminī paṭipadā.
The practice that leads to the cessation of co-doings is simply this noble eightfold path,
Seyyathidaṃ—sammādiṭṭhi … pe … sammāsamādhi.
that is: right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, and right undistractible-lucidity.
Yato kho, bhikkhave, bhikkhu evaṃ jarāmaraṇaṃ pajānāti, evaṃ jarāmaraṇasamudayaṃ pajānāti, evaṃ jarāmaraṇanirodhaṃ pajānāti, evaṃ jarāmaraṇanirodhagāminiṃ paṭipadaṃ pajānāti, evaṃ jātiṃ pajānāti … pe …
A monk understands old age and death, their origin, their cessation, and the practice that leads to their cessation. They understand rebirth …
bhavaṃ …
continued existence …
upādānaṃ …
grasping …
taṇhaṃ …
craving …
vedanaṃ …
feeling …
phassaṃ …
contact …
saḷāyatanaṃ …
the six sense fields …
nāmarūpaṃ …
name and form …
viññāṇaṃ …
consciousness …
saṅkhāre …
They understand co-doings,
saṅkhārasamudayaṃ …
their origin,
saṅkhāranirodhaṃ …
their cessation,
evaṃ saṅkhāranirodhagāminiṃ paṭipadaṃ pajānāti.
and the practice that leads to their cessation.
Ayaṃ vuccati, bhikkhave, bhikkhu diṭṭhisampanno itipi, dassanasampanno itipi, āgato imaṃ saddhammaṃ itipi, passati imaṃ saddhammaṃ itipi, sekkhena ñāṇena samannāgato itipi, sekkhāya vijjāya samannāgato itipi, dhammasotaṃ samāpanno itipi, ariyo nibbedhikapañño itipi, amatadvāraṃ āhacca tiṭṭhati itipī”ti.
Such a noble disciple is called ‘one accomplished in view’, ‘one accomplished in vision’, ‘one who has come to the true Dharma’, ‘one who sees this true Dharma’, ‘one endowed with a trainee’s knowledge’, ‘one who has entered the stream of The Dharma’, ‘a noble one with penetrative wisdom’, and ‘one who stands pushing open the door of the deathless’.”
end of section [12.28 - SN 12.28 Bhikkhu: A monk] ❧
SN 12.29 Samaṇabrāhmaṇa: Ascetics and Brahmins
29. Samaṇabrāhmaṇasutta
29. Ascetics and Brahmins
Sāvatthiyaṃ viharati.
At Sāvatthī.
“Tatra kho … pe …
ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā jarāmaraṇaṃ na parijānanti, jarāmaraṇasamudayaṃ na parijānanti, jarāmaraṇanirodhaṃ na parijānanti, jarāmaraṇanirodhagāminiṃ paṭipadaṃ na parijānanti, jātiṃ na parijānanti … pe …
“There are ascetics and brahmins who don’t completely understand old age and death, their origin, their cessation, and the practice that leads to their cessation. They don’t completely understand rebirth …
bhavaṃ …
continued existence …
upādānaṃ …
grasping …
taṇhaṃ …
craving …
vedanaṃ …
feeling …
phassaṃ …
contact …
saḷāyatanaṃ …
the six sense fields …
nāmarūpaṃ …
name and form …
viññāṇaṃ …
consciousness …
saṅkhāre …
They don’t completely understand co-doings,
saṅkhārasamudayaṃ …
their origin,
saṅkhāranirodhaṃ …
their cessation,
saṅkhāranirodhagāminiṃ paṭipadaṃ na parijānanti.
and the practice that leads to their cessation.
Na mete, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu vā samaṇasammatā brāhmaṇesu vā brāhmaṇasammatā. Na ca panete āyasmanto sāmaññatthaṃ vā brahmaññatthaṃ vā diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharanti.
I don’t regard them as true ascetics and brahmins. Those venerables don’t realize the goal of life as an ascetic or brahmin, and don’t live having realized it with their own insight.
Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā jarāmaraṇaṃ parijānanti, jarāmaraṇasamudayaṃ parijānanti, jarāmaraṇanirodhaṃ parijānanti, jarāmaraṇanirodhagāminiṃ paṭipadaṃ parijānanti, jātiṃ parijānanti … pe …
There are ascetics and brahmins who completely understand old age and death, their origin, their cessation, and the practice that leads to their cessation. They completely understand rebirth …
bhavaṃ …
continued existence …
upādānaṃ …
grasping …
taṇhaṃ …
craving …
vedanaṃ …
feeling …
phassaṃ …
contact …
saḷāyatanaṃ …
the six sense fields …
nāmarūpaṃ …
name and form …
viññāṇaṃ …
consciousness …
saṅkhāre parijānanti, saṅkhārasamudayaṃ parijānanti, saṅkhāranirodhaṃ parijānanti, saṅkhāranirodhagāminiṃ paṭipadaṃ parijānanti.
They understand co-doings, their origin, their cessation, and the practice that leads to their cessation.
Te kho me, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu ceva samaṇasammatā brāhmaṇesu ca brāhmaṇasammatā. Te ca panāyasmanto sāmaññatthañca brahmaññatthañca diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharantī”ti.
I regard them as true ascetics and brahmins. Those venerables realize the goal of life as an ascetic or brahmin, and live having realized it with their own insight.”
❧
SN 12.30 Dutiyasamaṇabrāhmaṇa: Ascetics and Brahmins (2nd)
30. Dutiyasamaṇabrāhmaṇasutta
30. Ascetics and Brahmins (2nd)
Sāvatthiyaṃ viharati.
At Sāvatthī.
“Tatra kho … pe …
ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā jarāmaraṇaṃ nappajānanti, jarāmaraṇasamudayaṃ nappajānanti, jarāmaraṇanirodhaṃ nappajānanti, jarāmaraṇanirodhagāminiṃ paṭipadaṃ nappajānanti te vata jarāmaraṇaṃ samatikkamma ṭhassantīti netaṃ ṭhānaṃ vijjati.
“monks, there are ascetics and brahmins who don’t understand old age and death, their origin, their cessation, and the practice that leads to their cessation. It’s impossible that they will abide having transcended old age and death.
Jātiṃ nappajānanti … pe …
They don’t understand rebirth …
bhavaṃ …
continued existence …
upādānaṃ …
grasping …
taṇhaṃ …
craving …
vedanaṃ …
feeling …
phassaṃ …
contact …
saḷāyatanaṃ …
the six sense fields …
nāmarūpaṃ …
name and form …
viññāṇaṃ …
consciousness …
saṅkhāre nappajānanti, saṅkhārasamudayaṃ nappajānanti, saṅkhāranirodhaṃ nappajānanti, saṅkhāranirodhagāminiṃ paṭipadaṃ nappajānanti te vata saṅkhāre samatikkamma ṭhassantīti netaṃ ṭhānaṃ vijjati.
They don’t understand co-doings, their origin, their cessation, and the practice that leads to their cessation. It’s impossible that they will abide having transcended co-doings.
Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā jarāmaraṇaṃ pajānanti, jarāmaraṇasamudayaṃ pajānanti, jarāmaraṇanirodhaṃ pajānanti, jarāmaraṇanirodhagāminiṃ paṭipadaṃ pajānanti te vata jarāmaraṇaṃ samatikkamma ṭhassantīti ṭhānametaṃ vijjati.
There are ascetics and brahmins who do understand old age and death, their origin, their cessation, and the practice that leads to their cessation. It’s possible that they will abide having transcended old age and death.
Jātiṃ pajānanti … pe …
They understand rebirth …
bhavaṃ …
continued existence …
upādānaṃ …
grasping …
taṇhaṃ …
craving …
vedanaṃ …
feeling …
phassaṃ …
contact …
saḷāyatanaṃ …
the six sense fields …
nāmarūpaṃ …
name and form …
viññāṇaṃ …
consciousness …
saṅkhāre pajānanti, saṅkhārasamudayaṃ pajānanti, saṅkhāranirodhaṃ pajānanti, saṅkhāranirodhagāminiṃ paṭipadaṃ pajānanti.
They understand co-doings, their origin, their cessation, and the practice that leads to their cessation.
Te vata saṅkhāre samatikkamma ṭhassantīti ṭhānametaṃ vijjatī”ti.
It’s possible that they will abide having transcended co-doings.”
(derived from B. Sujato 2018/12)
Saṃyutta Nikāya 12
Linked Discourses 12
end of section [12..3.. - SN 12 vagga 3 Dasabala: The Ten Powers] ❧
+ § – SN 12 vagga 4 Kaḷārakhattiya: Kaḷāra the warrior-noble+ all - all
4. Kaḷārakhattiyavagga
4. Kaḷāra the warrior-noble
SN 12.31 Bhūta: What Has Come to Be
31. Bhūtasutta
31. What Has Come to Be
Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati.
At one time the Buddha was staying near Sāvatthī.
Tatra kho bhagavā āyasmantaṃ sāriputtaṃ āmantesi:
Then the Buddha said to Venerable Sāriputta:
“vuttamidaṃ, sāriputta, pārāyane ajitapañhe:
“Sāriputta, this was said in ‘The Way to the Beyond’, in ‘The Questions of Ajita’:
‘Ye ca saṅkhātadhammāse,
‘Those who have comprehended The Dharma,
ye ca sekkhā puthū idha;
and the many kinds of trainees here—
Tesaṃ me nipako iriyaṃ,
dear sir, you are self-disciplined;
puṭṭho pabrūhi mārisā’ti.
when questioned, please tell me their conduct.’
Imassa nu kho, sāriputta, saṅkhittena bhāsitassa kathaṃ vitthārena attho daṭṭhabbo”ti?
How should we see the detailed meaning of this brief statement?”
Evaṃ vutte, āyasmā sāriputto tuṇhī ahosi.
When he said this, Sāriputta kept silent.
Dutiyampi kho bhagavā āyasmantaṃ sāriputtaṃ āmantesi … pe …
For a second time …
dutiyampi kho āyasmā sāriputto tuṇhī ahosi.
Tatiyampi kho bhagavā āyasmantaṃ sāriputtaṃ āmantesi:
and a third time …
“vuttamidaṃ, sāriputta, pārāyane ajitapañhe:
Imassa nu kho, sāriputta, saṅkhittena bhāsitassa kathaṃ vitthārena attho daṭṭhabbo”ti?
Tatiyampi kho āyasmā sāriputto tuṇhī ahosi.
Sāriputta kept silent.
“Bhūtamidanti, sāriputta, passasī”ti?
“Sāriputta, do you see that this has come to be?”
“Bhūtamidanti, bhante, yathābhūtaṃ sammappaññāya passati.
“Sir, one truly sees with right wisdom that this has come to be.
Bhūtamidanti yathābhūtaṃ sammappaññāya disvā bhūtassa nibbidāya virāgāya nirodhāya paṭipanno hoti.
Seeing this, one is practicing for disenchantment, dispassion, and cessation regarding what has come to be.
Tadāhārasambhavanti yathābhūtaṃ sammappaññāya passati.
One truly sees with right wisdom that it originated with that as fuel.
Tadāhārasambhavanti yathābhūtaṃ sammappaññāya disvā āhārasambhavassa nibbidāya virāgāya nirodhāya paṭipanno hoti.
Seeing this, one is practicing for disenchantment, dispassion, and cessation regarding the fuel for its origination.
Tadāhāranirodhā yaṃ bhūtaṃ taṃ nirodhadhammanti yathābhūtaṃ sammappaññāya passati.
One truly sees with right wisdom that when that fuel ceases, what has come to be is liable to cease.
Tadāhāranirodhā yaṃ bhūtaṃ taṃ nirodhadhammanti yathābhūtaṃ sammappaññāya disvā nirodhadhammassa nibbidāya virāgāya nirodhāya paṭipanno hoti.
Seeing this, one is practicing for disenchantment, dispassion, and cessation regarding what is liable to cease.
Evaṃ kho, bhante, sekkho hoti.
In this way one is a trainee.
Kathañca, bhante, saṅkhātadhammo hoti?
And what, sir, is one who has comprehended The Dharma?
Bhūtamidanti, bhante, yathābhūtaṃ sammappaññāya passati.
Sir, one truly sees with right wisdom that this has come to be.
Bhūtamidanti yathābhūtaṃ sammappaññāya disvā bhūtassa nibbidā virāgā nirodhā anupādā vimutto hoti.
Seeing this, one is freed by not grasping through disenchantment, dispassion, and cessation regarding what has come to be.
Tadāhārasambhavanti yathābhūtaṃ sammappaññāya passati.
One truly sees with right wisdom that it originated with that as fuel.
Tadāhārasambhavanti yathābhūtaṃ sammappaññāya disvā āhārasambhavassa nibbidā virāgā nirodhā anupādā vimutto hoti.
Seeing this, one is freed by not grasping through disenchantment, dispassion, and cessation regarding the fuel for its origination.
Tadāhāranirodhā yaṃ bhūtaṃ taṃ nirodhadhammanti yathābhūtaṃ sammappaññāya passati.
One truly sees with right wisdom that when that fuel ceases, what has come to be is liable to cease.
Tadāhāranirodhā yaṃ bhūtaṃ taṃ nirodhadhammanti yathābhūtaṃ sammappaññāya disvā nirodhadhammassa nibbidā virāgā nirodhā anupādā vimutto hoti.
Seeing this, one is freed by not grasping through disenchantment, dispassion, and cessation regarding what is liable to cease.
Evaṃ kho, bhante, saṅkhātadhammo hoti.
In this way one has comprehended The Dharma.
Iti kho, bhante, yaṃ taṃ vuttaṃ pārāyane ajitapañhe:
Sir, regarding what was said in ‘The Way to the Beyond’, in ‘The Questions of Ajita’:
‘Ye ca saṅkhātadhammāse,
‘Those who have comprehended The Dharma,
ye ca sekkhā puthū idha;
and the many kinds of trainees here—
Tesaṃ me nipako iriyaṃ,
dear sir, you are self-disciplined;
puṭṭho pabrūhi mārisā’ti.
when questioned, please tell me their conduct.’
Imassa khvāhaṃ, bhante, saṅkhittena bhāsitassa evaṃ vitthārena atthaṃ ājānāmī”ti.
This is how I understand the detailed meaning of what was said in brief.”
“Sādhu sādhu, sāriputta, bhūtamidanti, sāriputta, yathābhūtaṃ sammappaññāya passati.
“Good, good, Sāriputta!” (The Buddha repeated all of Sāriputta’s explanation, concluding:)
Bhūtamidanti yathābhūtaṃ sammappaññāya disvā bhūtassa nibbidāya virāgāya nirodhāya paṭipanno hoti.
Tadāhārasambhavanti yathābhūtaṃ sammappaññāya passati.
Tadāhārasambhavanti yathābhūtaṃ sammappaññāya disvā āhārasambhavassa nibbidāya virāgāya nirodhāya paṭipanno hoti.
Tadāhāranirodhā yaṃ bhūtaṃ taṃ nirodhadhammanti yathābhūtaṃ sammappaññāya passati.
Tadāhāranirodhā yaṃ bhūtaṃ taṃ nirodhadhammanti yathābhūtaṃ sammappaññāya disvā nirodhadhammassa nibbidāya virāgāya nirodhāya paṭipanno hoti.
Evaṃ kho, sāriputta, sekkho hoti.
Imassa kho, sāriputta, saṅkhittena bhāsitassa evaṃ vitthārena attho daṭṭhabbo”ti.
This is how to understand the detailed meaning of what was said in brief.”
❧
SN 12.32 Kaḷāra: With Kaḷāra the warrior-noble
32. Kaḷārasutta
32. With Kaḷāra the warrior-noble
Sāvatthiyaṃ viharati.
At Sāvatthī.
Atha kho kaḷārakhattiyo bhikkhu yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmatā sāriputtena saddhiṃ sammodi.
Then the monk Kaḷāra the warrior-noble went up to Venerable Sāriputta and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho kaḷārakhattiyo bhikkhu āyasmantaṃ sāriputtaṃ etadavoca:
When the greetings and polite conversation were over, he sat down to one side and said to him:
“moḷiyaphagguno, āvuso sāriputta, bhikkhu sikkhaṃ paccakkhāya hīnāyāvatto”ti.
“Reverend Sāriputta, the monk Moḷiyaphagguna has rejected the training and returned to a lesser life.”
“Na hi nūna so āyasmā imasmiṃ dhammavinaye assāsamalatthā”ti.
“That venerable mustn’t have got any satisfaction in this Dharma and training.”
“Tena hāyasmā sāriputto imasmiṃ dhammavinaye assāsaṃ patto”ti?
“Well then, has Venerable Sāriputta found satisfaction in this Dharma and training?”
“Na khvāhaṃ, āvuso, kaṅkhāmī”ti.
“Reverend, I have no uncertainty.”
“Āyatiṃ, panāvuso”ti?
“But what of the future?”
“Na khvāhaṃ, āvuso, vicikicchāmī”ti.
“I have no doubt.”
Atha kho kaḷārakhattiyo bhikkhu uṭṭhāyāsanā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho kaḷārakhattiyo bhikkhu bhagavantaṃ etadavoca:
Then Kaḷāra the warrior-noble went up to the Buddha, bowed, sat down to one side, and said to him:
“āyasmatā, bhante, sāriputtena aññā byākatā:
“Sir, Venerable Sāriputta has declared enlightenment:
‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāmī”ti.
‘I understand: “Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.”’”
Atha kho bhagavā aññataraṃ bhikkhuṃ āmantesi:
So the Buddha said to a certain monk:
“ehi tvaṃ, bhikkhu, mama vacanena sāriputtaṃ āmantehi:
“Please, monk, in my name tell Sāriputta that
‘satthā taṃ, āvuso sāriputta, āmantetī’”ti.
the teacher summons him.”
“Evaṃ, bhante”ti kho so bhikkhu bhagavato paṭissutvā yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmantaṃ sāriputtaṃ etadavoca:
“Yes, sir,” that monk replied. He went to Sāriputta and said to him:
“satthā taṃ, āvuso sāriputta, āmantetī”ti.
“Reverend Sāriputta, the teacher summons you.”
“Evaṃ, āvuso”ti kho āyasmā sāriputto tassa bhikkhuno paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho āyasmantaṃ sāriputtaṃ bhagavā etadavoca:
“Yes, reverend,” replied Sāriputta. He went to the Buddha, bowed, and sat down to one side. The Buddha said to him:
“saccaṃ kira tayā, sāriputta, aññā byākatā:
“Sāriputta, is it really true that you have declared enlightenment:
‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāmī”ti?
‘I understand: “Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence”’?”
“Na kho, bhante, etehi padehi etehi byañjanehi attho vutto”ti.
“Sir, I did not state the meaning in these words and phrases.”
“Yena kenacipi, sāriputta, pariyāyena kulaputto aññaṃ byākaroti, atha kho byākataṃ byākatato daṭṭhabban”ti.
“Sāriputta, no matter how a person from a good family declares enlightenment, what they have declared should be regarded as such.”
“Nanu ahampi, bhante, evaṃ vadāmi:
“Sir, did I not also say that
‘na kho, bhante, etehi padehi etehi byañjanehi attho vutto’”ti.
I did not state the meaning in these words and phrases?”
“Sace taṃ, sāriputta, evaṃ puccheyyuṃ:
“Sāriputta, suppose they were to ask you:
‘kathaṃ jānatā pana tayā, āvuso sāriputta, kathaṃ passatā aññā byākatā—
‘But Reverend Sāriputta, how have you known and seen so that you’ve declared enlightenment:
khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyāti pajānāmī’ti.
“I understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.’”’
Evaṃ puṭṭho tvaṃ, sāriputta, kinti byākareyyāsī”ti?
How would you answer?”
“Sace maṃ, bhante, evaṃ puccheyyuṃ:
“Sir, if they were to ask me this,
‘kathaṃ jānatā pana tayā, āvuso sāriputta, kathaṃ passatā aññā byākatā—
khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyāti pajānāmī’ti;
evaṃ puṭṭhohaṃ, bhante, evaṃ byākareyyaṃ:
I would answer:
‘yaṃnidānā, āvuso, jāti, tassa nidānassa khayā khīṇasmiṃ khīṇāmhīti viditaṃ.
‘Reverends, because of the ending of the source of rebirth, when it ended, I knew “it is ended”.
Khīṇāmhīti viditvā—
Knowing this,
khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyāti pajānāmī’ti.
I understand: “Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.”’
Evaṃ puṭṭhohaṃ, bhante, evaṃ byākareyyan”ti.
That’s how I’d answer such a question.”
“Sace pana taṃ, sāriputta, evaṃ puccheyyuṃ:
“But Sāriputta, suppose they were to ask you:
‘jāti panāvuso sāriputta, kiṃnidānā kiṃsamudayā kiṃjātikā kiṃpabhavā’ti?
‘But what is the source, origin, birthplace, and root of rebirth?’
Evaṃ puṭṭho taṃ, sāriputta, kinti byākareyyāsī”ti?
How would you answer?”
“Sace maṃ, bhante, evaṃ puccheyyuṃ:
“Sir, if they were to ask me this,
‘jāti panāvuso sāriputta, kiṃnidānā kiṃsamudayā kiṃjātikā kiṃpabhavā’ti?
Evaṃ puṭṭhohaṃ, bhante, evaṃ byākareyyaṃ:
I would answer:
‘jāti kho, āvuso, bhavanidānā bhavasamudayā bhavajātikā bhavappabhavā’ti.
‘Continued existence is the source, origin, birthplace, and root of rebirth.’
Evaṃ puṭṭhohaṃ, bhante, evaṃ byākareyyan”ti.
That’s how I’d answer such a question.”
“Sace pana taṃ, sāriputta, evaṃ puccheyyuṃ:
“But Sāriputta, suppose they were to ask you:
‘bhavo panāvuso sāriputta, kiṃnidāno kiṃsamudayo kiṃjātiko kiṃpabhavo’ti?
‘What is the source of continued existence?’
Evaṃ puṭṭho tvaṃ, sāriputta, kinti byākareyyāsī”ti?
How would you answer?”
“Sace maṃ, bhante, evaṃ puccheyyuṃ:
“Sir, if they were to ask me this,
‘bhavo panāvuso sāriputta, kiṃnidāno kiṃsamudayo kiṃjātiko kiṃpabhavo’ti?
Evaṃ puṭṭhohaṃ, bhante, evaṃ byākareyyaṃ:
I’d answer:
‘bhavo kho, āvuso, upādānanidāno upādānasamudayo upādānajātiko upādānappabhavo’ti.
‘Grasping is the source of continued existence.’
Evaṃ puṭṭhohaṃ, bhante, evaṃ byākareyyan”ti.
That’s how I’d answer such a question.”
“Sace pana taṃ, sāriputta, evaṃ puccheyyuṃ:
“But Sāriputta, suppose they were to ask you:
‘upādānaṃ panāvuso … pe …
‘What is the source of grasping?’ …
sace pana taṃ, sāriputta, evaṃ puccheyyuṃ—
But Sāriputta, suppose they were to ask you:
taṇhā panāvuso sāriputta, kiṃnidānā kiṃsamudayā kiṃjātikā kiṃpabhavā’ti?
‘What is the source of craving?’
Evaṃ puṭṭho tvaṃ, sāriputta, kinti byākareyyāsī”ti?
How would you answer?”
“Sace maṃ, bhante, evaṃ puccheyyuṃ:
“Sir, if they were to ask me this,
‘taṇhā panāvuso sāriputta, kiṃnidānā kiṃsamudayā kiṃjātikā kiṃpabhavā’ti?
Evaṃ puṭṭhohaṃ, bhante, evaṃ byākareyyaṃ:
I’d answer:
‘taṇhā kho, āvuso, vedanānidānā vedanāsamudayā vedanājātikā vedanāpabhavā’ti.
‘Feeling is the source of craving.’
Evaṃ puṭṭhohaṃ, bhante, evaṃ byākareyyan”ti.
That’s how I’d answer such a question.”
“Sace pana taṃ, sāriputta, evaṃ puccheyyuṃ:
“But Sāriputta, suppose they were to ask you:
‘kathaṃ jānato pana te, āvuso sāriputta, kathaṃ passato yā vedanāsu nandī sā na upaṭṭhāsī’ti.
‘But how have you known and seen so that the relishing of feelings is no longer present?’
Evaṃ puṭṭho tvaṃ, sāriputta, kinti byākareyyāsī”ti?
How would you answer?”
“Sace maṃ, bhante, evaṃ puccheyyuṃ:
“Sir, if they were to ask me this,
‘kathaṃ jānato pana te, āvuso sāriputta, kathaṃ passato yā vedanāsu nandī sā na upaṭṭhāsī’ti evaṃ puṭṭhohaṃ, bhante, evaṃ byākareyyaṃ:
I’d answer:
‘tisso kho imā, āvuso, vedanā.
‘Reverends, there are three feelings.
Katamā tisso?
What three?
Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā.
Pleasant, painful, and neutral feeling.
Imā kho, āvuso, tisso vedanā aniccā.
These three feelings are impermanent,
Yadaniccaṃ taṃ dukkhanti
and what’s impermanent is suffering.
viditaṃ, yā vedanāsu nandī sā na upaṭṭhāsī’ti.
When I understood this, the relishing of feelings was no longer present.’
Evaṃ, puṭṭhohaṃ, bhante, evaṃ byākareyyan”ti.
That’s how I’d answer such a question.”
“Sādhu sādhu, sāriputta.
“Good, good, Sāriputta!
Ayampi kho, sāriputta, pariyāyo, etasseva atthassa saṅkhittena veyyākaraṇāya:
The same point may also be briefly explained in this way:
‘yaṃ kiñci vedayitaṃ taṃ dukkhasmin’”ti.
‘Suffering includes whatever is felt.’
“Sace pana taṃ, sāriputta, evaṃ puccheyyuṃ:
But Sāriputta, suppose they were to ask you:
‘kathaṃ vimokkhā pana tayā, āvuso sāriputta, aññā byākatā—
‘But Reverend, how have you been released that you declare enlightenment:
khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyāti pajānāmī’ti?
“I understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.’”?’
Evaṃ puṭṭho tvaṃ, sāriputta, kinti byākareyyāsī”ti?
How would you answer?”
“Sace maṃ, bhante, evaṃ puccheyyuṃ:
“Sir, if they were to ask me this,
‘kathaṃ vimokkhā pana tayā, āvuso sāriputta, aññā byākatā—
khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyāti pajānāmī’ti.
Evaṃ puṭṭhohaṃ, bhante, evaṃ byākareyyaṃ:
I’d answer:
‘ajjhattaṃ vimokkhā khvāhaṃ, āvuso, sabbupādānakkhayā tathā sato viharāmi yathā sataṃ viharantaṃ āsavā nānussavanti, attānañca nāvajānāmī’ti.
‘Because of an inner release with the ending of all grasping, I live rememberfully so that defilements don’t defile me and I don’t look down on myself.’
Evaṃ puṭṭhohaṃ, bhante, evaṃ byākareyyan”ti.
That’s how I’d answer such a question.”
“Sādhu sādhu, sāriputta.
“Good, good, Sāriputta!
Ayampi kho sāriputta, pariyāyo etasseva atthassa saṅkhittena veyyākaraṇāya—
The same point may also be briefly explained in this way:
ye āsavā samaṇena vuttā tesvāhaṃ na kaṅkhāmi, te me pahīnāti na vicikicchāmī”ti.
‘I have no uncertainty regarding the defilements spoken of by the ascetic. I have no doubt that I’ve given them up.’”
Idamavoca bhagavā.
That is what the Buddha said.
Idaṃ vatvā sugato uṭṭhāyāsanā vihāraṃ pāvisi.
When he had spoken, the Holy One got up from his seat and entered his dwelling.
Tatra kho āyasmā sāriputto acirapakkantassa bhagavato bhikkhū āmantesi:
Then soon after the Buddha left, Venerable Sāriputta said to the monks:
“pubbe appaṭisaṃviditaṃ maṃ, āvuso, bhagavā paṭhamaṃ pañhaṃ apucchi, tassa me ahosi dandhāyitattaṃ.
“Reverends, the first question that the Buddha asked me was something that I’d not previously considered, so I hesitated.
Yato ca kho me, āvuso, bhagavā paṭhamaṃ pañhaṃ anumodi, tassa mayhaṃ, āvuso, etadahosi—
But when the Buddha agreed with my answer, I thought:
divasañcepi maṃ bhagavā etamatthaṃ puccheyya aññamaññehi padehi aññamaññehi pariyāyehi, divasampāhaṃ bhagavato etamatthaṃ byākareyyaṃ aññamaññehi padehi aññamaññehi pariyāyehi.
‘If the Buddha were to question me all day on this matter in different words and ways, I could answer all day with different words and ways.
Rattiñcepi maṃ bhagavā etamatthaṃ puccheyya aññamaññehi padehi aññamaññehi pariyāyehi, rattimpāhaṃ bhagavato etamatthaṃ byākareyyaṃ aññamaññehi padehi aññamaññehi pariyāyehi.
If he were to question me all night,
Rattindivaṃ cepi maṃ bhagavā etamatthaṃ puccheyya aññamaññehi padehi aññamaññehi pariyāyehi, rattindivampāhaṃ bhagavato etamatthaṃ byākareyyaṃ aññamaññehi padehi aññamaññehi pariyāyehi.
all day and night,
Dve rattindivāni cepi maṃ bhagavā etamatthaṃ puccheyya … pe …
for two days and nights,
dve rattindivānipāhaṃ bhagavato etamatthaṃ byākareyyaṃ … pe …
tīṇi rattindivāni cepi maṃ bhagavā etamatthaṃ puccheyya … pe …
for three,
tīṇi rattindivānipāhaṃ bhagavato etamatthaṃ byākareyyaṃ … pe …
cattāri rattindivāni cepi maṃ bhagavā etamatthaṃ puccheyya … pe …
four,
cattāri rattindivānipāhaṃ bhagavato etamatthaṃ byākareyyaṃ … pe …
pañca rattindivāni cepi maṃ bhagavā etamatthaṃ puccheyya … pe …
five,
pañca rattindivānipāhaṃ bhagavato etamatthaṃ byākareyyaṃ … pe …
cha rattindivāni cepi maṃ bhagavā etamatthaṃ puccheyya … pe …
six,
cha rattindivānipāhaṃ bhagavato etamatthaṃ byākareyyaṃ … pe …
satta rattindivāni cepi maṃ bhagavā etamatthaṃ puccheyya aññamaññehi padehi aññamaññehi pariyāyehi, satta rattindivānipāhaṃ bhagavato etamatthaṃ byākareyyaṃ aññamaññehi padehi aññamaññehi pariyāyehī”ti.
or seven days and nights, I could answer in different words and ways for seven days and nights.’”
Atha kho kaḷārakhattiyo bhikkhu uṭṭhāyāsanā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho kaḷārakhattiyo bhikkhu bhagavantaṃ etadavoca:
Then Kaḷāra the warrior-noble went up to the Buddha, bowed, sat down to one side, and said to him:
“āyasmatā, bhante, sāriputtena sīhanādo nadito—
“Sir, Venerable Sāriputta has roared his lion’s roar!”
pubbe appaṭisaṃviditaṃ maṃ, āvuso, bhagavā paṭhamaṃ pañhaṃ apucchi, tassa me ahosi dandhāyitattaṃ.
(And he told the Buddha all that Sāriputta had said.)
Yato ca kho me, āvuso, bhagavā paṭhamaṃ pañhaṃ anumodi, tassa mayhaṃ, āvuso, etadahosi—
divasañcepi maṃ bhagavā etamatthaṃ puccheyya aññamaññehi padehi aññamaññehi pariyāyehi, divasampāhaṃ bhagavato etamatthaṃ byākareyyaṃ aññamaññehi padehi aññamaññehi pariyāyehi;
rattiñcepi … pe …
rattindivañcepi maṃ bhagavā … pe …
dve rattindivāni cepi maṃ bhagavā … pe …
tīṇi …
cattāri …
pañca …
cha …
satta rattindivāni cepi maṃ bhagavā etamatthaṃ puccheyya aññamaññehi padehi aññamaññehi pariyāyehi, satta rattindivānipāhaṃ bhagavato etamatthaṃ byākareyyaṃ aññamaññehi padehi aññamaññehi pariyāyehī”ti.
“Sā hi, bhikkhu, sāriputtassa dhammadhātu suppaṭividdhā, yassā dhammadhātuyā suppaṭividdhattā divasaṃ cepāhaṃ sāriputtaṃ etamatthaṃ puccheyyaṃ aññamaññehi padehi aññamaññehi pariyāyehi, divasampi me sāriputto etamatthaṃ byākareyya aññamaññehi padehi aññamaññehi pariyāyehi.
“monk, Sāriputta has clearly comprehended the dharma of the Dharmas, so that he could answer any questions I might ask him in different words and ways up to the seventh day and night.”
Rattiṃ cepāhaṃ sāriputtaṃ etamatthaṃ puccheyyaṃ aññamaññehi padehi aññamaññehi pariyāyehi, rattimpi me sāriputto etamatthaṃ byākareyya … pe …
rattindivaṃ cepāhaṃ sāriputtaṃ etamatthaṃ puccheyyaṃ, rattindivampi me sāriputto etamatthaṃ byākareyya …
dve rattindivāni cepāhaṃ sāriputtaṃ etamatthaṃ puccheyyaṃ, dve rattindivānipi me sāriputto etamatthaṃ byākareyya …
tīṇi rattindivāni cepāhaṃ sāriputtaṃ etamatthaṃ puccheyyaṃ, tīṇi rattindivānipi me sāriputto etamatthaṃ byākareyya …
cattāri rattindivāni cepāhaṃ sāriputtaṃ etamatthaṃ puccheyyaṃ, cattāri rattindivānipi me sāriputto etamatthaṃ byākareyya …
pañca rattindivāni cepāhaṃ sāriputtaṃ etamatthaṃ puccheyyaṃ, pañca rattindivānipi me sāriputto etamatthaṃ byākareyya …
cha rattindivāni cepāhaṃ sāriputtaṃ etamatthaṃ puccheyyaṃ, cha rattindivānipi me sāriputto etamatthaṃ byākareyya …
satta rattindivāni cepāhaṃ sāriputtaṃ etamatthaṃ puccheyyaṃ aññamaññehi padehi aññamaññehi pariyāyehi, satta rattindivānipi me sāriputto etamatthaṃ byākareyya aññamaññehi padehi aññamaññehi pariyāyehī”ti.
end of section [12.32 - SN 12.32 Kaḷāra: With Kaḷāra the warrior-noble] ❧
SN 12.33 Ñāṇavatthu: Grounds for Knowledge
33. Ñāṇavatthusutta
33. Grounds for Knowledge
Sāvatthiyaṃ …
At Sāvatthī.
“Catucattārīsaṃ vo, bhikkhave, ñāṇavatthūni desessāmi,
“monks, I will teach forty-four grounds for knowledge.
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:
“Katamāni, bhikkhave, catucattārīsaṃ ñāṇavatthūni?
“And what are the forty-four grounds for knowledge?
Jarāmaraṇe ñāṇaṃ, jarāmaraṇasamudaye ñāṇaṃ, jarāmaraṇanirodhe ñāṇaṃ, jarāmaraṇanirodhagāminiyā paṭipadāya ñāṇaṃ;
Knowledge of old age and death, knowledge of the origin of old age and death, knowledge of the cessation of old age and death, and knowledge of the practice that leads to the cessation of old age and death.
jātiyā ñāṇaṃ, jātisamudaye ñāṇaṃ, jātinirodhe ñāṇaṃ, jātinirodhagāminiyā paṭipadāya ñāṇaṃ;
Knowledge of rebirth …
bhave ñāṇaṃ, bhavasamudaye ñāṇaṃ, bhavanirodhe ñāṇaṃ, bhavanirodhagāminiyā paṭipadāya ñāṇaṃ;
Knowledge of continued existence …
upādāne ñāṇaṃ, upādānasamudaye ñāṇaṃ, upādānanirodhe ñāṇaṃ, upādānanirodhagāminiyā paṭipadāya ñāṇaṃ;
Knowledge of grasping …
taṇhāya ñāṇaṃ, taṇhāsamudaye ñāṇaṃ, taṇhānirodhe ñāṇaṃ, taṇhānirodhagāminiyā paṭipadāya ñāṇaṃ;
Knowledge of craving …
vedanāya ñāṇaṃ, vedanāsamudaye ñāṇaṃ, vedanānirodhe ñāṇaṃ, vedanānirodhagāminiyā paṭipadāya ñāṇaṃ;
Knowledge of feeling …
phasse ñāṇaṃ … pe …
Knowledge of contact …
saḷāyatane ñāṇaṃ …
Knowledge of the six sense fields …
nāmarūpe ñāṇaṃ …
Knowledge of name and form …
viññāṇe ñāṇaṃ …
Knowledge of consciousness …
saṅkhāresu ñāṇaṃ, saṅkhārasamudaye ñāṇaṃ, saṅkhāranirodhe ñāṇaṃ, saṅkhāranirodhagāminiyā paṭipadāya ñāṇaṃ.
Knowledge of co-doings, knowledge of the origin of co-doings, knowledge of the cessation of co-doings, and knowledge of the practice that leads to the cessation of co-doings.
Imāni vuccanti, bhikkhave, catucattārīsaṃ ñāṇavatthūni.
These are called the forty-four grounds for knowledge.
Katamañca, bhikkhave, jarāmaraṇaṃ?
And what is old age and death?
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 vuccati jarā.
This is called old age.
Yā tesaṃ tesaṃ sattānaṃ tamhā tamhā sattanikāyā cuti cavanatā bhedo antaradhānaṃ maccu maraṇaṃ kālakiriyā khandhānaṃ bhedo kaḷevarassa nikkhepo.
The passing away, perishing, disintegration, demise, mortality, death, decease, breaking up of the aggregates, and laying to rest of the corpse of the various sentient beings in the various orders of sentient beings.
Idaṃ vuccati maraṇaṃ.
This is called death.
Iti ayañca jarā, idañca maraṇaṃ;
Such is old age, and such is death.
idaṃ vuccati, bhikkhave, jarāmaraṇaṃ.
This is called old age and death.
Jātisamudayā jarāmaraṇasamudayo;
Rebirth is the origin of old age and death.
jātinirodhā jarāmaraṇanirodho;
When rebirth ceases, old age and death cease.
ayameva ariyo aṭṭhaṅgiko maggo jarāmaraṇanirodhagāminī paṭipadā, seyyathidaṃ—
The practice that leads to the cessation of old age and death is simply this noble eightfold path, that is:
sammādiṭṭhi … pe … sammāsamādhi.
right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, and right undistractible-lucidity.
Yato kho, bhikkhave, ariyasāvako evaṃ jarāmaraṇaṃ pajānāti, evaṃ jarāmaraṇasamudayaṃ pajānāti, evaṃ jarāmaraṇanirodhaṃ pajānāti, evaṃ jarāmaraṇanirodhagāminiṃ paṭipadaṃ pajānāti, idamassa dhamme ñāṇaṃ.
A noble disciple understands old age and death, their origin, their cessation, and the practice that leads to their cessation. This is their knowledge of the present phenomenon.
So iminā dhammena diṭṭhena viditena akālikena pattena pariyogāḷhena atītānāgatena yaṃ neti.
With this present phenomenon that is seen, known, immediate, attained, and fathomed, they infer to the past and future.
Ye kho keci atītamaddhānaṃ samaṇā vā brāhmaṇā vā jarāmaraṇaṃ abbhaññaṃsu, jarāmaraṇasamudayaṃ abbhaññaṃsu, jarāmaraṇanirodhaṃ abbhaññaṃsu, jarāmaraṇanirodhagāminiṃ paṭipadaṃ abbhaññaṃsu, sabbete evameva abbhaññaṃsu, seyyathāpāhaṃ etarahi.
Whatever ascetics and brahmins in the past directly knew old age and death, their origin, their cessation, and the practice that leads to their cessation, all of them directly knew these things in exactly the same way that I do now.
Yepi hi keci anāgatamaddhānaṃ samaṇā vā brāhmaṇā vā jarāmaraṇaṃ abhijānissanti, jarāmaraṇasamudayaṃ abhijānissanti, jarāmaraṇanirodhaṃ abhijānissanti, jarāmaraṇanirodhagāminiṃ paṭipadaṃ abhijānissanti, sabbete evameva abhijānissanti, seyyathāpāhaṃ etarahīti.
Whatever ascetics and brahmins in the future will directly know old age and death, their origin, their cessation, and the practice that leads to their cessation, all of them will directly know these things in exactly the same way that I do now.
Idamassa anvaye ñāṇaṃ.
This is their knowledge of what follows.
Yato kho, bhikkhave, ariyasāvakassa imāni dve ñāṇāni parisuddhāni honti pariyodātāni—
A noble disciple has purified and cleansed these two knowledges—
dhamme ñāṇañca anvaye ñāṇañca.
knowledge of the present dharma, and knowledge of what follows.
Ayaṃ vuccati, bhikkhave, ariyasāvako diṭṭhisampanno itipi, dassanasampanno itipi, āgato imaṃ saddhammaṃ itipi, passati imaṃ saddhammaṃ itipi, sekkhena ñāṇena samannāgato itipi, sekkhāya vijjāya samannāgato itipi, dhammasotaṃ samāpanno itipi, ariyo nibbedhikapañño itipi, amatadvāraṃ āhacca tiṭṭhati itipīti.
When a noble disciple has done this, they’re called ‘one accomplished in view’, ‘one accomplished in vision’, ‘one who has come to the true Dharma’, ‘one who sees this true Dharma’, ‘one endowed with a trainee’s knowledge’, ‘one who has entered the stream of The Dharma’, ‘a noble one with penetrative wisdom’, and ‘one who stands pushing open the door of the deathless’.
Katamā ca, bhikkhave, jāti …
And what is rebirth? …
katamo ca, bhikkhave, bhavo …
And what is continued existence? …
katamañca, bhikkhave, upādānaṃ …
And what is grasping? …
katamā ca, bhikkhave, taṇhā …
And what is craving? …
katamā ca, bhikkhave, vedanā …
And what is feeling? …
katamo ca, bhikkhave, phasso …
And what is contact? …
katamañca, bhikkhave, saḷāyatanaṃ …
And what are the six sense fields? …
katamañca, bhikkhave, nāmarūpaṃ …
And what are name and form? …
katamañca, bhikkhave, viññāṇaṃ …
And what is consciousness? …
katame ca, bhikkhave, saṅkhārā?
And what are co-doings?
Tayome, bhikkhave, saṅkhārā—
There are three kinds of co-doings.
kāyasaṅkhāro, vacīsaṅkhāro, cittasaṅkhāroti.
co-doings by way of body, speech, and mind.
Ime vuccanti, bhikkhave, saṅkhārā.
These are called co-doings.
Avijjāsamudayā saṅkhārasamudayo;
Ignorance is the origin of co-doings.
avijjānirodhā saṅkhāranirodho;
When ignorance ceases, co-doings cease.
ayameva ariyo aṭṭhaṅgiko maggo saṅkhāranirodhagāminī paṭipadā, seyyathidaṃ—
The practice that leads to the cessation of co-doings is simply this noble eightfold path, that is:
sammādiṭṭhi … pe … sammāsamādhi.
right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, and right undistractible-lucidity.
Yato kho, bhikkhave, ariyasāvako evaṃ saṅkhāre pajānāti, evaṃ saṅkhārasamudayaṃ pajānāti, evaṃ saṅkhāranirodhaṃ pajānāti, evaṃ saṅkhāranirodhagāminiṃ paṭipadaṃ pajānāti, idamassa dhamme ñāṇaṃ.
A noble disciple understands co-doings, their origin, their cessation, and the practice that leads to their cessation. This is their knowledge of the present phenomenon.
So iminā dhammena diṭṭhena viditena akālikena pattena pariyogāḷhena atītānāgatena yaṃ neti.
With this present phenomenon that is seen, known, immediate, attained, and fathomed, they infer to the past and future.
Ye kho keci atītamaddhānaṃ samaṇā vā brāhmaṇā vā saṅkhāre abbhaññaṃsu, saṅkhārasamudayaṃ abbhaññaṃsu, saṅkhāranirodhaṃ abbhaññaṃsu, saṅkhāranirodhagāminiṃ paṭipadaṃ abbhaññaṃsu, sabbete evameva abbhaññaṃsu, seyyathāpāhaṃ etarahi.
Whatever ascetics and brahmins in the past directly knew co-doings, their origin, their cessation, and the practice that leads to their cessation, all of them directly knew these things in exactly the same way that I do now.
Ye hipi keci anāgatamaddhānaṃ samaṇā vā brāhmaṇā vā saṅkhāre abhijānissanti, saṅkhārasamudayaṃ abhijānissanti, saṅkhāranirodhaṃ abhijānissanti, saṅkhāranirodhagāminiṃ paṭipadaṃ abhijānissanti, sabbete evameva abhijānissanti, seyyathāpāhaṃ etarahi.
Whatever ascetics and brahmins in the future will directly know co-doings, their origin, their cessation, and the practice that leads to their cessation, all of them will directly know these things in exactly the same way that I do now.
Idamassa anvaye ñāṇaṃ.
This is their knowledge of what follows.
Yato kho, bhikkhave, ariyasāvakassa imāni dve ñāṇāni parisuddhāni honti pariyodātāni—
A noble disciple has purified and cleansed these two knowledges—
dhamme ñāṇañca anvaye ñāṇañca.
knowledge of the present dharma, and knowledge of what follows.
Ayaṃ vuccati, bhikkhave, ariyasāvako diṭṭhisampanno itipi, dassanasampanno itipi, āgato imaṃ saddhammaṃ itipi, passati imaṃ saddhammaṃ itipi, sekkhena ñāṇena samannāgato itipi, sekkhāya vijjāya samannāgato itipi, dhammasotaṃ samāpanno itipi, ariyo nibbedhikapañño itipi, amatadvāraṃ āhacca tiṭṭhati itipī”ti.
When a noble disciple has done this, they’re called ‘one accomplished in view’, ‘one accomplished in vision’, ‘one who has come to the true Dharma’, ‘one who sees this true Dharma’, ‘one endowed with a trainee’s knowledge’, ‘one who has entered the stream of The Dharma’, ‘a noble one with penetrative wisdom’, and ‘one who stands pushing open the door of the deathless’.”
end of section [12.33 - SN 12.33 Ñāṇavatthu: Grounds for Knowledge] ❧
SN 12.34 Dutiyañāṇavatthu: Grounds for Knowledge (2nd)
34. Dutiyañāṇavatthusutta
34. Grounds for Knowledge (2nd)
Sāvatthiyaṃ viharati.
At Sāvatthī.
“Sattasattari vo, bhikkhave, ñāṇavatthūni desessāmi.
“monks, I will teach seventy-seven grounds for knowledge.
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:
“Katamāni, bhikkhave, sattasattari ñāṇavatthūni?
“And what are the seventy-seven grounds for knowledge?
Jātipaccayā jarāmaraṇanti ñāṇaṃ;
The knowledge that rebirth is a condition for old age and death,
asati jātiyā natthi jarāmaraṇanti ñāṇaṃ;
and the knowledge that when rebirth doesn’t exist, there is no old age and death.
atītampi addhānaṃ jātipaccayā jarāmaraṇanti ñāṇaṃ, asati jātiyā natthi jarāmaraṇanti ñāṇaṃ;
Also regarding the past: the knowledge that rebirth is a condition for old age and death, and the knowledge that when rebirth doesn’t exist, there is no old age and death.
anāgatampi addhānaṃ jātipaccayā jarāmaraṇanti ñāṇaṃ, asati jātiyā natthi jarāmaraṇanti ñāṇaṃ;
Also regarding the future: the knowledge that rebirth is a condition for old age and death, and the knowledge that when rebirth doesn’t exist, there is no old age and death.
yampissa taṃ dhammaṭṭhitiñāṇaṃ tampi khayadhammaṃ vayadhammaṃ virāgadhammaṃ nirodhadhammanti ñāṇaṃ.
And the knowledge that this knowledge of the stability of natural dharmas is liable to end, vanish, fade away, and cease.
Bhavapaccayā jātīti ñāṇaṃ … pe …
The knowledge that continued existence is a condition for rebirth …
upādānapaccayā bhavoti ñāṇaṃ …
taṇhāpaccayā upādānanti ñāṇaṃ …
vedanāpaccayā taṇhāti ñāṇaṃ …
phassapaccayā vedanāti ñāṇaṃ …
saḷāyatanapaccayā phassoti ñāṇaṃ …
nāmarūpapaccayā saḷāyatananti ñāṇaṃ …
viññāṇapaccayā nāmarūpanti ñāṇaṃ …
saṅkhārapaccayā viññāṇanti ñāṇaṃ;
avijjāpaccayā saṅkhārāti ñāṇaṃ, asati avijjāya natthi saṅkhārāti ñāṇaṃ;
The knowledge that ignorance is a condition for co-doings, and the knowledge that when ignorance doesn’t exist, there are no co-doings.
atītampi addhānaṃ avijjāpaccayā saṅkhārāti ñāṇaṃ, asati avijjāya natthi saṅkhārāti ñāṇaṃ;
Also regarding the past: the knowledge that ignorance is a condition for co-doings, and the knowledge that when ignorance doesn’t exist, there are no co-doings.
anāgatampi addhānaṃ avijjāpaccayā saṅkhārāti ñāṇaṃ, asati avijjāya natthi saṅkhārāti ñāṇaṃ;
Also regarding the future: the knowledge that ignorance is a condition for co-doings, and the knowledge that when ignorance doesn’t exist, there are no co-doings.
yampissa taṃ dhammaṭṭhitiñāṇaṃ tampi khayadhammaṃ vayadhammaṃ virāgadhammaṃ nirodhadhammanti ñāṇaṃ.
And the knowledge that this knowledge of the stability of natural dharmas is liable to end, vanish, fade away, and cease.
Imāni vuccanti, bhikkhave, sattasattari ñāṇavatthūnī”ti.
These are called the seventy-seven grounds for knowledge.”
SN 12.35 Avijjāpaccaya: Ignorance is a Condition
35. Avijjāpaccayasutta
35. Ignorance is a Condition
Sāvatthiyaṃ viharati.
At Sāvatthī.
“Avijjāpaccayā, bhikkhave, saṅkhārā;
“Ignorance is a condition for co-doings.
saṅkhārapaccayā viññāṇaṃ … pe …
co-doings are a condition for consciousness. …
evametassa kevalassa dukkhakkhandhassa samudayo hotī”ti.
That is how this entire mass of suffering originates.”
Evaṃ vutte, aññataro bhikkhu bhagavantaṃ etadavoca:
When this was said, one of the monks asked the Buddha:
“‘katamaṃ nu kho, bhante, jarāmaraṇaṃ, kassa ca panidaṃ jarāmaraṇan’ti?
“What are old age and death, sir, and who do they belong to?”
‘No kallo pañho’ti bhagavā avoca, ‘katamaṃ jarāmaraṇaṃ, kassa ca panidaṃ jarāmaraṇan’ti iti vā, bhikkhu, yo vadeyya, ‘aññaṃ jarāmaraṇaṃ aññassa ca panidaṃ jarāmaraṇan’ti, iti vā, bhikkhu, yo vadeyya, ubhayametaṃ ekatthaṃ byañjanameva nānaṃ.
“That’s not a fitting question,” said the Buddha. “You might say, ‘What are old age and death, and who do they belong to?’ Or you might say, ‘Old age and death are one thing, who they belong to is another.’ But both of these mean the same thing, only the phrasing differs.
Taṃ jīvaṃ taṃ sarīranti vā, bhikkhu, diṭṭhiyā sati brahmacariyavāso na hoti.
monk, if you have the view that the soul and the body are the same thing, there is no living of the spiritual life.
Aññaṃ jīvaṃ aññaṃ sarīranti vā, bhikkhu, diṭṭhiyā sati brahmacariyavāso na hoti.
If you have the view that the soul and the body are different things, there is no living of the spiritual life.
Ete te, bhikkhu, ubho ante anupagamma majjhena tathāgato dhammaṃ deseti:
Avoiding these two extremes, the Realized One teaches by the middle way:
‘jātipaccayā jarāmaraṇan’”ti.
‘Rebirth is a condition for old age and death.’”
“Katamā nu kho, bhante, jāti, kassa ca panāyaṃ jātī”ti?
“What is rebirth, sir, and who does it belong to?”
“No kallo pañho”ti bhagavā avoca, “‘katamā jāti, kassa ca panāyaṃ jātī’ti iti vā, bhikkhu, yo vadeyya, ‘aññā jāti aññassa ca panāyaṃ jātī’ti iti vā, bhikkhu, yo vadeyya, ubhayametaṃ ekatthaṃ byañjanameva nānaṃ.
“That’s not a fitting question,” said the Buddha. “You might say, ‘What is rebirth, and who does it belong to?’ Or you might say, ‘Rebirth is one thing, who it belongs to is another.’ But both of these mean the same thing, only the phrasing differs.
Taṃ jīvaṃ taṃ sarīranti vā, bhikkhu, diṭṭhiyā sati brahmacariyavāso na hoti.
monk, if you have the view that the soul and the body are the same thing, there is no living of the spiritual life.
Aññaṃ jīvaṃ aññaṃ sarīranti vā, bhikkhu, diṭṭhiyā sati brahmacariyavāso na hoti.
If you have the view that the soul and the body are different things, there is no living of the spiritual life.
Ete te, bhikkhu, ubho ante anupagamma majjhena tathāgato dhammaṃ deseti:
Avoiding these two extremes, the Realized One teaches by the middle way:
‘bhavapaccayā jātī’”ti.
‘Continued existence is a condition for rebirth.’”
“Katamo nu kho, bhante, bhavo, kassa ca panāyaṃ bhavo”ti?
“What is continued existence, sir, and who is it for?”
“No kallo pañho”ti bhagavā avoca, “‘katamo bhavo, kassa ca panāyaṃ bhavo’ti iti vā, bhikkhu, yo vadeyya, ‘añño bhavo aññassa ca panāyaṃ bhavo’ti iti vā, bhikkhu, yo vadeyya, ubhayametaṃ ekatthaṃ byañjanameva nānaṃ.
“That’s not a fitting question,” said the Buddha. “You might say, ‘What is continued existence, and who does it belong to?’ Or you might say, ‘Continued existence is one thing, who it belongs to is another.’ But both of these mean the same thing, only the phrasing differs.
Taṃ jīvaṃ taṃ sarīranti vā, bhikkhu, diṭṭhiyā sati brahmacariyavāso na hoti;
monk, if you have the view that the soul and the body are identical, there is no living of the spiritual life.
aññaṃ jīvaṃ aññaṃ sarīranti vā, bhikkhu, diṭṭhiyā sati brahmacariyavāso na hoti.
If you have the view that the soul and the body are different things, there is no living of the spiritual life.
Ete te, bhikkhu, ubho ante anupagamma majjhena tathāgato dhammaṃ deseti:
Avoiding these two extremes, the Realized One teaches by the middle way:
‘upādānapaccayā bhavo’ti … pe …
‘Grasping is a condition for continued existence.’ …
‘taṇhāpaccayā upādānanti …
‘Craving is a condition for grasping.’ …
vedanāpaccayā taṇhāti …
‘Feeling is a condition for craving.’ …
phassapaccayā vedanāti …
‘Contact is a condition for feeling.’ …
saḷāyatanapaccayā phassoti …
‘The six sense fields are conditions for contact.’ …
nāmarūpapaccayā saḷāyatananti …
‘Name and form are conditions for the six sense fields.’ …
viññāṇapaccayā nāmarūpanti …
‘Consciousness is a condition for name and form.’ …
saṅkhārapaccayā viññāṇan’”ti.
‘co-doings are a condition for consciousness.’”
“Katame nu kho, bhante, saṅkhārā, kassa ca panime saṅkhārā”ti?
“What are co-doings, sir, and who do they belong to?”
“No kallo pañho”ti bhagavā avoca, “‘katame saṅkhārā kassa ca panime saṅkhārā’ti iti vā, bhikkhu, yo vadeyya, ‘aññe saṅkhārā aññassa ca panime saṅkhārā’ti iti vā, bhikkhu, yo vadeyya, ubhayametaṃ ekatthaṃ byañjanameva nānaṃ.
“That’s not a fitting question,” said the Buddha. “You might say, ‘What are co-doings, and who do they belong to?’ Or you might say, ‘co-doings are one thing, who they belong to is another.’ But both of these mean the same thing, only the phrasing differs.
Taṃ jīvaṃ taṃ sarīranti vā, bhikkhu, diṭṭhiyā sati brahmacariyavāso na hoti;
monk, if you have the view that the soul and the body are the same thing, there is no living of the spiritual life.
aññaṃ jīvaṃ aññaṃ sarīranti vā, bhikkhu, diṭṭhiyā sati brahmacariyavāso na hoti.
If you have the view that the soul and the body are different things, there is no living of the spiritual life.
Ete te, bhikkhu, ubho ante anupagamma majjhena tathāgato dhammaṃ deseti:
Avoiding these two extremes, the Realized One teaches by the middle way:
‘avijjāpaccayā saṅkhārā’”ti.
‘Ignorance is a condition for co-doings.’
“Avijjāya tveva, bhikkhu, asesavirāganirodhā yānissa tāni visūkāyikāni visevitāni vipphanditāni kānici kānici.
When ignorance fades away and ceases with nothing left over, then any tricks, dodges, and evasions are given up:
‘Katamaṃ jarāmaraṇaṃ, kassa ca panidaṃ jarāmaraṇaṃ’ iti vā, ‘aññaṃ jarāmaraṇaṃ, aññassa ca panidaṃ jarāmaraṇaṃ’ iti vā, ‘taṃ jīvaṃ taṃ sarīraṃ’ iti vā, ‘aññaṃ jīvaṃ aññaṃ sarīraṃ’ iti vā.
‘What are old age and death, and who do they belong to?’ or ‘old age and death are one thing, who they belong to is another’, or ‘the soul and the body are the same thing’, or ‘the soul and the body are different things.’
Sabbānissa tāni pahīnāni bhavanti ucchinnamūlāni tālāvatthukatāni anabhāvaṅkatāni āyatiṃ anuppādadhammāni.
These are all cut off at the root, made like a palm stump, obliterated, and unable to arise in the future.
Avijjāya tveva, bhikkhu, asesavirāganirodhā yānissa tāni visūkāyikāni visevitāni vipphanditāni kānici kānici.
When ignorance fades away and ceases with nothing left over, then any tricks, dodges, and evasions are given up:
‘Katamā jāti, kassa ca panāyaṃ jāti’ iti vā, ‘aññā jāti, aññassa ca panāyaṃ jāti’ iti vā, ‘taṃ jīvaṃ taṃ sarīraṃ’ iti vā, ‘aññaṃ jīvaṃ aññaṃ sarīraṃ’ iti vā.
‘What is rebirth, and who does it belong to?’ or ‘rebirth is one thing, who it belongs to is another’, or ‘the soul and the body are the same thing’, or ‘the soul and the body are different things.’
Sabbānissa tāni pahīnāni bhavanti ucchinnamūlāni tālāvatthukatāni anabhāvaṅkatāni āyatiṃ anuppādadhammāni.
These are all cut off at the root, made like a palm stump, obliterated, and unable to arise in the future.
Avijjāya tveva, bhikkhu, asesavirāganirodhā yānissa tāni visūkāyikāni visevitāni vipphanditāni kānici kānici.
When ignorance fades away and ceases with nothing left over, then any tricks, dodges, and evasions are given up:
Katamo bhavo … pe …
‘What is continued existence …’
katamaṃ upādānaṃ …
‘What is grasping …’
katamā taṇhā …
‘What is craving …’
katamā vedanā …
‘What is feeling …’
katamo phasso …
‘What is contact …’
katamaṃ saḷāyatanaṃ …
‘What are the six sense fields …’
katamaṃ nāmarūpaṃ …
‘What are name and form …’
katamaṃ viññāṇaṃ … pe ….
‘What is consciousness …’
Avijjāya tveva, bhikkhu, asesavirāganirodhā yānissa tāni visūkāyikāni visevitāni vipphanditāni kānici kānici.
When ignorance fades away and ceases with nothing left over, then any tricks, dodges, and evasions are given up:
‘Katame saṅkhārā, kassa ca panime saṅkhārā’ iti vā, ‘aññe saṅkhārā, aññassa ca panime saṅkhārā’ iti vā, ‘taṃ jīvaṃ taṃ sarīraṃ’ iti vā, ‘aññaṃ jīvaṃ, aññaṃ sarīraṃ’ iti vā.
‘What are co-doings, and who do they belong to?’ or ‘co-doings are one thing, who they belong to is another’, or ‘the soul and the body are the same thing’, or ‘the soul and the body are different things.’
Sabbānissa tāni pahīnāni bhavanti ucchinnamūlāni tālāvatthukatāni anabhāvaṅkatāni āyatiṃ anuppādadhammānī”ti.
These are all cut off at the root, made like a palm stump, obliterated, and unable to arise in the future.”
end of section [12.35 - SN 12.35 Avijjāpaccaya: Ignorance is a Condition] ❧
SN 12.36 Dutiyaavijjāpaccaya: Ignorance is a Condition (2nd)
36. Dutiyaavijjāpaccayasutta
36. Ignorance is a Condition (2nd)
Sāvatthiyaṃ viharati.
At Sāvatthī.
“Avijjāpaccayā, bhikkhave, saṅkhārā;
“Ignorance is a condition for co-doings.
saṅkhārapaccayā viññāṇaṃ … pe …
co-doings are a condition for consciousness. …
evametassa kevalassa dukkhakkhandhassa samudayo hoti.
That is how this entire mass of suffering originates.
‘Katamaṃ jarāmaraṇaṃ, kassa ca panidaṃ jarāmaraṇan’ti iti vā, bhikkhave, yo vadeyya, ‘aññaṃ jarāmaraṇaṃ, aññassa ca panidaṃ jarāmaraṇan’ti iti vā, bhikkhave, yo vadeyya, ubhayametaṃ ekatthaṃ byañjanameva nānaṃ.
monks, you might say, ‘What are old age and death, and who do they belong to?’ Or you might say, ‘Old age and death are one thing, who they belong to is another.’ But both of these mean the same thing, only the phrasing differs.
‘Taṃ jīvaṃ taṃ sarīraṃ’ iti vā, bhikkhave, diṭṭhiyā sati brahmacariyavāso na hoti.
If you have the view that the soul and the body are the same thing, there is no living of the spiritual life.
‘Aññaṃ jīvaṃ aññaṃ sarīraṃ’ iti vā, bhikkhave, diṭṭhiyā sati brahmacariyavāso na hoti.
If you have the view that the soul and the body are different things, there is no living of the spiritual life.
Ete te, bhikkhave, ubho ante anupagamma majjhena tathāgato dhammaṃ deseti:
Avoiding these two extremes, the Realized One teaches by the middle way:
‘jātipaccayā jarāmaraṇan’ti.
‘Rebirth is a condition for old age and death.’
Katamā jāti … pe …
‘What is rebirth …’
katamo bhavo …
‘What is continued existence …’
katamaṃ upādānaṃ …
‘What is grasping …’
katamā taṇhā …
‘What is craving …’
katamā vedanā …
‘What is feeling …’
katamo phasso …
‘What is contact …’
katamaṃ saḷāyatanaṃ …
‘What are the six sense fields …’
katamaṃ nāmarūpaṃ …
‘What are name and form …’
katamaṃ viññāṇaṃ …
‘What is consciousness …’
katame saṅkhārā, kassa ca panime saṅkhārāti iti vā, bhikkhave, yo vadeyya, ‘aññe saṅkhārā aññassa ca panime saṅkhārā’ti iti vā, bhikkhave, yo vadeyya, ubhayametaṃ ekatthaṃ byañjanameva nānaṃ.
You might say, ‘What are co-doings, and who do they belong to?’ Or you might say, ‘co-doings are one thing, who they belong to is another.’ But both of these mean the same thing, only the phrasing differs.
‘Taṃ jīvaṃ taṃ sarīraṃ’ iti vā, bhikkhave, diṭṭhiyā sati brahmacariyavāso na hoti.
If you have the view that the soul and the body are identical, there is no living of the spiritual life.
‘Aññaṃ jīvaṃ aññaṃ sarīraṃ’ iti vā, bhikkhave, diṭṭhiyā sati brahmacariyavāso na hoti.
If you have the view that the soul and the body are different things, there is no living of the spiritual life.
Ete te, bhikkhave, ubho ante anupagamma majjhena tathāgato dhammaṃ deseti:
Avoiding these two extremes, the Realized One teaches by the middle way:
‘avijjāpaccayā saṅkhārā’ti.
‘Ignorance is a condition for co-doings.’
Avijjāya tveva, bhikkhave, asesavirāganirodhā yānissa tāni visūkāyikāni visevitāni vipphanditāni kānici kānici.
When ignorance fades away and ceases with nothing left over, then any tricks, dodges, and evasions are given up:
‘Katamaṃ jarāmaraṇaṃ, kassa ca panidaṃ jarāmaraṇaṃ’ iti vā, ‘aññaṃ jarāmaraṇaṃ, aññassa ca panidaṃ jarāmaraṇaṃ’ iti vā, ‘taṃ jīvaṃ taṃ sarīraṃ’ iti vā, ‘aññaṃ jīvaṃ, aññaṃ sarīraṃ’ iti vā.
‘What are old age and death, and who do they belong to?’ or ‘old age and death are one thing, who they belong to is another’, or ‘the soul and the body are identical’, or ‘the soul and the body are different things’.
Sabbānissa tāni pahīnāni bhavanti ucchinnamūlāni tālāvatthukatāni anabhāvaṅkatāni āyatiṃ anuppādadhammāni.
These are all cut off at the root, made like a palm stump, obliterated, and unable to arise in the future.
Avijjāya tveva, bhikkhave, asesavirāganirodhā yānissa tāni visūkāyikāni visevitāni vipphanditāni kānici kānici.
When ignorance fades away and ceases with nothing left over, then any tricks, dodges, and evasions are given up:
Katamā jāti … pe …
‘What is rebirth …’
katamo bhavo …
‘What is continued existence …’
katamaṃ upādānaṃ …
‘What is grasping …’
katamā taṇhā …
‘What is craving …’
katamā vedanā …
‘What is feeling …’
katamo phasso …
‘What is contact …’
katamaṃ saḷāyatanaṃ …
‘What are the six sense fields …’
katamaṃ nāmarūpaṃ …
‘What are name and form …’
katamaṃ viññāṇaṃ …
‘What is consciousness …’
‘katame saṅkhārā, kassa ca panime saṅkhārā’ iti vā, ‘aññe saṅkhārā, aññassa ca panime saṅkhārā’ iti vā; ‘taṃ jīvaṃ taṃ sarīraṃ’ iti vā, ‘aññaṃ jīvaṃ aññaṃ sarīraṃ’ iti vā.
‘What are co-doings, and who do they belong to?’ or ‘co-doings are one thing, who they belong to is another’, or ‘the soul and the body are identical’, or ‘the soul and the body are different things’.
Sabbānissa tāni pahīnāni bhavanti ucchinnamūlāni tālāvatthukatāni anabhāvaṅkatāni āyatiṃ anuppādadhammānī”ti.
These are all cut off at the root, made like a palm stump, obliterated, and unable to arise in the future.”
❧
SN 12.37 Natumha: Not Yours
37. Natumhasutta
37. Not Yours
Sāvatthiyaṃ viharati.
At Sāvatthī.
“Nāyaṃ, bhikkhave, kāyo tumhākaṃ napi aññesaṃ.
“monks, this body doesn’t belong to you or to anyone else.
Purāṇamidaṃ, bhikkhave, kammaṃ abhisaṅkhataṃ abhisañcetayitaṃ vedaniyaṃ daṭṭhabbaṃ.
It’s old deeds, and should be seen as produced by co-doings and intentions, as something to be felt.
Tatra kho, bhikkhave, sutavā ariyasāvako paṭiccasamuppādaññeva sādhukaṃ yoniso manasi karoti:
A learned noble disciple carefully and properly attends to dependent origination itself:
‘iti imasmiṃ sati idaṃ hoti, imassuppādā idaṃ uppajjati;
‘When this exists, that is; due to the arising of this, that arises.
imasmiṃ asati idaṃ na hoti, imassa nirodhā idaṃ nirujjhati, yadidaṃ—
When this doesn’t exist, that is not; due to the cessation of this, that ceases. That is:
avijjāpaccayā saṅkhārā;
Ignorance is a condition for co-doings.
saṅkhārapaccayā viññāṇaṃ … pe …
co-doings are a condition for consciousness. …
evametassa kevalassa dukkhakkhandhassa samudayo hoti.
That is how this entire mass of suffering originates.
Avijjāya tveva asesavirāganirodhā saṅkhāranirodho;
When ignorance fades away and ceases with nothing left over, co-doings cease.
saṅkhāranirodhā viññāṇanirodho … pe …
When co-doings cease, consciousness ceases. …
evametassa kevalassa dukkhakkhandhassa nirodho hotī’”ti.
That is how this entire mass of suffering ceases.’”
SN 12.38 Cetanā: Intention
38. Cetanāsutta
38. Intention
Sāvatthiyaṃ viharati.
At Sāvatthī.
“Yañca, bhikkhave, ceteti yañca pakappeti yañca anuseti, ārammaṇametaṃ hoti viññāṇassa ṭhitiyā.
“monks, what you intend or plan, and what you have underlying tendencies for become a support for the continuation of consciousness.
Ārammaṇe sati patiṭṭhā viññāṇassa hoti.
When this support exists, consciousness becomes established.
Tasmiṃ patiṭṭhite viññāṇe virūḷhe āyatiṃ punabbhavābhinibbatti hoti.
When consciousness is established and grows, there is rebirth into a new state of existence in the future.
Āyatiṃ punabbhavābhinibbattiyā sati āyatiṃ jāti jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā sambhavanti.
When there is rebirth into a new state of existence in the future, future rebirth, old age, and death come to be, as do sorrow, lamentation, pain, sadness, and distress.
Evametassa kevalassa dukkhakkhandhassa samudayo hoti.
That is how this entire mass of suffering originates.
No ce, bhikkhave, ceteti no ce pakappeti, atha ce anuseti, ārammaṇametaṃ hoti viññāṇassa ṭhitiyā.
If you don’t intend or plan, but still have underlying tendencies, this becomes a support for the continuation of consciousness.
Ārammaṇe sati patiṭṭhā viññāṇassa hoti.
When this support exists, consciousness becomes established.
Tasmiṃ patiṭṭhite viññāṇe virūḷhe āyatiṃ punabbhavābhinibbatti hoti.
When consciousness is established and grows, there is rebirth into a new state of existence in the future.
Āyatiṃ punabbhavābhinibbattiyā sati āyatiṃ jāti jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā sambhavanti.
When there is rebirth into a new state of existence in the future, future rebirth, old age, and death come to be, as do sorrow, lamentation, pain, sadness, and distress.
Evametassa kevalassa dukkhakkhandhassa samudayo hoti.
That is how this entire mass of suffering originates.
Yato ca kho, bhikkhave, no ceva ceteti no ca pakappeti no ca anuseti, ārammaṇametaṃ na hoti viññāṇassa ṭhitiyā.
If you don’t intend or plan or have underlying tendencies, this doesn’t become a support for the continuation of consciousness.
Ārammaṇe asati patiṭṭhā viññāṇassa na hoti.
With no support, consciousness is not established.
Tadappatiṭṭhite viññāṇe avirūḷhe āyatiṃ punabbhavābhinibbatti na hoti.
When consciousness is not established and doesn’t grow, there’s no rebirth into a new state of existence in the future.
Āyatiṃ punabbhavābhinibbattiyā asati āyatiṃ jāti jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā nirujjhanti.
When there is no rebirth into a new state of existence in the future, future rebirth, old age, and death cease, as do sorrow, lamentation, pain, sadness, and distress.
Evametassa kevalassa dukkhakkhandhassa nirodho hotī”ti.
That is how this entire mass of suffering ceases.”
SN 12.39 Dutiyacetanā: Intention (2nd)
39. Dutiyacetanāsutta
39. Intention (2nd)
Sāvatthiyaṃ viharati.
At Sāvatthī.
“Yañca, bhikkhave, ceteti yañca pakappeti yañca anuseti, ārammaṇametaṃ hoti viññāṇassa ṭhitiyā.
“monks, what you intend or plan, and what you have underlying tendencies for become a support for the continuation of consciousness.
Ārammaṇe sati patiṭṭhā viññāṇassa hoti.
When this support exists, consciousness becomes established.
Tasmiṃ patiṭṭhite viññāṇe virūḷhe nāmarūpassa avakkanti hoti.
When consciousness is established, name and form are conceived.
Nāmarūpapaccayā saḷāyatanaṃ;
Name and form are conditions for the six sense fields.
saḷāyatanapaccayā phasso;
The six sense fields are conditions for contact.
phassapaccayā vedanā … pe …
Contact is a condition for feeling. …
taṇhā …
craving …
upādānaṃ …
grasping …
bhavo …
continued existence …
jāti …
rebirth …
jarāmaraṇaṃ …
old age and death,
sokaparidevadukkhadomanassupāyāsā sambhavanti.
sorrow, lamentation, pain, sadness, and distress come to be.
Evametassa kevalassa dukkhakkhandhassa samudayo hoti.
That is how this entire mass of suffering originates.
No ce, bhikkhave, ceteti no ce pakappeti, atha ce anuseti, ārammaṇametaṃ hoti viññāṇassa ṭhitiyā.
If you don’t intend or plan, but still have underlying tendencies, this becomes a support for the continuation of consciousness.
Ārammaṇe sati patiṭṭhā viññāṇassa hoti.
When this support exists, consciousness becomes established.
Tasmiṃ patiṭṭhite viññāṇe virūḷhe nāmarūpassa avakkanti hoti.
When consciousness is established, name and form are conceived.
Nāmarūpapaccayā saḷāyatanaṃ … pe …
Name and form are conditions for the six sense fields. …
evametassa kevalassa dukkhakkhandhassa samudayo hoti.
That is how this entire mass of suffering originates.
Yato ca kho, bhikkhave, no ceva ceteti no ca pakappeti no ca anuseti, ārammaṇametaṃ na hoti viññāṇassa ṭhitiyā.
If you don’t intend or plan or have underlying tendencies, this doesn’t become a support for the continuation of consciousness.
Ārammaṇe asati patiṭṭhā viññāṇassa na hoti.
With no support, consciousness is not established.
Tadappatiṭṭhite viññāṇe avirūḷhe nāmarūpassa avakkanti na hoti.
When consciousness is not established, name and form are not conceived.
Nāmarūpanirodhā saḷāyatananirodho … pe …
When name and form cease, the six sense fields cease. …
evametassa kevalassa dukkhakkhandhassa nirodho hotī”ti.
That is how this entire mass of suffering ceases.”
❧
SN 12.40 Tatiyacetanā: Intention (3rd)
40. Tatiyacetanāsutta
40. Intention (3rd)
Sāvatthiyaṃ viharati.
At Sāvatthī.
“Yañca, bhikkhave, ceteti yañca pakappeti yañca anuseti ārammaṇametaṃ hoti viññāṇassa ṭhitiyā.
“monks, what you intend or plan, and what you have underlying tendencies for become a support for the continuation of consciousness.
Ārammaṇe sati patiṭṭhā viññāṇassa hoti.
When this support exists, consciousness becomes established.
Tasmiṃ patiṭṭhite viññāṇe virūḷhe nati hoti.
When consciousness is established and grows, there is an inclination.
Natiyā sati āgatigati hoti.
When there is an inclination, there is coming and going.
Āgatigatiyā sati cutūpapāto hoti.
When there is coming and going, there is passing away and reappearing.
Cutūpapāte sati āyatiṃ jāti jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā sambhavanti.
When there is passing away and reappearing, future rebirth, old age, and death come to be, as do sorrow, lamentation, pain, sadness, and distress.
Evametassa kevalassa dukkhakkhandhassa samudayo hoti.
That is how this entire mass of suffering originates.
No ce, bhikkhave, ceteti no ce pakappeti atha ce anuseti, ārammaṇametaṃ hoti viññāṇassa ṭhitiyā.
If you don’t intend or plan, but still have underlying tendencies, this becomes a support for the continuation of consciousness.
Ārammaṇe sati patiṭṭhā viññāṇassa hoti.
When this support exists, consciousness becomes established.
Tasmiṃ patiṭṭhite viññāṇe virūḷhe nati hoti.
When consciousness is established and grows, there is an inclination.
Natiyā sati āgatigati hoti.
When there is an inclination, there is coming and going.
Āgatigatiyā sati cutūpapāto hoti.
When there is coming and going, there is passing away and reappearing.
Cutūpapāte sati āyatiṃ jāti jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā sambhavanti.
When there is passing away and reappearing, future rebirth, old age, and death come to be, as do sorrow, lamentation, pain, sadness, and distress.
Evametassa kevalassa dukkhakkhandhassa samudayo hoti.
That is how this entire mass of suffering originates.
Yato ca kho, bhikkhave, no ceva ceteti no ca pakappeti no ca anuseti, ārammaṇametaṃ na hoti viññāṇassa ṭhitiyā.
If you don’t intend or plan or have underlying tendencies, this doesn’t become a support for the continuation of consciousness.
Ārammaṇe asati patiṭṭhā viññāṇassa na hoti.
With no support, consciousness is not established.
Tadappatiṭṭhite viññāṇe avirūḷhe nati na hoti.
When consciousness is not established and doesn’t grow, 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 going, there’s no passing away and reappearing.
Cutūpapāte asati āyatiṃ jāti jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā nirujjhanti.
When there’s no passing away and reappearing, future rebirth, old age, and death cease, as do sorrow, lamentation, pain, sadness, and distress.
Evametassa kevalassa dukkhakkhandhassa nirodho hotī”ti.
That is how this entire mass of suffering ceases.”
end of section [12..4.. - SN 12 vagga 4 Kaḷārakhattiya: Kaḷāra the warrior-noble] ❧
+ § – SN 12 vagga 5 Gahapati: Householders+ all - all
5. Gahapativagga
5. Householders
SN 12.41 Pañcaverabhaya: Dangers and Threats
41. Pañcaverabhayasutta
41. Dangers and Threats
Sāvatthiyaṃ viharati.
At Sāvatthī.
Atha kho anāthapiṇḍiko gahapati yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho anāthapiṇḍikaṃ gahapatiṃ bhagavā etadavoca:
Then the householder Anāthapiṇḍika went up to the Buddha, bowed, and sat down to one side. Seated to one side, the Buddha said to the householder Anāthapiṇḍika:
“Yato kho, gahapati, ariyasāvakassa pañca bhayāni verāni vūpasantāni honti, catūhi ca sotāpattiyaṅgehi samannāgato hoti, ariyo cassa ñāyo paññāya sudiṭṭho hoti suppaṭividdho, so ākaṅkhamāno attanāva attānaṃ byākareyya:
“Householder, when a noble disciple has quelled five dangers and threats, has the four factors of stream-entry, and has clearly seen and comprehended the noble process with wisdom, they may, if they wish, declare of themselves:
‘khīṇanirayomhi khīṇatiracchānayoni khīṇapettivisayo khīṇāpāyaduggativinipāto, sotāpannohamasmi avinipātadhammo niyato sambodhiparāyano’ti.
‘I’ve finished with rebirth in hell, the animal realm, and the ghost realm. I’ve finished with all places of loss, bad places, the underworld. I am a stream-enterer! I’m not liable to be reborn in the underworld, and am bound for awakening.’
Katamāni pañca bhayāni verāni vūpasantāni honti?
What are the five dangers and threats they have quelled?
Yaṃ, gahapati, pāṇātipātī pāṇātipātapaccayā diṭṭhadhammikampi bhayaṃ veraṃ pasavati, samparāyikampi bhayaṃ veraṃ pasavati, cetasikampi dukkhaṃ domanassaṃ paṭisaṃvedayati, pāṇātipātā paṭiviratassa evaṃ taṃ bhayaṃ veraṃ vūpasantaṃ hoti.
Anyone who kills living creatures creates dangers and threats both in the present life and in lives to come, and experiences mental pain and sadness. That danger and threat is quelled for anyone who refrains from killing living creatures.
Yaṃ, gahapati, adinnādāyī adinnādānapaccayā diṭṭhadhammikampi bhayaṃ veraṃ pasavati, samparāyikampi bhayaṃ veraṃ pasavati, cetasikampi dukkhaṃ domanassaṃ paṭisaṃvedayati, adinnādānā paṭiviratassa evaṃ taṃ bhayaṃ veraṃ vūpasantaṃ hoti. (2)
Anyone who steals creates dangers and threats both in the present life and in lives to come, and experiences mental pain and sadness. That danger and threat is quelled for anyone who refrains from stealing.
Yaṃ, gahapati, kāmesumicchācārī kāmesumicchācārapaccayā diṭṭhadhammikampi bhayaṃ veraṃ pasavati, samparāyikampi bhayaṃ veraṃ pasavati, cetasikampi dukkhaṃ domanassaṃ paṭisaṃvedayati, kāmesumicchācārā paṭiviratassa evaṃ taṃ bhayaṃ veraṃ vūpasantaṃ hoti. (3)
Anyone who commits sexual misconduct creates dangers and threats both in the present life and in lives to come, and experiences mental pain and sadness. That danger and threat is quelled for anyone who refrains from committing sexual misconduct.
Yaṃ, gahapati, musāvādī musāvādapaccayā diṭṭhadhammikampi bhayaṃ veraṃ pasavati, samparāyikampi bhayaṃ veraṃ pasavati, cetasikampi dukkhaṃ domanassaṃ paṭisaṃvedayati, musāvādā paṭiviratassa evaṃ taṃ bhayaṃ veraṃ vūpasantaṃ hoti. (4)
Anyone who lies creates dangers and threats both in the present life and in lives to come, and experiences mental pain and sadness. That danger and threat is quelled for anyone who refrains from lying.
Yaṃ, gahapati, surāmerayamajjapamādaṭṭhāyī surāmerayamajjapamādaṭṭhānapaccayā diṭṭhadhammikampi bhayaṃ veraṃ pasavati, samparāyikampi bhayaṃ veraṃ pasavati, cetasikampi dukkhaṃ domanassaṃ paṭisaṃvedayati, surāmerayamajjapamādaṭṭhānā paṭiviratassa evaṃ taṃ bhayaṃ veraṃ vūpasantaṃ hoti.
Anyone who uses alcoholic drinks that cause negligence creates dangers and threats both in the present life and in lives to come, and experiences mental pain and sadness. That danger and threat is quelled for anyone who refrains from using alcoholic drinks that cause negligence.
Imāni pañca bhayāni verāni vūpasantāni honti. (5)
These are the five dangers and threats they have quelled.
Katamehi catūhi sotāpattiyaṅgehi samannāgato hoti?
What are the four factors of stream-entry that they have?
Idha, gahapati, ariyasāvako buddhe aveccappasādena samannāgato hoti:
It’s when a noble disciple has experiential confidence in the Buddha:
‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’ti.
‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’
Dhamme aveccappasādena samannāgato hoti:
They have experiential confidence in The Dharma:
‘svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhī’ti. (2)
‘The Dharma is well explained by the Buddha—realizable in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.’
Saṅghe aveccappasādena samannāgato hoti:
They have experiential confidence in the Saṅgha:
‘suppaṭipanno bhagavato sāvakasaṅgho, ujuppaṭipanno bhagavato sāvakasaṅgho, ñāyappaṭipanno bhagavato sāvakasaṅgho, sāmīcippaṭipanno bhagavato sāvakasaṅgho, yadidaṃ cattāri purisayugāni aṭṭha purisapuggalā, esa bhagavato sāvakasaṅgho āhuneyyo pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassā’ti. (3)
‘The Saṅgha of the Buddha’s disciples is practicing the way that’s good, straightforward, methodical, and proper. It consists of the four pairs, the eight individuals. This is the Saṅgha of the Buddha’s disciples that is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, worthy of greeting with joined palms, and is the supreme field of merit for the world.’
Ariyakantehi sīlehi samannāgato hoti akhaṇḍehi acchiddehi asabalehi akammāsehi bhujissehi viññuppasatthehi aparāmaṭṭhehi samādhisaṃvattanikehi.
And a noble disciple’s ethical conduct is loved by the noble ones, uncorrupted, unflawed, unblemished, untainted, liberating, praised by sensible people, not mistaken, and leading to undistractible-lucidity.
Imehi catūhi sotāpattiyaṅgehi samannāgato hoti. (4)
These are the four factors of stream-entry that they have.
Katamo cassa ariyo ñāyo paññāya sudiṭṭho hoti suppaṭividdho?
And what is the noble process that they have clearly seen and comprehended with wisdom?
Idha, gahapati, ariyasāvako paṭiccasamuppādaññeva sādhukaṃ yoniso manasi karoti:
A noble disciple carefully and properly attends to dependent origination itself:
‘iti imasmiṃ sati idaṃ hoti, imasmiṃ asati idaṃ na hoti;
‘When this exists, that is; when this doesn’t exist, that is not.
imassuppādā idaṃ uppajjati, imassa nirodhā idaṃ nirujjhati.
Due to the arising of this, that arises; due to the cessation of this, that ceases.
Yadidaṃ avijjāpaccayā saṅkhārā;
Ignorance is a condition for co-doings.
saṅkhārapaccayā viññāṇaṃ … pe …
co-doings are a condition for consciousness. …
evametassa kevalassa dukkhakkhandhassa samudayo hoti.
That is how this entire mass of suffering originates.
Avijjāya tveva asesavirāganirodhā saṅkhāranirodho;
When ignorance fades away and ceases with nothing left over, co-doings cease.
saṅkhāranirodhā viññāṇanirodho … pe …
When co-doings cease, consciousness ceases. …
evametassa kevalassa dukkhakkhandhassa nirodho hoti.
That is how this entire mass of suffering ceases.’
Ayamassa ariyo ñāyo paññāya sudiṭṭho hoti suppaṭividdho.
This is the noble process that they have clearly seen and comprehended with wisdom.
Yato kho, gahapati, ariyasāvakassa imāni pañca bhayāni verāni vūpasantāni honti, imehi catūhi sotāpattiyaṅgehi samannāgato hoti, ayañcassa ariyo ñāyo paññāya sudiṭṭho hoti suppaṭividdho, so ākaṅkhamāno attanāva attānaṃ byākareyya:
When a noble disciple has quelled five dangers and threats, has the four factors of stream-entry, and has clearly seen and comprehended the noble process with wisdom, they may, if they wish, declare of themselves:
‘khīṇanirayomhi khīṇatiracchānayoni khīṇapettivisayo khīṇāpāyaduggativinipāto, sotāpannohamasmi avinipātadhammo niyato sambodhiparāyano’”ti.
‘I’ve finished with rebirth in hell, the animal realm, and the ghost realm. I’ve finished with all places of loss, bad places, the underworld. I am a stream-enterer! I’m not liable to be reborn in the underworld, and am bound for awakening.’”
❧
SN 12.42 Dutiyapañcaverabhaya: Dangers and Threats (2nd)
42. Dutiyapañcaverabhayasutta
42. Dangers and Threats (2nd)
Sāvatthiyaṃ viharati.
At Sāvatthī.
“Yato kho, bhikkhave, ariyasāvakassa pañca bhayāni verāni vūpasantāni honti, catūhi ca sotāpattiyaṅgehi samannāgato hoti, ariyo cassa ñāyo paññāya sudiṭṭho hoti suppaṭividdho, so ākaṅkhamāno attanāva attānaṃ byākareyya:
“monks, when a noble disciple has quelled five dangers and threats, has the four factors of stream-entry, and has clearly seen and comprehended the noble process with wisdom, they may, if they wish, declare of themselves:
‘khīṇanirayomhi … pe … avinipātadhammo niyato sambodhiparāyano’ti.
‘I’ve finished with rebirth in hell, the animal realm, and the ghost realm. I’ve finished with all places of loss, bad places, the underworld. I am a stream-enterer! I’m not liable to be reborn in the underworld, and am bound for awakening.’
Katamāni pañca bhayāni verāni vūpasantāni honti?
What are the five dangers and threats they have quelled?
Yaṃ, bhikkhave, pāṇātipātī … pe …
Killing living creatures …
yaṃ, bhikkhave, adinnādāyī …
stealing …
yaṃ, bhikkhave, kāmesumicchācārī …
sexual misconduct …
yaṃ, bhikkhave, musāvādī …
lying …
yaṃ, bhikkhave, surāmerayamajjapamādaṭṭhāyī … pe …
taking alcoholic drinks that cause negligence …
imāni pañca bhayāni verāni vūpasantāni honti.
These are the five dangers and threats they have quelled.
Katamehi catūhi sotāpattiyaṅgehi samannāgato hoti?
What are the four factors of stream-entry that they have?
Idha, bhikkhave, ariyasāvako buddhe … pe …
It’s when a noble disciple has experiential confidence in the Buddha …
dhamme …
The Dharma …
saṅghe …
the Saṅgha …
ariyakantehi sīlehi samannāgato hoti.
and their ethical conduct is loved by the noble ones.
Imehi catūhi sotāpattiyaṅgehi samannāgato hoti.
These are the four factors of stream-entry that they have.
Katamo cassa ariyo ñāyo paññāya sudiṭṭho hoti suppaṭividdho?
And what is the noble process that they have clearly seen and comprehended with wisdom?
Idha, bhikkhave, ariyasāvako paṭiccasamuppādaññeva sādhukaṃ yoniso manasi karoti … pe …
A noble disciple carefully and properly attends to dependent origination itself …
ayamassa ariyo ñāyo paññāya sudiṭṭho hoti suppaṭividdho.
This is the noble process that they have clearly seen and comprehended with wisdom.
Yato kho, bhikkhave, ariyasāvakassa imāni pañca bhayāni verāni vūpasantāni honti, imehi catūhi sotāpattiyaṅgehi samannāgato hoti, ayañcassa ariyo ñāyo paññāya sudiṭṭho hoti suppaṭividdho, so ākaṅkhamāno attanāva attānaṃ byākareyya:
When a noble disciple has quelled five dangers and threats, has the four factors of stream-entry, and has clearly seen and comprehended the noble process with wisdom, they may, if they wish, declare of themselves:
‘khīṇanirayomhi khīṇatiracchānayoni khīṇapettivisayo khīṇāpāyaduggativinipāto, sotāpannohamasmi avinipātadhammo niyato sambodhiparāyano’”ti.
‘I’ve finished with rebirth in hell, the animal realm, and the ghost realm. I’ve finished with all places of loss, bad places, the underworld. I am a stream-enterer! I’m not liable to be reborn in the underworld, and am bound for awakening.’”
SN 12.43 Dukkha: Suffering
43. Dukkhasutta
43. Suffering
Sāvatthiyaṃ viharati.
At Sāvatthī.
“Dukkhassa, bhikkhave, samudayañca atthaṅgamañca desessāmi.
“monks, I will teach you the origin and ending of suffering.
Taṃ suṇātha, sādhukaṃ manasi karotha, bhāsissāmī”ti.
Listen and pay close attention, I will speak.”
“Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ.
“Yes, sir,” they replied.
Bhagavā etadavoca:
The Buddha said this:
“Katamo ca, bhikkhave, dukkhassa samudayo?
“And what, monks, is the origin of suffering?
Cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṃ. Tiṇṇaṃ saṅgati phasso.
Eye consciousness arises dependent on the eye and sights. The meeting of the three is contact.
Phassapaccayā vedanā;
Contact is a condition for feeling.
vedanāpaccayā taṇhā.
Feeling is a condition for craving.
Ayaṃ kho, bhikkhave, dukkhassa samudayo.
This is the origin of suffering.
Sotañca paṭicca sadde ca uppajjati sotaviññāṇaṃ … pe …
Ear consciousness arises dependent on the ear and sounds. …
ghānañca paṭicca gandhe ca … pe …
Nose consciousness arises dependent on the nose and smells. …
jivhañca paṭicca rase ca … pe …
Tongue consciousness arises dependent on the tongue and tastes. …
kāyañca paṭicca phoṭṭhabbe ca … pe …
Body consciousness arises dependent on the body and touches. …
manañca paṭicca dhamme ca uppajjati manoviññāṇaṃ. Tiṇṇaṃ saṅgati phasso.
Mind consciousness arises dependent on the mind and thoughts. The meeting of the three is contact.
Phassapaccayā vedanā;
Contact is a condition for feeling.
vedanāpaccayā taṇhā.
Feeling is a condition for craving.
Ayaṃ kho, bhikkhave, dukkhassa samudayo.
This is the origin of suffering.
Katamo ca, bhikkhave, dukkhassa atthaṅgamo?
And what is the ending of suffering?
Cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṃ. Tiṇṇaṃ saṅgati phasso.
Eye consciousness arises dependent on the eye and sights. The meeting of the three is contact.
Phassapaccayā vedanā;
Contact is a condition for feeling.
vedanāpaccayā taṇhā.
Feeling is a condition for craving.
Tassāyeva taṇhāya asesavirāganirodhā upādānanirodho;
When that craving fades away and ceases with nothing left over, grasping ceases.
upādānanirodhā bhavanirodho;
When grasping ceases, continued existence ceases.
bhavanirodhā jātinirodho;
When continued existence ceases, rebirth ceases.
jātinirodhā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā nirujjhanti.
When rebirth ceases, old age and death, sorrow, lamentation, pain, sadness, and distress cease.
Evametassa kevalassa dukkhakkhandhassa nirodho hoti.
That is how this entire mass of suffering ceases.
Ayaṃ kho, bhikkhave, dukkhassa atthaṅgamo.
This is the ending of suffering.
Sotañca paṭicca sadde ca uppajjati sotaviññāṇaṃ … pe …
Ear consciousness arises dependent on the ear and sounds. …
ghānañca paṭicca gandhe ca … pe …
Nose consciousness arises dependent on the nose and smells. …
jivhañca paṭicca rase ca … pe …
Tongue consciousness arises dependent on the tongue and tastes. …
kāyañca paṭicca phoṭṭhabbe ca … pe …
Body consciousness arises dependent on the body and touches. …
manañca paṭicca dhamme ca uppajjati manoviññāṇaṃ. Tiṇṇaṃ saṅgati phasso.
Mind consciousness arises dependent on the mind and thoughts. The meeting of the three is contact.
Phassapaccayā vedanā;
Contact is a condition for feeling.
vedanāpaccayā taṇhā.
Feeling is a condition for craving.
Tassāyeva taṇhāya asesavirāganirodhā upādānanirodho;
When that craving fades away and ceases with nothing left over, grasping ceases.
upādānanirodhā bhavanirodho;
When grasping ceases, continued existence ceases.
bhavanirodhā jātinirodho;
When continued existence ceases, rebirth ceases.
jātinirodhā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā nirujjhanti.
When rebirth ceases, old age and death, sorrow, lamentation, pain, sadness, and distress cease.
Evametassa kevalassa dukkhakkhandhassa nirodho hoti.
That is how this entire mass of suffering ceases.
Ayaṃ kho, bhikkhave, dukkhassa atthaṅgamo”ti.
This is the ending of suffering.”
❧
44. Lokasutta
44. The World
Sāvatthiyaṃ viharati.
At Sāvatthī.
“Lokassa, bhikkhave, samudayañca atthaṅgamañca desessāmi.
“monks, I will teach you the origin and ending of the world.
Taṃ suṇātha, sādhukaṃ manasi karotha, bhāsissāmī”ti.
Listen and pay close attention, I will speak.”
“Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ.
“Yes, sir,” they replied.
Bhagavā etadavoca:
The Buddha said this:
“Katamo ca, bhikkhave, lokassa samudayo?
“And what, monks, is the origin of the world?
Cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṃ. Tiṇṇaṃ saṅgati phasso.
Eye consciousness arises dependent on the eye and sights. The meeting of the three is contact.
Phassapaccayā vedanā;
Contact is a condition for feeling.
vedanāpaccayā taṇhā;
Feeling is a condition for craving.
taṇhāpaccayā upādānaṃ;
Craving is a condition for grasping.
upādānapaccayā bhavo;
Grasping is a condition for continued existence.
bhavapaccayā jāti;
Continued existence is a condition for rebirth.
jātipaccayā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā sambhavanti.
Rebirth is a condition for old age and death, sorrow, lamentation, pain, sadness, and distress to come to be.
Ayaṃ kho, bhikkhave, lokassa samudayo.
This is the origin of the world.
Sotañca paṭicca sadde ca … pe …
Ear consciousness arises dependent on the ear and sounds. …
ghānañca paṭicca gandhe ca …
Nose consciousness arises dependent on the nose and smells. …
jivhañca paṭicca rase ca …
Tongue consciousness arises dependent on the tongue and tastes. …
kāyañca paṭicca phoṭṭhabbe ca …
Body consciousness arises dependent on the body and touches. …
manañca paṭicca dhamme ca uppajjati manoviññāṇaṃ. Tiṇṇaṃ saṅgati phasso.
Mind consciousness arises dependent on the mind and thoughts. The meeting of the three is contact.
Phassapaccayā vedanā … pe …
Contact is a condition for feeling. …
jātipaccayā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā sambhavanti.
Rebirth is a condition for old age and death, sorrow, lamentation, pain, sadness, and distress to come to be.
Ayaṃ kho, bhikkhave, lokassa samudayo.
This is the origin of the world.
Katamo ca, bhikkhave, lokassa atthaṅgamo?
And what is the ending of the world?
Cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṃ. Tiṇṇaṃ saṅgati phasso.
Eye consciousness arises dependent on the eye and sights. The meeting of the three is contact.
Phassapaccayā vedanā;
Contact is a condition for feeling.
vedanāpaccayā taṇhā.
Feeling is a condition for craving.
Tassāyeva taṇhāya asesavirāganirodhā upādānanirodho;
When that craving fades away and ceases with nothing left over, grasping ceases.
upādānanirodhā bhavanirodho … pe …
When grasping ceases, continued existence ceases. …
evametassa kevalassa dukkhakkhandhassa nirodho hoti.
That is how this entire mass of suffering ceases.
Ayaṃ kho, bhikkhave, lokassa atthaṅgamo.
This is the ending of the world.
Sotañca paṭicca sadde ca … pe …
Ear consciousness arises dependent on the ear and sounds. …
ghānañca paṭicca gandhe ca …
Nose consciousness arises dependent on the nose and smells. …
jivhañca paṭicca rase ca …
Tongue consciousness arises dependent on the tongue and tastes. …
kāyañca paṭicca phoṭṭhabbe ca …
Body consciousness arises dependent on the body and touches. …
manañca paṭicca dhamme ca uppajjati manoviññāṇaṃ. Tiṇṇaṃ saṅgati phasso.
Mind consciousness arises dependent on the mind and thoughts. The meeting of the three is contact.
Phassapaccayā vedanā;
Contact is a condition for feeling.
vedanāpaccayā taṇhā.
Feeling is a condition for craving.
Tassāyeva taṇhāya asesavirāganirodhā upādānanirodho;
When that craving fades away and ceases with nothing left over, grasping ceases.
upādānanirodhā bhavanirodho … pe …
When grasping ceases, continued existence ceases. …
evametassa kevalassa dukkhakkhandhassa nirodho hoti.
That is how this entire mass of suffering ceases.
Ayaṃ kho, bhikkhave, lokassa atthaṅgamo”ti.
This is the ending of the world.”
❧
SN 12.45 Ñātika: At Nādika
45. Ñātikasutta
45. At Nādika
Evaṃ me sutaṃ—
So I have heard.
ekaṃ samayaṃ bhagavā ñātike viharati giñjakāvasathe.
At one time the Buddha was staying at Nādika in the brick house.
Atha kho bhagavā rahogato paṭisallāno imaṃ dhammapariyāyaṃ abhāsi:
Then while the Buddha was in private retreat he spoke this exposition of The Dharma:
“Cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṃ. Tiṇṇaṃ saṅgati phasso.
“Eye consciousness arises dependent on the eye and sights. The meeting of the three is contact.
Phassapaccayā vedanā,
Contact is a condition for feeling.
vedanāpaccayā taṇhā;
Feeling is a condition for craving.
taṇhāpaccayā upādānaṃ … pe …
Craving is a condition for grasping. …
evametassa kevalassa dukkhakkhandhassa samudayo hoti.
That is how this entire mass of suffering originates.
Sotañca paṭicca sadde ca … pe …
Ear consciousness arises dependent on the ear and sounds. …
ghānañca paṭicca gandhe ca …
Nose consciousness arises dependent on the nose and smells. …
jivhañca paṭicca rase ca …
Tongue consciousness arises dependent on the tongue and tastes. …
kāyañca paṭicca phoṭṭhabbe ca …
Body consciousness arises dependent on the body and touches. …
manañca paṭicca dhamme ca uppajjati manoviññāṇaṃ. Tiṇṇaṃ saṅgati phasso.
Mind consciousness arises dependent on the mind and thoughts. The meeting of the three is contact.
Phassapaccayā vedanā;
Contact is a condition for feeling.
vedanāpaccayā taṇhā;
Feeling is a condition for craving.
taṇhāpaccayā upādānaṃ … pe …
Craving is a condition for grasping. …
evametassa kevalassa dukkhakkhandhassa samudayo hoti.
That is how this entire mass of suffering originates.
Cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṃ. Tiṇṇaṃ saṅgati phasso.
Eye consciousness arises dependent on the eye and sights. The meeting of the three is contact.
Phassapaccayā vedanā;
Contact is a condition for feeling.
vedanāpaccayā taṇhā.
Feeling is a condition for craving.
Tassāyeva taṇhāya asesavirāganirodhā upādānanirodho;
When that craving fades away and ceases with nothing left over, grasping ceases.
upādānanirodhā bhavanirodho … pe …
When grasping ceases, continued existence ceases. …
evametassa kevalassa dukkhakkhandhassa nirodho hoti.
That is how this entire mass of suffering ceases.
Sotañca paṭicca sadde ca … pe …
Ear consciousness arises dependent on the ear and sounds. …
manañca paṭicca dhamme ca uppajjati manoviññāṇaṃ. Tiṇṇaṃ saṅgati phasso.
Mind consciousness arises dependent on the mind and thoughts. The meeting of the three is contact.
Phassapaccayā vedanā;
Contact is a condition for feeling.
vedanāpaccayā taṇhā.
Feeling is a condition for craving.
Tassāyeva taṇhāya asesavirāganirodhā upādānanirodho;
When that craving fades away and ceases with nothing left over, grasping ceases.
upādānanirodhā bhavanirodho … pe …
When grasping ceases, continued existence ceases. …
evametassa kevalassa dukkhakkhandhassa nirodho hotī”ti.
That is how this entire mass of suffering ceases.”
Tena kho pana samayena aññataro bhikkhu bhagavato upassuti ṭhito hoti.
Now at that time a certain monk was standing listening in on the Buddha.
Addasā kho bhagavā taṃ bhikkhuṃ upassuti ṭhitaṃ.
The Buddha saw him
Disvāna taṃ bhikkhuṃ etadavoca:
and said:
“assosi no tvaṃ, bhikkhu, imaṃ dhammapariyāyan”ti?
“Monk, did you hear that exposition of The Dharma?”
“Evaṃ, bhante”ti.
“Yes, sir.”
“Uggaṇhāhi tvaṃ, bhikkhu, imaṃ dhammapariyāyaṃ;
“Learn that exposition of The Dharma,
pariyāpuṇāhi tvaṃ, bhikkhu, imaṃ dhammapariyāyaṃ;
memorize it,
dhārehi tvaṃ, bhikkhu, imaṃ dhammapariyāyaṃ.
and remember it.
Atthasaṃhito ayaṃ, bhikkhu, dhammapariyāyo ādibrahmacariyako”ti.
That exposition of The Dharma is beneficial and relates to the fundamentals of the spiritual life.”
❧
SN 12.46 Aññatarabrāhmaṇa: A Certain Brahmin
46. Aññatarabrāhmaṇasutta
46. A Certain Brahmin
Sāvatthiyaṃ viharati.
At Sāvatthī.
Atha kho aññataro brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi.
Then a certain brahmin went up to the Buddha, and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho so brāhmaṇo bhagavantaṃ etadavoca:
When the greetings and polite conversation were over, he sat down to one side and said to the Buddha:
“Kiṃ nu kho, bho gotama, so karoti so paṭisaṃvedayatī”ti?
“Master Gotama, does the person who does the deed experience the result?”
“‘So karoti so paṭisaṃvedayatī’ti kho, brāhmaṇa, ayameko anto”.
“‘The person who does the deed experiences the result’: this is one extreme, brahmin.”
“Kiṃ pana, bho gotama, añño karoti, añño paṭisaṃvedayatī”ti?
“Then does one person do the deed and another experience the result?”
“‘Añño karoti, añño paṭisaṃvedayatī’ti kho, brāhmaṇa, ayaṃ dutiyo anto.
“‘One person does the deed and another experiences the result’: this is the second extreme.
Ete te, brāhmaṇa, ubho ante anupagamma majjhena tathāgato dhammaṃ deseti:
Avoiding these two extremes, the Realized One teaches by the middle way:
‘avijjāpaccayā saṅkhārā;
‘Ignorance is a condition for co-doings.
saṅkhārapaccayā viññāṇaṃ … pe …
co-doings are a condition for consciousness. …
evametassa kevalassa dukkhakkhandhassa samudayo hoti.
That is how this entire mass of suffering originates.
Avijjāya tveva asesavirāganirodhā saṅkhāranirodho;
When ignorance fades away and ceases with nothing left over, co-doings cease.
saṅkhāranirodhā … pe …
When co-doings cease …
evametassa kevalassa dukkhakkhandhassa nirodho hotī’”ti.
That is how this entire mass of suffering ceases.’”
Evaṃ vutte, so brāhmaṇo bhagavantaṃ etadavoca:
When he said this, the brahmin said to the Buddha:
“abhikkantaṃ, bho gotama, abhikkantaṃ, bho gotama … pe …
“Excellent, Master Gotama! Excellent! …
upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti.
From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.”
SN 12.47 Jāṇussoṇi: Jāṇussoṇi
47. Jāṇussoṇisutta
47. Jāṇussoṇi
Sāvatthiyaṃ viharati.
At Sāvatthī.
Atha kho jāṇussoṇi brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ … pe … ekamantaṃ nisinno kho jāṇussoṇi brāhmaṇo bhagavantaṃ etadavoca:
Then the brahmin Jāṇussoṇi went up to the Buddha, and exchanged greetings with him. Seated to one side he said to the Buddha:
“Kiṃ nu kho, bho gotama, sabbamatthī”ti?
“Master Gotama, does all exist?”
“‘Sabbamatthī’ti kho, brāhmaṇa, ayameko anto”.
“‘All exists’: this is one extreme, brahmin.”
“Kiṃ pana, bho gotama, sabbaṃ natthī”ti?
“Then does all not exist?”
“‘Sabbaṃ natthī’ti kho, brāhmaṇa, ayaṃ dutiyo anto.
“‘All doesn’t exist’: this is the second extreme.
Ete te, brāhmaṇa, ubho ante anupagamma majjhena tathāgato dhammaṃ deseti:
Avoiding these two extremes, the Realized One teaches by the middle way:
‘avijjāpaccayā saṅkhārā;
‘Ignorance is a condition for co-doings.
saṅkhārapaccayā viññāṇaṃ … pe …
co-doings are a condition for consciousness. …
evametassa kevalassa dukkhakkhandhassa samudayo hoti.
That is how this entire mass of suffering originates.
Avijjāya tveva asesavirāganirodhā saṅkhāranirodho;
When ignorance fades away and ceases with nothing left over, co-doings cease.
saṅkhāranirodhā viññāṇanirodho … pe …
When co-doings cease, consciousness ceases. …
evametassa kevalassa dukkhakkhandhassa nirodho hotī’”ti.
That is how this entire mass of suffering ceases.’”
Evaṃ vutte, jāṇussoṇi brāhmaṇo bhagavantaṃ etadavoca:
When he said this, the brahmin Jāṇussoṇi said to the Buddha:
“abhikkantaṃ, bho gotama … pe …
“Excellent, Master Gotama! Excellent! …
pāṇupetaṃ saraṇaṃ gatan”ti.
From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.”
SN 12.48 Lokāyatika: A Cosmologist
48. Lokāyatikasutta
48. A Cosmologist
Sāvatthiyaṃ viharati.
At Sāvatthī.
Atha kho lokāyatiko brāhmaṇo yena bhagavā … pe …
Then a brahmin cosmologist went up to the Buddha …
ekamantaṃ nisinno kho lokāyatiko brāhmaṇo bhagavantaṃ etadavoca:
Seated to one side he said to the Buddha:
“Kiṃ nu kho, bho gotama, sabbamatthī”ti?
“Master Gotama, does all exist?”
“‘Sabbamatthī’ti kho, brāhmaṇa, jeṭṭhametaṃ lokāyataṃ”.
“‘All exists’: this is the oldest cosmology, brahmin.”
“Kiṃ pana, bho gotama, sabbaṃ natthī”ti?
“Then does all not exist?”
“‘Sabbaṃ natthī’ti kho, brāhmaṇa, dutiyametaṃ lokāyataṃ”.
“‘All doesn’t exist’: this is the second cosmology.
“Kiṃ nu kho, bho gotama, sabbamekattan”ti?
“Well, is all a unity?”
“‘Sabbamekattan’ti kho, brāhmaṇa, tatiyametaṃ lokāyataṃ”.
“‘All is a unity’: this is the third cosmology.
“Kiṃ pana, bho gotama, sabbaṃ puthuttan”ti?
“Then is all a plurality?”
“‘Sabbaṃ puthuttan’ti kho, brāhmaṇa, catutthametaṃ lokāyataṃ.
“‘All is a plurality’: this is the fourth cosmology.
Ete te, brāhmaṇa, ubho ante anupagamma majjhena tathāgato dhammaṃ deseti:
Avoiding these two extremes, the Realized One teaches by the middle way:
‘avijjāpaccayā saṅkhārā;
‘Ignorance is a condition for co-doings.
saṅkhārapaccayā viññāṇaṃ … pe …
co-doings are a condition for consciousness. …
evametassa kevalassa dukkhakkhandhassa samudayo hoti.
That is how this entire mass of suffering originates.
Avijjāya tveva asesavirāganirodhā saṅkhāranirodho;
When ignorance fades away and ceases with nothing left over, co-doings cease.
saṅkhāranirodhā viññāṇanirodho … pe …
When co-doings cease, consciousness ceases. …
evametassa kevalassa dukkhakkhandhassa nirodho hotī’”ti.
That is how this entire mass of suffering ceases.’”
Evaṃ vutte, lokāyatiko brāhmaṇo bhagavantaṃ etadavoca:
When he said this, the brahmin cosmologist said to the Buddha:
“abhikkantaṃ, bho gotama … pe …
“Excellent, Master Gotama! Excellent! …
ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti.
From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.”
SN 12.49 Ariyasāvaka: A Noble Disciple
49. Ariyasāvakasutta
49. A Noble Disciple
Sāvatthiyaṃ viharati.
At Sāvatthī.
“Na, bhikkhave, sutavato ariyasāvakassa evaṃ hoti:
“monks, a learned noble disciple doesn’t think:
‘kiṃ nu kho—
kismiṃ sati kiṃ hoti, kissuppādā kiṃ uppajjati?
‘When what exists, what is? Due to the arising of what, what arises?
Kismiṃ sati saṅkhārā honti, kismiṃ sati viññāṇaṃ hoti, kismiṃ sati nāmarūpaṃ hoti, kismiṃ sati saḷāyatanaṃ hoti, kismiṃ sati phasso hoti, kismiṃ sati vedanā hoti, kismiṃ sati taṇhā hoti, kismiṃ sati upādānaṃ hoti, kismiṃ sati bhavo hoti, kismiṃ sati jāti hoti, kismiṃ sati jarāmaraṇaṃ hotī’ti?
When what exists do name and form come to be? What what exists do the six sense fields … contact … feeling … craving … grasping … continued existence … rebirth … old age and death come to be?’
Atha kho, bhikkhave, sutavato ariyasāvakassa aparappaccayā ñāṇamevettha hoti:
Rather, a learned noble disciple has only knowledge about this that is independent of others:
‘imasmiṃ sati idaṃ hoti, imassuppādā idaṃ uppajjati.
‘When this exists, that is; due to the arising of this, that arises.
Avijjāya sati saṅkhārā honti;
When ignorance exists co-doings come to be.
saṅkhāresu sati viññāṇaṃ hoti;
When co-doings exist consciousness comes to be.
viññāṇe sati nāmarūpaṃ hoti;
When consciousness exists name and form come to be.
nāmarūpe sati saḷāyatanaṃ hoti;
When name and form exist the six sense fields come to be.
saḷāyatane sati phasso hoti;
When the six sense fields exist contact comes to be.
phasse sati vedanā hoti;
When contact exists feeling comes to be.
vedanāya sati taṇhā hoti;
When feeling exists craving comes to be.
taṇhāya sati upādānaṃ hoti;
When craving exists grasping comes to be.
upādāne sati bhavo hoti;
When grasping exists continued existence comes to be.
bhave sati jāti hoti;
When continued existence exists rebirth comes to be.
jātiyā sati jarāmaraṇaṃ hotī’ti.
When rebirth exists old age and death come to be.’
So evaṃ pajānāti:
They understand:
‘evamayaṃ loko samudayatī’ti.
‘This is the origin of the world.’
Na, bhikkhave, sutavato ariyasāvakassa evaṃ hoti:
A learned noble disciple doesn’t think:
‘kiṃ nu kho—
kismiṃ asati kiṃ na hoti, kissa nirodhā kiṃ nirujjhati?
‘When what doesn’t exist, what is not? Due to the cessation of what, what ceases?
Kismiṃ asati saṅkhārā na honti, kismiṃ asati viññāṇaṃ na hoti, kismiṃ asati nāmarūpaṃ na hoti, kismiṃ asati saḷāyatanaṃ na hoti, kismiṃ asati phasso na hoti, kismiṃ asati vedanā na hoti, kismiṃ asati taṇhā na hoti, kismiṃ asati upādānaṃ na hoti, kismiṃ asati bhavo na hoti, kismiṃ asati jāti na hoti, kismiṃ asati jarāmaraṇaṃ na hotī’ti?
When what doesn’t exist do co-doings not come to be? When what doesn’t exist do name and form not come to be? When what doesn’t exist do the six sense fields … contact … feeling … craving … grasping … continued existence … rebirth … old age and death not come to be?’
Atha kho, bhikkhave, sutavato ariyasāvakassa aparappaccayā ñāṇamevettha hoti:
Rather, a learned noble disciple has only knowledge about this that is independent of others:
‘imasmiṃ asati idaṃ na hoti, imassa nirodhā idaṃ nirujjhati.
‘When this doesn’t exist, that is not; due to the cessation of this, that ceases.
Avijjāya asati saṅkhārā na honti;
When ignorance doesn’t exist co-doings don’t come to be.
saṅkhāresu asati viññāṇaṃ na hoti;
When co-doings don't exist consciousness doesn’t come to be.
viññāṇe asati nāmarūpaṃ na hoti;
When consciousness doesn’t exist name and form don’t come to be.
nāmarūpe asati saḷāyatanaṃ na hoti … pe …
When name and form don’t exist the six sense fields don’t come to be. …
bhavo na hoti …
continued existence doesn’t come to be …
jāti na hoti …
rebirth doesn’t come to be …
jātiyā asati jarāmaraṇaṃ na hotī’ti.
When rebirth doesn’t exist old age and death don’t come to be.’
So evaṃ pajānāti:
They understand:
‘evamayaṃ loko nirujjhatī’ti.
‘This is the cessation of the world.’
Yato kho, bhikkhave, ariyasāvako evaṃ lokassa samudayañca atthaṅgamañca yathābhūtaṃ pajānāti, ayaṃ vuccati, bhikkhave, ariyasāvako diṭṭhisampanno itipi … pe …
A noble disciple comes to understand the world, its origin, its cessation, and the practice that leads to its cessation. Such a noble disciple is called ‘one accomplished in view’, ‘one accomplished in vision’, ‘one who has come to the true Dharma’, ‘one who sees this true Dharma’, ‘one endowed with a trainee’s knowledge’, ‘one who has entered the stream of The Dharma’, ‘a noble one with penetrative wisdom’, and ‘one who stands knocking at the door of the deathless’.”
amatadvāraṃ āhacca tiṭṭhati itipī”ti.
❧
SN 12.50 Dutiyaariyasāvaka: A Noble Disciple (2nd)
50. Dutiyaariyasāvakasutta
50. A Noble Disciple (2nd)
Sāvatthiyaṃ viharati.
At Sāvatthī.
“Na, bhikkhave, sutavato ariyasāvakassa evaṃ hoti:
“monks, a learned noble disciple doesn’t think:
‘kiṃ nu kho kismiṃ sati kiṃ hoti, kissuppādā kiṃ uppajjati?
‘When what exists, what is? Due to the arising of what, what arises?
Kismiṃ sati saṅkhārā honti, kismiṃ sati viññāṇaṃ hoti, kismiṃ sati nāmarūpaṃ hoti, kismiṃ sati saḷāyatanaṃ hoti, kismiṃ sati phasso hoti, kismiṃ sati vedanā hoti, kismiṃ sati taṇhā hoti, kismiṃ sati upādānaṃ hoti, kismiṃ sati bhavo hoti, kismiṃ sati jāti hoti, kismiṃ sati jarāmaraṇaṃ hotī’ti?
When what exists do co-doings come to be? When what exists does consciousness come to be? When what exists do name and form … the six sense fields … contact … feeling … craving … grasping … continued existence … rebirth … old age and death come to be?’
Atha kho, bhikkhave, sutavato ariyasāvakassa aparappaccayā ñāṇamevettha hoti:
Rather, a learned noble disciple has only knowledge about this that is independent of others:
‘imasmiṃ sati idaṃ hoti, imassuppādā idaṃ uppajjati.
‘When this exists, that is; due to the arising of this, that arises.
Avijjāya sati saṅkhārā honti;
When ignorance exists, co-doings come to be.
saṅkhāresu sati viññāṇaṃ hoti;
When co-doings exist consciousness comes to be.
viññāṇe sati nāmarūpaṃ hoti;
When consciousness exists name and form come to be.
nāmarūpe sati saḷāyatanaṃ hoti;
When name and form exist the six sense fields come to be.
saḷāyatane sati phasso hoti;
When the six sense fields exist contact comes to be.
phasse sati vedanā hoti;
When contact exists feeling comes to be.
vedanāya sati taṇhā hoti;
When feeling exists craving comes to be.
taṇhāya sati upādānaṃ hoti;
When craving exists grasping comes to be.
upādāne sati bhavo hoti;
When grasping exists continued existence comes to be.
bhave sati jāti hoti;
When continued existence exists rebirth comes to be.
jātiyā sati jarāmaraṇaṃ hotī’ti.
When rebirth exists old age and death come to be.’
So evaṃ pajānāti:
They understand:
‘evamayaṃ loko samudayatī’ti.
‘This is the origin of the world.’
Na, bhikkhave, sutavato ariyasāvakassa evaṃ hoti:
A learned noble disciple doesn’t think:
‘kiṃ nu kho kismiṃ asati kiṃ na hoti, kissa nirodhā kiṃ nirujjhati?
‘When what doesn’t exist, what is not? Due to the cessation of what, what ceases?
Kismiṃ asati saṅkhārā na honti, kismiṃ asati viññāṇaṃ na hoti, kismiṃ asati nāmarūpaṃ na hoti, kismiṃ asati saḷāyatanaṃ na hoti, kismiṃ asati phasso na hoti, kismiṃ asati vedanā na hoti, kismiṃ asati taṇhā na hoti … pe …
When what doesn’t exist do co-doings not come to be? When what doesn’t exist does consciousness not come to be? When what doesn’t exist do name and form … the six sense fields … contact … feeling … craving … grasping … continued existence … rebirth … old age and death not come to be?’
upādānaṃ …
bhavo …
jāti …
kismiṃ asati jarāmaraṇaṃ na hotī’ti?
Atha kho, bhikkhave, sutavato ariyasāvakassa aparappaccayā ñāṇamevettha hoti:
Rather, a learned noble disciple has only knowledge about this that is independent of others:
‘imasmiṃ asati idaṃ na hoti, imassa nirodhā idaṃ nirujjhati.
‘When this doesn’t exist, that is not; due to the cessation of this, that ceases. That is:
Avijjāya asati saṅkhārā na honti;
When ignorance doesn’t exists, co-doings don’t come to be.
saṅkhāresu asati viññāṇaṃ na hoti;
When co-doings don’t exist consciousness doesn’t come to be.
viññāṇe asati nāmarūpaṃ na hoti;
When consciousness doesn’t exist name and form don’t come to be.
nāmarūpe asati saḷāyatanaṃ na hoti … pe …
When name and form don’t exist the six sense fields don’t come to be. …
jātiyā asati jarāmaraṇaṃ na hotī’ti.
When rebirth doesn’t exist old age and death don’t come to be.’
So evaṃ pajānāti:
They understand:
‘evamayaṃ loko nirujjhatī’ti.
‘This is the cessation of the world.’
Yato kho, bhikkhave, ariyasāvako evaṃ lokassa samudayañca atthaṅgamañca yathābhūtaṃ pajānāti, ayaṃ vuccati, bhikkhave, ariyasāvako diṭṭhisampanno itipi, dassanasampanno itipi, āgato imaṃ saddhammaṃ itipi, passati imaṃ saddhammaṃ itipi, sekkhena ñāṇena samannāgato itipi, sekkhāya vijjāya samannāgato itipi, dhammasotaṃ samāpanno itipi, ariyo nibbedhikapañño itipi, amatadvāraṃ āhacca tiṭṭhati itipī”ti.
A noble disciple comes to understand the world, its origin, its cessation, and the practice that leads to its cessation. Such a noble disciple is called ‘one accomplished in view’, ‘one accomplished in vision’, ‘one who has come to the true Dharma’, ‘one who sees this true Dharma’, ‘one endowed with a trainee’s knowledge’, ‘one who has entered the stream of The Dharma’, ‘a noble one with penetrative wisdom’, and ‘one who stands pushing open the door of the deathless’.”
Saṃyutta Nikāya 12
Linked Discourses 12
end of section [12..5.. - SN 12 vagga 5 Gahapati: Householders] ❧
+ § – SN 12 vagga 6 Dukkha: Suffering+ all - all
6. Dukkhavagga
6. Suffering
SN 12.51 Parivīmaṃsana: A Full Inquiry
51. Parivīmaṃsanasutta
51. A Full Inquiry
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:
“Kittāvatā nu kho, bhikkhave, bhikkhu parivīmaṃsamāno parivīmaṃseyya sabbaso sammā dukkhakkhayāyā”ti?
“monks, how do you define a monk who is making a full inquiry for the complete ending of suffering?”
“Bhagavaṃmūlakā no, bhante, dhammā bhagavaṃnettikā bhagavaṃpaṭisaraṇā. Sādhu vata, bhante, bhagavantaṃyeva paṭibhātu etassa bhāsitassa attho. Bhagavato sutvā bhikkhū dhāressantī”ti.
“Our Dharmas are rooted in the Buddha. He is our guide and our refuge. Sir, may the Buddha himself please clarify the meaning of this. The monks will listen and remember it.”
“Tena hi, bhikkhave, suṇātha, sādhukaṃ manasi karotha, bhāsissāmī”ti.
“Well then, monks, listen and pay close attention, I will speak.”
“Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ.
“Yes, sir,” they replied.
Bhagavā etadavoca:
The Buddha said this:
“Idha, bhikkhave, bhikkhu parivīmaṃsamāno parivīmaṃsati:
“monks, take a monk who makes a full inquiry:
‘yaṃ kho idaṃ anekavidhaṃ nānappakārakaṃ dukkhaṃ loke uppajjati jarāmaraṇaṃ;
‘The suffering that arises in the world starting with old age and death takes many and diverse forms.
idaṃ nu kho dukkhaṃ kiṃnidānaṃ kiṃsamudayaṃ kiṃjātikaṃ kiṃpabhavaṃ?
What is the source, origin, birthplace, and root of this suffering?
Kismiṃ sati jarāmaraṇaṃ hoti, kismiṃ asati jarāmaraṇaṃ na hotī’ti?
When what exists do old age and death come to be? When what does not exist do old age and death not come to be?’
So parivīmaṃsamāno evaṃ pajānāti:
While making a full inquiry they understand:
‘yaṃ kho idaṃ anekavidhaṃ nānappakārakaṃ dukkhaṃ loke uppajjati jarāmaraṇaṃ, idaṃ kho dukkhaṃ jātinidānaṃ jātisamudayaṃ jātijātikaṃ jātippabhavaṃ.
‘The suffering that arises in the world starting with old age and death takes many and diverse forms. The source of this suffering is rebirth.
Jātiyā sati jarāmaraṇaṃ hoti, jātiyā asati jarāmaraṇaṃ na hotī’ti.
When rebirth exists, old age and death come to be. When rebirth doesn’t exist, old age and death don’t come to be.’
So jarāmaraṇañca pajānāti, jarāmaraṇasamudayañca pajānāti, jarāmaraṇanirodhañca pajānāti, yā ca jarāmaraṇanirodhasāruppagāminī paṭipadā tañca pajānāti, tathā paṭipanno ca hoti anudhammacārī;
They understand old age and death, their origin, their cessation, and the appropriate practice for their cessation. And they practice in line with that path.
ayaṃ vuccati, bhikkhave, bhikkhu sabbaso sammā dukkhakkhayāya paṭipanno jarāmaraṇanirodhāya.
This is called a monk who is practicing for the complete ending of suffering, for the cessation of old age and death.
Athāparaṃ parivīmaṃsamāno parivīmaṃsati:
Then they inquire further:
‘jāti panāyaṃ kiṃnidānā kiṃsamudayā kiṃjātikā kiṃpabhavā, kismiṃ sati jāti hoti, kismiṃ asati jāti na hotī’ti?
‘But what is the source of this rebirth? When what exists does rebirth come to be? And when what does not exist does rebirth not come to be?’
So parivīmaṃsamāno evaṃ pajānāti:
While making a full inquiry they understand:
‘jāti bhavanidānā bhavasamudayā bhavajātikā bhavappabhavā;
‘Continued existence is the source of rebirth.
bhave sati jāti hoti, bhave asati jāti na hotī’ti.
When continued existence exists, rebirth comes to be. When continued existence does not exist, rebirth doesn’t come to be.’
So jātiñca pajānāti, jātisamudayañca pajānāti, jātinirodhañca pajānāti, yā ca jātinirodhasāruppagāminī paṭipadā tañca pajānāti, tathā paṭipanno ca hoti anudhammacārī;
They understand rebirth, its origin, its cessation, and the appropriate practice for its cessation. And they practice in line with that path.
ayaṃ vuccati, bhikkhave, bhikkhu sabbaso sammā dukkhakkhayāya paṭipanno jātinirodhāya.
This is called a monk who is practicing for the complete ending of suffering, for the cessation of rebirth.
Athāparaṃ parivīmaṃsamāno parivīmaṃsati:
Then they inquire further:
‘bhavo panāyaṃ kiṃnidāno … pe …
‘But what is the source of this continued existence? …’ …
upādānaṃ panidaṃ kiṃnidānaṃ …
‘But what is the source of this grasping? …’ …
taṇhā panāyaṃ kiṃnidānā …
‘But what is the source of this craving? …’ …
vedanā …
‘But what is the source of this feeling? …’ …
phasso …
‘But what is the source of this contact? …’ …
saḷāyatanaṃ panidaṃ kiṃnidānaṃ …
‘But what is the source of these six sense fields? …’ …
nāmarūpaṃ panidaṃ …
‘But what is the source of this name and form? …’ …
viññāṇaṃ panidaṃ …
‘But what is the source of this consciousness? …’ …
saṅkhārā panime kiṃnidānā kiṃsamudayā kiṃjātikā kiṃpabhavā;
‘But what is the source of these co-doings?
kismiṃ sati saṅkhārā honti, kismiṃ asati saṅkhārā na hontī’ti?
When what exists do co-doings come to be? When what does not exist do co-doings not come to be?’
So parivīmaṃsamāno evaṃ pajānāti:
While making a full inquiry they understand:
‘saṅkhārā avijjānidānā avijjāsamudayā avijjājātikā avijjāpabhavā;
‘Ignorance is the source of co-doings.
avijjāya sati saṅkhārā honti, avijjāya asati saṅkhārā na hontī’ti.
When ignorance exists, co-doings come to be. When ignorance does not exist, co-doings don’t come to be.’
So saṅkhāre ca pajānāti, saṅkhārasamudayañca pajānāti, saṅkhāranirodhañca pajānāti, yā ca saṅkhāranirodhasāruppagāminī paṭipadā tañca pajānāti, tathā paṭipanno ca hoti anudhammacārī;
They understand co-doings, their origin, their cessation, and the appropriate practice for their cessation. And they practice in line with that path.
ayaṃ vuccati, bhikkhave, bhikkhu sabbaso sammā dukkhakkhayāya paṭipanno saṅkhāranirodhāya.
This is called a monk who is practicing for the complete ending of suffering, for the cessation of co-doings.
Avijjāgato yaṃ, bhikkhave, purisapuggalo puññañce saṅkhāraṃ abhisaṅkharoti, puññūpagaṃ hoti viññāṇaṃ.
If an ignorant individual makes a good co-activity, their consciousness enters a good realm.
Apuññañce saṅkhāraṃ abhisaṅkharoti, apuññūpagaṃ hoti viññāṇaṃ.
If they make a bad co-activity, their consciousness enters a bad realm.
Āneñjañce saṅkhāraṃ abhisaṅkharoti āneñjūpagaṃ hoti viññāṇaṃ.
If they make an imperturbable co-activity, their consciousness enters an imperturbable realm.
Yato kho, bhikkhave, bhikkhuno avijjā pahīnā hoti vijjā uppannā, so avijjāvirāgā vijjuppādā neva puññābhisaṅkhāraṃ abhisaṅkharoti na apuññābhisaṅkhāraṃ abhisaṅkharoti na āneñjābhisaṅkhāraṃ abhisaṅkharoti.
When a monk has given up ignorance and given rise to knowledge, they don’t make a good co-activity, a bad co-activity, or an imperturbable co-activity.
Anabhisaṅkharonto anabhisañcetayanto na kiñci loke upādiyati;
Not choosing or intending, they don’t grasp at anything in the world.
anupādiyaṃ na paritassati, aparitassaṃ paccattaññeva parinibbāyati.
Not grasping, they’re not anxious. Not being anxious, they personally become nirvana'd.
‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāti.
They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.’
So sukhañce vedanaṃ vedayati, sā aniccāti pajānāti, anajjhositāti pajānāti, anabhinanditāti pajānāti.
If they feel a pleasant feeling, they understand that it’s impermanent, that they’re not attached to it, and that they don’t take pleasure in it.
Dukkhañce vedanaṃ vedayati, sā aniccāti pajānāti, anajjhositāti pajānāti, anabhinanditāti pajānāti.
If they feel a painful feeling, they understand that it’s impermanent, that they’re not attached to it, and that they don’t take pleasure in it.
Adukkhamasukhañce vedanaṃ vedayati, sā aniccāti pajānāti, anajjhositāti pajānāti, anabhinanditāti pajānāti.
If they feel a neutral feeling, they understand that it’s impermanent, that they’re not attached to it, and that they don’t take pleasure in it.
So sukhañce vedanaṃ vedayati, visaṃyutto naṃ vedayati.
If they feel a pleasant feeling, they feel it detached.
Dukkhañce vedanaṃ vedayati, visaṃyutto naṃ vedayati.
If they feel a painful feeling, they feel it detached.
Adukkhamasukhañce vedanaṃ vedayati, visaṃyutto naṃ vedayati.
If they feel a neutral feeling, they feel it detached.
So kāyapariyantikaṃ vedanaṃ vedayamāno kāyapariyantikaṃ vedanaṃ vedayāmīti pajānāti, jīvitapariyantikaṃ vedanaṃ vedayamāno jīvitapariyantikaṃ vedanaṃ vedayāmīti pajānāti.
Feeling the end of the body approaching, they understand: ‘I feel the end of the body approaching.’ Feeling the end of life approaching, they understand: ‘I feel the end of life approaching.’
Kāyassa bhedā uddhaṃ jīvitapariyādānā idheva sabbavedayitāni anabhinanditāni sītībhavissanti, sarīrāni avasissantīti pajānāti.
They understand: ‘When my body breaks up and my life has come to an end, everything that’s felt, since I no longer take pleasure in it, will become cool right here. Only bodily remains will be left.’
Seyyathāpi, bhikkhave, puriso kumbhakārapākā uṇhaṃ kumbhaṃ uddharitvā same bhūmibhāge paṭisisseyya.
Suppose a person were to remove a hot clay pot from a potter’s kiln and place it down on level ground.
Tatra yāyaṃ usmā sā tattheva vūpasameyya, kapallāni avasisseyyuṃ.
Its heat would dissipate right there, and the shards would be left behind.
Evameva kho, bhikkhave, bhikkhu kāyapariyantikaṃ vedanaṃ vedayamāno kāyapariyantikaṃ vedanaṃ vedayāmīti pajānāti, jīvitapariyantikaṃ vedanaṃ vedayamāno jīvitapariyantikaṃ vedanaṃ vedayāmīti pajānāti.
In the same way, feeling the end of the body approaching, they understand: ‘I feel the end of the body approaching.’ Feeling the end of life approaching, they understand: ‘I feel the end of life approaching.’
Kāyassa bhedā uddhaṃ jīvitapariyādānā idheva sabbavedayitāni anabhinanditāni sītībhavissanti, sarīrāni avasissantīti pajānāti.
They understand: ‘When my body breaks up and my life has come to an end, everything that’s felt, since I no longer take pleasure in it, will become cool right here. Only bodily remains will be left.’
Taṃ kiṃ maññatha, bhikkhave,
What do you think, monks?
api nu kho khīṇāsavo bhikkhu puññābhisaṅkhāraṃ vā abhisaṅkhareyya apuññābhisaṅkhāraṃ vā abhisaṅkhareyya āneñjābhisaṅkhāraṃ vā abhisaṅkhareyyā”ti?
Would a monk who has ended the defilements still make good co-doings, bad co-doings, or imperturbable co-doings?”
“No hetaṃ, bhante”.
“No, sir.”
“Sabbaso vā pana saṅkhāresu asati, saṅkhāranirodhā api nu kho viññāṇaṃ paññāyethā”ti?
“And when there are no co-doings at all, with the cessation of co-doings, would consciousness still be found?”
“No hetaṃ, bhante”.
“No, sir.”
“Sabbaso vā pana viññāṇe asati, viññāṇanirodhā api nu kho nāmarūpaṃ paññāyethā”ti?
“And when there’s no consciousness at all, would name and form still be found?”
“No hetaṃ, bhante”.
“No, sir.”
“Sabbaso vā pana nāmarūpe asati, nāmarūpanirodhā api nu kho saḷāyatanaṃ paññāyethā”ti?
“And when there are no name and form at all, would the six sense fields still be found?”
“No hetaṃ, bhante”.
“No, sir.”
“Sabbaso vā pana saḷāyatane asati, saḷāyatananirodhā api nu kho phasso paññāyethā”ti?
“And when there are no six sense fields at all, would contact still be found?”
“No hetaṃ, bhante”.
“No, sir.”
“Sabbaso vā pana phasse asati, phassanirodhā api nu kho vedanā paññāyethā”ti?
“And when there’s no contact at all, would feeling still be found?”
“No hetaṃ, bhante”.
“No, sir.”
“Sabbaso vā pana vedanāya asati, vedanānirodhā api nu kho taṇhā paññāyethā”ti?
“And when there’s no feeling at all, would craving still be found?”
“No hetaṃ, bhante”.
“No, sir.”
“Sabbaso vā pana taṇhāya asati, taṇhānirodhā api nu kho upādānaṃ paññāyethā”ti?
“And when there’s no craving at all, would grasping still be found?”
“No hetaṃ, bhante”.
“No, sir.”
“Sabbaso vā pana upādāne asati, upādānanirodhā api nu kho bhavo paññāyethā”ti.
“And when there’s no grasping at all, would continued existence still be found?”
“No hetaṃ, bhante”.
“No, sir.”
“Sabbaso vā pana bhave asati, bhavanirodhā api nu kho jāti paññāyethā”ti?
“And when there’s no continued existence at all, would rebirth still be found?”
“No hetaṃ, bhante”.
“No, sir.”
“Sabbaso vā pana jātiyā asati, jātinirodhā api nu kho jarāmaraṇaṃ paññāyethā”ti?
“And when there’s no rebirth at all, would old age and death still be found?”
“No hetaṃ, bhante”.
“No, sir.”
“Sādhu sādhu, bhikkhave, evametaṃ, bhikkhave, netaṃ aññathā.
“Good, good, monks! That’s how it is, not otherwise.
Saddahatha me taṃ, bhikkhave, adhimuccatha, nikkaṅkhā ettha hotha nibbicikicchā.
Trust me on this, monks; be convinced. Have no doubts or uncertainties in this matter.
Esevanto dukkhassā”ti.
Just this is the end of suffering.”
end of section [12.51 - SN 12.51 Parivīmaṃsana: A Full Inquiry] ❧
SN 12.52 Upādāna: Grasping
52. Upādānasutta
52. Grasping
Sāvatthiyaṃ viharati.
At Sāvatthī.
“Upādāniyesu, bhikkhave, dhammesu assādānupassino viharato taṇhā pavaḍḍhati.
“There are things that are prone to being grasped. When you concentrate on the gratification provided by these things, your craving grows.
Taṇhāpaccayā upādānaṃ;
Craving is a condition for grasping.
upādānapaccayā bhavo;
Grasping is a condition for continued existence.
bhavapaccayā jāti;
Continued existence is a condition for rebirth.
jātipaccayā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā sambhavanti.
Rebirth is a condition for old age and death, sorrow, lamentation, pain, sadness, and distress to come to be.
Evametassa kevalassa dukkhakkhandhassa samudayo hoti.
That is how this entire mass of suffering originates.
Seyyathāpi, bhikkhave, dasannaṃ vā kaṭṭhavāhānaṃ vīsāya vā kaṭṭhavāhānaṃ tiṃsāya vā kaṭṭhavāhānaṃ cattārīsāya vā kaṭṭhavāhānaṃ mahāaggikkhandho jaleyya.
Suppose a bonfire was burning with ten, twenty, thirty, or forty loads of wood.
Tatra puriso kālena kālaṃ sukkhāni ceva tiṇāni pakkhipeyya, sukkhāni ca gomayāni pakkhipeyya, sukkhāni ca kaṭṭhāni pakkhipeyya.
And from time to time someone would toss in dry grass, cow dung, or wood.
Evañhi so, bhikkhave, mahāaggikkhandho tadāhāro tadupādāno ciraṃ dīghamaddhānaṃ jaleyya.
Fueled and sustained by that, the bonfire would burn for a long time.
Evameva kho, bhikkhave, upādāniyesu dhammesu assādānupassino viharato taṇhā pavaḍḍhati.
In the same way, there are things that are prone to being grasped. When you concentrate on the gratification provided by these things, your craving grows.
Taṇhāpaccayā upādānaṃ … pe …
Craving is a condition for grasping. …
evametassa kevalassa dukkhakkhandhassa samudayo hoti.
That is how this entire mass of suffering originates.
Upādāniyesu, bhikkhave, dhammesu ādīnavānupassino viharato taṇhā nirujjhati.
There are things that are prone to being grasped. When you concentrate on the drawbacks of these things, your craving ceases.
Taṇhānirodhā upādānanirodho;
When craving ceases, grasping ceases.
upādānanirodhā bhavanirodho;
When grasping ceases, continued existence ceases.
bhavanirodhā jātinirodho;
When continued existence ceases, rebirth ceases.
jātinirodhā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā nirujjhanti.
When rebirth ceases, old age and death, sorrow, lamentation, pain, sadness, and distress cease.
Evametassa kevalassa dukkhakkhandhassa nirodho hoti.
That is how this entire mass of suffering ceases.
Seyyathāpi, bhikkhave, dasannaṃ vā kaṭṭhavāhānaṃ vīsāya vā tiṃsāya vā cattārīsāya vā kaṭṭhavāhānaṃ mahāaggikkhandho jaleyya;
Suppose a bonfire was burning with ten, twenty, thirty, or forty loads of wood.
tatra puriso na kālena kālaṃ sukkhāni ceva tiṇāni pakkhipeyya, na sukkhāni ca gomayāni pakkhipeyya, na sukkhāni ca kaṭṭhāni pakkhipeyya.
And no-one would toss in dry grass, cow dung, or wood from time to time.
Evañhi so, bhikkhave, mahāaggikkhandho purimassa ca upādānassa pariyādānā aññassa ca anupahārā anāhāro nibbāyeyya.
As the original fuel is used up and no more is added, the bonfire would be nirvana'd due to lack of fuel.
Evameva kho, bhikkhave, upādāniyesu dhammesu ādīnavānupassino viharato taṇhā nirujjhati,
In the same way, there are things that are prone to being grasped. When you concentrate on the drawbacks of these things, your craving ceases.
taṇhānirodhā upādānanirodho … pe …
When craving ceases, grasping ceases. …
evametassa kevalassa dukkhakkhandhassa nirodho hotī”ti.
That is how this entire mass of suffering ceases.”
❧
SN 12.53 Saṃyojana: Fetters
53. Saṃyojanasutta
53. Fetters
Sāvatthiyaṃ viharati.
At Sāvatthī.
“Saṃyojaniyesu, bhikkhave, dhammesu assādānupassino viharato taṇhā pavaḍḍhati.
“There are things that are prone to being fettered. When you concentrate on the gratification provided by these things, your craving grows.
Taṇhāpaccayā upādānaṃ;
Craving is a condition for grasping.
upādānapaccayā bhavo;
Grasping is a condition for continued existence.
bhavapaccayā jāti;
Continued existence is a condition for rebirth.
jātipaccayā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā sambhavanti.
Rebirth is a condition for old age and death, sorrow, lamentation, pain, sadness, and distress to come to be.
Evametassa kevalassa dukkhakkhandhassa samudayo hoti.
That is how this entire mass of suffering originates.
Seyyathāpi, bhikkhave, telañca paṭicca vaṭṭiñca paṭicca telappadīpo jhāyeyya.
Suppose an oil lamp depended on oil and a wick to burn.
Tatra puriso kālena kālaṃ telaṃ āsiñceyya vaṭṭiṃ upasaṃhareyya.
And from time to time someone would pour oil in and adjust the wick.
Evañhi so, bhikkhave, telappadīpo tadāhāro tadupādāno ciraṃ dīghamaddhānaṃ jaleyya.
Fueled and sustained by that, the oil lamp would burn for a long time.
Evameva kho, bhikkhave, saṃyojaniyesu dhammesu assādānupassino viharato taṇhā pavaḍḍhati.
In the same way, there are things that are prone to being fettered. When you concentrate on the gratification provided by these things, your craving grows.
Taṇhāpaccayā upādānaṃ;
Craving is a condition for grasping.
upādānapaccayā bhavo;
Grasping is a condition for continued existence.
bhavapaccayā jāti;
Continued existence is a condition for rebirth.
jātipaccayā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā sambhavanti.
Rebirth is a condition for old age and death, sorrow, lamentation, pain, sadness, and distress to come to be.
Evametassa kevalassa dukkhakkhandhassa samudayo hoti.
That is how this entire mass of suffering originates.
Saṃyojaniyesu, bhikkhave, dhammesu ādīnavānupassino viharato taṇhā nirujjhati.
There are things that are prone to being fettered. When you concentrate on the drawbacks of these things, your craving ceases.
Taṇhānirodhā upādānanirodho;
When craving ceases, grasping ceases.
upādānanirodhā bhavanirodho;
When grasping ceases, continued existence ceases.
bhavanirodhā jātinirodho;
When continued existence ceases, rebirth ceases.
jātinirodhā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā nirujjhanti.
When rebirth ceases, old age and death, sorrow, lamentation, pain, sadness, and distress cease.
Evametassa kevalassa dukkhakkhandhassa nirodho hoti.
That is how this entire mass of suffering ceases.
Seyyathāpi, bhikkhave, telañca paṭicca vaṭṭiñca paṭicca telappadīpo jhāyeyya.
Suppose an oil lamp depended on oil and a wick to burn.
Tatra puriso na kālena kālaṃ telaṃ āsiñceyya na vaṭṭiṃ upasaṃhareyya.
And no-one would pour oil in and adjust the wick from time to time.
Evañhi so, bhikkhave, telappadīpo purimassa ca upādānassa pariyādānā aññassa ca anupahārā anāhāro nibbāyeyya.
As the original fuel is used up and no more is added, the oil lamp would be nirvana'd due to lack of fuel.
Evameva kho, bhikkhave, saṃyojaniyesu dhammesu ādīnavānupassino viharato taṇhā nirujjhati.
In the same way, there are things that are prone to being fettered. When you concentrate on the drawbacks of these things, your craving ceases.
Taṇhānirodhā upādānanirodho … pe …
When craving ceases, grasping ceases. …
evametassa kevalassa dukkhakkhandhassa nirodho hotī”ti.
That is how this entire mass of suffering ceases.”
❧
SN 12.54 Dutiyasaṃyojana: Fetters (2nd)
54. Dutiyasaṃyojanasutta
54. Fetters (2nd)
Sāvatthiyaṃ viharati.
At Sāvatthī.
“Seyyathāpi, bhikkhave, telañca paṭicca vaṭṭiñca paṭicca telappadīpo jhāyeyya.
“monks, suppose an oil lamp depended on oil and a wick to burn.
Tatra puriso kālena kālaṃ telaṃ āsiñceyya vaṭṭiṃ upasaṃhareyya.
And from time to time someone would pour oil in and adjust the wick.
Evañhi so, bhikkhave, telappadīpo tadāhāro tadupādāno ciraṃ dīghamaddhānaṃ jaleyya.
Fueled and sustained by that, the oil lamp would burn for a long time.
Evameva kho, bhikkhave, saṃyojaniyesu dhammesu assādānupassino viharato taṇhā pavaḍḍhati.
In the same way, there are things that are prone to being fettered. When you concentrate on the gratification provided by these things, your craving grows.
Taṇhāpaccayā upādānaṃ … pe …
Craving is a condition for grasping. …
evametassa kevalassa dukkhakkhandhassa samudayo hoti.
That is how this entire mass of suffering originates.
Seyyathāpi, bhikkhave, telañca paṭicca vaṭṭiñca paṭicca telappadīpo jhāyeyya.
Suppose an oil lamp depended on oil and a wick to burn.
Tatra puriso na kālena kālaṃ telaṃ āsiñceyya na vaṭṭiṃ upasaṃhareyya.
And no-one would pour oil in and adjust the wick from time to time.
Evañhi so, bhikkhave, telappadīpo purimassa ca upādānassa pariyādānā aññassa ca anupahārā anāhāro nibbāyeyya.
As the original fuel is used up and no more is added, the oil lamp would be nirvana'd due to lack of fuel.
Evameva kho, bhikkhave, saṃyojaniyesu dhammesu ādīnavānupassino viharato taṇhā nirujjhati.
In the same way, there are things that are prone to being fettered. When you concentrate on the drawbacks of these things, your craving ceases.
Taṇhānirodhā upādānanirodho … pe …
When craving ceases, grasping ceases. …
evametassa kevalassa dukkhakkhandhassa nirodho hotī”ti.
That is how this entire mass of suffering ceases.”
SN 12.55 Mahārukkha: A Great Tree
55. Mahārukkhasutta
55. A Great Tree
Sāvatthiyaṃ viharati.
At Sāvatthī.
“Upādāniyesu, bhikkhave, dhammesu assādānupassino viharato taṇhā pavaḍḍhati.
“There are things that are prone to being grasped. When you concentrate on the gratification provided by these things, your craving grows.
Taṇhāpaccayā upādānaṃ;
Craving is a condition for grasping.
upādānapaccayā bhavo … pe …
Grasping is a condition for continued existence. …
evametassa kevalassa dukkhakkhandhassa samudayo hoti.
That is how this entire mass of suffering originates.
Seyyathāpi, bhikkhave, mahārukkho.
Suppose there was a great tree.
Tassa yāni ceva mūlāni adhogamāni, yāni ca tiriyaṅgamāni, sabbāni tāni uddhaṃ ojaṃ abhiharanti.
And its roots going downwards and across all draw the sap upwards.
Evañhi so, bhikkhave, mahārukkho tadāhāro tadupādāno ciraṃ dīghamaddhānaṃ tiṭṭheyya.
Fueled and sustained by that, the great tree would stand for a long time.
Evameva kho, bhikkhave, upādāniyesu dhammesu assādānupassino viharato taṇhā pavaḍḍhati.
In the same way, there are things that are prone to being grasped. When you concentrate on the gratification provided by these things, your craving grows.
Taṇhāpaccayā upādānaṃ … pe …
Craving is a condition for grasping. …
evametassa kevalassa dukkhakkhandhassa samudayo hoti.
That is how this entire mass of suffering originates.
Upādāniyesu, bhikkhave, dhammesu ādīnavānupassino viharato taṇhā nirujjhati.
There are things that are prone to being grasped. When you concentrate on the drawbacks of these things, your craving ceases.
Taṇhānirodhā upādānanirodho;
When craving ceases, grasping ceases.
upādānanirodhā bhavanirodho … pe …
When grasping ceases, continued existence ceases. …
evametassa kevalassa dukkhakkhandhassa nirodho hoti.
That is how this entire mass of suffering ceases.
Seyyathāpi, bhikkhave, mahārukkho.
Suppose there was a great tree.
Atha puriso āgaccheyya kuddālapiṭakaṃ ādāya.
Then a person comes along with a spade and basket.
So taṃ rukkhaṃ mūle chindeyya, mūlaṃ chinditvā palikhaṇeyya, palikhaṇitvā mūlāni uddhareyya antamaso usīranāḷimattānipi.
They’d cut the tree down at the roots, dig it up, and pull the roots out, down to the fibers and stems.
So taṃ rukkhaṃ khaṇḍākhaṇḍikaṃ chindeyya, khaṇḍākhaṇḍikaṃ chinditvā phāleyya, phāletvā sakalikaṃ sakalikaṃ kareyya, sakalikaṃ sakalikaṃ karitvā vātātape visoseyya;
They’d cut the tree apart, cut up the parts, and chop it into splinters. They’d dry the splinters in the wind and sun, burn them with fire, and reduce them to ashes. Then they’d winnow the ashes in a strong wind, or float them away down a swift stream.
vātātape visosetvā agginā ḍaheyya, agginā ḍahetvā masiṃ kareyya, masiṃ karitvā mahāvāte vā ophuṇeyya nadiyā vā sīghasotāya pavāheyya.
Evañhi so, bhikkhave, mahārukkho ucchinnamūlo assa tālāvatthukato anabhāvaṃkato āyatiṃ anuppādadhammo.
In this way the great tree is cut off at the root, made like a palm stump, obliterated, and unable to arise in the future.
Evameva kho, bhikkhave, upādāniyesu dhammesu ādīnavānupassino viharato taṇhā nirujjhati.
In the same way, there are things that are prone to being grasped. When you concentrate on the drawbacks of these things, your craving ceases.
Taṇhānirodhā upādānanirodho;
When craving ceases, grasping ceases.
upādānanirodhā bhavanirodho … pe …
When grasping ceases, continued existence ceases. …
evametassa kevalassa dukkhakkhandhassa nirodho hotī”ti.
That is how this entire mass of suffering ceases.”
❧
SN 12.56 Dutiyamahārukkha: A Great Tree (2nd)
56. Dutiyamahārukkhasutta
56. A Great Tree (2nd)
Sāvatthiyaṃ viharati.
At Sāvatthī.
“Seyyathāpi, bhikkhave, mahārukkho.
“monks, suppose there was a great tree.
Tassa yāni ceva mūlāni adhogamāni, yāni ca tiriyaṅgamāni, sabbāni tāni uddhaṃ ojaṃ abhiharanti.
And its roots going downwards and across all draw the sap upwards.
Evañhi so, bhikkhave, mahārukkho tadāhāro tadupādāno ciraṃ dīghamaddhānaṃ tiṭṭheyya.
Fueled and sustained by that, the great tree would stand for a long time.
Evameva kho, bhikkhave, upādāniyesu dhammesu assādānupassino viharato taṇhā pavaḍḍhati.
In the same way, there are things that are prone to being grasped. When you concentrate on the gratification provided by these things, your craving grows.
Taṇhāpaccayā upādānaṃ … pe …
Craving is a condition for grasping. …
evametassa kevalassa dukkhakkhandhassa samudayo hoti.
That is how this entire mass of suffering originates.
Seyyathāpi, bhikkhave, mahārukkho.
Suppose there was a great tree.
Atha puriso āgaccheyya kuddālapiṭakaṃ ādāya.
Then a person comes along with a spade and basket.
So taṃ rukkhaṃ mūle chindeyya, mūle chetvā palikhaṇeyya, palikhaṇitvā mūlāni uddhareyya … pe …
They’d cut the tree down at the roots, dig them up, and pull them out, down to the fibers and stems.
nadiyā vā sīghasotāya pavāheyya.
They’d cut the tree apart, cut up the parts, and chop it into little bits. They’d dry the bits in the wind and sun, burn them with fire, and reduce them to ashes. Then they’d winnow the ashes in a strong wind, or float them away down a swift stream.
Evañhi so, bhikkhave, mahārukkho ucchinnamūlo assa tālāvatthukato anabhāvaṅkato āyatiṃ anuppādadhammo.
In this way the great tree is cut off at the root, made like a palm stump, obliterated, and unable to arise in the future.
Evameva kho, bhikkhave, upādāniyesu dhammesu ādīnavānupassino viharato taṇhā nirujjhati.
In the same way, there are things that are prone to being grasped. When you concentrate on the drawbacks of these things, your craving ceases.
Taṇhānirodhā upādānanirodho … pe …
When craving ceases, grasping ceases. …
evametassa kevalassa dukkhakkhandhassa nirodho hotī”ti.
That is how this entire mass of suffering ceases.”
SN 12.57 Taruṇarukkha: A Sapling
57. Taruṇarukkhasutta
57. A Sapling
Sāvatthiyaṃ viharati.
At Sāvatthī.
“Saṃyojaniyesu, bhikkhave, dhammesu assādānupassino viharato taṇhā pavaḍḍhati.
“There are things that are prone to being fettered. When you concentrate on the gratification provided by these things, your craving grows.
Taṇhāpaccayā upādānaṃ … pe …
Craving is a condition for grasping. …
evametassa kevalassa dukkhakkhandhassa samudayo hoti.
That is how this entire mass of suffering originates.
Seyyathāpi, bhikkhave, taruṇo rukkho.
Suppose there was a sapling.
Tassa puriso kālena kālaṃ mūlāni palimajjeyya kālena kālaṃ paṃsuṃ dadeyya, kālena kālaṃ udakaṃ dadeyya.
And from time to time someone would clear around the roots, supply soil, and water it.
Evañhi so, bhikkhave, taruṇo rukkho tadāhāro tadupādāno vuddhiṃ virūḷhiṃ vepullaṃ āpajjeyya.
Fueled and sustained in this way the sapling would grow, increase, and mature.
Evameva kho, bhikkhave, saṃyojaniyesu dhammesu assādānupassino viharato taṇhā pavaḍḍhati.
In the same way, there are things that are prone to being fettered. When you concentrate on the gratification provided by these things, your craving grows.
Taṇhāpaccayā upādānaṃ … pe …
Craving is a condition for grasping. …
evametassa kevalassa dukkhakkhandhassa samudayo hoti.
That is how this entire mass of suffering originates.
Saṃyojaniyesu, bhikkhave, dhammesu ādīnavānupassino viharato taṇhā nirujjhati.
There are things that are prone to being fettered. When you concentrate on the drawbacks of these things, your craving ceases.
Taṇhānirodhā upādānanirodho … pe …
When craving ceases, grasping ceases. …
evametassa kevalassa dukkhakkhandhassa nirodho hoti.
That is how this entire mass of suffering ceases.
Seyyathāpi, bhikkhave, taruṇo rukkho.
Suppose there was a sapling.
Atha puriso āgaccheyya kuddālapiṭakaṃ ādāya … pe …
Then a person comes along with a spade and basket. …
nadiyā vā sīghasotāya pavāheyya.
They’d cut the sapling apart, cut up the parts, and chop it into little bits. They’d dry the bits in the wind and sun, burn them with fire, and reduce them to ashes. Then they’d winnow the ashes in a strong wind, or float them away down a swift stream.
Evañhi so, bhikkhave, taruṇo rukkho ucchinnamūlo assa tālāvatthukato anabhāvaṅkato āyatiṃ anuppādadhammo.
In this way the sapling is cut off at the root, made like a palm stump, obliterated, and unable to arise in the future.
Evameva kho, bhikkhave, saṃyojaniyesu dhammesu ādīnavānupassino viharato taṇhā nirujjhati.
In the same way, there are things that are prone to being fettered. When you concentrate on the drawbacks of these things, your craving ceases.
Taṇhānirodhā upādānanirodho … pe …
When craving ceases, grasping ceases. …
evametassa kevalassa dukkhakkhandhassa nirodho hotī”ti.
That is how this entire mass of suffering ceases.”
SN 12.58 Nāmarūpa: Name and Form
58. Nāmarūpasutta
58. Name and Form
Sāvatthiyaṃ viharati.
At Sāvatthī.
“Saṃyojaniyesu, bhikkhave, dhammesu assādānupassino viharato nāmarūpassa avakkanti hoti.
“There are things that are prone to being fettered. When you concentrate on the gratification provided by these things, name and form are conceived.
Nāmarūpapaccayā saḷāyatanaṃ … pe …
Name and form are conditions for the six sense fields. …
evametassa kevalassa dukkhakkhandhassa samudayo hoti.
That is how this entire mass of suffering originates.
Seyyathāpi, bhikkhave, mahārukkho.
Suppose there was a great tree.
Tassa yāni ceva mūlāni adhogamāni, yāni ca tiriyaṅgamāni, sabbāni tāni uddhaṃ ojaṃ abhiharanti.
And its roots going downwards and across all draw the sap upwards.
Evañhi so, bhikkhave, mahārukkho tadāhāro tadupādāno ciraṃ dīghamaddhānaṃ tiṭṭheyya.
Fueled and sustained by that, the great tree would stand for a long time.
Evameva kho, bhikkhave, saṃyojaniyesu dhammesu assādānupassino viharato nāmarūpassa avakkanti hoti … pe ….
In the same way, there are things that are prone to being fettered. When you concentrate on the gratification provided by these things, name and form are conceived. …
Saṃyojaniyesu, bhikkhave, dhammesu ādīnavānupassino viharato nāmarūpassa avakkanti na hoti.
There are things that are prone to being fettered. When you concentrate on the drawbacks of these things, name and form are not conceived.
Nāmarūpanirodhā saḷāyatananirodho … pe …
When name and form cease, the six sense fields cease. …
evametassa kevalassa dukkhakkhandhassa nirodho hoti.
That is how this entire mass of suffering ceases.
Seyyathāpi, bhikkhave, mahārukkho.
Suppose there was a great tree.
Atha puriso āgaccheyya kuddālapiṭakaṃ ādāya … pe …
Then a person comes along with a spade and basket. …
āyatiṃ anuppādadhammo.
In this way the great tree is cut off at the root, made like a palm stump, obliterated, and unable to arise in the future.
Evameva kho, bhikkhave, saṃyojaniyesu dhammesu ādīnavānupassino viharato nāmarūpassa avakkanti na hoti.
In the same way, there are things that are prone to being fettered. When you concentrate on the drawbacks of these things, name and form are not conceived.
Nāmarūpanirodhā saḷāyatananirodho … pe …
When name and form cease, the six sense fields cease. …
evametassa kevalassa dukkhakkhandhassa nirodho hotī”ti.
That is how this entire mass of suffering ceases.”
SN 12.59 Viññāṇa: Consciousness
59. Viññāṇasutta
59. Consciousness
Sāvatthiyaṃ viharati.
At Sāvatthī.
“Saṃyojaniyesu, bhikkhave, dhammesu assādānupassino viharato viññāṇassa avakkanti hoti.
“There are things that are prone to being fettered. When you concentrate on the gratification provided by these things, consciousness is conceived.
Viññāṇapaccayā nāmarūpaṃ … pe …
Consciousness is a condition for name and form. …
evametassa kevalassa dukkhakkhandhassa samudayo hoti.
That is how this entire mass of suffering originates.
Seyyathāpi, bhikkhave, mahārukkho.
Suppose there was a great tree.
Tassa yāni ceva mūlāni … pe …
And its roots going downwards and across all draw the sap upwards. …
evameva kho, bhikkhave, saṃyojaniyesu dhammesu assādānupassino viharato viññāṇassa avakkanti hoti … pe ….
In the same way, there are things that are prone to being fettered. When you concentrate on the gratification provided by these things, consciousness is conceived. …
Saṃyojaniyesu, bhikkhave, dhammesu ādīnavānupassino viharato viññāṇassa avakkanti na hoti.
There are things that are prone to being fettered. When you concentrate on the drawbacks of these things, consciousness is not conceived.
Viññāṇanirodhā nāmarūpanirodho … pe …
When consciousness ceases, name and form cease. …
evametassa kevalassa dukkhakkhandhassa nirodho hoti.
That is how this entire mass of suffering ceases.
Seyyathāpi, bhikkhave, mahārukkho.
Suppose there was a great tree.
Atha puriso āgaccheyya kuddālapiṭakaṃ ādāya … pe …
Then a person comes along with a spade and basket. …
āyatiṃ anuppādadhammo.
In this way the great tree is cut off at the root, made like a palm stump, obliterated, and unable to arise in the future.
Evameva kho, bhikkhave, saṃyojaniyesu dhammesu ādīnavānupassino viharato viññāṇassa avakkanti na hoti.
In the same way, there are things that are prone to being fettered. When you concentrate on the drawbacks of these things, consciousness is not conceived.
Viññāṇassa nirodhā nāmarūpanirodho … pe …
When consciousness ceases, name and form cease. …
evametassa kevalassa dukkhakkhandhassa nirodho hotī”ti.
That is how this entire mass of suffering ceases.”
60. Nidānasutta
60. Sources
Ekaṃ samayaṃ bhagavā kurūsu viharati kammāsadhammaṃ nāma kurūnaṃ nigamo.
At one time the Buddha was staying in the land of the Kurus, near the Kuru town named Kammāsadamma.
Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca:
Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to the Buddha:
“acchariyaṃ, bhante, abbhutaṃ, bhante.
“It’s incredible, sir! It’s amazing,
Yāva gambhīro cāyaṃ, bhante, paṭiccasamuppādo gambhīrāvabhāso ca, atha ca pana me uttānakuttānako viya khāyatī”ti.
in that this dependent origination is deep and appears deep, yet to me it seems as plain as can be.”
“Mā hevaṃ, ānanda, mā hevaṃ, ānanda.
“Not so, Ānanda! Not so, Ānanda!
Gambhīro cāyaṃ, ānanda, paṭiccasamuppādo gambhīrāvabhāso ca.
This dependent origination is deep and appears deep.
Etassa, ānanda, dhammassa ananubodhā appaṭivedhā evamayaṃ pajā tantākulakajātā kulagaṇṭhikajātā muñjapabbajabhūtā apāyaṃ duggatiṃ vinipātaṃ saṃsāraṃ nātivattati.
It is because of not understanding and not comprehending this Dharma that this population has become tangled like string, knotted like a ball of thread, and matted like rushes and reeds, and it doesn’t escape the places of loss, the bad places, the underworld, transmigration.
Upādāniyesu, ānanda, dhammesu assādānupassino viharato taṇhā pavaḍḍhati.
There are things that are prone to being grasped. When you concentrate on the gratification provided by these things, your craving grows.
Taṇhāpaccayā upādānaṃ;
Craving is a condition for grasping.
upādānapaccayā bhavo;
Grasping is a condition for continued existence.
bhavapaccayā jāti;
Continued existence is a condition for rebirth.
jātipaccayā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā sambhavanti.
Rebirth is a condition for old age and death, sorrow, lamentation, pain, sadness, and distress to come to be.
Evametassa kevalassa dukkhakkhandhassa samudayo hoti.
That is how this entire mass of suffering originates.
Seyyathāpi, ānanda, mahārukkho.
Suppose there was a great tree.
Tassa yāni ceva mūlāni adhogamāni, yāni ca tiriyaṅgamāni, sabbāni tāni uddhaṃ ojaṃ abhiharanti.
And its roots going downwards and across all draw the sap upwards.
Evañhi so, ānanda, mahārukkho tadāhāro tadupādāno ciraṃ dīghamaddhānaṃ tiṭṭheyya.
Fueled and sustained by that, the great tree would stand for a long time.
Evameva kho, ānanda, upādāniyesu dhammesu assādānupassino viharato taṇhā pavaḍḍhati.
In the same way, there are things that are prone to being grasped. When you concentrate on the gratification provided by these things, your craving grows.
Taṇhāpaccayā upādānaṃ;
Craving is a condition for grasping.
upādānapaccayā bhavo … pe …
Grasping is a condition for continued existence. …
evametassa kevalassa dukkhakkhandhassa samudayo hoti.
That is how this entire mass of suffering originates.
Upādāniyesu, ānanda, dhammesu ādīnavānupassino viharato taṇhā nirujjhati.
There are things that are prone to being grasped. When you concentrate on the drawbacks of these things, your craving ceases.
Taṇhānirodhā upādānanirodho;
When craving ceases, grasping ceases.
upādānanirodhā bhavanirodho … pe …
When grasping ceases, continued existence ceases. …
evametassa kevalassa dukkhakkhandhassa nirodho hoti.
That is how this entire mass of suffering ceases.
Seyyathāpi, ānanda, mahārukkho.
Suppose there was a great tree.
Atha puriso āgaccheyya kuddālapiṭakaṃ ādāya.
Then a person comes along with a spade and basket.
So taṃ rukkhaṃ mūle chindeyya, mūle chetvā palikhaṇeyya, palikhaṇitvā mūlāni uddhareyya antamaso usīranāḷimattānipi.
They’d cut the tree down at the roots, dig them up, and pull them out, down to the fibers and stems.
So taṃ rukkhaṃ khaṇḍākhaṇḍikaṃ chindeyya.
Then they’d split the tree apart, cut up the parts, and chop it into little bits. They’d dry the bits in the wind and sun, burn them with fire, and reduce them to ashes. Then they’d winnow the ashes in a strong wind, or float them away down a swift stream.
Khaṇḍākhaṇḍikaṃ chinditvā phāleyya;
phāletvā sakalikaṃ sakalikaṃ kareyya, sakalikaṃ sakalikaṃ karitvā vātātape visoseyya, vātātape visosetvā agginā ḍaheyya, agginā ḍahetvā masiṃ kareyya, masiṃ karitvā mahāvāte vā ophuṇeyya, nadiyā vā sīghasotāya pavāheyya.
Evañhi so, ānanda, mahārukkho ucchinnamūlo assa tālāvatthukato anabhāvaṅkato āyatiṃ anuppādadhammo.
In this way the great tree is cut off at the root, made like a palm stump, obliterated, and unable to arise in the future.
Evameva kho, ānanda, upādāniyesu dhammesu ādīnavānupassino viharato taṇhā nirujjhati.
In the same way, there are things that are prone to being grasped. When you concentrate on the drawbacks of these things, your craving ceases.
Taṇhānirodhā upādānanirodho;
When craving ceases, grasping ceases.
upādānanirodhā bhavanirodho;
When grasping ceases, continued existence ceases.
bhavanirodhā jātinirodho;
When continued existence ceases, rebirth ceases.
jātinirodhā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā nirujjhanti.
When rebirth ceases, old age and death, sorrow, lamentation, pain, sadness, and distress cease.
Evametassa kevalassa dukkhakkhandhassa nirodho hotī”ti.
That is how this entire mass of suffering ceases.”
end of section [12..6.. - SN 12 vagga 6 Dukkha: Suffering] ❧
+ § – SN 12 vagga 7 Mahā: The Great Chapter+ all - all
7. Mahāvagga
7. The Great Chapter
SN 12.61 Assutavā: Uneducated
61. Assutavāsutta
61. Uneducated
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. …
“assutavā, bhikkhave, puthujjano imasmiṃ cātumahābhūtikasmiṃ kāyasmiṃ nibbindeyyapi virajjeyyapi vimucceyyapi.
“monks, when it comes to this body made up of the four primary elements, an uneducated ordinary person might become disenchanted, dispassionate, and freed.
Taṃ kissa hetu?
Why is that?
Dissati, bhikkhave, imassa cātumahābhūtikassa kāyassa ācayopi apacayopi ādānampi nikkhepanampi.
This body made up of the four primary elements is seen to accumulate and disperse, to be taken up and laid to rest.
Tasmā tatrāssutavā puthujjano nibbindeyyapi virajjeyyapi vimucceyyapi.
That’s why, when it comes to this body, an uneducated ordinary person might become disenchanted, dispassionate, and freed.
Yañca kho etaṃ, bhikkhave, vuccati cittaṃ itipi, mano itipi, viññāṇaṃ itipi, tatrāssutavā puthujjano nālaṃ nibbindituṃ nālaṃ virajjituṃ nālaṃ vimuccituṃ.
But when it comes to that which is called ‘mind’ or ‘sentience’ or ‘consciousness’, an uneducated ordinary person is unable to become disenchanted, dispassionate, or freed.
Taṃ kissa hetu?
Why is that?
Dīgharattañhetaṃ, bhikkhave, assutavato puthujjanassa ajjhositaṃ mamāyitaṃ parāmaṭṭhaṃ:
Because for a long time they’ve been attached to it, thought of it as their own, and mistaken it:
‘etaṃ mama, esohamasmi, eso me attā’ti.
‘This is mine, I am this, this is my self.’
Tasmā tatrāssutavā puthujjano nālaṃ nibbindituṃ nālaṃ virajjituṃ nālaṃ vimuccituṃ.
That’s why, when it comes to this mind, an uneducated ordinary person is unable to become disenchanted, dispassionate, and freed.
Varaṃ, bhikkhave, assutavā puthujjano imaṃ cātumahābhūtikaṃ kāyaṃ attato upagaccheyya, na tveva cittaṃ.
But an uneducated ordinary person would be better off taking this body made up of the four primary elements to be their self, rather than the mind.
Taṃ kissa hetu?
Why is that?
Dissatāyaṃ, bhikkhave, cātumahābhūtiko kāyo ekampi vassaṃ tiṭṭhamāno dvepi vassāni tiṭṭhamāno tīṇipi vassāni tiṭṭhamāno cattāripi vassāni tiṭṭhamāno pañcapi vassāni tiṭṭhamāno dasapi vassāni tiṭṭhamāno vīsatipi vassāni tiṭṭhamāno tiṃsampi vassāni tiṭṭhamāno cattārīsampi vassāni tiṭṭhamāno paññāsampi vassāni tiṭṭhamāno vassasatampi tiṭṭhamāno, bhiyyopi tiṭṭhamāno.
This body made up of the four primary elements is seen to last for a year, or for two, three, four, five, ten, twenty, thirty, forty, fifty, or a hundred years, or even longer.
Yañca kho etaṃ, bhikkhave, vuccati cittaṃ itipi, mano itipi, viññāṇaṃ itipi, taṃ rattiyā ca divasassa ca aññadeva uppajjati aññaṃ nirujjhati.
But that which is called ‘mind’ or ‘sentience’ or ‘consciousness’ arises as one thing and ceases as another all day and all night.
Seyyathāpi, bhikkhave, makkaṭo araññe pavane caramāno sākhaṃ gaṇhati, taṃ muñcitvā aññaṃ gaṇhati, taṃ muñcitvā aññaṃ gaṇhati;
It’s like a monkey moving through the forest. It grabs hold of one branch, lets it go, and grabs another; then it lets that go and grabs yet another.
evameva kho, bhikkhave, yamidaṃ vuccati cittaṃ itipi, mano itipi, viññāṇaṃ itipi, taṃ rattiyā ca divasassa ca aññadeva uppajjati aññaṃ nirujjhati.
In the same way, that which is called ‘mind’ or ‘sentience’ or ‘consciousness’ arises as one thing and ceases as another all day and all night.
Tatra, bhikkhave, sutavā ariyasāvako paṭiccasamuppādaṃyeva sādhukaṃ yoniso manasi karoti:
In this case, a learned noble disciple carefully and properly attends to dependent origination itself:
‘iti imasmiṃ sati idaṃ hoti, imassuppādā idaṃ uppajjati;
‘When this exists, that is; due to the arising of this, that arises.
imasmiṃ asati idaṃ na hoti, imassa nirodhā idaṃ nirujjhati—
When this doesn’t exist, that is not; due to the cessation of this, that ceases. That is:
yadidaṃ avijjāpaccayā saṅkhārā;
Ignorance is a condition for co-doings.
saṅkhārapaccayā viññāṇaṃ … pe …
co-doings are a condition for consciousness. …
evametassa kevalassa dukkhakkhandhassa samudayo hoti.
That is how this entire mass of suffering originates.
Avijjāya tveva asesavirāganirodhā saṅkhāranirodho;
When ignorance fades away and ceases with nothing left over, co-doings cease.
saṅkhāranirodhā viññāṇanirodho … pe …
When co-doings cease, consciousness ceases. …
evametassa kevalassa dukkhakkhandhassa nirodho hotī’ti.
That is how this entire mass of suffering ceases.’
Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako rūpasmimpi nibbindati, vedanāyapi nibbindati, saññāyapi nibbindati, saṅkhāresupi nibbindati, viññāṇasmimpi nibbindati;
Seeing this, a learned noble disciple grows disenchanted with form, feeling, perception, co-doings, and consciousness.
nibbindaṃ virajjati, virāgā vimuccati, vimuttasmiṃ vimuttamiti ñāṇaṃ hoti.
Being disenchanted, desire fades away. When desire fades away they’re freed. When they’re freed, they know they’re freed.
‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānātī”ti.
They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.’”
❧
SN 12.62 Dutiyaassutavā: Uneducated (2nd)
62. Dutiyaassutavāsutta
62. Uneducated (2nd)
Sāvatthiyaṃ viharati.
At Sāvatthī.
“Assutavā, bhikkhave, puthujjano imasmiṃ cātumahābhūtikasmiṃ kāyasmiṃ nibbindeyyapi virajjeyyapi vimucceyyapi.
“monks, when it comes to this body made up of the four primary elements, an uneducated ordinary person might become disenchanted, dispassionate, and freed.
Taṃ kissa hetu?
Why is that?
Dissati, bhikkhave, imassa cātumahābhūtikassa kāyassa ācayopi apacayopi ādānampi nikkhepanampi.
This body made up of the four primary elements is seen to increase and diminish, to be taken up and laid to rest.
Tasmā tatrāssutavā puthujjano nibbindeyyapi virajjeyyapi vimucceyyapi.
That’s why, when it comes to this body, an uneducated ordinary person might become disenchanted, dispassionate, and freed.
Yañca kho etaṃ, bhikkhave, vuccati cittaṃ itipi, mano itipi, viññāṇaṃ itipi, tatrāssutavā puthujjano nālaṃ nibbindituṃ nālaṃ virajjituṃ nālaṃ vimuccituṃ.
But when it comes to that which is called ‘mind’ or ‘sentience’ or ‘consciousness’, an uneducated ordinary person is unable to become disenchanted, dispassionate, or freed.
Taṃ kissa hetu?
Why is that?
Dīgharattañhetaṃ, bhikkhave, assutavato puthujjanassa ajjhositaṃ mamāyitaṃ parāmaṭṭhaṃ:
Because for a long time they’ve been attached to it, thought of it as their own, and mistaken it:
‘etaṃ mama, esohamasmi, eso me attā’ti.
‘This is mine, I am this, this is my self.’
Tasmā tatrāssutavā puthujjano nālaṃ nibbindituṃ nālaṃ virajjituṃ nālaṃ vimuccituṃ.
That’s why, when it comes to this mind, an uneducated ordinary person is unable to become disenchanted, dispassionate, and freed.
Varaṃ, bhikkhave, assutavā puthujjano imaṃ cātumahābhūtikaṃ kāyaṃ attato upagaccheyya, na tveva cittaṃ.
But an uneducated ordinary person would be better off taking this body made up of the four primary elements to be their self, rather than the mind.
Taṃ kissa hetu?
Why is that?
Dissatāyaṃ, bhikkhave, cātumahābhūtiko kāyo ekampi vassaṃ tiṭṭhamāno dvepi vassāni tiṭṭhamāno tīṇipi vassāni tiṭṭhamāno cattāripi vassāni tiṭṭhamāno pañcapi vassāni tiṭṭhamāno dasapi vassāni tiṭṭhamāno vīsatipi vassāni tiṭṭhamāno tiṃsampi vassāni tiṭṭhamāno cattārīsampi vassāni tiṭṭhamāno paññāsampi vassāni tiṭṭhamāno vassasatampi tiṭṭhamāno, bhiyyopi tiṭṭhamāno.
This body made up of the four primary elements is seen to last for a year, or for two, three, four, five, ten, twenty, thirty, forty, fifty, or a hundred years, or even longer.
Yañca kho etaṃ, bhikkhave, vuccati cittaṃ itipi, mano itipi, viññāṇaṃ itipi, taṃ rattiyā ca divasassa ca aññadeva uppajjati aññaṃ nirujjhati.
But that which is called ‘mind’ or ‘sentience’ or ‘consciousness’ arises as one thing and ceases as another all day and all night.
Tatra, bhikkhave, sutavā ariyasāvako paṭiccasamuppādaṃyeva sādhukaṃ yoniso manasi karoti:
In this case, a learned noble disciple carefully and properly attends to dependent origination itself:
‘iti imasmiṃ sati idaṃ hoti, imassuppādā idaṃ uppajjati;
‘When this exists, that is; due to the arising of this, that arises.
imasmiṃ asati idaṃ na hoti, imassa nirodhā idaṃ nirujjhatī’ti.
When this doesn’t exist, that is not; due to the cessation of this, that ceases. That is:
Sukhavedaniyaṃ, bhikkhave, phassaṃ paṭicca uppajjati sukhavedanā.
Pleasant feeling arises dependent on a contact to be experienced as pleasant.
Tasseva sukhavedaniyassa phassassa nirodhā yaṃ tajjaṃ vedayitaṃ sukhavedaniyaṃ phassaṃ paṭicca uppannā sukhavedanā sā nirujjhati sā vūpasammati.
With the cessation of that contact to be experienced as pleasant, the corresponding pleasant feeling ceases and stops.
Dukkhavedaniyaṃ, bhikkhave, phassaṃ paṭicca uppajjati dukkhavedanā.
Painful feeling arises dependent on a contact to be experienced as painful.
Tasseva dukkhavedaniyassa phassassa nirodhā yaṃ tajjaṃ vedayitaṃ dukkhavedaniyaṃ phassaṃ paṭicca uppannā dukkhavedanā sā nirujjhati sā vūpasammati.
With the cessation of that contact to be experienced as painful, the corresponding painful feeling ceases and stops.
Adukkhamasukhavedaniyaṃ, bhikkhave, phassaṃ paṭicca uppajjati adukkhamasukhavedanā.
Neutral feeling arises dependent on a contact to be experienced as neutral.
Tasseva adukkhamasukhavedaniyassa phassassa nirodhā yaṃ tajjaṃ vedayitaṃ adukkhamasukhavedaniyaṃ phassaṃ paṭicca uppannā adukkhamasukhavedanā sā nirujjhati sā vūpasammati.
With the cessation of that contact to be experienced as neutral, the corresponding neutral feeling ceases and stops.
Seyyathāpi, bhikkhave, dvinnaṃ kaṭṭhānaṃ saṅghaṭṭanasamodhānā usmā jāyati tejo abhinibbattati. Tesaṃyeva dvinnaṃ kaṭṭhānaṃ nānākatavinibbhogā yā tajjā usmā sā nirujjhati sā vūpasammati;
When you rub two sticks together, heat is generated and fire is produced. But when you part the sticks and lay them aside, any corresponding heat ceases and stops.
evameva kho, bhikkhave, sukhavedaniyaṃ phassaṃ paṭicca uppajjati sukhavedanā.
In the same way, pleasant feeling arises dependent on a contact to be experienced as pleasant.
Tasseva sukhavedaniyassa phassassa nirodhā yaṃ tajjaṃ vedayitaṃ sukhavedaniyaṃ phassaṃ paṭicca uppannā sukhavedanā sā nirujjhati sā vūpasammati … pe …
With the cessation of that contact to be experienced as pleasant, the corresponding pleasant feeling ceases and stops.
dukkhavedaniyaṃ phassaṃ paṭicca …
Painful feeling …
adukkhamasukhavedaniyaṃ phassaṃ paṭicca uppajjati adukkhamasukhavedanā.
Neutral feeling arises dependent on a contact to be experienced as neutral.
Tasseva adukkhamasukhavedaniyassa phassassa nirodhā yaṃ tajjaṃ vedayitaṃ adukkhamasukhavedaniyaṃ phassaṃ paṭicca uppannā adukkhamasukhavedanā sā nirujjhati sā vūpasammati.
With the cessation of that contact to be experienced as neutral, the corresponding neutral feeling ceases and stops.
Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako phassepi nibbindati, vedanāyapi nibbindati, saññāyapi nibbindati, saṅkhāresupi nibbindati, viññāṇasmimpi nibbindati;
Seeing this, a learned noble disciple grows disenchanted with form, feeling, perception, co-doings, and consciousness.
nibbindaṃ virajjati, virāgā vimuccati, vimuttasmiṃ vimuttamiti ñāṇaṃ hoti.
Being disenchanted, desire fades away. When desire fades away they’re freed. When they’re freed, they know they’re freed.
‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānātī”ti.
They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.’”
❧
+ SN 12.63 Putta-maṃsa: A Child’s Flesh
(2022
SP-FLUENT translation by
frankk derived from
B. Sujato 2018/12)
SN-q 12.63.1 – kabaḷī-kāro āhāro: solid food ↔ parents eat child jerky to cross desert
SN-q 12.63.1.7 – when food understood → 5kg pleasure cords understood → nonreturner
SN-q 12.63.2 – phass-āhāro: contact ↔ everywhere flayed cow goes bugs devour her
SN-q 12.63.2.7 – when contact understood → 3 sensations (vedana) understood → arahant
SN-q 12.63.3 – mano-sañ-cetan-āhāro: mental-intention ↔ man dragged to pit of fire against will
SN-q 12.63.3.7 – when intention understood → 3 cravings (taṇhā) understood → arahant
SN-q 12.63.4 – Viññāṇ-āhāro: consciousness ↔ bandit shot with 300 arrows a day
SN-q 12.63.4.7 – when consciousness understood → name & form understood → arahant
63. Puttamaṃsasutta
63. A Child’s Flesh
Sāvatthiyaṁ …
At Sāvatthī.
“cattārome, bhikkhave, āhārā
“monks, there are these four fuels.
bhūtānaṁ vā sattānaṁ ṭhitiyā sambhavesīnaṁ vā anuggahāya.
They maintain sentient beings that have been born and help those that are about to be born.
Katame cattāro?
Which four?
Kabaḷīkāro āhāro oḷāriko vā sukhumo vā,
Solid food, whether coarse or fine;
phasso dutiyo,
contact is the second,
manosañcetanā tatiyā,
mental intention the third,
viññāṇaṁ catutthaṁ.
and consciousness the fourth.
Ime kho, bhikkhave, cattāro āhārā bhūtānaṁ vā sattānaṁ ṭhitiyā sambhavesīnaṁ vā anuggahāya.
These are the four fuels that maintain sentient beings that have been born and help those that are about to be born.
+ §63.1 – kabaḷī-kāro āhāro: solid food ↔ parents eat child jerky to cross desert
Kathañca, bhikkhave, kabaḷīkāro āhāro daṭṭhabbo?
And how should you regard solid food?
Seyyathāpi, bhikkhave, dve jāyampatikā parittaṁ sambalaṁ ādāya kantāramaggaṁ paṭipajjeyyuṁ.
Suppose a couple who were husband and wife set out to cross a desert, taking limited supplies.
Tesamassa ekaputtako piyo manāpo.
They had an only child, dear and beloved.
Atha kho tesaṁ, bhikkhave, dvinnaṁ jāyampatikānaṁ kantāragatānaṁ yā parittā sambalamattā, sā parikkhayaṁ pariyādānaṁ gaccheyya.
As the couple were crossing the desert their limited quantity of supplies would run out,
Siyā ca nesaṁ kantārāvaseso anatiṇṇo.
and they’d still have the rest of the desert to cross.
Atha kho tesaṁ, bhikkhave, dvinnaṁ jāyampatikānaṁ evamassa:
Then it would occur to that couple:
‘amhākaṁ kho yā parittā sambalamattā sā parikkhīṇā pariyādiṇṇā.
‘Our limited quantity of supplies has run out, and we still have the rest of the desert to cross.
Atthi cāyaṁ kantārāvaseso anittiṇṇo.
Why don’t we kill our only child, so dear and beloved, and prepare dried and spiced meat?
Yannūna mayaṁ imaṁ ekaputtakaṁ piyaṁ manāpaṁ vadhitvā vallūrañca soṇḍikañca karitvā puttamaṁsāni khādantā evaṁ taṁ kantārāvasesaṁ nitthareyyāma,
Then we can make it across the desert by eating our child’s flesh.
mā sabbeva tayo vinassimhā’ti.
Let not all three perish.’
Atha kho te, bhikkhave, dve jāyampatikā taṁ ekaputtakaṁ piyaṁ manāpaṁ vadhitvā vallūrañca soṇḍikañca karitvā
Then that couple would kill their only child, so dear and beloved, and prepare dried and spiced meat.
puttamaṁsāni khādantā evaṁ taṁ kantārāvasesaṁ nitthareyyuṁ.
They’d make it across the desert by eating their child’s flesh.
Te puttamaṁsāni ceva khādeyyuṁ, ure ca paṭipiseyyuṁ:
And as they’d eat their child’s flesh, they’d beat their breasts and cry:
‘kahaṁ, ekaputtaka, kahaṁ,
‘Where are you, our only child?
ekaputtakā’ti.
Where are you, our only child?’
Taṁ kiṁ maññatha, bhikkhave,
What do you think, monks?
api nu te davāya vā āhāraṁ āhāreyyuṁ, madāya vā āhāraṁ āhāreyyuṁ, maṇḍanāya vā āhāraṁ āhāreyyuṁ, vibhūsanāya vā āhāraṁ āhāreyyun”ti?
Would they eat that food for fun, indulgence, adornment, or decoration?”
“No hetaṁ, bhante”.
“No, sir.”
“Nanu te, bhikkhave, yāvadeva kantārassa nittharaṇatthāya āhāraṁ āhāreyyun”ti?
“Wouldn’t they eat that food just so they could make it across the desert?”
“Evaṁ, bhante”.
“Yes, sir.”
§1.7 – when food understood → 5kg pleasure cords understood → nonreturner
“‘Evameva khvāhaṁ, bhikkhave, kabaḷīkāro āhāro daṭṭhabbo’ti vadāmi.
“I say that this is how you should regard solid food.
Kabaḷīkāre, bhikkhave, āhāre pariññāte
When solid food is completely understood,
pañca kāmaguṇiko rāgo pariññāto hoti.
desire for the five kinds of sensual stimulation is completely understood.
Pañca kāmaguṇike rāge pariññāte
When desire for the five kinds of sensual stimulation is completely understood,
natthi taṁ saṁyojanaṁ yena saṁyojanena saṁyutto ariyasāvako puna imaṁ lokaṁ āgaccheyya.
a noble-one's-disciple is bound by no fetter that might return them again to this world.
❧
+ §63.2 – phass-āhāro: contact ↔ everywhere flayed cow goes bugs devour her
Kathañca, bhikkhave, phassāhāro daṭṭhabbo?
And how should you regard contact as fuel?
Seyyathāpi, bhikkhave, gāvī niccammā kuṭṭañce nissāya tiṭṭheyya.
Suppose there was a flayed cow.
Ye kuṭṭanissitā pāṇā te naṁ khādeyyuṁ.
If she stands by a wall, the creatures on the wall bite her.
Rukkhañce nissāya tiṭṭheyya, ye rukkhanissitā pāṇā te naṁ khādeyyuṁ.
If she stands under a tree, the creatures in the tree bite her.
Udakañce nissāya tiṭṭheyya, ye udakanissitā pāṇā te naṁ khādeyyuṁ.
If she stands in some water, the creatures in the water bite her.
Ākāsañce nissāya tiṭṭheyya, ye ākāsanissitā pāṇā te naṁ khādeyyuṁ.
If she stands in the open, the creatures in the open bite her.
Yaṁ yadeva hi sā, bhikkhave, gāvī niccammā nissāya tiṭṭheyya, ye tannissitā pāṇā te naṁ khādeyyuṁ.
Wherever that flayed cow stands, the creatures there would bite her.
§2.7 – when contact understood → 3 sensations (vedana) understood → arahant
Evameva khvāhaṁ, bhikkhave, ‘phassāhāro daṭṭhabbo’ti vadāmi.
I say that this is how you should regard contact as fuel.
Phasse, bhikkhave, āhāre pariññāte
When contact as fuel is completely understood,
tisso vedanā pariññātā honti.
the three feelings are completely understood.
Tīsu vedanāsu pariññātāsu
When the three feelings are completely understood,
ariyasāvakassa natthi kiñci uttarikaraṇīyanti vadāmi.
a noble-one's-disciple has nothing further to do, I say.
+ §63.3 – mano-sañ-cetan-āhāro: mental-intention ↔ man dragged to pit of fire against will
Kathañca, bhikkhave, manosañcetanāhāro daṭṭhabbo?
And how should you regard mental intention as fuel?
Seyyathāpi, bhikkhave, aṅgārakāsu sādhikaporisā puṇṇā aṅgārānaṁ vītaccikānaṁ vītadhūmānaṁ.
Suppose there was a pit of glowing coals deeper than a man’s height, filled with glowing coals that neither flamed nor smoked.
Atha puriso āgaccheyya jīvitukāmo amaritukāmo sukhakāmo dukkhappaṭikūlo.
Then a person would come along who wants to live and doesn’t want to die, who wants to be happy and recoils from pain.
Tamenaṁ dve balavanto purisā nānābāhāsu gahetvā taṁ aṅgārakāsuṁ upakaḍḍheyyuṁ.
Then two strong men would grab them by the arms and drag them towards the pit of glowing coals.
Atha kho, bhikkhave, tassa purisassa ārakāvassa cetanā ārakā patthanā ārakā paṇidhi.
Then that person’s intention, aim, and wish would be to get far away.
Taṁ kissa hetu?
Why is that?
Evañhi, bhikkhave, tassa purisassa hoti:
Because that person would think:
‘imañcāhaṁ aṅgārakāsuṁ papatissāmi, tatonidānaṁ maraṇaṁ vā nigacchāmi maraṇamattaṁ vā dukkhan’ti.
‘If I fall in that pit of glowing coals, that will result in my death or deadly pain.’
Evameva khvāhaṁ, bhikkhave, ‘manosañcetanāhāro daṭṭhabbo’ti vadāmi.
I say that this is how you should regard mental intention as fuel.
§3.7 – when intention understood → 3 cravings (taṇhā) understood → arahant
Manosañcetanāya, bhikkhave, āhāre pariññāte
When mental intention as fuel is completely understood,
tisso taṇhā pariññātā honti.
the three cravings are completely understood.
Tīsu taṇhāsu pariññātāsu
When the three cravings are completely understood,
ariyasāvakassa natthi kiñci uttarikaraṇīyanti vadāmi.
a noble-one's-disciple has nothing further to do, I say.
+ §63.4 – Viññāṇ-āhāro: consciousness ↔ bandit shot with 300 arrows a day
Kathañca, bhikkhave, viññāṇāhāro daṭṭhabbo?
And how should you regard consciousness as fuel?
Seyyathāpi, bhikkhave, coraṁ āgucāriṁ gahetvā rañño dasseyyuṁ:
Suppose they were to arrest a bandit, a criminal and present him to the king, saying:
‘ayaṁ te, deva, coro āgucārī,
‘Your Majesty, this is a bandit, a criminal.
imassa yaṁ icchasi taṁ daṇḍaṁ paṇehī’ti.
Punish him as you will.’
Tamenaṁ rājā evaṁ vadeyya:
The king would say:
‘gacchatha, bho, imaṁ purisaṁ pubbaṇhasamayaṁ sattisatena hanathā’ti.
‘Go, my men, and strike this man in the morning with a hundred spears!’
Tamenaṁ pubbaṇhasamayaṁ sattisatena haneyyuṁ.
The king’s men did as they were told.
Atha rājā majjhanhikasamayaṁ evaṁ vadeyya:
Then at midday the king would say:
‘ambho, kathaṁ so puriso’ti?
‘My men, how is that man?’
‘Tatheva, deva, jīvatī’ti.
‘He’s still alive, Your Majesty.’
Tamenaṁ rājā evaṁ vadeyya:
The king would say:
‘gacchatha, bho, taṁ purisaṁ majjhanhikasamayaṁ sattisatena hanathā’ti.
‘Go, my men, and strike this man in the middle of the day with a hundred spears!’
Tamenaṁ majjhanhikasamayaṁ sattisatena haneyyuṁ.
The king’s men did as they were told.
Atha rājā sāyanhasamayaṁ evaṁ vadeyya:
Then late in the afternoon the king would say:
‘ambho, kathaṁ so puriso’ti?
‘My men, how is that man?’
‘Tatheva, deva, jīvatī’ti.
‘He’s still alive, Your Majesty.’
Tamenaṁ rājā evaṁ vadeyya:
The king would say:
‘gacchatha, bho, taṁ purisaṁ sāyanhasamayaṁ sattisatena hanathā’ti.
‘Go, my men, and strike this man in the late afternoon with a hundred spears!’
Tamenaṁ sāyanhasamayaṁ sattisatena haneyyuṁ.
The king’s men did as they were told.
Taṁ kiṁ maññatha, bhikkhave,
What do you think, monks?
api nu so puriso divasaṁ tīhi sattisatehi haññamāno tatonidānaṁ dukkhaṁ domanassaṁ paṭisaṁvediyethā”ti?
Would that man experience pain and distress from being struck with three hundred spears a day?”
“Ekissāpi, bhante, sattiyā haññamāno tatonidānaṁ dukkhaṁ domanassaṁ paṭisaṁvediyetha;
“Sir, that man would experience pain and distress from being struck with one spear,
ko pana vādo tīhi sattisatehi haññamāno”ti.
let alone three hundred spears!”
§4.7 – when consciousness understood → name & form understood → arahant
“Evameva khvāhaṁ, bhikkhave, viññāṇāhāro daṭṭhabboti vadāmi.
“I say that this is how you should regard consciousness as fuel.
Viññāṇe, bhikkhave, āhāre pariññāte
When consciousness as fuel is completely understood,
nāmarūpaṁ pariññātaṁ hoti,
name and form is completely understood.
nāmarūpe pariññāte
When name and form are completely understood,
ariyasāvakassa natthi kiñci uttarikaraṇīyanti vadāmī”ti.
a noble-one's-disciple has nothing further to do, I say.”
(end of sutta⏹️)
end of section [12.63 - SN 12.63 Putta-maṃsa: A Child’s Flesh] ❧
SN 12.64 Atthirāga: If There Is Desire
64. Atthirāgasutta
64. If There Is Desire
Sāvatthiyaṃ viharati.
At Sāvatthī.
“Cattārome, bhikkhave, āhārā bhūtānaṃ vā sattānaṃ ṭhitiyā sambhavesīnaṃ vā anuggahāya.
“monks, there are these four fuels. They maintain sentient beings that have been born and help those that are about to be born.
Katame cattāro?
What four?
Kabaḷīkāro āhāro oḷāriko vā sukhumo vā, phasso dutiyo, manosañcetanā tatiyā, viññāṇaṃ catutthaṃ.
Solid food, whether coarse or fine; contact is the second, mental intention the third, and consciousness the fourth.
Ime kho, bhikkhave, cattāro āhārā bhūtānaṃ vā sattānaṃ ṭhitiyā sambhavesīnaṃ vā anuggahāya.
These are the four fuels that maintain sentient beings that have been born and help those that are about to be born.
Kabaḷīkāre ce, bhikkhave, āhāre atthi rāgo atthi nandī atthi taṇhā, patiṭṭhitaṃ tattha viññāṇaṃ virūḷhaṃ.
If there is desire, relishing, and craving for solid food, consciousness becomes established there and grows.
Yattha patiṭṭhitaṃ viññāṇaṃ virūḷhaṃ, atthi tattha nāmarūpassa avakkanti.
Where consciousness is established and grows, name and form are conceived.
Yattha atthi nāmarūpassa avakkanti, atthi tattha saṅkhārānaṃ vuddhi.
Where name and form are conceived, there is the growth of co-doings.
Yattha atthi saṅkhārānaṃ vuddhi, atthi tattha āyatiṃ punabbhavābhinibbatti.
Where co-doings grow, there is rebirth into a new state of existence in the future.
Yattha atthi āyatiṃ punabbhavābhinibbatti, atthi tattha āyatiṃ jātijarāmaraṇaṃ.
Where there is rebirth into a new state of existence in the future, there is rebirth, old age, and death in the future.
Yattha atthi āyatiṃ jātijarāmaraṇaṃ, sasokaṃ taṃ, bhikkhave, sadaraṃ saupāyāsanti vadāmi.
Where there is rebirth, old age, and death in the future, I say this is full of sorrow, anguish, and distress.
Phasse ce, bhikkhave, āhāre … pe …
If there is desire, relishing, and craving for contact as fuel …
manosañcetanāya ce, bhikkhave, āhāre …
If there is desire, relishing, and craving for mental intention as fuel …
viññāṇe ce, bhikkhave, āhāre atthi rāgo atthi nandī atthi taṇhā, patiṭṭhitaṃ tattha viññāṇaṃ virūḷhaṃ.
If there is desire, relishing, and craving for consciousness as fuel, consciousness becomes established there and grows.
Yattha patiṭṭhitaṃ viññāṇaṃ virūḷhaṃ, atthi tattha nāmarūpassa avakkanti.
Where consciousness is established and grows, name and form are conceived.
Yattha atthi nāmarūpassa avakkanti, atthi tattha saṅkhārānaṃ vuddhi.
Where name and form are conceived, there is the growth of co-doings.
Yattha atthi saṅkhārānaṃ vuddhi, atthi tattha āyatiṃ punabbhavābhinibbatti.
Where co-doings grow, there is rebirth into a new state of existence in the future.
Yattha atthi āyatiṃ punabbhavābhinibbatti, atthi tattha āyatiṃ jātijarāmaraṇaṃ.
Where there is rebirth into a new state of existence in the future, there is rebirth, old age, and death in the future.
Yattha atthi āyatiṃ jātijarāmaraṇaṃ, sasokaṃ taṃ, bhikkhave, sadaraṃ saupāyāsanti vadāmi.
Where there is rebirth, old age, and death in the future, I say this is full of sorrow, anguish, and distress.
Seyyathāpi, bhikkhave, rajako vā cittakārako vā sati rajanāya vā lākhāya vā haliddiyā vā nīliyā vā mañjiṭṭhāya vā suparimaṭṭhe vā phalake bhittiyā vā dussapaṭṭe vā itthirūpaṃ vā purisarūpaṃ vā abhinimmineyya sabbaṅgapaccaṅgaṃ;
Suppose an artist or painter had some dye, red lac, turmeric, indigo, or rose madder. And on a polished plank or a wall or a canvas they’d create the image of a woman or a man, complete in all its various parts.
evameva kho, bhikkhave, kabaḷīkāre ce āhāre atthi rāgo atthi nandī atthi taṇhā, patiṭṭhitaṃ tattha viññāṇaṃ virūḷhaṃ.
In the same way, if there is desire, relishing, and craving for solid food, consciousness becomes established there and grows.
Yattha patiṭṭhitaṃ viññāṇaṃ virūḷhaṃ, atthi tattha nāmarūpassa avakkanti.
Where consciousness is established and grows, name and form are conceived.
Yattha atthi nāmarūpassa avakkanti, atthi tattha saṅkhārānaṃ vuddhi.
Where name and form are conceived, there is the growth of co-doings.
Yattha atthi saṅkhārānaṃ vuddhi, atthi tattha āyatiṃ punabbhavābhinibbatti.
Where co-doings grow, there is rebirth into a new state of existence in the future.
Yattha atthi āyatiṃ punabbhavābhinibbatti, atthi tattha āyatiṃ jātijarāmaraṇaṃ.
Where there is rebirth into a new state of existence in the future, there is rebirth, old age, and death in the future.
Yattha atthi āyatiṃ jātijarāmaraṇaṃ, sasokaṃ taṃ, bhikkhave, sadaraṃ saupāyāsanti vadāmi.
Where there is rebirth, old age, and death in the future, I say this is full of sorrow, anguish, and distress.
Phasse ce, bhikkhave, āhāre … pe …
If there is desire, relishing, and craving for contact as fuel …
manosañcetanāya ce, bhikkhave, āhāre …
If there is desire, relishing, and craving for mental intention as fuel …
viññāṇe ce, bhikkhave, āhāre atthi rāgo atthi nandī atthi taṇhā, patiṭṭhitaṃ tattha viññāṇaṃ virūḷhaṃ.
If there is desire, relishing, and craving for consciousness as fuel, consciousness becomes established there and grows.
Yattha patiṭṭhitaṃ viññāṇaṃ virūḷhaṃ, atthi tattha nāmarūpassa avakkanti.
Where consciousness is established and grows, name and form are conceived.
Yattha atthi nāmarūpassa avakkanti, atthi tattha saṅkhārānaṃ vuddhi.
Where name and form are conceived, there is the growth of co-doings.
Yattha atthi saṅkhārānaṃ vuddhi, atthi tattha āyatiṃ punabbhavābhinibbatti.
Where co-doings grow, there is rebirth into a new state of existence in the future.
Yattha atthi āyatiṃ punabbhavābhinibbatti, atthi tattha āyatiṃ jātijarāmaraṇaṃ.
Where there is rebirth into a new state of existence in the future, there is rebirth, old age, and death in the future.
Yattha atthi āyatiṃ jātijarāmaraṇaṃ, sasokaṃ taṃ, bhikkhave, sadaraṃ saupāyāsanti vadāmi.
Where there is rebirth, old age, and death in the future, I say this is full of sorrow, anguish, and distress.
Kabaḷīkāre ce, bhikkhave, āhāre natthi rāgo natthi nandī natthi taṇhā, appatiṭṭhitaṃ tattha viññāṇaṃ avirūḷhaṃ.
If there is no desire, relishing, and craving for solid food, consciousness does not become established there and doesn’t grow.
Yattha appatiṭṭhitaṃ viññāṇaṃ avirūḷhaṃ, natthi tattha nāmarūpassa avakkanti.
Where consciousness is not established and doesn’t grow, name and form are not conceived.
Yattha natthi nāmarūpassa avakkanti, natthi tattha saṅkhārānaṃ vuddhi.
Where name and form are not conceived, there is no growth of co-doings.
Yattha natthi saṅkhārānaṃ vuddhi, natthi tattha āyatiṃ punabbhavābhinibbatti.
Where co-doings don’t grow, there is no rebirth into a new state of existence in the future.
Yattha natthi āyatiṃ punabbhavābhinibbatti, natthi tattha āyatiṃ jātijarāmaraṇaṃ.
Where there is no rebirth into a new state of existence in the future, there is no rebirth, old age, and death in the future.
Yattha natthi āyatiṃ jātijarāmaraṇaṃ, asokaṃ taṃ, bhikkhave, adaraṃ anupāyāsanti vadāmi.
Where there is no rebirth, old age, and death in the future, I say there’s no sorrow, anguish, and distress.
Phasse ce, bhikkhave, āhāre … pe …
If there is no desire, relishing, and craving for contact as fuel …
manosañcetanāya ce, bhikkhave, āhāre …
If there is no desire, relishing, and craving for mental intention as fuel …
viññāṇe ce, bhikkhave, āhāre natthi rāgo natthi nandī natthi taṇhā, appatiṭṭhitaṃ tattha viññāṇaṃ avirūḷhaṃ.
If there is no desire, relishing, and craving for consciousness as fuel, consciousness doesn’t become established there and doesn’t grow.
Yattha appatiṭṭhitaṃ viññāṇaṃ avirūḷhaṃ, natthi tattha nāmarūpassa avakkanti.
Where consciousness is not established and doesn’t grow, name and form are not conceived.
Yattha natthi nāmarūpassa avakkanti, natthi tattha saṅkhārānaṃ vuddhi.
Where name and form are not conceived, there is no growth of co-doings.
Yattha natthi saṅkhārānaṃ vuddhi, natthi tattha āyatiṃ punabbhavābhinibbatti.
Where co-doings don’t grow, there is no rebirth into a new state of existence in the future.
Yattha natthi āyatiṃ punabbhavābhinibbatti, natthi tattha āyatiṃ jātijarāmaraṇaṃ.
Where there is no rebirth into a new state of existence in the future, there is no rebirth, old age, and death in the future.
Yattha natthi āyatiṃ jātijarāmaraṇaṃ, asokaṃ taṃ, bhikkhave, adaraṃ anupāyāsanti vadāmi.
Where there is no rebirth, old age, and death in the future, I say there’s no sorrow, anguish, and distress.
Seyyathāpi, bhikkhave, kūṭāgāraṃ vā kūṭāgārasālaṃ vā uttarāya vā dakkhiṇāya vā pācīnāya vā vātapānā sūriye uggacchante vātapānena rasmi pavisitvā kvāssa patiṭṭhitā”ti?
Suppose there was a bungalow or a hall with a peaked roof, with windows on the northern, southern, or eastern side. When the sun rises and a ray of light enters through a window, where would it land?”
“Pacchimāyaṃ, bhante, bhittiyan”ti.
“On the western wall, sir.”
“Pacchimā ce, bhikkhave, bhitti nāssa kvāssa patiṭṭhitā”ti?
“If there was no western wall, where would it land?”
“Pathaviyaṃ, bhante”ti.
“On the ground, sir.”
“Pathavī ce, bhikkhave, nāssa kvāssa patiṭṭhitā”ti?
“If there was no ground, where would it land?”
“Āpasmiṃ, bhante”ti.
“In water, sir.”
“Āpo ce, bhikkhave, nāssa kvāssa patiṭṭhitā”ti?
“If there was no water, where would it land?”
“Appatiṭṭhitā, bhante”ti.
“It wouldn’t land, sir.”
“Evameva kho, bhikkhave, kabaḷīkāre ce āhāre natthi rāgo natthi nandī natthi taṇhā … pe ….
“In the same way, if there is no desire, relishing, and craving for solid food, consciousness does not become established there and doesn’t grow. …
Phasse ce, bhikkhave, āhāre …
If there is no desire, relishing, and craving for contact as fuel …
manosañcetanāya ce, bhikkhave, āhāre …
If there is no desire, relishing, and craving for mental intention as fuel …
viññāṇe ce, bhikkhave, āhāre natthi rāgo natthi nandī natthi taṇhā, appatiṭṭhitaṃ tattha viññāṇaṃ avirūḷhaṃ.
If there is no desire, relishing, and craving for consciousness as fuel, consciousness doesn’t become established there and doesn’t grow.
Yattha appatiṭṭhitaṃ viññāṇaṃ avirūḷhaṃ, natthi tattha nāmarūpassa avakkanti.
Where consciousness is not established and doesn’t grow, name and form are not conceived.
Yattha natthi nāmarūpassa avakkanti, natthi tattha saṅkhārānaṃ vuddhi.
Where name and form are not conceived, there is no growth of co-doings.
Yattha natthi saṅkhārānaṃ vuddhi, natthi tattha āyatiṃ punabbhavābhinibbatti.
Where co-doings don’t grow, there is no rebirth into a new state of existence in the future.
Yattha natthi āyatiṃ punabbhavābhinibbatti, natthi tattha āyatiṃ jātijarāmaraṇaṃ.
Where there is no rebirth into a new state of existence in the future, there is no rebirth, old age, and death in the future.
Yattha natthi āyatiṃ jātijarāmaraṇaṃ asokaṃ taṃ, bhikkhave, adaraṃ anupāyāsanti vadāmī”ti.
Where there is no rebirth, old age, and death in the future, I say there’s no sorrow, anguish, and distress.”
end of section [12.64 - SN 12.64 Atthirāga: If There Is Desire] ❧
SN 12.65 Nagara: The City
65. Nagarasutta
65. The City
Sāvatthiyaṃ viharati.
At Sāvatthī.
“Pubbe me, bhikkhave, sambodhā anabhisambuddhassa bodhisattasseva sato etadahosi:
“monks, before my awakening—when I was still unawakened but intent on awakening—I thought:
‘kicchā vatāyaṃ loko āpanno jāyati ca jīyati ca mīyati ca cavati ca upapajjati ca.
‘Alas, this world has fallen into trouble. It’s born, grows old, dies, passes away, and is reborn,
Atha ca panimassa dukkhassa nissaraṇaṃ nappajānāti jarāmaraṇassa.
yet it doesn’t understand how to escape from this suffering, from old age and death.
Kudāssu nāma imassa dukkhassa nissaraṇaṃ paññāyissati jarāmaraṇassā’ti?
Oh, when will an escape be found from this suffering, from old age and death?’
Tassa mayhaṃ, bhikkhave, etadahosi:
Then it occurred to me:
‘kimhi nu kho sati jarāmaraṇaṃ hoti, kiṃpaccayā jarāmaraṇan’ti?
‘When what exists is there old age and death? What is a condition for old age and death?’
Tassa mayhaṃ, bhikkhave, yoniso manasikārā ahu paññāya abhisamayo:
Then, through proper attention, I comprehended with wisdom:
‘jātiyā kho sati jarāmaraṇaṃ hoti, jātipaccayā jarāmaraṇan’ti.
‘When rebirth exists there’s old age and death. Rebirth is a condition for old age and death.’
Tassa mayhaṃ, bhikkhave, etadahosi:
Then it occurred to me:
‘kimhi nu kho sati jāti hoti … pe …
‘When what exists is there rebirth? …
bhavo hoti …
continued existence …
upādānaṃ hoti …
grasping …
taṇhā hoti …
craving …
vedanā hoti …
feeling …
phasso hoti …
contact …
saḷāyatanaṃ hoti …
the six sense fields …
nāmarūpaṃ hoti …
name and form …
kiṃpaccayā nāmarūpan’ti?
What is a condition for name and form?’
Tassa mayhaṃ, bhikkhave, yoniso manasikārā ahu paññāya abhisamayo:
Then, through proper attention, I comprehended with wisdom:
‘viññāṇe kho sati nāmarūpaṃ hoti, viññāṇapaccayā nāmarūpan’ti.
‘When consciousness exists there are name and form. Consciousness is a condition for name and form.’
Tassa mayhaṃ, bhikkhave, etadahosi:
Then it occurred to me:
‘kimhi nu kho sati viññāṇaṃ hoti, kiṃpaccayā viññāṇan’ti?
‘When what exists is there consciousness? What is a condition for consciousness?’
Tassa mayhaṃ, bhikkhave, yoniso manasikārā ahu paññāya abhisamayo:
Then, through proper attention, I comprehended with wisdom:
‘nāmarūpe kho sati viññāṇaṃ hoti, nāmarūpapaccayā viññāṇan’ti.
‘When name and form exist there’s consciousness. Name and form are a condition for consciousness.’
Tassa mayhaṃ, bhikkhave, etadahosi—
Then it occurred to me:
paccudāvattati kho idaṃ viññāṇaṃ nāmarūpamhā na paraṃ gacchati.
This consciousness turns back from name and form, and doesn’t go beyond that.
Ettāvatā jāyetha vā jīyetha vā mīyetha vā cavetha vā upapajjetha vā, yadidaṃ nāmarūpapaccayā viññāṇaṃ;
This is the extent to which one may be reborn, grow old, die, pass away, or reappear. That is: name and form are conditions for consciousness.
viññāṇapaccayā nāmarūpaṃ;
Consciousness is a condition for name and form.
nāmarūpapaccayā saḷāyatanaṃ;
Name and form are conditions for the six sense fields.
saḷāyatanapaccayā phasso … pe …
The six sense fields are conditions for contact. …
evametassa kevalassa dukkhakkhandhassa samudayo hoti.
That is how this entire mass of suffering originates.
‘Samudayo, samudayo’ti kho me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi ñāṇaṃ udapādi paññā udapādi vijjā udapādi āloko udapādi.
‘Origination, origination.’ Such was the vision, knowledge, wisdom, realization, and light that arose in me regarding Dharmas not learned before from another.
Tassa mayhaṃ, bhikkhave, etadahosi:
Then it occurred to me:
‘kimhi nu kho asati, jarāmaraṇaṃ na hoti;
‘When what doesn’t exist is there no old age and death?
kissa nirodhā jarāmaraṇanirodho’ti?
When what ceases do old age and death cease?’
Tassa mayhaṃ, bhikkhave, yoniso manasikārā ahu paññāya abhisamayo:
Then, through proper attention, I comprehended with wisdom:
‘jātiyā kho asati, jarāmaraṇaṃ na hoti;
‘When rebirth doesn’t exist there is no old age and death.
jātinirodhā jarāmaraṇanirodho’ti.
When rebirth ceases old age and death cease.’
Tassa mayhaṃ, bhikkhave, etadahosi:
Then it occurred to me:
‘kimhi nu kho asati jāti na hoti … pe …
‘When what doesn’t exist is there no rebirth …
bhavo na hoti …
continued existence …
upādānaṃ na hoti …
grasping …
taṇhā na hoti …
craving …
vedanā na hoti …
feeling …
phasso na hoti …
contact …
saḷāyatanaṃ na hoti …
six sense fields …
nāmarūpaṃ na hoti.
name and form?
Kissa nirodhā nāmarūpanirodho’ti?
When what ceases do name and form cease?’
Tassa mayhaṃ, bhikkhave, yoniso manasikārā ahu paññāya abhisamayo:
Then, through proper attention, I comprehended with wisdom:
‘viññāṇe kho asati, nāmarūpaṃ na hoti;
‘When consciousness doesn’t exist name and form don’t come to be.
viññāṇanirodhā nāmarūpanirodho’ti.
When consciousness ceases name and form cease.’
Tassa mayhaṃ, bhikkhave, etadahosi:
Then it occurred to me:
‘kimhi nu kho asati viññāṇaṃ na hoti;
‘When what doesn’t exist is there no consciousness?
kissa nirodhā viññāṇanirodho’ti?
When what ceases does consciousness cease?’
Tassa mayhaṃ, bhikkhave, yoniso manasikārā ahu paññāya abhisamayo:
Then, through proper attention, I comprehended with wisdom:
‘nāmarūpe kho asati, viññāṇaṃ na hoti;
‘When name and form don’t exist, there is no consciousness.
nāmarūpanirodhā viññāṇanirodho’ti.
When name and form cease, consciousness ceases.’
Tassa mayhaṃ, bhikkhave, etadahosi—
Then it occurred to me:
adhigato kho myāyaṃ maggo bodhāya yadidaṃ—
I have discovered the path to awakening. That is:
nāmarūpanirodhā viññāṇanirodho;
When name and form cease, consciousness ceases.
viññāṇanirodhā nāmarūpanirodho;
When consciousness ceases, name and form cease.
nāmarūpanirodhā saḷāyatananirodho;
When name and form cease, the six sense fields cease.
saḷāyatananirodhā phassanirodho … pe …
When the six sense fields cease, contact ceases. …
evametassa kevalassa dukkhakkhandhassa nirodho hoti.
That is how this entire mass of suffering ceases.
‘Nirodho, nirodho’ti kho me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi ñāṇaṃ udapādi paññā udapādi vijjā udapādi āloko udapādi.
‘Cessation, cessation.’ Such was the vision, knowledge, wisdom, realization, and light that arose in me regarding Dharmas not learned before from another.
Seyyathāpi, bhikkhave, puriso araññe pavane caramāno passeyya purāṇaṃ maggaṃ purāṇañjasaṃ pubbakehi manussehi anuyātaṃ.
Suppose a person was walking through a forest. They’d see an ancient path, an ancient road traveled by humans in the past.
So tamanugaccheyya.
Following it along,
Tamanugacchanto passeyya purāṇaṃ nagaraṃ purāṇaṃ rājadhāniṃ pubbakehi manussehi ajjhāvuṭṭhaṃ ārāmasampannaṃ vanasampannaṃ pokkharaṇīsampannaṃ uddhāpavantaṃ ramaṇīyaṃ.
they’d see an ancient city, an ancient capital, inhabited by humans in the past. It was lovely, complete with parks, groves, lotus ponds, and embankments.
Atha kho so, bhikkhave, puriso rañño vā rājamahāmattassa vā āroceyya:
Then that person would inform a king or their minister:
‘yagghe, bhante, jāneyyāsi—ahaṃ addasaṃ araññe pavane caramāno purāṇaṃ maggaṃ purāṇañjasaṃ pubbakehi manussehi anuyātaṃ tamanugacchiṃ.
‘Please sir, you should know this. While walking through a forest I saw an ancient path, an ancient road traveled by humans in the past.
Tamanugacchanto addasaṃ purāṇaṃ nagaraṃ purāṇaṃ rājadhāniṃ pubbakehi manussehi ajjhāvuṭṭhaṃ ārāmasampannaṃ vanasampannaṃ pokkharaṇīsampannaṃ uddhāpavantaṃ ramaṇīyaṃ.
Following it along I saw an ancient city, an ancient capital, inhabited by humans in the past. It was lovely, complete with parks, groves, lotus ponds, and embankments.
Taṃ, bhante, nagaraṃ māpehī’ti.
Sir, you should rebuild that city!’
Atha kho so, bhikkhave, rājā vā rājamahāmatto vā taṃ nagaraṃ māpeyya.
Then that king or their minister would have that city rebuilt.
Tadassa nagaraṃ aparena samayena iddhañceva phītañca bāhujaññaṃ ākiṇṇamanussaṃ vuddhivepullappattaṃ.
And after some time that city was successful and prosperous and full of people, attained to growth and expansion.
Evameva khvāhaṃ, bhikkhave, addasaṃ purāṇaṃ maggaṃ purāṇañjasaṃ pubbakehi sammāsambuddhehi anuyātaṃ.
In the same way, I saw an ancient path, an ancient road traveled by fully awakened Buddhas in the past.
Katamo ca so, bhikkhave, purāṇamaggo purāṇañjaso pubbakehi sammāsambuddhehi anuyāto?
And what is that ancient path, the ancient road traveled by fully awakened Buddhas in the past?
Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṃ—
It is simply this noble eightfold path, that is:
sammādiṭṭhi … pe … sammāsamādhi.
right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, and right undistractible-lucidity.
Ayaṃ kho so, bhikkhave, purāṇamaggo purāṇañjaso pubbakehi sammāsambuddhehi anuyāto, tamanugacchiṃ;
This is that ancient path, the ancient road traveled by fully awakened Buddhas in the past.
tamanugacchanto jarāmaraṇaṃ abbhaññāsiṃ;
Following it along, I directly knew old age and death,
jarāmaraṇasamudayaṃ abbhaññāsiṃ;
their origin,
jarāmaraṇanirodhaṃ abbhaññāsiṃ;
their cessation,
jarāmaraṇanirodhagāminiṃ paṭipadaṃ abbhaññāsiṃ.
and the practice that leads to their cessation.
Tamanugacchiṃ;
tamanugacchanto jātiṃ abbhaññāsiṃ … pe …
Following it along, I directly knew rebirth …
bhavaṃ abbhaññāsiṃ …
continued existence …
upādānaṃ abbhaññāsiṃ …
grasping …
taṇhaṃ abbhaññāsiṃ …
craving …
vedanaṃ abbhaññāsiṃ …
feeling …
phassaṃ abbhaññāsiṃ …
contact …
saḷāyatanaṃ abbhaññāsiṃ …
the six sense fields …
nāmarūpaṃ abbhaññāsiṃ …
name and form …
viññāṇaṃ abbhaññāsiṃ.
consciousness …
Tamanugacchiṃ;
tamanugacchanto saṅkhāre abbhaññāsiṃ;
Following it along, I directly knew co-doings,
saṅkhārasamudayaṃ abbhaññāsiṃ;
their origin,
saṅkhāranirodhaṃ abbhaññāsiṃ;
their cessation,
saṅkhāranirodhagāminiṃ paṭipadaṃ abbhaññāsiṃ.
and the practice that leads to their cessation.
Tadabhiññāya ācikkhiṃ bhikkhūnaṃ bhikkhunīnaṃ upāsakānaṃ upāsikānaṃ.
Having directly known this, I told the monks, nuns, laymen, and laywomen.
Tayidaṃ, bhikkhave, brahmacariyaṃ iddhañceva phītañca vitthārikaṃ bāhujaññaṃ puthubhūtaṃ yāva devamanussehi suppakāsitan”ti.
And that’s how this spiritual life has become successful and prosperous, extensive, popular, widespread, and well proclaimed wherever there are gods and humans.”
end of section [12.65 - SN 12.65 Nagara: The City] ❧
SN 12.66 Sammasa: Self-examination
66. Sammasasutta
66. Self-examination
Evaṃ me sutaṃ—
So I have heard.
ekaṃ samayaṃ bhagavā kurūsu viharati kammāsadhammaṃ nāma kurūnaṃ nigamo.
At one time the Buddha was staying in the land of the Kurus, near the Kuru town named Kammāsadamma.
Tatra kho bhagavā bhikkhū āmantesi:
There the Buddha addressed the monks:
“bhikkhavo”ti.
“monks!”
“Bhadante”ti te bhikkhū bhagavato paccassosuṃ.
“Venerable sir,” they replied.
Bhagavā etadavoca:
The Buddha said this:
“sammasatha no tumhe, bhikkhave, antaraṃ sammasan”ti.
“monks, do you perform inner self-examination?”
Evaṃ vutte, aññataro bhikkhu bhagavantaṃ etadavoca:
When he said this, one of the monks said to the Buddha:
“ahaṃ kho, bhante, sammasāmi antaraṃ sammasan”ti.
“Sir, I perform inner self-examination.”
“Yathā kathaṃ pana tvaṃ, bhikkhu, sammasasi antaraṃ sammasan”ti?
“But monk, how do you perform inner self-examination?”
Atha kho so bhikkhu byākāsi.
Then that monk answered,
Yathā so bhikkhu byākāsi na so bhikkhu bhagavato cittaṃ ārādhesi.
but the Buddha was not happy with the answer.
Evaṃ vutte, āyasmā ānando bhagavantaṃ etadavoca:
When this was said, Venerable Ānanda said to the Buddha:
“etassa, bhagavā, kālo; etassa, sugata, kālo;
“Now is the time, Blessed One! Now is the time, Holy One!
yaṃ bhagavā antaraṃ sammasaṃ bhāseyya. Bhagavato sutvā bhikkhū dhāressantī”ti.
Let the Buddha speak of the inner self-examination. The monks will listen and remember it.”
“Tenahānanda, suṇātha, sādhukaṃ manasi karotha, bhāsissāmī”ti.
“Well then, Ānanda, 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:
“Idha, bhikkhave, bhikkhu sammasamāno sammasati antaraṃ sammasaṃ:
“Take a monk who performs inner self-examination:
‘yaṃ kho idaṃ anekavidhaṃ nānappakārakaṃ dukkhaṃ loke uppajjati jarāmaraṇaṃ.
‘The suffering that arises in the world starting with old age and death takes many and diverse forms.
Idaṃ kho dukkhaṃ kiṃnidānaṃ kiṃsamudayaṃ kiṃjātikaṃ kiṃpabhavaṃ, kismiṃ sati jarāmaraṇaṃ hoti, kismiṃ asati jarāmaraṇaṃ na hotī’ti?
But what is the source of this suffering? When what exists do old age and death come to be? And when what does not exist do old age and death not come to be?’
So sammasamāno evaṃ jānāti:
While examining they know:
‘yaṃ kho idaṃ anekavidhaṃ nānappakārakaṃ dukkhaṃ loke uppajjati jarāmaraṇaṃ.
‘The suffering that arises in the world starting with old age and death takes many and diverse forms.
Idaṃ kho dukkhaṃ upadhinidānaṃ upadhisamudayaṃ upadhijātikaṃ upadhipabhavaṃ, upadhismiṃ sati jarāmaraṇaṃ hoti, upadhismiṃ asati jarāmaraṇaṃ na hotī’ti.
The source of this suffering is attachment. When attachments exist old age and death come to be. And when attachments do not exist old age and death don’t come to be.’
So jarāmaraṇañca pajānāti jarāmaraṇasamudayañca pajānāti jarāmaraṇanirodhañca pajānāti yā ca jarāmaraṇanirodhasāruppagāminī paṭipadā tañca pajānāti.
They understand old age and death, their origin, their cessation, and the appropriate practice for their cessation.
Tathāpaṭipanno ca hoti anudhammacārī.
And they practice in line with that path.
Ayaṃ vuccati, bhikkhave, bhikkhu sabbaso sammā dukkhakkhayāya paṭipanno jarāmaraṇanirodhāya.
This is called a monk who is practicing for the complete ending of suffering, for the cessation of old age and death.
Athāparaṃ sammasamāno sammasati antaraṃ sammasaṃ:
They perform further inner self-examination:
‘upadhi panāyaṃ kiṃnidāno kiṃsamudayo kiṃjātiko kiṃpabhavo, kismiṃ sati upadhi hoti, kismiṃ asati upadhi na hotī’ti?
‘But what is the source of this attachment? When what exists does attachment come to be? And when what does not exist does attachment not come to be?’
So sammasamāno evaṃ jānāti:
While examining they know:
‘upadhi taṇhānidāno taṇhāsamudayo taṇhājātiko taṇhāpabhavo, taṇhāya sati upadhi hoti, taṇhāya asati upadhi na hotī’ti.
‘The source of this attachment is craving. When craving exists attachments come to be. And when craving doesn’t exist attachments don’t come to be.’
So upadhiñca pajānāti upadhisamudayañca pajānāti upadhinirodhañca pajānāti yā ca upadhinirodhasāruppagāminī paṭipadā tañca pajānāti.
They understand attachments, their origin, their cessation, and the appropriate practice for their cessation.
Tathāpaṭipanno ca hoti anudhammacārī.
And they practice in line with that path.
Ayaṃ vuccati, bhikkhave, bhikkhu sabbaso sammā dukkhakkhayāya paṭipanno upadhinirodhāya.
This is called a monk who is practicing for the complete ending of suffering, for the cessation of attachments.
Athāparaṃ sammasamāno sammasati antaraṃ sammasaṃ:
They perform further inner self-examination:
‘taṇhā panāyaṃ kattha uppajjamānā uppajjati, kattha nivisamānā nivisatī’ti?
‘But where does that craving arise and where does it settle?’
So sammasamāno evaṃ jānāti—
While examining they know:
yaṃ kho loke piyarūpaṃ sātarūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.
‘That craving arises and settles on whatever in the world seems nice and pleasant.
Kiñca loke piyarūpaṃ sātarūpaṃ?
And what in the world seems nice and pleasant?
Cakkhuṃ loke piyarūpaṃ, sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.
The eye in the world seems nice and pleasant, and it is there that craving arises and settles.
Sotaṃ loke piyarūpaṃ sātarūpaṃ … pe …
The ear …
ghānaṃ loke piyarūpaṃ sātarūpaṃ …
nose …
jivhā loke piyarūpaṃ sātarūpaṃ …
tongue …
kāyo loke piyarūpaṃ sātarūpaṃ …
body …
mano loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati ettha nivisamānā nivisati.
mind in the world seems nice and pleasant, and it is there that craving arises and settles.’
Ye hi keci, bhikkhave, atītamaddhānaṃ samaṇā vā brāhmaṇā vā yaṃ loke piyarūpaṃ sātarūpaṃ taṃ niccato addakkhuṃ sukhato addakkhuṃ attato addakkhuṃ ārogyato addakkhuṃ khemato addakkhuṃ.
There were ascetics and brahmins of the past who saw the things that seem nice and pleasant in the world as permanent, as pleasurable, as self, as healthy, and as safe.
Te taṇhaṃ vaḍḍhesuṃ.
Their craving grew.
Ye taṇhaṃ vaḍḍhesuṃ te upadhiṃ vaḍḍhesuṃ.
As their craving grew, their attachments grew.
Ye upadhiṃ vaḍḍhesuṃ te dukkhaṃ vaḍḍhesuṃ.
As their attachments grew, their suffering grew.
Ye dukkhaṃ vaḍḍhesuṃ te na parimucciṃsu jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, na parimucciṃsu dukkhasmāti vadāmi.
And as their suffering grew, they were not freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. They were not freed from suffering, I say.
Yepi hi keci, bhikkhave, anāgatamaddhānaṃ samaṇā vā brāhmaṇā vā yaṃ loke piyarūpaṃ sātarūpaṃ taṃ niccato dakkhissanti sukhato dakkhissanti attato dakkhissanti ārogyato dakkhissanti khemato dakkhissanti.
There will be ascetics and brahmins in the future who will see the things that seem nice and pleasant in the world as permanent, as pleasurable, as self, as healthy, and as safe.
Te taṇhaṃ vaḍḍhissanti.
Their craving will grow.
Ye taṇhaṃ vaḍḍhissanti te upadhiṃ vaḍḍhissanti.
As their craving grows, their attachments will grow.
Ye upadhiṃ vaḍḍhissanti te dukkhaṃ vaḍḍhissanti.
As their attachments grow, their suffering will grow.
Ye dukkhaṃ vaḍḍhissanti te na parimuccissanti jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, na parimuccissanti dukkhasmāti vadāmi.
And as their suffering grows, they will not be freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. They will not be freed from suffering, I say.
Yepi hi keci, bhikkhave, etarahi samaṇā vā brāhmaṇā vā yaṃ loke piyarūpaṃ sātarūpaṃ taṃ niccato passanti sukhato passanti attato passanti ārogyato passanti khemato passanti.
There are ascetics and brahmins in the present who see the things that seem nice and pleasant in the world as permanent, as pleasurable, as self, as healthy, and as safe.
Te taṇhaṃ vaḍḍhenti.
Their craving grows.
Ye taṇhaṃ vaḍḍhenti te upadhiṃ vaḍḍhenti.
As their craving grows, their attachments grow.
Ye upadhiṃ vaḍḍhenti te dukkhaṃ vaḍḍhenti.
As their attachments grow, their suffering grows.
Ye dukkhaṃ vaḍḍhenti te na parimuccanti jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, na parimuccanti dukkhasmāti vadāmi.
And as their suffering grows, they are not freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. They are not freed from suffering, I say.
Seyyathāpi, bhikkhave, āpānīyakaṃso vaṇṇasampanno gandhasampanno rasasampanno.
Suppose there was a bronze cup of beverage that had a nice color, aroma, and flavor.
So ca kho visena saṃsaṭṭho.
But it was mixed with poison.
Atha puriso āgaccheyya ghammābhitatto ghammapareto kilanto tasito pipāsito.
Then along comes a man struggling in the oppressive heat, weary, thirsty, and parched.
Tamenaṃ evaṃ vadeyyuṃ:
They’d say to him:
‘ayaṃ te, ambho purisa, āpānīyakaṃso vaṇṇasampanno gandhasampanno rasasampanno;
‘Here, mister, this bronze cup of beverage has a nice color, aroma, and flavor.
so ca kho visena saṃsaṭṭho.
But it’s mixed with poison.
Sace ākaṅkhasi piva.
Drink it if you like.
Pivato hi kho taṃ chādessati vaṇṇenapi gandhenapi rasenapi, pivitvā ca pana tatonidānaṃ maraṇaṃ vā nigacchasi maraṇamattaṃ vā dukkhan’ti.
If you drink it, the color, aroma, and flavor will be appetizing, but it will result in death or deadly pain.’
So taṃ āpānīyakaṃsaṃ sahasā appaṭisaṅkhā piveyya, nappaṭinissajjeyya.
He wouldn’t reject that beverage. Hastily, without thinking, he’d drink it,
So tatonidānaṃ maraṇaṃ vā nigaccheyya maraṇamattaṃ vā dukkhaṃ.
resulting in death or deadly pain.
Evameva kho, bhikkhave, ye hi keci atītamaddhānaṃ samaṇā vā brāhmaṇā vā yaṃ loke piyarūpaṃ … pe …
In the same way, there are ascetics and brahmins of the past …
anāgatamaddhānaṃ … pe …
future …
etarahi samaṇā vā brāhmaṇā vā yaṃ loke piyarūpaṃ sātarūpaṃ taṃ niccato passanti sukhato passanti attato passanti ārogyato passanti khemato passanti, te taṇhaṃ vaḍḍhenti.
There are ascetics and brahmins in the present who see the things that seem nice and pleasant in the world as permanent, as pleasurable, as self, as healthy, and as safe.
Ye taṇhaṃ vaḍḍhenti te upadhiṃ vaḍḍhenti.
As their craving grows, their attachments grow.
Ye upadhiṃ vaḍḍhenti te dukkhaṃ vaḍḍhenti.
As their attachments grow, their suffering grows.
Ye dukkhaṃ vaḍḍhenti te na parimuccanti jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, na parimuccanti dukkhasmāti vadāmi.
And as their suffering grows, they are not freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. They are not freed from suffering, I say.
Ye ca kho keci, bhikkhave, atītamaddhānaṃ samaṇā vā brāhmaṇā vā yaṃ loke piyarūpaṃ sātarūpaṃ taṃ aniccato addakkhuṃ dukkhato addakkhuṃ anattato addakkhuṃ rogato addakkhuṃ bhayato addakkhuṃ,
There were ascetics and brahmins of the past who saw the things that seem nice and pleasant in the world as impermanent, as suffering, as not-self, as diseased, and as dangerous.
te taṇhaṃ pajahiṃsu.
They gave up craving.
Ye taṇhaṃ pajahiṃsu te upadhiṃ pajahiṃsu.
Giving up craving, they gave up attachments.
Ye upadhiṃ pajahiṃsu te dukkhaṃ pajahiṃsu.
Giving up attachments, they gave up suffering.
Ye dukkhaṃ pajahiṃsu te parimucciṃsu jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, parimucciṃsu dukkhasmāti vadāmi.
Giving up suffering, they were freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. They were freed from suffering, I say.
Yepi hi keci, bhikkhave, anāgatamaddhānaṃ samaṇā vā brāhmaṇā vā yaṃ loke piyarūpaṃ sātarūpaṃ taṃ aniccato dakkhissanti dukkhato dakkhissanti anattato dakkhissanti rogato dakkhissanti bhayato dakkhissanti,
There will be ascetics and brahmins in the future who will see the things that seem nice and pleasant in the world as impermanent, as suffering, as not-self, as diseased, and as dangerous.
te taṇhaṃ pajahissanti.
They will give up craving.
Ye taṇhaṃ pajahissanti … pe …
Giving up craving …
parimuccissanti dukkhasmāti vadāmi.
they will be freed from suffering, I say.
Yepi hi keci, bhikkhave, etarahi samaṇā vā brāhmaṇā vā yaṃ loke piyarūpaṃ sātarūpaṃ taṃ aniccato passanti dukkhato passanti anattato passanti rogato passanti bhayato passanti,
There are ascetics and brahmins in the present who see the things that seem nice and pleasant in the world as impermanent, as suffering, as not-self, as diseased, and as dangerous.
te taṇhaṃ pajahanti.
They give up craving.
Ye taṇhaṃ pajahanti te upadhiṃ pajahanti.
Giving up craving, they give up attachments.
Ye upadhiṃ pajahanti te dukkhaṃ pajahanti.
Giving up attachments, they give up suffering.
Ye dukkhaṃ pajahanti te parimuccanti jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, parimuccanti dukkhasmāti vadāmi.
Giving up suffering, they are freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. They are freed from suffering, I say.
Seyyathāpi, bhikkhave, āpānīyakaṃso vaṇṇasampanno gandhasampanno rasasampanno.
Suppose there was a bronze cup of beverage that had a nice color, aroma, and flavor.
So ca kho visena saṃsaṭṭho.
But it was mixed with poison.
Atha puriso āgaccheyya ghammābhitatto ghammapareto kilanto tasito pipāsito.
Then along comes a man struggling in the oppressive heat, weary, thirsty, and parched.
Tamenaṃ evaṃ vadeyyuṃ:
They’d say to him:
‘ayaṃ te, ambho purisa, āpānīyakaṃso vaṇṇasampanno gandhasampanno rasasampanno so ca kho visena saṃsaṭṭho.
‘Here, mister, this bronze cup of beverage has a nice color, aroma, and flavor.
Sace ākaṅkhasi piva.
Drink it if you like.
Pivato hi kho taṃ chādessati vaṇṇenapi gandhenapi rasenapi; pivitvā ca pana tatonidānaṃ maraṇaṃ vā nigacchasi maraṇamattaṃ vā dukkhan’ti.
If you drink it, its nice color, aroma, and flavor will refresh you. But drinking it will result in death or deadly pain.’
Atha kho, bhikkhave, tassa purisassa evamassa:
Then that man might think:
‘sakkā kho me ayaṃ surāpipāsitā pānīyena vā vinetuṃ dadhimaṇḍakena vā vinetuṃ bhaṭṭhaloṇikāya vā vinetuṃ loṇasovīrakena vā vinetuṃ, na tvevāhaṃ taṃ piveyyaṃ, yaṃ mama assa dīgharattaṃ hitāya sukhāyā’ti.
‘I could nirvana my thirst with water, whey, or broth. But I shouldn’t drink that beverage, for it would be for my lasting harm and suffering.’
So taṃ āpānīyakaṃsaṃ paṭisaṅkhā na piveyya, paṭinissajjeyya.
He’d reject that beverage. After reflection, he wouldn’t drink it,
So tatonidānaṃ na maraṇaṃ vā nigaccheyya maraṇamattaṃ vā dukkhaṃ.
and it wouldn’t result in death or deadly pain.
Evameva kho, bhikkhave, ye hi keci atītamaddhānaṃ samaṇā vā brāhmaṇā vā yaṃ loke piyarūpaṃ sātarūpaṃ taṃ aniccato addakkhuṃ dukkhato addakkhuṃ anattato addakkhuṃ rogato addakkhuṃ bhayato addakkhuṃ,
In the same way, there were ascetics and brahmins of the past who saw the things that seem nice and pleasant in the world as impermanent, as suffering, as not-self, as diseased, and as dangerous.
te taṇhaṃ pajahiṃsu.
They gave up craving.
Ye taṇhaṃ pajahiṃsu te upadhiṃ pajahiṃsu.
Giving up craving, they gave up attachments.
Ye upadhiṃ pajahiṃsu te dukkhaṃ pajahiṃsu.
Giving up attachments, they gave up suffering.
Ye dukkhaṃ pajahiṃsu te parimucciṃsu jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, parimucciṃsu dukkhasmāti vadāmi.
Giving up suffering, they were freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. They were freed from suffering, I say.
Yepi hi keci, bhikkhave, anāgatamaddhānaṃ … pe …
There will be ascetics and brahmins in the future …
etarahi samaṇā vā brāhmaṇā vā yaṃ loke piyarūpaṃ sātarūpaṃ taṃ aniccato passanti dukkhato passanti anattato passanti rogato passanti bhayato passanti,
There are ascetics and brahmins in the present who see the things that seem nice and pleasant in the world as impermanent, as suffering, as not-self, as diseased, and as dangerous.
te taṇhaṃ pajahanti.
They give up craving.
Ye taṇhaṃ pajahanti te upadhiṃ pajahanti.
Giving up craving, they give up attachments.
Ye upadhiṃ pajahanti te dukkhaṃ pajahanti.
Giving up attachments, they give up suffering.
Ye dukkhaṃ pajahanti te parimuccanti jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, parimuccanti dukkhasmāti vadāmī”ti.
Giving up suffering, they are freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. They are freed from suffering, I say.”
end of section [12.66 - SN 12.66 Sammasa: Self-examination] ❧
SN 12.67 Naḷakalāpī: Bundles of Reeds
67. Naḷakalāpīsutta
67. Bundles of Reeds
Ekaṃ samayaṃ āyasmā ca sāriputto āyasmā ca mahākoṭṭhiko bārāṇasiyaṃ viharanti isipatane migadāye.
At one time Venerable Sāriputta and Venerable Mahākoṭṭhita were staying near Benares, in the deer park at Isipatana.
Atha kho āyasmā mahākoṭṭhiko sāyanhasamayaṃ paṭisallānā vuṭṭhito yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmatā sāriputtena saddhiṃ sammodi.
Then in the late afternoon, Venerable Mahākoṭṭhita came out of retreat, went to Venerable Sāriputta, and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā mahākoṭṭhiko āyasmantaṃ sāriputtaṃ etadavoca:
When the greetings and polite conversation were over, he sat down to one side and said to Sāriputta:
“kiṃ nu kho, āvuso sāriputta, sayaṃkataṃ jarāmaraṇaṃ, paraṃkataṃ jarāmaraṇaṃ, sayaṃkatañca paraṃkatañca jarāmaraṇaṃ, udāhu asayaṃkāraṃ aparaṅkāraṃ adhiccasamuppannaṃ jarāmaraṇan”ti?
“Well, Reverend Sāriputta, are old age and death made by oneself? Or by another? Or by both oneself and another? Or do they arise by chance, not made by oneself or another?”
“Na kho, āvuso koṭṭhika, sayaṃkataṃ jarāmaraṇaṃ, na paraṃkataṃ jarāmaraṇaṃ, na sayaṃkatañca paraṃkatañca jarāmaraṇaṃ, nāpi asayaṃkāraṃ aparaṅkāraṃ adhiccasamuppannaṃ jarāmaraṇaṃ.
“No, Reverend Koṭṭhita, old age and death are not made by oneself, nor by another, nor by both oneself and another, nor do they arise by chance, not made by oneself or another.
Api ca jātipaccayā jarāmaraṇan”ti.
Rather, rebirth is a condition for old age and death.”
“Kiṃ nu kho, āvuso sāriputta, sayaṅkatā jāti, paraṅkatā jāti, sayaṅkatā ca paraṅkatā ca jāti, udāhu asayaṅkārā aparaṅkārā adhiccasamuppannā jātī”ti?
“Well, Reverend Sāriputta, is rebirth made by oneself? Or by another? Or by both oneself and another? Or does it arise by chance, not made by oneself or another?”
“Na kho, āvuso koṭṭhika, sayaṅkatā jāti, na paraṅkatā jāti, na sayaṅkatā ca paraṅkatā ca jāti, nāpi asayaṅkārā aparaṅkārā adhiccasamuppannā jāti.
“No, Reverend Koṭṭhita, rebirth is not made by oneself, nor by another, nor by both oneself and another, nor does it arise by chance, not made by oneself or another.
Api ca bhavapaccayā jātī”ti.
Rather, continued existence is a condition for rebirth.”
“Kiṃ nu kho, āvuso sāriputta, sayaṅkato bhavo … pe …
“Well, Reverend Sāriputta, is continued existence made by oneself? …” …
sayaṅkataṃ upādānaṃ …
“Is grasping made by oneself? …” …
sayaṅkatā taṇhā …
“Is craving made by oneself? …” …
sayaṅkatā vedanā …
“Is feeling made by oneself? …” …
sayaṅkato phasso …
“Is contact made by oneself? …” …
sayaṅkataṃ saḷāyatanaṃ …
“Are the six sense fields made by oneself? …” …
sayaṅkataṃ nāmarūpaṃ, paraṅkataṃ nāmarūpaṃ, sayaṅkatañca paraṅkatañca nāmarūpaṃ, udāhu asayaṅkāraṃ aparaṅkāraṃ adhiccasamuppannaṃ nāmarūpan”ti?
“Well, Reverend Sāriputta, are name and form made by oneself? Or by another? Or by both oneself and another? Or do they arise by chance, not made by oneself or another?”
“Na kho, āvuso koṭṭhika, sayaṅkataṃ nāmarūpaṃ, na paraṅkataṃ nāmarūpaṃ, na sayaṅkatañca paraṅkatañca nāmarūpaṃ, nāpi asayaṅkāraṃ aparaṅkāraṃ, adhiccasamuppannaṃ nāmarūpaṃ.
“No, Reverend Koṭṭhita, name and form are not made by oneself, nor by another, nor by both oneself and another, nor do they arise by chance, not made by oneself or another.
Api ca viññāṇapaccayā nāmarūpan”ti.
Rather, consciousness is a condition for name and form.”
“Kiṃ nu kho, āvuso sāriputta, sayaṅkataṃ viññāṇaṃ, paraṅkataṃ viññāṇaṃ, sayaṅkatañca paraṅkatañca viññāṇaṃ, udāhu asayaṅkāraṃ aparaṅkāraṃ adhiccasamuppannaṃ viññāṇan”ti?
“Well, Reverend Sāriputta, is consciousness made by oneself? Or by another? Or by both oneself and another? Or does it arise by chance, not made by oneself or another?”
“Na kho, āvuso koṭṭhika, sayaṅkataṃ viññāṇaṃ, na paraṅkataṃ viññāṇaṃ, na sayaṅkatañca paraṅkatañca viññāṇaṃ, nāpi asayaṅkāraṃ aparaṅkāraṃ adhiccasamuppannaṃ viññāṇaṃ.
“No, Reverend Koṭṭhita, consciousness is not made by oneself, nor by another, nor by both oneself and another, nor does it arise by chance, not made by oneself or another.
Api ca nāmarūpapaccayā viññāṇan”ti.
Rather, name and form are conditions for consciousness.”
“Idāneva kho mayaṃ āyasmato sāriputtassa bhāsitaṃ evaṃ ājānāma:
“Just now I understood you to say:
‘na khvāvuso koṭṭhika, sayaṅkataṃ nāmarūpaṃ, na paraṅkataṃ nāmarūpaṃ, na sayaṅkatañca paraṅkatañca nāmarūpaṃ, nāpi asayaṅkāraṃ aparaṅkāraṃ adhiccasamuppannaṃ nāmarūpaṃ.
‘No, Reverend Koṭṭhita, name and form are not made by oneself, nor by another, nor by both oneself and another, nor do they arise by chance, not made by oneself or another.
Api ca viññāṇapaccayā nāmarūpan’ti.
Rather, consciousness is a condition for name and form.’
Idāneva ca pana mayaṃ āyasmato sāriputtassa bhāsitaṃ evaṃ ājānāma:
But I also understood you to say:
‘na khvāvuso koṭṭhika, sayaṅkataṃ viññāṇaṃ, na paraṅkataṃ viññāṇaṃ, na sayaṅkatañca paraṅkatañca viññāṇaṃ, nāpi asayaṅkāraṃ aparaṅkāraṃ adhiccasamuppannaṃ viññāṇaṃ.
‘No, Reverend Koṭṭhita, consciousness is not made by oneself, nor by another, nor by both oneself and another, nor does it arise by chance, not made by oneself or another.
Api ca nāmarūpapaccayā viññāṇan’ti.
Rather, name and form are conditions for consciousness.’
Yathā kathaṃ panāvuso sāriputta, imassa bhāsitassa attho daṭṭhabbo”ti?
How then should we see the meaning of this statement?”
“Tenahāvuso, upamaṃ te karissāmi.
“Well then, reverend, I shall give you a simile.
Upamāyapidhekacce viññū purisā bhāsitassa atthaṃ jānanti.
For by means of a simile some sensible people understand the meaning of what is said.
Seyyathāpi, āvuso, dve naḷakalāpiyo aññamaññaṃ nissāya tiṭṭheyyuṃ.
Suppose there were two bundles of reeds leaning up against each other.
Evameva kho, āvuso, nāmarūpapaccayā viññāṇaṃ;
In the same way, name and form are conditions for consciousness.
viññāṇapaccayā nāmarūpaṃ;
Consciousness is a condition for name and form.
nāmarūpapaccayā saḷāyatanaṃ;
Name and form are conditions for the six sense fields.
saḷāyatanapaccayā phasso … pe …
The six sense fields are conditions for contact. …
evametassa kevalassa dukkhakkhandhassa samudayo hoti.
That is how this entire mass of suffering originates.
Tāsañce, āvuso, naḷakalāpīnaṃ ekaṃ ākaḍḍheyya, ekā papateyya;
If the first of those bundles of reeds were to be pulled away, the other would collapse.
aparañce ākaḍḍheyya, aparā papateyya.
And if the other were to be pulled away, the first would collapse.
Evameva kho, āvuso, nāmarūpanirodhā viññāṇanirodho;
In the same way, when name and form cease, consciousness ceases.
viññāṇanirodhā nāmarūpanirodho;
When consciousness ceases, name and form cease.
nāmarūpanirodhā saḷāyatananirodho;
When name and form cease, the six sense fields cease.
saḷāyatananirodhā phassanirodho … pe …
When the six sense fields cease, contact ceases. …
evametassa kevalassa dukkhakkhandhassa nirodho hotī”ti.
That is how this entire mass of suffering ceases.”
“Acchariyaṃ, āvuso sāriputta;
“It’s incredible, Reverend Sāriputta, it’s amazing!
abbhutaṃ, āvuso sāriputta.
Yāvasubhāsitañcidaṃ āyasmatā sāriputtena.
How well spoken this was by Venerable Sāriputta!
Idañca pana mayaṃ āyasmato sāriputtassa bhāsitaṃ imehi chattiṃsāya vatthūhi anumodāma:
And we can express our agreement with Venerable Sāriputta’s statement on these thirty-six grounds.
‘Jarāmaraṇassa ce, āvuso, bhikkhu nibbidāya virāgāya nirodhāya dhammaṃ deseti, dhammakathiko bhikkhūti alaṃvacanāya.
If a monk teaches Dhamma for disenchantment, dispassion, and cessation regarding old age and death, they’re qualified to be called a ‘monk who speaks on Dhamma’.
Jarāmaraṇassa ce, āvuso, bhikkhu nibbidāya virāgāya nirodhāya paṭipanno hoti, dhammānudhammappaṭipanno bhikkhūti alaṃvacanāya.
If they practice for disenchantment, dispassion, and cessation regarding old age and death, they’re qualified to be called a ‘monk who practices in line with The Dharma’.
Jarāmaraṇassa ce, āvuso, bhikkhu nibbidā virāgā nirodhā anupādā vimutto hoti, diṭṭhadhammanibbānappatto bhikkhūti alaṃvacanāya.
If they’re freed by not grasping by disenchantment, dispassion, and cessation regarding old age and death, they’re qualified to be called a ‘monk who has attained nirvana in this very life’.
Jātiyā ce …
If a monk teaches Dhamma for disenchantment regarding rebirth …
bhavassa ce …
continued existence …
upādānassa ce …
grasping …
taṇhāya ce …
craving …
vedanāya ce …
feeling …
phassassa ce …
contact …
saḷāyatanassa ce …
the six sense fields …
nāmarūpassa ce …
name and form …
viññāṇassa ce …
consciousness …
saṅkhārānañce …
co-doings …
avijjāya ce, āvuso, bhikkhu nibbidāya virāgāya nirodhāya dhammaṃ deseti, dhammakathiko bhikkhūti alaṃvacanāya.
If a monk teaches Dhamma for disenchantment, dispassion, and cessation regarding ignorance, they’re qualified to be called a ‘monk who speaks on Dhamma’.
Avijjāya ce, āvuso, bhikkhu nibbidāya virāgāya nirodhāya paṭipanno hoti, dhammānudhammappaṭipanno bhikkhūti alaṃvacanāya.
If they practice for disenchantment, dispassion, and cessation regarding ignorance, they’re qualified to be called a ‘monk who practices in line with The Dharma’.
Avijjāya ce, āvuso, bhikkhu nibbidā virāgā nirodhā anupādā vimutto hoti, diṭṭhadhammanibbānappatto bhikkhūti alaṃvacanāyā’”ti.
If they’re freed by not grasping by disenchantment, dispassion, and cessation regarding ignorance, they’re qualified to be called a ‘monk who has attained nirvana in this very life’.”
end of section [12.67 - SN 12.67 Naḷakalāpī: Bundles of Reeds] ❧
SN 12.68 Kosambi: At Kosambī
68. Kosambisutta
68. At Kosambī
Ekaṃ samayaṃ āyasmā ca musilo āyasmā ca paviṭṭho āyasmā ca nārado āyasmā ca ānando kosambiyaṃ viharanti ghositārāme.
At one time the venerables Musīla, Saviṭṭha, Nārada, and Ānanda were staying near Kosambī in Ghosita’s monastery.
Atha kho āyasmā paviṭṭho āyasmantaṃ musilaṃ etadavoca:
Then Venerable Saviṭṭha said to Venerable Musila:
“aññatreva, āvuso musila, saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā atthāyasmato musilassa paccattameva ñāṇaṃ:
“Reverend Musila, apart from faith, personal preference, oral tradition, reasoned contemplation, or acceptance of a view after consideration, do you know for yourself that
‘jātipaccayā jarāmaraṇan’”ti?
rebirth is a condition for old age and death?”
“Aññatreva, āvuso paviṭṭha, saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā ahametaṃ jānāmi ahametaṃ passāmi:
“Reverend Saviṭṭha, apart from faith, personal preference, oral tradition, reasoned contemplation, or acceptance of a view after consideration, I know and see that
‘jātipaccayā jarāmaraṇan’”ti.
rebirth is a condition for old age and death.”
“Aññatreva, āvuso musila, saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā atthāyasmato musilassa paccattameva ñāṇaṃ:
“Reverend Musila, apart from faith, personal preference, oral tradition, reasoned contemplation, or acceptance of a view after consideration, do you know for yourself that
‘bhavapaccayā jātīti … pe …
continued existence is a condition for rebirth …
upādānapaccayā bhavoti …
grasping is a condition for continued existence …
taṇhāpaccayā upādānanti …
craving is a condition for grasping …
vedanāpaccayā taṇhāti …
feeling is a condition for craving …
phassapaccayā vedanāti …
contact is a condition for feeling …
saḷāyatanapaccayā phassoti …
the six sense fields are conditions for contact …
nāmarūpapaccayā saḷāyatananti …
name and form are conditions for the six sense fields …
viññāṇapaccayā nāmarūpanti …
consciousness is a condition for name and form …
saṅkhārapaccayā viññāṇanti …
co-doings are a condition for consciousness …
avijjāpaccayā saṅkhārā’”ti?
ignorance is a condition for co-doings?”
“Aññatreva, āvuso paviṭṭha, saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā ahametaṃ jānāmi ahametaṃ passāmi:
“Reverend Saviṭṭha, apart from faith, personal preference, oral tradition, reasoned contemplation, or acceptance of a view after consideration, I know and see that
‘avijjāpaccayā saṅkhārā’”ti.
ignorance is a condition for co-doings.”
“Aññatreva, āvuso musila, saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā atthāyasmato musilassa paccattameva ñāṇaṃ:
“Reverend Musila, apart from faith, personal preference, oral tradition, reasoned contemplation, or acceptance of a view after consideration, do you know for yourself that
‘jātinirodhā jarāmaraṇanirodho’”ti?
when rebirth ceases, old age and death cease?”
“Aññatreva, āvuso paviṭṭha, saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā ahametaṃ jānāmi ahametaṃ passāmi:
“Reverend Saviṭṭha, apart from faith, personal preference, oral tradition, reasoned contemplation, or acceptance of a view after consideration, I know and see that
‘jātinirodhā jarāmaraṇanirodho’”ti.
when rebirth ceases, old age and death cease.”
“Aññatreva, āvuso musila, saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā atthāyasmato musilassa paccattameva ñāṇaṃ:
“Reverend Musila, apart from faith, personal preference, oral tradition, reasoned contemplation, or acceptance of a view after consideration, do you know for yourself that
‘bhavanirodhā jātinirodhoti … pe …
when continued existence ceases, rebirth ceases …
upādānanirodhā bhavanirodhoti …
when grasping ceases, continued existence ceases …
taṇhānirodhā upādānanirodhoti …
when craving ceases, grasping ceases …
vedanānirodhā taṇhānirodhoti …
when feeling ceases, craving ceases …
phassanirodhā vedanānirodhoti …
when contact ceases, feeling ceases …
saḷāyatananirodhā phassanirodhoti …
when the six sense fields cease, contact ceases …
nāmarūpanirodhā saḷāyatananirodhoti …
when name and form cease, the six sense fields cease …
viññāṇanirodhā nāmarūpanirodhoti …
when consciousness ceases name and form cease …
saṅkhāranirodhā viññāṇanirodhoti …
when co-doings cease consciousness ceases …
avijjānirodhā saṅkhāranirodho’”ti?
when ignorance ceases, co-doings cease?”
“Aññatreva, āvuso paviṭṭha, saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā ahametaṃ jānāmi ahametaṃ passāmi:
“Reverend Saviṭṭha, apart from faith, personal preference, oral tradition, reasoned contemplation, or acceptance of a view after consideration, I know and see that
‘avijjānirodhā saṅkhāranirodho’”ti.
when ignorance ceases, co-doings cease.”
“Aññatreva, āvuso musila, saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā atthāyasmato musilassa paccattameva ñāṇaṃ:
“Reverend Musila, apart from faith, personal preference, oral tradition, reasoned contemplation, or acceptance of a view after consideration, do you know for yourself that
‘bhavanirodho nibbānan’”ti?
the cessation of continued existence is nirvana?”
“Aññatreva, āvuso paviṭṭha, saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā ahametaṃ jānāmi ahametaṃ passāmi:
“Reverend Saviṭṭha, apart from faith, personal preference, oral tradition, reasoned contemplation, or acceptance of a view after consideration, I know and see that
‘bhavanirodho nibbānan’”ti.
the cessation of continued existence is nirvana.”
“Tenahāyasmā musilo arahaṃ khīṇāsavo”ti?
“Then Venerable Musila is a perfected one, with defilements ended.”
Evaṃ vutte, āyasmā musilo tuṇhī ahosi.
When he said this, Musila kept silent.
Atha kho āyasmā nārado āyasmantaṃ paviṭṭhaṃ etadavoca:
Then Venerable Nārada said to Venerable Saviṭṭha:
“sādhāvuso paviṭṭha, ahaṃ etaṃ pañhaṃ labheyyaṃ.
“Reverend Saviṭṭha, please let me answer these questions.
Maṃ etaṃ pañhaṃ puccha.
Ask me
Ahaṃ te etaṃ pañhaṃ byākarissāmī”ti.
and I will answer them for you.”
“Labhatāyasmā nārado etaṃ pañhaṃ.
“By all means, Venerable Nārada, try these questions.
Pucchāmahaṃ āyasmantaṃ nāradaṃ etaṃ pañhaṃ.
I’ll ask you
Byākarotu ca me āyasmā nārado etaṃ pañhaṃ.
and you can answer them for me.”
Aññatreva, āvuso nārada, saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā atthāyasmato nāradassa paccattameva ñāṇaṃ:
(Saviṭṭha repeats exactly the same series of questions, and Nārada answers just as Musila did.)
‘jātipaccayā jarāmaraṇan’”ti?
“Aññatreva, āvuso paviṭṭha, saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā ahametaṃ jānāmi ahametaṃ passāmi:
‘jātipaccayā jarāmaraṇan’”ti.
“Aññatreva, āvuso nārada, saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā atthāyasmato nāradassa paccattameva ñāṇaṃ:
“Reverend Nārada, apart from faith, personal preference, oral tradition, reasoned contemplation, or acceptance of a view after consideration, do you know for yourself that
‘bhavanirodho nibbānan’”ti?
the cessation of continued existence is nirvana?”
“Aññatreva, āvuso paviṭṭha, saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā ahametaṃ jānāmi ahametaṃ passāmi:
“Reverend Saviṭṭha, apart from faith, personal preference, oral tradition, reasoned contemplation, or acceptance of a view after consideration, I know and see that
‘bhavanirodho nibbānan’”ti.
the cessation of continued existence is nirvana.”
“Tenahāyasmā nārado arahaṃ khīṇāsavo”ti?
“Then Venerable Nārada is a perfected one, with defilements ended.”
“‘Bhavanirodho nibbānan’ti kho me, āvuso, yathābhūtaṃ sammappaññāya sudiṭṭhaṃ, na camhi arahaṃ khīṇāsavo.
“I have truly seen clearly with right wisdom that the cessation of continued existence is nirvana. Yet I am not a perfected one.
Seyyathāpi, āvuso, kantāramagge udapāno, tatra nevassa rajju na udakavārako.
Suppose there was a well on a desert road that had neither rope nor bucket.
Atha puriso āgaccheyya ghammābhitatto ghammapareto kilanto tasito pipāsito, so taṃ udapānaṃ olokeyya.
Then along comes a person struggling in the oppressive heat, weary, thirsty, and parched.
Tassa ‘udakan’ti hi kho ñāṇaṃ assa, na ca kāyena phusitvā vihareyya.
They’d know that there was water, but they couldn’t physically touch it.
Evameva kho, āvuso, ‘bhavanirodho nibbānan’ti yathābhūtaṃ sammappaññāya sudiṭṭhaṃ, na camhi arahaṃ khīṇāsavo”ti.
In the same way, I have truly seen clearly with right wisdom that the cessation of continued existence is nirvana. Yet I am not a perfected one.”
Evaṃ vutte, āyasmā ānando āyasmantaṃ paviṭṭhaṃ etadavoca:
When he said this, Venerable Ānanda said to Venerable Saviṭṭha:
“evaṃvādī tvaṃ, āvuso paviṭṭha, āyasmantaṃ nāradaṃ kiṃ vadesī”ti?
“Reverend Saviṭṭha, what do you have to say to Venerable Nārada when he speaks like this?”
“Evaṃvādāhaṃ, āvuso ānanda, āyasmantaṃ nāradaṃ na kiñci vadāmi aññatra kalyāṇā aññatra kusalā”ti.
“Reverend Ānanda, I have nothing to say to Venerable Nārada when he speaks like this, except what is good and wholesome.”
end of section [12.68 - SN 12.68 Kosambi: At Kosambī] ❧
69. Upayantisutta
69. Surge
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 … pe …
“mahāsamuddo, bhikkhave, upayanto mahānadiyo upayāpeti, mahānadiyo upayantiyo kunnadiyo upayāpenti, kunnadiyo upayantiyo mahāsobbhe upayāpenti, mahāsobbhā upayantā kusobbhe upayāpenti.
“monks, when the ocean surges it makes the rivers surge. When the rivers surge they make the streams surge. When the streams surge they make the lakes surge. When the lakes surge they make the ponds surge.
Evameva kho, bhikkhave, avijjā upayantī saṅkhāre upayāpeti, saṅkhārā upayantā viññāṇaṃ upayāpenti, viññāṇaṃ upayantaṃ nāmarūpaṃ upayāpeti, nāmarūpaṃ upayantaṃ saḷāyatanaṃ upayāpeti, saḷāyatanaṃ upayantaṃ phassaṃ upayāpeti, phasso upayanto vedanaṃ upayāpeti, vedanā upayantī taṇhaṃ upayāpeti, taṇhā upayantī upādānaṃ upayāpeti, upādānaṃ upayantaṃ bhavaṃ upayāpeti, bhavo upayanto jātiṃ upayāpeti, jāti upayantī jarāmaraṇaṃ upayāpeti.
In the same way, when ignorance surges it makes co-doings surge. When co-doings surge they make consciousness surge. When consciousness surges it makes name and form surge. When name and form surge they make the six sense fields surge. When the six sense fields surge they make contact surge. When contact surges it makes feeling surge. When feeling surges it makes craving surge. When craving surges it makes grasping surge. When grasping surges it makes continued existence surge. When continued existence surges it makes rebirth surge. When rebirth surges it makes old age and death surge.
Mahāsamuddo, bhikkhave, apayanto mahānadiyo apayāpeti, mahānadiyo apayantiyo kunnadiyo apayāpenti, kunnadiyo apayantiyo mahāsobbhe apayāpenti, mahāsobbhā apayantā kusobbhe apayāpenti.
When the ocean recedes it makes the rivers recede. When the rivers recede they make the streams recede. When the streams recede they make the lakes recede. When the lakes recede they make the ponds recede.
Evameva kho, bhikkhave, avijjā apayantī saṅkhāre apayāpeti, saṅkhārā apayantā viññāṇaṃ apayāpenti, viññāṇaṃ apayantaṃ nāmarūpaṃ apayāpeti, nāmarūpaṃ apayantaṃ saḷāyatanaṃ apayāpeti, saḷāyatanaṃ apayantaṃ phassaṃ apayāpeti, phasso apayanto vedanaṃ apayāpeti, vedanā apayantī taṇhaṃ apayāpeti, taṇhā apayantī upādānaṃ apayāpeti, upādānaṃ apayantaṃ bhavaṃ apayāpeti, bhavo apayanto jātiṃ apayāpeti, jāti apayantī jarāmaraṇaṃ apayāpetī”ti.
In the same way, when ignorance recedes it makes co-doings recede. When co-doings recede they make consciousness recede. When consciousness recedes it makes name and form recede. When name and form recede they make the six sense fields recede. When the six sense fields recede they make contact recede. When contact recedes it makes feeling recede. When feeling recedes it makes craving recede. When craving recedes it makes grasping recede. When grasping recedes it makes continued existence recede. When continued existence recedes it makes rebirth recede. When rebirth recedes it makes old age and death recede.”
SN 12.70 Susimaparibbājaka: The Wanderer Susīma
70. Susimaparibbājakasutta
70. The Wanderer Susīma
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 bhagavā sakkato hoti garukato mānito pūjito apacito lābhī cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānaṃ.
Now at that time the Buddha was honored, respected, revered, venerated, and esteemed. And he received robes, alms-food, lodgings, and medicines and supplies for the sick.
Bhikkhusaṃghopi sakkato hoti garukato mānito pūjito apacito lābhī cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānaṃ.
And the monk Saṅgha was also honored, respected, revered, venerated, and esteemed. And they received robes, alms-food, lodgings, and medicines and supplies for the sick.
Aññatitthiyā pana paribbājakā asakkatā honti agarukatā amānitā apūjitā anapacitā, na lābhino cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānaṃ.
But the wanderers who followed other paths were not honored, respected, esteemed, revered, and venerated. And they didn’t receive robes, alms-food, lodgings, and medicines and supplies for the sick.
Tena kho pana samayena susimo paribbājako rājagahe paṭivasati mahatiyā paribbājakaparisāya saddhiṃ.
Now at that time the wanderer Susīma was residing at Rājagaha together with a large community of wanderers.
Atha kho susimassa paribbājakassa parisā susimaṃ paribbājakaṃ etadavocuṃ:
Then his community said to Susīma:
“ehi tvaṃ, āvuso susima, samaṇe gotame brahmacariyaṃ cara.
“Reverend Susīma, please live the spiritual life with the ascetic Gotama.
Tvaṃ dhammaṃ pariyāpuṇitvā amhe vāceyyāsi.
Memorize that Dharma and have us recite it with you.
Taṃ mayaṃ dhammaṃ pariyāpuṇitvā gihīnaṃ bhāsissāma.
When we’ve memorized it we’ll recite it to the laity.
Evaṃ mayampi sakkatā bhavissāma garukatā mānitā pūjitā apacitā lābhino cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānan”ti.
In this way we too will be honored, respected, esteemed, revered, and venerated. And we’ll receive robes, alms-food, lodgings, and medicines and supplies for the sick.”
“Evamāvuso”ti kho susimo paribbājako sakāya parisāya paṭissuṇitvā yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmatā ānandena saddhiṃ sammodi.
“Yes, reverends,” replied Susīma. Then he went to Venerable Ānanda, and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho susimo paribbājako āyasmantaṃ ānandaṃ etadavoca:
When the greetings and polite conversation were over, he sat down to one side and said to Ānanda:
“icchāmahaṃ, āvuso ānanda, imasmiṃ dhammavinaye brahmacariyaṃ caritun”ti.
“Reverend Ānanda, I wish to live the spiritual life in this Dharma and training.”
Atha kho āyasmā ānando susimaṃ paribbājakaṃ ādāya yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca:
Then Ānanda took Susīma to the Buddha, bowed, sat down to one side, and said to the Buddha:
“ayaṃ, bhante, susimo paribbājako evamāha:
“Sir, this wanderer Susīma says that
‘icchāmahaṃ, āvuso ānanda, imasmiṃ dhammavinaye brahmacariyaṃ caritun’”ti.
he wishes to live the spiritual life in this Dharma and training.”
“Tenahānanda, susimaṃ pabbājethā”ti.
“Well then, Ānanda, give Susīma the going forth.”
Alattha kho susimo paribbājako bhagavato santike pabbajjaṃ, alattha upasampadaṃ.
And the wanderer Susīma received the going forth, the ordination in the Buddha’s presence.
Tena kho pana samayena sambahulehi bhikkhūhi bhagavato santike aññā byākatā hoti:
Now at that time several monks had declared their enlightenment in the Buddha’s presence:
“khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyāti pajānāmā”ti.
“We understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.’”
Assosi kho āyasmā susimo:
Venerable Susīma heard about this.
“sambahulehi kira bhikkhūhi bhagavato santike aññā byākatā:
‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāmā”ti.
Atha kho āyasmā susimo yena te bhikkhū tenupasaṅkami; upasaṅkamitvā tehi bhikkhūhi saddhiṃ sammodi.
He went up to those monks, and exchanged greetings with them.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā susimo te bhikkhū etadavoca:
When the greetings and polite conversation were over, he sat down to one side and said to those monks:
“saccaṃ kirāyasmantehi bhagavato santike aññā byākatā:
“Is it really true that the venerables have declared enlightenment in the Buddha’s presence?”
‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāmā”ti?
“Evamāvuso”ti.
“Yes, reverend.”
“Api pana tumhe āyasmanto evaṃ jānantā evaṃ passantā anekavihitaṃ iddhividhaṃ paccanubhotha—ekopi hutvā bahudhā hotha, bahudhāpi hutvā eko hotha; āvibhāvaṃ, tirobhāvaṃ, tirokuṭṭaṃ tiropākāraṃ tiropabbataṃ asajjamānā gacchatha, seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṃ karotha, seyyathāpi udake; udakepi abhijjamāne gacchatha, seyyathāpi pathaviyaṃ; ākāsepi pallaṅkena kamatha, seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṃmahiddhike evaṃmahānubhāve pāṇinā parimasatha parimajjatha, yāva brahmalokāpi kāyena vasaṃ vattethā”ti?
“But knowing and seeing thus, do you wield the many kinds of psychic power? That is, multiplying yourselves and becoming one again; going unimpeded through a wall, a rampart, or a mountain as if through space; diving in and out of the earth as if it were water; walking on water as if it were earth; flying cross-legged through the sky like a bird; touching and stroking with the hand the sun and moon, so mighty and powerful. Do you control the body as far as the Brahmā realm?”
“No hetaṃ, āvuso”.
“No, reverend.”
“Api pana tumhe āyasmanto evaṃ jānantā evaṃ passantā dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇātha dibbe ca mānuse ca ye dūre santike cā”ti?
“Well, knowing and seeing thus do you, with clairaudience that is purified and superhuman, hear both kinds of sounds, human and divine, whether near or far?”
“No hetaṃ, āvuso”.
“No, reverend.”
“Api pana tumhe āyasmanto evaṃ jānantā evaṃ passantā parasattānaṃ parapuggalānaṃ cetasā ceto paricca pajānātha—sarāgaṃ vā cittaṃ sarāgaṃ cittanti pajānātha; vītarāgaṃ vā cittaṃ vītarāgaṃ cittanti pajānātha; sadosaṃ vā cittaṃ sadosaṃ cittanti pajānātha; vītadosaṃ vā cittaṃ vītadosaṃ cittanti pajānātha; samohaṃ vā cittaṃ samohaṃ cittanti pajānātha; vītamohaṃ vā cittaṃ vītamohaṃ cittanti pajānātha; saṅkhittaṃ vā cittaṃ saṅkhittaṃ cittanti pajānātha; vikkhittaṃ vā cittaṃ vikkhittaṃ cittanti pajānātha; mahaggataṃ vā cittaṃ mahaggataṃ cittanti pajānātha; amahaggataṃ vā cittaṃ amahaggataṃ cittanti pajānātha; sauttaraṃ vā cittaṃ sauttaraṃ cittanti pajānātha; anuttaraṃ vā cittaṃ anuttaraṃ cittanti pajānātha; samāhitaṃ vā cittaṃ samāhitaṃ cittanti pajānātha; asamāhitaṃ vā cittaṃ asamāhitaṃ cittanti pajānātha; vimuttaṃ vā cittaṃ vimuttaṃ cittanti pajānātha; avimuttaṃ vā cittaṃ avimuttaṃ cittanti pajānāthā”ti?
“Well, knowing and seeing thus, do you understand the minds of other beings and individuals, having comprehended them with your mind? Do you understand mind with greed as ‘mind with greed’, and mind without greed as ‘mind without greed’? Do you understand mind with hate as ‘mind with hate’, and mind without hate as ‘mind without hate’? Do you understand mind with delusion as ‘mind with delusion’, and mind without delusion as ‘mind without delusion’? Do you understand contracted mind as ‘contracted mind’, and scattered mind as ‘scattered mind’? Do you understand expansive mind as ‘expansive mind’, and unexpansive mind as ‘unexpansive mind’? Do you understand mind that is not supreme as ‘mind that is not supreme’, and mind that is supreme as ‘mind that is supreme’? Do you understand mind undistractify-&-lucidifyd in samādhi as ‘mind undistractify-&-lucidifyd in samādhi’, and mind not undistractify-&-lucidifyd in samādhi as ‘mind not undistractify-&-lucidifyd in samādhi’? Do you understand freed mind as ‘freed mind’, and unfreed mind as ‘unfreed mind’?”
“No hetaṃ, āvuso”.
“No, reverend.”
“Api pana tumhe āyasmanto evaṃ jānantā evaṃ passantā anekavihitaṃ pubbenivāsaṃ anussaratha, seyyathidaṃ—ekampi jātiṃ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṃsampi jātiyo cattārīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi, anekepi saṃvaṭṭakappe anekepi vivaṭṭakappe anekepi saṃvaṭṭavivaṭṭakappe: ‘amutrāsiṃ evaṃnāmo evaṅgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhapaṭisaṃvedī evamāyupariyanto, so tato cuto amutra udapādiṃ; tatrāpāsiṃ evaṃnāmo evaṅgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhapaṭisaṃvedī evamāyupariyanto, so tato cuto idhūpapanno’ti. Iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarathā”ti?
“Well, knowing and seeing thus, do you 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? Do you remember: ‘There, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn somewhere else. There, too, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn here.’ Do you recollect your many kinds of past lives, with features and details?”
“No hetaṃ, āvuso”.
“No, reverend.”
“Api pana tumhe āyasmanto evaṃ jānantā evaṃ passantā dibbena cakkhunā visuddhena atikkantamānusakena satte passatha cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānātha: ‘ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā, ariyānaṃ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā, te kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannā; ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā, ariyānaṃ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannā’ti, iti dibbena cakkhunā visuddhena atikkantamānusakena satte passatha cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāthā”ti?
“Well, knowing and seeing thus, do you, with clairvoyance that is purified and superhuman, see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place—and understand how sentient beings are reborn according to their deeds? ‘These dear beings did bad things by way of body, speech, and mind. They spoke ill of the noble ones; they had wrong view; and they chose to act out of that wrong view. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. They never spoke ill of the noble ones; they had right view; and they chose to act out of that right view. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.’ And so, with clairvoyance that is purified and superhuman, do you see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. And do you understand how sentient beings are reborn according to their deeds?”
“No hetaṃ, āvuso”.
“No, reverend.”
“Api pana tumhe āyasmanto evaṃ jānantā evaṃ passantā ye te santā vimokkhā atikkamma rūpe āruppā, te kāyena phusitvā viharathā”ti?
“Well, knowing and seeing thus, do you have direct meditative experience of the peaceful liberations that are formless, transcending form?”
“No hetaṃ, āvuso”.
“No, reverend.”
“Ettha dāni āyasmanto idañca veyyākaraṇaṃ imesañca dhammānaṃ asamāpatti; idaṃ no, āvuso, kathan”ti?
“Well now, venerables, how could there be such a declaration when these things are not attained?”
“Paññāvimuttā kho mayaṃ, āvuso susimā”ti.
“Reverend Susīma, we are freed by wisdom.”
“Na khvāhaṃ imassa āyasmantānaṃ saṅkhittena bhāsitassa vitthārena atthaṃ ājānāmi.
“I don’t understand the detailed meaning of what you have said in brief.
Sādhu me āyasmanto tathā bhāsantu yathāhaṃ imassa āyasmantānaṃ saṅkhittena bhāsitassa vitthārena atthaṃ ājāneyyan”ti.
Please teach me this matter so I can understand the detailed meaning.”
“Ājāneyyāsi vā tvaṃ, āvuso susima, na vā tvaṃ ājāneyyāsi atha kho paññāvimuttā mayan”ti.
“Reverend Susīma, whether you understand or not, we are freed by wisdom.”
Atha kho āyasmā susimo uṭṭhāyāsanā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi.
Then Susīma went to the Buddha, bowed, sat down to one side,
Ekamantaṃ nisinno kho āyasmā susimo yāvatako tehi bhikkhūhi saddhiṃ ahosi kathāsallāpo taṃ sabbaṃ bhagavato ārocesi.
and informed the Buddha of all he had discussed with those monks.
“Pubbe kho, susima, dhammaṭṭhitiñāṇaṃ, pacchā nibbāne ñāṇan”ti.
“Susīma, first comes knowledge of the stability of natural dharmas. Afterwards there is knowledge of nirvana.”
“Na khvāhaṃ, bhante, imassa bhagavatā saṃkhittena bhāsitassa vitthārena atthaṃ ājānāmi.
“Sir, I don’t understand the detailed meaning of what you have said in brief.
Sādhu me, bhante, bhagavā tathā bhāsatu yathāhaṃ imassa bhagavatā saṃkhittena bhāsitassa vitthārena atthaṃ ājāneyyan”ti.
Please teach me this matter so I can understand the detailed meaning.”
“Ājāneyyāsi vā tvaṃ, susima, na vā tvaṃ ājāneyyāsi, atha kho dhammaṭṭhitiñāṇaṃ pubbe, pacchā nibbāne ñāṇaṃ.
“Reverend Susīma, whether you understand or not, first comes knowledge of the stability of natural dharmas. Afterwards there is knowledge of nirvana.
Taṃ kiṃ maññasi, susima,
What do you think, Susīma?
rūpaṃ niccaṃ vā aniccaṃ vā”ti?
Is form permanent or impermanent?”
“Aniccaṃ, bhante”.
“Impermanent, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti?
“But if it’s impermanent, is it suffering or happiness?”
“Dukkhaṃ, bhante”.
“Suffering, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ:
“But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus:
‘etaṃ mama, esohamasmi, eso me attā’”ti?
‘This is mine, I am this, this is my self’?”
“No hetaṃ, bhante”.
“No, sir.”
“Vedanā niccā vā aniccā vā”ti?
“Is feeling permanent or impermanent?”
“Aniccā, 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.”
“Saññā niccā vā aniccā vā”ti?
“Is perception permanent or impermanent?”
“Aniccā, bhante” … pe …
“Impermanent, sir.” …
“saṅkhārā niccā vā aniccā vā”ti?
“Are co-doings 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.”
“Viññāṇaṃ niccaṃ vā aniccaṃ vā”ti?
“Is consciousness permanent or impermanent?”
“Aniccaṃ, bhante”.
“Impermanent, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti?
“But if it’s impermanent, is it suffering or happiness?”
“Dukkhaṃ, bhante”.
“Suffering, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ:
“But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus:
‘etaṃ mama, esohamasmi, eso me attā’”ti?
‘This is mine, I am this, this is my self’?”
“No hetaṃ, bhante”.
“No, sir.”
“Tasmātiha, susima, yaṃ kiñci rūpaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā, sabbaṃ rūpaṃ netaṃ mama nesohamasmi na meso attāti; evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ.
“So, Susīma, you should truly see any kind of form at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all form—with right understanding: ‘This is not mine, I am not this, this is not my self.’
Yā kāci vedanā atītānāgatapaccuppannā ajjhattaṃ vā bahiddhā vā oḷārikā vā sukhumā vā hīnā vā paṇītā vā yā dūre santike vā, sabbā vedanā netaṃ mama nesohamasmi na meso attāti; evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ.
You should truly see any kind of feeling at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all feeling—with right understanding: ‘This is not mine, I am not this, this is not my self.’
Yā kāci saññā … pe …
You should truly see any kind of perception at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all perception—with right understanding: ‘This is not mine, I am not this, this is not my self.’
ye keci saṅkhārā atītānāgatapaccuppannā ajjhattaṃ vā bahiddhā vā oḷārikā vā sukhumā vā hīnā vā paṇītā vā ye dūre santike vā, sabbe saṅkhārā netaṃ mama nesohamasmi na meso attāti; evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ.
You should truly see any kind of co-doings at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all co-doings—with right understanding: ‘This is not mine, I am not this, this is not my self.’
Yaṃ kiñci viññāṇaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā, sabbaṃ viññāṇaṃ netaṃ mama nesohamasmi na meso attāti; evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ.
You should truly see any kind of consciousness at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self.’
Evaṃ passaṃ, susima, sutavā ariyasāvako rūpasmimpi nibbindati, vedanāyapi nibbindati, saññāyapi nibbindati, saṅkhāresupi nibbindati, viññāṇasmimpi nibbindati.
Seeing this, a learned noble disciple grows disenchanted with form, feeling, perception, co-doings, and consciousness.
Nibbindaṃ virajjati, virāgā vimuccati, vimuttasmiṃ vimuttamiti ñāṇaṃ hoti.
Being disenchanted, desire fades away. When desire fades away they’re freed. When they’re freed, they know they’re freed.
‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti 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.’
‘Jātipaccayā jarāmaraṇan’ti, susima, passasī”ti?
Susīma, do you see that rebirth is a condition for old age and death?”
“Evaṃ, bhante”.
“Yes, sir.”
“‘Bhavapaccayā jātī’ti, susima, passasī”ti?
“Do you see that continued existence is a condition for rebirth?”
“Evaṃ, bhante”.
“Yes, sir.”
“‘Upādānapaccayā bhavo’ti, susima, passasī”ti?
“Do you see that grasping is a condition for continued existence?”
“Evaṃ, bhante”.
“Yes, sir.”
“‘Taṇhāpaccayā upādānan’ti, susima, passasī”ti?
“Do you see that craving is a condition for grasping?”
“Evaṃ, bhante”.
“Yes, sir.”
“Vedanāpaccayā taṇhāti …
“Do you see that feeling is a condition for craving …
phassapaccayā vedanāti …
contact is a condition for feeling …
saḷāyatanapaccayā phassoti …
the six sense fields are conditions for contact …
nāmarūpapaccayā saḷāyatananti …
name and form are conditions for the six sense fields …
viññāṇapaccayā nāmarūpanti …
consciousness is a condition for name and form …
saṅkhārapaccayā viññāṇanti …
co-doings are a condition for consciousness …
avijjāpaccayā saṅkhārāti, susima, passasī”ti?
ignorance is a condition for co-doings?”
“Evaṃ, bhante”.
“Yes, sir.”
“‘Jātinirodhā jarāmaraṇanirodho’ti, susima, passasī”ti?
“Do you see that when rebirth ceases old age and death cease?”
“Evaṃ, bhante”.
“Yes, sir.”
“‘Bhavanirodhā jātinirodho’ti susima, passasī”ti?
“Do you see that when continued existence ceases rebirth ceases?”
“Evaṃ, bhante”.
“Yes, sir.”
“Upādānanirodhā bhavanirodhoti …
“Do you see that when grasping ceases continued existence ceases …
taṇhānirodhā upādānanirodhoti …
when craving ceases, grasping ceases …
vedanānirodhā taṇhānirodhoti …
when feeling ceases, craving ceases …
phassanirodhā vedanānirodhoti …
when contact ceases, feeling ceases …
saḷāyatananirodhā phassanirodhoti …
when the six sense fields cease, contact ceases …
nāmarūpanirodhā saḷāyatananirodhoti …
when name and form cease, the six sense fields cease …
viññāṇanirodhā nāmarūpanirodhoti …
when consciousness ceases name and form cease …
saṅkhāranirodhā viññāṇanirodhoti …
when co-doings cease consciousness ceases …
avijjānirodhā saṅkhāranirodhoti, susima, passasī”ti?
when ignorance ceases co-doings cease?”
“Evaṃ, bhante”.
“Yes, sir.”
“Api pana tvaṃ, susima, evaṃ jānanto evaṃ passanto anekavihitaṃ iddhividhaṃ paccanubhosi—ekopi hutvā bahudhā hosi, bahudhāpi hutvā eko hosi; āvibhāvaṃ, tirobhāvaṃ, tirokuṭṭaṃ tiropākāraṃ tiropabbataṃ asajjamāno gacchasi, seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṃ karosi, seyyathāpi udake; udakepi abhijjamāno gacchasi, seyyathāpi pathaviyaṃ; ākāsepi pallaṅkena kamasi, seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṃmahiddhike evaṃmahānubhāve pāṇinā parimasasi parimajjasi, yāva brahmalokāpi kāyena vasaṃ vattesī”ti?
“But knowing and seeing thus, do you wield the many kinds of psychic power? …”
“No hetaṃ, bhante”.
“No, sir.”
“Api pana tvaṃ, susima, evaṃ jānanto evaṃ passanto dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇasi dibbe ca mānuse ca ye dūre santike cā”ti?
“Well, knowing and seeing thus do you, with clairaudience that is purified and superhuman, hear both kinds of sounds, human and divine, whether near or far?”
“No hetaṃ, bhante”.
“No, sir.”
“Api pana tvaṃ, susima, evaṃ jānanto evaṃ passanto parasattānaṃ parapuggalānaṃ cetasā ceto paricca pajānāsi—sarāgaṃ vā cittaṃ sarāgaṃ cittanti pajānāsi … pe … vimuttaṃ vā cittaṃ vimuttaṃ cittanti pajānāsī”ti?
“Well, knowing and seeing thus, do you understand the minds of other beings and individuals, having comprehended them with your mind? …”
“No hetaṃ, bhante”.
“No, sir.”
“Api pana tvaṃ, susima, evaṃ jānanto evaṃ passanto anekavihitaṃ pubbenivāsaṃ anussarasi, seyyathidaṃ—ekampi jātiṃ … pe … iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarasī”ti?
“Well, knowing and seeing thus, do you recollect many kinds of past lives, with features and details?”
“No hetaṃ, bhante”.
“No, sir.”
“Api pana tvaṃ, susima, evaṃ jānanto evaṃ passanto dibbena cakkhunā visuddhena atikkantamānusakena satte passasi cavamāne … pe … yathākammūpage satte pajānāsī”ti?
“Well, knowing and seeing thus, do you, with clairvoyance that is purified and superhuman, see sentient beings passing away and being reborn … according to their deeds?”
“No hetaṃ, bhante”.
“No, sir.”
“Api pana tvaṃ, susima, evaṃ jānanto evaṃ passanto ye te santā vimokkhā atikkamma rūpe āruppā, te kāyena phusitvā viharasī”ti?
“Well, knowing and seeing thus, do you have direct meditative experience of the peaceful liberations that are formless, transcending form?”
“No hetaṃ, bhante”.
“No, sir.”
“Ettha dāni, susima, idañca veyyākaraṇaṃ imesañca dhammānaṃ asamāpatti, idaṃ no, susima, kathan”ti?
“Well now, Susīma, how could there be such a declaration when these things are not attained?”
Atha kho āyasmā susimo bhagavato pādesu sirasā nipatitvā bhagavantaṃ etadavoca:
Then Venerable Susīma bowed with his head at the Buddha’s feet and said:
“accayo maṃ, bhante, accagamā yathābālaṃ yathāmūḷhaṃ yathāakusalaṃ, yvāhaṃ evaṃ svākkhāte dhammavinaye dhammatthenako pabbajito.
“I have made a mistake, sir. It was foolish, stupid, and unskillful of me to go forth as a thief in such a well-explained Dharma and Training.
Tassa me, bhante, bhagavā accayaṃ accayato paṭiggaṇhātu āyatiṃ saṃvarāyā”ti.
Please, sir, accept my mistake for what it is, so I will restrain myself in future.”
“Taggha tvaṃ, susima, accayo accagamā yathābālaṃ yathāmūḷhaṃ yathāakusalaṃ, yo tvaṃ evaṃ svākkhāte dhammavinaye dhammatthenako pabbajito.
“Indeed, Susīma, you made a mistake. It was foolish, stupid, and unskillful of you to go forth as a thief in such a well-explained Dharma and Training.
Seyyathāpi, susima, coraṃ āgucāriṃ gahetvā rañño dasseyyuṃ:
Suppose they were to arrest a bandit, a criminal and present him to the king, saying:
‘ayaṃ te, 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 daḷhāya rajjuyā pacchābāhaṃ gāḷhabandhanaṃ bandhitvā khuramuṇḍaṃ karitvā kharassarena paṇavena rathiyāya rathiyaṃ siṅghāṭakena siṅghāṭakaṃ parinetvā dakkhiṇena dvārena nikkhāmetvā dakkhiṇato nagarassa sīsaṃ chindathā’ti.
‘Go, my men, and tie this man’s arms tightly behind his back with a strong rope. Shave his head and march him from street to street and from square to square to the beating of a harsh drum. Then take him out the south gate and there, to the south of the city, chop off his head.’
Tamenaṃ rañño purisā daḷhāya rajjuyā pacchābāhaṃ gāḷhabandhanaṃ bandhitvā khuramuṇḍaṃ karitvā kharassarena paṇavena rathiyāya rathiyaṃ siṅghāṭakena siṅghāṭakaṃ parinetvā dakkhiṇena dvārena nikkhāmetvā dakkhiṇato nagarassa sīsaṃ chindeyyuṃ.
The king’s men would do as they were told.
Taṃ kiṃ maññasi, susima,
What do you think, Susīma?
api nu so puriso tatonidānaṃ dukkhaṃ domanassaṃ paṭisaṃvediyethā”ti?
Wouldn’t that man experience pain and distress because of that?”
“Evaṃ, bhante”.
“Yes, sir.”
“Yaṃ kho so, susima, puriso tatonidānaṃ dukkhaṃ domanassaṃ paṭisaṃvediyetha.
“Although that man would experience pain and distress because of that,
Yā evaṃ svākkhāte dhammavinaye dhammatthenakassa pabbajjā, ayaṃ tato dukkhavipākatarā ca kaṭukavipākatarā ca, api ca vinipātāya saṃvattati.
going forth as a thief in such a well-explained Dharma and Training has a more painful and bitter result. And it even leads to the underworld.
Yato ca kho tvaṃ, susima, accayaṃ accayato disvā yathādhammaṃ paṭikarosi taṃ te mayaṃ paṭiggaṇhāma.
But since you have recognized your mistake for what it is, and have dealt with it properly, I accept it.
Vuddhi hesā, susima, ariyassa vinaye yo accayaṃ accayato disvā yathādhammaṃ paṭikaroti, āyatiñca saṃvaraṃ āpajjatī”ti.
For it is growth in the training of the noble one to recognize a mistake for what it is, deal with it properly, and commit to restraint in the future.”
end of section [12..7.. - SN 12 vagga 7 Mahā: The Great Chapter] ❧
+ § – SN 12 vagga 8 Samaṇabrāhmaṇa: Ascetics and Brahmins+ all - all
8. Samaṇabrāhmaṇavagga
8. Ascetics and Brahmins
SN 12.71 Jarāmaraṇa: Old Age and Death
71. Jarāmaraṇasutta
71. Old Age and Death
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 … pe …
“ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā jarāmaraṇaṃ nappajānanti, jarāmaraṇasamudayaṃ nappajānanti, jarāmaraṇanirodhaṃ nappajānanti, jarāmaraṇanirodhagāminiṃ paṭipadaṃ nappajānanti,
“monks, there are ascetics and brahmins who don’t understand old age and death, their origin, their cessation, and the practice that leads to their cessation.
na me te, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu vā samaṇasammatā brāhmaṇesu vā brāhmaṇasammatā, na ca pana te āyasmanto sāmaññatthaṃ vā brahmaññatthaṃ vā diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharanti.
I don’t regard them as true ascetics and brahmins. Those venerables don’t realize the goal of life as an ascetic or brahmin, and don’t live having realized it with their own insight.
Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā jarāmaraṇaṃ pajānanti … pe … paṭipadaṃ pajānanti,
There are ascetics and brahmins who do understand old age and death, their origin, their cessation, and the practice that leads to their cessation.
te kho me, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu ceva samaṇasammatā brāhmaṇesu ca brāhmaṇasammatā, te ca panāyasmanto sāmaññatthañca brahmaññatthañca diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharantī”ti.
I regard them as true ascetics and brahmins. Those venerables realize the goal of life as an ascetic or brahmin, and live having realized it with their own insight.”
(Suttanto eko.)
72–81. Jātisuttādidasaka
72–81. A Set of Ten on Rebirth, Etc.
“Sāvatthiyaṃ viharati.
At Sāvatthī.
Jātiṃ nappajānanti … pe ….
“… they don’t understand rebirth …
“Bhavaṃ nappajānanti … pe ….
continued existence …
“Upādānaṃ nappajānanti … pe ….
grasping …
“Taṇhaṃ nappajānanti … pe ….
craving …
“Vedanaṃ nappajānanti … pe ….
feeling …
“Phassaṃ nappajānanti … pe ….
contact …
“Saḷāyatanaṃ nappajānanti … pe ….
the six sense fields …
“Nāmarūpaṃ nappajānanti … pe ….
name and form …
“Viññāṇaṃ nappajānanti … pe ….
consciousness …
“Saṅkhāre nappajānanti, saṅkhārasamudayaṃ nappajānanti, saṅkhāranirodhaṃ nappajānanti, saṅkhāranirodhagāminiṃ paṭipadaṃ nappajānanti … pe …
co-doings …
pajānanti … pe …
… they understand …”
sayaṃ abhiññā sacchikatvā upasampajja viharantī”ti.
+ § – SN 12 vagga 9 Antarapeyyāla: Incorporated Abbreviation Series+ all - all
9. Antarapeyyālavagga
9. Incorporated Abbreviation Series
SN 12.82 Satthu: The Teacher
82. Satthusutta
82. The Teacher
Sāvatthiyaṃ viharati.
At Sāvatthī.
“Jarāmaraṇaṃ, bhikkhave, ajānatā apassatā yathābhūtaṃ jarāmaraṇe yathābhūtaṃ ñāṇāya satthā pariyesitabbo;
“monks, one who does not truly know or see old age and death should seek the Teacher so as to truly know old age and death.
jarāmaraṇasamudayaṃ ajānatā apassatā yathābhūtaṃ jarāmaraṇasamudaye yathābhūtaṃ ñāṇāya satthā pariyesitabbo;
One who does not truly know or see the origin of old age and death should seek the Teacher so as to truly know the origin of old age and death.
jarāmaraṇanirodhaṃ ajānatā apassatā yathābhūtaṃ jarāmaraṇanirodhe yathābhūtaṃ ñāṇāya satthā pariyesitabbo;
One who does not truly know or see the cessation of old age and death should seek the Teacher so as to truly know the cessation of old age and death.
jarāmaraṇanirodhagāminiṃ paṭipadaṃ ajānatā apassatā yathābhūtaṃ jarāmaraṇanirodhagāminiyā paṭipadāya yathābhūtaṃ ñāṇāya satthā pariyesitabbo”ti.
One who does not truly know or see the practice that leads to the cessation of old age and death should seek the Teacher so as to truly know the practice that leads to the cessation of old age and death.”
(Suttanto eko.) (82:353)
(Sabbesaṃ peyyālo evaṃ vitthāretabbo.)
(All the abbreviated texts should be expanded in full.)
Saṃyutta Nikāya 12
Linked Discourses 12
9. Antarapeyyāla
9. Incorporated Abbreviation Series
83–92. Dutiyasatthusuttādidasaka
83–92. The Teacher (2nd)
“Jātiṃ, bhikkhave, ajānatā apassatā yathābhūtaṃ … pe …. (83:354)
“monks, one who does not truly know or see rebirth …
“Bhavaṃ, bhikkhave, ajānatā apassatā yathābhūtaṃ … pe …. (84:355)
continued existence …
“Upādānaṃ, bhikkhave, ajānatā apassatā yathābhūtaṃ … pe …. (85:356)
grasping …
“Taṇhaṃ, bhikkhave, ajānatā apassatā yathābhūtaṃ … pe …. (86:357)
craving …
“Vedanaṃ, bhikkhave, ajānatā apassatā yathābhūtaṃ … pe …. (87:358)
feeling …
“Phassaṃ, bhikkhave, ajānatā apassatā yathābhūtaṃ … pe …. (88:359)
contact …
“Saḷāyatanaṃ, bhikkhave, ajānatā apassatā yathābhūtaṃ … pe …. (89:360)
the six sense fields …
“Nāmarūpaṃ, bhikkhave, ajānatā apassatā yathābhūtaṃ … pe …. (90:361)
name and form …
“Viññāṇaṃ, bhikkhave, ajānatā apassatā yathābhūtaṃ … pe …. (91:362)
consciousness …
“Saṅkhāre, bhikkhave, ajānatā apassatā yathābhūtaṃ saṅkhāresu yathābhūtaṃ ñāṇāya satthā pariyesitabbo;
co-doings …”
saṅkhārasamudayaṃ ajānatā apassatā yathābhūtaṃ saṅkhārasamudaye yathābhūtaṃ ñāṇāya satthā pariyesitabbo;
saṅkhāranirodhaṃ ajānatā apassatā yathābhūtaṃ saṅkhāranirodhe yathābhūtaṃ ñāṇāya satthā pariyesitabbo;
saṅkhāranirodhagāminiṃ paṭipadaṃ ajānatā apassatā yathābhūtaṃ saṅkhāranirodhagāminiyā paṭipadāya yathābhūtaṃ ñāṇāya satthā pariyesitabbo”ti. (92:363)
(Sabbesaṃ catusaccikaṃ kātabbaṃ.)
(All should be treated according to the four truths.)
SN 13 Abhisamaya Saṃyutta: Connected Discourses on Realization
(cst6)
(derived from B. Sujato 2018/12)
Saṃyutta Nikāya 13
Linked Discourses 13
+ § – SN 13 vagga 1 Abhisamaya: Comprehension+ all - all
1. Abhisamayavagga
1. Comprehension
SN 13.1 Nakhasikhā: A Fingernail
1. Nakhasikhāsutta
1. A Fingernail
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 bhagavā parittaṃ nakhasikhāyaṃ paṃsuṃ āropetvā bhikkhū āmantesi:
Then the Buddha, picking up a little bit of dirt under his fingernail, addressed the monks:
“Taṃ kiṃ maññatha, bhikkhave,
“What do you think, monks?
katamaṃ nu kho bahutaraṃ, yo vāyaṃ mayā paritto nakhasikhāyaṃ paṃsu āropito, ayaṃ vā mahāpathavī”ti?
Which is more: the little bit of dirt under my fingernail, or this great earth?”
“Etadeva, bhante, bahutaraṃ, yadidaṃ mahāpathavī.
“Sir, the great earth is far more.
Appamattako bhagavatā paritto nakhasikhāyaṃ paṃsu āropito.
The little bit of dirt under your fingernail is tiny.
Neva satimaṃ kalaṃ upeti na sahassimaṃ kalaṃ upeti na satasahassimaṃ kalaṃ upeti mahāpathaviṃ upanidhāya bhagavatā paritto nakhasikhāyaṃ paṃsu āropito”ti.
Compared to the great earth, it’s not nearly a hundredth, a thousandth, or a hundred thousandth part.”
“Evameva kho, bhikkhave, ariyasāvakassa diṭṭhisampannassa puggalassa abhisametāvino etadeva bahutaraṃ dukkhaṃ yadidaṃ parikkhīṇaṃ pariyādiṇṇaṃ;
“In the same way, for a noble disciple accomplished in view, a person with comprehension, the suffering that’s over and done with is more,
appamattakaṃ avasiṭṭhaṃ.
what’s left is tiny.
Neva satimaṃ kalaṃ upeti na sahassimaṃ kalaṃ upeti na satasahassimaṃ kalaṃ upeti purimaṃ dukkhakkhandhaṃ parikkhīṇaṃ pariyādiṇṇaṃ upanidhāya yadidaṃ sattakkhattuṃparamatā.
Compared to the mass of suffering in the past that’s over and done with, it’s not nearly a hundredth, a thousandth, or a hundred thousandth part, since there are at most seven more lives.
Evaṃ mahatthiyo kho, bhikkhave, dhammābhisamayo;
That’s how very beneficial it is to comprehend The Dharma
evaṃ mahatthiyo dhammacakkhupaṭilābho”ti.
and gain the vision of The Dharma.”
SN 13.2 Pokkharaṇī: A Lotus Pond
2. Pokkharaṇīsutta
2. A Lotus Pond
Sāvatthiyaṃ viharati.
At Sāvatthī.
“Seyyathāpi, bhikkhave, pokkharaṇī paññāsayojanāni āyāmena paññāsayojanāni vitthārena paññāsayojanāni ubbedhena, puṇṇā udakassa samatittikā kākapeyyā.
“monks, suppose there was a lotus pond that was fifty leagues long, fifty leagues wide, and fifty leagues deep, full to the brim so a crow could drink from it.
Tato puriso kusaggena udakaṃ uddhareyya.
Then a person would pick up some water on the tip of a blade of grass.
Taṃ kiṃ maññatha, bhikkhave,
What do you think, monks?
katamaṃ nu kho bahutaraṃ, yaṃ vā kusaggena udakaṃ ubbhataṃ yaṃ vā pokkharaṇiyā udakan”ti?
Which is more: the water on the tip of the blade of grass, or the water in the lotus pond?”
“Etadeva, bhante, bahutaraṃ, yadidaṃ pokkharaṇiyā udakaṃ.
“Sir, the water in the lotus pond is certainly more.
Appamattakaṃ kusaggena udakaṃ ubbhataṃ.
The water on the tip of a blade of grass is tiny.
Neva satimaṃ kalaṃ upeti na sahassimaṃ kalaṃ upeti na satasahassimaṃ kalaṃ upeti pokkharaṇiyā udakaṃ upanidhāya kusaggena udakaṃ ubbhatan”ti.
Compared to the water in the lotus pond, it’s not nearly a hundredth, a thousandth, or a hundred thousandth part.”
“Evameva kho, bhikkhave, ariyasāvakassa diṭṭhisampannassa puggalassa abhisametāvino etadeva bahutaraṃ dukkhaṃ yadidaṃ parikkhīṇaṃ pariyādiṇṇaṃ; appamattakaṃ avasiṭṭhaṃ.
“In the same way, for a person with comprehension, a noble disciple accomplished in view, the suffering that’s over and done with is more, what’s left is tiny.
Neva satimaṃ kalaṃ upeti na sahassimaṃ kalaṃ upeti na satasahassimaṃ kalaṃ upeti purimaṃ dukkhakkhandhaṃ parikkhīṇaṃ pariyādiṇṇaṃ upanidhāya, yadidaṃ sattakkhattuṃparamatā.
Compared to the mass of suffering in the past that’s over and done with, it’s not nearly a hundredth, a thousandth, or a hundred thousandth part, since there are at most seven more lives.
Evaṃ mahatthiyo kho, bhikkhave, dhammābhisamayo; evaṃ mahatthiyo dhammacakkhupaṭilābho”ti.
That’s how very beneficial it is to comprehend The Dharma and gain the vision of The Dharma.”
SN 13.3 Sambhejjaudaka: Where the Waters Flow Together
3. Sambhejjaudakasutta
3. Where the Waters Flow Together
Sāvatthiyaṃ viharati.
At Sāvatthī.
“Seyyathāpi, bhikkhave, yatthimā mahānadiyo saṃsandanti samenti, seyyathidaṃ—
“monks, there are places where the great rivers—the Ganges, Yamuna, Aciravatī, Sarabhū, and Mahī—come together and converge.
gaṅgā yamunā aciravatī sarabhū mahī, tato puriso dve vā tīṇi vā udakaphusitāni uddhareyya.
Suppose a person was to draw two or three drops of water from such a place.
Taṃ kiṃ maññatha, bhikkhave,
What do you think, monks?
katamaṃ nu kho bahutaraṃ, yāni vā dve vā tīṇi vā udakaphusitāni ubbhatāni yaṃ vā sambhejjaudakan”ti?
Which is more: the two or three drops drawn out or the water in the confluence?”
“Etadeva, bhante, bahutaraṃ yadidaṃ sambhejjaudakaṃ;
“Sir, the water in the confluence is certainly more.
appamattakāni dve vā tīṇi vā udakaphusitāni ubbhatāni.
The two or three drops drawn out are tiny.
Neva satimaṃ kalaṃ upenti na sahassimaṃ kalaṃ upenti na satasahassimaṃ kalaṃ upenti sambhejjaudakaṃ upanidhāya dve vā tīṇi vā udakaphusitāni ubbhatānī”ti.
Compared to the water in the confluence, it’s not nearly a hundredth, a thousandth, or a hundred thousandth part.”
“Evameva kho, bhikkhave … pe …
“In the same way, for a noble disciple, the suffering that’s over and done with is more …”
dhammacakkhupaṭilābho”ti.
SN 13.4 Dutiyasambhejjaudaka: Where the Waters Flow Together (2nd)
4. Dutiyasambhejjaudakasutta
4. Where the Waters Flow Together (2nd)
Sāvatthiyaṃ viharati.
At Sāvatthī.
“Seyyathāpi, bhikkhave, yatthimā mahānadiyo saṃsandanti samenti, seyyathidaṃ—
“monks, there are places where the great rivers—the Ganges, Yamuna, Aciravatī, Sarabhū, and Mahī—come together and converge.
gaṅgā yamunā aciravatī sarabhū mahī, taṃ udakaṃ parikkhayaṃ pariyādānaṃ gaccheyya ṭhapetvā dve vā tīṇi vā udakaphusitāni.
Suppose that water dried up and evaporated except for two or three drops.
Taṃ kiṃ maññatha, bhikkhave,
What do you think, monks?
katamaṃ nu kho bahutaraṃ, yaṃ vā sambhejjaudakaṃ parikkhīṇaṃ pariyādiṇṇaṃ yāni vā dve vā tīṇi vā udakaphusitāni avasiṭṭhānī”ti?
Which is more: the water in the confluence that has dried up and evaporated, or the two or three drops left?”
“Etadeva, bhante, bahutaraṃ sambhejjaudakaṃ yadidaṃ parikkhīṇaṃ pariyādiṇṇaṃ;
“Sir, the water in the confluence that has dried up and evaporated is certainly more.
appamattakāni dve vā tīṇi vā udakaphusitāni avasiṭṭhāni.
The two or three drops left are tiny.
Neva satimaṃ kalaṃ upenti na sahassimaṃ kalaṃ upenti na satasahassimaṃ kalaṃ upenti sambhejjaudakaṃ parikkhīṇaṃ pariyādiṇṇaṃ upanidhāya dve vā tīṇi vā udakaphusitāni avasiṭṭhānī”ti.
Compared to the water in the confluence that has dried up and evaporated, it’s not nearly a hundredth, a thousandth, or a hundred thousandth part.”
“Evameva kho, bhikkhave … pe …
“In the same way, for a noble disciple, the suffering that’s over and done with is more …”
dhammacakkhupaṭilābho”ti.
SN 13.5 Pathavī: The Earth
5. Pathavīsutta
5. The Earth
Sāvatthiyaṃ viharati.
At Sāvatthī.
“Seyyathāpi, bhikkhave, puriso mahāpathaviyā satta kolaṭṭhimattiyo guḷikā upanikkhipeyya.
“monks, suppose a person was to place seven clay balls the size of jujube seeds on the great earth.
Taṃ kiṃ maññatha, bhikkhave,
What do you think, monks?
katamaṃ nu kho bahutaraṃ, yā vā satta kolaṭṭhimattiyo guḷikā upanikkhittā yā vā mahāpathavī”ti?
Which is more: the seven clay balls the size of jujube seeds, or the great earth?”
“Etadeva, bhante, bahutaraṃ, yadidaṃ mahāpathavī;
“Sir, the great earth is certainly more.
appamattikā satta kolaṭṭhimattiyo guḷikā upanikkhittā.
The seven clay balls the size of jujube seeds are tiny.
Neva satimaṃ kalaṃ upenti na sahassimaṃ kalaṃ upenti na satasahassimaṃ kalaṃ upenti mahāpathaviṃ upanidhāya satta kolaṭṭhimattiyo guḷikā upanikkhittā”ti.
Compared to the great earth, it’s not nearly a hundredth, a thousandth, or a hundred thousandth part.”
“Evameva kho, bhikkhave … pe …
“In the same way, for a noble disciple, the suffering that’s over and done with is more …”
dhammacakkhupaṭilābho”ti.
SN 13.6 Dutiyapathavī: The Earth (2nd)
6. Dutiyapathavīsutta
6. The Earth (2nd)
Sāvatthiyaṃ viharati.
At Sāvatthī.
“Seyyathāpi, bhikkhave, mahāpathavī parikkhayaṃ pariyādānaṃ gaccheyya, ṭhapetvā satta kolaṭṭhimattiyo guḷikā.
“monks, suppose the great earth was worn away and eroded except for seven clay balls the size of jujube seeds.
Taṃ kiṃ maññatha, bhikkhave,
What do you think, monks?
katamaṃ nu kho bahutaraṃ, yaṃ vā mahāpathaviyā parikkhīṇaṃ pariyādiṇṇaṃ yā vā satta kolaṭṭhimattiyo guḷikā avasiṭṭhā”ti?
Which is more: the great earth that has been worn away and eroded, or the seven clay balls the size of jujube seeds that are left?”
“Etadeva, bhante, bahutaraṃ, mahāpathaviyā, yadidaṃ parikkhīṇaṃ pariyādiṇṇaṃ;
“Sir, the great earth that has been worn away and eroded is certainly more.
appamattikā satta kolaṭṭhimattiyo guḷikā avasiṭṭhā.
The seven clay balls the size of jujube seeds are tiny.
Neva satimaṃ kalaṃ upenti na sahassimaṃ kalaṃ upenti na satasahassimaṃ kalaṃ upenti mahāpathaviyā parikkhīṇaṃ pariyādiṇṇaṃ upanidhāya satta kolaṭṭhimattiyo guḷikā avasiṭṭhā”ti.
Compared to the great earth that has been worn away and eroded, it’s not nearly a hundredth, a thousandth, or a hundred thousandth part.”
“Evameva kho, bhikkhave … pe …
“In the same way, for a noble disciple, the suffering that’s over and done with is more …”
dhammacakkhupaṭilābho”ti.
SN 13.7 Samudda: The Ocean
7. Samuddasutta
7. The Ocean
Sāvatthiyaṃ viharati.
At Sāvatthī.
“Seyyathāpi, bhikkhave, puriso mahāsamuddato dve vā tīṇi vā udakaphusitāni uddhareyya.
“monks, suppose a man was to draw up two or three drops of water from the ocean.
Taṃ kiṃ maññatha, bhikkhave,
What do you think, monks?
katamaṃ nu kho bahutaraṃ, yāni vā dve vā tīṇi vā udakaphusitāni ubbhatāni yaṃ vā mahāsamudde udakan”ti?
Which is more: the two or three drops drawn out or the water in the ocean?”
“Etadeva, bhante, bahutaraṃ, yadidaṃ mahāsamudde udakaṃ;
“Sir, the water in the ocean is certainly more.
appamattakāni dve vā tīṇi vā udakaphusitāni ubbhatāni.
The two or three drops drawn out are tiny.
Neva satimaṃ kalaṃ upenti na sahassimaṃ kalaṃ upenti na satasahassimaṃ kalaṃ upenti mahāsamudde udakaṃ upanidhāya dve vā tīṇi vā udakaphusitāni ubbhatānī”ti.
Compared to the water in the ocean, it’s not nearly a hundredth, a thousandth, or a hundred thousandth part.”
“Evameva kho, bhikkhave … pe …
“In the same way, for a noble disciple, the suffering that’s over and done with is more …”
dhammacakkhupaṭilābho”ti.
SN 13.8 Dutiyasamudda: The Ocean (2nd)
8. Dutiyasamuddasutta
8. The Ocean (2nd)
Sāvatthiyaṃ viharati.
At Sāvatthī.
“Seyyathāpi, bhikkhave, mahāsamuddo parikkhayaṃ pariyādānaṃ gaccheyya, ṭhapetvā dve vā tīṇi vā udakaphusitāni.
“monks, suppose the water in the ocean dried up and evaporated except for two or three drops.
Taṃ kiṃ maññatha, bhikkhave,
What do you think, monks?
katamaṃ nu kho bahutaraṃ, yaṃ vā mahāsamudde udakaṃ parikkhīṇaṃ pariyādiṇṇaṃ yāni vā dve vā tīṇi vā udakaphusitāni avasiṭṭhānī”ti?
Which is more: the water in the ocean that has dried up and evaporated, or the two or three drops left?”
“Etadeva, bhante, bahutaraṃ mahāsamudde udakaṃ, yadidaṃ parikkhīṇaṃ pariyādiṇṇaṃ;
“Sir, the water in the ocean that has dried up and evaporated is certainly more.
appamattakāni dve vā tīṇi vā udakaphusitāni avasiṭṭhāni.
The two or three drops left are tiny.
Neva satimaṃ kalaṃ upenti na sahassimaṃ kalaṃ upenti na satasahassimaṃ kalaṃ upenti mahāsamudde udakaṃ parikkhīṇaṃ pariyādiṇṇaṃ upanidhāya dve vā tīṇi vā udakaphusitāni avasiṭṭhānī”ti.
Compared to the water in the ocean that has dried up and evaporated, it’s not nearly a hundredth, a thousandth, or a hundred thousandth part.”
“Evameva kho, bhikkhave … pe …
“In the same way, for a noble disciple, the suffering that’s over and done with is more …”
dhammacakkhupaṭilābho”ti.
SN 13.9 Pabbata: A Mountain
9. Pabbatasutta
9. A Mountain
Sāvatthiyaṃ viharati.
At Sāvatthī.
“Seyyathāpi, bhikkhave, puriso himavato pabbatarājassa satta sāsapamattiyo pāsāṇasakkharā upanikkhipeyya.
“monks, suppose a person was to place seven pebbles the size of mustard seeds on the Himalayas, the king of mountains.
Taṃ kiṃ maññatha, bhikkhave,
What do you think, monks?
katamaṃ nu kho bahutaraṃ, yā vā satta sāsapamattiyo pāsāṇasakkharā upanikkhittā yo vā himavā pabbatarājā”ti?
Which is more: the seven pebbles the size of mustard seeds, or the Himalayas, the king of mountains?”
“Etadeva, bhante, bahutaraṃ yadidaṃ himavā pabbatarājā;
“Sir, the Himalayas, the king of mountains, is certainly more.
appamattikā satta sāsapamattiyo pāsāṇasakkharā upanikkhittā.
The seven pebbles the size of mustard seeds are tiny.
Neva satimaṃ kalaṃ upenti na sahassimaṃ kalaṃ upenti na satasahassimaṃ kalaṃ upenti himavantaṃ pabbatarājānaṃ upanidhāya satta sāsapamattiyo pāsāṇasakkharā upanikkhittā”ti.
Compared to the Himalayas, it’s not nearly a hundredth, a thousandth, or a hundred thousandth part.”
“Evameva kho … pe …
“In the same way, for a noble disciple, the suffering that’s over and done with is more …”
dhammacakkhupaṭilābho”ti.
SN 13.10 Dutiyapabbata: A Mountain (2nd)
10. Dutiyapabbatasutta
10. A Mountain (2nd)
Sāvatthiyaṃ viharati.
At Sāvatthī.
“Seyyathāpi, bhikkhave, himavā pabbatarājā parikkhayaṃ pariyādānaṃ gaccheyya, ṭhapetvā satta sāsapamattiyo pāsāṇasakkharā.
“monks, suppose the Himalayas, the king of mountains, was worn away and eroded except for seven pebbles the size of mustard seeds.
Taṃ kiṃ maññatha, bhikkhave,
What do you think, monks?
katamaṃ nu kho bahutaraṃ, yaṃ vā himavato pabbatarājassa parikkhīṇaṃ pariyādiṇṇaṃ yā vā satta sāsapamattiyo pāsāṇasakkharā avasiṭṭhā”ti?
Which is more: the portion of the Himalayas, the king of mountains, that has been worn away and eroded, or the seven pebbles the size of mustard seeds that are left?”
“Etadeva, bhante, bahutaraṃ himavato pabbatarājassa yadidaṃ parikkhīṇaṃ pariyādiṇṇaṃ;
“Sir, the portion of the Himalayas, the king of mountains, that has been worn away and eroded is certainly more.
appamattikā satta sāsapamattiyo pāsāṇasakkharā avasiṭṭhā.
The seven pebbles the size of mustard seeds are tiny.
Neva satimaṃ kalaṃ upenti na sahassimaṃ kalaṃ upenti na satasahassimaṃ kalaṃ upenti himavato pabbatarājassa parikkhīṇaṃ pariyādiṇṇaṃ upanidhāya satta sāsapamattiyo pāsāṇasakkharā avasiṭṭhā”ti.
Compared to the Himalayas, it’s not nearly a hundredth, a thousandth, or a hundred thousandth part.”
“Evameva kho, bhikkhave, ariyasāvakassa diṭṭhisampannassa puggalassa abhisametāvino etadeva bahutaraṃ dukkhaṃ yadidaṃ parikkhīṇaṃ pariyādiṇṇaṃ;
“In the same way, for a noble disciple accomplished in view, a person with comprehension, the suffering that’s over and done with is more,
appamattakaṃ avasiṭṭhaṃ.
what’s left is tiny.
Neva satimaṃ kalaṃ upeti na sahassimaṃ kalaṃ upeti na satasahassimaṃ kalaṃ upeti purimaṃ dukkhakkhandhaṃ parikkhīṇaṃ pariyādiṇṇaṃ upanidhāya yadidaṃ sattakkhattuṃparamatā.
Compared to the mass of suffering in the past that’s over and done with, it’s not nearly a hundredth, a thousandth, or a hundred thousandth part, since there are at most seven more lives.
Evaṃ mahatthiyo kho, bhikkhave, dhammābhisamayo, evaṃ mahatthiyo dhammacakkhupaṭilābho”ti.
That’s how very beneficial it is to comprehend The Dharma and gain the vision of The Dharma.”
SN 13.11 Tatiyapabbata: A Mountain (3rd)
11. Tatiyapabbatasutta
11. A Mountain (3rd)
Sāvatthiyaṃ viharati.
At Sāvatthī.
“Seyyathāpi, bhikkhave, puriso sinerussa pabbatarājassa satta muggamattiyo pāsāṇasakkharā upanikkhipeyya.
“monks, suppose a person was to place down on Sineru, the king of mountains, seven pebbles the size of mung beans.
Taṃ kiṃ maññatha, bhikkhave,
What do you think, monks?
katamaṃ nu kho bahutaraṃ, yā vā satta muggamattiyo pāsāṇasakkharā upanikkhittā yo vā sineru pabbatarājā”ti?
Which is more: the seven pebbles the size of mung beans, or Sineru, the king of mountains?”
“Etadeva, bhante, bahutaraṃ yadidaṃ sineru pabbatarājā;
“Sir, Sineru, the king of mountains, is certainly more.
appamattikā satta muggamattiyo pāsāṇasakkharā upanikkhittā.
The seven pebbles the size of mung beans are tiny.
Neva satimaṃ kalaṃ upenti na sahassimaṃ kalaṃ upenti na satasahassimaṃ kalaṃ upenti sineruṃ pabbatarājānaṃ upanidhāya satta muggamattiyo pāsāṇasakkharā upanikkhittā”ti.
Compared to Sineru, it’s not nearly a hundredth, a thousandth, or a hundred thousandth part.”
“Evameva kho, bhikkhave, ariyasāvakassa diṭṭhisampannassa puggalassa adhigamaṃ upanidhāya aññatitthiyasamaṇabrāhmaṇaparibbājakānaṃ adhigamo neva satimaṃ kalaṃ upeti na sahassimaṃ kalaṃ upeti na satasahassimaṃ kalaṃ upeti.
“In the same way, compared with the achievements of a noble disciple accomplished in view, the achievements of the ascetics, brahmins, and wanderers who follow other paths is not nearly a hundredth, a thousandth, or a hundred thousandth part.
Evaṃ mahādhigamo, bhikkhave, diṭṭhisampanno puggalo, evaṃ mahābhiñño”ti.
So great is the achievement of the person accomplished in view, so great is their direct knowledge.”
Abhisamayasaṃyuttaṃ samattaṃ.
The Linked Discourses on comprehension are complete.
end of section [13..1.. - SN 13 vagga 1 Abhisamaya: Comprehension] ❧
SN 14 Dhātu Saṃyutta: Connected Discourses on Elements
(cst6)
(derived from B. Sujato 2018/12)
Saṃyutta Nikāya 14
Linked Discourses 14
+ § – SN 14 vagga 1 Nānatta: Diversity+ all - all
1. Nānattavagga
1. Diversity
SN 14.1 Dhātunānatta: Diversity of Elements
1. Dhātunānattasutta
1. Diversity of Elements
Sāvatthiyaṃ viharati.
At Sāvatthī.
“Dhātunānattaṃ vo, bhikkhave, desessāmi.
“monks, I will teach you the diversity of elements.
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:
“Katamañca, bhikkhave, dhātunānattaṃ?
“And what is the diversity of elements?
Cakkhudhātu rūpadhātu cakkhuviññāṇadhātu, sotadhātu saddadhātu sotaviññāṇadhātu, ghānadhātu gandhadhātu ghānaviññāṇadhātu, jivhādhātu rasadhātu jivhāviññāṇadhātu, kāyadhātu phoṭṭhabbadhātu kāyaviññāṇadhātu, manodhātu dhammadhātu manoviññāṇadhātu—
The eye element, sight element, and eye consciousness element. The ear element, sound element, and ear consciousness element. The nose element, smell element, and nose consciousness element. The tongue element, taste element, and tongue consciousness element. The body element, touch element, and body consciousness element. The mind element, thought element, and mind consciousness element.
idaṃ vuccati, bhikkhave, dhātunānattan”ti.
This is called the diversity of elements.”
SN 14.2 Phassanānatta: Diversity of Contacts
2. Phassanānattasutta
2. Diversity of Contacts
Sāvatthiyaṃ viharati.
At Sāvatthī.
“Dhātunānattaṃ, bhikkhave, paṭicca uppajjati phassanānattaṃ.
“monks, diversity of elements gives rise to diversity of contacts.
Katamañca, bhikkhave, dhātunānattaṃ?
And what is the diversity of elements?
Cakkhudhātu sotadhātu ghānadhātu jivhādhātu kāyadhātu manodhātu—
The eye element, ear element, nose element, tongue element, body element, and mind element.
idaṃ vuccati, bhikkhave, dhātunānattaṃ.
This is called the diversity of elements.
Kathañca, bhikkhave, dhātunānattaṃ paṭicca uppajjati phassanānattaṃ?
And how does diversity of elements give rise to diversity of contacts?
Cakkhudhātuṃ, bhikkhave, paṭicca uppajjati cakkhusamphasso.
The eye element gives rise to eye contact.
Sotadhātuṃ paṭicca …
The ear element …
ghānadhātuṃ paṭicca …
nose …
jivhādhātuṃ paṭicca …
tongue …
kāyadhātuṃ paṭicca …
body …
manodhātuṃ paṭicca uppajjati manosamphasso.
The mind element gives rise to mind contact.
Evaṃ kho, bhikkhave, dhātunānattaṃ paṭicca uppajjati phassanānattan”ti.
That’s how diversity of elements gives rise to diversity of contacts.”
SN 14.3 Nophassanānatta: Not Diversity of Contacts
3. Nophassanānattasutta
3. Not Diversity of Contacts
Sāvatthiyaṃ viharati.
At Sāvatthī.
“Dhātunānattaṃ, bhikkhave, paṭicca uppajjati phassanānattaṃ, no phassanānattaṃ paṭicca uppajjati dhātunānattaṃ.
“monks, diversity of elements gives rise to diversity of contacts. Diversity of contacts doesn’t give rise to diversity of elements.
Katamañca, bhikkhave, dhātunānattaṃ?
And what is the diversity of elements?
Cakkhudhātu … pe …
The eye element, ear element, nose element, tongue element, body element, and mind element.
manodhātu—
idaṃ vuccati, bhikkhave, dhātunānattaṃ.
This is called the diversity of elements.
Kathañca, bhikkhave, dhātunānattaṃ paṭicca uppajjati phassanānattaṃ, no phassanānattaṃ paṭicca uppajjati dhātunānattaṃ?
And how does diversity of elements give rise to diversity of contacts, while diversity of contacts doesn’t give rise to diversity of elements?
Cakkhudhātuṃ, bhikkhave, paṭicca uppajjati cakkhusamphasso, no cakkhusamphassaṃ paṭicca uppajjati cakkhudhātu … pe …
The eye element gives rise to eye contact. Eye contact doesn’t give rise to the eye element. …
manodhātuṃ paṭicca uppajjati manosamphasso, no manosamphassaṃ paṭicca uppajjati manodhātu.
The mind element gives rise to mind contact. Mind contact doesn’t give rise to the mind element.
Evaṃ kho, bhikkhave, dhātunānattaṃ paṭicca uppajjati phassanānattaṃ, no phassanānattaṃ paṭicca uppajjati dhātunānattan”ti.
That’s how diversity of elements gives rise to diversity of contacts, while diversity of contacts doesn’t give rise to diversity of elements.”
SN 14.4 Vedanānānatta: Diversity of Feelings
4. Vedanānānattasutta
4. Diversity of Feelings
Sāvatthiyaṃ viharati.
At Sāvatthī.
“Dhātunānattaṃ, bhikkhave, paṭicca uppajjati phassanānattaṃ, phassanānattaṃ paṭicca uppajjati vedanānānattaṃ.
“monks, diversity of elements gives rise to diversity of contacts, and diversity of contacts gives rise to diversity of feelings.
Katamañca, bhikkhave, dhātunānattaṃ?
And what is the diversity of elements?
Cakkhudhātu … pe … manodhātu—
The eye element, ear element, nose element, tongue element, body element, and mind element.
idaṃ vuccati, bhikkhave, dhātunānattaṃ.
This is called the diversity of elements.
Kathañca, bhikkhave, dhātunānattaṃ paṭicca uppajjati phassanānattaṃ, phassanānattaṃ paṭicca uppajjati vedanānānattaṃ?
And how does diversity of elements give rise to diversity of contacts, and diversity of contacts gives rise to diversity of feelings?
Cakkhudhātuṃ, bhikkhave, paṭicca uppajjati cakkhusamphasso, cakkhusamphassaṃ paṭicca uppajjati cakkhusamphassajā vedanā … pe …
The eye element gives rise to eye contact. Eye contact gives rise to the feeling born of eye contact. …
manodhātuṃ paṭicca uppajjati manosamphasso, manosamphassaṃ paṭicca uppajjati manosamphassajā vedanā.
The mind element gives rise to mind contact. Mind contact gives rise to the feeling born of mind contact.
Evaṃ kho, bhikkhave, dhātunānattaṃ paṭicca uppajjati phassanānattaṃ, phassanānattaṃ paṭicca uppajjati vedanānānattan”ti.
That’s how diversity of elements gives rise to diversity of contacts, and diversity of contacts gives rise to diversity of feelings.”
SN 14.5 Dutiyavedanānānatta: Diversity of Feelings (2nd)
5. Dutiyavedanānānattasutta
5. Diversity of Feelings (2nd)
Sāvatthiyaṃ viharati.
At Sāvatthī.
“Dhātunānattaṃ, bhikkhave, paṭicca uppajjati phassanānattaṃ, phassanānattaṃ paṭicca uppajjati vedanānānattaṃ, no vedanānānattaṃ paṭicca uppajjati phassanānattaṃ, no phassanānattaṃ paṭicca uppajjati dhātunānattaṃ.
“monks, diversity of elements gives rise to diversity of contacts. Diversity of contacts gives rise to diversity of feelings. Diversity of feelings doesn’t give rise to diversity of contacts. Diversity of contacts doesn’t give rise to diversity of elements.
Katamañca, bhikkhave, dhātunānattaṃ?
And what is the diversity of elements?
Cakkhudhātu … pe … manodhātu—
The eye element, ear element, nose element, tongue element, body element, and mind element.
idaṃ vuccati, bhikkhave, dhātunānattaṃ.
This is called the diversity of elements.
Kathañca, bhikkhave, dhātunānattaṃ paṭicca uppajjati phassanānattaṃ, phassanānattaṃ paṭicca uppajjati vedanānānattaṃ, no vedanānānattaṃ paṭicca uppajjati phassanānattaṃ, no phassanānattaṃ paṭicca uppajjati dhātunānattaṃ?
And how does diversity of elements give rise to diversity of contacts, and diversity of contacts give rise to diversity of feelings, while diversity of feelings doesn’t give rise to diversity of contacts, and diversity of contacts doesn’t give rise to diversity of elements?
Cakkhudhātuṃ, bhikkhave, paṭicca uppajjati cakkhusamphasso, cakkhusamphassaṃ paṭicca uppajjati cakkhusamphassajā vedanā, no cakkhusamphassajaṃ vedanaṃ paṭicca uppajjati cakkhusamphasso, no cakkhusamphassaṃ paṭicca uppajjati cakkhudhātu … pe …
The eye element gives rise to eye contact. Eye contact gives rise to feeling born of eye contact. Feeling born of eye contact doesn’t give rise to eye contact. Eye contact doesn’t give rise to the eye element. …
manodhātuṃ paṭicca uppajjati manosamphasso, manosamphassaṃ paṭicca uppajjati manosamphassajā vedanā, no manosamphassajaṃ vedanaṃ paṭicca uppajjati manosamphasso, no manosamphassaṃ paṭicca uppajjati manodhātu.
The mind element gives rise to mind contact. Mind contact gives rise to feeling born of mind contact. Feeling born of mind contact doesn’t give rise to mind contact. Mind contact doesn’t give rise to the mind element.
Evaṃ kho, bhikkhave, dhātunānattaṃ paṭicca uppajjati phassanānattaṃ, phassanānattaṃ paṭicca uppajjati vedanānānattaṃ, no vedanānānattaṃ paṭicca uppajjati phassanānattaṃ, no phassanānattaṃ paṭicca uppajjati dhātunānattan”ti.
That’s how diversity of elements gives rise to diversity of contacts, and diversity of contacts gives rise to diversity of feelings, while diversity of feelings doesn’t give rise to diversity of contacts, and diversity of contacts doesn’t give rise to diversity of elements.”
SN 14.6 Bāhiradhātunānatta: External Diversity of Elements
6. Bāhiradhātunānattasutta
6. External Diversity of Elements
Sāvatthiyaṃ viharati.
At Sāvatthī.
“Dhātunānattaṃ vo, bhikkhave, desessāmi.
“monks, I will teach you the diversity of elements.
Taṃ suṇātha … pe …
katamañca, bhikkhave, dhātunānattaṃ?
And what is the diversity of elements?
Rūpadhātu saddadhātu gandhadhātu rasadhātu phoṭṭhabbadhātu dhammadhātu—
The sight element, the sound element, the smell element, the taste element, the touch element, and the thought element.
idaṃ vuccati, bhikkhave, dhātunānattan”ti.
This is called the diversity of elements.”
SN 14.7 Saññānānatta: Diversity of Perceptions
7. Saññānānattasutta
7. Diversity of Perceptions
Sāvatthiyaṃ viharati.
At Sāvatthī.
“Dhātunānattaṃ, bhikkhave, paṭicca uppajjati saññānānattaṃ, saññānānattaṃ paṭicca uppajjati saṅkappanānattaṃ, saṅkappanānattaṃ paṭicca uppajjati chandanānattaṃ, chandanānattaṃ paṭicca uppajjati pariḷāhanānattaṃ, pariḷāhanānattaṃ paṭicca uppajjati pariyesanānānattaṃ.
“monks, diversity of elements gives rise to diversity of perceptions. Diversity of perceptions gives rise to diversity of intentions. Diversity of intentions gives rise to diversity of desires. Diversity of desires gives rise to diversity of passions. Diversity of passions gives rise to diversity of searches.
Katamañca, bhikkhave, dhātunānattaṃ?
And what is the diversity of elements?
Rūpadhātu … pe … dhammadhātu—
The sight element, the sound element, the smell element, the taste element, the touch element, and the thought element.
idaṃ vuccati, bhikkhave, dhātunānattaṃ.
This is called the diversity of elements.
Kathañca, bhikkhave, dhātunānattaṃ paṭicca uppajjati saññānānattaṃ, saññānānattaṃ paṭicca uppajjati saṅkappanānattaṃ, saṅkappanānattaṃ paṭicca uppajjati chandanānattaṃ, chandanānattaṃ paṭicca uppajjati pariḷāhanānattaṃ, pariḷāhanānattaṃ paṭicca uppajjati pariyesanānānattaṃ?
And how does diversity of elements give rise to diversity of perceptions, and diversity of perceptions give rise to diversity of thoughts, and diversity of thoughts give rise to diversity of desires, and diversity of desires give rise to diversity of passions, and diversity of passions give rise to diversity of searches?
Rūpadhātuṃ, bhikkhave, paṭicca uppajjati rūpasaññā, rūpasaññaṃ paṭicca uppajjati rūpasaṅkappo, rūpasaṅkappaṃ paṭicca uppajjati rūpacchando, rūpacchandaṃ paṭicca uppajjati rūpapariḷāho, rūpapariḷāhaṃ paṭicca uppajjati rūpapariyesanā … pe …
The sight element gives rise to the perception of sights. The perception of sights gives rise to thoughts about sights. Thoughts about sights give rise to the desire for sights. The desire for sights gives rise to the passion for sights. The passion for sights gives rise to searching for sights. …
dhammadhātuṃ paṭicca uppajjati dhammasaññā, dhammasaññaṃ paṭicca uppajjati dhammasaṅkappo, dhammasaṅkappaṃ paṭicca uppajjati dhammacchando, dhammacchandaṃ paṭicca uppajjati dhammapariḷāho, dhammapariḷāhaṃ paṭicca uppajjati dhammapariyesanā.
The thought element gives rise to the perception of thoughts. The perception of thoughts gives rise to thoughts about thoughts. Thoughts about thoughts give rise to the desire for thoughts. The desire for thoughts gives rise to the passion for thoughts. The passion for thoughts gives rise to searching for thoughts.
Evaṃ, kho, bhikkhave, dhātunānattaṃ paṭicca uppajjati saññānānattaṃ, saññānānattaṃ paṭicca uppajjati saṅkappanānattaṃ, saṅkappanānattaṃ paṭicca uppajjati chandanānattaṃ, chandanānattaṃ paṭicca uppajjati pariḷāhanānattaṃ, pariḷāhanānattaṃ paṭicca uppajjati pariyesanānānattan”ti.
That’s how diversity of elements gives rise to diversity of perceptions, and diversity of perceptions gives rise to diversity of intentions, and diversity of intentions gives rise to diversity of desires, and diversity of desires gives rise to diversity of passions, and diversity of passions gives rise to diversity of searches.”
SN 14.8 Nopariyesanānānatta: No Diversity of Searches
8. Nopariyesanānānattasutta
8. No Diversity of Searches
Sāvatthiyaṃ viharati.
At Sāvatthī.
“Dhātunānattaṃ, bhikkhave, paṭicca uppajjati saññānānattaṃ, saññānānattaṃ paṭicca uppajjati saṅkappanānattaṃ, saṅkappanānattaṃ paṭicca uppajjati chandanānattaṃ, chandanānattaṃ paṭicca uppajjati pariḷāhanānattaṃ, pariḷāhanānattaṃ paṭicca uppajjati pariyesanānānattaṃ;
“monks, diversity of elements gives rise to diversity of perceptions. Diversity of perceptions gives rise to diversity of intentions. Diversity of intentions gives rise to diversity of desires. Diversity of desires gives rise to diversity of passions. Diversity of passions gives rise to diversity of searches.
no pariyesanānānattaṃ paṭicca uppajjati pariḷāhanānattaṃ, no pariḷāhanānattaṃ paṭicca uppajjati chandanānattaṃ, no chandanānattaṃ paṭicca uppajjati saṅkappanānattaṃ, no saṅkappanānattaṃ paṭicca uppajjati saññānānattaṃ, no saññānānattaṃ paṭicca uppajjati dhātunānattaṃ.
Diversity of searches doesn’t give rise to diversity of passions. Diversity of passions doesn’t give rise to diversity of desires. Diversity of desires doesn’t give rise to diversity of thoughts. Diversity of thoughts doesn’t give rise to diversity of perceptions. Diversity of perceptions doesn’t give rise to diversity of elements.
Katamañca, bhikkhave, dhātunānattaṃ?
And what is the diversity of elements?
Rūpadhātu … pe … dhammadhātu—
The sight element, the sound element, the smell element, the taste element, the touch element, and the thought element.
idaṃ vuccati, bhikkhave, dhātunānattaṃ.
This is called the diversity of elements.
Kathañca, bhikkhave, dhātunānattaṃ paṭicca uppajjati saññānānattaṃ, saññānānattaṃ paṭicca uppajjati … pe … pariyesanānānattaṃ;
And how does diversity of elements give rise to diversity of perceptions …
no pariyesanānānattaṃ paṭicca uppajjati pariḷāhanānattaṃ, no pariḷāhanānattaṃ paṭicca uppajjati chandanānattaṃ, no chandanānattaṃ paṭicca uppajjati saṅkappanānattaṃ, no saṅkappanānattaṃ paṭicca uppajjati saññānānattaṃ, no saññānānattaṃ paṭicca uppajjati dhātunānattaṃ?
diversity of perceptions doesn’t give rise to diversity of elements?
Rūpadhātuṃ, bhikkhave, paṭicca uppajjati rūpasaññā … pe …
The sight element gives rise to the perception of sights …
dhammadhātuṃ paṭicca uppajjati dhammasaññā, dhammasaññaṃ paṭicca uppajjati … pe … dhammapariyesanā;
The thought element gives rise to the perception of thoughts … the search for thoughts.
no dhammapariyesanaṃ paṭicca uppajjati dhammapariḷāho, no dhammapariḷāhaṃ paṭicca uppajjati dhammacchando, no dhammacchandaṃ paṭicca uppajjati dhammasaṅkappo, no dhammasaṅkappaṃ paṭicca uppajjati dhammasaññā, no dhammasaññaṃ paṭicca uppajjati dhammadhātu.
The search for thoughts doesn’t give rise to the passion for thoughts. The passion for thoughts doesn’t give rise to the desire for thoughts. The desire for thoughts doesn’t give rise to thoughts about thoughts. Thoughts about thoughts don’t give rise to perceptions of thoughts. Perceptions of thoughts don’t give rise to the thought element.
Evaṃ kho, bhikkhave, dhātunānattaṃ paṭicca uppajjati saññānānattaṃ, saññānānattaṃ paṭicca uppajjati … pe … pariyesanānānattaṃ;
That’s how diversity of elements gives rise to diversity of perceptions …
no pariyesanānānattaṃ paṭicca uppajjati pariḷāhanānattaṃ, no pariḷāhanānattaṃ paṭicca uppajjati chandanānattaṃ, no chandanānattaṃ paṭicca uppajjati saṅkappanānattaṃ, no saṅkappanānattaṃ paṭicca uppajjati saññānānattaṃ, no saññānānattaṃ paṭicca uppajjati dhātunānattan”ti.
diversity of perceptions doesn’t give rise to diversity of elements.”
SN 14.9 Bāhiraphassanānatta: Diversity of Gains
9. Bāhiraphassanānattasutta
9. Diversity of Gains
Sāvatthiyaṃ viharati.
At Sāvatthī.
“Dhātunānattaṃ, bhikkhave, paṭicca uppajjati saññānānattaṃ, saññānānattaṃ paṭicca uppajjati saṅkappanānattaṃ, saṅkappanānattaṃ paṭicca uppajjati phassanānattaṃ, phassanānattaṃ paṭicca uppajjati vedanānānattaṃ, vedanānānattaṃ paṭicca uppajjati chandanānattaṃ, chandanānattaṃ paṭicca uppajjati pariḷāhanānattaṃ, pariḷāhanānattaṃ paṭicca uppajjati pariyesanānānattaṃ, pariyesanānānattaṃ paṭicca uppajjati lābhanānattaṃ.
“monks, diversity of elements gives rise to diversity of perceptions. Diversity of perceptions gives rise to diversity of intentions. Diversity of intentions gives rise to diversity of contacts. Diversity of contacts gives rise to diversity of feelings. Diversity of feelings gives rise to diversity of desires. Diversity of desires gives rise to diversity of passions. Diversity of passions gives rise to diversity of searches. Diversity of searches gives rise to diversity of gains.
Katamañca, bhikkhave, dhātunānattaṃ?
And what is the diversity of elements?
Rūpadhātu … pe … dhammadhātu—
The sight element, the sound element, the smell element, the taste element, the touch element, and the thought element.
idaṃ vuccati, bhikkhave, dhātunānattaṃ.
This is called the diversity of elements.
Kathañca, bhikkhave, dhātunānattaṃ paṭicca uppajjati saññānānattaṃ, saññānānattaṃ paṭicca uppajjati … pe … lābhanānattaṃ?
And how does diversity of elements give rise to diversity of perceptions … diversity of searches give rise to diversity of gains?
Rūpadhātuṃ, bhikkhave, paṭicca uppajjati rūpasaññā, rūpasaññaṃ paṭicca uppajjati rūpasaṅkappo, rūpasaṅkappaṃ paṭicca uppajjati rūpasamphasso, rūpasamphassaṃ paṭicca uppajjati rūpasamphassajā vedanā, rūpasamphassajaṃ vedanaṃ paṭicca uppajjati rūpacchando, rūpacchandaṃ paṭicca uppajjati rūpapariḷāho, rūpapariḷāhaṃ paṭicca uppajjati rūpapariyesanā, rūpapariyesanaṃ paṭicca uppajjati rūpalābho … pe …
The sight element gives rise to the perception of sights. The perception of sights gives rise to thoughts about sights. Thoughts about sights give rise to the desire for sights. The desire for sights gives rise to the passion for sights. The passion for sights gives rise to searching for sights. Searching for sights gives rise to gaining sights …
dhammadhātuṃ paṭicca uppajjati dhammasaññā, dhammasaññaṃ paṭicca uppajjati dhammasaṅkappo, dhammasaṅkappaṃ paṭicca uppajjati dhammasamphasso, dhammasamphassaṃ paṭicca uppajjati dhammasamphassajā vedanā, dhammasamphassajaṃ vedanaṃ paṭicca uppajjati dhammacchando, dhammacchandaṃ paṭicca uppajjati dhammapariḷāho, dhammapariḷāhaṃ paṭicca uppajjati dhammapariyesanā, dhammapariyesanaṃ paṭicca uppajjati dhammalābho.
The thought element gives rise to the perception of thoughts. The perception of thoughts gives rise to thoughts about thoughts. Thoughts about thoughts give rise to the desire for thoughts. The desire for thoughts gives rise to the passion for thoughts. The passion for thoughts gives rise to searching for thoughts. Searching for thoughts gives rise to gaining thoughts.
Evaṃ kho, bhikkhave, dhātunānattaṃ paṭicca uppajjati saññānānattaṃ, saññānānattaṃ paṭicca uppajjati … pe … pariyesanānānattaṃ, pariyesanānānattaṃ paṭicca uppajjati lābhanānattan”ti.
That’s how diversity of elements gives rise to diversity of perceptions … diversity of searches gives rise to diversity of gains.”
SN 14.10 Dutiyabāhiraphassanānatta: No Diversity of Gains
10. Dutiyabāhiraphassanānattasutta
10. No Diversity of Gains
Sāvatthiyaṃ viharati.
At Sāvatthī.
“Dhātunānattaṃ, bhikkhave, paṭicca uppajjati saññānānattaṃ,
“monks, diversity of elements gives rise to diversity of perceptions.
saññānānattaṃ paṭicca uppajjati saṅkappanānattaṃ, phassa …
Diversity of perceptions gives rise to diversity of thoughts. …
vedanā …
feelings …
chanda …
desires …
pariḷāha …
passions …
pariyesanānānattaṃ paṭicca uppajjati lābhanānattaṃ;
Diversity of searches gives rise to diversity of gains.
no lābhanānattaṃ paṭicca uppajjati pariyesanānānattaṃ,
Diversity of gains doesn’t give rise to diversity of searches.
no pariyesanānānattaṃ paṭicca uppajjati pariḷāhanānattaṃ, no pariḷāhanānattaṃ paṭicca uppajjati … pe …
Diversity of searches doesn’t give rise to diversity of passions. …
chanda …
desires …
vedanā …
feelings …
phassa …
contacts …
saṅkappa …
thoughts …
saññānānattaṃ, no saññānānattaṃ paṭicca uppajjati dhātunānattaṃ.
Diversity of perceptions doesn’t give rise to diversity of elements.
Katamañca, bhikkhave, dhātunānattaṃ?
And what is the diversity of elements?
Rūpadhātu … pe … dhammadhātu—
The sight element, the sound element, the smell element, the taste element, the touch element, and the thought element.
idaṃ vuccati, bhikkhave, dhātunānattaṃ.
This is called the diversity of elements.
Kathañca, bhikkhave, dhātunānattaṃ paṭicca uppajjati saññānānattaṃ,
And how does diversity of elements give rise to diversity of perceptions …
Phassa …
contacts …
vedanā …
feelings …
chanda …
desires …
pariḷāha …
passions …
pariyesanā …
searches …
lābha …
gains …
no lābhanānattaṃ paṭicca uppajjati pariyesanānānattaṃ,
while diversity of gains doesn’t give rise to diversity of searches …
no pariyesanānānattaṃ paṭicca uppajjati pariḷāha …
passions …
chanda …
desires …
vedanā …
feelings …
phassa …
contacts …
no saṅkappanānattaṃ paṭicca uppajjati saññānānattaṃ, no saññānānattaṃ paṭicca uppajjati dhātunānattaṃ?
thoughts … perceptions … elements?
Rūpadhātuṃ, bhikkhave, paṭicca uppajjati rūpasaññā … pe …
The sight element gives rise to the perception of sights …
dhammadhātuṃ paṭicca uppajjati dhammasaññā, dhammasaññaṃ paṭicca uppajjati … pe …
The thought element gives rise to the perception of thoughts …
dhammapariyesanā, dhammapariyesanaṃ paṭicca uppajjati dhammalābho;
The search for thoughts gives rise to gaining thoughts.
no dhammalābhaṃ paṭicca uppajjati dhammapariyesanā, no dhammapariyesanaṃ paṭicca uppajjati dhammapariḷāho, no dhammapariḷāhaṃ paṭicca uppajjati dhammacchando, no dhammacchandaṃ paṭicca uppajjati dhammasamphassajā vedanā, no dhammasamphassajaṃ vedanaṃ paṭicca uppajjati dhammasamphasso, no dhammasamphassaṃ paṭicca uppajjati dhammasaṅkappo, no dhammasaṅkappaṃ paṭicca uppajjati dhammasaññā, no dhammasaññaṃ paṭicca uppajjati dhammadhātu.
The gaining of thoughts doesn’t give rise to the search for thoughts. The search for thoughts doesn’t give rise to the passion for thoughts. The passion for thoughts doesn’t give rise to the desire for thoughts. The desire for thoughts doesn’t give rise to thoughts about thoughts. Thoughts about thoughts don’t give rise to perceptions of thoughts. Perceptions of thoughts don’t give rise to the thought element.
Evaṃ kho, bhikkhave, dhātunānattaṃ paṭicca uppajjati saññānānattaṃ, saññānānattaṃ paṭicca uppajjati … pe …
That’s how diversity of elements gives rise to diversity of perceptions …
saṅkappa …
phassa …
vedanā …
chanda …
pariḷāha …
pariyesanā …
lābha …
no lābhanānattaṃ paṭicca uppajjati pariyesanānānattaṃ, no pariyesanānānattaṃ paṭicca uppajjati pariḷāhanānattaṃ, no pariḷāhanānattaṃ paṭicca uppajjati chandanānattaṃ, no chandanānattaṃ paṭicca uppajjati vedanānānattaṃ, no vedanānānattaṃ paṭicca uppajjati phassanānattaṃ, no phassanānattaṃ paṭicca uppajjati saṅkappanānattaṃ, no saṅkappanānattaṃ paṭicca uppajjati saññānānattaṃ, no saññānānattaṃ paṭicca uppajjati dhātunānattan”ti.
diversity of perceptions doesn’t give rise to diversity of elements.”
Saṃyutta Nikāya 14
Linked Discourses 14
end of section [14..1.. - SN 14 vagga 1 Nānatta: Diversity] ❧
+ § – SN 14 vagga 2 Dutiya: The Second Chapter+ all - all
2. Dutiyavagga
2. The Second Chapter
SN 14.11 Sattadhātu: Seven Elements
11. Sattadhātusutta
11. Seven Elements
Sāvatthiyaṃ viharati.
At Sāvatthī.
“Sattimā, bhikkhave, dhātuyo.
“monks, there are these seven elements.
Katamā satta?
What seven?
Ābhādhātu, subhadhātu, ākāsānañcāyatanadhātu, viññāṇañcāyatanadhātu, ākiñcaññāyatanadhātu, nevasaññānāsaññāyatanadhātu, saññāvedayitanirodhadhātu—
The element of light, the element of beauty, the element of the dimension of infinite space, the element of the dimension of infinite consciousness, the element of the dimension of nothingness, the element of the dimension of neither perception nor non-perception, and the element of the cessation of perception and feeling.
imā kho, bhikkhave, satta dhātuyo”ti.
These are the seven elements.”
Evaṃ vutte, aññataro bhikkhu bhagavantaṃ etadavoca:
When he said this, one of the monks asked the Buddha:
“yā cāyaṃ, bhante, ābhādhātu yā ca subhadhātu yā ca ākāsānañcāyatanadhātu yā ca viññāṇañcāyatanadhātu yā ca ākiñcaññāyatanadhātu yā ca nevasaññānāsaññāyatanadhātu yā ca saññāvedayitanirodhadhātu—imā nu kho, bhante, dhātuyo kiṃ paṭicca paññāyantī”ti?
“Sir, due to what does each of these elements appear?”
“Yāyaṃ, bhikkhu, ābhādhātu—ayaṃ dhātu andhakāraṃ paṭicca paññāyati.
“monk, the element of light appears due to the element of darkness.
Yāyaṃ, bhikkhu, subhadhātu—ayaṃ dhātu asubhaṃ paṭicca paññāyati.
The element of beauty appears due to the element of ugliness.
Yāyaṃ, bhikkhu, ākāsānañcāyatanadhātu—ayaṃ dhātu rūpaṃ paṭicca paññāyati.
The element of the dimension of infinite space appears due to the element of form.
Yāyaṃ, bhikkhu, viññāṇañcāyatanadhātu—ayaṃ dhātu ākāsānañcāyatanaṃ paṭicca paññāyati.
The element of the dimension of infinite consciousness appears due to the element of the dimension of infinite space.
Yāyaṃ, bhikkhu, ākiñcaññāyatanadhātu—ayaṃ dhātu viññāṇañcāyatanaṃ paṭicca paññāyati.
The element of the dimension of nothingness appears due to the element of the dimension of infinite consciousness.
Yāyaṃ, bhikkhu, nevasaññānāsaññāyatanadhātu—ayaṃ dhātu ākiñcaññāyatanaṃ paṭicca paññāyati.
The element of the dimension of neither perception nor non-perception appears due to the element of the dimension of nothingness.
Yāyaṃ, bhikkhu, saññāvedayitanirodhadhātu—ayaṃ dhātu nirodhaṃ paṭicca paññāyatī”ti.
The element of the cessation of perception and feeling appears due to the element of cessation.”
“Yā cāyaṃ, bhante, ābhādhātu yā ca subhadhātu yā ca ākāsānañcāyatanadhātu yā ca viññāṇañcāyatanadhātu yā ca ākiñcaññāyatanadhātu yā ca nevasaññānāsaññāyatanadhātu yā ca saññāvedayitanirodhadhātu—imā nu kho, bhante, dhātuyo kathaṃ samāpatti pattabbā”ti?
“Sir, how is each of these elements to be attained?”
“Yā cāyaṃ, bhikkhu, ābhādhātu yā ca subhadhātu yā ca ākāsānañcāyatanadhātu yā ca viññāṇañcāyatanadhātu yā ca ākiñcaññāyatanadhātu—imā dhātuyo saññāsamāpatti pattabbā.
“The elements of light, beauty, the dimension of infinite space, the dimension of infinite consciousness, and the dimension of nothingness are attainments with perception.
Yāyaṃ, bhikkhu, nevasaññānāsaññāyatanadhātu—ayaṃ dhātu saṅkhārāvasesasamāpatti pattabbā.
The element of the dimension of neither perception nor non-perception is an attainment with only a residue of conditioned dharma.
Yāyaṃ, bhikkhu, saññāvedayitanirodhadhātu—ayaṃ dhātu nirodhasamāpatti pattabbā”ti.
The element of the cessation of perception and feeling is an attainment of cessation.”
SN 14.12 Sanidāna: With a Cause
12. Sanidānasutta
12. With a Cause
Sāvatthiyaṃ viharati.
At Sāvatthī.
“Sanidānaṃ, bhikkhave, uppajjati kāmavitakko, no anidānaṃ; sanidānaṃ uppajjati byāpādavitakko, no anidānaṃ; sanidānaṃ uppajjati vihiṃsāvitakko, no anidānaṃ.
“monks, sensual, malicious, and cruel thoughts arise for a reason, not without reason.
Kathañca, bhikkhave, sanidānaṃ uppajjati kāmavitakko, no anidānaṃ; sanidānaṃ uppajjati byāpādavitakko, no anidānaṃ; sanidānaṃ uppajjati vihiṃsāvitakko, no anidānaṃ?
And how do sensual, malicious, and cruel thoughts arise for a reason, not without reason?
Kāmadhātuṃ, bhikkhave, paṭicca uppajjati kāmasaññā, kāmasaññaṃ paṭicca uppajjati kāmasaṅkappo, kāmasaṅkappaṃ paṭicca uppajjati kāmacchando, kāmacchandaṃ paṭicca uppajjati kāmapariḷāho, kāmapariḷāhaṃ paṭicca uppajjati kāmapariyesanā.
The element of sensuality gives rise to sensual perceptions. Sensual perceptions give rise to sensual thoughts. Sensual thoughts give rise to sensual desires. Sensual desires give rise to sensual passions. Sensual passions give rise to searches for sensual pleasures.
Kāmapariyesanaṃ, bhikkhave, pariyesamāno assutavā puthujjano tīhi ṭhānehi micchā paṭipajjati—kāyena, vācāya, manasā.
An uneducated ordinary person on a search for sensual pleasures behaves badly in three ways: by body, speech, and mind.
Byāpādadhātuṃ, bhikkhave, paṭicca uppajjati byāpādasaññā, byāpādasaññaṃ paṭicca uppajjati byāpādasaṅkappo … pe … byāpādacchando … byāpādapariḷāho … byāpādapariyesanā …
The element of malice gives rise to malicious perceptions. Malicious perceptions give rise to malicious thoughts. … malicious desires … malicious passions … malicious searches …
byāpādapariyesanaṃ, bhikkhave, pariyesamāno assutavā puthujjano tīhi ṭhānehi micchā paṭipajjati—kāyena, vācāya, manasā.
An uneducated ordinary person on a malicious search behaves badly in three ways: by body, speech, and mind.
Vihiṃsādhātuṃ, bhikkhave, paṭicca uppajjati vihiṃsāsaññā; vihiṃsāsaññaṃ paṭicca uppajjati vihiṃsāsaṅkappo … pe … vihiṃsāchando … vihiṃsāpariḷāho … vihiṃsāpariyesanā …
The element of cruelty gives rise to cruel perceptions. Cruel perceptions give rise to cruel thoughts. … cruel desires … cruel passions … cruel searches …
vihiṃsāpariyesanaṃ, bhikkhave, pariyesamāno assutavā puthujjano tīhi ṭhānehi micchā paṭipajjati—kāyena, vācāya, manasā.
An uneducated ordinary person on a cruel search behaves badly in three ways: by body, speech, and mind.
Seyyathāpi, bhikkhave, puriso ādittaṃ tiṇukkaṃ sukkhe tiṇadāye nikkhipeyya; no ce hatthehi ca pādehi ca khippameva nibbāpeyya. Evañhi, bhikkhave, ye tiṇakaṭṭhanissitā pāṇā te anayabyasanaṃ āpajjeyyuṃ.
Suppose a person was to drop a burning torch in a thicket of dry grass. If they don’t quickly extinguish it with their hands and feet, the creatures living in the grass and wood would come to ruin.
Evameva kho, bhikkhave, yo hi koci samaṇo vā brāhmaṇo vā uppannaṃ visamagataṃ saññaṃ na khippameva pajahati vinodeti byantīkaroti anabhāvaṃ gameti, so diṭṭhe ceva dhamme dukkhaṃ viharati savighātaṃ saupāyāsaṃ sapariḷāhaṃ;
In the same way, a corrupt perception might arise in an ascetic or brahmin. If they don’t quickly give it up, get rid of it, eliminate it, and obliterate it, they’ll suffer in the present life, with anguish, distress, and fever.
kāyassa ca bhedā paraṃ maraṇā duggati pāṭikaṅkhā.
And when the body breaks up, after death, they can expect to be reborn in a bad place.
Sanidānaṃ, bhikkhave, uppajjati nekkhammavitakko, no anidānaṃ; sanidānaṃ uppajjati abyāpādavitakko, no anidānaṃ; sanidānaṃ uppajjati avihiṃsāvitakko, no anidānaṃ.
Thoughts of renunciation, friendly-kindness, and kindness arise for a reason, not without reason.
Kathañca, bhikkhave, sanidānaṃ uppajjati nekkhammavitakko, no anidānaṃ; sanidānaṃ uppajjati abyāpādavitakko, no anidānaṃ; sanidānaṃ uppajjati avihiṃsāvitakko, no anidānaṃ?
And how do thoughts of renunciation, friendly-kindness, and kindness arise for a reason, not without reason?
Nekkhammadhātuṃ, bhikkhave, paṭicca uppajjati nekkhammasaññā,
The element of renunciation gives rise to perceptions of renunciation.
nekkhammasaññaṃ paṭicca uppajjati nekkhammasaṅkappo,
Perceptions of renunciation give rise to thoughts of renunciation.
nekkhammasaṅkappaṃ paṭicca uppajjati nekkhammacchando,
Thoughts of renunciation give rise to enthusiasm for renunciation.
nekkhammacchandaṃ paṭicca uppajjati nekkhammapariḷāho,
Enthusiasm for renunciation gives rise to fervor for renunciation.
nekkhammapariḷāhaṃ paṭicca uppajjati nekkhammapariyesanā;
Fervor for renunciation gives rise to the search for renunciation.
nekkhammapariyesanaṃ, bhikkhave, pariyesamāno sutavā ariyasāvako tīhi ṭhānehi sammā paṭipajjati—kāyena, vācāya, manasā.
An educated noble disciple on a search for renunciation behaves well in three ways: by body, speech, and mind.
Abyāpādadhātuṃ, bhikkhave, paṭicca uppajjati abyāpādasaññā,
The element of friendly-kindness gives rise to friendly-kindly perceptions.
abyāpādasaññaṃ paṭicca uppajjati abyāpādasaṅkappo … pe …
friendly-kindly perceptions give rise to friendly-kindly thoughts. …
abyāpādacchando …
enthusiasm for friendly-kindness …
abyāpādapariḷāho …
fervor for friendly-kindness …
abyāpādapariyesanā,
the search for friendly-kindness.
abyāpādapariyesanaṃ, bhikkhave, pariyesamāno sutavā ariyasāvako tīhi ṭhānehi sammā paṭipajjati—kāyena, vācāya, manasā.
An educated noble disciple on a search for friendly-kindness behaves well in three ways: by body, speech, and mind.
Avihiṃsādhātuṃ, bhikkhave, paṭicca uppajjati avihiṃsāsaññā,
The element of kindness gives rise to kind perceptions.
avihiṃsāsaññaṃ paṭicca uppajjati avihiṃsāsaṅkappo,
Kind perceptions give rise to kind thoughts. …
avihiṃsāsaṅkappaṃ paṭicca uppajjati avihiṃsāchando,
enthusiasm for kindness …
avihiṃsāchandaṃ paṭicca uppajjati avihiṃsāpariḷāho,
fervor for kindness …
avihiṃsāpariḷāhaṃ paṭicca uppajjati avihiṃsāpariyesanā;
the search for kindness.
avihiṃsāpariyesanaṃ, bhikkhave, pariyesamāno sutavā ariyasāvako tīhi ṭhānehi sammā paṭipajjati—kāyena, vācāya, manasā.
An educated noble disciple on a search for kindness behaves well in three ways: by body, speech, and mind.
Seyyathāpi, bhikkhave, puriso ādittaṃ tiṇukkaṃ sukkhe tiṇadāye nikkhipeyya; tamenaṃ hatthehi ca pādehi ca khippameva nibbāpeyya. Evañhi, bhikkhave, ye tiṇakaṭṭhanissitā pāṇā te na anayabyasanaṃ āpajjeyyuṃ.
Suppose a person was to drop a burning torch in a thicket of dry grass. If they were to quickly extinguish it with their hands and feet, the creatures living in the grass and wood wouldn’t come to ruin.
Evameva kho, bhikkhave, yo hi koci samaṇo vā brāhmaṇo vā uppannaṃ visamagataṃ saññaṃ khippameva pajahati vinodeti byantīkaroti anabhāvaṃ gameti, so diṭṭhe ceva dhamme sukhaṃ viharati avighātaṃ anupāyāsaṃ apariḷāhaṃ;
In the same way, a corrupt perception might arise in an ascetic or brahmin. If they quickly give it up, get rid of it, eliminate it, and obliterate it, they’ll be happy in the present life, free of anguish, distress, and fever.
kāyassa ca bhedā paraṃ maraṇā sugati pāṭikaṅkhā”ti.
And when the body breaks up, after death, they can expect to be reborn in a good place.”
❧
SN 14.13 Giñjakāvasatha: In the Brick Hall
13. Giñjakāvasathasutta
13. In the Brick Hall
Ekaṃ samayaṃ bhagavā ñātike viharati giñjakāvasathe.
At one time the Buddha was staying at Nādika in the brick house.
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:
“Dhātuṃ, bhikkhave, paṭicca uppajjati saññā, uppajjati diṭṭhi, uppajjati vitakko”ti.
“monks, an element gives rise to a perception, a view, and a thought.”
Evaṃ vutte, āyasmā kaccāno bhagavantaṃ etadavoca:
When he said this, Venerable Kaccāna said to the Buddha:
“yāyaṃ, bhante, diṭṭhi:
“Sir, regarding
‘asammāsambuddhesu sammāsambuddhā’ti, ayaṃ nu kho, bhante, diṭṭhi kiṃ paṭicca paññāyatī”ti?
those who are not fully awakened Buddhas, there is a view that they are in fact fully awakened Buddhas. Due to what does this view appear?”
“Mahati kho esā, kaccāna, dhātu yadidaṃ avijjādhātu.
“It’s a mighty thing, Kaccāna, the element of ignorance.
Hīnaṃ, kaccāna, dhātuṃ paṭicca uppajjati hīnā saññā, hīnā diṭṭhi, hīno vitakko, hīnā cetanā, hīnā patthanā, hīno paṇidhi, hīno puggalo, hīnā vācā;
An inferior element gives rise to inferior perceptions, inferior views, inferior thoughts, inferior intentions, inferior aims, inferior wishes, an inferior person, and inferior speech.
hīnaṃ ācikkhati deseti paññapeti paṭṭhapeti vivarati vibhajati uttānīkaroti;
One explains, teaches, asserts, establishes, clarifies, analyzes, and reveals the inferior.
hīnā tassa upapattīti vadāmi.
I say that their rebirth is inferior.
Majjhimaṃ, kaccāna, dhātuṃ paṭicca uppajjati majjhimā saññā, majjhimā diṭṭhi, majjhimo vitakko, majjhimā cetanā, majjhimā patthanā, majjhimo paṇidhi, majjhimo puggalo, majjhimā vācā;
A middling element gives rise to middling perceptions, middling views, middling thoughts, middling intentions, middling aims, middling wishes, a middling person, and middling speech.
majjhimaṃ ācikkhati deseti paññapeti paṭṭhapeti vivarati vibhajati uttānīkaroti;
One explains, teaches, asserts, establishes, clarifies, analyzes, and reveals the middling.
majjhimā tassa upapattīti vadāmi.
I say that their rebirth is middling.
Paṇītaṃ, kaccāna, dhātuṃ paṭicca uppajjati paṇītā saññā, paṇītā diṭṭhi, paṇīto vitakko, paṇītā cetanā, paṇītā patthanā, paṇīto paṇidhi, paṇīto puggalo, paṇītā vācā;
A superior element gives rise to superior perceptions, superior views, superior thoughts, superior intentions, superior aims, superior wishes, a superior person, and superior speech.
paṇītaṃ ācikkhati deseti paññapeti paṭṭhapeti vivarati vibhajati uttānīkaroti;
One explains, teaches, asserts, establishes, clarifies, analyzes, and reveals the superior.
paṇītā tassa upapattīti vadāmī”ti.
I say that their rebirth is superior.”
SN 14.14 Hīnādhimuttika: Believers in Low Things
14. Hīnādhimuttikasutta
14. Believers in Low Things
Sāvatthiyaṃ viharati.
At Sāvatthī.
“Dhātusova, bhikkhave, sattā saṃsandanti samenti.
“monks, sentient beings come together and converge because of an element.
Hīnādhimuttikā hīnādhimuttikehi saddhiṃ saṃsandanti samenti;
Those who believe in low things come together and converge with those who believe in low things.
kalyāṇādhimuttikā kalyāṇādhimuttikehi saddhiṃ saṃsandanti samenti.
Those who believe in good things come together and converge with those who believe in good things.
Atītampi kho, bhikkhave, addhānaṃ dhātusova sattā saṃsandiṃsu samiṃsu.
In the past, too, sentient beings came together and converged because of an element. …
Hīnādhimuttikā hīnādhimuttikehi saddhiṃ saṃsandiṃsu samiṃsu;
kalyāṇādhimuttikā kalyāṇādhimuttikehi saddhiṃ saṃsandiṃsu samiṃsu.
Anāgatampi kho, bhikkhave, addhānaṃ dhātusova sattā saṃsandissanti samessanti.
In the future, too, sentient beings will come together and converge because of an element. …
Hīnādhimuttikā hīnādhimuttikehi saddhiṃ saṃsandissanti samessanti;
kalyāṇādhimuttikā kalyāṇādhimuttikehi saddhiṃ saṃsandissanti samessanti.
Etarahipi kho, bhikkhave, paccuppannaṃ addhānaṃ dhātusova sattā saṃsandanti samenti.
At present, too, sentient beings come together and converge because of an element.
Hīnādhimuttikā hīnādhimuttikehi saddhiṃ saṃsandanti samenti;
Those who believe in low things come together and converge with those who believe in low things.
kalyāṇādhimuttikā kalyāṇādhimuttikehi saddhiṃ saṃsandanti samentī”ti.
Those who believe in good things come together and converge with those who believe in good things.”
SN 14.15 Caṅkama: Walking Meditation
15. Caṅkamasutta
15. Walking Meditation
Ekaṃ samayaṃ bhagavā rājagahe viharati gijjhakūṭe pabbate.
At one time the Buddha was staying near Rājagaha, on the Vulture’s Peak Mountain.
Tena kho pana samayena āyasmā sāriputto sambahulehi bhikkhūhi saddhiṃ bhagavato avidūre caṅkamati;
Now at that time Venerable Sāriputta was walking meditation together with several monks not far from the Buddha.
āyasmāpi kho mahāmoggallāno sambahulehi bhikkhūhi saddhiṃ bhagavato avidūre caṅkamati;
Venerable Mahāmoggallāna was doing likewise, as were
āyasmāpi kho mahākassapo sambahulehi bhikkhūhi saddhiṃ bhagavato avidūre caṅkamati;
Venerable Mahākassapa,
āyasmāpi kho anuruddho sambahulehi bhikkhūhi saddhiṃ bhagavato avidūre caṅkamati;
Venerable Anuruddha,
āyasmāpi kho puṇṇo mantāniputto sambahulehi bhikkhūhi saddhiṃ bhagavato avidūre caṅkamati;
Venerable Puṇṇa Mantāniputta,
āyasmāpi kho upāli sambahulehi bhikkhūhi saddhiṃ bhagavato avidūre caṅkamati;
Venerable Upāli,
āyasmāpi kho ānando sambahulehi bhikkhūhi saddhiṃ bhagavato avidūre caṅkamati;
Venerable Ānanda,
devadattopi kho sambahulehi bhikkhūhi saddhiṃ bhagavato avidūre caṅkamati.
and Devadatta.
Atha kho bhagavā bhikkhū āmantesi:
Then the Buddha said to the monks:
“passatha no tumhe, bhikkhave, sāriputtaṃ sambahulehi bhikkhūhi saddhiṃ caṅkamantan”ti?
“monks, do you see Sāriputta walking meditation together with several monks?”
“Evaṃ, bhante”.
“Yes, sir.”
“Sabbe kho ete, bhikkhave, bhikkhū mahāpaññā.
“All of those monks have great wisdom.
Passatha no tumhe, bhikkhave, moggallānaṃ sambahulehi bhikkhūhi saddhiṃ caṅkamantan”ti?
Do you see Moggallāna walking meditation together with several monks?”
“Evaṃ, bhante”.
“Yes, sir.”
“Sabbe kho ete, bhikkhave, bhikkhū mahiddhikā.
“All of those monks have great psychic power.
Passatha no tumhe, bhikkhave, kassapaṃ sambahulehi bhikkhūhi saddhiṃ caṅkamantan”ti?
Do you see Kassapa walking meditation together with several monks?”
“Evaṃ, bhante”.
“Yes, sir.”
“Sabbe kho ete, bhikkhave, bhikkhū dhutavādā.
“All of those monks advocate austerities.
Passatha no tumhe, bhikkhave, anuruddhaṃ sambahulehi bhikkhūhi saddhiṃ caṅkamantan”ti?
Do you see Anuruddha walking meditation together with several monks?”
“Evaṃ, bhante”.
“Yes, sir.”
“Sabbe kho ete, bhikkhave, bhikkhū dibbacakkhukā.
“All of those monks have clairvoyance.
Passatha no tumhe, bhikkhave, puṇṇaṃ mantāniputtaṃ sambahulehi bhikkhūhi saddhiṃ caṅkamantan”ti?
Do you see Puṇṇa Mantāniputta walking meditation together with several monks?”
“Evaṃ, bhante”.
“Yes, sir.”
“Sabbe kho ete, bhikkhave, bhikkhū dhammakathikā.
“All of those monks are Dhamma speakers.
Passatha no tumhe, bhikkhave, upāliṃ sambahulehi bhikkhūhi saddhiṃ caṅkamantan”ti?
Do you see Upāli walking meditation together with several monks?”
“Evaṃ, bhante”.
“Yes, sir.”
“Sabbe kho ete, bhikkhave, bhikkhū vinayadharā.
“All of those monks are experts in monastic training.
Passatha no tumhe, bhikkhave, ānandaṃ sambahulehi bhikkhūhi saddhiṃ caṅkamantan”ti?
Do you see Ānanda walking meditation together with several monks?”
“Evaṃ, bhante”.
“Yes, sir.”
“Sabbe kho ete, bhikkhave, bhikkhū bahussutā.
“All of those monks are very learned.
Passatha no tumhe, bhikkhave, devadattaṃ sambahulehi bhikkhūhi saddhiṃ caṅkamantan”ti?
Do you see Devadatta walking meditation together with several monks?”
“Evaṃ, bhante”.
“Yes, sir.”
“Sabbe kho ete, bhikkhave, bhikkhū pāpicchā.
“All of those monks have bad desires.
Dhātusova, bhikkhave, sattā saṃsandanti samenti.
Sentient beings come together and converge because of an element.
Hīnādhimuttikā hīnādhimuttikehi saddhiṃ saṃsandanti samenti;
Those who believe in low things come together and converge with those who believe in low things.
kalyāṇādhimuttikā kalyāṇādhimuttikehi saddhiṃ saṃsandanti samenti.
Those who believe in good things come together and converge with those who believe in good things.
Atītampi kho, bhikkhave, addhānaṃ dhātusova sattā saṃsandiṃsu samiṃsu.
In the past …
Hīnādhimuttikā hīnādhimuttikehi saddhiṃ saṃsandiṃsu samiṃsu;
kalyāṇādhimuttikā kalyāṇādhimuttikehi saddhiṃ saṃsandiṃsu samiṃsu.
Anāgatampi kho, bhikkhave, addhānaṃ dhātusova sattā saṃsandissanti samessanti.
In the future …
Hīnādhimuttikā hīnādhimuttikehi saddhiṃ saṃsandissanti samessanti;
kalyāṇādhimuttikā kalyāṇādhimuttikehi saddhiṃ saṃsandissanti samessanti.
Etarahipi kho, bhikkhave, paccuppannaṃ addhānaṃ dhātusova sattā saṃsandanti samenti.
At present, too, sentient beings come together and converge because of an element.
Hīnādhimuttikā hīnādhimuttikehi saddhiṃ saṃsandanti samenti;
Those who believe in low things come together and converge with those who believe in low things.
kalyāṇādhimuttikā kalyāṇādhimuttikehi saddhiṃ saṃsandanti samentī”ti.
Those who believe in good things come together and converge with those who believe in good things.”
❧
SN 14.16 Sagāthā: With Verses
16. Sagāthāsutta
16. With Verses
Sāvatthiyaṃ viharati.
At Sāvatthī.
“Dhātusova, bhikkhave, sattā saṃsandanti samenti.
“monks, sentient beings come together and converge because of an element.
Hīnādhimuttikā hīnādhimuttikehi saddhiṃ saṃsandanti samenti.
Those who believe in low things come together and converge with those who believe in low things.
Atītampi kho, bhikkhave, addhānaṃ dhātusova sattā saṃsandiṃsu samiṃsu.
In the past …
Hīnādhimuttikā hīnādhimuttikehi saddhiṃ saṃsandiṃsu samiṃsu.
Anāgatampi kho, bhikkhave, addhānaṃ dhātusova sattā saṃsandissanti samessanti.
In the future …
Hīnādhimuttikā hīnādhimuttikehi saddhiṃ saṃsandissanti samessanti.
Etarahipi kho, bhikkhave, paccuppannaṃ addhānaṃ dhātusova sattā saṃsandanti samenti.
At present, too, sentient beings come together and converge because of an element.
Hīnādhimuttikā hīnādhimuttikehi saddhiṃ saṃsandanti samenti.
Those who believe in low things come together and converge with those who believe in low things.
Seyyathāpi, bhikkhave, gūtho gūthena saṃsandati sameti;
It’s like how dung comes together with dung,
muttaṃ muttena saṃsandati sameti;
urine with urine,
kheḷo kheḷena saṃsandati sameti;
spit with spit,
pubbo pubbena saṃsandati sameti;
pus with pus,
lohitaṃ lohitena saṃsandati sameti;
and blood with blood.
evameva kho, bhikkhave, dhātusova sattā saṃsandanti samenti.
In the same way, sentient beings come together and converge because of an element.
Hīnādhimuttikā hīnādhimuttikehi saddhiṃ saṃsandanti samenti.
Those who believe in low things come together and converge with those who believe in low things.
Atītampi kho addhānaṃ … pe …
In the past …
anāgatampi kho addhānaṃ … pe …
In the future …
etarahipi kho paccuppannaṃ addhānaṃ dhātusova sattā saṃsandanti samenti.
At present, too, sentient beings come together and converge because of an element.
Hīnādhimuttikā hīnādhimuttikehi saddhiṃ saṃsandanti samenti.
Those who believe in low things come together and converge with those who believe in low things.
Dhātusova, bhikkhave, sattā saṃsandanti samenti.
Sentient beings come together and converge because of an element.
Kalyāṇādhimuttikā kalyāṇādhimuttikehi saddhiṃ saṃsandanti samenti.
Those who believe in good things come together and converge with those who believe in good things.
Atītampi kho, bhikkhave, addhānaṃ dhātusova sattā saṃsandiṃsu samiṃsu.
In the past …
Kalyāṇādhimuttikā kalyāṇādhimuttikehi saddhiṃ saṃsandiṃsu samiṃsu.
Anāgatampi kho, bhikkhave, addhānaṃ … pe …
In the future …
etarahipi kho, bhikkhave, paccuppannaṃ addhānaṃ dhātusova sattā saṃsandanti samenti.
At present, too, sentient beings come together and converge because of an element.
Kalyāṇādhimuttikā kalyāṇādhimuttikehi saddhiṃ saṃsandanti samenti.
Those who believe in good things come together and converge with those who believe in good things.
Seyyathāpi, bhikkhave, khīraṃ khīrena saṃsandati sameti;
It’s like how milk comes together with milk,
telaṃ telena saṃsandati sameti;
oil with oil,
sappi sappinā saṃsandati sameti;
ghee with ghee,
madhu madhunā saṃsandati sameti;
honey with honey,
phāṇitaṃ phāṇitena saṃsandati sameti;
and molasses with molasses.
evameva kho, bhikkhave, dhātusova sattā saṃsandanti samenti.
In the same way, sentient beings come together and converge because of an element.
Kalyāṇādhimuttikā kalyāṇādhimuttikehi saddhiṃ saṃsandanti samenti.
Those who believe in good things come together and converge with those who believe in good things.
Atītampi kho addhānaṃ …
In the past …
anāgatampi kho addhānaṃ …
In the future …
etarahipi kho paccuppannaṃ addhānaṃ dhātusova sattā saṃsandanti samenti.
At present, too, sentient beings come together and converge because of an element.
Kalyāṇādhimuttikā kalyāṇādhimuttikehi saddhiṃ saṃsandanti samentī”ti.
Those who believe in good things come together and converge with those who believe in good things.”
Idamavoca bhagavā.
That is what the Buddha said.
Idaṃ vatvāna sugato athāparaṃ etadavoca satthā:
Then the Holy One, the Teacher, went on to say:
“Saṃsaggā vanatho jāto,
“Socializing promotes attachments;
asaṃsaggena chijjati;
they’re cut off by not socializing.
Parittaṃ dārumāruyha,
If you’re lost in the middle of a great sea,
yathā sīde mahaṇṇave.
and you clamber up on a little log, you’ll sink.
Evaṃ kusītamāgamma,
So too, a person who lives well
sādhujīvipi sīdati;
sinks by relying on a lazy person.
Tasmā taṃ parivajjeyya,
Hence you should avoid such
kusītaṃ hīnavīriyaṃ.
a lazy person who lacks energy.
Pavivittehi ariyehi,
Dwell with the noble ones
pahitattehi jhāyīhi;
who are secluded and determined
Niccaṃ āraddhavīriyehi,
and always energetic;
paṇḍitehi sahāvase”ti.
the astute who practice jhāna.”
end of section [14.16 - SN 14.16 Sagāthā: With Verses] ❧
SN 14.17 Assaddhasaṃsandana: Faithless
17. Assaddhasaṃsandanasutta
17. Faithless
Sāvatthiyaṃ viharati.
At Sāvatthī.
“Dhātusova, bhikkhave, sattā saṃsandanti samenti.
“monks, sentient beings come together and converge because of an element:
Assaddhā assaddhehi saddhiṃ saṃsandanti samenti;
the faithless with the faithless,
ahirikā ahirikehi saddhiṃ saṃsandanti samenti;
the shameless with the shameless,
anottappino anottappīhi saddhiṃ saṃsandanti samenti;
the imprudent with the imprudent,
appassutā appassutehi saddhiṃ saṃsandanti samenti;
the uneducated with the uneducated,
kusītā kusītehi saddhiṃ saṃsandanti samenti;
the lazy with the lazy,
muṭṭhassatino muṭṭhassatīhi saddhiṃ saṃsandanti samenti;
the unrememberful with the unrememberful,
duppaññā duppaññehi saddhiṃ saṃsandanti samenti.
and the witless with the witless.
Atītampi kho, bhikkhave, addhānaṃ dhātusova sattā saṃsandiṃsu samiṃsu.
In the past, too, sentient beings came together and converged because of an element. …
Assaddhā assaddhehi saddhiṃ saṃsandiṃsu samiṃsu;
ahirikā ahirikehi saddhiṃ saṃsandiṃsu samiṃsu;
anottappino anottappīhi saddhiṃ saṃsandiṃsu samiṃsu;
appassutā appassutehi saddhiṃ saṃsandiṃsu samiṃsu;
kusītā kusītehi saddhiṃ saṃsandiṃsu samiṃsu;
muṭṭhassatino muṭṭhassatīhi saddhiṃ saṃsandiṃsu samiṃsu;
duppaññā duppaññehi saddhiṃ saṃsandiṃsu samiṃsu.
Anāgatampi kho, bhikkhave, addhānaṃ dhātusova sattā saṃsandissanti samessanti.
In the future, too, sentient beings will come together and converge because of an element. …
Assaddhā assaddhehi saddhiṃ saṃsandissanti samessanti;
ahirikā ahirikehi saddhiṃ saṃsandissanti samessanti;
anottappino anottappīhi saddhiṃ … pe …
appassutā appassutehi saddhiṃ … pe …
kusītā kusītehi saddhiṃ … pe …
muṭṭhassatino muṭṭhassatīhi saddhiṃ … pe …
duppaññā duppaññehi saddhiṃ saṃsandissanti samessanti.
Etarahipi kho, bhikkhave, paccuppannaṃ addhānaṃ dhātusova sattā saṃsandanti samenti.
At present, too, sentient beings come together and converge because of an element. …
Assaddhā assaddhehi saddhiṃ saṃsandanti samenti;
ahirikā ahirikehi saddhiṃ … pe …
anottappino anottappīhi saddhiṃ … pe …
appassutā appassutehi saddhiṃ … pe …
kusītā kusītehi saddhiṃ … pe …
muṭṭhassatino muṭṭhassatīhi saddhiṃ saṃsandanti samenti;
duppaññā duppaññehi saddhiṃ saṃsandanti samenti.
Dhātusova, bhikkhave, sattā saṃsandanti samenti.
Sentient beings come together and converge because of an element:
Saddhā saddhehi saddhiṃ saṃsandanti samenti;
the faithful with the faithful,
hirimanā hirimanehi saddhiṃ saṃsandanti samenti;
the conscientious with the conscientious,
ottappino ottappīhi saddhiṃ saṃsandanti samenti;
the prudent with the prudent,
bahussutā bahussutehi saddhiṃ saṃsandanti samenti;
the learned with the learned,
āraddhavīriyā āraddhavīriyehi saddhiṃ saṃsandanti samenti;
the energetic with the energetic,
upaṭṭhitassatino upaṭṭhitassatīhi saddhiṃ saṃsandanti samenti;
the rememberful with the rememberful,
paññavanto paññavantehi saddhiṃ saṃsandanti samenti.
and the wise with the wise.
Atītampi kho, bhikkhave, addhānaṃ … pe …
In the past …
anāgatampi kho, bhikkhave … pe …
In the future …
etarahipi kho, bhikkhave, paccuppannaṃ addhānaṃ dhātusova sattā saṃsandanti samenti.
At present, too, sentient beings come together and converge because of an element. …”
Saddhā saddhehi saddhiṃ … pe …
paññavanto paññavantehi saddhiṃ saṃsandanti samentī”ti.
❧
SN 14.18 Assaddhamūlaka: Beginning With the Faithless
18. Assaddhamūlakasutta
18. Beginning With the Faithless
Sāvatthiyaṃ viharati.
At Sāvatthī.
“Dhātusova, bhikkhave, sattā saṃsandanti samenti.
“monks, sentient beings come together and converge because of an element:
Assaddhā assaddhehi saddhiṃ saṃsandanti samenti;
the faithless with the faithless,
ahirikā ahirikehi saddhiṃ saṃsandanti samenti;
the shameless with the shameless,
duppaññā duppaññehi saddhiṃ saṃsandanti samenti;
the witless with the witless,
saddhā saddhehi saddhiṃ saṃsandanti samenti;
the faithful with the faithful,
hirimanā hirimanehi saddhiṃ saṃsandanti samenti;
the conscientious with the conscientious,
paññavanto paññavantehi saddhiṃ saṃsandanti samenti.
and the wise with the wise.
Atītampi kho, bhikkhave, addhānaṃ dhātusova sattā saṃsandiṃsu samiṃsu … pe …
In the past …
anāgatampi kho, bhikkhave, addhānaṃ dhātusova sattā saṃsandissanti samessanti … pe ….
In the future …
Etarahipi kho, bhikkhave, paccuppannaṃ addhānaṃ dhātusova sattā saṃsandanti samenti.
At present, too, sentient beings come together and converge because of an element. …
Assaddhā assaddhehi saddhiṃ saṃsandanti samenti;
ahirikā ahirikehi saddhiṃ saṃsandanti samenti, duppaññā duppaññehi saddhiṃ saṃsandanti samenti;
saddhā saddhehi saddhiṃ saṃsandanti samenti;
hirimanā hirimanehi saddhiṃ saṃsandanti samenti;
paññavanto paññavantehi saddhiṃ saṃsandanti samentīti.
Dhātusova, bhikkhave, sattā saṃsandanti samenti.
Sentient beings come together and converge because of an element:
Assaddhā assaddhehi saddhiṃ saṃsandanti samenti;
the faithless with the faithless,
anottappino anottappīhi saddhiṃ saṃsandanti samenti;
the imprudent with the imprudent,
duppaññā duppaññehi saddhiṃ saṃsandanti samenti;
the witless with the witless,
saddhā saddhehi saddhiṃ saṃsandanti samenti;
the faithful with the faithful,
ottappino ottappīhi saddhiṃ saṃsandanti samenti;
the prudent with the prudent,
paññavanto paññavantehi saddhiṃ saṃsandanti samenti … pe …
and the wise with the wise.
paṭhamavāro viya vitthāretabbo. (2)
(The following should be expanded like the first section.)
Dhātusova, bhikkhave … pe …
assaddhā assaddhehi saddhiṃ saṃsandanti samenti;
… faithless …
appassutā appassutehi saddhiṃ saṃsandanti samenti;
uneducated …
duppaññā duppaññehi saddhiṃ saṃsandanti samenti;
witless …
saddhā saddhehi saddhiṃ saṃsandanti samenti; bahussutā bahussutehi saddhiṃ saṃsandanti samenti, paññavanto paññavantehi saddhiṃ saṃsandanti samenti … pe …. (3)
Dhātusova, bhikkhave … pe …
assaddhā assaddhehi saddhiṃ saṃsandanti samenti;
faithless …
kusītā kusītehi saddhiṃ saṃsandanti samenti;
lazy …
duppaññā duppaññehi saddhiṃ saṃsandanti samenti;
witless …
saddhā saddhehi saddhiṃ saṃsandanti samenti;
faithful ...
āraddhavīriyā āraddhavīriyehi saddhiṃ saṃsandanti samenti; paññavanto paññavantehi saddhiṃ saṃsandanti samenti … pe …. (4)
Dhātusova, bhikkhave … pe …
assaddhā assaddhehi saddhiṃ saṃsandanti samenti;
faithless …
muṭṭhassatino muṭṭhassatīhi saddhiṃ saṃsandanti samenti;
unrememberful …
duppaññā duppaññehi saddhiṃ saṃsandanti samenti;
witless …”
saddhā saddhehi saddhiṃ saṃsandanti samenti;
upaṭṭhitassatino upaṭṭhitassatīhi saddhiṃ saṃsandanti samenti; paññavanto paññavantehi saddhiṃ saṃsandanti samentī”ti … pe …. (5)
❧
SN 14.19 Ahirikamūlaka: Beginning With the Shameless
19. Ahirikamūlakasutta
19. Beginning With the Shameless
Sāvatthiyaṃ viharati.
At Sāvatthī.
“Dhātusova … pe …
“monks, sentient beings come together and converge because of an element:
ahirikā ahirikehi saddhiṃ saṃsandanti samenti, anottappino anottappīhi saddhiṃ saṃsandanti samenti, duppaññā duppaññehi saddhiṃ saṃsandanti samenti; hirimanā hirimanehi saddhiṃ saṃsandanti samenti, ottappino ottappīhi saddhiṃ saṃsandanti samenti, paññavanto paññavantehi saddhiṃ saṃsandanti samenti … pe ….
the shameless with the shameless … imprudent … witless …
Ahirikā ahirikehi saddhiṃ saṃsandanti samenti, appassutā appassutehi saddhiṃ saṃsandanti samenti, duppaññā duppaññehi saddhiṃ saṃsandanti samenti; hirimanā hirimanehi saddhiṃ saṃsandanti samenti, bahussutā bahussutehi saddhiṃ saṃsandanti samenti, paññavanto paññavantehi saddhiṃ saṃsandanti samenti … pe …. (2)
… shameless … uneducated … witless …
Ahirikā ahirikehi saddhiṃ saṃsandanti samenti, kusītā kusītehi saddhiṃ saṃsandanti samenti, duppaññā duppaññehi saddhiṃ saṃsandanti samenti; hirimanā hirimanehi saddhiṃ saṃsandanti samenti, āraddhavīriyā āraddhavīriyehi saddhiṃ saṃsandanti samenti, paññavanto paññavantehi saddhiṃ saṃsandanti samenti … pe …. (3)
… shameless … lazy … witless …
Ahirikā ahirikehi saddhiṃ saṃsandanti samenti, muṭṭhassatino muṭṭhassatīhi saddhiṃ saṃsandanti samenti, duppaññā duppaññehi saddhiṃ saṃsandanti samenti; hirimanā hirimanehi saddhiṃ saṃsandanti samenti, upaṭṭhitassatino upaṭṭhitassatīhi saddhiṃ saṃsandanti samenti, paññavanto paññavantehi saddhiṃ saṃsandanti samentī”ti … pe …. (4)
… shameless … unrememberful … witless …”
SN 14.20 Anottappamūlaka: Beginning With Imprudence
20. Anottappamūlakasutta
20. Beginning With Imprudence
Sāvatthiyaṃ viharati.
At Sāvatthī.
“Dhātusova, bhikkhave, sattā saṃsandanti samenti.
“monks, sentient beings come together and converge because of an element:
Anottappino anottappīhi saddhiṃ saṃsandanti samenti;
the imprudent with the imprudent …
appassutā appassutehi saddhiṃ saṃsandanti samenti;
uneducated …
duppaññā duppaññehi saddhiṃ saṃsandanti samenti;
witless …
ottappino ottappīhi saddhiṃ saṃsandanti samenti;
prudent ...
bahussutā bahussutehi saddhiṃ saṃsandanti samenti; paññavanto paññavantehi saddhiṃ saṃsandanti samenti … pe ….
educated ... wise ...
Anottappino anottappīhi saddhiṃ saṃsandanti samenti;
imprudent …
kusītā kusītehi saddhiṃ saṃsandanti samenti;
lazy …
duppaññā duppaññehi saddhiṃ saṃsandanti samenti;
witless …
ottappino ottappīhi saddhiṃ saṃsandanti samenti;
prudent ...
āraddhavīriyā āraddhavīriyehi saddhiṃ saṃsandanti samenti; paññavanto paññavantehi saddhiṃ saṃsandanti samenti … pe …. (2)
Anottappino anottappīhi saddhiṃ saṃsandanti samenti;
imprudent …
muṭṭhassatino muṭṭhassatīhi saddhiṃ saṃsandanti samenti;
unrememberful …
duppaññā duppaññehi saddhiṃ saṃsandanti samenti;
witless …
ottappino ottappīhi saddhiṃ saṃsandanti samenti;
prudent ...”
upaṭṭhitassatino upaṭṭhitassatīhi saddhiṃ saṃsandanti samenti; paññavanto paññavantehi saddhiṃ saṃsandanti samentī”ti … pe …. (3)
SN 14.21 Appassutamūlaka: Beginning With the Uneducated
21. Appassutamūlakasutta
21. Beginning With the Uneducated
Sāvatthiyaṃ viharati.
At Sāvatthī.
“Dhātusova, bhikkhave, sattā saṃsandanti samenti.
“monks, sentient beings come together and converge because of an element:
Appassutā appassutehi saddhiṃ saṃsandanti samenti;
the uneducated with the uneducated …
kusītā kusītehi saddhiṃ saṃsandanti samenti;
lazy …
duppaññā duppaññehi saddhiṃ saṃsandanti samenti;
witless …
bahussutā bahussutehi saddhiṃ saṃsandanti samenti;
learned ...
āraddhavīriyā āraddhavīriyehi saddhiṃ saṃsandanti samenti; paññavanto paññavantehi saddhiṃ saṃsandanti samenti … pe ….
Appassutā appassutehi saddhiṃ saṃsandanti samenti;
uneducated …
muṭṭhassatino muṭṭhassatīhi saddhiṃ saṃsandanti samenti;
unrememberful …
duppaññā duppaññehi saddhiṃ saṃsandanti samenti;
witless …
bahussutā bahussutehi saddhiṃ saṃsandanti samenti;
learned ...
upaṭṭhitassatino upaṭṭhitassatīhi saddhiṃ saṃsandanti samenti; paññavanto paññavantehi saddhiṃ saṃsandanti samentī”ti … pe …. (2)
rememberful ... wise ...”
SN 14.22 Kusītamūlaka: Beginning With the Lazy
22. Kusītamūlakasutta
22. Beginning With the Lazy
Sāvatthiyaṃ viharati.
At Sāvatthī.
“Dhātusova, bhikkhave, sattā saṃsandanti samenti.
“monks, sentient beings come together and converge because of an element:
Kusītā kusītehi saddhiṃ saṃsandanti samenti;
the lazy with the lazy …
muṭṭhassatino muṭṭhassatīhi saddhiṃ saṃsandanti samenti;
unrememberful …
duppaññā duppaññehi saddhiṃ saṃsandanti samenti;
witless …
āraddhavīriyā āraddhavīriyehi saddhiṃ saṃsandanti samenti;
energetic ...
upaṭṭhitassatino upaṭṭhitassatīhi saddhiṃ saṃsandanti samenti; paññavanto paññavantehi saddhiṃ saṃsandanti samentī”ti … pe ….
rememberful ... wise ...”
(Sabbattha atītānāgatapaccuppannaṃ kātabbaṃ.)
(All these should be treated in terms of the past, future, and present.)
(derived from B. Sujato 2018/12)
Saṃyutta Nikāya 14
Linked Discourses 14
end of section [14..2.. - SN 14 vagga 2 Dutiya: The Second Chapter] ❧
+ § – SN 14 vagga 3 Kammapatha: Ways of Performing Deeds+ all - all
3. Kammapathavagga
3. Ways of Performing Deeds
SN 14.23 Asamāhita: Lacking undistractible-lucidity
23. Asamāhitasutta
23. Lacking undistractible-lucidity
Sāvatthiyaṃ viharati.
At Sāvatthī.
“Dhātusova, bhikkhave, sattā saṃsandanti samenti.
“monks, sentient beings come together and converge because of an element:
Assaddhā assaddhehi saddhiṃ saṃsandanti samenti;
the faithless with the faithless …
ahirikā ahirikehi saddhiṃ saṃsandanti samenti;
shameless …
anottappino anottappīhi saddhiṃ saṃsandanti samenti;
imprudent …
asamāhitā asamāhitehi saddhiṃ saṃsandanti samenti;
lacking undistractible-lucidity …
duppaññā duppaññehi saddhiṃ saṃsandanti samenti.
witless …
Saddhā saddhehi saddhiṃ saṃsandanti samenti;
The faithful with the faithful …
hirimanā hirimanehi saddhiṃ saṃsandanti samenti;
conscientious …
ottappino ottappīhi saddhiṃ saṃsandanti samenti;
prudent ...
samāhitā samāhitehi saddhiṃ saṃsandanti samenti;
possessing undistractible-lucidity …
paññavanto paññavantehi saddhiṃ saṃsandanti samentī”ti.
and the wise with the wise.”
SN 14.24 Dussīla: Unethical
24. Dussīlasutta
24. Unethical
Sāvatthiyaṃ viharati.
At Sāvatthī.
“Dhātusova, bhikkhave, sattā saṃsandanti samenti.
“monks, sentient beings come together and converge because of an element:
Assaddhā assaddhehi saddhiṃ saṃsandanti samenti;
the faithless with the faithless …
ahirikā ahirikehi saddhiṃ saṃsandanti samenti;
shameless …
anottappino anottappīhi saddhiṃ saṃsandanti samenti;
imprudent …
dussīlā dussīlehi saddhiṃ saṃsandanti samenti;
unethical …
duppaññā duppaññehi saddhiṃ saṃsandanti samenti.
witless …
Saddhā saddhehi saddhiṃ saṃsandanti samenti;
The faithful with the faithful …
hirimanā hirimanehi saddhiṃ saṃsandanti samenti;
conscientious …
ottappino ottappīhi saddhiṃ saṃsandanti samenti;
prudent ...
sīlavanto sīlavantehi saddhiṃ saṃsandanti samenti;
ethical …
paññavanto paññavantehi saddhiṃ saṃsandanti samentī”ti.
and the wise with the wise.”
SN 14.25 Pañcasikkhāpada: The Five Precepts
25. Pañcasikkhāpadasutta
25. The Five Precepts
Sāvatthiyaṃ viharati.
At Sāvatthī.
“Dhātusova, bhikkhave, sattā saṃsandanti samenti.
“monks, sentient beings come together and converge because of an element:
Pāṇātipātino pāṇātipātīhi saddhiṃ saṃsandanti samenti;
those who kill living creatures with those who kill living creatures,
adinnādāyino adinnādāyīhi saddhiṃ saṃsandanti samenti;
those who steal …
kāmesumicchācārino kāmesumicchācārīhi saddhiṃ saṃsandanti samenti;
commit sexual misconduct …
musāvādino musāvādīhi saddhiṃ saṃsandanti samenti;
lie …
surāmerayamajjappamādaṭṭhāyino surāmerayamajjappamādaṭṭhāyīhi saddhiṃ saṃsandanti samenti.
consume alcoholic drinks that cause negligence …
Pāṇātipātā paṭiviratā pāṇātipātā paṭiviratehi saddhiṃ saṃsandanti samenti;
Those who refrain from killing living creatures …
adinnādānā paṭiviratā adinnādānā paṭiviratehi saddhiṃ saṃsandanti samenti;
who refrain from stealing …
kāmesumicchācārā paṭiviratā kāmesumicchācārā paṭiviratehi saddhiṃ saṃsandanti samenti;
who refrain from sexual misconduct …
musāvādā paṭiviratā musāvādā paṭiviratehi saddhiṃ saṃsandanti samenti;
who refrain from lying …
surāmerayamajjappamādaṭṭhānā paṭiviratā surāmerayamajjappamādaṭṭhānā paṭiviratehi saddhiṃ saṃsandanti samentī”ti.
those who refrain from consume alcoholic drinks that cause negligence with those who refrain from consume alcoholic drinks that cause negligence.”
SN 14.26 Sattakammapatha: Seven Ways of Performing Deeds
26. Sattakammapathasutta
26. Seven Ways of Performing Deeds
Sāvatthiyaṃ viharati.
At Sāvatthī.
“Dhātusova, bhikkhave, sattā saṃsandanti samenti.
“monks, sentient beings come together and converge because of an element:
Pāṇātipātino pāṇātipātīhi saddhiṃ saṃsandanti samenti;
those who kill living creatures with those who kill living creatures,
adinnādāyino adinnādāyīhi saddhiṃ saṃsandanti samenti;
those who steal …
kāmesumicchācārino kāmesumicchācārīhi saddhiṃ saṃsandanti samenti;
commit sexual misconduct …
musāvādino musāvādīhi saddhiṃ saṃsandanti samenti;
lie …
pisuṇavācā pisuṇavācehi saddhiṃ saṃsandanti samenti;
speak divisively …
pharusavācā pharusavācehi saddhiṃ saṃsandanti samenti;
speak harshly …
samphappalāpino samphappalāpīhi saddhiṃ saṃsandanti samenti.
talk nonsense …
Pāṇātipātā paṭiviratā … pe …
Those who refrain from killing living creatures. …
adinnādānā paṭiviratā …
who refrain from stealing …
kāmesumicchācārā paṭiviratā …
who refrain from sexual misconduct …
musāvādā paṭiviratā …
who refrain from lying …
pisuṇāya vācāya paṭiviratā pisuṇāya vācāya paṭiviratehi saddhiṃ saṃsandanti samenti;
who refrain from divisive speech …
pharusāya vācāya paṭiviratā pharusāya vācāya paṭiviratehi saddhiṃ saṃsandanti samenti;
who refrain from harsh speech …
samphappalāpā paṭiviratā samphappalāpā paṭiviratehi saddhiṃ saṃsandanti samentī”ti.
who refrain from talking nonsense with those who refrain from talking nonsense.”
SN 14.27 Dasakammapatha: Ten Ways of Performing Deeds
27. Dasakammapathasutta
27. Ten Ways of Performing Deeds
Sāvatthiyaṃ viharati.
At Sāvatthī.
“Dhātusova, bhikkhave, sattā saṃsandanti samenti.
“monks, sentient beings come together and converge because of an element:
Pāṇātipātino pāṇātipātīhi saddhiṃ saṃsandanti samenti;
those who kill living creatures with those who kill living creatures,
adinnādāyino … pe …
those who steal …
kāmesumicchācārino …
commit sexual misconduct …
musāvādino …
lie …
pisuṇavācā …
speak divisively …
pharusavācā …
speak harshly …
samphappalāpino samphappalāpīhi saddhiṃ saṃsandanti samenti;
talk nonsense …
abhijjhāluno abhijjhālūhi saddhiṃ saṃsandanti samenti;
are covetous …
byāpannacittā byāpannacittehi saddhiṃ saṃsandanti samenti;
are malicious …
micchādiṭṭhikā micchādiṭṭhikehi saddhiṃ saṃsandanti samenti.
have wrong view …
Pāṇātipātā paṭiviratā pāṇātipātā paṭiviratehi saddhiṃ saṃsandanti samenti;
Those who refrain from killing living creatures …
adinnādānā paṭiviratā … pe …
who refrain from stealing …
kāmesumicchācārā paṭiviratā …
who refrain from sexual misconduct …
musāvādā paṭiviratā …
who refrain from lying …
pisuṇāya vācāya …
who refrain from divisive speech …
pharusāya vācāya …
who refrain from harsh speech …
samphappalāpā paṭiviratā samphappalāpā paṭiviratehi saddhiṃ saṃsandanti samenti;
who refrain from talking nonsense …
anabhijjhāluno anabhijjhālūhi saddhiṃ saṃsandanti samenti;
are not covetous …
abyāpannacittā abyāpannacittehi saddhiṃ saṃsandanti samenti;
are not malicious …
sammādiṭṭhikā sammādiṭṭhikehi saddhiṃ saṃsandanti samentī”ti.
have right view with those who have right view.”
SN 14.28 Aṭṭhaṅgika: The Eightfold Path
28. Aṭṭhaṅgikasutta
28. The Eightfold Path
Sāvatthiyaṃ viharati.
At Sāvatthī.
“Dhātusova, bhikkhave, sattā saṃsandanti samenti.
“monks, sentient beings come together and converge because of an element:
Micchādiṭṭhikā micchādiṭṭhikehi saddhiṃ saṃsandanti samenti;
those of wrong view with those of wrong view …
micchāsaṅkappā … pe …
wrong thought …
micchāvācā …
wrong speech …
micchākammantā …
wrong action …
micchāājīvā …
wrong livelihood …
micchāvāyāmā …
wrong effort …
micchāsatino …
wrong rememberfulness …
micchāsamādhino micchāsamādhīhi saddhiṃ saṃsandanti samenti.
wrong undistractible-lucidity …
Sammādiṭṭhikā sammādiṭṭhikehi saddhiṃ saṃsandanti samenti;
Those who have right view …
sammāsaṅkappā … pe …
right thought …
sammāvācā …
right speech …
sammākammantā …
right action …
sammāājīvā …
right livelihood …
sammāvāyāmā …
right effort …
sammāsatino …
right rememberfulness …
sammāsamādhino sammāsamādhīhi saddhiṃ saṃsandanti samentī”ti.
right undistractible-lucidity with those who have right undistractible-lucidity.”
SN 14.29 Dasaṅga: Ten Factored Path
29. Dasaṅgasutta
29. Ten Factored Path
Sāvatthiyaṃ viharati.
At Sāvatthī.
“Dhātusova, bhikkhave, sattā saṃsandanti samenti.
“monks, sentient beings come together and converge because of an element:
Micchādiṭṭhikā micchādiṭṭhikehi saddhiṃ saṃsandanti samenti;
those of wrong view with those of wrong view …
micchāsaṅkappā … pe …
wrong thought …
micchāvācā …
wrong speech …
micchākammantā …
wrong action …
micchāājīvā …
wrong livelihood …
micchāvāyāmā …
wrong effort …
micchāsatino …
wrong rememberfulness …
micchāsamādhino micchāsamādhīhi saddhiṃ saṃsandanti samenti;
wrong undistractible-lucidity …
micchāñāṇino micchāñāṇīhi saddhiṃ saṃsandanti samenti;
wrong knowledge …
micchāvimuttino micchāvimuttīhi saddhiṃ saṃsandanti samenti.
wrong freedom …
Sammādiṭṭhikā sammādiṭṭhikehi saddhiṃ saṃsandanti samenti;
Those who have right view …
sammāsaṅkappā … pe …
right thought …
sammāvācā …
right speech …
sammākammantā …
right action …
sammāājīvā …
right livelihood …
sammāvāyāmā …
right effort …
sammāsatino …
right rememberfulness …
sammāsamādhino …
right undistractible-lucidity …
sammāñāṇino sammāñāṇīhi saddhiṃ saṃsandanti samenti;
right knowledge …
sammāvimuttino sammāvimuttīhi saddhiṃ saṃsandanti samentī”ti.
right freedom with those who have right freedom.”
(Sabbattha atītānāgatapaccuppannaṃ kātabbaṃ.)
(All these should be treated in terms of the past, future, and present.)
Saṃyutta Nikāya 14
Linked Discourses 14
end of section [14..3.. - SN 14 vagga 3 Kammapatha: Ways of Performing Deeds] ❧
+ § – SN 14 vagga 4 Catuttha: The Fourth Chapter+ all - all
4. Catutthavagga
4. The Fourth Chapter
SN 14.30 Catudhātu: Four Elements
30. Catudhātusutta
30. Four Elements
Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme …
At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. …
“catasso imā, bhikkhave, dhātuyo.
“monks, there are these four elements.
Katamā catasso?
What four?
Pathavīdhātu, āpodhātu, tejodhātu, vāyodhātu—
The elements of earth, water, fire, and air.
imā kho, bhikkhave, catasso dhātuyo”ti.
These are the four elements.”
SN 14.31 Pubbesambodha: Before Awakening
31. Pubbesambodhasutta
31. Before Awakening
Sāvatthiyaṃ viharati.
At Sāvatthī.
“Pubbeva me, bhikkhave, sambodhā anabhisambuddhassa bodhisattasseva sato etadahosi:
“monks, before my awakening—when I was still unawakened but intent on awakening—I thought:
‘ko nu kho pathavīdhātuyā assādo, ko ādīnavo, kiṃ nissaraṇaṃ;
‘What’s the gratification, the drawback, and the escape when it comes to the earth element …
ko āpodhātuyā assādo, ko ādīnavo, kiṃ nissaraṇaṃ;
the water element …
ko tejodhātuyā assādo, ko ādīnavo, kiṃ nissaraṇaṃ;
the fire element …
ko vāyodhātuyā assādo, ko ādīnavo, kiṃ nissaraṇan’ti?
and the air element?’
Tassa mayhaṃ, bhikkhave, etadahosi:
Then it occurred to me:
‘yaṃ kho pathavīdhātuṃ paṭicca uppajjati sukhaṃ somanassaṃ, ayaṃ pathavīdhātuyā assādo;
‘The pleasure and happiness that arise from the earth element: this is its gratification.
yaṃ pathavīdhātu aniccā dukkhā vipariṇāmadhammā, ayaṃ pathavīdhātuyā ādīnavo;
That the earth element is impermanent, suffering, and perishable: this is its drawback.
yo pathavīdhātuyā chandarāgavinayo chandarāgappahānaṃ, idaṃ pathavīdhātuyā nissaraṇaṃ.
Removing and giving up desire and greed for the earth element: this is its escape.
Yaṃ āpodhātuṃ paṭicca … pe …
The pleasure and happiness that arise from the water element …
yaṃ tejodhātuṃ paṭicca … pe …
The pleasure and happiness that arise from the fire element …
yaṃ vāyodhātuṃ paṭicca uppajjati sukhaṃ somanassaṃ, ayaṃ vāyodhātuyā assādo;
The pleasure and happiness that arise from the air element: this is its gratification.
yaṃ vāyodhātu aniccā dukkhā vipariṇāmadhammā, ayaṃ vāyodhātuyā ādīnavo;
That the air element is impermanent, suffering, and perishable: this is its drawback.
yo vāyodhātuyā chandarāgavinayo chandarāgappahānaṃ, idaṃ vāyodhātuyā nissaraṇaṃ’.
Removing and giving up desire and greed for the air element: this is its escape.
Yāvakīvañcāhaṃ, bhikkhave, imāsaṃ catunnaṃ dhātūnaṃ evaṃ assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṃ na abbhaññāsiṃ, neva tāvāhaṃ, bhikkhave, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya anuttaraṃ sammāsambodhiṃ abhisambuddhoti paccaññāsiṃ.
As long as I didn’t truly understand these four elements’ gratification, drawback, and escape in this way for what they are, I didn’t announce my supreme perfect awakening in this world with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans.
Yato ca khvāhaṃ, bhikkhave, imāsaṃ catunnaṃ dhātūnaṃ evaṃ assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṃ abbhaññāsiṃ, athāhaṃ, bhikkhave, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya anuttaraṃ sammāsambodhiṃ abhisambuddhoti paccaññāsiṃ.
But when I did truly understand these four elements’ gratification, drawback, and escape in this way for what they are, I announced my supreme perfect awakening in this world with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans.
Ñāṇañca pana me dassanaṃ udapādi:
Knowledge and vision arose in me:
‘akuppā me vimutti, ayamantimā jāti, natthi dāni punabbhavo’”ti.
‘My freedom is unshakable; this is my last rebirth; now there are no more future lives.’”
SN 14.32 Acariṃ: In Search of Gratification
32. Acariṃsutta
32. In Search of Gratification
Sāvatthiyaṃ viharati.
At Sāvatthī.
“Pathavīdhātuyāhaṃ, bhikkhave, assādapariyesanaṃ acariṃ, yo pathavīdhātuyā assādo tadajjhagamaṃ, yāvatā pathavīdhātuyā assādo paññāya me so sudiṭṭho.
“monks, I went in search of the earth element’s gratification, and I found it. I’ve seen clearly with wisdom the full extent of gratification in the earth element.
Pathavīdhātuyāhaṃ, bhikkhave, ādīnavapariyesanaṃ acariṃ, yo pathavīdhātuyā ādīnavo tadajjhagamaṃ, yāvatā pathavīdhātuyā ādīnavo paññāya me so sudiṭṭho.
I went in search of the earth element’s drawback, and I found it. I’ve seen clearly with wisdom the full extent of the drawback in the earth element.
Pathavīdhātuyāhaṃ, bhikkhave, nissaraṇapariyesanaṃ acariṃ, yaṃ pathavīdhātuyā nissaraṇaṃ tadajjhagamaṃ, yāvatā pathavīdhātuyā nissaraṇaṃ paññāya me taṃ sudiṭṭhaṃ.
I went in search of escape from the earth element, and I found it. I’ve seen clearly with wisdom the full extent of escape from the earth element.
Āpodhātuyāhaṃ, bhikkhave … pe …
I went in search of the water element’s gratification …
tejodhātuyāhaṃ, bhikkhave …
I went in search of the fire element’s gratification …
vāyodhātuyāhaṃ, bhikkhave, assādapariyesanaṃ acariṃ, yo vāyodhātuyā assādo tadajjhagamaṃ, yāvatā vāyodhātuyā assādo paññāya me so sudiṭṭho.
I went in search of the air element’s gratification …
Vāyodhātuyāhaṃ, bhikkhave, ādīnavapariyesanaṃ acariṃ, yo vāyodhātuyā ādīnavo tadajjhagamaṃ, yāvatā vāyodhātuyā ādīnavo paññāya me so sudiṭṭho.
Vāyodhātuyāhaṃ, bhikkhave, nissaraṇapariyesanaṃ acariṃ, yaṃ vāyodhātuyā nissaraṇaṃ tadajjhagamaṃ, yāvatā vāyodhātuyā nissaraṇaṃ paññāya me taṃ sudiṭṭhaṃ.
Yāvakīvañcāhaṃ, bhikkhave, imāsaṃ catunnaṃ dhātūnaṃ assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṃ na abbhaññāsiṃ, neva tāvāhaṃ, bhikkhave, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya anuttaraṃ sammāsambodhiṃ abhisambuddhoti paccaññāsiṃ.
As long as I didn’t truly understand these four elements’ gratification, drawback, and escape for what they are, I didn’t announce my supreme perfect awakening in this world with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans.
Yato ca khvāhaṃ, bhikkhave, imāsaṃ catunnaṃ dhātūnaṃ assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṃ abbhaññāsiṃ, athāhaṃ, bhikkhave, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya anuttaraṃ sammāsambodhiṃ abhisambuddhoti paccaññāsiṃ.
But when I did truly understand the four elements’ gratification, drawback, and escape for what they are, I announced my supreme perfect awakening in this world with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans.
Ñāṇañca pana me dassanaṃ udapādi:
Knowledge and vision arose in me:
‘akuppā me vimutti, ayamantimā jāti, natthi dāni punabbhavo’”ti.
‘My freedom is unshakable; this is my last rebirth; now there are no more future lives.’”
SN 14.33 Nocedaṃ: If There Was No
33. Nocedaṃsutta
33. If There Was No
Sāvatthiyaṃ viharati.
At Sāvatthī.
“No cedaṃ, bhikkhave, pathavīdhātuyā assādo abhavissa, nayidaṃ sattā pathavīdhātuyā sārajjeyyuṃ.
“monks, if there were no gratification in the earth element, sentient beings wouldn’t love it.
Yasmā ca kho, bhikkhave, atthi pathavīdhātuyā assādo, tasmā sattā pathavīdhātuyā sārajjanti.
But because there is gratification in the earth element, sentient beings do love it.
No cedaṃ, bhikkhave, pathavīdhātuyā ādīnavo abhavissa, nayidaṃ sattā pathavīdhātuyā nibbindeyyuṃ.
If the earth element had no drawback, sentient beings wouldn’t grow disenchanted with it.
Yasmā ca kho, bhikkhave, atthi pathavīdhātuyā ādīnavo, tasmā sattā pathavīdhātuyā nibbindanti.
But because the earth element has a drawback, sentient beings do grow disenchanted with it.
No cedaṃ, bhikkhave, pathavīdhātuyā nissaraṇaṃ abhavissa, nayidaṃ sattā pathavīdhātuyā nissareyyuṃ.
If there were no escape from the earth element, sentient beings wouldn’t escape from it.
Yasmā ca kho, bhikkhave, atthi pathavīdhātuyā nissaraṇaṃ, tasmā sattā pathavīdhātuyā nissaranti.
But because there is an escape from the earth element, sentient beings do escape from it.
No cedaṃ, bhikkhave, āpodhātuyā assādo abhavissa … pe …
If there were no gratification in the water element …
no cedaṃ, bhikkhave, tejodhātuyā … pe …
If there were no gratification in the fire element …
no cedaṃ, bhikkhave, vāyodhātuyā assādo abhavissa, nayidaṃ sattā vāyodhātuyā sārajjeyyuṃ.
If there were no gratification in the air element …
Yasmā ca kho, bhikkhave, atthi vāyodhātuyā assādo, tasmā sattā vāyodhātuyā sārajjanti.
No cedaṃ, bhikkhave, vāyodhātuyā ādīnavo abhavissa, nayidaṃ sattā vāyodhātuyā nibbindeyyuṃ.
Yasmā ca kho, bhikkhave, atthi vāyodhātuyā ādīnavo, tasmā sattā vāyodhātuyā nibbindanti.
No cedaṃ, bhikkhave, vāyodhātuyā nissaraṇaṃ abhavissa, nayidaṃ sattā vāyodhātuyā nissareyyuṃ.
Yasmā ca kho, bhikkhave, atthi vāyodhātuyā nissaraṇaṃ, tasmā sattā vāyodhātuyā nissaranti.
Yāvakīvañcime, bhikkhave, sattā imāsaṃ catunnaṃ dhātūnaṃ assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṃ na abbhaññaṃsu, neva tāvime, bhikkhave, sattā sadevakā lokā samārakā sabrahmakā sassamaṇabrāhmaṇiyā pajāya sadevamanussāya nissaṭā visaṃyuttā vippamuttā vimariyādikatena cetasā vihariṃsu.
As long as sentient beings don’t truly understand these four elements’ gratification, drawback, and escape for what they are, they haven’t escaped from this world—with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans—and they don’t live detached, liberated, with a mind free of limits.
Yato ca kho, bhikkhave, sattā imāsaṃ catunnaṃ dhātūnaṃ assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṃ abbhaññaṃsu, atha, bhikkhave, sattā sadevakā lokā samārakā sabrahmakā sassamaṇabrāhmaṇiyā pajāya sadevamanussāya nissaṭā visaṃyuttā vippamuttā vimariyādikatena cetasā viharantī”ti.
But when sentient beings truly understand these four elements’ gratification, drawback, and escape for what they are, they’ve escaped from this world—with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans—and they live detached, liberated, with a mind free of limits.”
SN 14.34 Ekantadukkha: Exclusively Painful
34. Ekantadukkhasutta
34. Exclusively Painful
Sāvatthiyaṃ viharati.
At Sāvatthī.
“Pathavīdhātu ce hidaṃ, bhikkhave, ekantadukkhā abhavissa dukkhānupatitā dukkhāvakkantā anavakkantā sukhena, nayidaṃ sattā pathavīdhātuyā sārajjeyyuṃ.
“monks, if the earth element were exclusively painful—soaked and steeped in pain and not steeped in pleasure—sentient beings wouldn’t love it.
Yasmā ca kho, bhikkhave, pathavīdhātu sukhā sukhānupatitā sukhāvakkantā anavakkantā dukkhena, tasmā sattā pathavīdhātuyā sārajjanti.
But because the earth element is pleasurable—soaked and steeped in pleasure and not steeped in pain—sentient beings do love it.
Āpodhātu ce hidaṃ, bhikkhave … pe …
If the water element …
tejodhātu ce hidaṃ, bhikkhave …
If the fire element …
vāyodhātu ce hidaṃ, bhikkhave, ekantadukkhā abhavissa dukkhānupatitā dukkhāvakkantā anavakkantā sukhena, nayidaṃ sattā vāyodhātuyā sārajjeyyuṃ.
If the air element …
Yasmā ca kho, bhikkhave, vāyodhātu sukhā sukhānupatitā sukhāvakkantā anavakkantā dukkhena, tasmā sattā vāyodhātuyā sārajjanti.
Pathavīdhātu ce hidaṃ, bhikkhave, ekantasukhā abhavissa sukhānupatitā sukhāvakkantā anavakkantā dukkhena, nayidaṃ sattā pathavīdhātuyā nibbindeyyuṃ.
If the earth element were exclusively pleasurable—soaked and steeped in pleasure and not steeped in pain—sentient beings wouldn’t grow disenchanted with it.
Yasmā ca kho, bhikkhave, pathavīdhātu dukkhā dukkhānupatitā dukkhāvakkantā anavakkantā sukhena, tasmā sattā pathavīdhātuyā nibbindanti.
But because the earth element is painful—soaked and steeped in pain and not steeped in pleasure—sentient beings do grow disenchanted with it.
Āpodhātu ce hidaṃ, bhikkhave … pe …
If the water element …
tejodhātu ce hidaṃ, bhikkhave …
If the fire element …
vāyodhātu ce hidaṃ, bhikkhave, ekantasukhā abhavissa sukhānupatitā sukhāvakkantā anavakkantā dukkhena, nayidaṃ sattā vāyodhātuyā nibbindeyyuṃ.
If the air element were exclusively pleasurable—soaked and steeped in pleasure and not steeped in pain—sentient beings wouldn’t grow disenchanted with it.
Yasmā ca kho, bhikkhave, vāyodhātu dukkhā dukkhānupatitā dukkhāvakkantā anavakkantā sukhena, tasmā sattā vāyodhātuyā nibbindantī”ti.
But because the air element is painful—soaked and steeped in pain and not steeped in pleasure—sentient beings do grow disenchanted with it.”
SN 14.35 Abhinanda: Taking Pleasure
35. Abhinandasutta
35. Taking Pleasure
Sāvatthiyaṃ viharati.
At Sāvatthī.
“Yo, bhikkhave, pathavīdhātuṃ abhinandati, dukkhaṃ so abhinandati.
“monks, if you take pleasure in the earth element, you take pleasure in suffering.
Yo dukkhaṃ abhinandati, aparimutto so dukkhasmāti vadāmi.
If you take pleasure in suffering, I say you’re not exempt from suffering.
Yo āpodhātuṃ abhinandati … pe …
If you take pleasure in the water element …
yo tejodhātuṃ …
If you take pleasure in the fire element …
yo vāyodhātuṃ abhinandati, dukkhaṃ so abhinandati.
If you take pleasure in the air element, you take pleasure in suffering.
Yo dukkhaṃ abhinandati, aparimutto so dukkhasmāti vadāmi.
If you take pleasure in suffering, I say you’re not exempt from suffering.
Yo ca kho, bhikkhave, pathavīdhātuṃ nābhinandati, dukkhaṃ so nābhinandati.
If you don’t take pleasure in the earth element, you don’t take pleasure in suffering.
Yo dukkhaṃ nābhinandati, parimutto so dukkhasmāti vadāmi.
If you don’t take pleasure in suffering, I say you’re exempt from suffering.
Yo āpodhātuṃ … pe …
If you don’t take pleasure in the water element …
yo tejodhātuṃ …
If you don’t take pleasure in the fire element …
yo vāyodhātuṃ nābhinandati, dukkhaṃ so nābhinandati.
If you don’t take pleasure in the air element, you don’t take pleasure in suffering.
Yo dukkhaṃ nābhinandati, parimutto so dukkhasmāti vadāmī”ti.
If you don’t take pleasure in suffering, I say you’re exempt from suffering.”
36. Uppādasutta
36. Arising
Sāvatthiyaṃ viharati.
At Sāvatthī.
“Yo, bhikkhave, pathavīdhātuyā uppādo ṭhiti abhinibbatti pātubhāvo, dukkhasseso uppādo rogānaṃ ṭhiti jarāmaraṇassa pātubhāvo.
“monks, the arising, continuation, rebirth, and manifestation of the earth element is the arising of suffering, the continuation of diseases, and the manifestation of old age and death.
Yo āpodhātuyā … pe …
The arising, continuation, rebirth, and manifestation of the water element …
yo tejodhātuyā …
The arising, continuation, rebirth, and manifestation of the fire element …
yo vāyodhātuyā uppādo ṭhiti abhinibbatti pātubhāvo, dukkhasseso uppādo rogānaṃ ṭhiti jarāmaraṇassa pātubhāvo.
The arising, continuation, rebirth, and manifestation of the air element is the arising of suffering, the continuation of diseases, and the manifestation of old age and death.
Yo ca kho, bhikkhave, pathavīdhātuyā nirodho vūpasamo atthaṅgamo, dukkhasseso nirodho rogānaṃ vūpasamo jarāmaraṇassa atthaṅgamo.
The cessation, settling, and ending of the earth element is the cessation of suffering, the settling of diseases, and the ending of old age and death.
Yo āpodhātuyā … pe …
The cessation, settling, and ending of the water element …
yo tejodhātuyā …
The cessation, settling, and ending of the fire element …
yo vāyodhātuyā nirodho vūpasamo atthaṅgamo, dukkhasseso nirodho rogānaṃ vūpasamo jarāmaraṇassa atthaṅgamo”ti.
The cessation, settling, and ending of the air element is the cessation of suffering, the settling of diseases, and the ending of old age and death.”
SN 14.37 Samaṇabrāhmaṇa: Ascetics and Brahmins
37. Samaṇabrāhmaṇasutta
37. Ascetics and Brahmins
Sāvatthiyaṃ viharati.
At Sāvatthī.
“Catasso imā, bhikkhave, dhātuyo.
“monks, there are these four elements.
Katamā catasso?
What four?
Pathavīdhātu, āpodhātu, tejodhātu, vāyodhātu.
The elements of earth, water, fire, and air.
Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā imāsaṃ catunnaṃ dhātūnaṃ assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nappajānanti,
There are ascetics and brahmins who don’t truly understand these four elements’ gratification, drawback, and escape for what they are.
na me te, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu vā samaṇasammatā brāhmaṇesu vā brāhmaṇasammatā; na ca pana te āyasmanto sāmaññatthaṃ vā brahmaññatthaṃ vā diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharanti.
I don’t regard them as true ascetics and brahmins. Those venerables don’t realize the goal of life as an ascetic or brahmin, and don’t live having realized it with their own insight.
Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā imāsaṃ catunnaṃ dhātūnaṃ assādañca ādīnavañca nissaraṇañca yathābhūtaṃ pajānanti,
There are ascetics and brahmins who do truly understand these four elements’ gratification, drawback, and escape for what they are.
te ca kho me, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu ceva samaṇasammatā brāhmaṇesu ca brāhmaṇasammatā; te ca panāyasmanto sāmaññatthañca brahmaññatthañca diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharantī”ti.
I regard them as true ascetics and brahmins. Those venerables realize the goal of life as an ascetic or brahmin, and live having realized it with their own insight.”
SN 14.38 Dutiyasamaṇabrāhmaṇa: Ascetics and Brahmins (2nd)
38. Dutiyasamaṇabrāhmaṇasutta
38. Ascetics and Brahmins (2nd)
Sāvatthiyaṃ viharati.
At Sāvatthī.
“Catasso imā, bhikkhave, dhātuyo.
“monks, there are these four elements.
Katamā catasso?
What four?
Pathavīdhātu, āpodhātu, tejodhātu, vāyodhātu.
The elements of earth, water, fire, and air.
Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā imāsaṃ catunnaṃ dhātūnaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nappajānanti … pe …
There are ascetics and brahmins who don’t truly understand these four elements’ origin, ending, gratification, drawback, and escape …
(vitthāretabbaṃ) pajānanti … pe …
There are ascetics and brahmins who do truly understand these four elements’ origin, ending, gratification, drawback, and escape …”
sayaṃ abhiññā sacchikatvā upasampajja viharantī”ti.
SN 14.39 Tatiyasamaṇabrāhmaṇa: Ascetics and Brahmins (3rd)
39. Tatiyasamaṇabrāhmaṇasutta
39. Ascetics and Brahmins (3rd)
Sāvatthiyaṃ viharati.
At Sāvatthī.
“Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā pathavīdhātuṃ nappajānanti, pathavīdhātusamudayaṃ nappajānanti, pathavīdhātunirodhaṃ nappajānanti, pathavīdhātunirodhagāminiṃ paṭipadaṃ nappajānanti … pe …
“monks, there are ascetics and brahmins who don’t understand the earth element, its origin, its cessation, and the practice that leads to its cessation.
āpodhātuṃ nappajānanti …
They don’t understand the water element …
tejodhātuṃ nappajānanti …
fire element …
vāyodhātuṃ nappajānanti, vāyodhātusamudayaṃ nappajānanti, vāyodhātunirodhaṃ nappajānanti, vāyodhātunirodhagāminiṃ paṭipadaṃ nappajānanti, na me te, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu vā samaṇasammatā brāhmaṇesu vā brāhmaṇasammatā;
air element …
na ca pana te āyasmanto sāmaññatthaṃ vā brahmaññatthaṃ vā diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharanti.
Those venerables don’t realize the goal of life as an ascetic or brahmin, and don’t live having realized it with their own insight.
Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā pathavīdhātuṃ pajānanti, pathavīdhātusamudayaṃ pajānanti, pathavīdhātunirodhaṃ pajānanti, pathavīdhātunirodhagāminiṃ paṭipadaṃ pajānanti …
There are ascetics and brahmins who do understand the earth element, its origin, its cessation, and the practice that leads to its cessation.
ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā … pe … āpodhātuṃ pajānanti …
They do understand the water element …
tejodhātuṃ pajānanti …
the fire element …
vāyodhātuṃ pajānanti, vāyodhātusamudayaṃ pajānanti, vāyodhātunirodhaṃ pajānanti, vāyodhātunirodhagāminiṃ paṭipadaṃ pajānanti, te ca kho me, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu ceva samaṇasammatā brāhmaṇesu ca brāhmaṇasammatā;
the air element …
te ca panāyasmanto sāmaññatthañca brahmaññatthañca diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharantī”ti.
Those venerables realize the goal of life as an ascetic or brahmin, and live having realized it with their own insight.”
Dhātusaṃyuttaṃ samattaṃ.
The Linked Discourses on the elements are complete.
end of section [14..4.. - SN 14 vagga 4 Catuttha: The Fourth Chapter] ❧
SN 15 Anamatagga Saṃyutta: Connected Discourses on the Conceit ‘I Am’
(cst6)
(derived from B. Sujato 2018/12)
Saṃyutta Nikāya 15
Linked Discourses 15
+ § – SN 15 vagga 1 Paṭhama: The First Chapter+ all - all
1. Paṭhamavagga
1. The First Chapter
SN 15.1 Tiṇakaṭṭha: Grass and Sticks
1. Tiṇakaṭṭhasutta
1. Grass and Sticks
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:
“Anamataggoyaṃ, bhikkhave, saṃsāro.
“monks, transmigration has no known beginning.
Pubbā koṭi na paññāyati avijjānīvaraṇānaṃ sattānaṃ taṇhāsaṃyojanānaṃ sandhāvataṃ saṃsarataṃ.
No first point is found of sentient beings roaming and transmigrating, hindered by ignorance and fettered by craving.
Seyyathāpi, bhikkhave, puriso yaṃ imasmiṃ jambudīpe tiṇakaṭṭhasākhāpalāsaṃ taṃ chetvā ekajjhaṃ saṃharitvā caturaṅgulaṃ caturaṅgulaṃ ghaṭikaṃ katvā nikkhipeyya:
Suppose a person was to strip all the grass, sticks, branches, and leaves in India, gather them together into one pile, and chop them each into four inch pieces. They’d lay them down, saying:
‘ayaṃ me mātā, tassā me mātu ayaṃ mātā’ti, apariyādinnāva, bhikkhave, tassa purisassa mātumātaro assu, atha imasmiṃ jambudīpe tiṇakaṭṭhasākhāpalāsaṃ parikkhayaṃ pariyādānaṃ gaccheyya.
‘This is my mother, this is my grandmother.’ The grass, sticks, branches, and leaves of India would run out before that person’s mothers and grandmothers.
Taṃ kissa hetu?
Why is that?
Anamataggoyaṃ, bhikkhave, saṃsāro.
Transmigration has no known beginning.
Pubbā koṭi na paññāyati avijjānīvaraṇānaṃ sattānaṃ taṇhāsaṃyojanānaṃ sandhāvataṃ saṃsarataṃ.
No first point is found of sentient beings roaming and transmigrating, hindered by ignorance and fettered by craving.
Evaṃ dīgharattaṃ vo, bhikkhave, dukkhaṃ paccanubhūtaṃ tibbaṃ paccanubhūtaṃ byasanaṃ paccanubhūtaṃ, kaṭasī vaḍḍhitā.
For such a long time you have undergone suffering, agony, and disaster, swelling the cemeteries.
Yāvañcidaṃ, bhikkhave, alameva sabbasaṅkhāresu nibbindituṃ alaṃ virajjituṃ alaṃ vimuccitun”ti.
This is quite enough for you to become disenchanted, dispassionate, and freed regarding all conditions.”
SN 15.2 Pathavī: The Earth
2. Pathavīsutta
2. The Earth
Sāvatthiyaṃ viharati.
At Sāvatthī.
“Anamataggoyaṃ, bhikkhave, saṃsāro.
“monks, transmigration has no known beginning.
Pubbā koṭi na paññāyati avijjānīvaraṇānaṃ sattānaṃ taṇhāsaṃyojanānaṃ sandhāvataṃ saṃsarataṃ.
No first point is found of sentient beings roaming and transmigrating, hindered by ignorance and fettered by craving.
Seyyathāpi, bhikkhave, puriso imaṃ mahāpathaviṃ kolaṭṭhimattaṃ kolaṭṭhimattaṃ mattikāguḷikaṃ karitvā nikkhipeyya:
Suppose a person was to make the whole earth into clay balls the size of jujube seeds. They’d lay them down, saying:
‘ayaṃ me pitā, tassa me pitu ayaṃ pitā’ti, apariyādinnāva bhikkhave, tassa purisassa pitupitaro assu, athāyaṃ mahāpathavī parikkhayaṃ pariyādānaṃ gaccheyya.
‘This is my father, this is my grandfather.’ The whole earth would run out before that person’s fathers and grandfathers.
Taṃ kissa hetu?
Why is that?
Anamataggoyaṃ, bhikkhave, saṃsāro.
Transmigration has no known beginning.
Pubbā koṭi na paññāyati avijjānīvaraṇānaṃ sattānaṃ taṇhāsaṃyojanānaṃ sandhāvataṃ saṃsarataṃ.
No first point is found of sentient beings roaming and transmigrating, hindered by ignorance and fettered by craving.
Evaṃ dīgharattaṃ vo, bhikkhave, dukkhaṃ paccanubhūtaṃ tibbaṃ paccanubhūtaṃ byasanaṃ paccanubhūtaṃ, kaṭasī vaḍḍhitā.
For such a long time you have undergone suffering, agony, and disaster, swelling the cemeteries.
Yāvañcidaṃ, bhikkhave, alameva sabbasaṅkhāresu nibbindituṃ, alaṃ virajjituṃ, alaṃ vimuccitun”ti.
This is quite enough for you to become disenchanted, dispassionate, and freed regarding all conditions.”
3. Assusutta
3. Tears
Sāvatthiyaṃ viharati.
At Sāvatthī.
“Anamataggoyaṃ, bhikkhave, saṃsāro.
“monks, transmigration has no known beginning.
Pubbā koṭi na paññāyati avijjānīvaraṇānaṃ sattānaṃ taṇhāsaṃyojanānaṃ sandhāvataṃ saṃsarataṃ.
No first point is found of sentient beings roaming and transmigrating, hindered by ignorance and fettered by craving.
Taṃ kiṃ maññatha, bhikkhave, katamaṃ nu kho bahutaraṃ, yaṃ vā vo iminā dīghena addhunā sandhāvataṃ saṃsarataṃ amanāpasampayogā manāpavippayogā kandantānaṃ rodantānaṃ assu passannaṃ paggharitaṃ, yaṃ vā catūsu mahāsamuddesu udakan”ti?
What do you think? Which is more: the flow of tears you’ve shed while roaming and transmigrating for such a very long time—weeping and wailing from being united with the unloved and separated from the loved—or the water in the four oceans?”
“Yathā kho mayaṃ, bhante, bhagavatā dhammaṃ desitaṃ ājānāma, etadeva, bhante, bahutaraṃ yaṃ no iminā dīghena addhunā sandhāvataṃ saṃsarataṃ amanāpasampayogā manāpavippayogā kandantānaṃ rodantānaṃ assu passannaṃ paggharitaṃ, na tveva catūsu mahāsamuddesu udakan”ti.
“As we understand the Buddha’s teaching, the flow of tears we’ve shed while roaming and transmigrating is more than the water in the four oceans.”
“Sādhu sādhu, bhikkhave, sādhu kho me tumhe, bhikkhave, evaṃ dhammaṃ desitaṃ ājānātha.
“Good, good, monks! It’s good that you understand my teaching like this.
Etadeva, bhikkhave, bahutaraṃ yaṃ vo iminā dīghena addhunā sandhāvataṃ saṃsarataṃ amanāpasampayogā manāpavippayogā kandantānaṃ rodantānaṃ assu passannaṃ paggharitaṃ, na tveva catūsu mahāsamuddesu udakaṃ.
The flow of tears you’ve shed while roaming and transmigrating is indeed more than the water in the four oceans.
Dīgharattaṃ vo, bhikkhave, mātumaraṇaṃ paccanubhūtaṃ;
For a long time you’ve undergone the death of a mother …
tesaṃ vo mātumaraṇaṃ paccanubhontānaṃ amanāpasampayogā manāpavippayogā kandantānaṃ rodantānaṃ assu passannaṃ paggharitaṃ, na tveva catūsu mahāsamuddesu udakaṃ.
Dīgharattaṃ vo, bhikkhave, pitumaraṇaṃ paccanubhūtaṃ … pe …
father …
bhātumaraṇaṃ paccanubhūtaṃ …
brother …
bhaginimaraṇaṃ paccanubhūtaṃ …
sister …
puttamaraṇaṃ paccanubhūtaṃ …
son …
dhītumaraṇaṃ paccanubhūtaṃ …
daughter …
ñātibyasanaṃ paccanubhūtaṃ …
loss of relatives …
bhogabyasanaṃ paccanubhūtaṃ.
loss of wealth …
Dīgharattaṃ vo, bhikkhave, rogabyasanaṃ paccanubhūtaṃ, tesaṃ vo rogabyasanaṃ paccanubhontānaṃ amanāpasampayogā manāpavippayogā kandantānaṃ rodantānaṃ assu passannaṃ paggharitaṃ, na tveva catūsu mahāsamuddesu udakaṃ.
or loss through illness. From being united with the unloved and separated from the loved, the flow of tears you’ve shed while roaming and transmigrating is indeed more than the water in the four oceans.
Taṃ kissa hetu?
Why is that?
Anamataggoyaṃ, bhikkhave, saṃsāro … pe …
Transmigration has no known beginning. …
yāvañcidaṃ, bhikkhave, alameva sabbasaṅkhāresu nibbindituṃ, alaṃ virajjituṃ, alaṃ vimuccitun”ti.
This is quite enough for you to become disenchanted, dispassionate, and freed regarding all conditions.”
SN 15.4 Khīra: Mother’s Milk
4. Khīrasutta
4. Mother’s Milk
Sāvatthiyaṃ viharati.
At Sāvatthī.
“Anamataggoyaṃ, bhikkhave, saṃsāro.
“monks, transmigration has no known beginning.
Pubbā koṭi na paññāyati avijjānīvaraṇānaṃ sattānaṃ taṇhāsaṃyojanānaṃ sandhāvataṃ saṃsarataṃ.
No first point is found of sentient beings roaming and transmigrating, hindered by ignorance and fettered by craving.
Taṃ kiṃ maññatha, bhikkhave, katamaṃ nu kho bahutaraṃ, yaṃ vā vo iminā dīghena addhunā sandhāvataṃ saṃsarataṃ mātuthaññaṃ pītaṃ, yaṃ vā catūsu mahāsamuddesu udakan”ti?
What do you think? Which is more: the mother’s milk you’ve drunk while roaming and transmigrating for such a very long time, or the water in the four oceans?”
“Yathā kho mayaṃ, bhante, bhagavatā dhammaṃ desitaṃ ājānāma, etadeva, bhante, bahutaraṃ yaṃ no iminā dīghena addhunā sandhāvataṃ saṃsarataṃ mātuthaññaṃ pītaṃ, na tveva catūsu mahāsamuddesu udakan”ti.
“As we understand the Buddha’s teaching, the mother’s milk we’ve drunk while roaming and transmigrating is more than the water in the four oceans.”
“Sādhu sādhu, bhikkhave, sādhu kho me tumhe, bhikkhave, evaṃ dhammaṃ desitaṃ ājānātha.
“Good, good, monks! It’s good that you understand my teaching like this.
Etadeva, bhikkhave, bahutaraṃ yaṃ vo iminā dīghena addhunā sandhāvataṃ saṃsarataṃ mātuthaññaṃ pītaṃ, na tveva catūsu mahāsamuddesu udakaṃ.
The mother’s milk you’ve drunk while roaming and transmigrating for such a very long time is more than the water in the four oceans.
Taṃ kissa hetu?
Why is that?
Anamataggoyaṃ, bhikkhave, saṃsāro … pe …
Transmigration has no known beginning. …
alaṃ vimuccitun”ti.
This is quite enough for you to become disenchanted, dispassionate, and freed regarding all conditions.”
SN 15.5 Pabbata: A Mountain
5. Pabbatasutta
5. A Mountain
Sāvatthiyaṃ viharati … pe … ārāme … pe ….
At Sāvatthī.
Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca:
Then a monk went up to the Buddha, bowed, sat down to one side, and said to him:
“kīvadīgho nu kho, bhante, kappo”ti?
“Sir, how long is an eon?”
“Dīgho kho, bhikkhu, kappo.
“monk, an eon is long.
So na sukaro saṅkhātuṃ ettakāni vassāni iti vā, ettakāni vassasatāni iti vā, ettakāni vassasahassāni iti vā, ettakāni vassasatasahassāni iti vā”ti.
It’s not easy to calculate how many years, how many hundreds or thousands or hundreds of thousands of years it lasts.”
“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, mahāselo pabbato yojanaṃ āyāmena yojanaṃ vitthārena yojanaṃ ubbedhena acchinno asusiro ekagghano.
“Suppose there was a huge stone mountain, a league long, a league wide, and a league high, with no cracks or holes, one solid mass.
Tamenaṃ puriso vassasatassa vassasatassa accayena kāsikena vatthena sakiṃ sakiṃ parimajjeyya.
And as each century passed someone would stroke it with a fine cloth from Kāsī.
Khippataraṃ kho so, bhikkhu, mahāselo pabbato iminā upakkamena parikkhayaṃ pariyādānaṃ gaccheyya, na tveva kappo.
By this means the huge stone mountain would be worn away before the eon comes to an end.
Evaṃ dīgho, bhikkhu, kappo.
That’s how long an eon is.
Evaṃ dīghānaṃ kho, bhikkhu, kappānaṃ neko kappo saṃsito, nekaṃ kappasataṃ saṃsitaṃ, nekaṃ kappasahassaṃ saṃsitaṃ, nekaṃ kappasatasahassaṃ saṃsitaṃ.
And we’ve transmigrated through many such eons, many hundreds, many thousands, many hundreds of thousands.
Taṃ kissa hetu?
Why is that?
Anamataggoyaṃ, bhikkhu, saṃsāro.
Transmigration has no known beginning. …
Pubbā koṭi … pe …
yāvañcidaṃ, bhikkhu, alameva sabbasaṅkhāresu nibbindituṃ, alaṃ virajjituṃ, alaṃ vimuccitun”ti.
This is quite enough for you to become disenchanted, dispassionate, and freed regarding all conditions.”
SN 15.6 Sāsapa: A Mustard Seed
6. Sāsapasutta
6. A Mustard Seed
Sāvatthiyaṃ viharati.
At Sāvatthī.
Atha kho aññataro bhikkhu yena bhagavā … pe … ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca:
Then a monk went up to the Buddha … and said to him:
“kīvadīgho nu kho, bhante, kappo”ti?
“Sir, how long is an eon?”
“Dīgho kho, bhikkhu, kappo.
“monk, an eon is long.
So na sukaro saṅkhātuṃ ettakāni vassāni iti vā … pe … ettakāni vassasatasahassāni iti vā”ti.
It’s not easy to calculate how many years, how many hundreds or thousands or hundreds of thousands of years it lasts.”
“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, āyasaṃ nagaraṃ yojanaṃ āyāmena yojanaṃ vitthārena yojanaṃ ubbedhena, puṇṇaṃ sāsapānaṃ guḷikābaddhaṃ.
“Suppose there was an iron city, a league long, a league wide, and a league high, full of mustard seeds pressed into balls.
Tato puriso vassasatassa vassasatassa accayena ekamekaṃ sāsapaṃ uddhareyya.
And as each century passed someone would remove a single mustard seed.
Khippataraṃ kho so, bhikkhu, mahāsāsaparāsi iminā upakkamena parikkhayaṃ pariyādānaṃ gaccheyya, na tveva kappo.
By this means the huge heap of mustard seeds would be used up before the eon comes to an end.
Evaṃ dīgho kho, bhikkhu, kappo.
That’s how long an eon is.
Evaṃ dīghānaṃ kho, bhikkhu, kappānaṃ neko kappo saṃsito, nekaṃ kappasataṃ saṃsitaṃ, nekaṃ kappasahassaṃ saṃsitaṃ, nekaṃ kappasatasahassaṃ saṃsitaṃ.
And we’ve transmigrated through many such eons, many hundreds, many thousands, many hundreds of thousands.
Taṃ kissa hetu?
Why is that?
Anamataggoyaṃ, bhikkhu, saṃsāro … pe …
Transmigration has no known beginning. …
alaṃ vimuccitun”ti.
This is quite enough for you to become disenchanted, dispassionate, and freed regarding all conditions.”
SN 15.7 Sāvaka: Disciples
7. Sāvakasutta
7. Disciples
Sāvatthiyaṃ viharati.
At Sāvatthī.
Atha kho sambahulā bhikkhū yena bhagavā … pe … ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ:
Then several monks went up to the Buddha … and said to him:
“kīvabahukā nu kho, bhante, kappā abbhatītā atikkantā”ti?
“Sir, how many eons have passed?”
“Bahukā kho, bhikkhave, kappā abbhatītā atikkantā.
“monks, many eons have passed.
Te na sukarā saṅkhātuṃ:
It’s not easy to calculate
‘ettakā kappā iti vā, ettakāni kappasatāni iti vā, ettakāni kappasahassāni iti vā, ettakāni kappasatasahassāni iti vā’”ti.
how many eons have passed, how many hundreds or thousands or hundreds of thousands of eons.”
“Sakkā pana, bhante, upamaṃ kātun”ti?
“But sir, is it possible to give a simile?”
“Sakkā, bhikkhave”ti bhagavā avoca.
“It’s possible,” said the Buddha.
“Idhassu, bhikkhave, cattāro sāvakā vassasatāyukā vassasatajīvino.
“Suppose there were four disciples with a lifespan of a hundred years.
Te divase divase kappasatasahassaṃ kappasatasahassaṃ anussareyyuṃ.
And each day they would each recollect a hundred thousand eons.
Ananussaritāva, bhikkhave, tehi kappā assu, atha kho te cattāro sāvakā vassasatāyukā vassasatajīvino vassasatassa accayena kālaṃ kareyyuṃ.
Those four disciples would pass away after a hundred years and there would still be eons that they haven’t recollected.
Evaṃ bahukā kho, bhikkhave, kappā abbhatītā atikkantā.
That’s how many eons have passed.
Te na sukarā saṅkhātuṃ:
It’s not easy to calculate
‘ettakā kappā iti vā, ettakāni kappasatāni iti vā, ettakāni kappasahassāni iti vā, ettakāni kappasatasahassāni iti vā’ti.
how many eons have passed, how many hundreds or thousands or hundreds of thousands of eons.
Taṃ kissa hetu?
Why is that?
Anamataggoyaṃ, bhikkhave, saṃsāro … pe …
Transmigration has no known beginning. …
alaṃ vimuccitun”ti.
This is quite enough for you to become disenchanted, dispassionate, and freed regarding all conditions.”
SN 15.8 Gaṅgā: The Ganges
8. Gaṅgāsutta
8. The Ganges
Rājagahe viharati veḷuvane.
Near Rājagaha, in the Bamboo Grove.
Atha kho aññataro brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi.
Then a certain brahmin went up to the Buddha, and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho so brāhmaṇo bhagavantaṃ etadavoca:
When the greetings and polite conversation were over, he sat down to one side and said to the Buddha:
“kīvabahukā nu kho, bho gotama, kappā abbhatītā atikkantā”ti?
“Sir, how many eons have passed?”
“Bahukā kho, brāhmaṇa, kappā abbhatītā atikkantā.
“Brahmin, many eons have passed.
Te na sukarā saṅkhātuṃ:
It’s not easy to calculate
‘ettakā kappā iti vā, ettakāni kappasatāni iti vā, ettakāni kappasahassāni iti vā, ettakāni kappasatasahassāni iti vā’”ti.
how many eons have passed, how many hundreds or thousands or hundreds of thousands of eons.”
“Sakkā pana, bho gotama, upamaṃ kātun”ti?
“But sir, can you give a simile?”
“Sakkā, brāhmaṇā”ti bhagavā avoca.
“I can,” said the Buddha.
“Seyyathāpi, brāhmaṇa, yato cāyaṃ gaṅgā nadī pabhavati yattha ca mahāsamuddaṃ appeti, yā etasmiṃ antare vālikā sā na sukarā saṅkhātuṃ:
“Consider the Ganges river from where it originates to where it enters the ocean. Between these places it’s not easy to calculate
‘ettakā vālikā iti vā, ettakāni vālikasatāni iti vā, ettakāni vālikasahassāni iti vā, ettakāni vālikasatasahassāni iti vā’ti.
how many grains of sand there are, how many hundreds or thousands or hundreds of thousands of grains of sand.
Tato bahutarā kho, brāhmaṇa, kappā abbhatītā atikkantā.
The eons that have passed are more than this.
Te na sukarā saṅkhātuṃ:
It’s not easy to calculate
‘ettakā kappā iti vā, ettakāni kappasatāni iti vā, ettakāni kappasahassāni iti vā, ettakāni kappasatasahassāni iti vā’ti.
how many eons have passed, how many hundreds or thousands or hundreds of thousands of eons.
Taṃ kissa hetu?
Why is that?
Anamataggoyaṃ, brāhmaṇa, saṃsāro.
Transmigration has no known beginning.
Pubbā koṭi na paññāyati avijjānīvaraṇānaṃ sattānaṃ taṇhāsaṃyojanānaṃ sandhāvataṃ saṃsarataṃ.
No first point is found of sentient beings roaming and transmigrating, hindered by ignorance and fettered by craving.
Evaṃ dīgharattaṃ kho, brāhmaṇa, dukkhaṃ paccanubhūtaṃ tibbaṃ paccanubhūtaṃ byasanaṃ paccanubhūtaṃ, kaṭasī vaḍḍhitā.
For such a long time you have undergone suffering, agony, and disaster, swelling the cemeteries.
Yāvañcidaṃ, brāhmaṇa, alameva sabbasaṅkhāresu nibbindituṃ, alaṃ virajjituṃ, alaṃ vimuccitun”ti.
This is quite enough for you to become disenchanted, dispassionate, and freed regarding all conditions.”
Evaṃ vutte, so brāhmaṇo bhagavantaṃ etadavoca:
When he said this, the brahmin said to the Buddha:
“abhikkantaṃ, bho gotama, abhikkantaṃ, bho gotama … pe …
“Excellent, Master Gotama! Excellent! …
upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti.
From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.”
9. Daṇḍasutta
9. A Stick
Sāvatthiyaṃ viharati.
At Sāvatthī.
“Anamataggoyaṃ, bhikkhave, saṃsāro.
“monks, transmigration has no known beginning.
Pubbā koṭi na paññāyati avijjānīvaraṇānaṃ sattānaṃ taṇhāsaṃyojanānaṃ sandhāvataṃ saṃsarataṃ.
No first point is found of sentient beings roaming and transmigrating, hindered by ignorance and fettered by craving.
Seyyathāpi, bhikkhave, daṇḍo uparivehāsaṃ khitto sakimpi mūlena nipatati, sakimpi majjhena nipatati, sakimpi antena nipatati;
Suppose a stick was tossed up in the air. Sometimes it’d fall on its bottom, sometimes the middle, and sometimes the top.
evameva kho, bhikkhave, avijjānīvaraṇā sattā taṇhāsaṃyojanā sandhāvantā saṃsarantā sakimpi asmā lokā paraṃ lokaṃ gacchanti, sakimpi parasmā lokā imaṃ lokaṃ āgacchanti.
It’s the same for sentient beings roaming and transmigrating, hindered by ignorance and fettered by craving. Sometimes they go from this world to the other world, and sometimes they come from the other world to this world.
Taṃ kissa hetu?
Why is that?
Anamataggoyaṃ, bhikkhave, saṃsāro … pe …
Transmigration has no known beginning. …
alaṃ vimuccitun”ti.
This is quite enough for you to become disenchanted, dispassionate, and freed regarding all conditions.”
SN 15.10 Puggala: A Single Person
10. Puggalasutta
10. A Single Person
Ekaṃ samayaṃ bhagavā rājagahe viharati gijjhakūṭe pabbate.
At one time the Buddha was staying near Rājagaha, on the Vulture’s Peak Mountain.
Tatra kho bhagavā bhikkhū āmantesi:
There the Buddha addressed the monks:
“bhikkhavo”ti.
“monks!”
“Bhadante”ti te bhikkhū bhagavato paccassosuṃ.
“Venerable sir,” they replied.
Bhagavā etadavoca:
The Buddha said this:
“Anamataggoyaṃ, bhikkhave, saṃsāro … pe …
“monks, transmigration has no known beginning. …
ekapuggalassa, bhikkhave, kappaṃ sandhāvato saṃsarato siyā evaṃ mahā aṭṭhikaṅkalo aṭṭhipuñjo aṭṭhirāsi yathāyaṃ vepullo pabbato, sace saṃhārako assa, sambhatañca na vinasseyya.
One person roaming and transmigrating for an eon would amass a heap of bones the size of this Mount Vepulla, if they were gathered together and not lost.
Taṃ kissa hetu?
Why is that?
Anamataggoyaṃ, bhikkhave, saṃsāro … pe …
Transmigration has no known beginning. …
alaṃ vimuccitun”ti.
This is quite enough for you to become disenchanted, dispassionate, and freed regarding all conditions.”
Idamavoca bhagavā.
That is what the Buddha said.
Idaṃ vatvāna sugato athāparaṃ etadavoca satthā:
Then the Holy One, the Teacher, went on to say:
“Ekassekena kappena,
“If the bones of a single person
puggalassaṭṭhisañcayo;
for a single eon were gathered up,
Siyā pabbatasamo rāsi,
they’d make a pile the size of a mountain:
iti vuttaṃ mahesinā.
so said the great hermit.
So kho panāyaṃ akkhāto,
And this is declared to be
vepullo pabbato mahā;
as huge as Mount Vepulla,
Uttaro gijjhakūṭassa,
higher than the Vulture’s Peak
magadhānaṃ giribbaje.
in the Magadhan mountain range.
Yato ca ariyasaccāni,
But then, with right understanding,
sammappaññāya passati;
a person sees the noble truths—
Dukkhaṃ dukkhasamuppādaṃ,
suffering, suffering’s origin,
dukkhassa ca atikkamaṃ;
suffering’s transcendence,
Ariyaṃ caṭṭhaṅgikaṃ maggaṃ,
and the noble eightfold path
dukkhūpasamagāminaṃ.
that leads to the stilling of suffering.
Sa sattakkhattuṃparamaṃ,
After roaming on seven times at most,
sandhāvitvāna puggalo;
that person
Dukkhassantakaro hoti,
makes an end of suffering,
sabbasaṃyojanakkhayā”ti.
with the ending of all fetters.”
Saṃyutta Nikāya 15
Linked Discourses 15
end of section [15..1.. - SN 15 vagga 1 Paṭhama: The First Chapter] ❧
+ § – SN 15 vagga 2 Dutiya: The Second Chapter+ all - all
2. Dutiyavagga
2. The Second Chapter
SN 15.11 Duggata: In a Bad Way
11. Duggatasutta
11. In a Bad Way
Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati.
At one time the Buddha was staying near Sāvatthī.
Tatra kho … pe …
“Anamataggoyaṃ, bhikkhave, saṃsāro.
“monks, transmigration has no known beginning.
Pubbā koṭi na paññāyati avijjānīvaraṇānaṃ sattānaṃ taṇhāsaṃyojanānaṃ sandhāvataṃ saṃsarataṃ.
No first point is found of sentient beings roaming and transmigrating, hindered by ignorance and fettered by craving.
Yaṃ, bhikkhave, passeyyātha duggataṃ durūpetaṃ niṭṭhamettha gantabbaṃ:
When you see someone in a bad way, in distress, you should conclude:
‘amhehipi evarūpaṃ paccanubhūtaṃ iminā dīghena addhunā’ti.
‘In all this long time, we too have undergone the same thing.’
Taṃ kissa hetu … pe …
Why is that? Transmigration has no known beginning. …
yāvañcidaṃ, bhikkhave, alameva sabbasaṅkhāresu nibbindituṃ alaṃ virajjituṃ alaṃ vimuccitun”ti.
This is quite enough for you to become disenchanted, dispassionate, and freed regarding all conditions.”
SN 15.12 Sukhita: In a Good Way
12. Sukhitasutta
12. In a Good Way
Sāvatthiyaṃ viharati.
At Sāvatthī.
“Anamataggoyaṃ, bhikkhave, saṃsāro … pe …
“monks, transmigration has no known beginning. …
yaṃ, bhikkhave, passeyyātha sukhitaṃ susajjitaṃ, niṭṭhamettha gantabbaṃ:
When you see someone in a good way, in a happy state, you should conclude:
‘amhehipi evarūpaṃ paccanubhūtaṃ iminā dīghena addhunā’ti.
‘In all this long time, we too have undergone the same thing.’
Taṃ kissa hetu?
Why is that?
Anamataggoyaṃ, bhikkhave, saṃsāro.
Transmigration has no known beginning. …
Pubbā koṭi na paññāyati … pe …
alaṃ vimuccitun”ti.
This is quite enough for you to become disenchanted, dispassionate, and freed regarding all conditions.”
SN 15.13 Tiṃsamatta: Thirty monks
13. Tiṃsamattasutta
13. Thirty monks
Rājagahe viharati veḷuvane.
Near Rājagaha, in the Bamboo Grove.
Atha kho tiṃsamattā pāveyyakā bhikkhū sabbe āraññikā sabbe piṇḍapātikā sabbe paṃsukūlikā sabbe tecīvarikā sabbe sasaṃyojanā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu.
Then thirty monks from Pāvā went to the Buddha. All of them lived in the wilderness, ate only alms-food, wore rag robes, and owned just three robes; yet they all still had fetters. They bowed to the Buddha and sat down to one side.
Atha kho bhagavato etadahosi:
Then it occurred to the Buddha:
“ime kho tiṃsamattā pāveyyakā bhikkhū sabbe āraññikā sabbe piṇḍapātikā sabbe paṃsukūlikā sabbe tecīvarikā sabbe sasaṃyojanā.
“These thirty monks from Pāvā live in the wilderness, eat only alms-food, wear rag robes, and own just three robes; yet they all still have fetters.
Yannūnāhaṃ imesaṃ tathā dhammaṃ deseyyaṃ yathā nesaṃ imasmiṃyeva āsane anupādāya āsavehi cittāni vimucceyyun”ti.
Why don’t I teach them the Dhamma in such a way that their minds are freed from defilements by not grasping while sitting in this very seat?”
Atha kho bhagavā bhikkhū āmantesi:
Then the Buddha said to the monks:
“bhikkhavo”ti.
“monks!”
“Bhadante”ti te bhikkhū bhagavato paccassosuṃ.
“Venerable sir,” they replied.
Bhagavā etadavoca:
The Buddha said this:
“Anamataggoyaṃ, bhikkhave, saṃsāro.
“monks, transmigration has no known beginning.
Pubbā koṭi na paññāyati avijjānīvaraṇānaṃ sattānaṃ taṇhāsaṃyojanānaṃ sandhāvataṃ saṃsarataṃ.
No first point is found of sentient beings roaming and transmigrating, hindered by ignorance and fettered by craving.
Taṃ kiṃ maññatha, bhikkhave, katamaṃ nu kho bahutaraṃ, yaṃ vā vo iminā dīghena addhunā sandhāvataṃ saṃsarataṃ sīsacchinnānaṃ lohitaṃ passannaṃ paggharitaṃ, yaṃ vā catūsu mahāsamuddesu udakan”ti?
What do you think? Which is more: the flow of blood you’ve shed when your head was chopped off while roaming and transmigrating for such a very long time, or the water in the four oceans?”
“Yathā kho mayaṃ, bhante, bhagavatā dhammaṃ desitaṃ ājānāma, etadeva, bhante, bahutaraṃ, yaṃ no iminā dīghena addhunā sandhāvataṃ saṃsarataṃ sīsacchinnānaṃ lohitaṃ passannaṃ paggharitaṃ, na tveva catūsu mahāsamuddesu udakan”ti.
“As we understand the Buddha’s teaching, the flow of blood we’ve shed when our head was chopped off while roaming and transmigrating is more than the water in the four oceans.”
“Sādhu sādhu, bhikkhave, sādhu kho me tumhe, bhikkhave, evaṃ dhammaṃ desitaṃ ājānātha.
“Good, good, monks! It’s good that you understand my teaching like this.
Etadeva, bhikkhave, bahutaraṃ, yaṃ vo iminā dīghena addhunā sandhāvataṃ saṃsarataṃ sīsacchinnānaṃ lohitaṃ passannaṃ paggharitaṃ, na tveva catūsu mahāsamuddesu udakaṃ.
The flow of blood you’ve shed when your head was chopped off while roaming and transmigrating is indeed more than the water in the four oceans.
Dīgharattaṃ vo, bhikkhave, gunnaṃ sataṃ gobhūtānaṃ sīsacchinnānaṃ lohitaṃ passannaṃ paggharitaṃ, na tveva catūsu mahāsamuddesu udakaṃ.
For a long time you’ve been cows, and the flow of blood you’ve shed when your head was chopped off as a cow is more than the water in the four oceans.
Dīgharattaṃ vo, bhikkhave, mahiṃsānaṃ sataṃ mahiṃsabhūtānaṃ sīsacchinnānaṃ lohitaṃ passannaṃ paggharitaṃ … pe …
For a long time you’ve been buffalo …
dīgharattaṃ vo, bhikkhave, urabbhānaṃ sataṃ urabbhabhūtānaṃ … pe …
rams …
ajānaṃ sataṃ ajabhūtānaṃ …
goats …
migānaṃ sataṃ migabhūtānaṃ …
deer …
kukkuṭānaṃ sataṃ kukkuṭabhūtānaṃ …
chickens …
sūkarānaṃ sataṃ sūkarabhūtānaṃ …
pigs …
dīgharattaṃ vo, bhikkhave, corā gāmaghātāti gahetvā sīsacchinnānaṃ lohitaṃ passannaṃ paggharitaṃ.
For a long time you’ve been bandits, arrested for raiding villages,
Dīgharattaṃ vo, bhikkhave, corā pāripanthikāti gahetvā sīsacchinnānaṃ lohitaṃ passannaṃ paggharitaṃ.
highway robbery,
Dīgharattaṃ vo, bhikkhave, corā pāradārikāti gahetvā sīsacchinnānaṃ lohitaṃ passannaṃ paggharitaṃ, na tveva catūsu mahāsamuddesu udakaṃ.
or adultery. And the flow of blood you’ve shed when your head was chopped off as a bandit is more than the water in the four oceans.
Taṃ kissa hetu?
Why is that?
Anamataggoyaṃ, bhikkhave, saṃsāro … pe …
Transmigration has no known beginning. …
alaṃ vimuccitun”ti.
This is quite enough for you to become disenchanted, dispassionate, and freed regarding all conditions.”
Idamavoca bhagavā.
That is what the Buddha said.
Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.
Satisfied, the monks were happy with what the Buddha said.
Imasmiñca pana veyyākaraṇasmiṃ bhaññamāne tiṃsamattānaṃ pāveyyakānaṃ bhikkhūnaṃ anupādāya āsavehi cittāni vimucciṃsūti.
And while this discourse was being spoken, the minds of the thirty monks from Pāvā were freed from defilements by not grasping.
❧
14. Mātusutta
14. Mother
Sāvatthiyaṃ viharati.
At Sāvatthī.
“Anamataggoyaṃ, bhikkhave, saṃsāro … pe …
“monks, transmigration has no known beginning. …
na so, bhikkhave, satto sulabharūpo yo namātābhūtapubbo iminā dīghena addhunā.
It’s not easy to find a sentient being who in all this long time has not previously been your mother.
Taṃ kissa hetu?
Why is that?
Anamataggoyaṃ, bhikkhave, saṃsāro … pe …
Transmigration has no known beginning. …
alaṃ vimuccitun”ti.
This is quite enough for you to become disenchanted, dispassionate, and freed regarding all conditions.”
15. Pitusutta
15. Father
Sāvatthiyaṃ viharati.
At Sāvatthī.
“Anamataggoyaṃ, bhikkhave, saṃsāro … pe …
“monks, transmigration has no known beginning. …
na so, bhikkhave, satto sulabharūpo yo napitābhūtapubbo … pe …
It’s not easy to find a sentient being who in all this long time has not previously been your father. …
alaṃ vimuccitun”ti.
This is quite enough for you to become disenchanted, dispassionate, and freed regarding all conditions.”
16. Bhātusutta
16. Brother
Sāvatthiyaṃ viharati … pe …
At Sāvatthī.
“na so, bhikkhave, satto sulabharūpo yo nabhātābhūtapubbo … pe …
“It’s not easy to find a sentient being who in all this long time has not previously been your brother. …
alaṃ vimuccitun”ti.
This is quite enough for you to become disenchanted, dispassionate, and freed regarding all conditions.”
17. Bhaginisutta
17. Sister
Sāvatthiyaṃ viharati … pe …
At Sāvatthī.
“na so, bhikkhave, satto sulabharūpo yo nabhaginibhūtapubbo … pe …
“It’s not easy to find a sentient being who in all this long time has not previously been your sister. …
alaṃ vimuccitun”ti.
This is quite enough for you to become disenchanted, dispassionate, and freed regarding all conditions.”
18. Puttasutta
18. Son
Sāvatthiyaṃ viharati … pe …
At Sāvatthī.
“na so, bhikkhave, satto sulabharūpo yo naputtabhūtapubbo … pe …
“It’s not easy to find a sentient being who in all this long time has not previously been your son. …
alaṃ vimuccitun”ti.
This is quite enough for you to become disenchanted, dispassionate, and freed regarding all conditions.”
19. Dhītusutta
19. Daughter
Sāvatthiyaṃ viharati.
At Sāvatthī.
“Anamataggoyaṃ, bhikkhave, saṃsāro.
“monks, transmigration has no known beginning.
Pubbā koṭi na paññāyati avijjānīvaraṇānaṃ sattānaṃ taṇhāsaṃyojanānaṃ sandhāvataṃ saṃsarataṃ.
No first point is found of sentient beings roaming and transmigrating, hindered by ignorance and fettered by craving.
Na so, bhikkhave, satto sulabharūpo yo na dhītābhūtapubbo iminā dīghena addhunā.
It’s not easy to find a sentient being who in all this long time has not previously been your daughter.
Taṃ kissa hetu?
Why is that?
Anamataggoyaṃ, bhikkhave, saṃsāro.
Transmigration has no known beginning.
Pubbā koṭi na paññāyati avijjānīvaraṇānaṃ sattānaṃ taṇhāsaṃyojanānaṃ sandhāvataṃ saṃsarataṃ.
No first point is found of sentient beings roaming and transmigrating, hindered by ignorance and fettered by craving.
Evaṃ dīgharattaṃ vo, bhikkhave, dukkhaṃ paccanubhūtaṃ tibbaṃ paccanubhūtaṃ byasanaṃ paccanubhūtaṃ, kaṭasī vaḍḍhitā.
For such a long time you have undergone suffering, agony, and disaster, swelling the cemeteries.
Yāvañcidaṃ, bhikkhave, alameva sabbasaṅkhāresu nibbindituṃ, alaṃ virajjituṃ, alaṃ vimuccitun”ti.
This is quite enough for you to become disenchanted, dispassionate, and freed regarding all conditions.”
SN 15.20 Vepullapabbata: Mount Vepulla
20. Vepullapabbatasutta
20. Mount Vepulla
Ekaṃ samayaṃ bhagavā rājagahe viharati gijjhakūṭe pabbate.
At one time the Buddha was staying near Rājagaha, on the Vulture’s Peak Mountain.
Tatra kho bhagavā bhikkhū āmantesi:
There the Buddha addressed the monks:
“bhikkhavo”ti.
“monks!”
“Bhadante”ti te bhikkhū bhagavato paccassosuṃ.
“Venerable sir,” they replied.
Bhagavā etadavoca:
The Buddha said this:
“Anamataggoyaṃ, bhikkhave, saṃsāro.
“monks, transmigration has no known beginning.
Pubbā koṭi na paññāyati avijjānīvaraṇānaṃ sattānaṃ taṇhāsaṃyojanānaṃ sandhāvataṃ saṃsarataṃ.
No first point is found of sentient beings roaming and transmigrating, hindered by ignorance and fettered by craving.
Bhūtapubbaṃ, bhikkhave, imassa vepullassa pabbatassa ‘pācīnavaṃso’tveva samaññā udapādi.
Once upon a time, monks, this Mount Vepulla was known as Pācīnavaṃsa.
Tena kho pana, bhikkhave, samayena manussānaṃ ‘tivarā’tveva samaññā udapādi.
And at that time people were known as Tivaras.
Tivarānaṃ, bhikkhave, manussānaṃ cattārīsa vassasahassāni āyuppamāṇaṃ ahosi.
The lifespan of the Tivaras was 40,000 years.
Tivarā, bhikkhave, manussā pācīnavaṃsaṃ pabbataṃ catūhena ārohanti, catūhena orohanti.
It took them four days to climb Mount Vepulla, and four days to descend.
Tena kho pana, bhikkhave, samayena kakusandho bhagavā arahaṃ sammāsambuddho loke uppanno hoti.
At that time Kakusandha, the Blessed One, the perfected one, the fully awakened Buddha arose in the world.
Kakusandhassa, bhikkhave, bhagavato arahato sammāsambuddhassa vidhurasañjīvaṃ nāma sāvakayugaṃ ahosi aggaṃ bhaddayugaṃ.
Kakusandha had a fine pair of chief disciples named Vidhura and Sañjīva.
Passatha, bhikkhave, sā cevimassa pabbatassa samaññā antarahitā, te ca manussā kālaṅkatā, so ca bhagavā parinibbuto.
See, monks! This mountain’s name has vanished, those people have passed away, and that Buddha has become fully nirvana'd.
Evaṃ aniccā, bhikkhave, saṅkhārā;
So impermanent are conditions,
evaṃ addhuvā, bhikkhave, saṅkhārā;
so unstable are conditions,
evaṃ anassāsikā, bhikkhave, saṅkhārā.
so unreliable are conditions.
Yāvañcidaṃ, bhikkhave, alameva sabbasaṅkhāresu nibbindituṃ, alaṃ virajjituṃ, alaṃ vimuccituṃ.
This is quite enough for you to become disenchanted, dispassionate, and freed regarding all conditions.
Bhūtapubbaṃ, bhikkhave, imassa vepullassa pabbatassa ‘vaṅkako’tveva samaññā udapādi.
Once upon a time this Mount Vepulla was known as Vaṅkaka.
Tena kho pana, bhikkhave, samayena manussānaṃ ‘rohitassā’tveva samaññā udapādi.
And at that time people were known as Rohitassas.
Rohitassānaṃ, bhikkhave, manussānaṃ tiṃsavassasahassāni āyuppamāṇaṃ ahosi.
The lifespan of the Rohitassas was 30,000 years.
Rohitassā, bhikkhave, manussā vaṅkakaṃ pabbataṃ tīhena ārohanti, tīhena orohanti.
It took them three days to climb Mount Vepulla, and three days to descend.
Tena kho pana, bhikkhave, samayena koṇāgamano bhagavā arahaṃ sammāsambuddho loke uppanno hoti.
At that time Koṇāgamana, the Blessed One, the perfected one, the fully awakened Buddha arose in the world.
Koṇāgamanassa, bhikkhave, bhagavato arahato sammāsambuddhassa bhiyyosuttaraṃ nāma sāvakayugaṃ ahosi aggaṃ bhaddayugaṃ.
Koṇāgamana had a fine pair of chief disciples named Bhiyyosa and Uttara.
Passatha, bhikkhave, sā cevimassa pabbatassa samaññā antarahitā, te ca manussā kālaṅkatā, so ca bhagavā parinibbuto.
See, monks! This mountain’s name has vanished, those people have passed away, and that Buddha has become fully nirvana'd.
Evaṃ aniccā, bhikkhave, saṅkhārā … pe …
So impermanent are conditions …
alaṃ vimuccituṃ.
Bhūtapubbaṃ, bhikkhave, imassa vepullassa pabbatassa ‘supasso’tveva samaññā udapādi.
Once upon a time this Mount Vepulla was known as Supassa.
Tena kho pana, bhikkhave, samayena manussānaṃ ‘suppiyā’tveva samaññā udapādi.
And at that time people were known as Suppiyas.
Suppiyānaṃ, bhikkhave, manussānaṃ vīsativassasahassāni āyuppamāṇaṃ ahosi.
The lifespan of the Suppiyas was 20,000 years.
Suppiyā, bhikkhave, manussā supassaṃ pabbataṃ dvīhena ārohanti, dvīhena orohanti.
It took them two days to climb Mount Vepulla, and two days to descend.
Tena kho pana, bhikkhave, samayena kassapo bhagavā arahaṃ sammāsambuddho loke uppanno hoti.
At that time Kassapa, the Blessed One, the perfected one, the fully awakened Buddha arose in the world.
Kassapassa, bhikkhave, bhagavato arahato sammāsambuddhassa tissabhāradvājaṃ nāma sāvakayugaṃ ahosi aggaṃ bhaddayugaṃ.
Kassapa had a fine pair of chief disciples named Tissa and Bhāradvāja.
Passatha, bhikkhave, sā cevimassa pabbatassa samaññā antarahitā, te ca manussā kālaṅkatā, so ca bhagavā parinibbuto.
See, monks! This mountain’s name has vanished, those people have passed away, and that Buddha has become fully nirvana'd.
Evaṃ aniccā, bhikkhave, saṅkhārā;
So impermanent are conditions …
evaṃ addhuvā, bhikkhave, saṅkhārā … pe …
alaṃ vimuccituṃ.
Etarahi kho pana, bhikkhave, imassa vepullassa pabbatassa ‘vepullo’tveva samaññā udapādi.
These days this Mount Vepulla is known as Vepulla.
Etarahi kho pana, bhikkhave, imesaṃ manussānaṃ ‘māgadhakā’tveva samaññā udapādi.
And these people are known as Magadhans.
Māgadhakānaṃ, bhikkhave, manussānaṃ appakaṃ āyuppamāṇaṃ parittaṃ lahukaṃ;
The lifespan of the Magadhans is short, brief, and fleeting.
yo ciraṃ jīvati so vassasataṃ appaṃ vā bhiyyo.
A long life is a hundred years or a little more.
Māgadhakā, bhikkhave, manussā vepullaṃ pabbataṃ muhuttena ārohanti muhuttena orohanti.
It takes the Magadhans an hour to climb Mount Vepulla, and an hour to descend.
Etarahi kho panāhaṃ, bhikkhave, arahaṃ sammāsambuddho loke uppanno.
And now I am the Blessed One, the perfected one, the fully awakened Buddha who has arisen in the world.
Mayhaṃ kho pana, bhikkhave, sāriputtamoggallānaṃ nāma sāvakayugaṃ aggaṃ bhaddayugaṃ.
I have a fine pair of chief disciples named Sāriputta and Moggallāna.
Bhavissati, bhikkhave, so samayo yā ayañcevimassa pabbatassa samaññā antaradhāyissati, ime ca manussā kālaṃ karissanti, ahañca parinibbāyissāmi.
There will come a time when this mountain’s name will disappear, those people will die, and I will be fully nirvana'd.
Evaṃ aniccā, bhikkhave, saṅkhārā;
So impermanent are conditions,
evaṃ addhuvā, bhikkhave, saṅkhārā;
so unstable are conditions,
evaṃ anassāsikā, bhikkhave, saṅkhārā.
so unreliable are conditions.
Yāvañcidaṃ, bhikkhave, alameva sabbasaṅkhāresu nibbindituṃ, alaṃ virajjituṃ, alaṃ vimuccitun”ti.
This is quite enough for you to become disenchanted, dispassionate, and freed regarding all conditions.”
Idamavoca bhagavā.
That is what the Buddha said.
Idaṃ vatvāna sugato athāparaṃ etadavoca satthā:
Then the Holy One, the Teacher, went on to say:
“Pācīnavaṃso tivarānaṃ,
“For the Tivaras it was Pācīnavaṃsa,
rohitassāna vaṅkako;
for the Rohitassa, Vaṅkaka,
Suppiyānaṃ supassoti,
Supassa for the Suppiyas,
māgadhānañca vepullo.
and Vepulla for the Magadhans.
Aniccā vata saṅkhārā,
Oh! Conditions are impermanent,
uppādavayadhammino;
their nature is to rise and fall;
Uppajjitvā nirujjhanti,
having arisen, they cease;
tesaṃ vūpasamo sukho”ti.
their stilling is true pleasure.”
Anamataggasaṃyuttaṃ samattaṃ.
The Linked Discourses on the unknown beginning are complete.
end of section [15..2.. - SN 15 vagga 2 Dutiya: The Second Chapter] ❧
SN 16 Kassapa Saṃyutta: Connected Discourses with Kassapa
(cst6)
(derived from B. Sujato 2018/12)
Saṃyutta Nikāya 16
Linked Discourses 16
+ § – SN 16 vagga 1 Kassapa: Kassapa chapter+ all - all
1. Kassapavagga
1. Kassapa chapter
SN 16.1 Santuṭṭha: Content
1. Santuṭṭhasutta
1. Content
Sāvatthiyaṃ viharati.
At Sāvatthī.
“Santuṭṭhāyaṃ, bhikkhave, kassapo itarītarena cīvarena, itarītaracīvarasantuṭṭhiyā ca vaṇṇavādī;
“monks, Kassapa is content with any kind of robe, and praises such contentment.
na ca cīvarahetu anesanaṃ appatirūpaṃ āpajjati; aladdhā ca cīvaraṃ na paritassati; laddhā ca cīvaraṃ agadhito amucchito anajjhāpanno ādīnavadassāvī nissaraṇapañño paribhuñjati.
He doesn’t try to get hold of a robe in an improper way. He doesn’t get upset if he doesn’t get a robe. And if he does get a robe, he uses it untied, unstupefied, unattached, seeing the drawback, and understanding the escape.
Santuṭṭhāyaṃ, bhikkhave, kassapo itarītarena piṇḍapātena, itarītarapiṇḍapātasantuṭṭhiyā ca vaṇṇavādī; na ca piṇḍapātahetu anesanaṃ appatirūpaṃ āpajjati; aladdhā ca piṇḍapātaṃ na paritassati; laddhā ca piṇḍapātaṃ agadhito amucchito anajjhāpanno ādīnavadassāvī nissaraṇapañño paribhuñjati.
Kassapa is content with any kind of alms-food …
Santuṭṭhāyaṃ, bhikkhave, kassapo itarītarena senāsanena, itarītarasenāsanasantuṭṭhiyā ca vaṇṇavādī; na ca senāsanahetu anesanaṃ appatirūpaṃ āpajjati; aladdhā ca senāsanaṃ na paritassati; laddhā ca senāsanaṃ agadhito amucchito anajjhāpanno ādīnavadassāvī nissaraṇapañño paribhuñjati.
Kassapa is content with any kind of lodging …
Santuṭṭhāyaṃ, bhikkhave, kassapo itarītarena gilānappaccayabhesajjaparikkhārena, itarītaragilānappaccayabhesajjaparikkhārasantuṭṭhiyā ca vaṇṇavādī; na ca gilānappaccayabhesajjaparikkhārahetu anesanaṃ appatirūpaṃ āpajjati; aladdhā ca gilānappaccayabhesajjaparikkhāraṃ na paritassati; laddhā ca gilānappaccayabhesajjaparikkhāraṃ agadhito amucchito anajjhāpanno ādīnavadassāvī nissaraṇapañño paribhuñjati.
Kassapa is content with any kind of medicines and supplies for the sick …
Tasmātiha, bhikkhave, evaṃ sikkhitabbaṃ: ‘santuṭṭhā bhavissāma itarītarena cīvarena, itarītaracīvarasantuṭṭhiyā ca vaṇṇavādino; na ca cīvarahetu anesanaṃ appatirūpaṃ āpajjissāma;
So you should train like this: ‘We will be content with any kind of robe, and praise such contentment. We won’t try to get hold of a robe in an improper way.
aladdhā ca cīvaraṃ na ca paritassissāma; laddhā ca cīvaraṃ agadhitā amucchitā anajjhāpannā ādīnavadassāvino nissaraṇapaññā paribhuñjissāma’.
We won’t get upset if we don’t get a robe. And if we do get a robe, we’ll use it untied, unstupefied, unattached, seeing the drawback, and understanding the escape.’
(Evaṃ sabbaṃ kātabbaṃ.)
(All should be treated the same way.)
‘Santuṭṭhā bhavissāma itarītarena piṇḍapātena … pe …
‘We will be content with any kind of alms-food …’
santuṭṭhā bhavissāma itarītarena senāsanena … pe …
‘We will be content with any kind of lodging …’
santuṭṭhā bhavissāma itarītarena gilānappaccayabhesajjaparikkhārena, itarītaragilānappaccayabhesajjaparikkhārasantuṭṭhiyā ca vaṇṇavādino; na ca gilānappaccayabhesajjaparikkhārahetu anesanaṃ appatirūpaṃ āpajjissāma aladdhā ca gilānappaccayabhesajjaparikkhāraṃ na paritassissāma; laddhā ca gilānappaccayabhesajjaparikkhāraṃ agadhitā amucchitā anajjhāpannā ādīnavadassāvino nissaraṇapaññā paribhuñjissāmā’ti.
‘We will be content with any kind of medicines and supplies for the sick …’
Evañhi vo, bhikkhave, sikkhitabbaṃ.
That’s how you should train.
Kassapena vā hi vo, bhikkhave, ovadissāmi yo vā panassa kassapasadiso, ovaditehi ca pana vo tathattāya paṭipajjitabban”ti.
I will exhort you with the example of Kassapa or someone like him. You should practice accordingly.”
SN 16.2 Anottappī: Imprudent
2. Anottappīsutta
2. Imprudent
Evaṃ me sutaṃ—
So I have heard.
ekaṃ samayaṃ āyasmā ca mahākassapo āyasmā ca sāriputto bārāṇasiyaṃ viharanti isipatane migadāye.
At one time Venerable Mahākassapa and Venerable Sāriputta were staying near Benares, in the deer park at Isipatana.
Atha kho āyasmā sāriputto sāyanhasamayaṃ paṭisallānā vuṭṭhito yenāyasmā mahākassapo tenupasaṅkami; upasaṅkamitvā āyasmatā mahākassapena saddhiṃ sammodi.
Then in the late afternoon, Venerable Sāriputta came out of retreat, went to Venerable Mahākassapa, and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā sāriputto āyasmantaṃ mahākassapaṃ etadavoca:
When the greetings and polite conversation were over, he sat down to one side and said to Mahākassapa:
“vuccati hidaṃ, āvuso kassapa, anātāpī anottappī abhabbo sambodhāya abhabbo nibbānāya abhabbo anuttarassa yogakkhemassa adhigamāya;
“Reverend Kassapa, it’s said that without being ardent and prudent you can’t achieve awakening, nirvana, and the supreme sanctuary.
ātāpī ca kho ottappī bhabbo sambodhāya bhabbo nibbānāya bhabbo anuttarassa yogakkhemassa adhigamāyā”ti.
But if you’re ardent and prudent you can achieve awakening, nirvana, and the supreme sanctuary.
“Kittāvatā nu kho, āvuso, anātāpī hoti anottappī abhabbo sambodhāya abhabbo nibbānāya abhabbo anuttarassa yogakkhemassa adhigamāya;
To what extent is this the case?”
kittāvatā ca panāvuso, ātāpī hoti ottappī bhabbo sambodhāya bhabbo nibbānāya bhabbo anuttarassa yogakkhemassa adhigamāyā”ti?
“Idhāvuso, bhikkhu ‘anuppannā me pāpakā akusalā dhammā uppajjamānā anatthāya saṃvatteyyun’ti na ātappaṃ karoti, ‘uppannā me pāpakā akusalā dhammā appahīyamānā anatthāya saṃvatteyyun’ti na ātappaṃ karoti, ‘anuppannā me kusalā dhammā nuppajjamānā anatthāya saṃvatteyyun’ti na ātappaṃ karoti, ‘uppannā me kusalā dhammā nirujjhamānā anatthāya saṃvatteyyun’ti na ātappaṃ karoti.
“Reverend, take a monk who doesn’t foster ardentness by thinking: ‘If unarisen unskillful Dharmas arise in me, they’ll lead to harm.’ ‘If I don’t give up arisen unskillful Dharmas, they’ll lead to harm.’ ‘If I don’t give rise to unarisen skillful Dharmas, they’ll lead to harm.’ ‘If arisen skillful Dharmas cease in me, they’ll lead to harm.’
Evaṃ kho, āvuso, anātāpī hoti.
That’s how you’re not ardent.
Kathañcāvuso, anottappī hoti?
And how are you not prudent?
Idhāvuso, bhikkhu ‘anuppannā me pāpakā akusalā dhammā uppajjamānā anatthāya saṃvatteyyun’ti na ottappati, ‘uppannā me pāpakā akusalā dhammā appahīyamānā anatthāya saṃvatteyyun’ti na ottappati, ‘anuppannā me kusalā dhammā nuppajjamānā anatthāya saṃvatteyyun’ti na ottappati, ‘uppannā me kusalā dhammā nirujjhamānā anatthāya saṃvatteyyun’ti na ottappati.
Take a monk who doesn’t foster prudence by thinking: ‘If unarisen unskillful Dharmas arise in me, they’ll lead to harm.’ ‘If I don’t give up arisen unskillful Dharmas, they’ll lead to harm.’ ‘If I don’t give rise to unarisen skillful Dharmas, they’ll lead to harm.’ ‘If arisen skillful Dharmas cease in me, they’ll lead to harm.’
Evaṃ kho, āvuso, anottappī hoti.
That’s how you’re not prudent.
Evaṃ kho, āvuso, anātāpī anottappī abhabbo sambodhāya abhabbo nibbānāya abhabbo anuttarassa yogakkhemassa adhigamāya.
That’s how without being ardent and prudent you can’t achieve awakening, nirvana, and the supreme sanctuary.
Kathañcāvuso, ātāpī hoti?
And how are you ardent?
Idhāvuso, bhikkhu ‘anuppannā me pāpakā akusalā dhammā uppajjamānā anatthāya saṃvatteyyun’ti ātappaṃ karoti, ‘uppannā me pāpakā akusalā dhammā appahīyamānā anatthāya saṃvatteyyun’ti ātappaṃ karoti, anuppannā me kusalā dhammā … pe … ātappaṃ karoti.
Take a monk who fosters ardentness by thinking: ‘If unarisen unskillful Dharmas arise in me, they’ll lead to harm.’ ‘If I don’t give up arisen unskillful Dharmas, they’ll lead to harm.’ ‘If I don’t give rise to unarisen skillful Dharmas, they’ll lead to harm.’ ‘If arisen skillful Dharmas cease in me, they’ll lead to harm.’
Evaṃ kho, āvuso, ātāpī hoti.
That’s how you’re ardent.
Kathañcāvuso, ottappī hoti?
And how are you prudent?
Idhāvuso, bhikkhu ‘anuppannā me pāpakā akusalā dhammā uppajjamānā anatthāya saṃvatteyyun’ti ottappati, ‘uppannā me pāpakā akusalā dhammā appahīyamānā anatthāya saṃvatteyyun’ti ottappati, ‘anuppannā me kusalā dhammā anuppajjamānā anatthāya saṃvatteyyun’ti ottappati, ‘uppannā me kusalā dhammā nirujjhamānā anatthāya saṃvatteyyun’ti ottappati.
Take a monk who fosters prudence by thinking: ‘If unarisen unskillful Dharmas arise in me, they’ll lead to harm.’ ‘If I don’t give up arisen unskillful Dharmas, they’ll lead to harm.’ ‘If I don’t give rise to unarisen skillful Dharmas, they’ll lead to harm.’ ‘If arisen skillful Dharmas cease in me, they’ll lead to harm.’
Evaṃ kho, āvuso, ottappī hoti.
That’s how you’re prudent.
Evaṃ kho, āvuso, ātāpī ottappī bhabbo sambodhāya bhabbo nibbānāya bhabbo anuttarassa yogakkhemassa adhigamāyā”ti.
That’s how if you’re ardent and prudent you can achieve awakening, nirvana, and the supreme sanctuary.”
SN 16.3 Candūpamā: Like the Moon
3. Candūpamāsutta
3. Like the Moon
Sāvatthiyaṃ viharati.
At Sāvatthī.
“Candūpamā, bhikkhave, kulāni upasaṅkamatha—
“monks, you should approach families like the moon:
apakasseva kāyaṃ, apakassa cittaṃ, niccanavakā kulesu appagabbhā.
withdrawn in body and mind, always the newcomer, and never impudent.
Seyyathāpi, bhikkhave, puriso jarudapānaṃ vā olokeyya pabbatavisamaṃ vā nadīviduggaṃ vā—
Suppose a person were to look down at an old well, a rugged cliff, or an inaccessible riverland.
apakasseva kāyaṃ, apakassa cittaṃ;
They’d withdraw their body and mind.
evameva kho, bhikkhave, candūpamā kulāni upasaṅkamatha—
In the same way, you should approach families like the moon:
apakasseva kāyaṃ, apakassa cittaṃ, niccanavakā kulesu appagabbhā.
withdrawn in body and mind, always the newcomer, and never impudent.
Kassapo, bhikkhave, candūpamo kulāni upasaṅkamati—
Kassapa approaches families like the moon:
apakasseva kāyaṃ, apakassa cittaṃ, niccanavako kulesu appagabbho.
withdrawn in body and mind, always the newcomer, and never impudent.
Taṃ kiṃ maññatha, bhikkhave,
What do you think, monks?
kathaṃrūpo bhikkhu arahati kulāni upasaṅkamitun”ti?
What kind of monk is worthy of approaching families?”
“Bhagavaṃmūlakā no, bhante, dhammā bhagavaṃnettikā bhagavaṃpaṭisaraṇā. Sādhu vata, bhante, bhagavantaṃyeva paṭibhātu etassa bhāsitassa attho. Bhagavato sutvā bhikkhū dhāressantī”ti.
“Our Dharmas are rooted in the Buddha. He is our guide and our refuge. Sir, may the Buddha himself please clarify the meaning of this. The monks will listen and remember it.”
Atha kho bhagavā ākāse pāṇiṃ cālesi.
Then the Buddha waved his hand in space.
“Seyyathāpi, bhikkhave, ayaṃ ākāse pāṇi na sajjati na gayhati na bajjhati;
“monks, this hand is not stuck or held or caught in space.
evameva kho, bhikkhave, yassa kassaci bhikkhuno kulāni upasaṅkamato kulesu cittaṃ na sajjati na gayhati na bajjhati:
In the same way, when approaching families, a monk’s mind is not stuck or held or caught, thinking:
‘labhantu lābhakāmā, puññakāmā karontu puññānī’ti;
‘May those who want material possessions get them, and may those who want merit make merits!’
yathāsakena lābhena attamano hoti sumano, evaṃ paresaṃ lābhena attamano hoti sumano;
They’re just as pleased and happy when others get something as they are when they get something.
evarūpo kho, bhikkhave, bhikkhu arahati kulāni upasaṅkamituṃ.
This kind of monk is worthy of approaching families.
Kassapassa, bhikkhave, kulāni upasaṅkamato kulesu cittaṃ na sajjati na gayhati na bajjhati:
When Kassapa approaches families, his mind is not stuck or held or caught, thinking:
‘labhantu lābhakāmā, puññakāmā karontu puññānī’ti;
‘May those who want material possessions get them, and may those who want merit make merits!’
yathāsakena lābhena attamano hoti sumano;
He’s just as pleased and happy when others get something as he is when he gets something.
evaṃ paresaṃ lābhena attamano hoti sumano.
Taṃ kiṃ maññatha, bhikkhave,
What do you think, monks?
kathaṃrūpassa bhikkhuno aparisuddhā dhammadesanā hoti, kathaṃrūpassa bhikkhuno parisuddhā dhammadesanā hotī”ti?
What kind of monk’s teaching is pure, and what kind is impure?”
“Bhagavaṃmūlakā no, bhante, dhammā bhagavaṃnettikā bhagavaṃpaṭisaraṇā. Sādhu vata, bhante, bhagavantaṃyeva paṭibhātu etassa bhāsitassa attho. Bhagavato sutvā bhikkhū dhāressantī”ti.
“Our Dharmas are rooted in the Buddha. He is our guide and our refuge. Sir, may the Buddha himself please clarify the meaning of this. The monks will listen and remember it.”
“Tena hi, bhikkhave, suṇātha, sādhukaṃ manasi karotha, bhāsissāmī”ti.
“Well then, monks, listen and pay close attention, I will speak.”
“Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ.
“Yes, sir,” they replied.
Bhagavā etadavoca:
The Buddha said this:
“Yo hi koci, bhikkhave, bhikkhu evaṃcitto paresaṃ dhammaṃ deseti:
“Whoever teaches Dhamma to others with the thought:
‘aho vata me dhammaṃ suṇeyyuṃ, sutvā ca pana dhammaṃ pasīdeyyuṃ, pasannā ca me pasannākāraṃ kareyyun’ti;
‘Oh! May they listen to The Dharma from me. When they’ve heard it, may they gain confidence in The Dharma and demonstrate their confidence to me.’
evarūpassa kho, bhikkhave, bhikkhuno aparisuddhā dhammadesanā hoti.
Such a monk’s teaching is impure.
Yo ca kho, bhikkhave, bhikkhu evaṃcitto paresaṃ dhammaṃ deseti:
Whoever teaches Dhamma to others with the thought:
‘svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhīti.
‘The Dharma is well explained by the Buddha—realizable in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.
Aho vata me dhammaṃ suṇeyyuṃ, sutvā ca pana dhammaṃ ājāneyyuṃ, ājānitvā ca pana tathattāya paṭipajjeyyun’ti.
Oh! May they listen to The Dharma from me. When they’ve heard it, may they understand The Dharma and practice accordingly.’
Iti dhammasudhammataṃ paṭicca paresaṃ dhammaṃ deseti, kāruññaṃ paṭicca anuddayaṃ paṭicca anukampaṃ upādāya paresaṃ dhammaṃ deseti.
So they teach others because of the natural excellence of The Dharma, out of compassion, kindness, and sympathy.
Evarūpassa kho, bhikkhave, bhikkhuno parisuddhā dhammadesanā hoti.
Such a monk’s teaching is pure.
Kassapo, bhikkhave, evaṃcitto paresaṃ dhammaṃ deseti:
Kassapa teaches Dhamma to others with the thought:
‘svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhīti.
‘The Dharma is well explained by the Buddha—realizable in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.
Aho vata me dhammaṃ suṇeyyuṃ, sutvā ca pana dhammaṃ ājāneyyuṃ, ājānitvā ca pana tathattāya paṭipajjeyyun’ti.
Oh! May they listen to The Dharma from me. When they’ve heard it, may they understand The Dharma and practice accordingly.’
Iti dhammasudhammataṃ paṭicca paresaṃ dhammaṃ deseti, kāruññaṃ paṭicca anuddayaṃ paṭicca anukampaṃ upādāya paresaṃ dhammaṃ deseti.
So he teaches others because of the natural excellence of The Dharma, out of compassion, kindness, and sympathy.
Kassapena vā hi vo, bhikkhave, ovadissāmi yo vā panassa kassapasadiso, ovaditehi ca pana vo tathattāya paṭipajjitabban”ti.
I will exhort you with the example of Kassapa or someone like him. You should practice accordingly.”
❧
SN 16.4 Kulūpaka: Visiting Families
4. Kulūpakasutta
4. Visiting Families
Sāvatthiyaṃ viharati.
At Sāvatthī.
“Taṃ kiṃ maññatha, bhikkhave,
“What do you think, monks?
kathaṃrūpo bhikkhu arahati kulūpako hotuṃ, kathaṃrūpo bhikkhu na arahati kulūpako hotun”ti?
What kind of monk is worthy of visiting families? And what kind of monk is not worthy of visiting families?”
Bhagavaṃmūlakā no, bhante, dhammā … pe …
“Our Dharmas are rooted in the Buddha. …”
bhagavā etadavoca:
The Buddha said this:
“Yo hi koci, bhikkhave, bhikkhu evaṃcitto kulāni upasaṅkamati:
“Whoever visits families with the thought:
‘dentuyeva me, mā nādaṃsu;
‘May they give to me, may they not fail to give.
bahukaññeva me dentu, mā thokaṃ;
May they give a lot, not a little.
paṇītaññeva me dentu, mā lūkhaṃ;
May they give me fine things, not coarse.
sīghaññeva me dentu, mā dandhaṃ;
May they give quickly, not slowly.
sakkaccaññeva me dentu, mā asakkaccan’ti.
May they give carefully, not carelessly.’
Tassa ce, bhikkhave, bhikkhuno evaṃcittassa kulāni upasaṅkamato na denti, tena bhikkhu sandīyati; so tatonidānaṃ dukkhaṃ domanassaṃ paṭisaṃvedayati.
If a monk with such a thought approaches a family and they don’t give, the monk feels slighted. And they experience pain and sadness because of that.
Thokaṃ denti, no bahukaṃ … pe …
If they give only a little …
lūkhaṃ denti, no paṇītaṃ …
if they give coarse things …
dandhaṃ denti, no sīghaṃ, tena bhikkhu sandīyati; so tatonidānaṃ dukkhaṃ domanassaṃ paṭisaṃvedayati.
if they give slowly …
Asakkaccaṃ denti, no sakkaccaṃ; tena bhikkhu sandīyati; so tatonidānaṃ dukkhaṃ domanassaṃ paṭisaṃvedayati.
if they give carelessly, the monk feels slighted. And they experience pain and sadness because of that.
Evarūpo kho, bhikkhave, bhikkhu na arahati kulūpako hotuṃ.
That kind of monk is not worthy of visiting families.
Yo ca kho, bhikkhave, bhikkhu evaṃcitto kulāni upasaṅkamati:
Whoever visits families with the thought:
‘taṃ kutettha labbhā parakulesu—
‘When among other families, how could I possibly think:
dentuyeva me, mā nādaṃsu;
“May they give to me, may they not fail to give.
bahukaññeva me dentu, mā thokaṃ;
May they give a lot, not a little.
paṇītaññeva me dentu, mā lūkhaṃ;
May they give me fine things, not coarse.
sīghaññeva me dentu, mā dandhaṃ;
May they give quickly, not slowly.
sakkaccaññeva me dentu, mā asakkaccan’ti.
May they give carefully, not carelessly.”’
Tassa ce, bhikkhave, bhikkhuno evaṃcittassa kulāni upasaṅkamato na denti; tena bhikkhu na sandīyati; so na tatonidānaṃ dukkhaṃ domanassaṃ paṭisaṃvedayati.
If a monk with such a thought approaches a family and they don’t give, the monk doesn’t feel slighted. And they don’t experience pain and sadness because of that.
Thokaṃ denti, no bahukaṃ; tena bhikkhu na sandīyati; so na tatonidānaṃ dukkhaṃ domanassaṃ paṭisaṃvedayati.
If they give only a little …
Lūkhaṃ denti, no paṇītaṃ; tena bhikkhu na sandīyati; so na tatonidānaṃ dukkhaṃ domanassaṃ paṭisaṃvedayati.
if they give coarse things …
Dandhaṃ denti, no sīghaṃ; tena bhikkhu na sandīyati; so na tatonidānaṃ dukkhaṃ domanassaṃ paṭisaṃvedayati.
if they give slowly …
Asakkaccaṃ denti, no sakkaccaṃ; tena bhikkhu na sandīyati; so na tatonidānaṃ dukkhaṃ domanassaṃ paṭisaṃvedayati.
if they give carelessly, the monk doesn’t feel slighted. And they don’t experience pain and sadness because of that.
Evarūpo kho, bhikkhave, bhikkhu arahati kulūpako hotuṃ.
That kind of monk is worthy of visiting families.
Kassapo, bhikkhave, evaṃcitto kulāni upasaṅkamati:
Kassapa visits families with the thought:
‘taṃ kutettha labbhā parakulesu—
‘When among other families, how could I possibly think:
dentuyeva me, mā nādaṃsu;
“May they give to me, may they not fail to give.
bahukaññeva me dentu, mā thokaṃ;
May they give a lot, not a little.
paṇītaññeva me dentu, mā lūkhaṃ;
May they give me fine things, not coarse.
sīghaññeva me dentu, mā dandhaṃ;
May they give quickly, not slowly.
sakkaccaññeva me dentu, mā asakkaccan’ti.
May they give carefully, not carelessly.”’
Tassa ce, bhikkhave, kassapassa evaṃcittassa kulāni upasaṅkamato na denti; tena kassapo na sandīyati; so na tatonidānaṃ dukkhaṃ domanassaṃ paṭisaṃvedayati.
With such a thought, if he approaches a family and they don’t give, he doesn’t feel slighted. And he doesn’t experience pain and sadness because of that.
Thokaṃ denti, no bahukaṃ; tena kassapo na sandīyati; so na tatonidānaṃ dukkhaṃ domanassaṃ paṭisaṃvedayati.
If they give only a little …
Lūkhaṃ denti, no paṇītaṃ; tena kassapo na sandīyati; so na tatonidānaṃ dukkhaṃ domanassaṃ paṭisaṃvedayati.
if they give coarse things …
Dandhaṃ denti, no sīghaṃ; tena kassapo na sandīyati; so na tatonidānaṃ dukkhaṃ domanassaṃ paṭisaṃvedayati.
if they give slowly …
Asakkaccaṃ denti, no sakkaccaṃ; tena kassapo na sandīyati; so na tatonidānaṃ dukkhaṃ domanassaṃ paṭisaṃvedayati.
if they give carelessly, he doesn’t feel slighted. And he doesn’t experience pain and sadness because of that.
Kassapena vā hi vo, bhikkhave, ovadissāmi yo vā panassa kassapasadiso. Ovaditehi ca pana vo tathattāya paṭipajjitabban”ti.
I will exhort you with the example of Kassapa or someone like him. You should practice accordingly.”
❧
5. Jiṇṇasutta
5. Old Age
Evaṃ me sutaṃ …
So I have heard.
rājagahe veḷuvane.
Near Rājagaha, in the Bamboo Grove.
Atha kho āyasmā mahākassapo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho āyasmantaṃ mahākassapaṃ bhagavā etadavoca:
Then Venerable Mahākassapa went up to the Buddha, bowed, and sat down to one side. The Buddha said to him:
“jiṇṇosi dāni tvaṃ, kassapa, garukāni ca te imāni sāṇāni paṃsukūlāni nibbasanāni.
“You’re old now, Kassapa. Those worn-out hempen rag robes must be a burden for you.
Tasmātiha tvaṃ, kassapa, gahapatāni ceva cīvarāni dhārehi, nimantanāni ca bhuñjāhi, mama ca santike viharāhī”ti.
So Kassapa, you should wear clothes given by householders, accept invitations for the meal, and stay in my presence.”
“Ahaṃ kho, bhante, dīgharattaṃ āraññiko ceva āraññikattassa ca vaṇṇavādī, piṇḍapātiko ceva piṇḍapātikattassa ca vaṇṇavādī, paṃsukūliko ceva paṃsukūlikattassa ca vaṇṇavādī, tecīvariko ceva tecīvarikattassa ca vaṇṇavādī, appiccho ceva appicchatāya ca vaṇṇavādī, santuṭṭho ceva santuṭṭhiyā ca vaṇṇavādī, pavivitto ceva pavivekassa ca vaṇṇavādī, asaṃsaṭṭho ceva asaṃsaggassa ca vaṇṇavādī, āraddhavīriyo ceva vīriyārambhassa ca vaṇṇavādī”ti.
“For a long time, sir, I’ve lived in the wilderness, eaten only alms-food, worn rag robes, and owned just three robes; and I’ve praised these things. I’ve been one of few wishes, content, secluded, aloof, and energetic; and I’ve praised these things.”
“Kiṃ pana tvaṃ, kassapa, atthavasaṃ sampassamāno dīgharattaṃ āraññiko ceva āraññikattassa ca vaṇṇavādī, piṇḍapātiko ceva … pe …
“But seeing what benefit, Kassapa, have you long practiced these things?”
paṃsukūliko ceva …
tecīvariko ceva …
appiccho ceva …
santuṭṭho ceva …
pavivitto ceva …
asaṃsaṭṭho ceva …
āraddhavīriyo ceva vīriyārambhassa ca vaṇṇavādī”ti?
“Dve khvāhaṃ, bhante, atthavase sampassamāno dīgharattaṃ āraññiko ceva āraññikattassa ca vaṇṇavādī, piṇḍapātiko ceva … pe …
“Sir, seeing two benefits I have long practiced these things.
paṃsukūliko ceva …
tecīvariko ceva …
appiccho ceva …
santuṭṭho ceva …
pavivitto ceva …
asaṃsaṭṭho ceva …
āraddhavīriyo ceva vīriyārambhassa ca vaṇṇavādī.
Attano ca diṭṭhadhammasukhavihāraṃ sampassamāno, pacchimañca janataṃ anukampamāno:
I see a happy life for myself in the present. And I have compassion for future generations, thinking:
‘appeva nāma pacchimā janatā diṭṭhānugatiṃ āpajjeyyuṃ.
‘Hopefully those who come after might follow my example.’
Ye kira te ahesuṃ buddhānubuddhasāvakā te dīgharattaṃ āraññikā ceva ahesuṃ āraññikattassa ca vaṇṇavādino … pe …
For they may think: ‘It seems that the awakened disciples of the Buddha for a long time lived in the wilderness, ate only alms-food, wore rag robes, and owned just three robes; and they praised these things. They were of few wishes, content, secluded, aloof, and energetic; and they praised these things.’
piṇḍapātikā ceva ahesuṃ … pe …
paṃsukūlikā ceva ahesuṃ …
tecīvarikā ceva ahesuṃ …
appicchā ceva ahesuṃ …
santuṭṭhā ceva ahesuṃ …
pavivittā ceva ahesuṃ …
asaṃsaṭṭhā ceva ahesuṃ …
āraddhavīriyā ceva ahesuṃ vīriyārambhassa ca vaṇṇavādino’ti.
Te tathattāya paṭipajjissanti, tesaṃ taṃ bhavissati dīgharattaṃ hitāya sukhāya.
They’ll practice accordingly, which will be for their lasting welfare and happiness.
Ime khvāhaṃ, bhante, dve atthavase sampassamāno dīgharattaṃ āraññiko ceva āraññikattassa ca vaṇṇavādī, piṇḍapātiko ceva … pe …
Seeing these two benefits I have long practiced these things.”
paṃsukūliko ceva …
tecīvariko ceva …
appiccho ceva …
santuṭṭho ceva …
pavivitto ceva …
asaṃsaṭṭho ceva …
āraddhavīriyo ceva vīriyārambhassa ca vaṇṇavādī”ti.
“Sādhu sādhu, kassapa.
“Good, good, Kassapa!
Bahujanahitāya kira tvaṃ, kassapa, paṭipanno bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṃ.
You’re acting for the welfare and happiness of the people, for the benefit, welfare, and happiness of gods and humans.
Tasmātiha tvaṃ, kassapa, sāṇāni ceva paṃsukūlāni dhārehi nibbasanāni, piṇḍāya ca carāhi, araññe ca viharāhī”ti.
So Kassapa, wear worn-out hempen rag robes, walk for alms, and stay in the wilderness.”
❧
6. Ovādasutta
6. Advice
Rājagahe veḷuvane.
Near Rājagaha, in the Bamboo Grove.
Atha kho āyasmā mahākassapo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho āyasmantaṃ mahākassapaṃ bhagavā etadavoca:
Then Venerable Mahākassapa went up to the Buddha, bowed, and sat down to one side. The Buddha said to him:
“ovada, kassapa, bhikkhū;
“Kassapa, advise the monks!
karohi, kassapa, bhikkhūnaṃ dhammiṃ kathaṃ.
Give them a Dhamma talk!
Ahaṃ vā, kassapa, bhikkhū ovadeyyaṃ tvaṃ vā;
Either you or I should advise the monks
ahaṃ vā bhikkhūnaṃ dhammiṃ kathaṃ kareyyaṃ tvaṃ vā”ti.
and give them a Dhamma talk.”
“Dubbacā kho, bhante, etarahi bhikkhū, dovacassakaraṇehi dhammehi samannāgatā, akkhamā, appadakkhiṇaggāhino anusāsaniṃ.
“Sir, the monks these days are hard to admonish, having qualities that make them hard to admonish. They’re impatient, and don’t take instruction respectfully.
Idhāhaṃ, bhante, addasaṃ bhaṇḍañca nāma bhikkhuṃ ānandassa saddhivihāriṃ abhijikañca nāma bhikkhuṃ anuruddhassa saddhivihāriṃ aññamaññaṃ sutena accāvadante:
Take the monk called Bhaṇḍa, Ānanda’s pupil. He’s been competing in studies with the monk called Abhiñjika, Anuruddha’s pupil. They say:
‘ehi, bhikkhu, ko bahutaraṃ bhāsissati, ko sundarataraṃ bhāsissati, ko cirataraṃ bhāsissatī’”ti.
‘Come on, monk, who can recite more? Who can recite better? Who can recite longer?’”
Atha kho bhagavā aññataraṃ bhikkhuṃ āmantesi:
So the Buddha said to a certain monk:
“ehi tvaṃ, bhikkhu, mama vacanena bhaṇḍañca bhikkhuṃ ānandassa saddhivihāriṃ abhijikañca bhikkhuṃ anuruddhassa saddhivihāriṃ āmantehi:
“Please, monk, in my name tell the monk called Bhaṇḍa, Ānanda’s pupil, and the monk called Abhiñjika, Anuruddha’s pupil that
‘satthā āyasmante āmantetī’”ti.
the teacher summons them.”
“Evaṃ, bhante”ti kho so bhikkhu bhagavato paṭissutvā yena te bhikkhū tenupasaṅkami; upasaṅkamitvā te bhikkhū etadavoca:
“Yes, sir,” that monk replied. He went to those monks and said:
“satthā āyasmante āmantetī”ti.
“Venerables, the teacher summons you.”
“Evamāvuso”ti kho te bhikkhū tassa bhikkhuno paṭissutvā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinne kho te bhikkhū bhagavā etadavoca:
“Yes, reverend,” those monks replied. They went to the Buddha, bowed, and sat down to one side. The Buddha said to them:
“saccaṃ kira tumhe, bhikkhave, aññamaññaṃ sutena accāvadatha:
“Is it really true, monks, that you’ve been competing in studies, saying:
‘ehi, bhikkhu, ko bahutaraṃ bhāsissati, ko sundarataraṃ bhāsissati, ko cirataraṃ bhāsissatī’”ti?
‘Come on, monk, who can recite more? Who can recite better? Who can recite longer?’”
“Evaṃ, bhante”.
“Yes, sir.”
“Kiṃ nu kho me tumhe, bhikkhave, evaṃ dhammaṃ desitaṃ ājānātha:
“Have you ever known me to teach the Dhamma like this:
‘etha tumhe, bhikkhave, aññamaññaṃ sutena accāvadatha—
‘Please monks, compete in studies to
ehi, bhikkhu, ko bahutaraṃ bhāsissati, ko sundarataraṃ bhāsissati, ko cirataraṃ bhāsissatī’”ti?
see who can recite more and better and longer’?”
“No hetaṃ, bhante”.
“No, sir.”
“No ce kira me tumhe, bhikkhave, evaṃ dhammaṃ desitaṃ ājānātha, atha kiñcarahi tumhe, moghapurisā, kiṃ jānantā kiṃ passantā evaṃ svākkhāte dhammavinaye pabbajitā samānā aññamaññaṃ sutena accāvadatha:
“If you’ve never known me to teach the Dhamma like this, then what exactly do you know and see, you foolish men, that after going forth in such a well explained Dharma and Training you’d compete in studies to
‘ehi, bhikkhu, ko bahutaraṃ bhāsissati, ko sundarataraṃ bhāsissati, ko cirataraṃ bhāsissatī’”ti.
see who can recite more and better and longer?”
Atha kho te bhikkhū bhagavato pādesu sirasā nipatitvā bhagavantaṃ etadavocuṃ:
Then those monks bowed with their heads at the Buddha’s feet and said:
“accayo no, bhante, accagamā, yathābāle yathāmūḷhe yathāakusale, ye mayaṃ evaṃ svākkhāte dhammavinaye pabbajitā samānā aññamaññaṃ sutena accāvadimha:
“We have made a mistake, sir. It was foolish, stupid, and unskillful of us in that after going forth in such a well explained Dharma and Training we competed in studies to
‘ehi, bhikkhu, ko bahutaraṃ bhāsissati, ko sundarataraṃ bhāsissati, ko cirataraṃ bhāsissatī’ti.
see who can recite more and better and longer.
Tesaṃ no, bhante, bhagavā accayaṃ accayato paṭiggaṇhātu āyatiṃ saṃvarāyā”ti.
Please, sir, accept our mistake for what it is, so we will restrain ourselves in future.”
“Taggha tumhe, bhikkhave, accayo accagamā yathābāle yathāmūḷhe yathāakusale, ye tumhe evaṃ svākkhāte dhammavinaye pabbajitā samānā aññamaññaṃ sutena accāvadittha:
“Indeed, monks, you made a mistake. It was foolish, stupid, and unskillful of you to act in that way.
‘ehi, bhikkhu, ko bahutaraṃ bhāsissati, ko sundarataraṃ bhāsissati, ko cirataraṃ bhāsissatī’ti.
Yato ca kho tumhe, bhikkhave, accayaṃ accayato disvā yathādhammaṃ paṭikarotha, taṃ vo mayaṃ paṭiggaṇhāma.
But since you have recognized your mistake for what it is, and have dealt with it properly, I accept it.
Vuddhi hesā, bhikkhave, ariyassa vinaye yo accayaṃ accayato disvā yathādhammaṃ paṭikaroti āyatiñca saṃvaraṃ āpajjatī”ti.
For it is growth in the training of the noble one to recognize a mistake for what it is, deal with it properly, and commit to restraint in the future.”
❧
SN 16.7 Dutiyaovāda: Advice (2nd)
7. Dutiyaovādasutta
7. Advice (2nd)
Rājagahe viharati veḷuvane.
Near Rājagaha, in the Bamboo Grove.
Atha kho āyasmā mahākassapo yena bhagavā tenupasaṅkami … pe …
Then Venerable Mahākassapa went up to the Buddha, bowed, and sat down to one side.
ekamantaṃ nisinnaṃ kho āyasmantaṃ mahākassapaṃ bhagavā etadavoca:
The Buddha said to him:
“ovada, kassapa, bhikkhū;
“Kassapa, advise the monks!
karohi, kassapa, bhikkhūnaṃ dhammiṃ kathaṃ.
Give them a Dhamma talk!
Ahaṃ vā, kassapa, bhikkhū ovadeyyaṃ tvaṃ vā;
Either you or I should advise the monks
ahaṃ vā bhikkhūnaṃ dhammiṃ kathaṃ kareyyaṃ tvaṃ vā”ti.
and give them a Dhamma talk.”
“Dubbacā kho, bhante, etarahi bhikkhū, dovacassakaraṇehi dhammehi samannāgatā akkhamā appadakkhiṇaggāhino anusāsaniṃ.
“Sir, the monks these days are hard to admonish, having qualities that make them hard to admonish. They’re impatient, and don’t take instruction respectfully.
Yassa kassaci, bhante, saddhā natthi kusalesu dhammesu, hirī natthi kusalesu dhammesu, ottappaṃ natthi kusalesu dhammesu, vīriyaṃ natthi kusalesu dhammesu, paññā natthi kusalesu dhammesu, tassa yā ratti vā divaso vā āgacchati, hāniyeva pāṭikaṅkhā kusalesu dhammesu, no vuddhi.
Sir, whoever has no faith, conscience, prudence, energy, or wisdom when it comes to skillful Dharmas can expect decline, not growth, in skillful Dharmas, whether by day or by night.
Seyyathāpi, bhante, kāḷapakkhe candassa yā ratti vā divaso vā āgacchati, hāyateva vaṇṇena, hāyati maṇḍalena, hāyati ābhāya, hāyati ārohapariṇāhena.
It’s like the moon in the waning fortnight. Whether by day or by night, its beauty, roundness, light, and diameter and circumference only decline.
Evameva kho, bhante, yassa kassaci saddhā natthi kusalesu dhammesu … pe …
In the same way, whoever has no faith, conscience, prudence, energy, and wisdom when it comes to skillful Dharmas can expect decline, not growth, in skillful Dharmas, whether by day or by night.
hirī natthi …
ottappaṃ natthi …
vīriyaṃ natthi …
paññā natthi … kusalesu dhammesu tassa yā ratti vā divaso vā āgacchati, hāniyeva pāṭikaṅkhā kusalesu dhammesu, no vuddhi.
‘Assaddho purisapuggalo’ti, bhante, parihānametaṃ;
A faithless individual is in decline.
‘ahiriko purisapuggalo’ti, bhante, parihānametaṃ;
An individual with no conscience is in decline.
‘anottappī purisapuggalo’ti, bhante, parihānametaṃ;
An imprudent individual is in decline.
‘kusīto purisapuggalo’ti, bhante, parihānametaṃ;
A lazy individual is in decline.
‘duppañño purisapuggalo’ti, bhante, parihānametaṃ;
A witless individual is in decline.
‘kodhano purisapuggalo’ti, bhante, parihānametaṃ;
An angry individual is in decline.
‘upanāhī purisapuggalo’ti, bhante, parihānametaṃ;
A hostile individual is in decline.
‘na santi bhikkhū ovādakā’ti, bhante, parihānametaṃ.
When there are no monk advisers there is decline.
Yassa kassaci, bhante, saddhā atthi kusalesu dhammesu, hirī atthi kusalesu dhammesu, ottappaṃ atthi kusalesu dhammesu, vīriyaṃ atthi kusalesu dhammesu, paññā atthi kusalesu dhammesu, tassa yā ratti vā divaso vā āgacchati, vuddhiyeva pāṭikaṅkhā kusalesu dhammesu, no parihāni.
Sir, whoever has faith, conscience, prudence, energy, and wisdom when it comes to skillful Dharmas can expect growth, not decline, in skillful Dharmas, whether by day or by night.
Seyyathāpi, bhante, juṇhapakkhe candassa yā ratti vā divaso vā āgacchati, vaḍḍhateva vaṇṇena, vaḍḍhati maṇḍalena, vaḍḍhati ābhāya, vaḍḍhati ārohapariṇāhena.
It’s like the moon in the waxing fortnight. Whether by day or by night, its beauty, roundness, light, and diameter and circumference only grow.
Evameva kho, bhante, yassa kassaci saddhā atthi kusalesu dhammesu …
In the same way, whoever has faith, conscience, prudence, energy, and wisdom when it comes to skillful Dharmas can expect growth, not decline, in skillful Dharmas, whether by day or by night.
hirī atthi … pe …
ottappaṃ atthi …
vīriyaṃ atthi …
paññā atthi kusalesu dhammesu tassa yā ratti vā divaso vā āgacchati, vuddhiyeva pāṭikaṅkhā kusalesu dhammesu, no parihāni.
‘Saddho purisapuggalo’ti, bhante, aparihānametaṃ;
A faithful individual doesn’t decline.
‘hirimā purisapuggalo’ti, bhante, aparihānametaṃ;
An individual with a conscience doesn’t decline.
‘ottappī purisapuggalo’ti, bhante, aparihānametaṃ;
A prudent individual doesn’t decline.
‘āraddhavīriyo purisapuggalo’ti, bhante, aparihānametaṃ;
An energetic individual doesn’t decline.
‘paññavā purisapuggalo’ti, bhante, aparihānametaṃ;
A wise individual doesn’t decline.
‘akkodhano purisapuggalo’ti, bhante, aparihānametaṃ;
A loving individual doesn’t decline.
‘anupanāhī purisapuggalo’ti, bhante, aparihānametaṃ;
A kind individual doesn’t decline.
‘santi bhikkhū ovādakā’ti, bhante, aparihānametan”ti.
When there are monk advisers there is no decline.”
“Sādhu sādhu, kassapa.
“Good, good, Kassapa!
Yassa kassaci, kassapa, saddhā natthi kusalesu dhammesu … pe …
Whoever has no faith, conscience, prudence, energy, or wisdom when it comes to skillful Dharmas can expect decline, not growth …
hirī natthi …
ottappaṃ natthi …
vīriyaṃ natthi …
paññā natthi kusalesu dhammesu tassa yā ratti vā divaso vā āgacchati, hāniyeva pāṭikaṅkhā kusalesu dhammesu, no vuddhi.
Seyyathāpi, kassapa, kāḷapakkhe candassa yā ratti vā divaso vā āgacchati, hāyateva vaṇṇena … pe …
hāyati ārohapariṇāhena.
Evameva kho, kassapa, yassa kassaci saddhā natthi kusalesu dhammesu … pe …
hirī natthi …
ottappaṃ natthi …
vīriyaṃ natthi …
paññā natthi kusalesu dhammesu tassa yā ratti vā divaso vā āgacchati, hāniyeva pāṭikaṅkhā kusalesu dhammesu, no vuddhi.
‘Assaddho purisapuggalo’ti, kassapa, parihānametaṃ;
ahiriko … pe …
anottappī …
kusīto …
duppañño …
kodhano …
‘upanāhī purisapuggalo’ti, kassapa, parihānametaṃ;
‘na santi bhikkhū ovādakā’ti, kassapa, parihānametaṃ.
When there are no monk advisers there is decline.
Yassa kassaci, kassapa, saddhā atthi kusalesu dhammesu … pe …
Whoever has faith, conscience, prudence, energy, and wisdom when it comes to skillful Dharmas can expect growth, not decline …
hirī atthi …
ottappaṃ atthi …
vīriyaṃ atthi …
paññā atthi kusalesu dhammesu tassa yā ratti vā divaso vā āgacchati, vuddhiyeva pāṭikaṅkhā kusalesu dhammesu, no parihāni.
‘Saddho purisapuggalo’ti, kassapa, aparihānametaṃ;
hirimā … pe …
ottappī …
āraddhavīriyo …
paññavā …
akkodhano …
‘anupanāhī purisapuggalo’ti, kassapa, aparihānametaṃ;
‘santi bhikkhū ovādakā’ti, kassapa, aparihānametan”ti.
When there are monk advisers there is no decline.”
end of section [16.7 - SN 16.7 Dutiyaovāda: Advice (2nd)] ❧
SN 16.8 Tatiyaovāda: Advice (3rd)
8. Tatiyaovādasutta
8. Advice (3rd)
Rājagahe kalandakanivāpe.
Near Rājagaha, in the squirrels’ feeding ground.
Atha kho āyasmā mahākassapo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho āyasmantaṃ mahākassapaṃ bhagavā etadavoca:
Then Venerable Mahākassapa went up to the Buddha, bowed, and sat down to one side. The Buddha said to him:
“ovada, kassapa, bhikkhū;
“Kassapa, advise the monks!
karohi, kassapa, bhikkhūnaṃ dhammiṃ kathaṃ.
Give them a Dhamma talk!
Ahaṃ vā, kassapa, bhikkhūnaṃ ovadeyyaṃ tvaṃ vā;
Either you or I should advise the monks
ahaṃ vā bhikkhūnaṃ dhammiṃ kathaṃ kareyyaṃ tvaṃ vā”ti.
and give them a Dhamma talk.”
“Dubbacā kho, bhante, etarahi bhikkhū, dovacassakaraṇehi dhammehi samannāgatā, akkhamā, appadakkhiṇaggāhino anusāsanin”ti.
“Sir, the monks these days are hard to admonish, having qualities that make them hard to admonish. They’re impatient, and don’t take instruction respectfully.”
“Tathā hi pana, kassapa, pubbe therā bhikkhū āraññikā ceva ahesuṃ āraññikattassa ca vaṇṇavādino, piṇḍapātikā ceva ahesuṃ piṇḍapātikattassa ca vaṇṇavādino, paṃsukūlikā ceva ahesuṃ paṃsukūlikattassa ca vaṇṇavādino, tecīvarikā ceva ahesuṃ tecīvarikattassa ca vaṇṇavādino, appicchā ceva ahesuṃ appicchatāya ca vaṇṇavādino, santuṭṭhā ceva ahesuṃ santuṭṭhiyā ca vaṇṇavādino, pavivittā ceva ahesuṃ pavivekassa ca vaṇṇavādino, asaṃsaṭṭhā ceva ahesuṃ asaṃsaggassa ca vaṇṇavādino, āraddhavīriyā ceva ahesuṃ vīriyārambhassa ca vaṇṇavādino.
“Kassapa, that’s because formerly the senior monks lived in the wilderness, ate only alms-food, wore rag robes, and owned just three robes; and they praised these things. They were of few wishes, content, secluded, aloof, and energetic; and they praised these things.
Tatra yo hoti bhikkhu āraññiko ceva āraññikattassa ca vaṇṇavādī, piṇḍapātiko ceva piṇḍapātikattassa ca vaṇṇavādī, paṃsukūliko ceva paṃsukūlikattassa ca vaṇṇavādī, tecīvariko ceva tecīvarikattassa ca vaṇṇavādī, appiccho ceva appicchatāya ca vaṇṇavādī, santuṭṭho ceva santuṭṭhiyā ca vaṇṇavādī, pavivitto ceva pavivekassa ca vaṇṇavādī, asaṃsaṭṭho ceva asaṃsaggassa ca vaṇṇavādī, āraddhavīriyo ceva vīriyārambhassa ca vaṇṇavādī, taṃ therā bhikkhū āsanena nimantenti:
The senior monks invite such a monk to a seat, saying:
‘ehi, bhikkhu, ko nāmāyaṃ bhikkhu, bhaddako vatāyaṃ bhikkhu, sikkhākāmo vatāyaṃ bhikkhu; ehi, bhikkhu, idaṃ āsanaṃ nisīdāhī’ti.
‘Welcome, monk! What is this monk’s name? This monk is good-natured; he really wants to train. Please, monk, take a seat.’
Tatra, kassapa, navānaṃ bhikkhūnaṃ evaṃ hoti:
Then the junior monks think:
‘yo kira so hoti bhikkhu āraññiko ceva āraññikattassa ca vaṇṇavādī, piṇḍapātiko ceva … pe … paṃsukūliko ceva … tecīvariko ceva … appiccho ceva … santuṭṭho ceva … pavivitto ceva … asaṃsaṭṭho ceva … āraddhavīriyo ceva vīriyārambhassa ca vaṇṇavādī, taṃ therā bhikkhū āsanena nimantenti—
‘It seems that when a monk lives in the wilderness … and is energetic, and praises these things, senior monks invite them to a seat …’
ehi, bhikkhu, ko nāmāyaṃ bhikkhu, bhaddako vatāyaṃ bhikkhu, sikkhākāmo vatāyaṃ bhikkhu; ehi, bhikkhu, idaṃ āsanaṃ nisīdāhī’ti.
Te tathattāya paṭipajjanti;
They practice accordingly.
tesaṃ taṃ hoti dīgharattaṃ hitāya sukhāya.
That is for their lasting welfare and happiness.
Etarahi pana, kassapa, therā bhikkhū na ceva āraññikā na ca āraññikattassa vaṇṇavādino, na ceva piṇḍapātikā na ca piṇḍapātikattassa vaṇṇavādino, na ceva paṃsukūlikā na ca paṃsukūlikattassa vaṇṇavādino, na ceva tecīvarikā na ca tecīvarikattassa vaṇṇavādino, na ceva appicchā na ca appicchatāya vaṇṇavādino, na ceva santuṭṭhā na ca santuṭṭhiyā vaṇṇavādino, na ceva pavivittā na ca pavivekassa vaṇṇavādino, na ceva asaṃsaṭṭhā na ca asaṃsaggassa vaṇṇavādino, na ceva āraddhavīriyā na ca vīriyārambhassa vaṇṇavādino.
But these days, Kassapa, the senior monks don’t live in the wilderness … and aren’t energetic; and they don’t praise these things.
Tatra yo hoti bhikkhu ñāto yasassī lābhī cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānaṃ taṃ therā bhikkhū āsanena nimantenti:
When a monk is well-known and famous, a recipient of robes, alms-food, lodgings, and medicines and supplies for the sick, senior monks invite them to a seat:
‘ehi, bhikkhu, ko nāmāyaṃ bhikkhu, bhaddako vatāyaṃ bhikkhu, sabrahmacārikāmo vatāyaṃ bhikkhu; ehi, bhikkhu, idaṃ āsanaṃ nisīdāhī’ti.
‘Welcome, monk! What is this monk’s name? This monk is good-natured; he really likes his fellow monks. Please, monk, take a seat.’
Tatra, kassapa, navānaṃ bhikkhūnaṃ evaṃ hoti:
Then the junior monks think:
‘yo kira so hoti bhikkhu ñāto yasassī lābhī cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānaṃ taṃ therā bhikkhū āsanena nimantenti—
‘It seems that when a monk is well-known and famous, a recipient of robes, alms-food, lodgings, and medicines and supplies for the sick, senior monks invite them to a seat …’
ehi, bhikkhu, ko nāmāyaṃ bhikkhu, bhaddako vatāyaṃ bhikkhu, sabrahmacārikāmo vatāyaṃ bhikkhu; ehi, bhikkhu, idaṃ āsanaṃ nisīdāhī’ti.
Te tathattāya paṭipajjanti.
They practice accordingly.
Tesaṃ taṃ hoti dīgharattaṃ ahitāya dukkhāya.
That is for their lasting harm and suffering.
Yañhi taṃ, kassapa, sammā vadamāno vadeyya:
And if it could ever be rightly said that
‘upaddutā brahmacārī brahmacārūpaddavena abhipatthanā brahmacārī brahmacāriabhipatthanenā’ti, etarahi taṃ, kassapa, sammā vadamāno vadeyya: ‘upaddutā brahmacārī brahmacārūpaddavena abhipatthanā brahmacārī brahmacāriabhipatthanenā’”ti.
spiritual practitioners are imperiled by the peril of a spiritual practitioner, and vanquished by the vanquishing of a spiritual practitioner, it is these days that this could be rightly said.”
❧
SN 16.9 Jhānābhiñña: jhānas and Insights
9. Jhānābhiññasutta
9. jhānas and Insights
Sāvatthiyaṃ viharati.
At Sāvatthī.
“Ahaṃ, bhikkhave, yāvade ākaṅkhāmi vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharāmi.
“monks, whenever I want, quite secluded from sensual pleasures, secluded from unskillful Dharmas, I enter and remain in the first jhāna, which has the rapture and pleasure born of seclusion, while directing-thought and evaluation.
Kassapopi, bhikkhave, yāvade ākaṅkhati vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati.
And so does Kassapa.
Ahaṃ, bhikkhave, yāvade ākaṅkhāmi vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharāmi.
Whenever I want, as the directed-thought and evaluation are stilled, I 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.
Kassapopi, bhikkhave, yāvade ākaṅkhati vitakkavicārānaṃ vūpasamā … pe … dutiyaṃ jhānaṃ upasampajja viharati.
And so does Kassapa.
Ahaṃ, bhikkhave, yāvade ākaṅkhāmi pītiyā ca virāgā upekkhako ca viharāmi sato ca sampajāno sukhañca kāyena paṭisaṃvedemi, yaṃ taṃ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ upasampajja viharāmi.
Whenever I want, with the fading away of rapture, I enter and remain in the third jhāna, where I meditate with equanimous-observation, rememberful and aware, personally experiencing pleasure with the flesh and blood physical body of which the noble ones declare, ‘Equanimous and rememberful, one meditates in pleasure.’
Kassapopi, bhikkhave, yāvade ākaṅkhati pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno, sukhañca kāyena paṭisaṃvedeti, yaṃ taṃ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ upasampajja viharati.
And so does Kassapa.
Ahaṃ, bhikkhave, yāvade ākaṅkhāmi sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharāmi.
Whenever I want, with the giving up of pleasure and pain, and the ending of former happiness and sadness, I enter and remain in the fourth jhāna, without pleasure or pain, with pure equanimous-observation and rememberfulness.
Kassapopi, bhikkhave, yāvade ākaṅkhati sukhassa ca pahānā … pe … catutthaṃ jhānaṃ upasampajja viharati.
And so does Kassapa.
Ahaṃ, bhikkhave, yāvade ākaṅkhāmi sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ananto ākāsoti ākāsānañcāyatanaṃ upasampajja viharāmi.
Whenever I want, going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, I enter and remain in the dimension of infinite space.
Kassapopi, bhikkhave, yāvade ākaṅkhati sabbaso rūpasaññānaṃ samatikkamā … pe … ākāsānañcāyatanaṃ upasampajja viharati.
And so does Kassapa.
Ahaṃ, bhikkhave, yāvade ākaṅkhāmi sabbaso ākāsānañcāyatanaṃ samatikkamma anantaṃ viññāṇanti viññāṇañcāyatanaṃ upasampajja viharāmi.
Whenever I want, going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, I enter and remain in the dimension of infinite consciousness.
Kassapopi, bhikkhave, yāvade ākaṅkhati sabbaso ākāsānañcāyatanaṃ samatikkamma anantaṃ viññāṇanti viññāṇañcāyatanaṃ upasampajja viharati.
And so does Kassapa.
Ahaṃ, bhikkhave, yāvade ākaṅkhāmi sabbaso viññāṇañcāyatanaṃ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṃ upasampajja viharāmi.
Whenever I want, going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, I enter and remain in the dimension of nothingness.
Kassapopi, bhikkhave, yāvade ākaṅkhati … pe … ākiñcaññāyatanaṃ upasampajja viharati.
And so does Kassapa.
Ahaṃ, bhikkhave, yāvade ākaṅkhāmi sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanaṃ upasampajja viharāmi.
Whenever I want, going totally beyond the dimension of nothingness, I enter and remain in the dimension of neither perception nor non-perception.
Kassapopi, bhikkhave, yāvade ākaṅkhati … pe … nevasaññānāsaññāyatanaṃ upasampajja viharati.
And so does Kassapa.
Ahaṃ, bhikkhave, yāvade ākaṅkhāmi sabbaso nevasaññānāsaññāyatanaṃ samatikkamma saññāvedayitanirodhaṃ upasampajja viharāmi.
Whenever I want, going totally beyond the dimension of neither perception nor non-perception, I enter and remain in the cessation of perception and feeling.
Kassapopi, bhikkhave … pe … saññāvedayitanirodhaṃ upasampajja viharati.
And so does Kassapa.
Ahaṃ, bhikkhave, yāvade ākaṅkhāmi anekavihitaṃ iddhividhaṃ paccanubhomi—ekopi hutvā bahudhā homi, bahudhāpi hutvā eko homi; āvibhāvaṃ, tirobhāvaṃ, tirokuṭṭaṃ, tiropākāraṃ, tiropabbataṃ, asajjamāno gacchāmi, seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṃ karomi, seyyathāpi udake; udakepi abhijjamāne gacchāmi, seyyathāpi pathaviyaṃ; ākāsepi pallaṅkena kamāmi, seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṃmahiddhike evaṃmahānubhāve pāṇinā parimasāmi parimajjāmi; yāva brahmalokāpi kāyena vasaṃ vattemi.
Whenever I want, I wield the many kinds of psychic power: multiplying myself and becoming one again; going unimpeded through a wall, a rampart, or a mountain as if through space; diving in and out of the earth as if it were water; walking on water as if it were earth; flying cross-legged through the sky like a bird; touching and stroking with the hand the sun and moon, so mighty and powerful. I control the body as far as the Brahmā realm.
Kassapopi, bhikkhave, yāvade ākaṅkhati anekavihitaṃ iddhividhaṃ paccanubhoti … pe … yāva brahmalokāpi kāyena vasaṃ vatteti.
And so does Kassapa.
Ahaṃ, bhikkhave, yāvade ākaṅkhāmi dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇāmi, dibbe ca mānuse ca, ye dūre santike ca.
Whenever I want, with clairaudience that is purified and superhuman, I hear both kinds of sounds, human and divine, whether near or far.
Kassapopi, bhikkhave, yāvade ākaṅkhati dibbāya sotadhātuyā … pe … dūre santike ca.
And so does Kassapa.
Ahaṃ, bhikkhave, yāvade ākaṅkhāmi parasattānaṃ parapuggalānaṃ cetasā ceto paricca pajānāmi—sarāgaṃ vā cittaṃ sarāgaṃ cittanti pajānāmi, vītarāgaṃ vā cittaṃ vītarāgaṃ cittanti pajānāmi, sadosaṃ vā cittaṃ … pe … vītadosaṃ vā cittaṃ … samohaṃ vā cittaṃ … vītamohaṃ vā cittaṃ … saṅkhittaṃ vā cittaṃ … vikkhittaṃ vā cittaṃ … mahaggataṃ vā cittaṃ … amahaggataṃ vā cittaṃ … sauttaraṃ vā cittaṃ … anuttaraṃ vā cittaṃ … samāhitaṃ vā cittaṃ … asamāhitaṃ vā cittaṃ … vimuttaṃ vā cittaṃ … avimuttaṃ vā cittaṃ avimuttaṃ cittanti pajānāmi.
Whenever I want, I understand the minds of other beings and individuals, having comprehended them with my mind. I understand mind with greed as ‘mind with greed’, and mind without greed as ‘mind without greed’; mind with hate … mind without hate … mind with delusion … mind without delusion … contracted mind … scattered mind … expansive mind … unexpansive mind … mind that is not supreme … mind that is supreme … mind undistractify-&-lucidifyd in samādhi … mind not undistractify-&-lucidifyd in samādhi … freed mind … unfreed mind …
Kassapopi, bhikkhave, yāvade ākaṅkhati parasattānaṃ parapuggalānaṃ cetasā ceto paricca pajānāti—sarāgaṃ vā cittaṃ sarāgaṃ cittanti pajānāti … pe … avimuttaṃ vā cittaṃ avimuttaṃ cittanti pajānāti.
And so does Kassapa.
Ahaṃ, bhikkhave, yāvade ākaṅkhāmi anekavihitaṃ pubbenivāsaṃ anussarāmi, seyyathidaṃ—ekampi jātiṃ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṃsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi, anekepi saṃvaṭṭakappe anekepi vivaṭṭakappe anekepi saṃvaṭṭavivaṭṭakappe: ‘amutrāsiṃ evaṃnāmo evaṅgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto amutra udapādiṃ; tatrāpāsiṃ evaṃnāmo evaṅgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto idhūpapanno’ti. Iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarāmi.
Whenever I want, I recollect my 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. I remember: ‘There, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn somewhere else. There, too, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn here.’ And so I recollect my many kinds of past lives, with features and details.
Kassapopi, bhikkhave, yāvade ākaṅkhati anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ—ekampi jātiṃ … pe … iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati.
And so does Kassapa.
Ahaṃ, bhikkhave, yāvade ākaṅkhāmi dibbena cakkhunā visuddhena atikkantamānusakena satte passāmi cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāmi: ‘ime vata, bhonto, sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṃ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā; te kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannā, ime vā pana, bhonto, sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṃ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā; te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannā’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passāmi cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāmi.
Whenever I want, with clairvoyance that is purified and superhuman, I see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. I understand how sentient beings are reborn according to their deeds. ‘These dear beings did bad things by way of body, speech, and mind. They spoke ill of the noble ones; they had wrong view; and they chose to act out of that wrong view. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. They never spoke ill of the noble ones; they had right view; and they chose to act out of that right view. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.’ And so, with clairvoyance that is purified and superhuman, 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.
Kassapopi, bhikkhave, yāvade ākaṅkhati dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne … pe … yathākammūpage satte pajānāti.
And so does Kassapa.
Ahaṃ, bhikkhave, āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharāmi.
I have realized the undefiled freedom of heart and freedom by wisdom in this very life. And I live having realized it with my own insight due to the ending of defilements.
Kassapopi, bhikkhave, āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharatī”ti.
And so does Kassapa.”
❧
SN 16.10 Upassaya: The Nuns’ Quarters
10. Upassayasutta
10. The Nuns’ Quarters
Evaṃ me sutaṃ—
So I have heard.
ekaṃ samayaṃ āyasmā mahākassapo sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.
At one time Venerable Mahākassapa was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Atha kho āyasmā ānando pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yenāyasmā mahākassapo tenupasaṅkami; upasaṅkamitvā āyasmantaṃ mahākassapaṃ etadavoca:
Then Venerable Ānanda robed up in the morning and, taking his bowl and robe, went to Mahākassapa and said:
“āyāma, bhante kassapa, yena aññataro bhikkhunupassayo tenupasaṅkamissāmā”ti.
“Kassapa, come, sir. Let’s go to one of the nuns’ quarters.”
“Gaccha tvaṃ, āvuso ānanda, bahukicco tvaṃ bahukaraṇīyo”ti.
“You go, Reverend Ānanda. You have many duties and responsibilities.”
Dutiyampi kho āyasmā ānando āyasmantaṃ mahākassapaṃ etadavoca:
And a second time …
“āyāma, bhante kassapa, yena aññataro bhikkhunupassayo tenupasaṅkamissāmā”ti.
“Gaccha tvaṃ, āvuso ānanda, bahukicco tvaṃ bahukaraṇīyo”ti.
Tatiyampi kho āyasmā ānando āyasmantaṃ mahākassapaṃ etadavoca:
And a third time, Ānanda said:
“āyāma, bhante kassapa, yena aññataro bhikkhunupassayo tenupasaṅkamissāmā”ti.
“Kassapa, come, sir. Let’s go to one of the nuns’ quarters.”
Atha kho āyasmā mahākassapo pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya āyasmatā ānandena pacchāsamaṇena yena aññataro bhikkhunupassayo tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi.
Then Venerable Mahākassapa robed up in the morning and, taking his bowl and robe, went with Venerable Ānanda as his second monk to one of the nuns’ quarters, where he sat on the seat spread out.
Atha kho sambahulā bhikkhuniyo yenāyasmā mahākassapo tenupasaṅkamiṃsu; upasaṅkamitvā āyasmantaṃ mahākassapaṃ abhivādetvā ekamantaṃ nisīdiṃsu.
And then several nuns went up to Mahākassapa, bowed, and sat down to one side.
Ekamantaṃ nisinnā kho tā bhikkhuniyo āyasmā mahākassapo dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṃsesi.
Mahākassapa educated, encouraged, fired up, and inspired those nuns with a Dhamma talk,
Atha kho āyasmā mahākassapo tā bhikkhuniyo dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṃsetvā uṭṭhāyāsanā pakkāmi.
after which he got up from his seat and left.
Atha kho thullatissā bhikkhunī anattamanā anattamanavācaṃ nicchāresi:
Then the nun Thullatissā was upset and blurted out:
“kiṃ pana ayyo mahākassapo, ayyassa ānandassa vedehamunino sammukhā dhammaṃ bhāsitabbaṃ maññati?
“What is Master Mahākassapa thinking, that he’d teach Dhamma in front of Master Ānanda, the Videhan sage?
Seyyathāpi nāma sūcivāṇijako sūcikārassa santike sūciṃ vikketabbaṃ maññeyya;
He’s like a needle seller who thinks they can sell a needle to a needle maker!”
evameva ayyo mahākassapo ayyassa ānandassa vedehamunino sammukhā dhammaṃ bhāsitabbaṃ maññatī”ti.
Assosi kho āyasmā mahākassapo thullatissāya bhikkhuniyā imaṃ vācaṃ bhāsamānāya.
Mahākassapa heard Thullatissā say these words,
Atha kho āyasmā mahākassapo āyasmantaṃ ānandaṃ etadavoca:
and he said to Ānanda:
“kiṃ nu kho, āvuso ānanda, ahaṃ sūcivāṇijako, tvaṃ sūcikāro;
“Is that right, Reverend Ānanda? Am I the needle seller and you the needle maker?
udāhu ahaṃ sūcikāro, tvaṃ sūcivāṇijako”ti?
Or am I the needle maker and you the needle seller?”
“Khama, bhante kassapa, bālo mātugāmo”ti.
“Forgive her, sir. The woman’s a fool.”
“Āgamehi tvaṃ, āvuso ānanda, mā te saṅgho uttari upaparikkhi.
“Hold on, Reverend Ānanda! Don’t make the Saṅgha investigate you further!
Taṃ kiṃ maññasi, āvuso ānanda,
What do you think, Reverend Ānanda?
api nu tvaṃ bhagavato sammukhā bhikkhusaṅghe upanīto:
Was it you who the Buddha brought up before the Saṅgha of monks, saying:
‘ahaṃ, bhikkhave, yāvade ākaṅkhāmi vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharāmi.
‘monks, whenever I want, quite secluded from sensual pleasures, secluded from unskillful Dharmas, I enter and remain in the first jhāna, which has the rapture and pleasure born of seclusion, while directing-thought and evaluation.
Ānandopi, bhikkhave, yāvade ākaṅkhati vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharatī’”ti?
And so does Ānanda’?”
“No hetaṃ, bhante”.
“No, sir.”
“Ahaṃ kho, āvuso, bhagavato sammukhā bhikkhusaṅghe upanīto:
“I was the one the Buddha brought up before the Saṅgha of monks, saying:
‘ahaṃ, bhikkhave, yāvade ākaṅkhāmi vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharāmi.
‘monks, whenever I want, quite secluded from sensual pleasures, secluded from unskillful Dharmas, I enter and remain in the first jhāna, which has the rapture and pleasure born of seclusion, while directing-thought and evaluation.
Kassapopi, bhikkhave, yāvade ākaṅkhati vivicceva kāmehi vivicca akusalehi dhammehi … pe … paṭhamaṃ jhānaṃ upasampajja viharatī’ti … pe ….
And so does Kassapa. …’
(Navannaṃ anupubbavihārasamāpattīnaṃ pañcannañca abhiññānaṃ evaṃ vitthāro veditabbo.)
(The nine progressive meditations and the five insights should be treated in full.)
Taṃ kiṃ maññasi, āvuso ānanda,
What do you think, Reverend Ānanda?
api nu tvaṃ bhagavato sammukhā bhikkhusaṅghe upanīto:
Was it you who the Buddha brought up before the Saṅgha of monks, saying:
‘ahaṃ, bhikkhave, āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharāmi.
‘I have realized the undefiled freedom of heart and freedom by wisdom in this very life. And I live having realized it with my own insight due to the ending of defilements.
Ānandopi, bhikkhave, āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharatī’”ti?
And so does Ānanda’?”
“No hetaṃ, bhante”.
“No, sir.”
“Ahaṃ kho, āvuso, bhagavato sammukhā bhikkhusaṅghe upanīto:
“I was the one the Buddha brought up before the Saṅgha of monks, saying:
‘ahaṃ, bhikkhave, āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharāmi.
‘I have realized the undefiled freedom of heart and freedom by wisdom in this very life. And I live having realized it with my own insight due to the ending of defilements.
Kassapopi, bhikkhave, āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharatī’ti.
And so does Kassapa.’
Sattaratanaṃ vā, āvuso, nāgaṃ aḍḍhaṭṭhamaratanaṃ vā tālapattikāya chādetabbaṃ maññeyya, yo me cha abhiññā chādetabbaṃ maññeyyā”ti.
Reverend, you might as well think to hide a bull elephant that’s three or three and a half meters tall behind a palm leaf as to hide my six insights.”
Cavittha ca pana thullatissā bhikkhunī brahmacariyamhāti.
But the nun Thullatissā fell from the spiritual life.
❧
11. Cīvarasutta
11. Robes
Ekaṃ samayaṃ āyasmā mahākassapo rājagahe viharati veḷuvane kalandakanivāpe.
At one time Venerable Mahākassapa was staying near Rājagaha, in the Bamboo Grove, the squirrels’ feeding ground.
Tena kho pana samayena āyasmā ānando dakkhiṇagirismiṃ cārikaṃ carati mahatā bhikkhusaṅghena saddhiṃ.
Now at that time Venerable Ānanda was wandering in the Southern Hills together with a large Saṅgha of monks.
Tena kho pana samayena āyasmato ānandassa tiṃsamattā saddhivihārino bhikkhū sikkhaṃ paccakkhāya hīnāyāvattā bhavanti yebhuyyena kumārabhūtā.
And at that time thirty of Ānanda’s monk pupils rejected the training and returned to a lesser life. Most of them were youths.
Atha kho āyasmā ānando dakkhiṇagirismiṃ yathābhirantaṃ cārikaṃ caritvā yena rājagahaṃ veḷuvanaṃ kalandakanivāpo yenāyasmā mahākassapo tenupasaṅkami; upasaṅkamitvā āyasmantaṃ mahākassapaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho āyasmantaṃ ānandaṃ āyasmā mahākassapo etadavoca:
When Venerable Ānanda had wandered in the Southern Hills as long as he wished, he set out for Rājagaha, to the Bamboo Grove, the squirrels’ feeding ground. He went up to Venerable Mahākassapa, bowed, and sat down to one side. Mahākassapa said to him:
“kati nu kho, āvuso ānanda, atthavase paṭicca bhagavatā kulesu tikabhojanaṃ paññattan”ti?
“Reverend Ānanda, for how many reasons did the Buddha lay down a rule against eating in groups of more than three among families?”
“Tayo kho, bhante kassapa, atthavase paṭicca bhagavatā kulesu tikabhojanaṃ paññattaṃ—
“Sir, the Buddha laid down that rule for three reasons.
dummaṅkūnaṃ puggalānaṃ niggahāya pesalānaṃ bhikkhūnaṃ phāsuvihārāya, mā pāpicchā pakkhaṃ nissāya saṃghaṃ bhindeyyuṃ, kulānuddayatāya ca.
For keeping difficult persons in check and for the comfort of good-hearted monks. To prevent those of wicked desires from taking sides and dividing the Saṅgha. And out of consideration for families.
Ime kho, bhante kassapa, tayo atthavase paṭicca bhagavatā kulesu tikabhojanaṃ paññattan”ti.
These are the three reasons why the Buddha laid down that rule.”
“Atha kiñcarahi tvaṃ, āvuso ānanda, imehi navehi bhikkhūhi indriyesu aguttadvārehi bhojane amattaññūhi jāgariyaṃ ananuyuttehi saddhiṃ cārikaṃ carasi?
“So what exactly are you doing, wandering together with these junior monks? They don’t guard their sense doors, they eat too much, and they’re not committed to wakefulness.
Sassaghātaṃ maññe carasi, kulūpaghātaṃ maññe carasi.
It’s like you’re wandering about wrecking crops and ruining families!
Olujjati kho te, āvuso ānanda, parisā;
Your following is falling apart, Reverend Ānanda,
palujjanti kho te, āvuso, navappāyā.
and those just getting started are slipping away.
Na vāyaṃ kumārako mattamaññāsī”ti.
Yet this boy knows no bounds!”
“Api me, bhante kassapa, sirasmiṃ palitāni jātāni.
“Though there are grey hairs on my head,
Atha ca pana mayaṃ ajjāpi āyasmato mahākassapassa kumārakavādā na muccāmā”ti.
I still can’t escape being called a boy by Venerable Mahākassapa.”
“Tathā hi pana tvaṃ, āvuso ānanda, imehi navehi bhikkhūhi indriyesu aguttadvārehi bhojane amattaññūhi jāgariyaṃ ananuyuttehi saddhiṃ cārikaṃ carasi, sassaghātaṃ maññe carasi, kulūpaghātaṃ maññe carasi.
“It’s because you wander with these junior monks. …
Olujjati kho te, āvuso ānanda, parisā;
Your following is falling apart, Reverend Ānanda,
palujjanti kho te, āvuso, navappāyā.
and those just getting started are slipping away.
Na vāyaṃ kumārako mattamaññāsī”ti.
Yet this boy knows no bounds!”
Assosi kho thullanandā bhikkhunī:
The nun Thullanandā heard:
“ayyena kira mahākassapena ayyo ānando vedehamuni kumārakavādena apasādito”ti.
“It seems that Master Mahākassapa has rebuked Master Ānanda the Videhan sage by calling him a boy!”
Atha kho thullanandā bhikkhunī anattamanā anattamanavācaṃ nicchāresi:
Then the nun Thullanandā was upset and blurted out:
“kiṃ pana ayyo mahākassapo aññatitthiyapubbo samāno ayyaṃ ānandaṃ vedehamuniṃ kumārakavādena apasādetabbaṃ maññatī”ti.
“How can Master Mahākassapa, who formerly followed another path, presume to rebuke Master Ānanda the Videhan sage by calling him a boy?”
Assosi kho āyasmā mahākassapo thullanandāya bhikkhuniyā imaṃ vācaṃ bhāsamānāya.
Mahākassapa heard Thullanandā say these words,
Atha kho āyasmā mahākassapo āyasmantaṃ ānandaṃ etadavoca:
and he said to Ānanda:
“tagghāvuso ānanda, thullanandāya bhikkhuniyā sahasā appaṭisaṅkhā vācā bhāsitā.
“Indeed, Reverend Ānanda, the nun Thullanandā spoke rashly and without thinking.
Yatvāhaṃ, āvuso, kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajito, nābhijānāmi aññaṃ satthāraṃ uddisitā, aññatra tena bhagavatā arahatā sammāsambuddhena.
Since I shaved off my hair and beard, dressed in ocher robes, and went forth from the lay life to homelessness, I don’t recall acknowledging any other teacher apart from the Blessed One, the perfected one, the fully awakened Buddha.
Pubbe me, āvuso, agārikabhūtassa sato etadahosi:
Formerly when I was still a layman, I thought:
‘sambādho gharāvāso rajāpatho, abbhokāso pabbajjā.
‘Living in a house is cramped and dirty, but the life of one gone forth is wide open.
Nayidaṃ sukaraṃ agāraṃ ajjhāvasatā ekantaparipuṇṇaṃ ekantaparisuddhaṃ saṅkhalikhitaṃ brahmacariyaṃ carituṃ.
It’s not easy for someone living at home to lead the spiritual life utterly full and pure, like a polished shell.
Yannūnāhaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajeyyan’ti.
Why don’t I shave off my hair and beard, dress in ocher robes, and go forth from the lay life to homelessness?’
So khvāhaṃ, āvuso, aparena samayena paṭapilotikānaṃ saṅghāṭiṃ kāretvā ye loke arahanto te uddissa kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajiṃ.
After some time I made an outer robe of patches and, in the name of the perfected ones in the world, I shaved off my hair and beard, dressed in ocher robes, and went forth from the lay life to homelessness.
So evaṃ pabbajito samāno addhānamaggappaṭipanno addasaṃ bhagavantaṃ antarā ca rājagahaṃ antarā ca nāḷandaṃ bahuputte cetiye nisinnaṃ.
When I had gone forth, I traveled along the road between Rājagaha and Nālanda, where I saw the Buddha sitting at the Bahuputta Shrine.
Disvāna me etadahosi:
Seeing him, I thought:
‘satthārañca vatāhaṃ passeyyaṃ, bhagavantameva passeyyaṃ;
‘If I’m ever to see a Teacher, it would be this Blessed One!
sugatañca vatāhaṃ passeyyaṃ, bhagavantameva passeyyaṃ;
If I’m ever to see a Holy One, it would be this Blessed One!
sammāsambuddhañca vatāhaṃ passeyyaṃ;
If I’m ever to see a fully awakened Buddha, it would be this Blessed One!’
bhagavantameva passeyyan’ti.
So khvāhaṃ, āvuso, tattheva bhagavato pādesu sirasā nipatitvā bhagavantaṃ etadavocaṃ:
Then I bowed with my head at the Buddha’s feet and said:
‘satthā me, bhante, bhagavā, sāvakohamasmi;
‘Sir, the Buddha is my Teacher, I am his disciple!
satthā me, bhante, bhagavā, sāvakohamasmī’ti.
The Buddha is my Teacher, I am his disciple!’
Evaṃ vutte, maṃ, āvuso, bhagavā etadavoca:
When I said this, the Buddha said:
‘yo kho, kassapa, evaṃ sabbacetasā samannāgataṃ sāvakaṃ ajānaññeva vadeyya jānāmīti, apassaññeva vadeyya passāmīti, muddhāpi tassa vipateyya.
‘Kassapa, if anyone was to say to such a wholehearted disciple that they know when they don’t know, or that they see when they don’t see, their head would explode.
Ahaṃ kho pana, kassapa, jānaññeva vadāmi jānāmīti, passaññeva vadāmi passāmīti.
But Kassapa, when I say that I know and see I really do know and see.
Tasmātiha te, kassapa, evaṃ sikkhitabbaṃ:
So you should train like this:
“tibbaṃ me hirottappaṃ paccupaṭṭhitaṃ bhavissati theresu navesu majjhimesū”ti.
“I will set up a ardent sense of conscience and prudence for seniors, juniors, and those in the middle.”
Evañhi te, kassapa, sikkhitabbaṃ.
That’s how you should train.
Tasmātiha te, kassapa, evaṃ sikkhitabbaṃ:
And you should train like this:
“yaṃ kiñci dhammaṃ suṇissāmi kusalūpasaṃhitaṃ sabbaṃ taṃ aṭṭhiṃ katvā manasi karitvā sabbacetasā samannāharitvā ohitasoto dhammaṃ suṇissāmī”ti.
“Whenever I hear a teaching connected with what’s skillful, I will pay heed, pay attention, engage wholeheartedly, and lend an ear to that Dharma.”
Evañhi te, kassapa, sikkhitabbaṃ.
That’s how you should train.
Tasmātiha te, kassapa, evaṃ sikkhitabbaṃ:
And you should train like this:
“sātasahagatā ca me kāyagatāsati na vijahissatī”ti.
“I will never neglect rememberfulness of the body that is full of pleasure.”
Evañhi te, kassapa, sikkhitabbanti’.
That’s how you should train.’
Atha kho maṃ, āvuso, bhagavā iminā ovādena ovaditvā uṭṭhāyāsanā pakkāmi.
And when the Buddha had given me this advice he got up from his seat and left.
Sattāhameva khvāhaṃ, āvuso, saraṇo raṭṭhapiṇḍaṃ bhuñjiṃ aṭṭhamiyā aññā udapādi.
For seven days I ate the nation’s almsfood as a debtor. On the eighth day I was enlightened.
Atha kho, āvuso, bhagavā maggā okkamma yena aññataraṃ rukkhamūlaṃ tenupasaṅkami.
And then the Buddha left the road and went to the root of a tree.
Atha khvāhaṃ, āvuso, paṭapilotikānaṃ saṅghāṭiṃ catugguṇaṃ paññapetvā bhagavantaṃ etadavocaṃ:
So I spread out my outer robe of patches folded in four and said to the Buddha:
‘idha, bhante, bhagavā nisīdatu, yaṃ mamassa dīgharattaṃ hitāya sukhāyā’ti.
‘Sir, sit here. That would be for my lasting welfare and happiness.’
Nisīdi kho, āvuso, bhagavā paññatte āsane.
The Buddha sat on the seat spread out
Nisajja kho maṃ, āvuso, bhagavā etadavoca:
and said to me:
‘mudukā kho tyāyaṃ, kassapa, paṭapilotikānaṃ saṅghāṭī’ti.
‘Kassapa, this outer robe of patches is soft.’
‘Paṭiggaṇhātu me, bhante, bhagavā paṭapilotikānaṃ saṅghāṭiṃ anukampaṃ upādāyā’ti.
‘Sir, please accept my outer robe of patches out of compassion.’
‘Dhāressasi pana me tvaṃ, kassapa, sāṇāni paṃsukūlāni nibbasanānī’ti.
‘Well then, Kassapa, will you wear my worn-out hempen rag robe?’
‘Dhāressāmahaṃ, bhante, bhagavato sāṇāni paṃsukūlāni nibbasanānī’ti.
‘I will wear it, sir.’
So khvāhaṃ, āvuso, paṭapilotikānaṃ saṅghāṭiṃ bhagavato pādāsiṃ.
And so I presented my outer robe of patches to the Buddha.
Ahaṃ pana bhagavato sāṇāni paṃsukūlāni nibbasanāni paṭipajjiṃ.
And the Buddha presented me with his worn-out hempen rag robe.
Yañhi taṃ, āvuso, sammā vadamāno vadeyya:
So if anyone should be rightly called
‘bhagavato putto oraso mukhato jāto dhammajo dhammanimmito dhammadāyādo, paṭiggahitāni sāṇāni paṃsukūlāni nibbasanānī’ti, mamaṃ taṃ sammā vadamāno vadeyya:
the Buddha’s true-born child, born from his mouth, born of The Dharma, created by The Dharma, heir to The Dharma, and receiver of his worn-out hempen rag robes, it’s me.
‘bhagavato putto oraso mukhato jāto dhammajo dhammanimmito dhammadāyādo, paṭiggahitāni sāṇāni paṃsukūlāni nibbasanānī’ti.
Ahaṃ kho, āvuso, yāvade ākaṅkhāmi vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharāmi.
Whenever I want, quite secluded from sensual pleasures, secluded from unskillful Dharmas, I enter and remain in the first jhāna, which has the rapture and pleasure born of seclusion, while directing-thought and evaluation. …
Ahaṃ kho, āvuso, yāvade ākaṅkhāmi … pe …
(navannaṃ anupubbavihārasamāpattīnaṃ pañcannañca abhiññānaṃ evaṃ vitthāro veditabbo.)
(The nine progressive meditations and the five insights should be treated in full.)
Ahaṃ kho, āvuso, āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharāmi;
I have realized the undefiled freedom of heart and freedom by wisdom in this very life. And I live having realized it with my own insight due to the ending of defilements.
sattaratanaṃ vā, āvuso, nāgaṃ aḍḍhaṭṭhamaratanaṃ vā tālapattikāya chādetabbaṃ maññeyya, yo me cha abhiññā chādetabbaṃ maññeyyā”ti.
Reverend, you might as well think to hide a bull elephant that’s three or three and a half meters tall behind a palm leaf as to hide my six insights.”
Cavittha ca pana thullanandā bhikkhunī brahmacariyamhāti.
But the nun Thullanandā fell from the spiritual life.
end of section [16.11 - SN 16.11 Cīvara: Robes] ❧
SN 16.12 Paraṃmaraṇa: The Realized One After Death
12. Paraṃmaraṇasutta
12. The Realized One After Death
Ekaṃ samayaṃ āyasmā ca mahākassapo āyasmā ca sāriputto bārāṇasiyaṃ viharanti isipatane migadāye.
At one time Venerable Mahākassapa and Venerable Sāriputta were staying near Benares, in the deer park at Isipatana.
Atha kho āyasmā sāriputto sāyanhasamayaṃ paṭisallānā vuṭṭhito yenāyasmā mahākassapo tenupasaṅkami; upasaṅkamitvā āyasmatā mahākassapena saddhiṃ sammodi.
Then in the late afternoon, Venerable Sāriputta came out of retreat, went to Venerable Mahākassapa, and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā sāriputto āyasmantaṃ mahākassapaṃ etadavoca:
When the greetings and polite conversation were over, he sat down to one side and said to Mahākassapa:
“kiṃ nu kho, āvuso kassapa, hoti tathāgato paraṃ maraṇā”ti?
“Reverend Kassapa, does a Realized One exist after death?”
“Abyākataṃ kho etaṃ, āvuso, bhagavatā:
“Reverend, this has not been declared by the Buddha.”
‘hoti tathāgato paraṃ maraṇā’”ti.
“Kiṃ panāvuso, na hoti tathāgato paraṃ maraṇā”ti?
“Well then, does a Realized One not exist after death?”
“Evampi kho, āvuso, abyākataṃ bhagavatā:
“This too has not been declared by the Buddha.”
‘na hoti tathāgato paraṃ maraṇā’”ti.
“Kiṃ nu kho, āvuso, hoti ca na ca hoti tathāgato paraṃ maraṇā”ti?
“Well then, does a Realized One both exist and not exist after death?”
“Abyākataṃ kho etaṃ, āvuso, bhagavatā:
“This too has not been declared by the Buddha.”
‘hoti ca na ca hoti tathāgato paraṃ maraṇā’”ti.
“Kiṃ panāvuso, neva hoti, na na hoti tathāgato paraṃ maraṇā”ti?
“Well then, does a Realized One neither exist nor not exist after death?”
“Evampi kho, āvuso, abyākataṃ bhagavatā:
“This too has not been declared by the Buddha.”
‘neva hoti na na hoti tathāgato paraṃ maraṇā’”ti.
“Kasmā cetaṃ, āvuso, abyākataṃ bhagavatā”ti?
“And why has this not been declared by the Buddha?”
“Na hetaṃ, āvuso, atthasaṃhitaṃ nādibrahmacariyakaṃ na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṃvattati.
“Because it’s not beneficial or relevant to the fundamentals of the spiritual life. It doesn’t lead to disenchantment, dispassion, cessation, peace, insight, awakening, and nirvana.
Tasmā taṃ abyākataṃ bhagavatā”ti.
That’s why it has not been declared by the Buddha.”
“Atha kiñcarahāvuso, byākataṃ bhagavatā”ti?
“So what now has been declared by the Buddha?”
“Idaṃ ‘dukkhan’ti kho, āvuso, byākataṃ bhagavatā;
“‘This is suffering’ has been declared by the Buddha.
ayaṃ ‘dukkhasamudayo’ti byākataṃ bhagavatā;
‘This is the origin of suffering’ …
ayaṃ ‘dukkhanirodho’ti byākataṃ bhagavatā;
‘This is the cessation of suffering’ …
ayaṃ ‘dukkhanirodhagāminī paṭipadā’ti byākataṃ bhagavatā”ti.
‘This is the practice that leads to the cessation of suffering’ has been declared by the Buddha.”
“Kasmā cetaṃ, āvuso, byākataṃ bhagavatā”ti?
“And why has this been declared by the Buddha?”
“Etañhi, āvuso, atthasaṃhitaṃ etaṃ ādibrahmacariyakaṃ etaṃ nibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṃvattati.
“Because it’s beneficial and relevant to the fundamentals of the spiritual life. It leads to disenchantment, dispassion, cessation, peace, insight, awakening, and nirvana.
Tasmā taṃ byākataṃ bhagavatā”ti.
That’s why it has been declared by the Buddha.”
❧
SN 16.13 Saddhammappatirūpaka: The Counterfeit of the true Dharma
13. Saddhammappatirūpakasutta
13. The Counterfeit of the true Dharma
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 mahākassapo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā mahākassapo bhagavantaṃ etadavoca:
Then Venerable Mahākassapa went up to the Buddha, bowed, sat down to one side, and said to him:
“ko nu kho, bhante, hetu ko paccayo, yena pubbe appatarāni ceva sikkhāpadāni ahesuṃ bahutarā ca bhikkhū aññāya saṇṭhahiṃsu?
“What is the cause, sir, what is the reason why there used to be fewer training rules but more enlightened monks?
Ko pana, bhante, hetu ko paccayo, yenetarahi bahutarāni ceva sikkhāpadāni appatarā ca bhikkhū aññāya saṇṭhahantī”ti?
And what is the cause, what is the reason why these days there are more training rules and fewer enlightened monks?”
“Evañcetaṃ, kassapa, hoti sattesu hāyamānesu saddhamme antaradhāyamāne, bahutarāni ceva sikkhāpadāni honti appatarā ca bhikkhū aññāya saṇṭhahanti.
“That’s how it is, Kassapa. When sentient beings are in decline and the true Dharma is disappearing there are more training rules and fewer enlightened monks.
Na tāva, kassapa, saddhammassa antaradhānaṃ hoti yāva na saddhammappatirūpakaṃ loke uppajjati.
The true Dharma doesn’t disappear as long the counterfeit of the true Dharma hasn’t appeared in the world.
Yato ca kho, kassapa, saddhammappatirūpakaṃ loke uppajjati, atha saddhammassa antaradhānaṃ hoti.
But when the counterfeit of the true Dharma appears in the world then the true Dharma disappears.
Seyyathāpi, kassapa, na tāva jātarūpassa antaradhānaṃ hoti yāva na jātarūpappatirūpakaṃ loke uppajjati.
It’s like true gold, which doesn’t disappear as long as counterfeit gold hasn’t appeared in the world.
Yato ca kho, kassapa, jātarūpappatirūpakaṃ loke uppajjati, atha kho jātarūpassa antaradhānaṃ hoti.
But when counterfeit gold appears in the world then real gold disappears.
Evameva kho, kassapa, na tāva saddhammassa antaradhānaṃ hoti yāva na saddhammappatirūpakaṃ loke uppajjati.
In the same way, the true Dharma doesn’t disappear as long the counterfeit of the true Dharma hasn’t appeared in the world.
Yato ca kho, kassapa, saddhammappatirūpakaṃ loke uppajjati, atha saddhammassa antaradhānaṃ hoti.
But when the counterfeit of the true Dharma appears in the world then the true Dharma disappears.
Na kho, kassapa, pathavīdhātu saddhammaṃ antaradhāpeti, na āpodhātu saddhammaṃ antaradhāpeti, na tejodhātu saddhammaṃ antaradhāpeti, na vāyodhātu saddhammaṃ antaradhāpeti;
It’s not the elements of earth, water, fire, or air that make the true Dharma disappear.
atha kho idheva te uppajjanti moghapurisā ye imaṃ saddhammaṃ antaradhāpenti.
Rather, it’s the foolish people who appear right here that make the true Dharma disappear.
Seyyathāpi, kassapa, nāvā ādikeneva opilavati;
The true Dharma doesn’t disappear like a ship that sinks all at once.
na kho, kassapa, evaṃ saddhammassa antaradhānaṃ hoti.
Pañca khome, kassapa, okkamaniyā dhammā saddhammassa sammosāya antaradhānāya saṃvattanti.
There are five detrimental things that lead to the decline and disappearance of the true Dharma.
Katame pañca?
What five?
Idha, kassapa, bhikkhū bhikkhuniyo upāsakā upāsikāyo satthari agāravā viharanti appatissā, dhamme agāravā viharanti appatissā, saṅghe agāravā viharanti appatissā, sikkhāya agāravā viharanti appatissā, samādhismiṃ agāravā viharanti appatissā—
It’s when the monks, nuns, laymen, and laywomen lack respect and reverence for the Teacher, The Dharma, the Saṅgha, the training, and undistractible-lucidity.
ime kho, kassapa, pañca okkamaniyā dhammā saddhammassa sammosāya antaradhānāya saṃvattanti.
These five detrimental things lead to the decline and disappearance of the true Dharma.
Pañca khome, kassapa, dhammā saddhammassa ṭhitiyā asammosāya anantaradhānāya saṃvattanti.
There are five things that lead to the continuation, persistence, and enduring of the true Dharma.
Katame pañca?
What five?
Idha, kassapa, bhikkhū bhikkhuniyo upāsakā upāsikāyo satthari sagāravā viharanti sappatissā, dhamme sagāravā viharanti sappatissā, saṅghe sagāravā viharanti sappatissā, sikkhāya sagāravā viharanti sappatissā, samādhismiṃ sagāravā viharanti sappatissā—
It’s when the monks, nuns, laymen, and laywomen maintain respect and reverence for the Teacher, The Dharma, the Saṅgha, the training, and undistractible-lucidity.
ime kho, kassapa, pañca dhammā saddhammassa ṭhitiyā asammosāya anantaradhānāya saṃvattantī”ti.
These five things lead to the continuation, persistence, and enduring of the true Dharma.”
Kassapasaṃyuttaṃ samattaṃ.
The Linked Discourses with Kassapa are complete.
end of section [16..1.. - SN 16 vagga 1 Kassapa: Kassapa chapter] ❧
SN 17 Lābhasakkāra Saṃyutta: Connected Discourses on Gains and Honour
(cst6)
(derived from B. Sujato 2018/12)
Saṃyutta Nikāya 17
Linked Discourses 17
+ § – SN 17 vagga 1 Paṭhama: The First Chapter+ all - all
1. Paṭhamavagga
1. The First Chapter
1. Dāruṇasutta
1. Brutal
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:
“Dāruṇo, bhikkhave, lābhasakkārasiloko kaṭuko pharuso antarāyiko anuttarassa yogakkhemassa adhigamāya.
“Possessions, honor, and popularity are brutal, bitter, and harsh. They’re an obstacle to reaching the supreme sanctuary.
Tasmātiha, bhikkhave, evaṃ sikkhitabbaṃ:
So you should train like this:
‘uppannaṃ lābhasakkārasilokaṃ pajahissāma, na ca no uppanno lābhasakkārasiloko cittaṃ pariyādāya ṭhassatī’ti.
‘We will give up arisen possessions, honor, and popularity, and we won’t let them occupy our minds.’
Evañhi vo, bhikkhave, sikkhitabban”ti.
That’s how you should train.”
2. Baḷisasutta
2. A Hook
Sāvatthiyaṃ viharati.
At Sāvatthī.
“Dāruṇo, bhikkhave, lābhasakkārasiloko kaṭuko pharuso antarāyiko anuttarassa yogakkhemassa adhigamāya.
“Possessions, honor, and popularity are brutal, bitter, and harsh. They’re an obstacle to reaching the supreme sanctuary.
Seyyathāpi, bhikkhave, bāḷisiko āmisagataṃ baḷisaṃ gambhīre udakarahade pakkhipeyya.
Suppose a fisherman was to cast a baited hook into a deep lake.
Tamenaṃ aññataro āmisacakkhu maccho gileyya.
Seeing the bait, a fish would swallow it.
Evañhi so, bhikkhave, maccho gilabaḷiso bāḷisikassa anayaṃ āpanno byasanaṃ āpanno yathākāmakaraṇīyo bāḷisikassa.
And so the fish that swallowed the hook would meet with tragedy and disaster, and the fisherman can do what he wants with it.
Bāḷisikoti kho, bhikkhave, mārassetaṃ pāpimato adhivacanaṃ.
‘Fisherman’ is a term for Māra the Wicked.
Baḷisanti kho, bhikkhave, lābhasakkārasilokassetaṃ adhivacanaṃ.
‘Hook’ is a term for possessions, honor, and popularity.
Yo hi koci, bhikkhave, bhikkhu uppannaṃ lābhasakkārasilokaṃ assādeti nikāmeti, ayaṃ vuccati, bhikkhave, bhikkhu gilabaḷiso mārassa anayaṃ āpanno byasanaṃ āpanno yathākāmakaraṇīyo pāpimato.
Whoever enjoys and likes arisen possessions, honor, and popularity is called a monk who has swallowed Māra’s hook. They’ve met with tragedy and disaster, and the Wicked One can do what he wants with them.
Evaṃ dāruṇo kho, bhikkhave, lābhasakkārasiloko kaṭuko pharuso antarāyiko anuttarassa yogakkhemassa adhigamāya.
So brutal are possessions, honor, and popularity—bitter and harsh, an obstacle to reaching the supreme sanctuary.
Tasmātiha, bhikkhave, evaṃ sikkhitabbaṃ:
So you should train like this:
‘uppannaṃ lābhasakkārasilokaṃ pajahissāma, na ca no uppanno lābhasakkārasiloko cittaṃ pariyādāya ṭhassatī’ti.
‘We will give up arisen possessions, honor, and popularity, and we won’t let them occupy our minds.’
Evañhi vo, bhikkhave, sikkhitabban”ti.
That’s how you should train.”
3. Kummasutta
3. A Turtle
Sāvatthiyaṃ viharati.
At Sāvatthī.
“Dāruṇo, bhikkhave, lābhasakkārasiloko … pe … adhigamāya.
“Possessions, honor, and popularity are brutal …
Bhūtapubbaṃ, bhikkhave, aññatarasmiṃ udakarahade mahākummakulaṃ ciranivāsi ahosi.
Once upon a time in a certain lake there was a large family of turtles that had lived there for a long time.
Atha kho, bhikkhave, aññataro kummo aññataraṃ kummaṃ etadavoca:
Then one of the turtles said to another:
‘mā kho tvaṃ, tāta kumma, etaṃ padesaṃ agamāsī’ti.
‘My dear turtle, don’t you go to that place.’
Agamāsi kho, bhikkhave, so kummo taṃ padesaṃ.
But that turtle did go to that place,
Tamenaṃ luddo papatāya vijjhi.
and a hunter pierced her with a harpoon.
Atha kho, bhikkhave, so kummo yena so kummo tenupasaṅkami.
Then that turtle went back to the other turtle.
Addasā kho, bhikkhave, so kummo taṃ kummaṃ dūratova āgacchantaṃ.
When the other turtle saw her coming off in the distance,
Disvāna taṃ kummaṃ etadavoca:
he said:
‘kacci tvaṃ, tāta kumma, na taṃ padesaṃ agamāsī’ti?
‘My dear turtle, I hope you didn’t go to that place!’
‘Agamāsiṃ khvāhaṃ, tāta kumma, taṃ padesan’ti.
‘I did.’
‘Kacci panāsi, tāta kumma, akkhato anupahato’ti?
‘But my dear turtle, I hope you’re not hurt or injured!’
‘Akkhato khomhi, tāta kumma, anupahato, atthi ca me idaṃ suttakaṃ piṭṭhito piṭṭhito anubandhan’ti.
‘I’m not hurt or injured. But this cord keeps dragging behind me.’
‘Tagghasi, tāta kumma, khato, taggha upahato.
‘Indeed, my dear turtle, you’re hurt and injured!
Etena hi te, tāta kumma, suttakena pitaro ca pitāmahā ca anayaṃ āpannā byasanaṃ āpannā.
Your father and grandfather met with tragedy and disaster because of such a cord.
Gaccha dāni tvaṃ, tāta kumma, na dāni tvaṃ amhākan’ti.
Go now, you are no longer one of us.’
Luddoti kho, bhikkhave, mārassetaṃ pāpimato adhivacanaṃ.
‘Hunter’ is a term for Māra the Wicked.
Papatāti kho, bhikkhave, lābhasakkārasilokassetaṃ adhivacanaṃ.
‘Harpoon’ is a term for possessions, honor, and popularity.
Suttakanti kho, bhikkhave, nandīrāgassetaṃ adhivacanaṃ.
‘Cord’ is a term for desire with relishing.
Yo hi koci, bhikkhave, bhikkhu uppannaṃ lābhasakkārasilokaṃ assādeti nikāmeti—
Whoever enjoys and likes arisen possessions, honor, and popularity is called a monk who has been pierced with a harpoon. They’ve met with tragedy and disaster, and the Wicked One can treat them however he wants.
ayaṃ vuccati, bhikkhave, bhikkhu giddho papatāya anayaṃ āpanno byasanaṃ āpanno yathākāmakaraṇīyo pāpimato.
Evaṃ dāruṇo kho, bhikkhave, lābhasakkārasiloko … pe …
So brutal are possessions, honor, and popularity. …”
evañhi vo, bhikkhave, sikkhitabban”ti.
SN 17.4 Dīghalomika: A Fleecy Sheep
4. Dīghalomikasutta
4. A Fleecy Sheep
Sāvatthiyaṃ viharati.
At Sāvatthī.
“Dāruṇo, bhikkhave, lābhasakkārasiloko … pe … adhigamāya.
“Possessions, honor, and popularity are brutal …
Seyyathāpi, bhikkhave, dīghalomikā eḷakā kaṇṭakagahanaṃ paviseyya.
Suppose a fleecy sheep was to enter a briar patch.
Sā tatra tatra sajjeyya, tatra tatra gayheyya, tatra tatra bajjheyya, tatra tatra anayabyasanaṃ āpajjeyya.
She’d get caught, snagged, and trapped at every turn, coming to ruin.
Evameva kho, bhikkhave, idhekacco bhikkhu lābhasakkārasilokena abhibhūto pariyādiṇṇacitto pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya gāmaṃ vā nigamaṃ vā piṇḍāya pavisati.
In the same way, take a certain monk whose mind is overcome and overwhelmed by possessions, honor, and popularity. They robe up in the morning and, taking their bowl and robe, enter the village or town for alms.
So tatra tatra sajjati, tatra tatra gayhati, tatra tatra bajjhati, tatra tatra anayabyasanaṃ āpajjati.
They get caught, snagged, and trapped at every turn, coming to ruin.
Evaṃ dāruṇo kho, bhikkhave, lābhasakkārasiloko … pe …
So brutal are possessions, honor, and popularity. …”
evañhi vo, bhikkhave, sikkhitabban”ti.
SN 17.5 Mīḷhaka: A Dung Beetle
5. Mīḷhakasutta
5. A Dung Beetle
Sāvatthiyaṃ viharati.
At Sāvatthī.
“Dāruṇo, bhikkhave, lābhasakkārasiloko … pe … adhigamāya.
“Possessions, honor, and popularity are brutal …
Seyyathāpi, bhikkhave, mīḷhakā gūthādī gūthapūrā puṇṇā gūthassa. Purato cassa mahāgūthapuñjo.
Suppose there was a dung-eating beetle full of dung, stuffed with dung, and before her was a huge pile of dung.
Sā tena aññā mīḷhakā atimaññeyya:
She’d look down on other beetles, thinking:
‘ahamhi gūthādī gūthapūrā puṇṇā gūthassa, purato ca myāyaṃ mahāgūthapuñjo’ti.
‘For I am a dung-eating beetle full of dung, stuffed with dung, and before me is a huge pile of dung.’
Evameva kho, bhikkhave, idhekacco bhikkhu lābhasakkārasilokena abhibhūto pariyādiṇṇacitto pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya gāmaṃ vā nigamaṃ vā piṇḍāya pavisati.
In the same way, take a certain monk whose mind is overcome and overwhelmed by possessions, honor, and popularity. They robe up in the morning and, taking their bowl and robe, enter the village or town for alms.
So tattha bhuttāvī ca hoti yāvadattho, nimantito ca svātanāya, piṇḍapāto cassa pūro.
There they eat as much as they like, get invited back tomorrow, and have plenty of alms-food.
So ārāmaṃ gantvā bhikkhugaṇassa majjhe vikatthati:
When they get back to the monastery, they boast in the middle of a group of monks:
‘bhuttāvī camhi yāvadattho, nimantito camhi svātanāya, piṇḍapāto ca myāyaṃ pūro, lābhī camhi cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānaṃ, ime panaññe bhikkhū appapuññā appesakkhā na lābhino cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānan’ti.
‘I ate as much as I liked, got invited back tomorrow, and had plenty of alms-food. I get robes, alms-food, lodgings, and medicines and supplies for the sick. But these other monks have little merit or significance, so they don’t get these things.’
So tena lābhasakkārasilokena abhibhūto pariyādiṇṇacitto aññe pesale bhikkhū atimaññati.
With a mind overcome and overwhelmed by possessions, honor, and popularity, they look down on other good-hearted monks.
Tañhi tassa, bhikkhave, moghapurisassa hoti dīgharattaṃ ahitāya dukkhāya.
This will be for their lasting harm and suffering.
Evaṃ dāruṇo kho, bhikkhave, lābhasakkārasiloko … pe …
So brutal are possessions, honor, and popularity. …”
evañhi vo bhikkhave, sikkhitabban”ti.
SN 17.6 Asani: A Bolt of Lightning
6. Asanisutta
6. A Bolt of Lightning
Sāvatthiyaṃ viharati.
At Sāvatthī.
“Dāruṇo, bhikkhave, lābhasakkārasiloko … pe … adhigamāya.
“Possessions, honor, and popularity are brutal …
Kaṃ, bhikkhave, asanivicakkaṃ āgacchatu, sekhaṃ appattamānasaṃ lābhasakkārasiloko anupāpuṇātu.
Who should be struck by lightning? A trainee who comes into possessions, honor, and popularity before they achieve their heart’s desire.
Asanivicakkanti kho, bhikkhave, lābhasakkārasilokassetaṃ adhivacanaṃ.
‘Lightning strike’ is a term for possessions, honor, and popularity.
Evaṃ dāruṇo kho, bhikkhave, lābhasakkārasiloko … pe …
So brutal are possessions, honor, and popularity. …”
evañhi vo, bhikkhave, sikkhitabban”ti.
SN 17.7 Diddha: A Poisoned Arrow
7. Diddhasutta
7. A Poisoned Arrow
Sāvatthiyaṃ viharati.
At Sāvatthī.
“Dāruṇo, bhikkhave, lābhasakkārasiloko … pe … adhigamāya.
“Possessions, honor, and popularity are brutal …
Kaṃ, bhikkhave, diddhagatena visallena sallena vijjhatu, sekhaṃ appattamānasaṃ lābhasakkārasiloko anupāpuṇātu.
Who should be pierced by a poisoned arrow? A trainee who comes into possessions, honor, and popularity before they achieve their heart’s desire.
Sallanti kho, bhikkhave, lābhasakkārasilokassetaṃ adhivacanaṃ.
‘Arrow’ is a term for possessions, honor, and popularity.
Evaṃ dāruṇo kho, bhikkhave, lābhasakkārasiloko … pe …
So brutal are possessions, honor, and popularity. …”
evañhi vo, bhikkhave, sikkhitabban”ti.
SN 17.8 Siṅgāla: A Jackal
8. Siṅgālasutta
8. A Jackal
Sāvatthiyaṃ viharati.
At Sāvatthī.
“Dāruṇo, bhikkhave, lābhasakkārasiloko … pe … adhigamāya.
“Possessions, honor, and popularity are brutal …
Assuttha no tumhe, bhikkhave, rattiyā paccūsasamayaṃ jarasiṅgālassa vassamānassā”ti?
monks, did you hear an old jackal howling at the crack of dawn?”
“Evaṃ, bhante”.
“Yes, sir.”
“Eso kho, bhikkhave, jarasiṅgālo ukkaṇḍakena nāma rogajātena phuṭṭho neva bilagato ramati, na rukkhamūlagato ramati, na ajjhokāsagato ramati;
“That old jackal has the disease called mange. He’s not happy in his den, or at the root of a tree, or out in the open.
yena yena gacchati, yattha yattha tiṭṭhati, yattha yattha nisīdati, yattha yattha nipajjati; tattha tattha anayabyasanaṃ āpajjati.
Wherever he goes, stands, sits, or lies down he meets with tragedy and disaster.
Evameva kho, bhikkhave, idhekacco bhikkhu lābhasakkārasilokena abhibhūto pariyādiṇṇacitto neva suññāgāragato ramati, na rukkhamūlagato ramati, na ajjhokāsagato ramati;
In the same way, take a certain monk whose mind is overcome and overwhelmed by possessions, honor, and popularity. They’re not happy in an empty hut, at the root of a tree, or out in the open.
yena yena gacchati, yattha yattha tiṭṭhati, yattha yattha nisīdati, yattha yattha nipajjati; tattha tattha anayabyasanaṃ āpajjati.
Wherever they go, stand, sit, or lie down they meet with tragedy and disaster.
Evaṃ dāruṇo kho, bhikkhave, lābhasakkārasiloko … pe …
So brutal are possessions, honor, and popularity. …”
evañhi vo, bhikkhave, sikkhitabban”ti.
SN 17.9 Verambha: Gale-force Winds
9. Verambhasutta
9. Gale-force Winds
Sāvatthiyaṃ viharati.
At Sāvatthī.
“Dāruṇo, bhikkhave, lābhasakkārasiloko … pe … adhigamāya.
“Possessions, honor, and popularity are brutal …
Upari, bhikkhave, ākāse verambhā nāma vātā vāyanti.
High in the sky there are gale-force winds blowing.
Tattha yo pakkhī gacchati tamenaṃ verambhā vātā khipanti.
Any bird that flies there is flung about by those gale-force winds.
Tassa verambhavātakkhittassa aññeneva pādā gacchanti, aññena pakkhā gacchanti, aññena sīsaṃ gacchati, aññena kāyo gacchati.
Their feet go one way, their wings another, their head another, and their body another.
Evameva kho, bhikkhave, idhekacco bhikkhu lābhasakkārasilokena abhibhūto pariyādiṇṇacitto pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya gāmaṃ vā nigamaṃ vā piṇḍāya pavisati arakkhiteneva kāyena arakkhitāya vācāya arakkhitena cittena, anupaṭṭhitāya satiyā, asaṃvutehi indriyehi.
In the same way, take a certain monk whose mind is overcome and overwhelmed by possessions, honor, and popularity. He robes up in the morning and, taking his bowl and robe, enters the village or town for alms without guarding body, speech, and mind, without establishing rememberfulness, and without restraining the sense faculties.
So tattha passati mātugāmaṃ dunnivatthaṃ vā duppārutaṃ vā.
There he sees a female scantily clad, with revealing clothes.
Tassa mātugāmaṃ disvā dunnivatthaṃ vā duppārutaṃ vā rāgo cittaṃ anuddhaṃseti.
Lust infects his mind.
So rāgānuddhaṃsitena cittena sikkhaṃ paccakkhāya hīnāyāvattati.
He rejects the training and returns to a lesser life.
Tassa aññe cīvaraṃ haranti, aññe pattaṃ haranti, aññe nisīdanaṃ haranti, aññe sūcigharaṃ haranti, verambhavātakkhittasseva sakuṇassa.
Some take his robe, others his bowl, others his sitting cloth, others his needle case, just like the bird flung about by the gale-force winds.
Evaṃ dāruṇo kho, bhikkhave, lābhasakkārasiloko … pe …
So brutal are possessions, honor, and popularity. …”
evañhi vo, bhikkhave, sikkhitabban”ti.
SN 17.10 Sagāthaka: With Verses
10. Sagāthakasutta
10. With Verses
Sāvatthiyaṃ viharati.
At Sāvatthī.
“Dāruṇo, bhikkhave, lābhasakkārasiloko … pe … adhigamāya.
“Possessions, honor, and popularity are brutal …
Idhāhaṃ, bhikkhave, ekaccaṃ puggalaṃ passāmi sakkārena abhibhūtaṃ pariyādiṇṇacittaṃ, kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannaṃ.
Take a case where I see a certain person whose mind is overcome and overwhelmed by honor. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell.
Idha panāhaṃ, bhikkhave, ekaccaṃ puggalaṃ passāmi asakkārena abhibhūtaṃ pariyādiṇṇacittaṃ, kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannaṃ.
Take another case where I see a certain person whose mind is overcome and overwhelmed by lack of honor. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell.
Idha panāhaṃ, bhikkhave, ekaccaṃ puggalaṃ passāmi sakkārena ca asakkārena ca tadubhayena abhibhūtaṃ pariyādiṇṇacittaṃ, kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannaṃ.
And take another case where I see a certain person whose mind is overcome and overwhelmed by both honor and lack of honor. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell.
Evaṃ dāruṇo kho, bhikkhave, lābhasakkārasiloko … pe …
So brutal are possessions, honor, and popularity. …”
evañhi vo, bhikkhave, sikkhitabban”ti.
Idamavoca bhagavā.
That is what the Buddha said.
Idaṃ vatvāna sugato athāparaṃ etadavoca satthā:
Then the Holy One, the Teacher, went on to say:
“Yassa sakkariyamānassa,
“Whether they’re honored
asakkārena cūbhayaṃ;
or not honored, or both,
Samādhi na vikampati,
their undistractible-lucidity doesn’t waver
appamāṇavihārino.
as they live assiduously.
Taṃ jhāyinaṃ sātatikaṃ,
They regularly practice jhāna
sukhumaṃ diṭṭhivipassakaṃ;
with subtle view and discernment.
Upādānakkhayārāmaṃ,
Rejoicing in the ending of grasping,
āhu sappuriso itī”ti.
they’re said to be a good person.”
end of section [17..1.. - SN 17 vagga 1 Paṭhama: The First Chapter] ❧
+ § – SN 17 vagga 2 Dutiya: The Second Chapter+ all - all
2. Dutiyavagga
2. The Second Chapter
SN 17.11 Suvaṇṇapāti: A Golden Bowl
11. Suvaṇṇapātisutta
11. A Golden Bowl
Sāvatthiyaṃ viharati.
At Sāvatthī.
“Dāruṇo, bhikkhave, lābhasakkārasiloko … pe … adhigamāya.
“Possessions, honor, and popularity are brutal …
Idhāhaṃ, bhikkhave, ekaccaṃ puggalaṃ evaṃ cetasā ceto paricca pajānāmi:
When I’ve comprehended the mind of a certain person, I understand:
‘na cāyamāyasmā suvaṇṇapātiyāpi rūpiyacuṇṇaparipūrāya hetu sampajānamusā bhāseyyā’ti.
‘This venerable would not tell a deliberate lie even for the sake of a golden bowl filled with silver powder.’
Tamenaṃ passāmi aparena samayena lābhasakkārasilokena abhibhūtaṃ pariyādiṇṇacittaṃ sampajānamusā bhāsantaṃ.
But some time later I see them tell a deliberate lie because their mind is overcome and overwhelmed by possessions, honor, and popularity.
Evaṃ dāruṇo kho, bhikkhave, lābhasakkārasiloko … pe …
So brutal are possessions, honor, and popularity. …”
evañhi vo, bhikkhave, sikkhitabban”ti.
SN 17.12 Rūpiyapāti: A Silver Bowl
12. Rūpiyapātisutta
12. A Silver Bowl
Sāvatthiyaṃ viharati.
At Sāvatthī.
“Dāruṇo, bhikkhave, lābhasakkārasiloko … pe …
“Possessions, honor, and popularity are brutal …
idhāhaṃ, bhikkhave, ekaccaṃ puggalaṃ evaṃ cetasā ceto paricca pajānāmi:
When I’ve comprehended the mind of a certain person, I understand:
‘na cāyamāyasmā rūpiyapātiyāpi suvaṇṇacuṇṇaparipūrāya hetu sampajānamusā bhāseyyā’ti.
‘This venerable would not tell a deliberate lie even for the sake of a silver bowl filled with gold powder.’
Tamenaṃ passāmi aparena samayena lābhasakkārasilokena abhibhūtaṃ pariyādiṇṇacittaṃ sampajānamusā bhāsantaṃ.
But some time later I see them tell a deliberate lie because their mind is overcome and overwhelmed by possessions, honor, and popularity.
Evaṃ dāruṇo kho, bhikkhave, lābhasakkārasiloko … pe …
So brutal are possessions, honor, and popularity. …”
evañhi vo, bhikkhave, sikkhitabban”ti.
13–20. Suvaṇṇanikkhasuttādiaṭṭhaka
13–20. A Gold Coin, Etc.
Sāvatthiyaṃ viharati.
At Sāvatthī.
“Idhāhaṃ, bhikkhave, ekaccaṃ puggalaṃ evaṃ cetasā ceto paricca pajānāmi:
“monks, when I’ve comprehended the mind of a certain person, I understand:
‘na cāyamāyasmā suvaṇṇanikkhassāpi hetu … pe …
‘This venerable would not tell a deliberate lie even for the sake of a gold coin.’ …
suvaṇṇanikkhasatassāpi hetu …
‘… for the sake of a hundred gold coins.’ …
siṅgīnikkhassāpi hetu …
‘… for the sake of a gold doubloon.’ …
siṅgīnikkhasatassāpi hetu …
‘… for the sake of a hundred gold doubloons.’ …
pathaviyāpi jātarūpaparipūrāya hetu …
‘… for the sake of the whole earth full of gold.’ …
āmisakiñcikkhahetupi …
‘… for any kind of material reward.’ …
jīvitahetupi …
‘… for the sake of life.’ …
janapadakalyāṇiyāpi hetu sampajānamusā bhāseyyā’ti.
‘… for the sake of the finest lady in the land.’
Tamenaṃ passāmi aparena samayena lābhasakkārasilokena abhibhūtaṃ pariyādiṇṇacittaṃ sampajānamusā bhāsantaṃ.
But some time later I see them tell a deliberate lie because their mind is overcome and overwhelmed by possessions, honor, and popularity.
Evaṃ dāruṇo kho, bhikkhave, lābhasakkārasiloko … pe …
So brutal are possessions, honor, and popularity. …”
evañhi vo, bhikkhave, sikkhitabban”ti.
❧
+ § – SN 17 vagga 3 Tatiya: The Third Chapter+ all - all
3. Tatiyavagga
3. The Third Chapter
SN 17.21 Mātugāma: A Female
21. Mātugāmasutta
21. A Female
Sāvatthiyaṃ viharati.
At Sāvatthī.
“Dāruṇo, bhikkhave, lābhasakkārasiloko … pe …
“Possessions, honor, and popularity are brutal …
na tassa, bhikkhave, mātugāmo eko ekassa cittaṃ pariyādāya tiṭṭhati yassa lābhasakkārasiloko cittaṃ pariyādāya tiṭṭhati.
Even if you’re alone with a female she might not occupy your mind, but possessions, honor and popularity would still occupy your mind.
Evaṃ dāruṇo kho, bhikkhave, lābhasakkārasiloko … pe …
So brutal are possessions, honor, and popularity. …”
evañhi vo, bhikkhave, sikkhitabban”ti.
SN 17.22 Kalyāṇī: The Finest Lady in the Land
22. Kalyāṇīsutta
22. The Finest Lady in the Land
Sāvatthiyaṃ viharati.
At Sāvatthī.
“Dāruṇo, bhikkhave, lābhasakkārasiloko … pe …
“Possessions, honor, and popularity are brutal …
na tassa, bhikkhave, janapadakalyāṇī ekā ekassa cittaṃ pariyādāya tiṭṭhati yassa lābhasakkārasiloko cittaṃ pariyādāya tiṭṭhati.
Even if you’re alone with the finest lady in the land she might not occupy your mind, but possessions, honor and popularity would still occupy your mind.
Evaṃ dāruṇo kho, bhikkhave, lābhasakkārasiloko … pe …
So brutal are possessions, honor, and popularity. …”
evañhi vo, bhikkhave, sikkhitabban”ti.
SN 17.23 Ekaputtaka: An Only Son
23. Ekaputtakasutta
23. An Only Son
Sāvatthiyaṃ viharati.
At Sāvatthī.
“Dāruṇo, bhikkhave, lābhasakkārasiloko … pe …
“Possessions, honor, and popularity are brutal …
saddhā, bhikkhave, upāsikā ekaputtakaṃ piyaṃ manāpaṃ evaṃ sammā āyācamānā āyāceyya:
A faithful laywoman with a dear and beloved only son would rightly appeal to him:
‘tādiso, tāta, bhavāhi yādiso citto ca gahapati hatthako ca āḷavako’ti.
‘My darling, please be like the householder Citta and Hatthaka of Aḷavī.’
Esā, bhikkhave, tulā etaṃ pamāṇaṃ mama sāvakānaṃ upāsakānaṃ, yadidaṃ citto ca gahapati hatthako ca āḷavako.
These are a standard and a measure for my male lay disciples, that is, the householder Citta and Hatthaka of Aḷavī.
Sace kho tvaṃ, tāta, agārasmā anagāriyaṃ pabbajasi;
‘But my darling, if you go forth from the lay life to homelessness,
tādiso, tāta, bhavāhi yādisā sāriputtamoggallānāti.
please be like Sāriputta and Moggallāna.’
Esā, bhikkhave, tulā etaṃ pamāṇaṃ mama sāvakānaṃ bhikkhūnaṃ, yadidaṃ sāriputtamoggalānā.
These are a standard and a measure for my monk disciples, that is, Sāriputta and Moggallāna.
Mā ca kho tvaṃ, tāta, sekhaṃ appattamānasaṃ lābhasakkārasiloko anupāpuṇātūti.
‘And my darling, may you not come into possessions, honor, and popularity while you’re still a trainee and haven’t achieved your heart’s desire.’
Tañce, bhikkhave, bhikkhuṃ sekhaṃ appattamānasaṃ lābhasakkārasiloko anupāpuṇāti, so tassa hoti antarāyāya.
If a trainee who hasn’t achieved their heart’s desire comes into possessions, honor, and popularity it’s an obstacle for them.
Evaṃ dāruṇo kho, bhikkhave, lābhasakkārasiloko … pe …
So brutal are possessions, honor, and popularity. …”
evañhi vo, bhikkhave, sikkhitabban”ti.
SN 17.24 Ekadhītu: An Only Daughter
24. Ekadhītusutta
24. An Only Daughter
Sāvatthiyaṃ viharati.
At Sāvatthī.
“Dāruṇo, bhikkhave, lābhasakkārasiloko … pe …
“Possessions, honor, and popularity are brutal …
saddhā bhikkhave upāsikā ekaṃ dhītaraṃ piyaṃ manāpaṃ evaṃ sammā āyācamānā āyāceyya:
A faithful laywoman with a dear and beloved only daughter would rightly appeal to her:
‘tādisā, ayye, bhavāhi yādisā khujjuttarā ca upāsikā veḷukaṇḍakiyā ca nandamātā’ti.
‘My darling, please be like the laywomen Khujjuttarā and Veḷukaṇṭakī, Nanda’s mother.’
Esā, bhikkhave, tulā etaṃ pamāṇaṃ mama sāvikānaṃ upāsikānaṃ, yadidaṃ khujjuttarā ca upāsikā veḷukaṇḍakiyā ca nandamātā.
These are a standard and a measure for my female lay disciples, that is, the laywomen Khujjuttarā and Veḷukaṇṭakī, Nanda’s mother.
Sace kho tvaṃ, ayye, agārasmā anagāriyaṃ pabbajasi;
‘But my darling, if you go forth from the lay life to homelessness, please be like the nuns Khemā and Uppalavaṇṇā.’
tādisā, ayye, bhavāhi yādisā khemā ca bhikkhunī uppalavaṇṇā cāti.
Esā, bhikkhave, tulā etaṃ pamāṇaṃ mama sāvikānaṃ bhikkhunīnaṃ, yadidaṃ khemā ca bhikkhunī uppalavaṇṇā ca.
These are a standard and a measure for my nun disciples, that is, the nuns Khemā and Uppalavaṇṇā.
Mā ca kho tvaṃ, ayye, sekhaṃ appattamānasaṃ lābhasakkārasiloko anupāpuṇātūti.
‘And my darling, may you not come into possessions, honor, and popularity while you’re still a trainee and haven’t achieved your heart’s desire.’
Tañce, bhikkhave, bhikkhuniṃ sekhaṃ appattamānasaṃ lābhasakkārasiloko anupāpuṇāti, so tassā hoti antarāyāya.
If a trainee who hasn’t achieved their heart’s desire comes into possessions, honor, and popularity it’s an obstacle for them.
Evaṃ dāruṇo kho, bhikkhave, lābhasakkārasiloko … pe …
So brutal are possessions, honor, and popularity. …”
evañhi vo, bhikkhave, sikkhitabban”ti.
SN 17.25 Samaṇabrāhmaṇa: Ascetics and Brahmins
25. Samaṇabrāhmaṇasutta
25. Ascetics and Brahmins
Sāvatthiyaṃ viharati.
At Sāvatthī.
“Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā lābhasakkārasilokassa assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nappajānanti,
“monks, there are ascetics and brahmins who don’t truly understand the gratification, drawback, and escape when it comes to possessions, honor, and popularity.
na me te, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu vā samaṇasammatā brāhmaṇesu vā brāhmaṇasammatā, na ca pana te āyasmantā sāmaññatthaṃ vā brahmaññatthaṃ vā diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharanti.
I don’t regard them as true ascetics and brahmins. Those venerables don’t realize the goal of life as an ascetic or brahmin, and don’t live having realized it with their own insight.
Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā lābhasakkārasilokassa assādañca ādīnavañca nissaraṇañca yathābhūtaṃ pajānanti,
There are ascetics and brahmins who do truly understand the gratification, drawback, and escape when it comes to possessions, honor, and popularity.
te ca kho me, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu ceva samaṇasammatā brāhmaṇesu ca brāhmaṇasammatā, te ca panāyasmanto sāmaññatthañca brahmaññatthañca diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharantī”ti.
I regard them as true ascetics and brahmins. Those venerables realize the goal of life as an ascetic or brahmin, and live having realized it with their own insight.”
SN 17.26 Dutiyasamaṇabrāhmaṇa: Ascetics and Brahmins (2nd)
26. Dutiyasamaṇabrāhmaṇasutta
26. Ascetics and Brahmins (2nd)
Sāvatthiyaṃ viharati.
At Sāvatthī.
“Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā lābhasakkārasilokassa samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nappajānanti … pe …
“There are ascetics and brahmins who don’t truly understand the origin, ending, gratification, drawback, and escape when it comes to possessions, honor, and popularity …
pajānanti … pe …
There are ascetics and brahmins who do truly understand …”
sayaṃ abhiññā sacchikatvā upasampajja viharantī”ti.
SN 17.27 Tatiyasamaṇabrāhmaṇa: Ascetics and Brahmins (3rd)
27. Tatiyasamaṇabrāhmaṇasutta
27. Ascetics and Brahmins (3rd)
Sāvatthiyaṃ viharati.
At Sāvatthī.
“Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā lābhasakkārasilokaṃ yathābhūtaṃ nappajānanti, lābhasakkārasilokasamudayaṃ nappajānanti, lābhasakkārasilokanirodhaṃ nappajānanti, lābhasakkārasilokanirodhagāminiṃ paṭipadaṃ nappajānanti … pe …
“There are ascetics and brahmins who don’t truly understand possessions, honor, and popularity, their origin, their cessation, and the path that leads to their cessation …
pajānanti … pe …
There are ascetics and brahmins who do truly understand …”
sayaṃ abhiññā sacchikatvā upasampajja viharantī”ti.
28. Chavisutta
28. Skin
Sāvatthiyaṃ viharati.
At Sāvatthī.
“Dāruṇo, bhikkhave, lābhasakkārasiloko.
“Possessions, honor, and popularity are brutal …
Lābhasakkārasiloko, bhikkhave, chaviṃ chindati, chaviṃ chetvā cammaṃ chindati, cammaṃ chetvā maṃsaṃ chindati, maṃsaṃ chetvā nhāruṃ chindati, nhāruṃ chetvā aṭṭhiṃ chindati, aṭṭhiṃ chetvā aṭṭhimiñjaṃ āhacca tiṭṭhati.
They cut through the outer skin, the inner skin, the flesh, sinews, and bones, until they reach the marrow and stay pressing there.
Evaṃ dāruṇo kho, bhikkhave, lābhasakkārasiloko … pe …
So brutal are possessions, honor, and popularity. …”
evañhi vo bhikkhave, sikkhitabban”ti.
29. Rajjusutta
29. A Rope
Sāvatthiyaṃ viharati.
At Sāvatthī.
“Dāruṇo, bhikkhave, lābhasakkārasiloko.
“Possessions, honor, and popularity are brutal …
Lābhasakkārasiloko, bhikkhave, chaviṃ chindati, chaviṃ chetvā cammaṃ chindati, cammaṃ chetvā maṃsaṃ chindati, maṃsaṃ chetvā nhāruṃ chindati, nhāruṃ chetvā aṭṭhiṃ chindati, aṭṭhiṃ chetvā aṭṭhimiñjaṃ āhacca tiṭṭhati.
They cut through the outer skin, the inner skin, the flesh, sinews, and bones, until they reach the marrow and stay pressing there.
Seyyathāpi, bhikkhave, balavā puriso daḷhāya vāḷarajjuyā jaṅghaṃ veṭhetvā ghaṃseyya.
Suppose a strong man was to twist a tough horse-hair rope around your shin and tighten it.
Sā chaviṃ chindeyya, chaviṃ chetvā cammaṃ chindeyya, cammaṃ chetvā maṃsaṃ chindeyya, maṃsaṃ chetvā nhāruṃ chindeyya, nhāruṃ chetvā aṭṭhiṃ chindeyya, aṭṭhiṃ chetvā aṭṭhimiñjaṃ āhacca tiṭṭheyya.
It would cut through the outer skin, the inner skin, the flesh, sinews, and bones, until it reached the marrow and stayed pressing there.
Evameva kho, bhikkhave, lābhasakkārasiloko chaviṃ chindati, chaviṃ chetvā cammaṃ chindati, cammaṃ chetvā maṃsaṃ chindati, maṃsaṃ chetvā nhāruṃ chindati, nhāruṃ chetvā aṭṭhiṃ chindati, aṭṭhiṃ chetvā aṭṭhimiñjaṃ āhacca tiṭṭhati.
In the same way, possessions, honor, and popularity cut through the outer skin, the inner skin, the flesh, sinews, and bones, until they reach the marrow and stay pressing there.
Evaṃ dāruṇo kho, bhikkhave, lābhasakkārasiloko … pe …
So brutal are possessions, honor, and popularity. …”
evañhi vo, bhikkhave, sikkhitabban”ti.
SN 17.30 Bhikkhu: A monk With Defilements Ended
30. Bhikkhusutta
30. A monk With Defilements Ended
Sāvatthiyaṃ viharati.
At Sāvatthī.
“Yopi so, bhikkhave, bhikkhu arahaṃ khīṇāsavo tassapāhaṃ lābhasakkārasiloko antarāyāya vadāmī”ti.
“monks, possessions, honor, and popularity are an obstacle even for a monk who is perfected, with defilements ended.”
Evaṃ vutte, āyasmā ānando bhagavantaṃ etadavoca:
When he said this, Venerable Ānanda said to the Buddha:
“kissa pana, bhante, khīṇāsavassa bhikkhuno lābhasakkārasiloko antarāyāyā”ti?
“Sir, what do possessions, honor, and popularity obstruct for a monk with defilements ended?”
“Yā hissa sā, ānanda, akuppā cetovimutti nāhaṃ tassā lābhasakkārasilokaṃ antarāyāya vadāmi.
“Ānanda, I don’t say that possessions, honor, and popularity obstruct the unshakable freedom of heart.
Ye ca khvassa, ānanda, appamattassa ātāpino pahitattassa viharato diṭṭhadhammasukhavihārā adhigatā tesāhamassa lābhasakkārasilokaṃ antarāyāya vadāmi.
But I do say that possessions, honor, and popularity obstruct the achievement of pleasureful meditations in this very life for a meditator who is assiduous, ardent, and resolute.
Evaṃ dāruṇo kho, ānanda, lābhasakkārasiloko kaṭuko pharuso antarāyiko anuttarassa yogakkhemassa adhigamāya.
So brutal are possessions, honor, and popularity—bitter and harsh, an obstacle to reaching the supreme sanctuary.
Tasmātihānanda, evaṃ sikkhitabbaṃ:
So you should train like this:
‘uppannaṃ lābhasakkārasilokaṃ pajahissāma, na ca no uppanno lābhasakkārasiloko cittaṃ pariyādāya ṭhassatī’ti.
‘We will give up arisen possessions, honor, and popularity, and we won’t let them occupy our minds.’
Evañhi vo, ānanda, sikkhitabban”ti.
That’s how you should train.”
31. Bhindisutta
31. Schism
Sāvatthiyaṃ viharati.
At Sāvatthī.
“Dāruṇo, bhikkhave, lābhasakkārasiloko.
“Possessions, honor, and popularity are brutal …
Lābhasakkārasilokena abhibhūto pariyādiṇṇacitto, bhikkhave, devadatto saṃghaṃ bhindi.
Devadatta caused a schism in the Saṅgha because his mind was overcome and overwhelmed by possessions, honor, and popularity.
Evaṃ dāruṇo kho, bhikkhave, lābhasakkārasiloko … pe …
So brutal are possessions, honor, and popularity. …”
sikkhitabban”ti.
end of section [17..3.. - SN 17 vagga 3 Tatiya: The Third Chapter] ❧
+ § – SN 17 vagga 4 Catuttha: The Fourth Chapter+ all - all
4. Catutthavagga
4. The Fourth Chapter
SN 17.32 Kusalamūla: Skillful Root
32. Kusalamūlasutta
32. Skillful Root
Sāvatthiyaṃ viharati.
At Sāvatthī.
“Dāruṇo, bhikkhave, lābhasakkārasiloko.
“Possessions, honor, and popularity are brutal …
Lābhasakkārasilokena abhibhūtassa pariyādiṇṇacittassa, bhikkhave, devadattassa kusalamūlaṃ samucchedamagamā.
Devadatta cut off his skillful root because his mind was overcome and overwhelmed by possessions, honor, and popularity.
Evaṃ dāruṇo kho, bhikkhave, lābhasakkārasiloko … pe …
So brutal are possessions, honor, and popularity. …”
sikkhitabban”ti.
SN 17.33 Kusaladhamma: Skillful Quality
33. Kusaladhammasutta
33. Skillful Quality
Sāvatthiyaṃ viharati.
At Sāvatthī.
“Dāruṇo, bhikkhave, lābhasakkārasiloko.
“Possessions, honor, and popularity are brutal …
Lābhasakkārasilokena abhibhūtassa pariyādiṇṇacittassa, bhikkhave, devadattassa kusalo dhammo samucchedamagamā.
Devadatta cut off his skillful quality because his mind was overcome and overwhelmed by possessions, honor, and popularity.
Evaṃ dāruṇo kho, bhikkhave, lābhasakkārasiloko … pe …
So brutal are possessions, honor, and popularity. …”
sikkhitabban”ti.
SN 17.34 Sukkadhamma: Bright Quality
34. Sukkadhammasutta
34. Bright Quality
Sāvatthiyaṃ viharati.
At Sāvatthī.
“Dāruṇo, bhikkhave, lābhasakkārasiloko.
“Possessions, honor, and popularity are brutal …
Lābhasakkārasilokena abhibhūtassa pariyādiṇṇacittassa, bhikkhave, devadattassa sukko dhammo samucchedamagamā.
Devadatta cut off his bright quality because his mind was overcome and overwhelmed by possessions, honor, and popularity.
Evaṃ dāruṇo kho, bhikkhave, lābhasakkārasiloko … pe …
So brutal are possessions, honor, and popularity. …”
sikkhitabban”ti.
SN 17.35 Acirapakkanta: Shortly After He Left
35. Acirapakkantasutta
35. Shortly After He Left
Ekaṃ samayaṃ bhagavā rājagahe viharati gijjhakūṭe pabbate acirapakkante devadatte.
At one time the Buddha was staying near Rājagaha, on the Vulture’s Peak Mountain, not long after Devadatta had left.
Tatra kho bhagavā devadattaṃ ārabbha bhikkhū āmantesi:
There the Buddha spoke to the monks about Devadatta:
“attavadhāya, bhikkhave, devadattassa lābhasakkārasiloko udapādi, parābhavāya devadattassa lābhasakkārasiloko udapādi.
“Possessions, honor, and popularity came to Devadatta for his own ruin and downfall.
Seyyathāpi, bhikkhave, kadalī attavadhāya phalaṃ deti, parābhavāya phalaṃ deti;
It’s like a banana tree …
evameva kho, bhikkhave, attavadhāya devadattassa lābhasakkārasiloko udapādi, parābhavāya devadattassa lābhasakkārasiloko udapādi.
Seyyathāpi, bhikkhave, veḷu attavadhāya phalaṃ deti, parābhavāya phalaṃ deti;
or a bamboo …
evameva kho, bhikkhave, attavadhāya devadattassa lābhasakkārasiloko udapādi, parābhavāya devadattassa lābhasakkārasiloko udapādi.
Seyyathāpi, bhikkhave, naḷo attavadhāya phalaṃ deti, parābhavāya phalaṃ deti;
or a reed, all of which bear fruit to their own ruin and downfall …
evameva kho, bhikkhave, attavadhāya devadattassa lābhasakkārasiloko udapādi, parābhavāya devadattassa lābhasakkārasiloko udapādi.
Seyyathāpi, bhikkhave, assatarī attavadhāya gabbhaṃ gaṇhāti, parābhavāya gabbhaṃ gaṇhāti;
It’s like a mule, which becomes pregnant to its own ruin and downfall.
evameva kho, bhikkhave, attavadhāya devadattassa lābhasakkārasiloko udapādi, parābhavāya devadattassa lābhasakkārasiloko udapādi.
In the same way, possessions, honor, and popularity came to Devadatta for his own ruin and downfall.
Evaṃ dāruṇo kho, bhikkhave, lābhasakkārasiloko.
So brutal are possessions, honor, and popularity. …”
Evañhi vo, bhikkhave, sikkhitabban”ti.
That’s how you should train.”
Idamavoca bhagavā.
That is what the Buddha said.
Idaṃ vatvāna sugato athāparaṃ etadavoca satthā:
Then the Holy One, the Teacher, went on to say:
“Phalaṃ ve kadaliṃ hanti,
“The banana tree is destroyed by its own fruit,
phalaṃ veḷuṃ phalaṃ naḷaṃ;
as are the bamboo and the reed.
Sakkāro kāpurisaṃ hanti,
Honor destroys a corrupt person,
gabbho assatariṃ yathā”ti.
as pregnancy destroys a mule.”
SN 17.36 Pañcarathasata: Five Hundred Carts
36. Pañcarathasatasutta
36. Five Hundred Carts
Rājagahe viharati veḷuvane kalandakanivāpe.
Near Rājagaha, in the Bamboo Grove, the squirrels’ feeding ground.
Tena kho pana samayena devadattassa ajātasattukumāro pañcahi rathasatehi sāyaṃ pātaṃ upaṭṭhānaṃ gacchati, pañca ca thālipākasatāni bhattābhihāro abhiharīyati.
Now at that time Prince Ajātasattu was going with five hundred carts in the morning and the evening to attend on Devadatta, presenting him with an offering of five hundred servings of food.
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:
“devadattassa, bhante, ajātasattukumāro pañcahi rathasatehi sāyaṃ pātaṃ upaṭṭhānaṃ gacchati, pañca ca thālipākasatāni bhattābhihāro abhiharīyatī”ti.
“Sir, Prince Ajātasattu is going with five hundred carts in the morning and the evening to attend on Devadatta, presenting him with an offering of five hundred servings of food.”
“Mā, bhikkhave, devadattassa lābhasakkārasilokaṃ pihayittha.
“monks, don’t envy Devadatta’s possessions, honor, and popularity.
Yāvakīvañca, bhikkhave, devadattassa ajātasattukumāro pañcahi rathasatehi sāyaṃ pātaṃ upaṭṭhānaṃ gamissati, pañca ca thālipākasatāni bhattābhihāro āharīyissati, hāniyeva, bhikkhave, devadattassa pāṭikaṅkhā kusalesu dhammesu, no vuddhi.
As long as Prince Ajātasattu goes with five hundred carts in the morning and the evening to attend on Devadatta, presenting him with an offering of five hundred servings of food, Devadatta can expect decline, not growth, in skillful Dharmas.
Seyyathāpi, bhikkhave, caṇḍassa kukkurassa nāsāya pittaṃ bhindeyyuṃ, evañhi so, bhikkhave, kukkuro bhiyyoso mattāya caṇḍataro assa;
If bile were to burst from a wild dog’s nose, it would become even wilder.
evameva, bhikkhave, yāvakīvañca devadattassa ajātasattukumāro pañcahi rathasatehi sāyaṃ pātaṃ upaṭṭhānaṃ gamissati, pañca ca thālipākasatāni bhattābhihāro āharīyissati, hāniyeva, bhikkhave, devadattassa pāṭikaṅkhā kusalesu dhammesu, no vuddhi.
In the same way, as long as Prince Ajātasattu goes with five hundred carts in the morning and the evening to attend on Devadatta, presenting him with an offering of five hundred servings of food, Devadatta can expect decline, not growth, in skillful Dharmas.
Evaṃ dāruṇo kho, bhikkhave, lābhasakkārasiloko … pe …
So brutal are possessions, honor, and popularity. …”
evañhi vo, bhikkhave, sikkhitabban”ti.
37. Mātusutta
37. Mother
Sāvatthiyaṃ viharati.
At Sāvatthī.
“Dāruṇo, bhikkhave, lābhasakkārasiloko kaṭuko pharuso antarāyiko anuttarassa yogakkhemassa adhigamāya.
“Possessions, honor, and popularity are brutal, bitter, and harsh. They’re an obstacle to reaching the supreme sanctuary.
Idhāhaṃ, bhikkhave, ekaccaṃ puggalaṃ evaṃ cetasā ceto paricca pajānāmi:
When I’ve comprehended the mind of a certain person, I understand:
‘na cāyamāyasmā mātupi hetu sampajānamusā bhāseyyā’ti.
‘This venerable would not tell a deliberate lie even for the sake of their mother.’
Tamenaṃ passāmi aparena samayena lābhasakkārasilokena abhibhūtaṃ pariyādiṇṇacittaṃ sampajānamusā bhāsantaṃ.
But some time later I see them tell a deliberate lie because their mind is overcome and overwhelmed by possessions, honor, and popularity.
Evaṃ dāruṇo kho, bhikkhave, lābhasakkārasiloko kaṭuko pharuso antarāyiko anuttarassa yogakkhemassa adhigamāya.
So brutal are possessions, honor, and popularity—bitter and harsh, an obstacle to reaching the supreme sanctuary.
Tasmātiha, bhikkhave, evaṃ sikkhitabbaṃ:
So you should train like this:
‘uppannaṃ lābhasakkārasilokaṃ pajahissāma.
‘We will give up arisen possessions, honor, and popularity, and we won’t let them occupy our minds.’
Na ca no uppanno lābhasakkārasiloko cittaṃ pariyādāya ṭhassatī’ti.
Evañhi vo, bhikkhave, sikkhitabban”ti.
That’s how you should train.”
38–43. Pitusuttādichakka
38–43. Father, Etc.
Sāvatthiyaṃ viharati.
At Sāvatthī.
“Dāruṇo, bhikkhave, lābhasakkārasiloko kaṭuko pharuso antarāyiko anuttarassa yogakkhemassa adhigamāya.
“Possessions, honor, and popularity are brutal, bitter, and harsh. They’re an obstacle to reaching the supreme sanctuary.
Idhāhaṃ, bhikkhave, ekaccaṃ puggalaṃ evaṃ cetasā ceto paricca pajānāmi:
When I’ve comprehended the mind of a certain person, I understand:
‘na cāyamāyasmā pitupi hetu … pe …
‘This venerable would not tell a deliberate lie even for the sake of their father. …
(vitthāretabbaṃ) …
(To be expanded as in SN 17.37.)
bhātupi hetu …
brother …
bhaginiyāpi hetu …
sister …
puttassapi hetu …
son …
dhītuyāpi hetu …
daughter …
pajāpatiyāpi hetu sampajānamusā bhāseyyā’ti.
wife.’
Tamenaṃ passāmi aparena samayena lābhasakkārasilokena abhibhūtaṃ pariyādiṇṇacittaṃ sampajānamusā bhāsantaṃ.
But some time later I see them tell a deliberate lie because their mind is overcome and overwhelmed by possessions, honor, and popularity.
Evaṃ dāruṇo kho, bhikkhave, lābhasakkārasiloko kaṭuko pharuso antarāyiko anuttarassa yogakkhemassa adhigamāya.
So brutal are possessions, honor, and popularity—bitter and harsh, an obstacle to reaching the supreme sanctuary.
Tasmātiha, bhikkhave, evaṃ sikkhitabbaṃ:
So you should train like this:
‘uppannaṃ lābhasakkārasilokaṃ pajahissāma, na ca no uppanno lābhasakkārasiloko cittaṃ pariyādāya ṭhassatī’ti.
‘We will give up arisen possessions, honor, and popularity, and we won’t let them occupy our minds.’
Evañhi vo, bhikkhave, sikkhitabban”ti.
That’s how you should train.”
Lābhasakkārasaṃyuttaṃ samattaṃ.
The Linked Discourses on possessions, honor, and popularity are complete.
end of section [17..4.. - SN 17 vagga 4 Catuttha: The Fourth Chapter] ❧
SN 18 Rāhula Saṃyutta: Connected Discourses with Rāhula
(cst4)
(derived from b.sujato)
Saṃyutta Nikāya 18
Linked Discourses 18
+ § – SN 18 vagga 1 Paṭhama: The First Chapter+ all - all
1. Paṭhamavagga
1. The First Chapter
SN 18.1 Cakkhu: The Eye, Etc.
1. Cakkhusutta
1. The Eye, Etc.
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 rāhulo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā rāhulo bhagavantaṃ etadavoca:
Then Venerable Rāhula went up to the Buddha, bowed, sat down to one side, and said to him:
“sādhu me, bhante, bhagavā saṃkhittena dhammaṃ desetu, 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, assiduous, ardent, and resolute.”
“Taṃ kiṃ maññasi, rāhula,
“What do you think, Rāhula?
cakkhuṃ 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.”
“Sotaṃ niccaṃ vā aniccaṃ vā”ti?
“Is the ear permanent or impermanent?”
“Aniccaṃ, bhante” … pe ….
“Impermanent, sir.” …
“Ghānaṃ niccaṃ vā aniccaṃ vā”ti?
“Is the nose permanent or impermanent?”
“Aniccaṃ, bhante” …
“Impermanent, sir.” …
“Jivhā niccā vā aniccā vā”ti?
“Is the tongue permanent or impermanent?”
“Aniccā, bhante” …
“Impermanent, sir.” …
“Kāyo nicco vā anicco vā”ti?
“Is the body permanent or impermanent?”
“Anicco, bhante” …
“Impermanent, sir.” …
“Mano nicco vā anicco vā”ti?
“Is the 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.”
“Evaṃ passaṃ, rāhula, sutavā ariyasāvako cakkhusmimpi nibbindati … pe … sotasmimpi nibbindati … ghānasmimpi nibbindati … jivhāyapi nibbindati … kāyasmimpi nibbindati … manasmimpi nibbindati;
“Seeing this, a learned noble disciple grows disenchanted with the eye, the ear, the nose, the tongue, the body, and the mind.
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.’”
(Etena peyyālena dasa suttantā kātabbā.)
(The ten discourses of this series should be treated in the same way.)
❧
SN 18.2 Rūpa: Sights, Etc.
2. Rūpasutta
2. Sights, Etc.
Sāvatthiyaṃ viharati.
At Sāvatthī.
“Taṃ kiṃ maññasi, rāhula,
“What do you think, Rāhula?
rūpā niccā vā aniccā vā”ti?
Are sights permanent or impermanent?”
“Aniccā, bhante” … pe …
“Impermanent, sir.” …
saddā …
“… sounds …
gandhā …
smells …
rasā …
tastes …
phoṭṭhabbā …
touches …
dhammā niccā vā aniccā vā”ti?
Are thoughts permanent or impermanent?”
“Aniccā, bhante” …
“Impermanent, sir.” …
“evaṃ passaṃ, rāhula, sutavā ariyasāvako rūpesupi nibbindati … saddesupi nibbindati … gandhesupi nibbindati … rasesupi nibbindati … phoṭṭhabbesupi nibbindati … dhammesupi nibbindati;
“Seeing this, a learned noble disciple grows disenchanted with sights, sounds, smells, tastes, touches, and thoughts.
nibbindaṃ virajjati … pe …
Being disenchanted, desire fades away. …”
pajānātī”ti.
SN 18.3 Viññāṇa: Consciousness
3. Viññāṇasutta
3. Consciousness
Sāvatthiyaṃ viharati.
At Sāvatthī.
“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.” …
“sotaviññāṇaṃ … pe …
“… ear consciousness …
ghānaviññāṇaṃ …
nose consciousness …
jivhāviññāṇaṃ …
tongue consciousness …
kāyaviññāṇaṃ …
body consciousness …
manoviññāṇaṃ niccaṃ vā aniccaṃ vā”ti?
Is mind consciousness permanent or impermanent?”
“Aniccaṃ, bhante” …
“Impermanent, sir.” …
“evaṃ passaṃ, rāhula, sutavā ariyasāvako cakkhuviññāṇasmimpi nibbindati … pe … sotaviññāṇasmimpi nibbindati … ghānaviññāṇasmimpi nibbindati … jivhāviññāṇasmimpi nibbindati … kāyaviññāṇasmimpi nibbindati … manoviññāṇasmimpi nibbindati;
“Seeing this, a learned noble disciple grows disenchanted with eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, and mind consciousness.
nibbindaṃ virajjati … pe …
Being disenchanted, desire fades away. …”
pajānātī”ti.
SN 18.4 Samphassa: Contact
4. Samphassasutta
4. Contact
Sāvatthiyaṃ viharati.
At Sāvatthī.
“Taṃ kiṃ maññasi, rāhula,
“What do you think, Rāhula?
cakkhusamphasso nicco vā anicco vā”ti?
Is eye contact permanent or impermanent?”
“Anicco, bhante” …
“Impermanent, sir.” …
“sotasamphasso … pe …
“… ear contact …
ghānasamphasso …
nose contact …
jivhāsamphasso …
tongue contact …
kāyasamphasso …
body contact …
manosamphasso nicco vā anicco vā”ti?
Is mind contact permanent or impermanent?”
“Anicco, bhante” …
“Impermanent, sir.” …
“evaṃ passaṃ, rāhula, sutavā ariyasāvako cakkhusamphassasmimpi nibbindati … pe … sotasamphassasmimpi nibbindati … ghānasamphassasmimpi nibbindati … jivhāsamphassasmimpi nibbindati … kāyasamphassasmimpi nibbindati … manosamphassasmimpi nibbindati;
“Seeing this, a learned noble disciple grows disenchanted with eye contact, ear contact, nose contact, tongue contact, body contact, and mind contact.
nibbindaṃ virajjati … pe …
Being disenchanted, desire fades away. …”
pajānātī”ti.
5. Vedanāsutta
5. Feeling
Sāvatthiyaṃ viharati.
At Sāvatthī.
“Taṃ kiṃ maññasi, rāhula,
“What do you think, Rāhula?
cakkhusamphassajā vedanā niccā vā aniccā vā”ti?
Is feeling born of eye contact permanent or impermanent?”
“Aniccā, bhante” …
“Impermanent, sir.” …
“sotasamphassajā vedanā … pe …
“… feeling born of ear contact …
ghānasamphassajā vedanā …
feeling born of nose contact …
jivhāsamphassajā vedanā …
feeling born of tongue contact …
kāyasamphassajā vedanā …
feeling born of body contact …
manosamphassajā vedanā niccā vā aniccā vā”ti?
Is feeling born of mind contact permanent or impermanent?”
“Aniccā, bhante” …
“Impermanent, sir.” …
“evaṃ passaṃ, rāhula, sutavā ariyasāvako cakkhusamphassajāya vedanāyapi nibbindati … pe … sota … ghāna … jivhā … kāya … manosamphassajāya vedanāyapi nibbindati … pe …
“Seeing this, a learned noble disciple grows disenchanted with feeling born of eye contact, ear contact, nose contact, tongue contact, body contact, and mind contact. …”
pajānātī”ti.
SN 18.6 Saññā: Perceptions
6. Saññāsutta
6. Perceptions
Sāvatthiyaṃ viharati.
At Sāvatthī.
“Taṃ kiṃ maññasi, rāhula,
“What do you think, Rāhula?
rūpasaññā niccā vā aniccā vā”ti?
Is perception of sights permanent or impermanent?”
“Aniccā, bhante” …
“Impermanent, sir.” …
“saddasaññā … pe …
“… perception of sounds …
gandhasaññā …
perception of smells …
rasasaññā …
perception of tastes …
phoṭṭhabbasaññā …
perception of touches …
dhammasaññā niccā vā aniccā vā”ti?
Is perception of thoughts permanent or impermanent?”
“Aniccā, bhante” …
“Impermanent, sir.” …
“evaṃ passaṃ, rāhula, sutavā ariyasāvako rūpasaññāyapi nibbindati … pe … saddasaññāyapi nibbindati … gandhasaññāyapi nibbindati … rasasaññāyapi nibbindati … phoṭṭhabbasaññāyapi nibbindati … dhammasaññāyapi nibbindati … pe …
“Seeing this, a learned noble disciple grows disenchanted with the perception of sights, sounds, smells, tastes, touches, and thoughts. …”
pajānātī”ti.
SN 18.7 Sañcetanā: Intention
7. Sañcetanāsutta
7. Intention
Sāvatthiyaṃ viharati.
At Sāvatthī.
“Taṃ kiṃ maññasi, rāhula,
“What do you think, Rāhula?
rūpasañcetanā niccā vā aniccā vā”ti?
Is intention regarding sights permanent or impermanent?”
“Aniccā, bhante” …
“Impermanent, sir.” …
“saddasañcetanā … pe …
“… intention regarding sounds …
gandhasañcetanā …
intention regarding smells …
rasasañcetanā …
intention regarding tastes …
phoṭṭhabbasañcetanā …
intention regarding touches …
dhammasañcetanā niccā vā aniccā vā”ti?
Is intention regarding thoughts permanent or impermanent?”
“Aniccā, bhante” …
“Impermanent, sir.” …
“evaṃ passaṃ, rāhula, sutavā ariyasāvako rūpasañcetanāyapi nibbindati … pe … saddasañcetanāyapi nibbindati … gandhasañcetanāyapi nibbindati … rasasañcetanāyapi nibbindati … phoṭṭhabbasañcetanāyapi nibbindati … dhammasañcetanāyapi nibbindati … pe …
“Seeing this, a learned noble disciple grows disenchanted with intention regarding sights, sounds, smells, tastes, touches, and thoughts. …”
pajānātī”ti.
8. Taṇhāsutta
8. Craving
Sāvatthiyaṃ viharati.
At Sāvatthī.
“Taṃ kiṃ maññasi, rāhula,
“What do you think, Rāhula?
rūpataṇhā niccā vā aniccā vā”ti?
Is craving for sights permanent or impermanent?”
“Aniccā, bhante” …
“Impermanent, sir.” …
“saddataṇhā … pe …
“… craving for sounds …
gandhataṇhā …
craving for smells …
rasataṇhā …
craving for tastes …
phoṭṭhabbataṇhā …
craving for touches …
dhammataṇhā niccā vā aniccā vā”ti?
Is craving for thoughts permanent or impermanent?”
“Aniccā, bhante” …
“Impermanent, sir.” …
“evaṃ passaṃ, rāhula, sutavā ariyasāvako rūpataṇhāyapi nibbindati … pe … saddataṇhāyapi nibbindati … gandhataṇhāyapi nibbindati … rasataṇhāyapi nibbindati … phoṭṭhabbataṇhāyapi nibbindati … dhammataṇhāyapi nibbindati … pe …
“Seeing this, a learned noble disciple grows disenchanted with craving for sights, sounds, smells, tastes, touches, and thoughts. …”
pajānātī”ti.
9. Dhātusutta
9. Elements
Sāvatthiyaṃ viharati.
At Sāvatthī.
“Taṃ kiṃ maññasi, rāhula,
“What do you think, Rāhula?
pathavīdhātu niccā vā aniccā vā”ti?
Is the earth element permanent or impermanent?”
“Aniccā, bhante” …
“Impermanent, sir.” …
“āpodhātu … pe …
“… the water element …
tejodhātu …
the fire element …
vāyodhātu …
the air element …
ākāsadhātu …
the space element …
viññāṇadhātu niccā vā aniccā vā”ti?
Is the consciousness element permanent or impermanent?”
“Aniccā, bhante” …
“Impermanent, sir.” …
“evaṃ passaṃ, rāhula, sutavā ariyasāvako pathavīdhātuyāpi nibbindati … pe … āpodhātuyāpi nibbindati … tejodhātuyāpi nibbindati … vāyodhātuyāpi nibbindati … ākāsadhātuyāpi nibbindati … viññāṇadhātuyāpi nibbindati … pe …
“Seeing this, a learned noble disciple grows disenchanted with the earth element, water element, fire element, air element, space element, and consciousness element …”
pajānātī”ti.
SN 18.10 Khandha: The Aggregates
10. Khandhasutta
10. The Aggregates
Sāvatthiyaṃ viharati.
At Sāvatthī.
“Taṃ kiṃ maññasi, rāhula,
“What do you think, Rāhula?
rūpaṃ niccaṃ vā aniccaṃ vā”ti?
Is form permanent or impermanent?”
“Aniccaṃ, bhante” …
“Impermanent, sir.” …
“vedanā … pe …
“… feeling …
saññā …
perception …
saṅkhārā …
co-doings …
viññāṇaṃ niccaṃ vā aniccaṃ vā”ti?
Is consciousness permanent or impermanent?”
“Aniccaṃ, bhante” …
“Impermanent, sir.” …
“evaṃ passaṃ, rāhula, sutavā ariyasāvako rūpasmimpi nibbindati … pe … vedanāyapi nibbindati … saññāyapi nibbindati … saṅkhāresupi nibbindati … viññāṇasmimpi nibbindati;
“Seeing this, a learned noble disciple grows disenchanted with form, feeling, perception, co-doings, and consciousness.
nibbindaṃ virajjati; virāgā vimuccati; vimuttasmiṃ vimuttamiti ñāṇaṃ hoti.
Being disenchanted, desire fades away. When desire fades away they’re freed. When they’re freed, they know they’re freed.
‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānātī”ti.
They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.’”
end of section [18..1.. - SN 18 vagga 1 Paṭhama: The First Chapter] ❧
+ § – SN 18 vagga 2 Dutiya: The Second Chapter+ all - all
2. Dutiyavagga
2. The Second Chapter
SN 18.11 Cakkhu: The Eye, Etc.
11. Cakkhusutta
11. The Eye, Etc.
Evaṃ me sutaṃ—
So I have heard.
ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati.
At one time the Buddha was staying near Sāvatthī.
Atha kho āyasmā rāhulo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho āyasmantaṃ rāhulaṃ bhagavā etadavoca:
Then Venerable Rāhula went up to the Buddha, bowed, and sat down to one side. The Buddha said to him:
“Taṃ kiṃ maññasi, rāhula,
“What do you think, Rāhula?
cakkhuṃ 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.”
“Sotaṃ … pe …
“… the ear …
ghānaṃ …
the nose …
jivhā …
the tongue …
kāyo …
the body …
mano nicco vā anicco vā”ti?
Is the 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.”
“Evaṃ passaṃ, rāhula, sutavā ariyasāvako cakkhusmimpi nibbindati … pe … sotasmimpi nibbindati … ghānasmimpi nibbindati … jivhāyapi nibbindati … kāyasmimpi nibbindati … manasmimpi nibbindati;
“Seeing this, a learned noble disciple grows disenchanted with the eye, the ear, the nose, the tongue, the body, and the mind.
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.’”
(Etena peyyālena dasa suttantā kātabbā.)
(The ten discourses of this series should be treated in the same way.)
12–20. Rūpādisuttanavaka
12–20. The Nine Discourses on Sights, Etc.
Sāvatthiyaṃ viharati.
At Sāvatthī.
“Taṃ kiṃ maññasi, rāhula,
“What do you think, Rāhula?
rūpā niccā vā aniccā vā”ti?
Are sights permanent or impermanent?”
“Aniccā, bhante” … pe …
“Impermanent, sir.” …
saddā …
“… sounds …
gandhā …
smells …
rasā …
tastes …
phoṭṭhabbā …
touches …
dhammā ….
thoughts …”
“Cakkhuviññāṇaṃ … pe …
“… eye consciousness …
sotaviññāṇaṃ …
ear consciousness …
ghānaviññāṇaṃ …
nose consciousness …
jivhāviññāṇaṃ …
tongue consciousness …
kāyaviññāṇaṃ …
body consciousness …
manoviññāṇaṃ ….
mind consciousness …”
Cakkhusamphasso … pe …
“… eye contact …
sotasamphasso …
ear contact …
ghānasamphasso …
nose contact …
jivhāsamphasso …
tongue contact …
kāyasamphasso …
body contact …
manosamphasso ….
mind contact …”
Cakkhusamphassajā vedanā … pe …
“… feeling born of eye contact …
sotasamphassajā vedanā …
feeling born of ear contact …
ghānasamphassajā vedanā …
feeling born of nose contact …
jivhāsamphassajā vedanā …
feeling born of tongue contact …
kāyasamphassajā vedanā …
feeling born of body contact …
manosamphassajā vedanā ….
feeling born of mind contact …”
Rūpasaññā … pe …
“… perception of sights …
saddasaññā …
perception of sounds …
gandhasaññā …
perception of smells …
rasasaññā …
perception of tastes …
phoṭṭhabbasaññā …
perception of touches …
dhammasaññā ….
perception of thoughts …”
Rūpasañcetanā … pe …
“… intention regarding sights …
saddasañcetanā …
intention regarding sounds …
gandhasañcetanā …
intention regarding smells …
rasasañcetanā …
intention regarding tastes …
phoṭṭhabbasañcetanā …
intention regarding touches …
dhammasañcetanā ….
intention regarding thoughts …”
Rūpataṇhā … pe …
“… craving for sights …
saddataṇhā …
craving for sounds …
gandhataṇhā …
craving for smells …
rasataṇhā …
craving for tastes …
phoṭṭhabbataṇhā …
craving for touches …
dhammataṇhā ….
craving for thoughts …”
Pathavīdhātu … pe …
“… the earth element …
āpodhātu …
the water element …
tejodhātu …
the fire element …
vāyodhātu …
the air element …
ākāsadhātu …
the space element …
viññāṇadhātu ….
the consciousness element …”
Rūpaṃ … pe …
“… form …
vedanā …
feeling …
saññā …
perception …
saṅkhārā …
co-doings …
viññāṇaṃ niccaṃ vā aniccaṃ vā”ti?
Is consciousness permanent or impermanent?”
Aniccaṃ, bhante … pe …
“Impermanent, sir.” …
“evaṃ passaṃ rāhula … pe …
“Seeing this …
nāparaṃ itthattāyā’ti pajānātī”ti.
They understand: ‘… there is no return to any state of existence.’”
end of section [18.11 - SN 18.11 Cakkhu: The Eye, Etc.] ❧
SN 18.21 Anusaya: Tendency
21. Anusayasutta
21. Tendency
Sāvatthiyaṃ viharati.
At Sāvatthī.
Atha kho āyasmā rāhulo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā rāhulo bhagavantaṃ etadavoca:
Then Venerable Rāhula went up to the Buddha, bowed, sat down to one side, and said to him:
“kathaṃ nu kho, bhante, jānato kathaṃ passato
“Sir, how does one know and see so that
imasmiñca sa-viññāṇake kāye
regarding one's conscious body
bahiddhā ca sabba-nimittesu
and all external signs [of all external objects]
Ahaṅ-kāra--
there's no construction of "I, myself",
--mamaṅ-kāra--
no construction of "my [possessions]",
--mān'-ānusayā na hontī”ti?
no underlying tendency to conceit?”
“Yaṃ kiñci, rāhula, rūpaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā, sabbaṃ rūpaṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya passati.
“Rāhula, one truly sees any kind of form at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all form—with right understanding: ‘This is not mine, I am not this, this is not my self.’
Yā kāci vedanā … pe …
One truly sees any kind of feeling …
yā kāci saññā …
perception …
ye keci saṅkhārā …
co-doings …
yaṃ kiñci viññāṇaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā, sabbaṃ viññāṇaṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya passati.
consciousness at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self.’
Evaṃ kho, rāhula, jānato evaṃ passato imasmiñca saviññāṇake kāye bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānānusayā na hontī”ti.
That’s how to know and see so that there’s no ego, possessiveness, or underlying tendency to conceit for this conscious body and all external stimuli.”
SN 18.22 Apagata: Rid of Conceit
22. Apagatasutta
22. Rid of Conceit
Sāvatthinidānaṃ.
At Sāvatthī.
Atha kho āyasmā rāhulo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā rāhulo bhagavantaṃ etadavoca:
Then Venerable Rāhula went up to the Buddha, bowed, sat down to one side, and said to him:
“kathaṃ nu kho, bhante, jānato kathaṃ passato imasmiṃ ca saviññāṇake kāye bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānāpagataṃ mānasaṃ hoti vidhā samatikkantaṃ santaṃ suvimuttan”ti?
“Sir, how does one know and see so that the mind is rid of ego, possessiveness, and conceit for this conscious body and all external stimuli; and going beyond discrimination, it’s peaceful and well freed?”
“Yaṃ kiñci, rāhula, rūpaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā sabbaṃ rūpaṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya disvā anupādā vimutto hoti.
“Rāhula, when one truly sees any kind of form at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all form—with right understanding: ‘This is not mine, I am not this, this is not my self,’ one is freed by not grasping.
Yā kāci vedanā … pe …
When one truly sees any kind of feeling …
yā kāci saññā …
perception …
ye keci saṅkhārā …
co-doings …
yaṃ kiñci viññāṇaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā, sabbaṃ viññāṇaṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya disvā anupādā vimutto hoti.
When one truly sees any kind of consciousness at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self,’ one is freed by not grasping.
Evaṃ kho, rāhula, jānato evaṃ passato imasmiñca saviññāṇake kāye bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānāpagataṃ mānasaṃ hoti vidhā samatikkantaṃ santaṃ suvimuttan”ti.
That’s how to know and see so that the mind is rid of ego, possessiveness, and conceit for this conscious body and all external stimuli; and going beyond discrimination, it’s peaceful and well freed.”
Rāhulasaṃyuttaṃ samattaṃ.
The Linked Discourses with Rāhula are complete.
end of section [18..2.. - SN 18 vagga 2 Dutiya: The Second Chapter] ❧
SN 19 Lakkhaṇa Saṃyutta: Connected Discourses with Lakkhaṇa
(cst4)
(derived from b.sujato)
Saṃyutta Nikāya 19
Linked Discourses 19
+ § – SN 19 vagga 1 Paṭhama: The First Chapter+ all - all
1. Paṭhamavagga
1. The First Chapter
SN 19.1 Aṭṭhi: A Skeleton
1. Aṭṭhisutta
1. A Skeleton
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 lakkhaṇo āyasmā ca mahāmoggallāno gijjhakūṭe pabbate viharanti.
Now at that time Venerable Lakkhaṇa and Venerable Mahāmoggallāna were staying on the Vulture’s Peak Mountain.
Atha kho āyasmā mahāmoggallāno pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yenāyasmā lakkhaṇo tenupasaṅkami; upasaṅkamitvā āyasmantaṃ lakkhaṇaṃ etadavoca:
Then Mahāmoggallāna robed up in the morning and, taking his bowl and robe, went to Lakkhaṇa and said to him:
“āyāmāvuso lakkhaṇa, rājagahaṃ piṇḍāya pavisissāmā”ti.
“Come, Reverend Lakkhaṇa, let’s enter Rājagaha for alms.”
“Evamāvuso”ti kho āyasmā lakkhaṇo āyasmato mahāmoggallānassa paccassosi.
“Yes, reverend,” Lakkhaṇa replied.
Atha kho āyasmā mahāmoggallāno gijjhakūṭā pabbatā orohanto aññatarasmiṃ padese sitaṃ pātvākāsi.
As Mahāmoggallāna was descending from Vulture’s Peak Mountain he smiled at a certain spot.
Atha kho āyasmā lakkhaṇo āyasmantaṃ mahāmoggallānaṃ etadavoca:
So Lakkhaṇa said to Mahāmoggallāna:
“ko nu kho, āvuso moggallāna, hetu ko paccayo sitassa pātukammāyā”ti?
“What is the cause, Reverend Moggallāna, what is the reason you smiled?”
“Akālo kho, āvuso lakkhaṇa, etassa pañhassa.
“Reverend Lakkhaṇa, it’s the wrong time for this question.
Bhagavato maṃ santike etaṃ pañhaṃ pucchā”ti.
Ask me when we’re in the Buddha’s presence.”
Atha kho āyasmā ca lakkhaṇo āyasmā ca mahāmoggallāno rājagahe piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkantā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinno kho āyasmā lakkhaṇo āyasmantaṃ mahāmoggallānaṃ etadavoca:
Then Lakkhaṇa and Mahāmoggallāna wandered for alms in Rājagaha. After the meal, on their return from alms-round, they went to the Buddha, bowed, and sat down to one side. Lakkhaṇa said to Mahāmoggallāna:
“idhāyasmā mahāmoggallāno gijjhakūṭā pabbatā orohanto aññatarasmiṃ padese sitaṃ pātvākāsi.
“Just now, as Mahāmoggallāna was descending from Vulture’s Peak Mountain he smiled at a certain spot.
Ko nu kho, āvuso moggallāna, hetu ko paccayo sitassa pātukammāyā”ti?
What is the cause, Reverend Moggallāna, what is the reason you smiled?”
“Idhāhaṃ, āvuso, gijjhakūṭā pabbatā orohanto addasaṃ aṭṭhikasaṅkhalikaṃ vehāsaṃ gacchantiṃ.
“Just now, reverend, as I was descending from Vulture’s Peak Mountain I saw a skeleton flying through the air.
Tamenaṃ gijjhāpi kākāpi kulalāpi anupatitvā anupatitvā phāsuḷantarikāhi vitudenti vitacchenti virājenti.
Vultures, crows, and hawks kept chasing it, pecking and clawing
Sā sudaṃ aṭṭassaraṃ karoti.
as it screeched in pain.
Tassa mayhaṃ, āvuso, etadahosi:
It occurred to me:
‘acchariyaṃ vata bho, abbhutaṃ vata bho.
‘It’s incredible, it’s amazing!
Evarūpopi nāma satto bhavissati.
That there can be such a sentient being,
Evarūpopi nāma yakkho bhavissati.
such an entity,
Evarūpopi nāma attabhāvapaṭilābho bhavissatī’”ti.
such an incarnation!’”
Atha kho bhagavā bhikkhū āmantesi:
Then the Buddha said to the monks:
“cakkhubhūtā vata, bhikkhave, sāvakā viharanti;
“monks, there are disciples who live full of vision and knowledge,
ñāṇabhūtā vata, bhikkhave, sāvakā viharanti, yatra hi nāma sāvako evarūpaṃ ñassati vā dakkhati vā sakkhiṃ vā karissati.
since a disciple knows, sees, and witnesses such a thing.
Pubbeva me so, bhikkhave, satto diṭṭho ahosi, api cāhaṃ na byākāsiṃ.
Formerly, I too saw that being, but I did not speak of it.
Ahañcetaṃ byākareyyaṃ, pare ca me na saddaheyyuṃ.
For if I had spoken of it others would not have believed me,
Ye me na saddaheyyuṃ, tesaṃ taṃ assa dīgharattaṃ ahitāya dukkhāya.
which would be for their lasting harm and suffering.
Eso, bhikkhave, satto imasmiṃyeva rājagahe goghātako ahosi.
That being used to be a cattle butcher right here in Rājagaha.
So tassa kammassa vipākena bahūni vassāni bahūni vassasatāni bahūni vassasahassāni bahūni vassasatasahassāni niraye paccitvā tasseva kammassa vipākāvasesena evarūpaṃ attabhāvapaṭilābhaṃ paṭisaṃvedayatī”ti.
As a result of that deed he burned in hell for many years, many hundreds, many thousands, many hundreds of thousands of years. Now he experiences the residual result of that deed in such an incarnation.”
(Sabbesaṃ suttantānaṃ eseva peyyālo.)
(All these discourses should be expanded like this.)
❧
SN 19.2 Pesi: A Piece of Meat
2. Pesisutta
2. A Piece of Meat
“Idhāhaṃ, āvuso, gijjhakūṭā pabbatā orohanto addasaṃ maṃsapesiṃ vehāsaṃ gacchantiṃ.
“Just now, reverend, as I was descending from Vulture’s Peak Mountain I saw a piece of meat flying through the air.
Tamenaṃ gijjhāpi kākāpi kulalāpi anupatitvā anupatitvā vitacchenti virājenti.
Vultures, crows, and hawks kept chasing it, pecking and clawing
Sā sudaṃ aṭṭassaraṃ karoti … pe …
as it screeched in pain. …” …
eso, bhikkhave, satto imasmiṃyeva rājagahe goghātako ahosi … pe ….
“That being used to be a cattle butcher right here in Rājagaha. …”
SN 19.3 Piṇḍa: A Piece of Flesh
3. Piṇḍasutta
3. A Piece of Flesh
“Idhāhaṃ, āvuso, gijjhakūṭā pabbatā orohanto addasaṃ maṃsapiṇḍaṃ vehāsaṃ gacchantaṃ.
“Just now, reverend, as I was descending from Vulture’s Peak Mountain I saw a piece of flesh flying through the air.
Tamenaṃ gijjhāpi kākāpi kulalāpi anupatitvā anupatitvā vitacchenti virājenti.
Vultures, crows, and hawks kept chasing it, pecking and clawing
Sā sudaṃ aṭṭassaraṃ karoti … pe …
as it screeched in pain. …” …
eso, bhikkhave, satto imasmiṃyeva rājagahe sākuṇiko ahosi … pe ….
“That being used to be a bird hunter right here in Rājagaha. …”
SN 19.4 Nicchavi: A Flayed Man
4. Nicchavisutta
4. A Flayed Man
“Idhāhaṃ, āvuso, gijjhakūṭā pabbatā orohanto addasaṃ nicchaviṃ purisaṃ vehāsaṃ gacchantaṃ.
“Just now, reverend, as I was descending from Vulture’s Peak Mountain I saw a flayed man flying through the air.
Tamenaṃ gijjhāpi kākāpi kulalāpi anupatitvā anupatitvā vitacchenti virājenti.
Vultures, crows, and hawks kept chasing it, pecking and clawing
So sudaṃ aṭṭassaraṃ karoti … pe …
as he screamed in pain. …” …
eso, bhikkhave, satto imasmiṃyeva rājagahe orabbhiko ahosi … pe ….
“That being used to be a sheep butcher right here in Rājagaha. …”
SN 19.5 Asiloma: Sword Hairs
5. Asilomasutta
5. Sword Hairs
“Idhāhaṃ, āvuso, gijjhakūṭā pabbatā orohanto addasaṃ asilomaṃ purisaṃ vehāsaṃ gacchantaṃ.
“Just now, reverend, as I was descending from Vulture’s Peak Mountain I saw a man whose body hairs were swords flying through the air.
Tassa te asī uppatitvā uppatitvā tasseva kāye nipatanti.
And those swords kept rising up and falling on his body
So sudaṃ aṭṭassaraṃ karoti … pe …
as he screamed in pain. …” …
eso, bhikkhave, satto imasmiṃyeva rājagahe sūkariko ahosi … pe ….
“That being used to be a pig butcher right here in Rājagaha. …”
SN 19.6 Satti: Spear Hairs
6. Sattisutta
6. Spear Hairs
“Idhāhaṃ, āvuso, gijjhakūṭā pabbatā orohanto addasaṃ sattilomaṃ purisaṃ vehāsaṃ gacchantaṃ.
“Just now, reverend, as I was descending from Vulture’s Peak Mountain I saw a man whose body hairs were spears flying through the air.
Tassa tā sattiyo uppatitvā uppatitvā tasseva kāye nipatanti.
And those spears kept rising up and falling on his body
So sudaṃ aṭṭassaraṃ karoti … pe …
as he screamed in pain. …” …
eso, bhikkhave, satto imasmiṃyeva rājagahe māgaviko ahosi … pe ….
“That being used to be a deer hunter right here in Rājagaha. …”
SN 19.7 Usuloma: Arrow Hairs
7. Usulomasutta
7. Arrow Hairs
“Idhāhaṃ, āvuso, gijjhakūṭā pabbatā orohanto addasaṃ usulomaṃ purisaṃ vehāsaṃ gacchantaṃ.
“Just now, reverend, as I was descending from Vulture’s Peak Mountain I saw a man whose body hairs were arrows flying through the air.
Tassa te usū uppatitvā uppatitvā tasseva kāye nipatanti.
And those arrows kept rising up and falling on his body
So sudaṃ aṭṭassaraṃ karoti … pe …
as he screamed in pain. …” …
eso, bhikkhave, satto imasmiṃyeva rājagahe kāraṇiko ahosi … pe ….
“That being used to be a torturer right here in Rājagaha. …”
SN 19.8 Sūciloma: Needle Hairs
8. Sūcilomasutta
8. Needle Hairs
“Idhāhaṃ, āvuso, gijjhakūṭā pabbatā orohanto addasaṃ sūcilomaṃ purisaṃ vehāsaṃ gacchantaṃ.
“Just now, reverend, as I was descending from Vulture’s Peak Mountain I saw a man whose body hairs were needles flying through the air.
Tassa tā sūciyo uppatitvā uppatitvā tasseva kāye nipatanti.
And those needles kept rising up and falling on his body
So sudaṃ aṭṭassaraṃ karoti … pe …
as he screamed in pain. …” …
eso, bhikkhave, satto imasmiṃyeva rājagahe sūto ahosi … pe ….
“That being used to be a war herald right here in Rājagaha. …”
SN 19.9 Dutiyasūciloma: Needle Hairs (2nd)
9. Dutiyasūcilomasutta
9. Needle Hairs (2nd)
“Idhāhaṃ, āvuso, gijjhakūṭā pabbatā orohanto addasaṃ sūcilomaṃ purisaṃ vehāsaṃ gacchantaṃ.
“Just now, reverend, as I was descending from Vulture’s Peak Mountain I saw a man whose body hairs were needles flying through the air.
Tassa tā sūciyo sīse pavisitvā mukhato nikkhamanti;
The needles bored into his head and out his mouth,
mukhe pavisitvā urato nikkhamanti;
into his mouth and out his chest,
ure pavisitvā udarato nikkhamanti;
into his chest and out his belly,
udare pavisitvā ūrūhi nikkhamanti;
into his belly and out his thighs,
ūrūsu pavisitvā jaṅghāhi nikkhamanti;
into his thighs and out his calves,
jaṅghāsu pavisitvā pādehi nikkhamanti;
and into his calves and out his feet.
so sudaṃ aṭṭassaraṃ karoti … pe …
And he screamed in pain. …” …
eso, bhikkhave, satto imasmiṃyeva rājagahe sūcako ahosi … pe ….
“That being used to be an informant right here in Rājagaha. …”
SN 19.10 Kumbhaṇḍa: Pot Balls
10. Kumbhaṇḍasutta
10. Pot Balls
“Idhāhaṃ, āvuso, gijjhakūṭā pabbatā orohanto addasaṃ kumbhaṇḍaṃ purisaṃ vehāsaṃ gacchantaṃ.
“Just now, reverend, as I was descending from Vulture’s Peak Mountain I saw a man with testicles as big as pots flying through the air.
So gacchantopi teva aṇḍe khandhe āropetvā gacchati.
When he was walking he had to lift his testicles on to his shoulder.
Nisīdantopi tesveva aṇḍesu nisīdati.
And when he sat down, he sat right on them.
Tamenaṃ gijjhāpi kākāpi kulalāpi anupatitvā anupatitvā vitacchenti virājenti.
Vultures, crows, and hawks kept chasing him, pecking, plucking, and hacking
So sudaṃ aṭṭassaraṃ karoti … pe …
as he screamed in pain. …” …
eso, bhikkhave, satto imasmiṃyeva rājagahe gāmakūṭako ahosi … pe ….
“That being used to be a corrupt official right here in Rājagaha. …”
end of section [19..1.. - SN 19 vagga 1 Paṭhama: The First Chapter] ❧
+ § – SN 19 vagga 2 Dutiya: The Second Chapter+ all - all
2. Dutiyavagga
2. The Second Chapter
SN 19.11 Sasīsaka: Over His Head
11. Sasīsakasutta
11. Over His Head
Evaṃ me sutaṃ—
So I have heard.
ekaṃ samayaṃ rājagahe veḷuvane.
At one time near Rājagaha in the Bamboo Grove ...
“Idhāhaṃ, āvuso, gijjhakūṭā pabbatā orohanto addasaṃ purisaṃ gūthakūpe sasīsakaṃ nimuggaṃ … pe …
“Just now, reverend, as I was descending from Vulture’s Peak Mountain I saw a man sunk over his head in a sewer. …” …
eso, bhikkhave, satto imasmiṃyeva rājagahe pāradāriko ahosi … pe ….
“That being used to be an adulterer right here in Rājagaha. …”
SN 19.12 Gūthakhāda: A Dung Eater
12. Gūthakhādasutta
12. A Dung Eater
“Idhāhaṃ, āvuso, gijjhakūṭā pabbatā orohanto addasaṃ purisaṃ gūthakūpe nimuggaṃ ubhohi hatthehi gūthaṃ khādantaṃ … pe …
“Just now, reverend, as I was descending from Vulture’s Peak Mountain I saw a man sunk in a sewer, eating dung with both hands. …” …
eso, bhikkhave, satto imasmiṃyeva rājagahe duṭṭhabrāhmaṇo ahosi.
“That being used to be a nasty brahmin right here in Rājagaha.
So kassapassa sammāsambuddhassa pāvacane bhikkhusaṃghaṃ bhattena nimantetvā doṇiyo gūthassa pūrāpetvā etadavoca—
In the time of the Buddha Kassapa’s dispensation he invited the Saṅgha of monks for a meal. He filled a trough with dung and said:
aho bhonto yāvadatthaṃ bhuñjantu ceva harantu cā’ti … pe ….
‘My good men, eat as much as you like, and take what’s left.’ …”
SN 19.13 Nicchavitthi: A Flayed Woman
13. Nicchavitthisutta
13. A Flayed Woman
“Idhāhaṃ, āvuso, gijjhakūṭā pabbatā orohanto addasaṃ nicchaviṃ itthiṃ vehāsaṃ gacchantiṃ.
“Just now, reverend, as I was descending from Vulture’s Peak Mountain I saw a flayed woman flying through the air.
Tamenaṃ gijjhāpi kākāpi kulalāpi anupatitvā anupatitvā vitacchenti virājenti.
Vultures, crows, and hawks kept chasing her, pecking, plucking, and hacking
Sā sudaṃ aṭṭassaraṃ karoti … pe …
as she screamed in pain. …” …
esā, bhikkhave, itthī imasmiṃyeva rājagahe aticārinī ahosi … pe ….
“That woman used to be an adulteress right here in Rājagaha. …”
SN 19.14 Maṅgulitthi: A Fishwife
14. Maṅgulitthisutta
14. A Fishwife
“Idhāhaṃ, āvuso, gijjhakūṭā pabbatā orohanto addasaṃ itthiṃ duggandhaṃ maṅguliṃ vehāsaṃ gacchantiṃ.
“Just now, reverend, as I was descending from Vulture’s Peak Mountain I saw a stinking fishwife flying through the air.
Tamenaṃ gijjhāpi kākāpi kulalāpi anupatitvā anupatitvā vitacchenti virājenti.
Vultures, crows, and hawks kept chasing her, pecking, plucking, and hacking
Sā sudaṃ aṭṭassaraṃ karoti … pe …
as she screamed in pain. …” …
esā, bhikkhave, itthī imasmiṃyeva rājagahe ikkhaṇikā ahosi … pe ….
“That woman used to be a fortune-teller right here in Rājagaha. …”
SN 19.15 Okilinī: A Sweltering Woman
15. Okilinīsutta
15. A Sweltering Woman
“Idhāhaṃ, āvuso, gijjhakūṭā pabbatā orohanto addasaṃ itthiṃ uppakkaṃ okiliniṃ okiriniṃ vehāsaṃ gacchantiṃ.
“Just now, reverend, as I was descending from Vulture’s Peak Mountain I saw a scorched woman, sooty and sweaty, flying through the air,
Sā sudaṃ aṭṭassaraṃ karoti … pe …
as she screamed in pain. …” …
esā, bhikkhave, itthī kaliṅgassa rañño aggamahesī ahosi.
“That woman used to be the king of Kaliṅga’s chief queen.
Sā issāpakatā sapattiṃ aṅgārakaṭāhena okiri … pe ….
She was of jealous nature, and poured a brazier of hot coals over her co-wife. …” …
SN 19.16 Asīsaka: A Headless Trunk
16. Asīsakasutta
16. A Headless Trunk
“Idhāhaṃ, āvuso, gijjhakūṭā pabbatā orohanto addasaṃ asīsakaṃ kabandhaṃ vehāsaṃ gacchantaṃ.
“Just now, reverend, as I was descending from Vulture’s Peak Mountain I saw a headless trunk flying through the air.
Tassa ure akkhīni ceva honti mukhañca.
Its eyes and mouth were on its chest.
Tamenaṃ gijjhāpi kākāpi kulalāpi anupatitvā anupatitvā vitacchenti virājenti.
Vultures, crows, and hawks kept chasing it, pecking and clawing
So sudaṃ aṭṭassaraṃ karoti … pe …
as it screamed in pain. …” …
eso, bhikkhave, satto imasmiṃyeva rājagahe hāriko nāma coraghātako ahosi … pe ….
“That being used to be an executioner called Hārika right here in Rājagaha. …”
SN 19.17 Pāpabhikkhu: A Bad Monk
17. Pāpabhikkhusutta
17. A Bad Monk
“Idhāhaṃ, āvuso, gijjhakūṭā pabbatā orohanto addasaṃ bhikkhuṃ vehāsaṃ gacchantaṃ.
“Just now, reverend, as I was descending from Vulture’s Peak Mountain I saw a monk flying through the air.
Tassa saṅghāṭipi ādittā sampajjalitā sajotibhūtā, pattopi āditto sampajjalito sajotibhūto, kāyabandhanampi ādittaṃ sampajjalitaṃ sajotibhūtaṃ, kāyopi āditto sampajjalito sajotibhūto.
His outer robe, bowl, belt, and body were burning, blazing, and glowing
So sudaṃ aṭṭassaraṃ karoti … pe …
as he screamed in pain. …” …
eso, bhikkhave, bhikkhu kassapassa sammāsambuddhassa pāvacane pāpabhikkhu ahosi … pe ….
“That monk used to be a bad monk in the time of Buddha Kassapa’s dispensation. …”
SN 19.18 Pāpabhikkhunī: A Bad Nun
18. Pāpabhikkhunīsutta
18. A Bad Nun
“Addasaṃ bhikkhuniṃ vehāsaṃ gacchantiṃ.
“I saw a nun flying through the air.
Tassā saṅghāṭipi ādittā … pe …
Her outer robe was burning …” …
pāpabhikkhunī ahosi … pe ….
“She used to be a bad nun …”
SN 19.19 Pāpasikkhamāna: A Bad Female Probationer
19. Pāpasikkhamānasutta
19. A Bad Female Probationer
“Addasaṃ sikkhamānaṃ vehāsaṃ gacchantiṃ.
“I saw a female probationer flying through the air.
Tassā saṅghāṭipi ādittā … pe …
Her outer robe was burning …” …
pāpasikkhamānā ahosi … pe ….
“She used to be a bad female probationer …”
SN 19.20 Pāpasāmaṇera: A Bad Male Novice
20. Pāpasāmaṇerasutta
20. A Bad Male Novice
“Addasaṃ sāmaṇeraṃ vehāsaṃ gacchantaṃ.
“I saw a male novice flying through the air.
Tassa saṅghāṭipi ādittā … pe …
His outer robe was burning …” …
pāpasāmaṇero ahosi … pe ….
“He used to be a bad male novice …”
SN 19.21 Pāpasāmaṇerī: A Bad Female Novice
21. Pāpasāmaṇerīsutta
21. A Bad Female Novice
“Idhāhaṃ, āvuso, gijjhakūṭā pabbatā orohanto addasaṃ sāmaṇeriṃ vehāsaṃ gacchantiṃ.
“Just now, reverend, as I was descending from Vulture’s Peak Mountain I saw a female novice flying through the air.
Tassā saṅghāṭipi ādittā sampajjalitā sajotibhūtā, pattopi āditto sampajjalito sajotibhūto, kāyabandhanampi ādittaṃ sampajjalitaṃ sajotibhūtaṃ, kāyopi āditto sampajjalito sajotibhūto.
Her outer robe, bowl, belt, and body were burning, blazing, and glowing
Sā sudaṃ aṭṭassaraṃ karoti.
as she screamed in pain.
Tassa mayhaṃ, āvuso, etadahosi:
It occurred to me:
‘acchariyaṃ vata bho, abbhutaṃ vata bho.
‘It’s incredible, it’s amazing!
Evarūpopi nāma satto bhavissati.
That there can be such a sentient being,
Evarūpopi nāma yakkho bhavissati.
such an entity,
Evarūpopi nāma attabhāvapaṭilābho bhavissatī’”ti.
such an incarnation!’”
Atha kho bhagavā bhikkhū āmantesi:
Then the Buddha said to the monks:
“cakkhubhūtā vata, bhikkhave, sāvakā viharanti;
“monks, there are disciples who live full of vision and knowledge,
ñāṇabhūtā vata, bhikkhave, sāvakā viharanti, yatra hi nāma sāvako evarūpaṃ ñassati vā dakkhati vā sakkhiṃ vā karissati.
since a disciple knows, sees, and witnesses such a thing.
Pubbeva me sā, bhikkhave, sāmaṇerī diṭṭhā ahosi.
Formerly, I too saw that female novice, but I did not speak of it.
Api cāhaṃ na byākāsiṃ.
Ahañcetaṃ byākareyyaṃ, pare ca me na saddaheyyuṃ.
For if I had spoken of it others would not have believed me,
Ye me na saddaheyyuṃ, tesaṃ taṃ assa dīgharattaṃ ahitāya dukkhāya.
which would be for their lasting harm and suffering.
Esā, bhikkhave, sāmaṇerī kassapassa sammāsambuddhassa pāvacane pāpasāmaṇerī ahosi.
That female novice used to be a bad female novice in the time of the Buddha Kassapa’s dispensation.
Sā tassa kammassa vipākena bahūni vassāni bahūni vassasatāni bahūni vassasahassāni bahūni vassasatasahassāni niraye paccitvā tasseva kammassa vipākāvasesena evarūpaṃ attabhāvapaṭilābhaṃ paṭisaṃvedayatī”ti.
As a result of that deed she burned in hell for many years, many hundreds, many thousands, many hundreds of thousands of years. Now she experiences the residual result of that deed in such an incarnation.”
Lakkhaṇasaṃyuttaṃ samattaṃ.
The Linked Discourses with Lakkhaṇa are complete.
end of section [19..2.. - SN 19 vagga 2 Dutiya: The Second Chapter] ❧
SN 20 Opamma Saṃyutta: Connected Discourses on Comparisons
(cst4)
(derived from b.sujato)
Saṃyutta Nikāya 20
Linked Discourses 20
+ § – SN 20 vagga 1 Opamma: Similes+ all - all
1. Opammavagga
1. Similes
SN 20.1 Kūṭa: A Roof Peak
1. Kūṭasutta
1. A Roof Peak
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 … pe … etadavoca:
There the Buddha … said:
“seyyathāpi, bhikkhave, kūṭāgārassa yā kāci gopānasiyo sabbā tā kūṭaṅgamā kūṭasamosaraṇā kūṭasamugghātā sabbā tā samugghātaṃ gacchanti;
“monks, the rafters of a bungalow all lean to the peak and meet at the peak, and when the peak is demolished they’re all demolished too.
evameva kho, bhikkhave, ye keci akusalā dhammā sabbe te avijjāmūlakā avijjāsamosaraṇā avijjāsamugghātā, sabbe te samugghātaṃ gacchanti.
In the same way any unskillful Dharmas are rooted in ignorance and meet in ignorance, and when ignorance is demolished they’re all demolished too.
Tasmātiha, bhikkhave, evaṃ sikkhitabbaṃ:
So you should train like this:
‘appamattā viharissāmā’ti.
‘We will stay assiduous.’
Evañhi vo, bhikkhave, sikkhitabban”ti.
That’s how you should train.”
SN 20.2 Nakhasikha: A Fingernail
2. Nakhasikhasutta
2. A Fingernail
Sāvatthiyaṃ viharati.
At Sāvatthī.
Atha kho bhagavā parittaṃ nakhasikhāyaṃ paṃsuṃ āropetvā bhikkhū āmantesi:
Then the Buddha, picking up a little bit of dirt under his fingernail, addressed the monks:
“Taṃ kiṃ maññatha, bhikkhave,
“What do you think, monks?
katamaṃ nu kho bahutaraṃ, yo cāyaṃ mayā paritto nakhasikhāyaṃ paṃsu āropito yā cāyaṃ mahāpathavī”ti?
Which is more: the little bit of dirt under my fingernail, or this great earth?”
“Etadeva, bhante, bahutaraṃ yadidaṃ mahāpathavī.
“Sir, the great earth is far more.
Appamattakoyaṃ bhagavatā paritto nakhasikhāyaṃ paṃsu āropito.
The little bit of dirt under your fingernail is tiny.
Saṅkhampi na upeti upanidhimpi na upeti kalabhāgampi na upeti mahāpathaviṃ upanidhāya bhagavatā paritto nakhasikhāyaṃ paṃsu āropito”ti.
Compared to the great earth, it can’t be reckoned or compared, it’s not even a fraction.”
“Evameva kho, bhikkhave, appakā te sattā ye manussesu paccājāyanti;
“In the same way the sentient beings reborn as humans are few,
atha kho eteyeva bahutarā sattā ye aññatra manussehi paccājāyanti.
while those not reborn as humans are many.
Tasmātiha, bhikkhave, evaṃ sikkhitabbaṃ:
So you should train like this:
‘appamattā viharissāmā’ti.
‘We will stay assiduous.’
Evañhi vo, bhikkhave, sikkhitabban”ti.
That’s how you should train.”
3. Kulasutta
3. Families
Sāvatthiyaṃ viharati.
At Sāvatthī.
“Seyyathāpi, bhikkhave, yāni kānici kulāni bahutthikāni appapurisāni tāni suppadhaṃsiyāni honti corehi kumbhatthenakehi;
“monks, those families with many women and few men are easy prey for bandits and thieves.
evameva kho, bhikkhave, yassa kassaci bhikkhuno mettācetovimutti abhāvitā abahulīkatā so suppadhaṃsiyo hoti amanussehi.
In the same way any monk who has not developed and cultivated the heart’s release by friendly-kindness is easy prey for non-humans.
Seyyathāpi, bhikkhave, yāni kānici kulāni appitthikāni bahupurisāni tāni duppadhaṃsiyāni honti corehi kumbhatthenakehi;
Those families with few women and many men are hard prey for bandits and thieves.
evameva kho, bhikkhave, yassa kassaci bhikkhuno mettācetovimutti bhāvitā bahulīkatā so duppadhaṃsiyo hoti amanussehi.
In the same way a monk who has developed and cultivated the heart’s release by friendly-kindness is hard prey for non-humans.
Tasmātiha, bhikkhave, evaṃ sikkhitabbaṃ:
So you should train like this:
‘mettā no cetovimutti bhāvitā bhavissati bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā’ti.
‘We will develop the heart’s release by friendly-kindness. We’ll cultivate it, make it our vehicle and our basis, keep it up, consolidate it, and properly implement it.’
Evañhi vo, bhikkhave, sikkhitabban”ti.
That’s how you should train.”
4. Okkhāsutta
4. Rice Pots
Sāvatthiyaṃ viharati.
At Sāvatthī.
“Yo, bhikkhave, pubbaṇhasamayaṃ okkhāsataṃ dānaṃ dadeyya, yo majjhanhikasamayaṃ okkhāsataṃ dānaṃ dadeyya, yo sāyanhasamayaṃ okkhāsataṃ dānaṃ dadeyya, yo vā pubbaṇhasamayaṃ antamaso gadduhanamattampi mettacittaṃ bhāveyya, yo vā majjhanhikasamayaṃ antamaso gadduhanamattampi mettacittaṃ bhāveyya, yo vā sāyanhasamayaṃ antamaso gadduhanamattampi mettacittaṃ bhāveyya, idaṃ tato mahapphalataraṃ.
“monks, suppose one person was to give a gift of a hundred pots of rice in the morning, at midday, and in the evening. And someone else was to develop a heart of friendly-kindness, even just as long as it takes to pull a cow’s udder. The latter would be more fruitful.
Tasmātiha, bhikkhave, evaṃ sikkhitabbaṃ:
So you should train like this:
‘mettā no cetovimutti bhāvitā bhavissati bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā’ti.
‘We will develop the heart’s release by friendly-kindness. We’ll cultivate it, make it our vehicle and our basis, keep it up, consolidate it, and properly implement it.’
Evañhi vo, bhikkhave, sikkhitabban”ti.
That’s how you should train.”
5. Sattisutta
5. A Spear
Sāvatthiyaṃ viharati.
At Sāvatthī.
“Seyyathāpi, bhikkhave, satti tiṇhaphalā.
“monks, suppose there was a sharp-pointed spear.
Atha puriso āgaccheyya:
And a man came along and thought:
‘ahaṃ imaṃ sattiṃ tiṇhaphalaṃ pāṇinā vā muṭṭhinā vā paṭileṇissāmi paṭikoṭṭissāmi paṭivaṭṭessāmī’ti.
‘With my hand or fist I’ll fold this sharp spear over, bend it back, and twist it around!’
Taṃ kiṃ maññatha, bhikkhave,
What do you think, monks?
bhabbo nu kho so puriso amuṃ sattiṃ tiṇhaphalaṃ pāṇinā vā muṭṭhinā vā paṭileṇetuṃ paṭikoṭṭetuṃ paṭivaṭṭetun”ti?
Is that man capable of doing so?”
“No hetaṃ, bhante”.
“No, sir.
“Taṃ kissa hetu”?
Why not?
“Asu hi, bhante, satti tiṇhaphalā na sukarā pāṇinā vā muṭṭhinā vā paṭileṇetuṃ paṭikoṭṭetuṃ paṭivaṭṭetuṃ.
Because it’s not easy to fold that sharp spear over, bend it back, and twist it around with the hand or fist.
Yāvadeva ca pana so puriso kilamathassa vighātassa bhāgī assā”ti.
That man will eventually get weary and frustrated.”
“Evameva kho, bhikkhave, yassa kassaci bhikkhuno mettācetovimutti bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā, tassa ce amanusso cittaṃ khipitabbaṃ maññeyya;
“In the same way, suppose a monk has developed the heart’s release by friendly-kindness, has cultivated it, made it a vehicle and a basis, kept it up, consolidated it, and properly implemented it. Should any non-human think to overthrow their mind,
atha kho sveva amanusso kilamathassa vighātassa bhāgī assa.
they’ll eventually get weary and frustrated.
Tasmātiha, bhikkhave, evaṃ sikkhitabbaṃ:
So you should train like this:
‘mettā no cetovimutti bhāvitā bhavissati bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā’ti.
‘We will develop the heart’s release by friendly-kindness. We’ll cultivate it, make it our vehicle and our basis, keep it up, consolidate it, and properly implement it.’
Evañhi vo, bhikkhave, sikkhitabban”ti.
That’s how you should train.”
SN 20.6 Dhanuggaha: The Archers
6. Dhanuggahasutta
6. The Archers
Sāvatthiyaṃ viharati.
At Sāvatthī.
“Seyyathāpi, bhikkhave, cattāro daḷhadhammā dhanuggahā susikkhitā katahatthā katūpāsanā catuddisā ṭhitā assu.
“monks, suppose there were four well-trained expert archers with strong bows standing in the four directions.
Atha puriso āgaccheyya:
And a man came along and thought:
‘ahaṃ imesaṃ catunnaṃ daḷhadhammānaṃ dhanuggahānaṃ susikkhitānaṃ katahatthānaṃ katūpāsanānaṃ catuddisā kaṇḍe khitte appatiṭṭhite pathaviyaṃ gahetvā āharissāmī’ti.
‘When these four well-trained expert archers shoot arrows in four directions, I’ll catch them before they reach the ground, and then I’ll bring them back.’
Taṃ kiṃ maññatha, bhikkhave,
What do you think, monks?
‘javano puriso paramena javena samannāgato’ti alaṃvacanāyā”ti?
Are they qualified to be called ‘a speedster, with ultimate speed’?”
“Ekassa cepi, bhante, daḷhadhammassa dhanuggahassa susikkhitassa katahatthassa katūpāsanassa kaṇḍaṃ khittaṃ appatiṭṭhitaṃ pathaviyaṃ gahetvā āhareyya:
“If he could catch an arrow shot by just one well-trained expert archer before it reaches the ground and bring it back,
‘javano puriso paramena javena samannāgato’ti alaṃvacanāya, ko pana vādo catunnaṃ daḷhadhammānaṃ dhanuggahānaṃ susikkhitānaṃ katahatthānaṃ katūpāsanānan”ti?
he’d be qualified to be called ‘a speedster, with ultimate speed’. How much more so arrows shot by four archers!”
“Yathā ca, bhikkhave, tassa purisassa javo, yathā ca candimasūriyānaṃ javo, tato sīghataro.
“As fast as that man is, the sun and moon are faster.
Yathā ca, bhikkhave, tassa purisassa javo yathā ca candimasūriyānaṃ javo yathā ca yā devatā candimasūriyānaṃ purato dhāvanti tāsaṃ devatānaṃ javo, () tato sīghataraṃ āyusaṅkhārā khīyanti.
As fast as that man is, as fast as the sun and moon are, and as fast as the deities that run before the sun and moon are, the waning of the life forces is faster.
Tasmātiha, bhikkhave, evaṃ sikkhitabbaṃ:
So you should train like this:
‘appamattā viharissāmā’ti.
‘We will stay assiduous.’
Evañhi vo, bhikkhave, sikkhitabban”ti.
That’s how you should train.”
SN 20.7 Āṇi: The Drum Peg
7. Āṇisutta
7. The Drum Peg
Sāvatthiyaṃ viharati.
At Sāvatthī.
“Bhūtapubbaṃ, bhikkhave, dasārahānaṃ ānako nāma mudiṅgo ahosi.
“Once upon a time, monks, the Dasārahas had a clay drum called the Commander.
Tassa dasārahā ānake ghaṭite aññaṃ āṇiṃ odahiṃsu.
Each time the Commander split they repaired it by inserting another peg.
Ahu kho so, bhikkhave, samayo yaṃ ānakassa mudiṅgassa porāṇaṃ pokkharaphalakaṃ antaradhāyi.
But there came a time when the clay drum Commander’s original wooden rim disappeared
Āṇisaṅghāṭova avasissi.
and only a mass of pegs remained.
Evameva kho, bhikkhave, bhavissanti bhikkhū anāgatamaddhānaṃ, ye te suttantā tathāgatabhāsitā gambhīrā gambhīratthā lokuttarā suññatappaṭisaṃyuttā, tesu bhaññamānesu na sussūsissanti na sotaṃ odahissanti na aññā cittaṃ upaṭṭhāpessanti na ca te dhamme uggahetabbaṃ pariyāpuṇitabbaṃ maññissanti.
In the same way, in a future time there will be monks who won’t want to listen when discourses spoken by the Realized One—deep, profound, transcendent, dealing with emptiness—are being recited. They won’t pay attention or apply their minds to understand them, nor will they think those Dharmas are worth learning and memorizing.
Ye pana te suttantā kavikatā kāveyyā cittakkharā cittabyañjanā bāhirakā sāvakabhāsitā, tesu bhaññamānesu sussūsissanti, sotaṃ odahissanti, aññā cittaṃ upaṭṭhāpessanti, te ca dhamme uggahetabbaṃ pariyāpuṇitabbaṃ maññissanti.
But when discourses composed by poets—poetry, with fancy words and phrases, composed by outsiders or spoken by disciples—are being recited they will want to listen. They’ll pay attention and apply their minds to understand them, and they’ll think those Dharmas are worth learning and memorizing.
Evametesaṃ, bhikkhave, suttantānaṃ tathāgatabhāsitānaṃ gambhīrānaṃ gambhīratthānaṃ lokuttarānaṃ suññatappaṭisaṃyuttānaṃ antaradhānaṃ bhavissati.
And that is how the discourses spoken by the Realized One—deep, profound, transcendent, dealing with emptiness—will disappear.
Tasmātiha, bhikkhave, evaṃ sikkhitabbaṃ:
So you should train like this:
‘ye te suttantā tathāgatabhāsitā gambhīrā gambhīratthā lokuttarā suññatappaṭisaṃyuttā, tesu bhaññamānesu sussūsissāma, sotaṃ odahissāma, aññā cittaṃ upaṭṭhāpessāma, te ca dhamme uggahetabbaṃ pariyāpuṇitabbaṃ maññissāmā’ti.
‘When discourses spoken by the Realized One—deep, profound, transcendent, dealing with emptiness—are being recited we will want to listen. We will pay attention and apply our minds to understand them, and we will think those Dharmas are worth learning and memorizing.’
Evañhi vo, bhikkhave, sikkhitabban”ti.
That’s how you should train.”
SN 20.8 Kaliṅgara: Wood Blocks
8. Kaliṅgarasutta
8. Wood Blocks
Evaṃ me sutaṃ—
So I have heard.
ekaṃ samayaṃ bhagavā vesāliyaṃ viharati mahāvane kūṭāgārasālāyaṃ.
At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof.
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:
“Kaliṅgarūpadhānā, bhikkhave, etarahi licchavī viharanti appamattā ātāpino upāsanasmiṃ.
“monks, these days the Licchavis live using wood blocks as pillows, and they exercise assiduously and ardently.
Tesaṃ rājā māgadho ajātasattu vedehiputto na labhati otāraṃ na labhati ārammaṇaṃ.
King Ajātasattu Vedehiputta of Magadha finds no vulnerability, he’s got no foothold.
Bhavissanti, bhikkhave, anāgatamaddhānaṃ licchavī sukhumālā mudutalunahatthapādā
But in the future the Licchavis will become delicate, with soft and tender hands and feet.
te mudukāsu seyyāsu tūlabibbohanāsu yāvasūriyuggamanā seyyaṃ kappissanti.
They’ll sleep on soft beds with down pillows until the sun comes up.
Tesaṃ rājā māgadho ajātasattu vedehiputto lacchati otāraṃ lacchati ārammaṇaṃ.
King Ajātasattu Vedehiputta of Magadha will find a vulnerability, he’ll get his foothold.
Kaliṅgarūpadhānā, bhikkhave, etarahi bhikkhū viharanti appamattā ātāpino padhānasmiṃ.
These days the monks live using wood blocks as pillows, and they meditate assiduously and ardently.
Tesaṃ māro pāpimā na labhati otāraṃ na labhati ārammaṇaṃ.
Māra the Wicked finds no vulnerability, he's got no foothold.
Bhavissanti, bhikkhave, anāgatamaddhānaṃ bhikkhū sukhumā mudutalunahatthapādā.
But in the future the monks will become delicate, with soft and tender hands and feet.
Te mudukāsu seyyāsu tūlabibbohanāsu yāvasūriyuggamanā seyyaṃ kappissanti.
They’ll sleep on soft beds with down pillows until the sun comes up.
Tesaṃ māro pāpimā lacchati otāraṃ lacchati ārammaṇaṃ.
Māra the Wicked will find a vulnerability and will get a foothold.
Tasmātiha, bhikkhave, evaṃ sikkhitabbaṃ:
So you should train like this:
‘kaliṅgarūpadhānā viharissāma appamattā ātāpino padhānasmin’ti.
‘We will live using wood blocks as pillows, and we will meditate assiduously and ardently.’
Evañhi vo, bhikkhave, sikkhitabban”ti.
That’s how you should train.”
SN 20.9 Nāga: A Bull Elephant
9. Nāgasutta
9. A Bull Elephant
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 aññataro navo bhikkhu ativelaṃ kulāni upasaṅkamati.
Now at that time a certain junior monk went to visit families too often.
Tamenaṃ bhikkhū evamāhaṃsu:
The monks said to him:
“māyasmā ativelaṃ kulāni upasaṅkamī”ti.
“Venerable, don’t go to visit families too often.”
So bhikkhu bhikkhūhi vuccamāno evamāha:
But that monk, when spoken to by the monks, said this:
“ime hi nāma therā bhikkhū kulāni upasaṅkamitabbaṃ maññissanti, kimaṅgaṃ panāhan”ti?
“But these senior monks think they can go to visit families, so why can’t I?”
Atha kho sambahulā bhikkhū yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ:
And then several monks went up to the Buddha, bowed, sat down to one side, and told him what had happened. The Buddha said:
“idha, bhante, aññataro navo bhikkhu ativelaṃ kulāni upasaṅkamati.
Tamenaṃ bhikkhū evamāhaṃsu:
‘māyasmā ativelaṃ kulāni upasaṅkamī’ti.
So bhikkhu bhikkhūhi vuccamāno evamāha:
‘ime hi nāma therā bhikkhū kulāni upasaṅkamitabbaṃ maññissanti, kimaṅgaṃ panāhan’”ti.
“Bhūtapubbaṃ, bhikkhave, araññāyatane mahāsarasī.
“Once upon a time, monks, there was a great lake in the jungle,
Taṃ nāgā upanissāya viharanti.
with bull elephants living nearby.
Te taṃ sarasiṃ ogāhetvā soṇḍāya bhisamuḷālaṃ abbuhetvā suvikkhālitaṃ vikkhāletvā akaddamaṃ saṅkhāditvā ajjhoharanti.
They’d plunge into the lake and pull up lotus bulbs with their trunks. They’d wash them thoroughly until they were free of mud before chewing and swallowing them.
Tesaṃ taṃ vaṇṇāya ceva hoti balāya ca, na ca tatonidānaṃ maraṇaṃ vā nigacchanti maraṇamattaṃ vā dukkhaṃ.
That was good for their appearance and health, and wouldn’t result in death or deadly pain.
Tesaṃyeva kho pana, bhikkhave, mahānāgānaṃ anusikkhamānā taruṇā bhiṅkacchāpā taṃ sarasiṃ ogāhetvā soṇḍāya bhisamuḷālaṃ abbuhetvā na suvikkhālitaṃ vikkhāletvā sakaddamaṃ asaṅkhāditvā ajjhoharanti.
The young cubs, following the example of the great bull elephants, plunged into the lake and pulled up lotus bulbs with their trunks. But they didn’t wash them thoroughly, and while they were still muddy they chewed and swallowed them.
Tesaṃ taṃ neva vaṇṇāya hoti na balāya.
That was not good for their appearance and health, and resulted in death or deadly pain.
Tatonidānaṃ maraṇaṃ vā nigacchanti maraṇamattaṃ vā dukkhaṃ.
Evameva kho, bhikkhave, idha therā bhikkhū pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya gāmaṃ vā nigamaṃ vā piṇḍāya pavisanti.
In the same way, there are senior monks who robe up in the morning and, taking their bowl and robe, enter the town or village for alms.
Te tattha dhammaṃ bhāsanti.
There they speak on the Dharmas,
Tesaṃ gihī pasannākāraṃ karonti.
and lay people demonstrate their confidence in them.
Te taṃ lābhaṃ agadhitā amucchitā anajjhopannā ādīnavadassāvino nissaraṇapaññā paribhuñjanti.
And when they get things, they use them untied, unstupefied, unattached, seeing the drawbacks, and understanding the escape.
Tesaṃ taṃ vaṇṇāya ceva hoti balāya ca, na ca tatonidānaṃ maraṇaṃ vā nigacchanti maraṇamattaṃ vā dukkhaṃ.
That’s good for their appearance and health, and doesn’t result in death or deadly pain.
Tesaṃyeva kho pana, bhikkhave, therānaṃ bhikkhūnaṃ anusikkhamānā navā bhikkhū pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya gāmaṃ vā nigamaṃ vā piṇḍāya pavisanti.
Junior monks, following the example of the senior monks, robe up in the morning and, taking their bowl and robe, enter the town or village for alms.
Te tattha dhammaṃ bhāsanti.
There they speak on the Dharmas,
Tesaṃ gihī pasannākāraṃ karonti.
and lay people demonstrate their confidence in them.
Te taṃ lābhaṃ gadhitā mucchitā ajjhopannā anādīnavadassāvino anissaraṇapaññā paribhuñjanti.
But when they get things, they use them tied, stupefied, attached, blind to the drawbacks, not understanding the escape.
Tesaṃ taṃ neva vaṇṇāya hoti na balāya, te tatonidānaṃ maraṇaṃ vā nigacchanti maraṇamattaṃ vā dukkhaṃ.
That’s not good for their appearance and health, and results in death or deadly pain.
Tasmātiha, bhikkhave, evaṃ sikkhitabbaṃ:
So you should train like this:
‘agadhitā amucchitā anajjhopannā ādīnavadassāvino nissaraṇapaññā taṃ lābhaṃ paribhuñjissāmā’ti.
‘When we get things, we will use them untied, unstupefied, unattached, seeing the drawbacks, and understanding the escape.’
Evañhi vo, bhikkhave, sikkhitabban”ti.
That’s how you should train.”
❧
10. Biḷārasutta
10. A Cat
Sāvatthiyaṃ viharati.
At Sāvatthī.
Tena kho pana samayena aññataro bhikkhu ativelaṃ kulesu cārittaṃ āpajjati.
Now at that time a certain junior monk socialized with families too often.
Tamenaṃ bhikkhū evamāhaṃsu:
The monks said to him:
“māyasmā ativelaṃ kulesu cārittaṃ āpajjī”ti.
“Venerable, don’t socialize with families too often.”
So bhikkhu bhikkhūhi vuccamāno na viramati.
But that monk, when spoken to by the monks, did not stop.
Atha kho sambahulā bhikkhū yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ:
And then several monks went up to the Buddha, bowed, sat down to one side, and told him what had happened. The Buddha said:
“idha, bhante, aññataro bhikkhu ativelaṃ kulesu cārittaṃ āpajjati.
Tamenaṃ bhikkhū evamāhaṃsu:
‘māyasmā ativelaṃ kulesu cārittaṃ āpajjī’ti.
So bhikkhu bhikkhūhi vuccamāno na viramatī”ti.
“Bhūtapubbaṃ, bhikkhave, biḷāro sandhisamalasaṅkaṭīre ṭhito ahosi mudumūsiṃ maggayamāno:
“Once upon a time, monks, a cat was standing by an alley or a drain or a dustbin hunting a little mouse:
‘yadāyaṃ mudumūsi gocarāya pakkamissati, tattheva naṃ gahetvā khādissāmī’ti.
‘When that little mouse comes out to feed, I’ll catch it right there and eat it!’
Atha kho so, bhikkhave, mudumūsi gocarāya pakkāmi.
And then that little mouse came out to feed.
Tamenaṃ biḷāro gahetvā sahasā saṅkhāditvā ajjhohari.
The cat caught it and hastily swallowed it without chewing.
Tassa so mudumūsi antampi khādi, antaguṇampi khādi.
And that little mouse ate its intestines and mesentery,
So tatonidānaṃ maraṇampi nigacchi maraṇamattampi dukkhaṃ.
resulting in death and deadly pain.
Evameva kho, bhikkhave, idhekacco bhikkhu pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya gāmaṃ vā nigamaṃ vā piṇḍāya pavisati arakkhiteneva kāyena arakkhitāya vācāya arakkhitena cittena, anupaṭṭhitāya satiyā, asaṃvutehi indriyehi.
In the same way, take a certain monk who robes up in the morning and, taking his bowl and robe, enters the village or town for alms without guarding body, speech, and mind, without establishing rememberfulness, and without restraining the sense faculties.
So tattha passati mātugāmaṃ dunnivatthaṃ vā duppārutaṃ vā.
There he sees a female scantily clad, with revealing clothes.
Tassa mātugāmaṃ disvā dunnivatthaṃ vā duppārutaṃ vā rāgo cittaṃ anuddhaṃseti.
Lust infects his mind,
So rāgānuddhaṃsena cittena maraṇaṃ vā nigacchati maraṇamattaṃ vā dukkhaṃ.
resulting in death or deadly pain.
Maraṇañhetaṃ, bhikkhave, ariyassa vinaye yo sikkhaṃ paccakkhāya hīnāyāvattati.
For it is death in the training of the noble one to reject the training and return to a lesser life.
Maraṇamattañhetaṃ, bhikkhave, dukkhaṃ yadidaṃ aññataraṃ saṅkiliṭṭhaṃ āpattiṃ āpajjati.
And it is deadly pain to commit one of the corrupt offences
Yathārūpāya āpattiyā vuṭṭhānaṃ paññāyati.
for which rehabilitation is possible.
Tasmātiha, bhikkhave, evaṃ sikkhitabbaṃ:
So you should train like this:
‘rakkhiteneva kāyena rakkhitāya vācāya rakkhitena cittena, upaṭṭhitāya satiyā, saṃvutehi indriyehi gāmaṃ vā nigamaṃ vā piṇḍāya pavisissāmā’ti.
‘We will enter the village or town for alms guarding body, speech, and mind, establishing rememberfulness, and restraining the sense faculties.’
Evañhi vo, bhikkhave, sikkhitabban”ti.
That’s how you should train.”
❧
SN 20.11 Siṅgāla: A Jackal
11. Siṅgālasutta
11. A Jackal
Sāvatthiyaṃ viharati.
At Sāvatthī.
“Assuttha no tumhe, bhikkhave, rattiyā paccūsasamayaṃ jarasiṅgālassa vassamānassā”ti?
“monks, did you hear an old jackal howling at the crack of dawn?”
“Evaṃ, bhante”.
“Yes, sir.”
“Eso kho, bhikkhave, jarasiṅgālo ukkaṇḍakena nāma rogajātena phuṭṭho.
“That old jackal has the disease called mange.
So yena yena icchati tena tena gacchati;
Yet it still goes where it wants,
yattha yattha icchati tattha tattha tiṭṭhati;
stands where it wants,
yattha yattha icchati tattha tattha nisīdati;
sits where it wants,
yattha yattha icchati tattha tattha nipajjati;
and lies down where it wants.
sītakopi naṃ vāto upavāyati.
And the cool breeze still blows on it.
Sādhu khvassa, bhikkhave, yaṃ idhekacco sakyaputtiyapaṭiñño evarūpampi attabhāvapaṭilābhaṃ paṭisaṃvediyetha.
A certain person here who claims to be a follower of the Sakyan son would be lucky to experience even such an incarnation.
Tasmātiha, bhikkhave, evaṃ sikkhitabbaṃ:
So you should train like this:
‘appamattā viharissāmā’ti.
‘We will stay assiduous.’
Evañhi vo, bhikkhave, sikkhitabban”ti.
That’s how you should train.”
SN 20.12 Dutiyasiṅgāla: A Jackal (2nd)
12. Dutiyasiṅgālasutta
12. A Jackal (2nd)
Sāvatthiyaṃ viharati.
At Sāvatthī.
“Assuttha no tumhe, bhikkhave, rattiyā paccūsasamayaṃ jarasiṅgālassa vassamānassā”ti?
“monks, did you hear an old jackal howling at the crack of dawn?”
“Evaṃ, bhante”.
“Yes, sir.”
“Siyā kho, bhikkhave, tasmiṃ jarasiṅgāle yā kāci kataññutā kataveditā, na tveva idhekacce sakyaputtiyapaṭiññe siyā yā kāci kataññutā kataveditā.
“There might be some gratitude and thankfulness in that old jackal, but there is none in a certain person here who claims to be a follower of the Sakyan son.
Tasmātiha, bhikkhave, evaṃ sikkhitabbaṃ:
So you should train like this:
‘kataññuno bhavissāma katavedino;
‘We will be grateful and thankful.
na ca no amhesu appakampi kataṃ nassissatī’ti.
We won’t forget even a small thing done for us.’
Evañhi vo, bhikkhave, sikkhitabban”ti.
That’s how you should train.”
Opammasaṃyuttaṃ samattaṃ.
The Linked Discourses with similes are complete.
end of section [20..1.. - SN 20 vagga 1 Opamma: Similes] ❧
SN 21 Bhikkhu Saṃyutta: Connected Discourses with Monks
(cst4)
(derived from b.sujato)
Saṃyutta Nikāya 21
Linked Discourses 21
+ § – SN 21 vagga 1 Bhikkhu: Monks+ all - all
SN 21.1 Kolita: With Kolita
1. Kolitasutta
1. With Kolita
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 āyasmā mahāmoggallāno bhikkhū āmantesi:
There Venerable Mahāmoggallāna addressed the monks:
“āvuso bhikkhave”ti.
“Reverends, monks!”
“Āvuso”ti kho te bhikkhū āyasmato mahāmoggallānassa paccassosuṃ.
“Reverend,” they replied.
Āyasmā mahāmoggallāno etadavoca:
Venerable Mahāmoggallāna said this:
“idha mayhaṃ, āvuso, rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi:
“Just now, reverends, as I was in private retreat this thought came to mind:
‘ariyo tuṇhībhāvo, ariyo tuṇhībhāvoti vuccati.
‘They speak of this thing called “noble silence”.
Katamo nu kho ariyo tuṇhībhāvo’ti?
What then is this noble silence?’
Tassa mayhaṃ āvuso, etadahosi:
It occurred to me:
‘idha bhikkhu vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati.
‘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.
Ayaṃ vuccati ariyo tuṇhībhāvo’ti.
This is called noble silence.’
So khvāhaṃ, āvuso, vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja vihariṃ.
And so, as the directed-thought and evaluation were stilled, I was entering and remaining 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 mayhaṃ, āvuso, iminā vihārena viharato vitakkasahagatā saññā manasikārā samudācaranti.
While I was in that meditation, perceptions and attentions accompanied by directing-thought beset me.
Atha kho maṃ, āvuso, bhagavā iddhiyā upasaṅkamitvā etadavoca:
Then the Buddha came up to me with his psychic power and said:
‘moggallāna moggallāna, mā, brāhmaṇa, ariyaṃ tuṇhībhāvaṃ pamādo, ariye tuṇhībhāve cittaṃ saṇṭhapehi, ariye tuṇhībhāve cittaṃ ekodibhāvaṃ karohi, ariye tuṇhībhāve cittaṃ samādahā’ti.
‘Moggallāna, Moggallāna! Don’t neglect noble silence, brahmin! Settle your mind in noble silence; unify your mind and bring it to undistractible-lucidity in noble silence.’
So khvāhaṃ, āvuso, aparena samayena vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharāmi.
And so, after some time, as the directed-thought and evaluation were stilled, I entered and remained in the second jhāna …
Yañhi taṃ, āvuso, sammā vadamāno vadeyya:
So if anyone should be rightly called
‘satthārā anuggahito sāvako mahābhiññataṃ patto’ti, mamaṃ taṃ sammā vadamāno vadeyya:
a disciple who attained to great direct knowledge with help from the Teacher, it’s me.”
‘satthārā anuggahito sāvako mahābhiññataṃ patto’”ti.
SN 21.2 Upatissa: With Upatissa
2. Upatissasutta
2. With Upatissa
Sāvatthinidānaṃ.
At Sāvatthī.
Tatra kho āyasmā sāriputto bhikkhū āmantesi:
There Sāriputta addressed the monks:
“āvuso bhikkhave”ti.
“Reverends, monks!”
“Āvuso”ti kho te bhikkhū āyasmato sāriputtassa paccassosuṃ.
“Reverend,” they replied.
Āyasmā sāriputto etadavoca:
Sāriputta said this:
“Idha mayhaṃ, āvuso, rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi:
“Just now, reverends, as I was in private retreat this thought came to mind:
‘atthi nu kho taṃ kiñci lokasmiṃ yassa me vipariṇāmaññathābhāvā uppajjeyyuṃ sokaparidevadukkhadomanassupāyāsā’ti?
‘Is there anything in the world whose changing and perishing would give rise to sorrow, lamentation, pain, sadness, and distress in me?’
Tassa mayhaṃ, āvuso, etadahosi:
It occurred to me:
‘natthi kho taṃ kiñci lokasmiṃ yassa me vipariṇāmaññathābhāvā uppajjeyyuṃ sokaparidevadukkhadomanassupāyāsā’”ti.
‘There is nothing in the world whose changing and perishing would give rise to sorrow, lamentation, pain, sadness, and distress in me.’”
Evaṃ vutte, āyasmā ānando āyasmantaṃ sāriputtaṃ etadavoca:
When he said this, Venerable Ānanda said to him:
“satthupi kho te, āvuso sāriputta, vipariṇāmaññathābhāvā nuppajjeyyuṃ sokaparidevadukkhadomanassupāyāsā”ti?
“Even if the Teacher were to decay and perish? Wouldn’t that give rise to sorrow, lamentation, pain, sadness, and distress in you?”
“Satthupi kho me, āvuso, vipariṇāmaññathābhāvā nuppajjeyyuṃ sokaparidevadukkhadomanassupāyāsā, api ca me evamassa:
“Even if the Teacher were to decay and perish, that wouldn’t give rise to sorrow, lamentation, pain, sadness, and distress in me. Still, I would think:
‘mahesakkho vata bho satthā antarahito mahiddhiko mahānubhāvo.
‘Alas, the illustrious Teacher, so mighty and powerful, has vanished!
Sace hi bhagavā ciraṃ dīghamaddhānaṃ tiṭṭheyya tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan’ti.
If the Buddha was to remain for a long time, that would be for the welfare and happiness of the people, for the benefit, welfare, and happiness of gods and humans.’”
Tathā hi panāyasmato sāriputtassa dīgharattaṃ ahaṅkāramamaṅkāramānānusayā susamūhatā.
“That must be because Venerable Sāriputta has long ago totally eradicated ego, possessiveness, and the underlying tendency to conceit.
Tasmā āyasmato sāriputtassa satthupi vipariṇāmaññathābhāvā nuppajjeyyuṃ sokaparidevadukkhadomanassupāyāsā”ti.
So even if the Teacher were to decay and perish, it wouldn’t give rise to sorrow, lamentation, pain, sadness, and distress in him.”
SN 21.3 Ghaṭa: A Mound of Salt
3. Ghaṭasutta
3. A Mound of Salt
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 ca sāriputto āyasmā ca mahāmoggallāno rājagahe viharanti veḷuvane kalandakanivāpe ekavihāre.
At that time Venerables Sāriputta and Moggallāna were staying near Rājagaha, in the Bamboo Grove, the squirrels’ feeding ground.
Atha kho āyasmā sāriputto sāyanhasamayaṃ paṭisallānā vuṭṭhito yenāyasmā mahāmoggallāno tenupasaṅkami; upasaṅkamitvā āyasmatā mahāmoggallānena saddhiṃ sammodi.
Then in the late afternoon, Venerable Sāriputta came out of retreat, went to Venerable Moggallāna, and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā sāriputto āyasmantaṃ mahāmoggallānaṃ etadavoca:
When the greetings and polite conversation were over, Sāriputta sat down to one side, and said to Mahāmoggallāna:
“Vippasannāni kho te, āvuso moggallāna, indriyāni;
“Reverend Moggallāna, your faculties are so very clear, and your complexion is pure and bright.
parisuddho mukhavaṇṇo pariyodāto santena nūnāyasmā mahāmoggallāno ajja vihārena vihāsī”ti.
Have you spent the day in a peaceful meditation?”
“Oḷārikena khvāhaṃ, āvuso, ajja vihārena vihāsiṃ.
“Reverend, I’ve spent the day in a coarse meditation.
Api ca me ahosi dhammī kathā”ti.
But I have had some Dhamma talk.”
“Kena saddhiṃ panāyasmato mahāmoggallānassa ahosi dhammī kathā”ti?
“Who did you have a Dhamma talk with?”
“Bhagavatā kho me, āvuso, saddhiṃ ahosi dhammī kathā”ti.
“With the Buddha.”
“Dūre kho, āvuso, bhagavā etarahi sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.
“But Reverend, the Buddha is far away. He’s staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Kiṃ nu kho āyasmā mahāmoggallāno bhagavantaṃ iddhiyā upasaṅkami;
Did you go to him with your psychic power,
udāhu bhagavā āyasmantaṃ mahāmoggallānaṃ iddhiyā upasaṅkamī”ti?
or did he come to you?”
“Na khvāhaṃ, āvuso, bhagavantaṃ iddhiyā upasaṅkamiṃ;
“No reverend, I didn’t go to him with my psychic power,
napi maṃ bhagavā iddhiyā upasaṅkami.
nor did he come to me.
Api ca me yāvatā bhagavā ettāvatā dibbacakkhu visujjhi dibbā ca sotadhātu.
Rather, the Buddha cleared his clairvoyance and clairaudience towards me,
Bhagavatopi yāvatāhaṃ ettāvatā dibbacakkhu visujjhi dibbā ca sotadhātū”ti.
and I cleared my clairvoyance and clairaudience towards him.”
“Yathākathaṃ panāyasmato mahāmoggallānassa bhagavatā saddhiṃ ahosi dhammī kathā”ti?
“But what manner of Dhamma talk did you have together?”
“Idhāhaṃ, āvuso, bhagavantaṃ etadavocaṃ:
“Well, reverend, I said to the Buddha:
‘āraddhavīriyo āraddhavīriyoti, bhante, vuccati.
‘Sir, they speak of one who is energetic.
Kittāvatā nu kho, bhante, āraddhavīriyo hotī’ti?
How is an energetic person defined?’
Evaṃ vutte, maṃ, āvuso, bhagavā etadavoca:
When I said this, the Buddha said:
‘idha, moggallāna, bhikkhu āraddhavīriyo viharati—
‘Moggallāna, it’s when a monk lives with energy roused up:
kāmaṃ taco ca nhāru ca aṭṭhi ca avasissatu, sarīre upassussatu maṃsalohitaṃ, yaṃ taṃ purisathāmena purisavīriyena purisaparakkamena pattabbaṃ na taṃ apāpuṇitvā vīriyassa saṇṭhānaṃ bhavissatīti.
“Gladly, let only skin, sinews, and bones remain! Let the flesh and blood waste away in my body! I will not stop trying until I have achieved what is possible by manly strength, energy, and vigor.”
Evaṃ kho, moggallāna, āraddhavīriyo hotī’ti.
That’s how a person is energetic.’
Evaṃ kho me, āvuso, bhagavatā saddhiṃ ahosi dhammī kathā”ti.
That’s the Dhamma talk I had together with the Buddha.”
“Seyyathāpi, āvuso, himavato pabbatarājassa parittā pāsāṇasakkharā yāvadeva upanikkhepanamattāya;
“Reverend, next to Venerable Mahāmoggallāna I’m like a few pieces of gravel next to the Himalayas, the king of mountains.
evameva kho mayaṃ āyasmato mahāmoggallānassa yāvadeva upanikkhepanamattāya.
Āyasmā hi mahāmoggallāno mahiddhiko mahānubhāvo ākaṅkhamāno kappaṃ tiṭṭheyyā”ti.
Venerable Mahāmoggallāna is so mighty and powerful he could, if he wished, live on for the eon.”
“Seyyathāpi, āvuso, mahatiyā loṇaghaṭāya parittā loṇasakkharāya yāvadeva upanikkhepanamattāya;
“Reverend, next to Venerable Sāriputta I’m like a few grains of salt next to a mound of salt.
evameva kho mayaṃ āyasmato sāriputtassa yāvadeva upanikkhepanamattāya.
Āyasmā hi sāriputto bhagavatā anekapariyāyena thomito vaṇṇito pasattho:
Venerable Sāriputta has been commended, complimented, and praised by the Buddha:
‘Sāriputtova paññāya,
‘In wisdom,
sīlena upasamena ca;
ethics, and peace,
Yopi pāraṅgato bhikkhu,
any monk who has gone beyond
etāvaparamo siyā’”ti.
can at best equal Sāriputta.’”
Itiha te ubho mahānāgā aññamaññassa subhāsitaṃ sulapitaṃ samanumodiṃsūti.
And so these two spiritual giants agreed with each others’ fine words.
❧
SN 21.4 Nava: A Junior monk
4. Navasutta
4. A Junior monk
Sāvatthiyaṃ viharati.
At Sāvatthī.
Tena kho pana samayena aññataro navo bhikkhu pacchābhattaṃ piṇḍapātapaṭikkanto vihāraṃ pavisitvā appossukko tuṇhībhūto saṅkasāyati, na bhikkhūnaṃ veyyāvaccaṃ karoti cīvarakārasamaye.
Now at that time a certain junior monk, after his meal, on his return from alms-round, entered his dwelling, where he adhered to passivity and silence. And he didn’t help the monks out when it was time to sew robes.
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 told him what had happened.
“idha, bhante, aññataro navo bhikkhu pacchābhattaṃ piṇḍapātapaṭikkanto vihāraṃ pavisitvā appossukko tuṇhībhūto saṅkasāyati, na bhikkhūnaṃ veyyāvaccaṃ karoti cīvarakārasamaye”ti.
Atha kho bhagavā aññataraṃ bhikkhuṃ āmantesi:
So the Buddha said to a certain monk:
“ehi tvaṃ, bhikkhu, mama vacanena taṃ bhikkhuṃ āmantehi ‘satthā taṃ, āvuso, āmantetī’”ti.
“Please, monk, in my name tell that monk that the Teacher summons him.”
“Evaṃ, bhante”ti kho so bhikkhu bhagavato paṭissutvā yena so bhikkhu tenupasaṅkami; upasaṅkamitvā taṃ bhikkhuṃ etadavoca:
“Yes, sir,” that monk replied. He went to that monk and said to him:
“satthā taṃ, āvuso, āmantetī”ti.
“Reverend, the teacher summons you.”
“Evamāvuso”ti kho so bhikkhu tassa bhikkhuno paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho taṃ bhikkhuṃ bhagavā etadavoca:
“Yes, reverend,” that monk replied. He went to the Buddha, bowed, and sat down to one side. The Buddha said to him:
“saccaṃ kira tvaṃ, bhikkhu, pacchābhattaṃ piṇḍapātapaṭikkanto vihāraṃ pavisitvā appossukko tuṇhībhūto saṅkasāyasi, na bhikkhūnaṃ veyyāvaccaṃ karosi cīvarakārasamaye”ti?
“Is it really true, monk, that after your meal, on your return from alms-round, you entered your dwelling, where you adhered to passivity and silence, and you didn’t help the monks out when it was time to sew robes?”
“Ahampi kho, bhante, sakaṃ kiccaṃ karomī”ti.
“Sir, I am doing my own work.”
Atha kho bhagavā tassa bhikkhuno cetasā cetoparivitakkamaññāya bhikkhū āmantesi:
Then the Buddha, knowing what that monk was thinking, addressed the monks:
“mā kho tumhe, bhikkhave, etassa bhikkhuno ujjhāyittha.
“monks, don’t complain about this monk.
Eso kho, bhikkhave, bhikkhu catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī akicchalābhī akasiralābhī, yassa catthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti, tadanuttaraṃ brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharatī”ti.
This monk gets the four jhānas—pleasureful meditations in the present life that belong to the higher mind—when he wants, without trouble or difficulty. He has realized the supreme culmination of the spiritual path in this very life, and lives having achieved with his own insight the goal for which people from good families rightly go forth from the lay life to homelessness.”
Idamavoca bhagavā.
That is what the Buddha said.
Idaṃ vatvāna sugato athāparaṃ etadavoca satthā:
Then the Holy One, the Teacher, went on to say:
“Nayidaṃ sithilamārabbha,
“Not by being slack,
nayidaṃ appena thāmasā;
or with little strength
Nibbānaṃ adhigantabbaṃ,
is nirvāṇa realized,
sabbadukkhappamocanaṃ.
the freedom from all suffering.
Ayañca daharo bhikkhu,
This young monk,
ayamuttamapuriso;
this best of men,
Dhāreti antimaṃ dehaṃ,
carries his final body,
jetvā māraṃ savāhinin”ti.
having defeated Māra and his mount.”
SN 21.5 Sujāta: With Sujāta
5. Sujātasutta
5. With Sujāta
Sāvatthiyaṃ viharati.
At Sāvatthī.
Atha kho āyasmā sujāto yena bhagavā tenupasaṅkami.
Then Venerable Sujāta went to see the Buddha.
Addasā kho bhagavā āyasmantaṃ sujātaṃ dūratova āgacchantaṃ.
The Buddha saw him coming off in the distance,
Disvāna bhikkhū āmantesi:
and addressed the monks:
“ubhayenevāyaṃ, bhikkhave, kulaputto sobhati—
“This son of a good family is beautiful in both ways.
yañca abhirūpo dassanīyo pāsādiko paramāya vaṇṇapokkharatāya samannāgato, yassa catthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti tadanuttaraṃ brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharatī”ti.
He’s attractive, good-looking, lovely, of surpassing beauty. And he has realized the supreme end of the spiritual path in this very life. He lives having achieved with his own insight the goal for which people from good families rightly go forth from the lay life to homelessness.”
Idamavoca bhagavā … pe …
That is what the Buddha said.
satthā:
Then the Holy One, the Teacher, went on to say:
“Sobhati vatāyaṃ bhikkhu,
“This monk is truly beautiful.
ujubhūtena cetasā;
His heart is upright,
Vippayutto visaṃyutto,
he’s unfettered, detached,
anupādāya nibbuto;
nirvāṇa'd by not grasping.
Dhāreti antimaṃ dehaṃ,
He carries his final body,
jetvā māraṃ savāhinin”ti.
having defeated Māra and his mount.”
SN 21.6 Lakuṇḍakabhaddiya: With Lakuṇṭaka Bhaddiya
6. Lakuṇḍakabhaddiyasutta
6. With Lakuṇṭaka Bhaddiya
Sāvatthiyaṃ viharati.
At Sāvatthī.
Atha kho āyasmā lakuṇḍakabhaddiyo yena bhagavā tenupasaṅkami.
Then Venerable Lakuṇṭaka Bhaddiya went to see the Buddha.
Addasā kho bhagavā āyasmantaṃ lakuṇḍakabhaddiyaṃ dūratova āgacchantaṃ.
The Buddha saw him coming off in the distance,
Disvāna bhikkhū āmantesi:
and addressed the monks:
“passatha no tumhe, bhikkhave, etaṃ bhikkhuṃ āgacchantaṃ dubbaṇṇaṃ duddasikaṃ okoṭimakaṃ bhikkhūnaṃ paribhūtarūpan”ti?
“monks, do you you see this monk coming—ugly, unsightly, deformed, and despised by the monks?”
“Evaṃ, bhante”.
“Yes, sir.”
“Eso kho, bhikkhave, bhikkhu mahiddhiko mahānubhāvo, na ca sā samāpatti sulabharūpā yā tena bhikkhunā asamāpannapubbā.
“That monk is very mighty and powerful. It’s not easy to find an attainment that he has not already attained.
Yassa catthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti, tadanuttaraṃ brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharatī”ti.
And he has realized the supreme end of the spiritual path in this very life. He lives having achieved with his own insight the goal for which people from good families rightly go forth from the lay life to homelessness.”
Idamavoca bhagavā … pe …
That is what the Buddha said.
satthā:
Then the Holy One, the Teacher, went on to say:
“Haṃsā koñcā mayūrā ca,
“Geese, herons, and peacocks,
hatthayo pasadā migā;
elephants and spotted deer—
Sabbe sīhassa bhāyanti,
though their bodies are not equal,
natthi kāyasmiṃ tulyatā.
they all fear the lion.
Evameva manussesu,
So it is for humans—
daharo cepi paññavā;
if a little person is wise,
So hi tattha mahā hoti,
they’re the truly great one,
neva bālo sarīravā”ti.
not the fool with a good body.”
SN 21.7 Visākha: With Visākha, Pañcāli’s Son
7. Visākhasutta
7. With Visākha, Pañcāli’s Son
Evaṃ me sutaṃ—
So I have heard.
ekaṃ samayaṃ bhagavā vesāliyaṃ viharati mahāvane kūṭāgārasālāyaṃ.
At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof.
Tena kho pana samayena āyasmā visākho pañcālaputto upaṭṭhānasālāyaṃ bhikkhū dhammiyā kathāya sandasseti samādapeti samuttejeti sampahaṃseti, poriyā vācāya vissaṭṭhāya anelagalāya atthassa viññāpaniyā pariyāpannāya anissitāya.
Now at that time Venerable Visākha, Pañcāli’s son, was educating, encouraging, firing up, and inspiring the monks in the assembly hall with a Dhamma talk. His words were polished, clear, articulate, expressing the meaning, comprehensive, and independent.
Atha kho bhagavā sāyanhasamayaṃ paṭisallānā vuṭṭhito yena upaṭṭhānasālā tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi.
Then in the late afternoon, the Buddha came out of retreat and went to the assembly hall. He sat down on the seat spread out,
Nisajja kho bhagavā bhikkhū āmantesi:
and addressed the monks:
“ko nu kho, bhikkhave, upaṭṭhānasālāyaṃ bhikkhū dhammiyā kathāya sandasseti samādapeti samuttejeti sampahaṃseti poriyā vācāya vissaṭṭhāya anelagalāya atthassa viññāpaniyā pariyāpannāya anissitāyā”ti?
“monks, who was educating, encouraging, firing up, and inspiring the monks in the assembly hall with a Dhamma talk?”
“Āyasmā, bhante, visākho pañcālaputto upaṭṭhānasālāyaṃ bhikkhū dhammiyā kathāya sandasseti samādapeti samuttejeti sampahaṃseti, poriyā vācāya vissaṭṭhāya anelagalāya atthassa viññāpaniyā pariyāpannāya anissitāyā”ti.
“Sir, it was Venerable Visākha, Pañcāli’s son.”
Atha kho bhagavā āyasmantaṃ visākhaṃ pañcālaputtaṃ āmantesi:
Then the Buddha said to Visākha:
“sādhu sādhu, visākha,
“Good, good, Visākha!
sādhu kho tvaṃ, visākha, bhikkhū dhammiyā kathāya sandassesi … pe … atthassa viññāpaniyā pariyāpannāya anissitāyā”ti.
It’s good that you educate, encourage, fire up, and inspire the monks in the assembly hall with a Dhamma talk, with words that are polished, clear, articulate, expressing the meaning, comprehensive, and independent.”
Idamavoca bhagavā.
That is what the Buddha said.
Idaṃ vatvāna sugato athāparaṃ etadavoca satthā:
Then the Holy One, the Teacher, went on to say:
“Nābhāsamānaṃ jānanti,
“Though an astute person is mixed up with fools,
missaṃ bālehi paṇḍitaṃ;
they don’t know unless he speaks.
Bhāsamānañca jānanti,
But when he speaks they know,
desentaṃ amataṃ padaṃ.
he’s teaching the deathless state.
Bhāsaye jotaye dhammaṃ,
He should speak and illustrate The Dharma,
paggaṇhe isinaṃ dhajaṃ;
holding up the banner of the hermits.
Subhāsitadhajā isayo,
Words well spoken are the hermits’ banner,
dhammo hi isinaṃ dhajo”ti.
for The Dharma is the banner of the hermits.”
SN 21.8 Nanda: With Nanda
8. Nandasutta
8. With Nanda
Sāvatthiyaṃ viharati.
At Sāvatthī.
Atha kho āyasmā nando bhagavato mātucchāputto ākoṭitapaccākoṭitāni cīvarāni pārupitvā akkhīni añjetvā acchaṃ pattaṃ gahetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho āyasmantaṃ nandaṃ bhagavā etadavoca:
Then Venerable Nanda—the Buddha’s cousin on his mother’s side—dressed in nicely pressed and ironed robes, applied eyeshadow, and took a polished black bowl. He went to the Buddha, bowed, and sat down to one side. The Buddha said to him:
“na kho te taṃ, nanda, patirūpaṃ kulaputtassa saddhā agārasmā anagāriyaṃ pabbajitassa, yaṃ tvaṃ ākoṭitapaccākoṭitāni cīvarāni pārupeyyāsi, akkhīni ca añjeyyāsi, acchañca pattaṃ dhāreyyāsi.
“Nanda, as a son of a good family who has gone forth in faith from the lay life to homelessness, it’s not appropriate for you to dress in nicely pressed and ironed robes, apply eyeshadow, and carry a polished black bowl.
Etaṃ kho te, nanda, patirūpaṃ kulaputtassa saddhā agārasmā anagāriyaṃ pabbajitassa, yaṃ tvaṃ āraññiko ca assasi, piṇḍapātiko ca paṃsukūliko ca kāmesu ca anapekkho vihareyyāsī”ti.
It’s appropriate for you to stay in the wilderness, eat only alms-food, wear rag robes, and live without concern for sensual pleasures.”
Idamavoca bhagavā … pe …
That is what the Buddha said.
satthā:
Then the Holy One, the Teacher, went on to say:
“Kadāhaṃ nandaṃ passeyyaṃ,
“When will I see Nanda
āraññaṃ paṃsukūlikaṃ;
in the wilderness, wearing rag robes,
Aññātuñchena yāpentaṃ,
feeding on scraps offered by strangers,
kāmesu anapekkhinan”ti.
unconcerned for sensual pleasures?”
Atha kho āyasmā nando aparena samayena āraññiko ca piṇḍapātiko ca paṃsukūliko ca kāmesu ca anapekkho vihāsīti.
Then some time later Venerable Nanda stayed in the wilderness, ate only alms-food, wore rag robes, and lived without concern for sensual pleasures.
SN 21.9 Tissa: With Tissa
9. Tissasutta
9. With Tissa
Sāvatthiyaṃ viharati.
At Sāvatthī.
Atha kho āyasmā tisso bhagavato pitucchāputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi dukkhī dummano assūni pavattayamāno. Atha kho bhagavā āyasmantaṃ tissaṃ etadavoca:
Then Venerable Tissa—the Buddha’s cousin on his father’s side—went to the Buddha, bowed, and sat down to one side. He was miserable and sad, with tears flowing. Then the Buddha said to him:
“kiṃ nu kho tvaṃ, tissa, ekamantaṃ nisinno dukkhī dummano assūni pavattayamāno”ti?
“Tissa, why are you sitting there so miserable and sad, with tears flowing?”
“Tathā hi pana maṃ, bhante, bhikkhū samantā vācāyasannitodakena sañjambharimakaṃsū”ti.
“Sir, it’s because the monks on all sides provoke me with barbed words.”
“Tathāhi pana tvaṃ, tissa, vattā no ca vacanakkhamo;
“That’s because you admonish others, but don’t accept admonition yourself.
na kho te taṃ, tissa, patirūpaṃ kulaputtassa saddhā agārasmā anagāriyaṃ pabbajitassa, yaṃ tvaṃ vattā no ca vacanakkhamo.
As a son of a good family who has gone forth in faith from the lay life to homelessness, it’s not appropriate for you to admonish others without accepting admonition yourself.
Etaṃ kho te, tissa, patirūpaṃ kulaputtassa saddhā agārasmā anagāriyaṃ pabbajitassa:
It’s appropriate for you to
‘yaṃ tvaṃ vattā ca assa vacanakkhamo cā’”ti.
admonish others and accept admonition yourself.”
Idamavoca bhagavā.
That is what the Buddha said.
Idaṃ vatvāna sugato athāparaṃ etadavoca satthā:
Then the Holy One, the Teacher, went on to say:
“Kiṃ nu kujjhasi mā kujjhi,
“Why are you angry? Don’t be angry!
Akkodho tissa te varaṃ;
It’s better to not be angry, Tissa.
Kodhamānamakkhavinayatthañhi,
For this spiritual life is lived
Tissa brahmacariyaṃ vussatī”ti.
in order to remove anger, conceit, and denigration.”
SN 21.10 Theranāmaka: A monk Named Senior
10. Theranāmakasutta
10. A monk Named Senior
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 aññataro bhikkhu theranāmako ekavihārī ceva hoti ekavihārassa ca vaṇṇavādī.
Now at that time there was a certain monk named Senior. He lived alone and praised living alone.
So eko gāmaṃ piṇḍāya pavisati eko paṭikkamati eko raho nisīdati eko caṅkamaṃ adhiṭṭhāti.
He entered the village for alms alone, returned alone, sat in private alone, and concentrated on walking meditation alone.
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:
“idha, bhante, aññataro bhikkhu theranāmako ekavihārī ekavihārassa ca vaṇṇavādī”ti.
“Sir, there’s a certain monk called Senior who lives alone and praises living alone.”
Atha kho bhagavā aññataraṃ bhikkhuṃ āmantesi:
So the Buddha said to a certain monk:
“ehi tvaṃ, bhikkhu, mama vacanena theraṃ bhikkhuṃ āmantehi:
“Please, monk, in my name tell the monk Senior that
‘satthā taṃ, āvuso thera, āmantetī’”ti.
the teacher summons him.”
“Evaṃ, bhante”ti kho so bhikkhu bhagavato paṭissutvā yenāyasmā thero tenupasaṅkami; upasaṅkamitvā āyasmantaṃ theraṃ etadavoca:
“Yes, sir,” that monk replied. He went to Venerable Senior and said to him:
“satthā taṃ, āvuso thera, āmantetī”ti.
“Reverend Senior, the teacher summons you.”
“Evamāvuso”ti kho āyasmā thero tassa bhikkhuno paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho āyasmantaṃ theraṃ bhagavā etadavoca:
“Yes, reverend,” that monk replied. He went to the Buddha, bowed, and sat down to one side. The Buddha said to him:
“saccaṃ kira tvaṃ, thera, ekavihārī ekavihārassa ca vaṇṇavādī”ti?
“Is it really true, Senior, that you live alone and praise living alone?”
“Evaṃ, bhante”.
“Yes, sir.”
“Yathā kathaṃ pana tvaṃ, thera, ekavihārī ekavihārassa ca vaṇṇavādī”ti?
“But in what way do you live alone and praise living alone?”
“Idhāhaṃ, bhante, eko gāmaṃ piṇḍāya pavisāmi eko paṭikkamāmi eko raho nisīdāmi eko caṅkamaṃ adhiṭṭhāmi.
“Well, sir, I enter the village for alms alone, return alone, sit in private alone, and concentrate on walking meditation alone.
Evaṃ khvāhaṃ, bhante, ekavihārī ekavihārassa ca vaṇṇavādī”ti.
That’s how I live alone and praise living alone.”
“Attheso, thera, ekavihāro neso natthīti vadāmi.
“That is a kind of living alone, I don’t deny it.
Api ca, thera, yathā ekavihāro vitthārena paripuṇṇo hoti
But as to how living alone is fulfilled in detail,
taṃ suṇāhi, sādhukaṃ manasi karohi; bhāsissāmī”ti.
listen and pay close attention, I will speak.”
“Evaṃ, bhante”ti kho … pe ….
“Yes, sir,” he replied.
“Kathañca, thera, ekavihāro vitthārena paripuṇṇo hoti.
“And how, Senior, is living alone fulfilled in detail?
Idha, thera, yaṃ atītaṃ taṃ pahīnaṃ, yaṃ anāgataṃ taṃ paṭinissaṭṭhaṃ, paccuppannesu ca attabhāvapaṭilābhesu chandarāgo suppaṭivinīto.
It’s when what’s in the past is given up, what’s in the future is relinquished, and desire and greed for present incarnations is eliminated.
Evaṃ kho, thera, ekavihāro vitthārena paripuṇṇo hotī”ti.
That’s how living alone is fulfilled in detail.”
Idamavoca bhagavā.
That is what the Buddha said.
Idaṃ vatvāna sugato athāparaṃ etadavoca satthā:
Then the Holy One, the Teacher, went on to say:
“Sabbābhibhuṃ sabbaviduṃ sumedhaṃ,
“The sage, champion, knower of all,
Sabbesu dhammesu anūpalittaṃ;
is unsullied in the midst of all things.
Sabbañjahaṃ taṇhākkhaye vimuttaṃ,
He’s given up all, freed in the ending of craving:
Tamahaṃ naraṃ ekavihārīti brūmī”ti.
I declare that man to be one who lives alone.”
❧
SN 21.11 Mahākappina: With Mahākappina
11. Mahākappinasutta
11. With Mahākappina
Sāvatthiyaṃ viharati.
At Sāvatthī.
Atha kho āyasmā mahākappino yena bhagavā tenupasaṅkami.
Then Venerable Mahākappina went to see the Buddha.
Addasā kho bhagavā āyasmantaṃ mahākappinaṃ dūratova āgacchantaṃ.
The Buddha saw him coming off in the distance,
Disvāna bhikkhū āmantesi:
and addressed the monks:
“passatha no tumhe, bhikkhave, etaṃ bhikkhuṃ āgacchantaṃ odātakaṃ tanukaṃ tuṅganāsikan”ti?
“monks, do you you see that monk coming—white, thin, with a pointy nose?”
“Evaṃ, bhante”.
“Yes, sir.”
“Eso kho, bhikkhave, bhikkhu mahiddhiko mahānubhāvo.
“That monk is very mighty and powerful. It’s not easy to find an attainment that he has not already attained.
Na ca sā samāpatti sulabharūpā yā tena bhikkhunā asamāpannapubbā.
Yassa catthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti tadanuttaraṃ brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharatī”ti.
And he has realized the supreme end of the spiritual path in this very life. He lives having achieved with his own insight the goal for which people from good families rightly go forth from the lay life to homelessness.”
Idamavoca bhagavā.
That is what the Buddha said.
Idaṃ vatvāna sugato athāparaṃ etadavoca satthā:
Then the Holy One, the Teacher, went on to say:
“Khattiyo seṭṭho janetasmiṃ,
“The warrior-noble is best of those people
ye gottapaṭisārino;
who take clan as the standard.
Vijjācaraṇasampanno,
But one accomplished in knowledge and conduct
so seṭṭho devamānuse.
is best of gods and humans.
Divā tapati ādicco,
The sun shines by day,
rattimābhāti candimā;
the moon glows at night,
Sannaddho khattiyo tapati,
the warrior-noble shines in armor,
jhāyī tapati brāhmaṇo;
and the brahmin shines in jhāna.
Atha sabbamahorattiṃ,
But all day and all night,
buddho tapati tejasā”ti.
the Buddha shines with glory.”
SN 21.12 Sahāyaka: Companions
12. Sahāyakasutta
12. Companions
Sāvatthiyaṃ viharati.
At Sāvatthī.
Atha kho dve bhikkhū sahāyakā āyasmato mahākappinassa saddhivihārino yena bhagavā tenupasaṅkamiṃsu.
Then two monks who were companions, pupils of Venerable Mahākappina, went to see the Buddha.
Addasā kho bhagavā te bhikkhū dūratova āgacchante.
The Buddha saw them coming off in the distance,
Disvāna bhikkhū āmantesi:
and addressed the monks:
“passatha no tumhe, bhikkhave, ete bhikkhū sahāyake āgacchante kappinassa saddhivihārino”ti?
“monks, do you you see those monks coming who are companions, pupils of Venerable Mahākappina?”
“Evaṃ, bhante”.
“Yes, sir.”
“Ete kho te bhikkhū mahiddhikā mahānubhāvā.
“Those monks are very mighty and powerful. It’s not easy to find an attainment that they have not already attained.
Na ca sā samāpatti sulabharūpā, yā tehi bhikkhūhi asamāpannapubbā.
Yassa catthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti tadanuttaraṃ brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharantī”ti.
And they’ve realized the supreme end of the spiritual path in this very life. They live having achieved with their own insight the goal for which people from good families rightly go forth from the lay life to homelessness.”
Idamavoca bhagavā.
That is what the Buddha said.
Idaṃ vatvāna sugato athāparaṃ etadavoca satthā:
Then the Holy One, the Teacher, went on to say:
“Sahāyāvatime bhikkhū,
“These companion monks
cirarattaṃ sametikā;
have been together for a long time.
Sameti nesaṃ saddhammo,
The true Dharma has brought them together,
dhamme buddhappavedite.
The Dharma proclaimed by the Buddha.
Suvinītā kappinena,
They’ve been well trained by Kappina
dhamme ariyappavedite;
in The Dharma proclaimed by the noble one.
Dhārenti antimaṃ dehaṃ,
They bear their final body,
jetvā māraṃ savāhinin”ti.
having defeated Māra and his mount.”
Bhikkhusaṃyuttaṃ samattaṃ.
The Linked Discourses on monks are complete.
Nidānavaggasaṃyuttapāḷi niṭṭhitā.
The Book of Causality is finished.
end of section [21..1.. - SN 21 vagga 1 Bhikkhu: Monks] ❧
§ – Khandha-vaggo: aggregates chapter (3 of 5)SN-q 22 - SN 22 Khandha Saṃyutta: Connected Discourses on the Aggregates
SN-q 23 - SN 23 Rādhā Saṃyutta: Connected Discourses with Rādhā
SN-q 24 - SN 24 Diṭṭhi Saṃyutta: Connected Discourses on Views
SN-q 25 - SN 25 Okkantika Saṃyutta: Connected Discourses on Entering
SN-q 26 - SN 26 Uppāda Saṃyutta: Connected Discourses on Arising
SN-q 27 - SN 27 Kilesa Saṃyutta: Connected Discourses on Defilements
SN-q 28 - SN 28 Sāriputta Saṃyutta: Connected Discourses with Sāriputta
SN-q 29 - SN 29 Nāga Saṃyutta: Connected Discourses with Nāgas
SN-q 30 - SN 30 Supaṇṇa Saṃyutta: Connected Discourses with Supaṇṇas
SN-q 31 - SN 31 Gandhabba Saṃyutta: Connected Discourses with Gandhabbas
SN-q 32 - SN 32 Valāhaka Saṃyutta: Connected Discourses with Cloud Devas
SN-q 33 - SN 33 Vacchagotta Saṃyutta: Connected Discourses with Vacchagotta
SN-q 34 - SN 34 Jhāna Saṃyutta: Connected Discourses on the Jhānas
SN 22 Khandha Saṃyutta: Connected Discourses on the Aggregates + § – SN 22 vagga 1 Nakulapitu: Nakula’s Father+ all - all
..
..
1. Nakulapituvagga
1. Nakula’s Father
SN 22.1 Nakulapitu: Nakula’s Father
1. Nakulapitusutta
1. Nakula’s Father
Evaṃ me sutaṃ—
So I have heard.
ekaṃ samayaṃ bhagavā bhaggesu viharati susumāragire bhesakaḷāvane migadāye.
At one time the Buddha was staying in the land of the Bhaggas on Crocodile Hill, in the deer park at Bhesakaḷā’s Wood.
Atha kho nakulapitā gahapati yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho nakulapitā gahapati bhagavantaṃ etadavoca:
Then the householder Nakula’s father went up to the Buddha, bowed, sat down to one side, and said to the Buddha:
“Ahamasmi, bhante, jiṇṇo vuḍḍho mahallako addhagato vayoanuppatto āturakāyo abhikkhaṇātaṅko.
“Sir, I’m an old man, elderly and senior. I’m advanced in years and have reached the final stage of life. My body is ailing and I’m constantly unwell.
Aniccadassāvī kho panāhaṃ, bhante, bhagavato manobhāvanīyānañca bhikkhūnaṃ.
I hardly ever get to see the esteemed monks.
Ovadatu maṃ, bhante, bhagavā;
May the Buddha please advise me,
anusāsatu maṃ, bhante, bhagavā;
and instruct me. It will be for my lasting welfare and happiness.”
yaṃ mamassa dīgharattaṃ hitāya sukhāyā”ti.
“Evametaṃ, gahapati, evametaṃ, gahapati.
“That’s so true, householder! That’s so true, householder!
Āturo hāyaṃ, gahapati, kāyo aṇḍabhūto pariyonaddho.
For this body is ailing, trapped in its shell.
Yo hi, gahapati, imaṃ kāyaṃ pariharanto muhuttampi ārogyaṃ paṭijāneyya, kimaññatra bālyā?
If anyone dragging around this body claimed to be healthy even for a minute, what’s that but foolishness?
Tasmātiha te, gahapati, evaṃ sikkhitabbaṃ:
So you should train like this:
‘āturakāyassa me sato cittaṃ anāturaṃ bhavissatī’ti.
‘Though my body is ailing, my mind will be healthy.’
Evañhi te, gahapati, sikkhitabban”ti.
That’s how you should train.”
Atha kho nakulapitā gahapati bhagavato bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmantaṃ sāriputtaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho nakulapitaraṃ gahapatiṃ āyasmā sāriputto etadavoca:
And then the householder Nakula’s father approved and agreed with what the Buddha said. He got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right. Then he went up to Venerable Sāriputta, bowed, and sat down to one side. Sāriputta said to him:
“vippasannāni kho te, gahapati, indriyāni;
“Householder, your faculties are so very clear,
parisuddho mukhavaṇṇo pariyodāto.
and your complexion is pure and bright.
Alattha no ajja bhagavato sammukhā dhammiṃ kathaṃ savanāyā”ti?
Did you get to hear a Dhamma talk in the Buddha’s presence today?”
“Kathañhi no siyā, bhante.
“What else, sir, could it possibly be?
Idānāhaṃ, bhante, bhagavatā dhammiyā kathāya amatena abhisitto”ti.
Just now the Buddha anointed me with the deathless ambrosia of a Dhamma talk.”
“Yathā kathaṃ pana tvaṃ, gahapati, bhagavatā dhammiyā kathāya amatena abhisitto”ti?
“But what kind of ambrosial Dhamma talk has the Buddha anointed you with?”
“Idhāhaṃ, bhante, yena bhagavā tenupasaṅkamiṃ; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃ. Ekamantaṃ nisinno khvāhaṃ, bhante, bhagavantaṃ etadavocaṃ:
So Nakula’s father told Sāriputta all that had happened, and said:
‘ahamasmi, bhante, jiṇṇo vuḍḍho mahallako addhagato vayoanuppatto āturakāyo abhikkhaṇātaṅko.
Aniccadassāvī kho panāhaṃ, bhante, bhagavato manobhāvanīyānañca bhikkhūnaṃ.
Ovadatu maṃ, bhante, bhagavā;
anusāsatu maṃ, bhante, bhagavā;
yaṃ mamassa dīgharattaṃ hitāya sukhāyā’ti.
Evaṃ vutte, maṃ, bhante, bhagavā etadavoca:
‘evametaṃ, gahapati, evametaṃ, gahapati.
Āturo hāyaṃ, gahapati, kāyo aṇḍabhūto pariyonaddho.
Yo hi, gahapati, imaṃ kāyaṃ pariharanto muhuttampi ārogyaṃ paṭijāneyya, kimaññatra bālyā?
Tasmātiha te, gahapati, evaṃ sikkhitabbaṃ—
āturakāyassa me sato cittaṃ anāturaṃ bhavissatīti.
Evañhi te, gahapati, sikkhitabban’ti.
Evaṃ khvāhaṃ, bhante, bhagavatā dhammiyā kathāya amatena abhisitto”ti.
“That’s the ambrosial Dhamma talk that the Buddha anointed me with.”
“Na hi pana taṃ, gahapati, paṭibhāsi bhagavantaṃ uttariṃ paṭipucchituṃ:
“But didn’t you feel the need to ask the Buddha the further question:
‘kittāvatā nu kho, bhante, āturakāyo ceva hoti āturacitto ca, kittāvatā ca pana āturakāyo hi kho hoti no ca āturacitto’”ti?
‘Sir, how do you define someone ailing in body and ailing in mind, and someone ailing in body and healthy in mind’?”
“Dūratopi kho mayaṃ, bhante, āgaccheyyāma āyasmato sāriputtassa santike etassa bhāsitassa atthamaññātuṃ.
“Sir, we would travel a long way to learn the meaning of this statement in the presence of Venerable Sāriputta.
Sādhu vatāyasmantaṃyeva sāriputtaṃ paṭibhātu etassa bhāsitassa attho”ti.
May Venerable Sāriputta himself please clarify the meaning of this.”
“Tena hi, gahapati, suṇāhi, sādhukaṃ manasi karohi; bhāsissāmī”ti.
“Well then, householder, listen and pay close attention, I will speak.”
“Evaṃ, bhante”ti kho nakulapitā gahapati āyasmato sāriputtassa paccassosi.
“Yes, sir,” replied Nakula’s father.
Āyasmā sāriputto etadavoca:
Sāriputta said this:
“Kathañca, gahapati, āturakāyo ceva hoti, āturacitto ca?
“And how is a person ailing in body and ailing in mind?
Idha, gahapati, 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 qualities of a noble one. They’ve not seen good persons, and are neither skilled nor trained in the qualities of a good person.
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.
‘Ahaṃ rūpaṃ, mama rūpan’ti pariyuṭṭhaṭṭhāyī hoti.
They’re obsessed with the thought: ‘I am form, form is mine!’
Tassa ‘ahaṃ rūpaṃ, mama rūpan’ti pariyuṭṭhaṭṭhāyino taṃ rūpaṃ vipariṇamati aññathā hoti.
But that form of theirs decays and perishes,
Tassa rūpavipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā.
which gives rise to sorrow, lamentation, pain, sadness, and distress.
Vedanaṃ attato samanupassati, vedanāvantaṃ vā attānaṃ; attani vā vedanaṃ, vedanāya vā attānaṃ.
They regard sensation as self, self as having sensation, sensation in self, or self in sensation.
‘Ahaṃ vedanā, mama vedanā’ti pariyuṭṭhaṭṭhāyī hoti.
They’re obsessed with the thought: ‘I am sensation, sensation is mine!’
Tassa ‘ahaṃ vedanā, mama vedanā’ti pariyuṭṭhaṭṭhāyino, sā vedanā vipariṇamati aññathā hoti.
But that sensation of theirs decays and perishes,
Tassa vedanāvipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā.
which gives rise to sorrow, lamentation, pain, sadness, and distress.
Saññaṃ attato samanupassati, saññāvantaṃ vā attānaṃ; attani vā saññaṃ, saññāya vā attānaṃ.
They regard perception as self, self as having perception, perception in self, or self in perception.
‘Ahaṃ saññā, mama saññā’ti pariyuṭṭhaṭṭhāyī hoti.
They’re obsessed with the thought: ‘I am perception, perception is mine!’
Tassa ‘ahaṃ saññā, mama saññā’ti pariyuṭṭhaṭṭhāyino, sā saññā vipariṇamati aññathā hoti.
But that perception of theirs decays and perishes,
Tassa saññāvipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā.
which gives rise to sorrow, lamentation, pain, sadness, and distress.
Saṅkhāre attato samanupassati, saṅkhāravantaṃ vā attānaṃ; attani vā saṅkhāre, saṅkhāresu vā attānaṃ.
They regard co-activities as self, self as having co-activities, co-activities in self, or self in co-activities.
‘Ahaṃ saṅkhārā, mama saṅkhārā’ti pariyuṭṭhaṭṭhāyī hoti.
They’re obsessed with the thought: ‘I am co-activities, co-activities are mine!’
Tassa ‘ahaṃ saṅkhārā, mama saṅkhārā’ti pariyuṭṭhaṭṭhāyino, te saṅkhārā vipariṇamanti aññathā honti.
But those co-activities of theirs decay and perish,
Tassa saṅkhāravipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā.
which gives rise to sorrow, lamentation, pain, sadness, and distress.
Viññāṇaṃ attato samanupassati, viññāṇavantaṃ vā attānaṃ; attani vā viññāṇaṃ, viññāṇasmiṃ vā attānaṃ.
They regard consciousness as self, self as having consciousness, consciousness in self, or self in consciousness.
‘Ahaṃ viññāṇaṃ, mama viññāṇan’ti pariyuṭṭhaṭṭhāyī hoti.
They’re obsessed with the thought: ‘I am consciousness, consciousness is mine!’
Tassa ‘ahaṃ viññāṇaṃ, mama viññāṇan’ti pariyuṭṭhaṭṭhāyino, taṃ viññāṇaṃ vipariṇamati aññathā hoti.
But that consciousness of theirs decays and perishes,
Tassa viññāṇavipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā.
which gives rise to sorrow, lamentation, pain, sadness, and distress.
Evaṃ kho, gahapati, āturakāyo ceva hoti āturacitto ca.
That’s how a person is ailing in body and ailing in mind.
Kathañca, gahapati, āturakāyo hi kho hoti no ca āturacitto?
And how is a person ailing in body and healthy in mind?
Idha, gahapati, sutavā ariyasāvako ariyānaṃ dassāvī ariyadhammassa kovido ariyadhamme suvinīto sappurisānaṃ dassāvī sappurisadhammassa kovido sappurisadhamme suvinīto
It’s when an educated noble-one's-disciple has seen the noble ones, and is skilled and trained in The Dharma of the noble ones. They’ve seen good persons, and are skilled and trained in The Dharma of the good persons.
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.
‘Ahaṃ rūpaṃ, mama rūpan’ti na pariyuṭṭhaṭṭhāyī hoti.
They’re not obsessed with the thought: ‘I am form, form is mine!’
Tassa ‘ahaṃ rūpaṃ, mama rūpan’ti apariyuṭṭhaṭṭhāyino, taṃ rūpaṃ vipariṇamati aññathā hoti.
So when that form of theirs decays and perishes,
Tassa rūpavipariṇāmaññathābhāvā nuppajjanti sokaparidevadukkhadomanassupāyāsā.
it doesn’t give rise to sorrow, lamentation, pain, sadness, and distress.
Na vedanaṃ attato samanupassati, na vedanāvantaṃ vā attānaṃ; na attani vā vedanaṃ, na vedanāya vā attānaṃ.
They don’t regard sensation as self, self as having sensation, sensation in self, or self in sensation.
‘Ahaṃ vedanā, mama vedanā’ti na pariyuṭṭhaṭṭhāyī hoti.
They’re not obsessed with the thought: ‘I am sensation, sensation is mine!’
Tassa ‘ahaṃ vedanā, mama vedanā’ti apariyuṭṭhaṭṭhāyino, sā vedanā vipariṇamati aññathā hoti.
So when that sensation of theirs decays and perishes,
Tassa vedanāvipariṇāmaññathābhāvā nuppajjanti sokaparidevadukkhadomanassupāyāsā.
it doesn’t give rise to sorrow, lamentation, pain, sadness, and distress.
Na saññaṃ attato samanupassati, na saññāvantaṃ vā attānaṃ; na attani vā saññaṃ, na saññāya vā attānaṃ.
They don’t regard perception as self, self as having perception, perception in self, or self in perception.
‘Ahaṃ saññā, mama saññā’ti na pariyuṭṭhaṭṭhāyī hoti.
They’re not obsessed with the thought: ‘I am perception, perception is mine!’
Tassa ‘ahaṃ saññā, mama saññā’ti apariyuṭṭhaṭṭhāyino, sā saññā vipariṇamati aññathā hoti.
So when that perception of theirs decays and perishes,
Tassa saññāvipariṇāmaññathābhāvā nuppajjanti sokaparidevadukkhadomanassupāyāsā.
it doesn’t give rise to sorrow, lamentation, pain, sadness, and distress.
Na saṅkhāre attato samanupassati, na saṅkhāravantaṃ vā attānaṃ; na attani vā saṅkhāre, na saṅkhāresu vā attānaṃ.
They don’t regard co-activities as self, self as having co-activities, co-activities in self, or self in co-activities.
‘Ahaṃ saṅkhārā, mama saṅkhārā’ti na pariyuṭṭhaṭṭhāyī hoti.
They’re not obsessed with the thought: ‘I am co-activities, co-activities are mine!’
Tassa ‘ahaṃ saṅkhārā, mama saṅkhārā’ti apariyuṭṭhaṭṭhāyino, te saṅkhārā vipariṇamanti aññathā honti.
So when those co-activities of theirs decay and perish,
Tassa saṅkhāravipariṇāmaññathābhāvā nuppajjanti sokaparidevadukkhadomanassupāyāsā.
it doesn’t give rise to sorrow, lamentation, pain, sadness, and distress.
Na viññāṇaṃ attato samanupassati, na viññāṇavantaṃ vā attānaṃ; na attani vā viññāṇaṃ, na viññāṇasmiṃ vā attānaṃ.
They don’t regard consciousness as self, self as having consciousness, consciousness in self, or self in consciousness.
‘Ahaṃ viññāṇaṃ, mama viññāṇan’ti na pariyuṭṭhaṭṭhāyī hoti.
They’re not obsessed with the thought: ‘I am consciousness, consciousness is mine!’
Tassa ‘ahaṃ viññāṇaṃ, mama viññāṇan’ti apariyuṭṭhaṭṭhāyino, taṃ viññāṇaṃ vipariṇamati aññathā hoti.
So when that consciousness of theirs decays and perishes,
Tassa viññāṇavipariṇāmaññathābhāvā nuppajjanti sokaparidevadukkhadomanassupāyāsā.
it doesn’t give rise to sorrow, lamentation, pain, sadness, and distress.
Evaṃ kho, gahapati, āturakāyo hoti no ca āturacitto”ti.
That’s how a person is ailing in body and healthy in mind.”
Idamavoca āyasmā sāriputto.
That’s what Venerable Sāriputta said.
Attamano nakulapitā gahapati āyasmato sāriputtassa bhāsitaṃ abhinandīti.
Satisfied, Nakula’s father was happy with what Sāriputta said.
end of section [22.1 - SN 22.1 Nakulapitu: Nakula’s Father] ❧
SN 22.2 Devadaha: At Devadaha
2. Devadahasutta
2. At Devadaha
Evaṃ me sutaṃ—
So I have heard.
ekaṃ samayaṃ bhagavā sakkesu viharati devadahaṃ nāma sakyānaṃ nigamo.
At one time the Buddha was staying in the land of the Sakyans, where they have a town named Devadaha.
Atha kho sambahulā pacchābhūmagamikā bhikkhū yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ:
Then several monks who were heading for the west went up to the Buddha, bowed, sat down to one side, and said to him:
“icchāma mayaṃ, bhante, pacchābhūmaṃ janapadaṃ gantuṃ, pacchābhūme janapade nivāsaṃ kappetun”ti.
“Sir, we wish to go to a western land to take up residence there.”
“Apalokito pana vo, bhikkhave, sāriputto”ti?
“But monks, have you consulted with Sāriputta?”
“Na kho no, bhante, apalokito āyasmā sāriputto”ti.
“No, sir, we haven’t.”
“Apaloketha, bhikkhave, sāriputtaṃ.
“You should consult with Sāriputta.
Sāriputto, bhikkhave, paṇḍito, bhikkhūnaṃ anuggāhako sabrahmacārīnan”ti.
He’s astute, and supports his spiritual companions, the monks.”
“Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ.
“Yes, sir,” they replied.
Tena kho pana samayena āyasmā sāriputto bhagavato avidūre aññatarasmiṃ eḷagalāgumbe nisinno hoti.
Now at that time Venerable Sāriputta was meditating not far from the Buddha in a clump of golden shower trees.
Atha kho te bhikkhū bhagavato bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā yenāyasmā sāriputto tenupasaṅkamiṃsu; upasaṅkamitvā āyasmatā sāriputtena saddhiṃ sammodiṃsu.
And then those monks approved and agreed with what the Buddha said. They got up from their seat, bowed, and respectfully circled the Buddha, keeping him on their right. Then they went up to Venerable Sāriputta, and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū āyasmantaṃ sāriputtaṃ etadavocuṃ:
When the greetings and polite conversation were over, they sat down to one side and said to him:
“icchāma mayaṃ, āvuso sāriputta, pacchābhūmaṃ janapadaṃ gantuṃ, pacchābhūme janapade nivāsaṃ kappetuṃ.
“Reverend Sāriputta, we wish to go to a western land to take up residence there.
Apalokito no satthā”ti.
We have consulted with the Teacher.”
“Santi hāvuso, nānāverajjagataṃ bhikkhuṃ pañhaṃ pucchitāro—
“Reverends, there are those who question a monk who has gone abroad—
khattiyapaṇḍitāpi brāhmaṇapaṇḍitāpi gahapatipaṇḍitāpi samaṇapaṇḍitāpi.
astute warrior-nobles, brahmins, householders, and ascetics—
Paṇḍitā hāvuso, manussā vīmaṃsakā:
for astute people are inquisitive:
‘kiṃvādī panāyasmantānaṃ satthā kimakkhāyī’ti, kacci vo āyasmantānaṃ dhammā sussutā suggahitā sumanasikatā sūpadhāritā suppaṭividdhā paññāya, yathā byākaramānā āyasmanto vuttavādino ceva bhagavato assatha, na ca bhagavantaṃ abhūtena abbhācikkheyyātha, dhammassa cānudhammaṃ byākareyyātha, na ca koci sahadhammiko vādānuvādo gārayhaṃ ṭhānaṃ āgaccheyyā”ti?
‘But what does the venerables’ Teacher teach? What does he explain?’ I trust the venerables have properly heard, learned, attended, and remembered the Dharmas, and penetrated them with wisdom. That way, when answering you will repeat what the Buddha has said and not misrepresent him with an untruth. You will explain in line with The Dharma, with no legitimate grounds for rebuke and criticism.
“Dūratopi kho mayaṃ, āvuso, āgaccheyyāma āyasmato sāriputtassa santike etassa bhāsitassa atthamaññātuṃ.
“Reverend, we would travel a long way to learn the meaning of this statement in the presence of Venerable Sāriputta.
Sādhu vatāyasmantaṃyeva sāriputtaṃ paṭibhātu etassa bhāsitassa attho”ti.
May Venerable Sāriputta himself please clarify the meaning of this.”
“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 sāriputtassa paccassosuṃ.
“Yes, reverend,” they replied.
Āyasmā sāriputto etadavoca:
Sāriputta said this:
“Santi hāvuso, nānāverajjagataṃ bhikkhuṃ pañhaṃ pucchitāro—
“Reverends, there are those who question a monk who has gone abroad—
khattiyapaṇḍitāpi … pe … samaṇapaṇḍitāpi.
astute warrior-nobles, brahmins, householders, and ascetics—
Paṇḍitā hāvuso, manussā vīmaṃsakā:
for astute people are inquisitive:
‘kiṃvādī panāyasmantānaṃ satthā kimakkhāyī’ti?
‘But what does the venerables’ Teacher teach? What does he explain?’
Evaṃ puṭṭhā tumhe, āvuso, evaṃ byākareyyātha:
When questioned like this, reverends, you should answer:
‘chandarāgavinayakkhāyī kho no, āvuso, satthā’ti.
‘Reverend, our Teacher explained the removal of desire and lust.’
Evaṃ byākatepi kho, āvuso, assuyeva uttariṃ pañhaṃ pucchitāro—
When you answer like this, such astute people may inquire further:
khattiyapaṇḍitāpi … pe … samaṇapaṇḍitāpi.
Paṇḍitā hāvuso, manussā vīmaṃsakā:
‘kismiṃ panāyasmantānaṃ chandarāgavinayakkhāyī satthā’ti?
‘But regarding what does the venerables’ teacher explain the removal of desire and lust?’
Evaṃ puṭṭhā tumhe, āvuso, evaṃ byākareyyātha:
When questioned like this, reverends, you should answer:
‘rūpe kho, āvuso, chandarāgavinayakkhāyī satthā,
‘Our teacher explains the removal of desire and lust for form,
vedanāya …
sensation,
saññāya …
perception,
saṅkhāresu …
co-activities,
viññāṇe chandarāgavinayakkhāyī satthā’ti.
and consciousness.’
Evaṃ byākatepi kho, āvuso, assuyeva uttariṃ pañhaṃ pucchitāro—
When you answer like this, such astute people may inquire further:
khattiyapaṇḍitāpi … pe … samaṇapaṇḍitāpi.
Paṇḍitā hāvuso, manussā vīmaṃsakā:
‘kiṃ panāyasmantānaṃ ādīnavaṃ disvā rūpe chandarāgavinayakkhāyī satthā,
‘But what drawback has he seen that he teaches the removal of desire and lust for form,
vedanāya …
sensation,
saññāya …
perception,
saṅkhāresu …
co-activities,
viññāṇe chandarāgavinayakkhāyī satthā’ti?
and consciousness?’
Evaṃ puṭṭhā tumhe, āvuso, evaṃ byākareyyātha:
When questioned like this, reverends, you should answer:
‘rūpe kho, āvuso, avigatarāgassa avigatacchandassa avigatapemassa avigatapipāsassa avigatapariḷāhassa avigatataṇhassa tassa rūpassa vipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā.
‘If you’re not free of greed, desire, fondness, thirst, passion, and craving for form, when that form decays and perishes it gives rise to sorrow, lamentation, pain, sadness, and distress.
Vedanāya …
If you’re not free of greed, desire, fondness, thirst, passion, and craving for sensation …
saññāya …
perception …
saṅkhāresu avigatarāgassa … pe …
co-activities …
avigatataṇhassa tesaṃ saṅkhārānaṃ vipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā.
Viññāṇe avigatarāgassa avigatacchandassa avigatapemassa avigatapipāsassa avigatapariḷāhassa avigatataṇhassa tassa viññāṇassa vipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā.
consciousness, when that consciousness decays and perishes it gives rise to sorrow, lamentation, pain, sadness, and distress.
Idaṃ kho no, āvuso, ādīnavaṃ disvā rūpe chandarāgavinayakkhāyī satthā,
This is the drawback our Teacher has seen that he teaches the removal of desire and lust for form,
vedanāya …
sensation,
saññāya …
perception,
saṅkhāresu …
co-activities,
viññāṇe chandarāgavinayakkhāyī satthā’ti.
and consciousness.’
Evaṃ byākatepi kho, āvuso, assuyeva uttariṃ pañhaṃ pucchitāro—
When you answer like this, such astute people may inquire further:
khattiyapaṇḍitāpi brāhmaṇapaṇḍitāpi gahapatipaṇḍitāpi samaṇapaṇḍitāpi.
Paṇḍitā hāvuso, manussā vīmaṃsakā:
‘kiṃ panāyasmantānaṃ ānisaṃsaṃ disvā rūpe chandarāgavinayakkhāyī satthā,
‘But what benefit has he seen that he teaches the removal of desire and lust for form,
vedanāya …
sensation,
saññāya …
perception,
saṅkhāresu …
co-activities,
viññāṇe chandarāgavinayakkhāyī satthā’ti?
and consciousness?’
Evaṃ puṭṭhā tumhe, āvuso, evaṃ byākareyyātha:
When questioned like this, reverends, you should answer:
‘rūpe kho, āvuso, vigatarāgassa vigatacchandassa vigatapemassa vigatapipāsassa vigatapariḷāhassa vigatataṇhassa tassa rūpassa vipariṇāmaññathābhāvā nuppajjanti sokaparidevadukkhadomanassupāyāsā.
‘If you are rid of greed, desire, fondness, thirst, passion, and craving for form, when that form decays and perishes it doesn’t give rise to sorrow, lamentation, pain, sadness, and distress.
Vedanāya …
If you are rid of greed, desire, fondness, thirst, passion, and craving for sensation …
saññāya …
perception …
saṅkhāresu vigatarāgassa vigatacchandassa vigatapemassa vigatapipāsassa vigatapariḷāhassa vigatataṇhassa tesaṃ saṅkhārānaṃ vipariṇāmaññathābhāvā nuppajjanti sokaparidevadukkhadomanassupāyāsā.
co-activities …
Viññāṇe vigatarāgassa vigatacchandassa vigatapemassa vigatapipāsassa vigatapariḷāhassa vigatataṇhassa tassa viññāṇassa vipariṇāmaññathābhāvā nuppajjanti sokaparidevadukkhadomanassupāyāsā.
consciousness, when that consciousness decays and perishes it doesn’t give rise to sorrow, lamentation, pain, sadness, and distress.
Idaṃ kho no, āvuso, ānisaṃsaṃ disvā rūpe chandarāgavinayakkhāyī satthā, vedanāya …
This is the benefit our Teacher has seen that he teaches the removal of desire and lust for form, sensation,
saññāya …
perception,
saṅkhāresu …
co-activities,
viññāṇe chandarāgavinayakkhāyī satthā’ti.
and consciousness.’
Akusale cāvuso, dhamme upasampajja viharato diṭṭhe ceva dhamme sukho vihāro abhavissa avighāto anupāyāso apariḷāho, kāyassa ca bhedā paraṃ maraṇā sugati pāṭikaṅkhā, nayidaṃ bhagavā akusalānaṃ dhammānaṃ pahānaṃ vaṇṇeyya.
If those who acquired and kept unskillful Dharmas were to live happily in the present life, free of anguish, distress, and fever; and if, when their body breaks up, after death, they could expect to go to a good place, the Buddha would not praise giving up unskillful Dharmas.
Yasmā ca kho, āvuso, akusale dhamme upasampajja viharato diṭṭhe ceva dhamme dukkho vihāro savighāto saupāyāso sapariḷāho, kāyassa ca bhedā paraṃ maraṇā duggati pāṭikaṅkhā, tasmā bhagavā akusalānaṃ dhammānaṃ pahānaṃ vaṇṇeti.
But since those who acquire and keep unskillful Dharmas live unhappily in the present life, full of anguish, distress, and fever; and since, when their body breaks up, after death, they can expect to go to a bad place, the Buddha praises giving up unskillful Dharmas.
Kusale cāvuso, dhamme upasampajja viharato diṭṭhe ceva dhamme dukkho vihāro abhavissa savighāto saupāyāso sapariḷāho, kāyassa ca bhedā paraṃ maraṇā duggati pāṭikaṅkhā, nayidaṃ bhagavā kusalānaṃ dhammānaṃ upasampadaṃ vaṇṇeyya.
If those who acquired and kept skillful Dharmas were to live unhappily in the present life, full of anguish, distress, and fever; and if, when their body breaks up, after death, they could expect to go to a bad place, the Buddha would not praise acquiring skillful Dharmas.
Yasmā ca kho, āvuso, kusale dhamme upasampajja viharato diṭṭhe ceva dhamme sukho vihāro avighāto anupāyāso apariḷāho, kāyassa ca bhedā paraṃ maraṇā sugati pāṭikaṅkhā, tasmā bhagavā kusalānaṃ dhammānaṃ upasampadaṃ vaṇṇetī”ti.
But since those who acquire and keep skillful Dharmas live happily in the present life, free of anguish, distress, and fever; and since, when their body breaks up, after death, they can expect to go to a good place, the Buddha praises acquiring skillful Dharmas.”
Idamavocāyasmā sāriputto.
This is what Venerable Sāriputta said.
Attamanā te bhikkhū āyasmato sāriputtassa bhāsitaṃ abhinandunti.
Satisfied, the monks were happy with what Sāriputta said.
end of section [22.2 - SN 22.2 Devadaha: At Devadaha] ❧
SN 22.3 Hāliddikāni: With Hāliddikāni
3. Hāliddikānisutta
3. With Hāliddikāni
Evaṃ me sutaṃ—
So I have heard.
ekaṃ samayaṃ āyasmā mahākaccāno avantīsu viharati kuraraghare papāte pabbate.
At one time Venerable Mahākaccāna was staying in the land of the Avantis near Kuraraghara on Steep Mountain.
Atha kho hāliddikāni gahapati yenāyasmā mahākaccāno tenupasaṅkami; upasaṅkamitvā āyasmantaṃ mahākaccānaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho hāliddikāni gahapati āyasmantaṃ mahākaccānaṃ etadavoca:
Then the householder Hāliddikāni went up to Venerable Mahākaccāna, bowed, sat down to one side, and said to him:
“vuttamidaṃ, bhante, bhagavatā aṭṭhakavaggiye māgaṇḍiyapañhe:
“Sir, this was said by the Buddha in the Chapter of the Eights, in ‘The Questions of Māgandiya’:
‘Okaṃ pahāya aniketasārī,
‘After leaving shelter to become an unsettled migrant,
Gāme akubbaṃ muni santhavāni;
a sage doesn’t get close to anyone in town.
Kāmehi ritto apurakkharāno,
Rid of sensual pleasures, expecting nothing,
Kathaṃ na viggayha janena kayirā’ti.
they don’t argue with anyone.’
Imassa nu kho, bhante, bhagavatā saṅkhittena bhāsitassa kathaṃ vitthārena attho daṭṭhabbo”ti?
How should we see the detailed meaning of the Buddha’s brief statement?”
“Rūpadhātu kho, gahapati, viññāṇassa oko.
“Householder, the form element is a shelter for consciousness.
Rūpadhāturāgavinibandhañca pana viññāṇaṃ ‘okasārī’ti vuccati.
One whose consciousness is shackled to greed for the form element is called a migrant going from shelter to shelter.
Vedanādhātu kho, gahapati, viññāṇassa oko.
The sensation element is a shelter for consciousness.
Vedanādhāturāgavinibandhañca pana viññāṇaṃ ‘okasārī’ti vuccati.
One whose consciousness is attached to greed for the sensation element is called a migrant going from shelter to shelter.
Saññādhātu kho, gahapati, viññāṇassa oko.
The perception element is a shelter for consciousness.
Saññādhāturāgavinibandhañca pana viññāṇaṃ ‘okasārī’ti vuccati.
One whose consciousness is attached to greed for the perception element is called a migrant going from shelter to shelter.
Saṅkhāradhātu kho, gahapati, viññāṇassa oko.
The co-activities element is a shelter for consciousness.
Saṅkhāradhāturāgavinibandhañca pana viññāṇaṃ ‘okasārī’ti vuccati.
One whose consciousness is attached to greed for the co-activities element is called a migrant going from shelter to shelter.
Evaṃ kho, gahapati, okasārī hoti.
That’s how one is a migrant going from shelter to shelter.
Kathañca, gahapati, anokasārī hoti?
And how is one a migrant without a shelter?
Rūpadhātuyā kho, gahapati, yo chando yo rāgo yā nandī yā taṇhā ye upayupādānā cetaso adhiṭṭhānābhinivesānusayā te tathāgatassa pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā.
The Realized One has given up any desire, greed, relishing, and craving for the form element; any attraction, grasping, mental dedication, insistence, and underlying tendencies. He has cut it off at the root, made it like a palm stump, obliterated it, so it’s unable to arise in the future.
Tasmā tathāgato ‘anokasārī’ti vuccati.
That’s why the Realized One is called a migrant without a shelter.
Vedanādhātuyā kho, gahapati …
The Realized One has given up any desire, greed, relishing, and craving for the sensation element …
saññādhātuyā kho, gahapati …
the perception element …
saṅkhāradhātuyā kho, gahapati …
the co-activities element …
viññāṇadhātuyā kho, gahapati, yo chando yo rāgo yā nandī yā taṇhā ye upayupādānā cetaso adhiṭṭhānābhinivesānusayā te tathāgatassa pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā.
the consciousness element; any attraction, grasping, mental dedication, insistence, and underlying tendencies. He has cut it off at the root, made it like a palm stump, obliterated it, so it’s unable to arise in the future.
Tasmā tathāgato ‘anokasārī’ti vuccati.
That’s why the Realized One is called a migrant without a shelter.
Evaṃ kho, gahapati, anokasārī hoti.
That’s how one is a migrant without a shelter.
Kathañca, gahapati, niketasārī hoti?
And how is one a migrant going from settlement to settlement?
Rūpanimittaniketavisāravinibandhā kho, gahapati, ‘niketasārī’ti vuccati.
Being attached to migrating from settlement to settlement in pursuit of sights, one is called a migrant going from settlement to settlement.
Saddanimitta … pe …
Being attached to migrating from settlement to settlement in pursuit of sounds …
gandhanimitta …
smells …
rasanimitta …
tastes …
phoṭṭhabbanimitta …
touches …
dhammanimittaniketavisāravinibandhā kho, gahapati, ‘niketasārī’ti vuccati.
thoughts, one is called a migrant going from settlement to settlement.
Evaṃ kho, gahapati, niketasārī hoti.
That’s how one is a migrant going from settlement to settlement.
Kathañca, gahapati, aniketasārī hoti?
And how is one an unsettled migrant?
Rūpanimittaniketavisāravinibandhā kho, gahapati, tathāgatassa pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṃ anuppādadhammā.
The Realized One has given up attachment to migrating from settlement to settlement in pursuit of sights. He has cut it off at the root, made it like a palm stump, obliterated it, so it’s unable to arise in the future.
Tasmā tathāgato ‘aniketasārī’ti vuccati.
That’s why the Realized One is called an unsettled migrant.
Saddanimitta …
The Realized One has given up attachment to migrating from settlement to settlement in pursuit of sounds …
gandhanimitta …
smells …
rasanimitta …
tastes …
phoṭṭhabbanimitta …
touches …
dhammanimittaniketavisāravinibandhā kho, gahapati, tathāgatassa pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṃ anuppādadhammā.
thoughts. He has cut it off at the root, made it like a palm stump, obliterated it, so it’s unable to arise in the future.
Tasmā tathāgato ‘aniketasārī’ti vuccati.
That’s why the Realized One is called an unsettled migrant.
Evaṃ kho, gahapati, aniketasārī hoti.
That’s how one is an unsettled migrant.
Kathañca, gahapati, gāme santhavajāto hoti?
And how does one get close to people in town?
Idha, gahapati, ekacco gihīhi saṃsaṭṭho viharati sahanandī sahasokī, sukhitesu sukhito, dukkhitesu dukkhito, uppannesu kiccakaraṇīyesu attanā tesu yogaṃ āpajjati.
It’s when someone mixes closely with laypeople, sharing their joys and sorrows—happy when they’re happy and sad when they’re sad—and getting involved in their business.
Evaṃ kho, gahapati, gāme santhavajāto hoti.
That’s how one gets close to people in town.
Kathañca, gahapati, gāme na santhavajāto hoti?
And how does one not get close to people in town?
Idha, gahapati, bhikkhu gihīhi asaṃsaṭṭho viharati na sahanandī na sahasokī na sukhitesu sukhito na dukkhitesu dukkhito, uppannesu kiccakaraṇīyesu na attanā tesu yogaṃ āpajjati.
It’s when a monk doesn’t mix closely with laypeople, not sharing their joys and sorrows—not happy when they’re happy or sad when they’re sad—and not getting involved in their business.
Evaṃ kho, gahapati, gāme na santhavajāto hoti.
That’s how one doesn’t get close to people in town.
Kathañca, gahapati, kāmehi aritto hoti?
And how is one not rid of sensual pleasures?
Idha, gahapati, ekacco kāmesu avigatarāgo hoti avigatacchando avigatapemo avigatapipāso avigatapariḷāho avigatataṇho.
It’s when someone isn’t rid of greed, desire, fondness, thirst, passion, and craving for sensual pleasures.
Evaṃ kho, gahapati, kāmehi aritto hoti.
That’s how one is not rid of sensual pleasures.
Kathañca, gahapati, kāmehi ritto hoti?
And how is one rid of sensual pleasures?
Idha, gahapati, ekacco kāmesu vigatarāgo hoti vigatacchando vigatapemo vigatapipāso vigatapariḷāho vigatataṇho.
It’s when someone is rid of greed, desire, fondness, thirst, passion, and craving for sensual pleasures.
Evaṃ kho, gahapati, kāmehi ritto hoti.
That’s how one is rid of sensual pleasures.
Kathañca, gahapati, purakkharāno hoti?
And how does one have expectations?
Idha, gahapati, ekaccassa evaṃ hoti:
It’s when someone thinks:
‘evaṃrūpo siyaṃ anāgatamaddhānaṃ, evaṃvedano siyaṃ anāgatamaddhānaṃ, evaṃsañño siyaṃ anāgatamaddhānaṃ, evaṃsaṅkhāro siyaṃ anāgatamaddhānaṃ, evaṃviññāṇo siyaṃ anāgatamaddhānan’ti.
‘In the future, may I be of such form, such sensation, such perception, such co-activities, and such consciousness!’
Evaṃ kho, gahapati, purakkharāno hoti.
That’s how one has expectations.
Kathañca, gahapati, apurakkharāno hoti?
And how does one expect nothing?
Idha, gahapati, ekaccassa na evaṃ hoti:
It’s when someone doesn’t think:
‘evaṃrūpo siyaṃ anāgatamaddhānaṃ, evaṃvedano siyaṃ anāgatamaddhānaṃ, evaṃsañño siyaṃ anāgatamaddhānaṃ, evaṃsaṅkhāro siyaṃ anāgatamaddhānaṃ, evaṃviññāṇo siyaṃ anāgatamaddhānan’ti.
‘In the future, may I be of such form, such sensation, such perception, such co-activities, and such consciousness!’
Evaṃ kho, gahapati, apurakkharāno hoti.
That’s how one expects nothing.
Kathañca, gahapati, kathaṃ viggayha janena kattā hoti?
And how does one argue with people?
Idha, gahapati, ekacco evarūpiṃ kathaṃ kattā hoti:
It’s when someone takes part in this sort of discussion:
‘na tvaṃ imaṃ dhammavinayaṃ ājānāsi; ahaṃ imaṃ dhammavinayaṃ ājānāmi. Kiṃ tvaṃ imaṃ dhammavinayaṃ ājānissasi? Micchāpaṭipanno tvamasi; ahamasmi sammāpaṭipanno. Pure vacanīyaṃ pacchā avaca; pacchā vacanīyaṃ pure avaca. Sahitaṃ me, asahitaṃ te. Adhiciṇṇaṃ te viparāvattaṃ. Āropito te vādo; cara vādappamokkhāya. Niggahitosi; nibbeṭhehi vā sace pahosī’ti.
‘You don’t understand this Dharma and training. I understand this Dharma and training. What, you understand this Dharma and training? You’re practicing wrong. I’m practicing right. You said last what you should have said first. You said first what you should have said last. I stay on topic, you don’t. What you’ve thought so much about has been disproved. Your doctrine is refuted. Go on, save your doctrine! You’re trapped; get yourself out of this—if you can!’
Evaṃ kho, gahapati, kathaṃ viggayha janena kattā hoti.
That’s how one argues with people.
Kathañca, gahapati, kathaṃ na viggayha janena kattā hoti?
And how does one not argue with people?
Idha, gahapati, bhikkhu na evarūpiṃ kathaṃ kattā hoti:
It’s when a monk doesn’t take part in this sort of discussion:
‘na tvaṃ imaṃ dhammavinayaṃ ājānāsi … pe … nibbeṭhehi vā sace pahosī’ti.
‘You don’t understand this Dharma and training … get yourself out of this—if you can!’
Evaṃ kho, gahapati, kathaṃ na viggayha janena kattā hoti.
That’s how one doesn’t argue with people.
Iti kho, gahapati, yaṃ taṃ vuttaṃ bhagavatā aṭṭhakavaggiye māgaṇḍiyapañhe:
So, householder, that’s how to understand the detailed meaning of what the Buddha said in brief in the Chapter of the Eights, in ‘The Questions of Māgandiya’:
‘Okaṃ pahāya aniketasārī,
‘After leaving shelter to become an unsettled migrant,
Gāme akubbaṃ munisanthavāni;
a sage doesn’t get close to anyone in town.
Kāmehi ritto apurakkharāno,
Rid of sensual pleasures, expecting nothing,
Kathaṃ na viggayha janena kayirā’ti.
they don’t argue with anyone.’”
end of section [22.3 - SN 22.3 Hāliddikāni: With Hāliddikāni] ❧
SN 22.4 Dutiyahāliddikāni: Hāliddikāni (2nd)
4. Dutiyahāliddikānisutta
4. Hāliddikāni (2nd)
Evaṃ me sutaṃ—
So I have heard.
ekaṃ samayaṃ āyasmā mahākaccāno avantīsu viharati kuraraghare papāte pabbate.
At one time Venerable Mahākaccāna was staying in the land of the Avantis near Kuraraghara on Steep Mountain.
Atha kho hāliddikāni gahapati yenāyasmā mahākaccāno … pe … ekamantaṃ nisinno kho hāliddikāni gahapati āyasmantaṃ mahākaccānaṃ etadavoca:
Then the householder Hāliddikāni went up to Venerable Mahākaccāna … and said to him:
“vuttamidaṃ, bhante, bhagavatā sakkapañhe:
“Sir, this was said by the Buddha in ‘The Questions of Sakka’:
‘ye te samaṇabrāhmaṇā taṇhāsaṅkhayavimuttā, te accantaniṭṭhā accantayogakkhemino accantabrahmacārino accantapariyosānā seṭṭhā devamanussānan’ti.
‘Those ascetics and brahmins who are freed due to the ending of craving have reached the ultimate goal, the ultimate sanctuary, the ultimate spiritual life, the ultimate end, and are best among gods and humans.’
Imassa nu kho, bhante, bhagavatā saṅkhittena bhāsitassa kathaṃ vitthārena attho daṭṭhabbo”ti?
How should we see the detailed meaning of the Buddha’s brief statement?”
“Rūpadhātuyā kho, gahapati, yo chando yo rāgo yā nandī yā taṇhā ye upayupādānā cetaso adhiṭṭhānābhinivesānusayā, tesaṃ khayā virāgā nirodhā cāgā paṭinissaggā ‘cittaṃ suvimuttanti’ vuccati.
“Householder, consider any desire, greed, relishing, and craving for the form element; any attraction, grasping, mental dedication, insistence, and underlying tendencies. With the ending, fading away, cessation, giving away, and letting go of that, the mind is said to be ‘well freed’.
Vedanādhātuyā kho, gahapati …
Consider any desire, greed, relishing, and craving for the sensation element …
saññādhātuyā kho, gahapati …
the perception element …
saṅkhāradhātuyā kho, gahapati …
the co-activities element …
viññāṇadhātuyā kho, gahapati, yo chando yo rāgo yā nandī yā taṇhā ye upayupādānā cetaso adhiṭṭhānābhinivesānusayā, tesaṃ khayā virāgā nirodhā cāgā paṭinissaggā ‘cittaṃ suvimuttanti’ vuccati.
the consciousness element; any attraction, grasping, mental dedication, insistence, and underlying tendencies. With the ending, fading away, cessation, giving away, and letting go of that, the mind is said to be ‘well freed’.
Iti kho, gahapati, yaṃ taṃ vuttaṃ bhagavatā sakkapañhe:
So, householder, that’s how to understand the detailed meaning of what the Buddha said in brief in ‘The Questions of Sakka’:
‘ye te samaṇabrāhmaṇā taṇhāsaṅkhayavimuttā te accantaniṭṭhā accantayogakkhemino accantabrahmacārino accantapariyosānā seṭṭhā devamanussānan’ti.
‘Those ascetics and brahmins who are freed due to the ending of craving have reached the ultimate goal, the ultimate sanctuary, the ultimate spiritual life, the ultimate end, and are best among gods and humans.’”
SN 22.5 Samādhi: Development of undistractible-lucidity
5. Samādhisutta
5. Development of undistractible-lucidity
Evaṃ me sutaṃ—
So I have heard.
… pe … sāvatthiyaṃ …
At Sāvatthī.
tatra kho … pe … etadavoca:
“samādhiṃ, bhikkhave, bhāvetha;
“monks, develop undistractible-lucidity.
samāhito, bhikkhave, bhikkhu yathābhūtaṃ pajānāti.
A monk who has undistractible-lucidity truly understands.
Kiñca yathābhūtaṃ pajānāti?
What do they truly understand?
Rūpassa samudayañca atthaṅgamañca, vedanāya samudayañca atthaṅgamañca, saññāya samudayañca atthaṅgamañca, saṅkhārānaṃ samudayañca atthaṅgamañca, viññāṇassa samudayañca atthaṅgamañca.
The origin and ending of form, sensation, perception, co-activities, and consciousness.
Ko ca, bhikkhave, rūpassa samudayo, ko vedanāya samudayo, ko saññāya samudayo, ko saṅkhārānaṃ samudayo, ko viññāṇassa samudayo?
And what is the origin of form, sensation, perception, co-activities, and consciousness?
Idha, bhikkhave, bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati.
It’s when a monk approves, welcomes, and keeps clinging.
Kiñca abhinandati abhivadati ajjhosāya tiṭṭhati?
What do they approve, welcome, and keep clinging to?
Rūpaṃ abhinandati abhivadati ajjhosāya tiṭṭhati.
They approve, welcome, and keep clinging to form.
Tassa rūpaṃ abhinandato abhivadato ajjhosāya tiṭṭhato uppajjati nandī.
This gives rise to relishing.
Yā rūpe nandī tadupādānaṃ.
Relishing forms is grasping.
Tassupādānapaccayā bhavo;
Their grasping is a condition for continued existence.
bhavapaccayā jāti;
Continued existence is a condition for rebirth.
jātipaccayā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā sambhavanti.
Rebirth is a condition that gives rise to old age and death, sorrow, lamentation, pain, sadness, and distress.
Evametassa kevalassa dukkhakkhandhassa samudayo hoti.
That is how this entire mass of suffering originates.
Vedanaṃ abhinandati … pe …
They approve, welcome, and keep clinging to sensation …
saññaṃ abhinandati …
perception …
saṅkhāre abhinandati …
co-activities …
viññāṇaṃ abhinandati abhivadati ajjhosāya tiṭṭhati.
consciousness.
Tassa viññāṇaṃ abhinandato abhivadato ajjhosāya tiṭṭhato uppajjati nandī.
This gives rise to relishing.
Yā viññāṇe nandī tadupādānaṃ.
Relishing consciousness is grasping.
Tassupādānapaccayā bhavo;
Their grasping is a condition for continued existence.
bhavapaccayā jāti;
Continued existence is a condition for rebirth.
jātipaccayā … pe …
Rebirth is a condition that gives rise to old age and death, sorrow, lamentation, pain, sadness, and distress.
evametassa kevalassa dukkhakkhandhassa samudayo hoti.
That is how this entire mass of suffering originates.
Ayaṃ, bhikkhave, rūpassa samudayo;
This is the origin of form,
ayaṃ vedanāya samudayo;
sensation,
ayaṃ saññāya samudayo;
perception,
ayaṃ saṅkhārānaṃ samudayo;
co-activities,
ayaṃ viññāṇassa samudayo.
and consciousness.
Ko ca, bhikkhave, rūpassa atthaṅgamo, ko vedanāya …
And what is the ending of form, sensation,
ko saññāya …
perception,
ko saṅkhārānaṃ …
co-activities,
ko viññāṇassa atthaṅgamo?
and consciousness?
Idha, bhikkhave, nābhinandati nābhivadati nājjhosāya tiṭṭhati.
It’s when a monk doesn’t approve, welcome, or keep clinging.
Kiñca nābhinandati nābhivadati nājjhosāya tiṭṭhati?
What don’t they approve, welcome, or keep clinging to?
Rūpaṃ nābhinandati nābhivadati nājjhosāya tiṭṭhati.
They don’t approve, welcome, or keep clinging to form.
Tassa rūpaṃ anabhinandato anabhivadato anajjhosāya tiṭṭhato yā rūpe nandī sā nirujjhati.
As a result, relishing of form ceases.
Tassa nandīnirodhā upādānanirodho;
When that relishing ceases, grasping ceases.
upādānanirodhā bhavanirodho … pe …
When grasping ceases, continued existence ceases. …
evametassa kevalassa dukkhakkhandhassa nirodho hoti.
That is how this entire mass of suffering ceases.
Vedanaṃ nābhinandati nābhivadati nājjhosāya tiṭṭhati.
They don’t approve, welcome, or keep clinging to sensation …
Tassa vedanaṃ anabhinandato anabhivadato anajjhosāya tiṭṭhato yā vedanāya nandī sā nirujjhati.
Tassa nandīnirodhā upādānanirodho;
upādānanirodhā bhavanirodho … pe …
evametassa kevalassa dukkhakkhandhassa nirodho hoti.
Saññaṃ nābhinandati … pe …
perception …
saṅkhāre nābhinandati nābhivadati nājjhosāya tiṭṭhati.
co-activities …
Tassa saṅkhāre anabhinandato anabhivadato anajjhosāya tiṭṭhato yā saṅkhāresu nandī sā nirujjhati.
Tassa nandīnirodhā upādānanirodho;
upādānanirodhā bhavanirodho … pe …
evametassa kevalassa dukkhakkhandhassa nirodho hoti.
Viññāṇaṃ nābhinandati nābhivadati nājjhosāya tiṭṭhati.
consciousness.
Tassa viññāṇaṃ anabhinandato anabhivadato anajjhosāya tiṭṭhato yā viññāṇe nandī sā nirujjhati.
As a result, relishing of consciousness ceases.
Tassa nandīnirodhā upādānanirodho … pe …
When that relishing ceases, grasping ceases. …
evametassa kevalassa dukkhakkhandhassa nirodho hoti.
That is how this entire mass of suffering ceases.
Ayaṃ, bhikkhave, rūpassa atthaṅgamo, ayaṃ vedanāya atthaṅgamo, ayaṃ saññāya atthaṅgamo, ayaṃ saṅkhārānaṃ atthaṅgamo, ayaṃ viññāṇassa atthaṅgamo”ti.
This is the ending of form, sensation, perception, co-activities, and consciousness.”
end of section [22.5 - SN 22.5 Samādhi: Development of undistractible-lucidity] ❧
SN 22.6 Paṭisallāṇa: Retreat
6. Paṭisallāṇasutta
6. Retreat
Sāvatthinidānaṃ.
At Sāvatthī.
“Paṭisallāṇe, bhikkhave, yogamāpajjatha.
“monks, meditate in retreat.
Paṭisallīṇo, bhikkhave, bhikkhu yathābhūtaṃ pajānāti.
A monk in retreat truly understands.
Kiñca yathābhūtaṃ pajānāti?
What do they truly understand?
Rūpassa samudayañca atthaṅgamañca, vedanāya samudayañca atthaṅgamañca, saññāya samudayañca atthaṅgamañca, saṅkhārānaṃ samudayañca atthaṅgamañca, viññāṇassa samudayañca atthaṅgamañca … pe …
The origin and ending of form, sensation, perception, co-activities, and consciousness. …”
(yathā paṭhamasutte tathā vitthāretabbo.)
(Expand in detail as in the previous discourse.)
SN 22.7 Upādāparitassanā: Anxiety Because of Grasping
7. Upādāparitassanāsutta
7. Anxiety Because of Grasping
Sāvatthinidānaṃ.
At Sāvatthī.
“Upādāparitassanañca vo, bhikkhave, desessāmi anupādāaparitassanañca.
“monks, I will teach you how grasping leads to anxiety, and how not grasping leads to freedom from anxiety.
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:
“Kathañca, bhikkhave, upādāparitassanā hoti?
“And how does grasping lead to anxiety?
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 Dharma of the noble ones. They’ve not seen good persons, and are neither skilled nor trained in The Dharma 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 rūpavipariṇāmānuparivattijā paritassanā dhammasamuppādā cittaṃ pariyādāya tiṭṭhanti.
Anxieties occupy their mind, born of latching on to the perishing of form, and originating in accordance with natural dharmas.
Cetaso pariyādānā uttāsavā ca hoti vighātavā ca apekkhavā ca upādāya ca paritassati.
So they become frightened, worried, concerned, and anxious because of grasping.
Vedanaṃ attato samanupassati, vedanāvantaṃ vā attānaṃ; attani vā vedanaṃ, vedanāya vā attānaṃ.
They regard sensation as self …
Tassa sā vedanā vipariṇamati aññathā hoti.
Tassa vedanāvipariṇāmaññathābhāvā vedanāvipariṇāmānuparivatti viññāṇaṃ hoti.
Tassa vedanāvipariṇāmānuparivattijā paritassanā dhammasamuppādā cittaṃ pariyādāya tiṭṭhanti.
Cetaso pariyādānā uttāsavā ca hoti vighātavā ca apekkhavā ca upādāya ca paritassati.
Saññaṃ attato samanupassati … pe …
They regard perception as self …
saṅkhāre attato samanupassati, saṅkhāravantaṃ vā attānaṃ; attani vā saṅkhāre, saṅkhāresu vā attānaṃ.
They regard co-activities as self …
Tassa te saṅkhārā vipariṇamanti aññathā honti.
Tassa saṅkhāravipariṇāmaññathābhāvā saṅkhāravipariṇāmānuparivatti viññāṇaṃ hoti.
Tassa saṅkhāravipariṇāmānuparivattijā paritassanā dhammasamuppādā cittaṃ pariyādāya tiṭṭhanti.
Cetaso pariyādānā uttāsavā ca hoti vighātavā ca apekkhavā ca upādāya ca paritassati.
Viññāṇaṃ attato samanupassati, viññāṇavantaṃ vā attānaṃ; attani vā viññāṇaṃ, viññāṇasmiṃ vā attānaṃ.
They regard consciousness as self, self as having consciousness, consciousness in self, or self in consciousness.
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 viññāṇavipariṇāmānuparivattijā paritassanā dhammasamuppādā cittaṃ pariyādāya tiṭṭhanti.
Anxieties occupy their mind, born of latching on to the perishing of consciousness, and originating in accordance with natural dharmas.
Cetaso pariyādānā uttāsavā ca hoti vighātavā ca apekkhavā ca upādāya ca paritassati.
So they become frightened, worried, concerned, and anxious because of grasping.
Evaṃ kho, bhikkhave, upādāparitassanā hoti.
That’s how grasping leads to anxiety.
Kathañca, bhikkhave, anupādāaparitassanā hoti?
And how does not grasping lead to freedom from anxiety?
Idha, bhikkhave, sutavā ariyasāvako ariyānaṃ dassāvī ariyadhammassa kovido ariyadhamme suvinīto, sappurisānaṃ dassāvī sappurisadhammassa kovido sappurisadhamme suvinīto
It’s when an educated noble-one's-disciple has seen the noble ones, and is skilled and trained in The Dharma of the noble ones. They’ve seen good persons, and are skilled and trained in The Dharma of the good persons.
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 rūpavipariṇāmānuparivatti viññāṇaṃ hoti.
consciousness doesn’t latch on to the perishing of form.
Tassa na rūpavipariṇāmānuparivattijā paritassanā dhammasamuppādā cittaṃ pariyādāya tiṭṭhanti.
Anxieties—born of latching on to the perishing of form and originating in accordance with natural dharmas—don’t occupy their mind.
Cetaso apariyādānā 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 attato samanupassati, na vedanāvantaṃ vā attānaṃ; na attani vā vedanaṃ, na vedanāya vā attānaṃ.
They don’t regard sensation as self …
Tassa sā vedanā vipariṇamati aññathā hoti.
Tassa vedanāvipariṇāmaññathābhāvā na vedanāvipariṇāmānuparivatti viññāṇaṃ hoti.
Tassa na vedanāvipariṇāmānuparivattijā paritassanā dhammasamuppādā cittaṃ pariyādāya tiṭṭhanti.
Cetaso apariyādānā na cevuttāsavā hoti na ca vighātavā na ca apekkhavā, anupādāya ca na paritassati.
Na saññaṃ … pe … na saṅkhāre attato samanupassati, na saṅkhāravantaṃ vā attānaṃ;
They don’t regard perception as self … They don’t regard co-activities as self …
na attani vā saṅkhāre, na saṅkhāresu vā attānaṃ.
Tassa te saṅkhārā vipariṇamanti aññathā honti.
Tassa saṅkhāravipariṇāmaññathābhāvā na saṅkhāravipariṇāmānuparivatti viññāṇaṃ hoti.
Tassa na saṅkhāravipariṇāmānuparivattijā paritassanā dhammasamuppādā cittaṃ pariyādāya tiṭṭhanti.
Cetaso apariyādānā na cevuttāsavā hoti na ca vighātavā na ca apekkhavā, anupādāya ca na paritassati.
Na viññāṇaṃ attato samanupassati, na viññāṇavantaṃ vā attānaṃ … pe …
They don’t regard consciousness as self …
tassa taṃ viññāṇaṃ vipariṇamati aññathā hoti.
When that consciousness of theirs decays and perishes,
Tassa viññāṇavipariṇāmaññathābhāvā na viññāṇavipariṇāmānuparivatti viññāṇaṃ hoti.
consciousness doesn’t latch on to the perishing of consciousness.
Tassa na viññāṇavipariṇāmānuparivattijā paritassanā dhammasamuppādā cittaṃ pariyādāya tiṭṭhanti.
Anxieties—born of latching on to the perishing of consciousness and originating in accordance with natural dharmas—don’t occupy their mind.
Cetaso apariyādānā 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, bhikkhave, anupādā aparitassanaṃ hotī”ti.
That’s how not grasping leads to freedom from anxiety.”
❧
SN 22.8 Dutiyaupādāparitassanā: Anxiety Because of Grasping (2nd)
8. Dutiyaupādāparitassanāsutta
8. Anxiety Because of Grasping (2nd)
Sāvatthinidānaṃ.
At Sāvatthī.
“Upādāparitassanañca vo, bhikkhave, desessāmi anupādāaparitassanañca.
“monks, I will teach you how grasping leads to anxiety, and how not grasping leads to freedom from anxiety.
Taṃ suṇātha … pe …
Listen and pay close attention, I will speak.
kathañca, bhikkhave, upādāparitassanā hoti?
And how does grasping lead to anxiety?
Idha, bhikkhave, assutavā puthujjano rūpaṃ ‘etaṃ mama, esohamasmi, eso me attā’ti samanupassati.
It’s when an uneducated ordinary person regards form like this: ‘This is mine, I am this, this is my self.’
Tassa taṃ rūpaṃ vipariṇamati aññathā hoti.
But that form of theirs decays and perishes,
Tassa rūpavipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā.
which gives rise to sorrow, lamentation, pain, sadness, and distress.
Vedanaṃ etaṃ mama … pe …
They regard sensation …
saññaṃ etaṃ mama …
perception …
saṅkhāre etaṃ mama …
co-activities …
viññāṇaṃ ‘etaṃ mama, esohamasmi, eso me attā’ti samanupassati.
consciousness like this: ‘This is mine, I am this, this is my self.’
Tassa taṃ viññāṇaṃ vipariṇamati aññathā hoti.
But that consciousness of theirs decays and perishes,
Tassa viññāṇavipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā.
which gives rise to sorrow, lamentation, pain, sadness, and distress.
Evaṃ kho, bhikkhave, upādāparitassanā hoti.
That’s how grasping leads to anxiety.
Kathañca, bhikkhave, anupādāaparitassanā hoti?
And how does not grasping lead to freedom from anxiety?
Idha, bhikkhave, sutavā ariyasāvako rūpaṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti samanupassati.
It’s when an educated noble-one's-disciple regards form like this: ‘This is not mine, I am not this, this is not my self.’
Tassa taṃ rūpaṃ vipariṇamati aññathā hoti.
When that form of theirs decays and perishes,
Tassa rūpavipariṇāmaññathābhāvā nuppajjanti sokaparidevadukkhadomanassupāyāsā.
it doesn’t give rise to sorrow, lamentation, pain, sadness, and distress.
Vedanaṃ netaṃ mama …
They regard sensation …
saññaṃ netaṃ mama …
perception …
saṅkhāre netaṃ mama …
co-activities …
viññāṇaṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti samanupassati.
consciousness like this: ‘This is not mine, I am not this, this is not my self.’
Tassa taṃ viññāṇaṃ vipariṇamati aññathā hoti.
When that consciousness of theirs decays and perishes,
Tassa viññāṇavipariṇāmaññathābhāvā nuppajjanti sokaparidevadukkhadomanassupāyāsā.
it doesn’t give rise to sorrow, lamentation, pain, sadness, and distress.
Evaṃ kho, bhikkhave, anupādāaparitassanā hotī”ti.
That’s how not grasping leads to freedom from anxiety.”
❧
SN 22.9 Kālattayaanicca: Impermanence in the Three Times
9. Kālattayaaniccasutta
9. Impermanence in the Three Times
Sāvatthinidānaṃ.
At Sāvatthī.
“Rūpaṃ, bhikkhave, aniccaṃ atītānāgataṃ;
“monks, form of the past and future is impermanent,
ko pana vādo paccuppannassa.
not to mention the present.
Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako atītasmiṃ rūpasmiṃ anapekkho hoti;
Seeing this, a learned noble-one's-disciple doesn’t worry about past form,
anāgataṃ rūpaṃ nābhinandati;
doesn’t look forward to enjoying future form,
paccuppannassa rūpassa nibbidāya virāgāya nirodhāya paṭipanno hoti.
and they practice for disenchantment, dispassion, and cessation regarding present form.
Vedanā aniccā … pe …
sensation …
saññā aniccā …
Perception …
saṅkhārā aniccā atītānāgatā;
co-activities …
ko pana vādo paccuppannānaṃ.
Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako atītesu saṅkhāresu anapekkho hoti;
anāgate saṅkhāre nābhinandati;
paccuppannānaṃ saṅkhārānaṃ nibbidāya virāgāya nirodhāya paṭipanno hoti.
Viññāṇaṃ aniccaṃ atītānāgataṃ;
Consciousness of the past and future is impermanent,
ko pana vādo paccuppannassa.
not to mention the present.
Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako atītasmiṃ viññāṇasmiṃ anapekkho hoti;
Seeing this, a learned noble-one's-disciple doesn’t worry about past consciousness,
anāgataṃ viññāṇaṃ nābhinandati;
doesn’t look forward to enjoying future consciousness,
paccuppannassa viññāṇassa nibbidāya virāgāya nirodhāya paṭipanno hotī”ti.
and they practice for disenchantment, dispassion, and cessation regarding present consciousness.”
SN 22.10 Kālattayadukkha: Suffering in the Three Times
10. Kālattayadukkhasutta
10. Suffering in the Three Times
Sāvatthinidānaṃ.
At Sāvatthī.
“Rūpaṃ, bhikkhave, dukkhaṃ atītānāgataṃ;
“monks, form of the past and future is suffering,
ko pana vādo paccuppannassa.
not to mention the present.
Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako atītasmiṃ rūpasmiṃ anapekkho hoti;
Seeing this, a learned noble-one's-disciple doesn’t worry about past form,
anāgataṃ rūpaṃ nābhinandati;
doesn’t look forward to enjoying future form,
paccuppannassa rūpassa nibbidāya virāgāya nirodhāya paṭipanno hoti.
and they practice for disenchantment, dispassion, and cessation regarding present form.
Vedanā dukkhā …
sensation …
saññā dukkhā …
Perception …
saṅkhārā dukkhā …
co-activities …
viññāṇaṃ dukkhaṃ atītānāgataṃ;
Consciousness of the past and future is suffering,
ko pana vādo paccuppannassa.
not to mention the present.
Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako atītasmiṃ viññāṇasmiṃ anapekkho hoti;
Seeing this, a learned noble-one's-disciple doesn’t worry about past consciousness,
anāgataṃ viññāṇaṃ nābhinandati;
doesn’t look forward to enjoying future consciousness,
paccuppannassa viññāṇassa nibbidāya virāgāya nirodhāya paṭipanno hotī”ti.
and they practice for disenchantment, dispassion, and cessation regarding present consciousness.”
SN 22.11 Kālattayaanatta: Not-Self in the Three Times
11. Kālattayaanattasutta
11. Not-Self in the Three Times
Sāvatthinidānaṃ.
At Sāvatthī.
“Rūpaṃ, bhikkhave, anattā atītānāgataṃ;
“monks, form of the past and future is not-self,
ko pana vādo paccuppannassa.
not to mention the present.
Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako atītasmiṃ rūpasmiṃ anapekkho hoti;
Seeing this, a learned noble-one's-disciple doesn’t worry about past form,
anāgataṃ rūpaṃ nābhinandati;
doesn’t look forward to enjoying future form,
paccuppannassa rūpassa nibbidāya virāgāya nirodhāya paṭipanno hoti.
and they practice for disenchantment, dispassion, and cessation regarding present form.
Vedanā anattā …
sensation …
saññā anattā …
Perception …
saṅkhārā anattā …
co-activities …
viññāṇaṃ anattā atītānāgataṃ;
Consciousness of the past and future is not-self,
ko pana vādo paccuppannassa.
not to mention the present.
Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako atītasmiṃ viññāṇasmiṃ anapekkho hoti;
Seeing this, a learned noble-one's-disciple doesn’t worry about past consciousness,
anāgataṃ viññāṇaṃ nābhinandati;
doesn’t look forward to enjoying future consciousness,
paccuppannassa viññāṇassa nibbidāya virāgāya nirodhāya paṭipanno hotī”ti.
and they practice for the disenchantment, dispassion, and cessation regarding present consciousness.”
end of section [22..1.. - SN 22 vagga 1 Nakulapitu: Nakula’s Father] ❧
+ § – SN 22 vagga 2 Anicca: Impermanence+ all - all
2. Aniccavagga
2. Impermanence
SN 22.12 Anicca: Impermanence
12. Aniccasutta
12. Impermanence
Evaṃ me sutaṃ—
So I have heard.
sāvatthiyaṃ.
At Sāvatthī.
Tatra kho … pe …
“rūpaṃ, bhikkhave, aniccaṃ, vedanā aniccā, saññā aniccā, saṅkhārā aniccā, viññāṇaṃ aniccaṃ.
“monks, form, sensation, perception, co-activities, and consciousness are impermanent.
Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako rūpasmimpi nibbindati, vedanāyapi nibbindati, saññāyapi nibbindati, saṅkhāresupi nibbindati, viññāṇasmimpi nibbindati.
Seeing this, a learned noble-one's-disciple grows disenchanted with form, sensation, perception, co-activities, and consciousness.
Nibbindaṃ virajjati; virāgā vimuccati. Vimuttasmiṃ vimuttamiti ñāṇaṃ hoti.
Being disenchanted, desire fades away. When desire fades away they’re freed. When they’re freed, they know they’re freed.
‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānātī”ti.
They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.’”
SN 22.13 Dukkha: Suffering
13. Dukkhasutta
13. Suffering
Sāvatthinidānaṃ.
At Sāvatthī.
“Rūpaṃ, bhikkhave, dukkhaṃ, vedanā dukkhā, saññā dukkhā, saṅkhārā dukkhā, viññāṇaṃ dukkhaṃ.
“monks, form, sensation, perception, co-activities, and consciousness are suffering.
Evaṃ passaṃ … pe …
Seeing this …
nāparaṃ itthattāyāti pajānātī”ti.
They understand: ‘… there is no return to any state of existence.’”
SN 22.14 Anatta: Not-Self
14. Anattasutta
14. Not-Self
Sāvatthinidānaṃ.
At Sāvatthī.
“Rūpaṃ, bhikkhave, anattā, vedanā anattā, saññā anattā, saṅkhārā anattā, viññāṇaṃ anattā.
“monks, form, sensation, perception, co-activities, and consciousness are not-self.
Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako rūpasmimpi nibbindati, vedanāyapi nibbindati, saññāyapi nibbindati, saṅkhāresupi nibbindati, viññāṇasmimpi nibbindati.
Seeing this, a learned noble-one's-disciple grows disenchanted with form, sensation, perception, co-activities, and consciousness.
Nibbindaṃ virajjati; virāgā vimuccati. Vimuttasmiṃ vimuttamiti ñāṇaṃ hoti.
Being disenchanted, desire fades away. When desire fades away they’re freed. When they’re freed, they know they’re freed.
‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānātī”ti.
They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.’”
SN 22.15 Yadanicca: That Which is Impermanent
15. Yadaniccasutta
15. That Which is Impermanent
Sāvatthinidānaṃ.
At Sāvatthī.
“Rūpaṃ, bhikkhave, aniccaṃ.
“monks, form is impermanent.
Yadaniccaṃ taṃ dukkhaṃ;
What’s impermanent is suffering.
yaṃ dukkhaṃ tadanattā;
What’s suffering is not-self.
yadanattā taṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ.
And what’s not-self should be truly seen with proper understanding like this: ‘This is not mine, I am not this, this is not my self.’
Vedanā aniccā.
sensation is impermanent …
Yadaniccaṃ taṃ dukkhaṃ;
yaṃ dukkhaṃ tadanattā;
yadanattā taṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ.
Saññā aniccā … pe …
Perception is impermanent …
saṅkhārā aniccā …
co-activities are impermanent …
viññāṇaṃ aniccaṃ.
Consciousness is impermanent.
Yadaniccaṃ taṃ dukkhaṃ;
What’s impermanent is suffering.
yaṃ dukkhaṃ tadanattā;
What’s suffering is not-self.
yadanattā taṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ.
And what’s not-self should be truly seen with proper understanding like this: ‘This is not mine, I am not this, this is not my self.’
Evaṃ passaṃ … pe …
Seeing this …
nāparaṃ itthattāyā’ti pajānātī”ti.
They understand: ‘… there is no return to any state of existence.’”
SN 22.16 Yaṃdukkha: That Which is Suffering
16. Yaṃdukkhasutta
16. That Which is Suffering
Sāvatthinidānaṃ.
At Sāvatthī.
“Rūpaṃ, bhikkhave, dukkhaṃ.
“monks, form is suffering.
Yaṃ dukkhaṃ tadanattā;
What’s suffering is not-self.
yadanattā taṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ.
And what’s not-self should be truly seen with proper understanding like this: ‘This is not mine, I am not this, this is not my self.’
Vedanā dukkhā …
sensation is suffering …
saññā dukkhā …
Perception is suffering …
saṅkhārā dukkhā …
co-activities are suffering …
viññāṇaṃ dukkhaṃ.
Consciousness is suffering.
Yaṃ dukkhaṃ tadanattā;
What’s suffering is not-self.
yadanattā taṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ.
And what’s not-self should be truly seen with proper understanding like this: ‘This is not mine, I am not this, this is not my self.’
Evaṃ passaṃ … pe …
Seeing this …
nāparaṃ itthattāyā’ti pajānātī”ti.
They understand: ‘… there is no return to any state of existence.’”
SN 22.17 Yadanattā: That Which is Not-Self
17. Yadanattāsutta
17. That Which is Not-Self
Sāvatthinidānaṃ.
At Sāvatthī.
“Rūpaṃ, bhikkhave, anattā.
“monks, form is not-self.
Yadanattā taṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ.
And what’s not-self should be truly seen with proper understanding like this: ‘This is not mine, I am not this, this is not my self.’
Vedanā anattā …
sensation is not-self …
saññā anattā …
Perception is not-self …
saṅkhārā anattā …
co-activities are not-self …
viññāṇaṃ anattā.
Consciousness is not-self.
Yadanattā taṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ.
And what’s not-self should be truly seen with proper understanding like this: ‘This is not mine, I am not this, this is not my self.’
Evaṃ passaṃ, bhikkhave … pe …
Seeing this …
nāparaṃ itthattāyā’ti pajānātī”ti.
They understand: ‘… there is no return to any state of existence.’”
SN 22.18 Sahetuanicca: Impermanence With Its Cause
18. Sahetuaniccasutta
18. Impermanence With Its Cause
Sāvatthinidānaṃ.
At Sāvatthī.
“Rūpaṃ, bhikkhave, aniccaṃ.
“monks, form is impermanent.
Yopi hetu, yopi paccayo rūpassa uppādāya, sopi anicco.
The cause and condition that gives rise to form is also impermanent.
Aniccasambhūtaṃ, bhikkhave, rūpaṃ kuto niccaṃ bhavissati.
Since form is produced by what is impermanent, how could it be permanent?
Vedanā aniccā.
sensation is impermanent …
Yopi hetu, yopi paccayo vedanāya uppādāya, sopi anicco.
Aniccasambhūtā, bhikkhave, vedanā kuto niccā bhavissati.
Saññā aniccā …
Perception is impermanent …
saṅkhārā aniccā.
co-activities are impermanent …
Yopi hetu yopi paccayo saṅkhārānaṃ uppādāya, sopi anicco.
Aniccasambhūtā, bhikkhave, saṅkhārā kuto niccā bhavissanti.
Viññāṇaṃ aniccaṃ.
Consciousness is impermanent.
Yopi hetu yopi paccayo viññāṇassa uppādāya, sopi anicco.
The cause and condition that gives rise to consciousness is also impermanent.
Aniccasambhūtaṃ, bhikkhave, viññāṇaṃ kuto niccaṃ bhavissati.
Since consciousness is produced by what is impermanent, how could it be permanent?
Evaṃ passaṃ … pe …
Seeing this …
nāparaṃ itthattāyā’ti pajānātī”ti.
They understand: ‘… there is no return to any state of existence.’”
SN 22.19 Sahetudukkha: Suffering With Its Cause
19. Sahetudukkhasutta
19. Suffering With Its Cause
Sāvatthinidānaṃ.
At Sāvatthī.
“Rūpaṃ, bhikkhave, dukkhaṃ.
“monks, form is suffering.
Yopi hetu yopi paccayo rūpassa uppādāya, sopi dukkho.
The cause and condition that gives rise to form is also suffering.
Dukkhasambhūtaṃ, bhikkhave, rūpaṃ kuto sukhaṃ bhavissati.
Since form is produced by what is suffering, how could it be happiness?
Vedanā dukkhā …
sensation is suffering …
saññā dukkhā …
Perception is suffering …
saṅkhārā dukkhā …
co-activities are suffering …
viññāṇaṃ dukkhaṃ.
Consciousness is suffering.
Yopi hetu yopi paccayo viññāṇassa uppādāya, sopi dukkho.
The cause and condition that gives rise to consciousness is also suffering.
Dukkhasambhūtaṃ, bhikkhave, viññāṇaṃ kuto sukhaṃ bhavissati.
Since consciousness is produced by what is suffering, how could it be happiness?
Evaṃ passaṃ … pe …
Seeing this …
nāparaṃ itthattāyā’ti pajānātī”ti.
They understand: ‘… there is no return to any state of existence.’”
SN 22.20 Sahetuanatta: Not-Self With Its Cause
20. Sahetuanattasutta
20. Not-Self With Its Cause
Sāvatthinidānaṃ.
At Sāvatthī.
“Rūpaṃ, bhikkhave, anattā.
“monks, form is not-self.
Yopi hetu yopi paccayo rūpassa uppādāya, sopi anattā.
The cause and condition that gives rise to form is also not-self.
Anattasambhūtaṃ, bhikkhave, rūpaṃ kuto attā bhavissati.
Since form is produced by what is not-self, how could it be self?
Vedanā anattā …
sensation is not-self …
saññā anattā …
Perception is not-self …
saṅkhārā anattā …
co-activities are not-self …
viññāṇaṃ anattā.
Consciousness is not-self.
Yopi hetu yopi paccayo viññāṇassa uppādāya, sopi anattā.
The cause and condition that gives rise to consciousness is also not-self.
Anattasambhūtaṃ, bhikkhave, viññāṇaṃ kuto attā bhavissati.
Since consciousness is produced by what is not-self, how could it be self?
Evaṃ passaṃ … pe …
Seeing this …
nāparaṃ itthattāyā’ti pajānātī”ti.
They understand: ‘… there is no return to any state of existence.’”
SN 22.21 Ānanda: With Ānanda
21. Ānandasutta
21. With Ānanda
Sāvatthiyaṃ … ārāme.
At Sāvatthī.
Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca:
Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to the Buddha:
“‘nirodho nirodho’ti, bhante, vuccati.
“Sir, they speak of ‘cessation’.
Katamesānaṃ kho, bhante, dhammānaṃ nirodho ‘nirodho’ti vuccatī”ti?
The cessation of what things does this refer to?”
“Rūpaṃ kho, ānanda, aniccaṃ saṅkhataṃ paṭiccasamuppannaṃ khayadhammaṃ vayadhammaṃ virāgadhammaṃ nirodhadhammaṃ.
“Ānanda, form is impermanent, conditioned, dependently originated, liable to end, vanish, fade away, and cease.
Tassa nirodho ‘nirodho’ti vuccati.
Its cessation is what ‘cessation’ refers to.
Vedanā aniccā saṅkhatā paṭiccasamuppannā khayadhammā vayadhammā virāgadhammā nirodhadhammā.
sensation …
Tassā nirodho ‘nirodho’ti vuccati.
Saññā …
Perception …
saṅkhārā aniccā saṅkhatā paṭiccasamuppannā khayadhammā vayadhammā virāgadhammā nirodhadhammā.
co-activities …
Tesaṃ nirodho ‘nirodho’ti vuccati.
Viññāṇaṃ aniccaṃ saṅkhataṃ paṭiccasamuppannaṃ khayadhammaṃ vayadhammaṃ virāgadhammaṃ nirodhadhammaṃ.
Consciousness is impermanent, conditioned, dependently originated, liable to end, vanish, fade away, and cease.
Tassa nirodho ‘nirodho’ti vuccati.
Its cessation is what ‘cessation’ refers to.
Imesaṃ kho, ānanda, dhammānaṃ nirodho ‘nirodho’ti vuccatī”ti.
When they speak of ‘cessation’, its the cessation of these things that this refers to.”
end of section [22..2.. - SN 22 vagga 2 Anicca: Impermanence] ❧
+ § – SN 22 vagga 3 Bhāra: The Burden+ all - all
3. Bhāravagga
3. The Burden
SN 22.22 Bhāra: The Burden
22. Bhārasutta
22. The Burden
Sāvatthiyaṃ … tatra kho …
At Sāvatthī.
“bhārañca vo, bhikkhave, desessāmi bhārahārañca bhārādānañca bhāranikkhepanañca.
“monks, I will teach you the burden, the bearer of the burden, the picking up of the burden, and the putting down of the burden.
Taṃ suṇātha.
Listen …
Katamo ca, bhikkhave, bhāro?
And what is the burden?
Pañcupādānakkhandhā tissa vacanīyaṃ.
The five grasping aggregates, it should be said.
Katame pañca?
What five?
Rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho;
The grasping aggregates of form, sensation, perception, co-activities, and consciousness.
ayaṃ vuccati, bhikkhave, bhāro.
This is called the burden.
Katamo ca, bhikkhave, bhārahāro?
And who is the bearer of the burden?
Puggalo tissa vacanīyaṃ.
The person, it should be said;
Yvāyaṃ āyasmā evaṃnāmo evaṅgotto;
the venerable of such and such name and clan.
ayaṃ vuccati, bhikkhave, bhārahāro.
This is called the bearer of the burden.
Katamañca, bhikkhave, bhārādānaṃ?
And what is the picking up of the burden?
Yāyaṃ taṇhā ponobhavikā nandīrāgasahagatā tatratatrābhinandinī, seyyathidaṃ—
It’s the craving that leads to future rebirth, mixed up with relishing and greed, taking pleasure in various different realms. That is,
kāmataṇhā, bhavataṇhā, vibhavataṇhā.
craving for sensual pleasures, craving to continue existence, and craving to end existence.
Idaṃ vuccati, bhikkhave, bhārādānaṃ.
This is called the picking up of the burden.
Katamañca, bhikkhave, bhāranikkhepanaṃ?
And what is the putting down of the burden?
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 vuccati, bhikkhave, bhāranikkhepanan”ti.
This is called the putting down of the burden.”
Idamavoca bhagavā.
That is what the Buddha said.
Idaṃ vatvāna sugato athāparaṃ etadavoca satthā:
Then the Holy One, the Teacher, went on to say:
“Bhārā have pañcakkhandhā,
“The five aggregates are indeed burdens,
bhārahāro ca puggalo;
and the person is the bearer of the burden.
Bhārādānaṃ dukhaṃ loke,
Picking up the burden is suffering in the world,
bhāranikkhepanaṃ sukhaṃ.
and putting the burden down is happiness.
Nikkhipitvā garuṃ bhāraṃ,
When the heavy burden is put down
aññaṃ bhāraṃ anādiya;
without picking up another,
Samūlaṃ taṇhamabbuyha,
and craving’s pulled out from the root,
nicchāto parinibbuto”ti.
you’re hungerless, nirvana'd.”
❧
SN 22.23 Pariñña: Complete Understanding
23. Pariññasutta
23. Complete Understanding
Sāvatthinidānaṃ.
At Sāvatthī.
“Pariññeyye ca, bhikkhave, dhamme desessāmi pariññañca.
“monks, I will teach you the things that should be completely understood, and complete understanding.
Taṃ suṇātha.
Listen …
Katame ca, bhikkhave, pariññeyyā dhammā?
And what things should be completely understood?
Rūpaṃ, bhikkhave, pariññeyyo dhammo, vedanā pariññeyyo dhammo, saññā pariññeyyo dhammo, saṅkhārā pariññeyyo dhammo, viññāṇaṃ pariññeyyo dhammo.
Form, sensation, perception, co-activities, and consciousness.
Ime vuccanti, bhikkhave, pariññeyyā dhammā.
These are called the things that should be completely understood.
Katamā ca, bhikkhave, pariññā?
And what is complete understanding?
Yo, bhikkhave, rāgakkhayo dosakkhayo mohakkhayo.
The ending of greed, hate, and delusion.
Ayaṃ vuccati, bhikkhave, pariññā”ti.
This is called complete understanding.”
SN 22.24 Abhijāna: Directly Knowing
24. Abhijānasutta
24. Directly Knowing
Sāvatthinidānaṃ.
At Sāvatthī.
“Rūpaṃ, bhikkhave, anabhijānaṃ aparijānaṃ avirājayaṃ appajahaṃ abhabbo dukkhakkhayāya;
“monks, without directly knowing and completely understanding form, without dispassion for it and giving it up, you can’t end suffering.
vedanaṃ anabhijānaṃ aparijānaṃ avirājayaṃ appajahaṃ abhabbo dukkhakkhayāya;
Without directly knowing and completely understanding sensation …
saññaṃ anabhijānaṃ …
perception …
saṅkhāre anabhijānaṃ aparijānaṃ avirājayaṃ appajahaṃ abhabbo dukkhakkhayāya;
co-activities …
viññāṇaṃ anabhijānaṃ aparijānaṃ avirājayaṃ appajahaṃ abhabbo dukkhakkhayāya.
consciousness, without dispassion for it and giving it up, you can’t end suffering.
Rūpañca kho, bhikkhave, abhijānaṃ parijānaṃ virājayaṃ pajahaṃ bhabbo dukkhakkhayāya;
By directly knowing and completely understanding form, having dispassion for it and giving it up, you can end suffering.
vedanaṃ abhijānaṃ …
By directly knowing and completely understanding sensation …
saññaṃ …
perception …
saṅkhāre …
co-activities …
viññāṇaṃ abhijānaṃ parijānaṃ virājayaṃ pajahaṃ bhabbo dukkhakkhayāyā”ti.
consciousness, having dispassion for it and giving it up, you can end suffering.”
SN 22.25 Chandarāga: Desire and Greed
25. Chandarāgasutta
25. Desire and Greed
Sāvatthinidānaṃ.
At Sāvatthī.
“Yo, bhikkhave, rūpasmiṃ chandarāgo taṃ pajahatha.
“monks, give up desire and greed for form.
Evaṃ taṃ rūpaṃ pahīnaṃ bhavissati ucchinnamūlaṃ tālāvatthukataṃ anabhāvaṃkataṃ āyatiṃ anuppādadhammaṃ.
Thus that form will be given up, cut off at the root, made like a palm stump, obliterated, and unable to arise in the future.
Yo vedanāya chandarāgo taṃ pajahatha.
Give up desire and greed for sensation …
Evaṃ sā vedanā pahīnā bhavissati ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā.
Yo saññāya chandarāgo taṃ pajahatha.
perception …
Evaṃ sā saññā pahīnā bhavissati ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā.
Yo saṅkhāresu chandarāgo taṃ pajahatha.
co-activities …
Evaṃ te saṅkhārā pahīnā bhavissanti ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā.
Yo viññāṇasmiṃ chandarāgo taṃ pajahatha.
consciousness.
Evaṃ taṃ viññāṇaṃ pahīnaṃ bhavissati ucchinnamūlaṃ tālāvatthukataṃ anabhāvaṃkataṃ āyatiṃ anuppādadhamman”ti.
Thus that consciousness will be given up, cut off at the root, made like a palm stump, obliterated, and unable to arise in the future.”
SN 22.26 Assāda: Gratification
26. Assādasutta
26. Gratification
Sāvatthinidānaṃ.
At Sāvatthī.
“Pubbeva me, bhikkhave, sambodhā anabhisambuddhassa bodhisattasseva sato etadahosi:
“monks, before my awakening—when I was still unawakened but intent on awakening—I thought:
‘ko nu kho rūpassa assādo, ko ādīnavo, kiṃ nissaraṇaṃ?
‘What’s the gratification, the drawback, and the escape when it comes to form …
Ko vedanāya assādo, ko ādīnavo, kiṃ nissaraṇaṃ?
sensation …
Ko saññāya assādo, ko ādīnavo, kiṃ nissaraṇaṃ?
perception …
Ko saṅkhārānaṃ assādo, ko ādīnavo, kiṃ nissaraṇaṃ?
co-activities …
Ko viññāṇassa assādo, ko ādīnavo, kiṃ nissaraṇan’ti?
and consciousness?’
Tassa mayhaṃ, bhikkhave, etadahosi:
Then it occurred to me:
‘yaṃ kho rūpaṃ paṭicca uppajjati sukhaṃ somanassaṃ, ayaṃ rūpassa assādo.
‘The pleasure and happiness that arise from form: this is its gratification.
Yaṃ rūpaṃ aniccaṃ dukkhaṃ vipariṇāmadhammaṃ, ayaṃ rūpassa ādīnavo.
That form is impermanent, suffering, and perishable: this is its drawback.
Yo rūpasmiṃ chandarāgavinayo chandarāgappahānaṃ, idaṃ rūpassa nissaraṇaṃ.
Removing and giving up desire and greed for form: this is its escape.
Yaṃ vedanaṃ paṭicca uppajjati sukhaṃ somanassaṃ, ayaṃ vedanāya assādo.
The pleasure and happiness that arise from sensation …
Yaṃ vedanā aniccā dukkhā vipariṇāmadhammā, ayaṃ vedanāya ādīnavo.
Yo vedanāya chandarāgavinayo chandarāgappahānaṃ, idaṃ vedanāya nissaraṇaṃ.
Yaṃ saññaṃ paṭicca uppajjati … pe …
perception …
yaṃ saṅkhāre paṭicca uppajjati sukhaṃ somanassaṃ, ayaṃ saṅkhārānaṃ assādo.
co-activities …
Yaṃ saṅkhārā aniccā dukkhā vipariṇāmadhammā, ayaṃ saṅkhārānaṃ ādīnavo.
Yo saṅkhāresu chandarāgavinayo chandarāgappahānaṃ, idaṃ saṅkhārānaṃ nissaraṇaṃ.
Yaṃ viññāṇaṃ paṭicca uppajjati sukhaṃ somanassaṃ, ayaṃ viññāṇassa assādo.
consciousness: this is its gratification.
Yaṃ viññāṇaṃ aniccaṃ dukkhaṃ vipariṇāmadhammaṃ, ayaṃ viññāṇassa ādīnavo.
That consciousness is impermanent, suffering, and perishable: this is its drawback.
Yo viññāṇasmiṃ chandarāgavinayo chandarāgappahānaṃ, idaṃ viññāṇassa nissaraṇaṃ’.
Removing and giving up desire and greed for consciousness: this is its escape.’
Yāvakīvañcāhaṃ, bhikkhave, imesaṃ pañcannaṃ upādānakkhandhānaṃ evaṃ assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṃ nābbhaññāsiṃ, neva tāvāhaṃ, bhikkhave, ‘sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya anuttaraṃ sammāsambodhiṃ abhisambuddho’ti paccaññāsiṃ.
As long as I didn’t truly understand these five grasping aggregates’ gratification, drawback, and escape in this way for what they are, I didn’t announce my supreme perfect awakening in this world with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans.
Yato ca khvāhaṃ, bhikkhave, imesaṃ pañcannaṃ upādānakkhandhānaṃ evaṃ assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṃ abbhaññāsiṃ;
But when I did truly understand these five grasping aggregates’ gratification, drawback, and escape in this way for what they are, I announced my supreme perfect awakening in this world with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans.
athāhaṃ, bhikkhave, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya anuttaraṃ sammāsambodhiṃ abhisambuddhoti paccaññāsiṃ.
Ñāṇañca pana me dassanaṃ udapādi:
Knowledge and vision arose in me:
‘akuppā me vimutti; ayamantimā jāti; natthi dāni punabbhavo’”ti.
‘My freedom is unshakable; this is my last rebirth; now there are no more future lives.’”
SN 22.27 Dutiyaassāda: Gratification (2nd)
27. Dutiyaassādasutta
27. Gratification (2nd)
Sāvatthinidānaṃ.
At Sāvatthī.
“Rūpassāhaṃ, bhikkhave, assādapariyesanaṃ acariṃ.
“monks, I went in search of form’s gratification,
Yo rūpassa assādo tadajjhagamaṃ.
and I found it.
Yāvatā rūpassa assādo paññāya me so sudiṭṭho.
I’ve seen clearly with wisdom the full extent of form’s gratification.
Rūpassāhaṃ, bhikkhave, ādīnavapariyesanaṃ acariṃ.
I went in search of form’s drawback,
Yo rūpassa ādīnavo tadajjhagamaṃ.
and I found it.
Yāvatā rūpassa ādīnavo paññāya me so sudiṭṭho.
I’ve seen clearly with wisdom the full extent of form’s drawback.
Rūpassāhaṃ, bhikkhave, nissaraṇapariyesanaṃ acariṃ.
I went in search of form’s escape,
Yaṃ rūpassa nissaraṇaṃ tadajjhagamaṃ.
and I found it.
Yāvatā rūpassa nissaraṇaṃ paññāya me taṃ sudiṭṭhaṃ.
I’ve seen clearly with wisdom the full extent of form’s escape.
Vedanāyāhaṃ, bhikkhave …
I went in search of the gratification of sensation …
saññāyāhaṃ, bhikkhave …
perception …
saṅkhārānāhaṃ, bhikkhave …
co-activities …
viññāṇassāhaṃ, bhikkhave, assādapariyesanaṃ acariṃ.
and consciousness,
Yo viññāṇassa assādo tadajjhagamaṃ.
and I found it.
Yāvatā viññāṇassa assādo paññāya me so sudiṭṭho.
I’ve seen clearly with wisdom the full extent of consciousness’s gratification.
Viññāṇassāhaṃ, bhikkhave, ādīnavapariyesanaṃ acariṃ.
I went in search of consciousness’s drawback,
Yo viññāṇassa ādīnavo tadajjhagamaṃ.
and I found it.
Yāvatā viññāṇassa ādīnavo paññāya me so sudiṭṭho.
I’ve seen clearly with wisdom the full extent of consciousness’s drawback.
Viññāṇassāhaṃ, bhikkhave, nissaraṇapariyesanaṃ acariṃ.
I went in search of consciousness’s escape,
Yaṃ viññāṇassa nissaraṇaṃ tadajjhagamaṃ.
and I found it.
Yāvatā viññāṇassa nissaraṇaṃ paññāya me taṃ sudiṭṭhaṃ.
I’ve seen clearly with wisdom the full extent of consciousness’s escape.
Yāvakīvañcāhaṃ, bhikkhave, imesaṃ pañcannaṃ upādānakkhandhānaṃ assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṃ nābbhaññāsiṃ … pe …
As long as I didn’t truly understand these five grasping aggregates’ gratification, drawback, and escape for what they are, I didn’t announce my supreme perfect awakening …
abbhaññāsiṃ.
But when I did truly understand these five grasping aggregates’ gratification, drawback, and escape for what they are, I announced my supreme perfect awakening …
Ñāṇañca pana me dassanaṃ udapādi:
Knowledge and vision arose in me:
‘akuppā me vimutti; ayamantimā jāti; natthi dāni punabbhavo’”ti.
‘My freedom is unshakable; this is my last rebirth; now there are no more future lives.’”
❧
SN 22.28 Tatiyaassāda: Gratification (3rd)
28. Tatiyaassādasutta
28. Gratification (3rd)
Sāvatthinidānaṃ.
At Sāvatthī.
“No cedaṃ, bhikkhave, rūpassa assādo abhavissa nayidaṃ sattā rūpasmiṃ sārajjeyyuṃ.
“monks, if there were no gratification in form, sentient beings wouldn’t love it.
Yasmā ca kho, bhikkhave, atthi rūpassa assādo, tasmā sattā rūpasmiṃ sārajjanti.
But because there is gratification in form, sentient beings do love it.
No cedaṃ, bhikkhave, rūpassa ādīnavo abhavissa nayidaṃ sattā rūpasmiṃ nibbindeyyuṃ.
If form had no drawback, sentient beings wouldn’t grow disenchanted with it.
Yasmā ca kho, bhikkhave, atthi rūpassa ādīnavo, tasmā sattā rūpasmiṃ nibbindanti.
But because form has a drawback, sentient beings do grow disenchanted with it.
No cedaṃ, bhikkhave, rūpassa nissaraṇaṃ abhavissa nayidaṃ sattā rūpasmā nissareyyuṃ.
If there were no escape from form, sentient beings wouldn’t escape from it.
Yasmā ca kho, bhikkhave, atthi rūpassa nissaraṇaṃ, tasmā sattā rūpasmā nissaranti.
But because there is an escape from form, sentient beings do escape from it.
No cedaṃ, bhikkhave, vedanāya … pe …
If there were no gratification in sensation …
no cedaṃ, bhikkhave, saññāya …
perception …
no cedaṃ, bhikkhave, saṅkhārānaṃ nissaraṇaṃ abhavissa, nayidaṃ sattā saṅkhārehi nissareyyuṃ.
co-activities …
Yasmā ca kho, bhikkhave, atthi saṅkhārānaṃ nissaraṇaṃ, tasmā sattā saṅkhārehi nissaranti.
No cedaṃ, bhikkhave, viññāṇassa assādo abhavissa, nayidaṃ sattā viññāṇasmiṃ sārajjeyyuṃ.
consciousness, sentient beings wouldn’t love it.
Yasmā ca kho, bhikkhave, atthi viññāṇassa assādo, tasmā sattā viññāṇasmiṃ sārajjanti.
But because there is gratification in consciousness, sentient beings do love it.
No cedaṃ, bhikkhave, viññāṇassa ādīnavo abhavissa, nayidaṃ sattā viññāṇasmiṃ nibbindeyyuṃ.
If consciousness had no drawback, sentient beings wouldn’t grow disenchanted with it.
Yasmā ca kho, bhikkhave, atthi viññāṇassa ādīnavo, tasmā sattā viññāṇasmiṃ nibbindanti.
But because consciousness has a drawback, sentient beings do grow disenchanted with it.
No cedaṃ, bhikkhave, viññāṇassa nissaraṇaṃ abhavissa, nayidaṃ sattā viññāṇasmā nissareyyuṃ.
If there were no escape from consciousness, sentient beings wouldn’t escape from it.
Yasmā ca kho, bhikkhave, atthi viññāṇassa nissaraṇaṃ, tasmā sattā viññāṇasmā nissaranti.
But because there is an escape from consciousness, sentient beings do escape from it.
Yāvakīvañca, bhikkhave, sattā imesaṃ pañcannaṃ upādānakkhandhānaṃ assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṃ nābbhaññaṃsu;
As long as sentient beings don’t truly understand these five grasping aggregates’ gratification, drawback, and escape for what they are, they haven’t escaped from this world—with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans—and they don’t live detached, liberated, with a mind free of limits.
neva tāva, bhikkhave, sattā sadevakā lokā samārakā sabrahmakā sassamaṇabrāhmaṇiyā pajāya sadevamanussāya nissaṭā visaṃyuttā vippamuttā vimariyādīkatena cetasā vihariṃsu.
Yato ca kho, bhikkhave, sattā imesaṃ pañcannaṃ upādānakkhandhānaṃ assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṃ abbhaññaṃsu;
But when sentient beings truly understand these five grasping aggregates’ gratification, drawback, and escape for what they are, they’ve escaped from this world—with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans—and they live detached, liberated, with a mind free of limits.”
atha, bhikkhave, sattā sadevakā lokā samārakā sabrahmakā sassamaṇabrāhmaṇiyā pajāya sadevamanussāya nissaṭā visaṃyuttā vippamuttā vimariyādīkatena cetasā viharanti”.
SN 22.29 Abhinandana: Taking Pleasure
29. Abhinandanasutta
29. Taking Pleasure
Sāvatthinidānaṃ.
At Sāvatthī.
“Yo, bhikkhave, rūpaṃ abhinandati, dukkhaṃ so abhinandati.
“monks, if you take pleasure in form, you take pleasure in suffering.
Yo dukkhaṃ abhinandati, aparimutto so dukkhasmāti vadāmi.
If you take pleasure in suffering, I say you’re not exempt from suffering.
Yo vedanaṃ abhinandati …
If you take pleasure in sensation …
yo saññaṃ abhinandati …
perception …
yo saṅkhāre abhinandati …
co-activities …
yo viññāṇaṃ abhinandati, dukkhaṃ so abhinandati.
consciousness, you take pleasure in suffering.
Yo dukkhaṃ abhinandati, aparimutto so dukkhasmāti vadāmi.
If you take pleasure in suffering, I say you’re not exempt from suffering.
Yo ca kho, bhikkhave, rūpaṃ nābhinandati, dukkhaṃ so nābhinandati.
If you don’t take pleasure in form, you don’t take pleasure in suffering.
Yo dukkhaṃ nābhinandati, parimutto so dukkhasmāti vadāmi.
If you don’t take pleasure in suffering, I say you’re exempt from suffering.
Yo vedanaṃ nābhinandati …
If you don’t take pleasure in sensation …
yo saññaṃ nābhinandati …
perception …
yo saṅkhāre nābhinandati …
co-activities …
yo viññāṇaṃ nābhinandati, dukkhaṃ so nābhinandati.
consciousness, you don’t take pleasure in suffering.
Yo dukkhaṃ nābhinandati, parimutto so dukkhasmāti vadāmī”ti.
If you don’t take pleasure in suffering, I say you’re exempt from suffering.”
30. Uppādasutta
30. Arising
Sāvatthinidānaṃ.
At Sāvatthī.
“Yo, bhikkhave, rūpassa uppādo ṭhiti abhinibbatti pātubhāvo, dukkhasseso uppādo rogānaṃ ṭhiti jarāmaraṇassa pātubhāvo.
“monks, the arising, continuation, rebirth, and manifestation of form is the arising of suffering, the continuation of diseases, and the manifestation of old age and death.
Yo vedanāya … pe …
The arising, continuation, rebirth, and manifestation of sensation …
yo saññāya … pe …
perception …
yo saṅkhārānaṃ … pe …
co-activities …
yo viññāṇassa uppādo ṭhiti abhinibbatti pātubhāvo, dukkhasseso uppādo rogānaṃ ṭhiti jarāmaraṇassa pātubhāvo.
consciousness is the arising of suffering, the continuation of diseases, and the manifestation of old age and death.
Yo ca kho, bhikkhave, rūpassa nirodho vūpasamo atthaṅgamo, dukkhasseso nirodho rogānaṃ vūpasamo jarāmaraṇassa atthaṅgamo.
The cessation, settling, and ending of form is the cessation of suffering, the settling of diseases, and the ending of old age and death.
Yo vedanāya … pe …
The cessation, settling, and ending of sensation …
yo saññāya …
perception …
yo saṅkhārānaṃ …
co-activities …
yo viññāṇassa nirodho vūpasamo atthaṅgamo, dukkhasseso nirodho rogānaṃ vūpasamo jarāmaraṇassa atthaṅgamo”ti.
consciousness is the cessation of suffering, the settling of diseases, and the ending of old age and death.”
SN 22.31 Aghamūla: The Root of Misery
31. Aghamūlasutta
31. The Root of Misery
Sāvatthinidānaṃ.
At Sāvatthī.
“Aghañca, bhikkhave, desessāmi aghamūlañca.
“monks, I will teach you misery and the root of misery.
Taṃ suṇātha.
Listen …
Katamañca, bhikkhave, aghaṃ?
And what is misery?
Rūpaṃ, bhikkhave, aghaṃ, vedanā aghaṃ, saññā aghaṃ, saṅkhārā aghaṃ, viññāṇaṃ aghaṃ.
Form, sensation, perception, co-activities, and consciousness are misery.
Idaṃ vuccati, bhikkhave, aghaṃ.
This is called misery.
Katamañca, bhikkhave, aghamūlaṃ?
And what is the root of misery?
Yāyaṃ taṇhā ponobhavikā nandīrāgasahagatā tatratatrābhinandinī;
It’s the craving that leads to future rebirth, mixed up with relishing and greed, taking pleasure in various different realms. That is,
Seyyathidaṃ—kāmataṇhā, bhavataṇhā, vibhavataṇhā.
craving for sensual pleasures, craving to continue existence, and craving to end existence.
Idaṃ vuccati, bhikkhave, aghamūlan”ti.
This is called the root of misery.”
SN 22.32 Pabhaṅgu: The Breakable
32. Pabhaṅgusutta
32. The Breakable
Sāvatthinidānaṃ.
At Sāvatthī.
“Pabhaṅguñca, bhikkhave, desessāmi appabhaṅguñca.
“monks, I will teach you the breakable and the unbreakable.
Taṃ suṇātha.
Listen …
Kiñca, bhikkhave, pabhaṅgu, kiṃ appabhaṅgu?
And what is the breakable? What is the unbreakable?
Rūpaṃ, bhikkhave, pabhaṅgu.
Form is breakable,
Yo tassa nirodho vūpasamo atthaṅgamo, idaṃ appabhaṅgu.
but its cessation, settling, and ending is unbreakable.
Vedanā pabhaṅgu.
sensation …
Yo tassā nirodho vūpasamo atthaṅgamo, idaṃ appabhaṅgu.
Saññā pabhaṅgu …
perception …
saṅkhārā pabhaṅgu.
co-activities …
Yo tesaṃ nirodho vūpasamo atthaṅgamo, idaṃ appabhaṅgu.
Viññāṇaṃ pabhaṅgu.
consciousness is breakable,
Yo tassa nirodho vūpasamo atthaṅgamo, idaṃ appabhaṅgū”ti.
but its cessation, settling, and ending is unbreakable.”
end of section [22..3.. - SN 22 vagga 3 Bhāra: The Burden] ❧
+ § – SN 22 vagga 4 Natumhāka: It’s Not Yours+ all - all
4. Natumhākavagga
4. It’s Not Yours
SN 22.33 Natumhāka: It’s Not Yours
33. Natumhākasutta
33. It’s Not Yours
Sāvatthinidānaṃ.
At Sāvatthī.
“Yaṃ, bhikkhave, na tumhākaṃ, taṃ pajahatha.
“monks, give up what’s not yours.
Taṃ vo pahīnaṃ hitāya sukhāya bhavissati.
Giving it up will be for your welfare and happiness.
Kiñca, bhikkhave, na tumhākaṃ?
And what isn’t yours?
Rūpaṃ, bhikkhave, na tumhākaṃ, taṃ pajahatha.
Form isn’t yours: give it up.
Taṃ vo pahīnaṃ hitāya sukhāya bhavissati.
Giving it up will be for your welfare and happiness.
Vedanā na tumhākaṃ, taṃ pajahatha.
sensation …
Sā vo pahīnā hitāya sukhāya bhavissati.
Saññā na tumhākaṃ …
Perception …
saṅkhārā na tumhākaṃ, te pajahatha.
co-activities …
Te vo pahīnā hitāya sukhāya bhavissanti.
Viññāṇaṃ na tumhākaṃ, taṃ pajahatha.
Consciousness isn’t yours: give it up.
Taṃ vo pahīnaṃ hitāya sukhāya bhavissati.
Giving it up will be for your welfare and happiness.
Seyyathāpi, bhikkhave, yaṃ imasmiṃ jetavane tiṇakaṭṭhasākhāpalāsaṃ taṃ jano hareyya vā ḍaheyya vā yathāpaccayaṃ vā kareyya.
Suppose a person was to carry off the grass, sticks, branches, and leaves in this Jeta’s Grove, or burn them, or do what they want with them.
Api nu tumhākaṃ evamassa:
Would you think:
‘amhe jano harati vā ḍahati vā yathāpaccayaṃ vā karotī’”ti?
‘This person is carrying us off, burning us, or doing what they want with us?’”
“No hetaṃ, bhante”.
“No, sir.
“Taṃ kissa hetu”?
Why is that?
“Na hi no etaṃ, bhante, attā vā attaniyaṃ vā”ti.
Because that’s neither self nor belonging to self.”
“Evameva kho, bhikkhave, rūpaṃ na tumhākaṃ, taṃ pajahatha.
“In the same way, monks, form isn’t yours: give it up.
Taṃ vo pahīnaṃ hitāya sukhāya bhavissati.
Giving it up will be for your welfare and happiness.
Vedanā na tumhākaṃ, taṃ pajahatha.
sensation …
Sā vo pahīnā hitāya sukhāya bhavissati.
Saññā na tumhākaṃ …
Perception …
saṅkhārā na tumhākaṃ …
co-activities …
viññāṇaṃ na tumhākaṃ, taṃ pajahatha.
Consciousness isn’t yours: give it up.
Taṃ vo pahīnaṃ hitāya sukhāya bhavissatī”ti.
Giving it up will be for your welfare and happiness.”
❧
SN 22.34 Dutiyanatumhāka: It’s Not Yours (2nd)
34. Dutiyanatumhākasutta
34. It’s Not Yours (2nd)
Sāvatthinidānaṃ.
At Sāvatthī.
“Yaṃ, bhikkhave, na tumhākaṃ, taṃ pajahatha.
“monks, give up what’s not yours.
Taṃ vo pahīnaṃ hitāya sukhāya bhavissati.
Giving it up will be for your welfare and happiness.
Kiñca, bhikkhave, na tumhākaṃ?
And what isn’t yours?
Rūpaṃ, bhikkhave, na tumhākaṃ, taṃ pajahatha.
Form isn’t yours: give it up.
Taṃ vo pahīnaṃ hitāya sukhāya bhavissati.
Giving it up will be for your welfare and happiness.
Vedanā na tumhākaṃ …
sensation …
saññā na tumhākaṃ …
Perception …
saṅkhārā na tumhākaṃ …
co-activities …
viññāṇaṃ na tumhākaṃ, taṃ pajahatha.
Consciousness isn’t yours: give it up.
Taṃ vo pahīnaṃ hitāya sukhāya bhavissati.
Giving it up will be for your welfare and happiness.
Yaṃ, bhikkhave, na tumhākaṃ taṃ pajahatha.
Give up what’s not yours.
Taṃ vo pahīnaṃ hitāya sukhāya bhavissatī”ti.
Giving it up will be for your welfare and happiness.”
SN 22.35 Aññatarabhikkhu: A monk
35. Aññatarabhikkhusutta
35. A monk
Sāvatthinidānaṃ.
At Sāvatthī.
Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca:
Then a monk went up to the Buddha, bowed, sat down to one side, and said to him:
“sādhu me, bhante, bhagavā saṃkhittena dhammaṃ desetu;
“Sir, may the Buddha please teach me Dhamma in brief. When I’ve heard it, I’ll live alone, withdrawn, assiduous, ardent, and resolute.”
yamahaṃ bhagavato dhammaṃ sutvā eko vūpakaṭṭho, appamatto ātāpī pahitatto vihareyyan”ti.
“Yaṃ kho, bhikkhu, anuseti, tena saṅkhaṃ gacchati;
“monk, you’re defined by what you have an underlying tendency for.
yaṃ nānuseti, na tena saṅkhaṃ gacchatī”ti.
You’re not defined by what you have no underlying tendency for.”
“Aññātaṃ, bhagavā, aññātaṃ, sugatā”ti.
“Understood, Blessed One! Understood, Holy One!”
“Yathā kathaṃ pana tvaṃ, bhikkhu, mayā saṅkhittena bhāsitassa vitthārena atthaṃ ājānāsī”ti?
“But how do you see the detailed meaning of my brief statement?”
“Rūpañce, bhante, anuseti tena saṅkhaṃ gacchati.
“If you have an underlying tendency for form, you’re defined by that.
Vedanañce anuseti tena saṅkhaṃ gacchati.
If you have an underlying tendency for sensation …
Saññañce anuseti tena saṅkhaṃ gacchati.
perception …
Saṅkhāre ce anuseti tena saṅkhaṃ gacchati.
co-activities …
Viññāṇañce anuseti tena saṅkhaṃ gacchati.
consciousness, you’re defined by that.
Rūpañce, bhante, nānuseti na tena saṅkhaṃ gacchati.
If you have no underlying tendency for form, you’re not defined by that.
Vedanañce …
If you have no underlying tendency for sensation …
saññañce …
perception …
saṅkhāre ce …
co-activities …
viññāṇañce nānuseti na tena saṅkhaṃ gacchati.
consciousness, you’re not defined by that.
Imassa khvāhaṃ, bhante, bhagavatā saṅkhittena bhāsitassa evaṃ vitthārena atthaṃ ājānāmī”ti.
That’s how I understand the detailed meaning of the Buddha’s brief statement.”
“Sādhu sādhu, bhikkhu.
“Good, good, monk!
Sādhu kho tvaṃ, bhikkhu, mayā saṅkhittena bhāsitassa vitthārena atthaṃ ājānāsi.
It’s good that you understand the detailed meaning of what I’ve said in brief like this.
Rūpañce, bhikkhu, anuseti tena saṅkhaṃ gacchati.
If you have an underlying tendency for form, you’re defined by that.
Vedanañce …
If you have an underlying tendency for sensation …
saññañce …
perception …
saṅkhāre ce …
co-activities …
viññāṇañce anuseti tena saṅkhaṃ gacchati.
consciousness, you’re defined by that.
Rūpañce, bhikkhu, nānuseti na tena saṅkhaṃ gacchati.
If you have no underlying tendency for form, you’re not defined by that.
Vedanañce …
If you have no underlying tendency for sensation …
saññañce …
perception …
saṅkhāre ce …
co-activities …
viññāṇañce nānuseti na tena saṅkhaṃ gacchati.
consciousness, you’re not defined by that.
Imassa kho, bhikkhu, mayā saṅkhittena, bhāsitassa evaṃ vitthārena attho daṭṭhabbo”ti.
This is how to understand the detailed meaning of what I said in brief.”
Atha kho so bhikkhu bhagavato bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi.
And then that monk approved and agreed with what the Buddha said. He got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving.
Atha kho so bhikkhu eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti, tadanuttaraṃ—brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihāsi.
Then that monk, living alone, withdrawn, assiduous, ardent, and resolute, soon realized the supreme end of the spiritual path in this very life. He lived having achieved with his own insight the goal for which people from good families rightly go forth from the lay life to homelessness.
“Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā”ti abbhaññāsi.
He understood: “Rebirth is ended; the spiritual journey has been completed; what had to be done has been done; there is no return to any state of existence.”
Aññataro ca pana so bhikkhu arahataṃ ahosīti.
And that monk became one of the perfected.
❧
SN 22.36 Dutiyaaññatarabhikkhu: A monk (2nd)
36. Dutiyaaññatarabhikkhusutta
36. A monk (2nd)
Sāvatthinidānaṃ.
At Sāvatthī.
Atha kho aññataro bhikkhu yena bhagavā … pe … ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca:
Then a monk went up to the Buddha … and said to him:
“sādhu me, bhante, bhagavā saṃkhittena dhammaṃ desetu 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, assiduous, ardent, and resolute.”
“Yaṃ kho, bhikkhu, anuseti taṃ anumīyati;
“monk, you’re measured against what you have an underlying tendency for,
yaṃ anumīyati tena saṅkhaṃ gacchati.
and you’re defined by what you’re measured against.
Yaṃ nānuseti na taṃ anumīyati;
You’re not measured against what you have no underlying tendency for,
yaṃ nānumīyati na tena saṅkhaṃ gacchatī”ti.
and you’re not defined by what you’re not measured against.”
“Aññātaṃ, bhagavā, aññātaṃ, sugatā”ti.
“Understood, Blessed One! Understood, Holy One!”
“Yathā kathaṃ pana tvaṃ, bhikkhu, mayā saṅkhittena bhāsitassa vitthārena atthaṃ ājānāsī”ti?
“But how do you see the detailed meaning of my brief statement?”
“Rūpañce, bhante, anuseti taṃ anumīyati;
“If you have an underlying tendency for form, you’re measured against that,
yaṃ anumīyati tena saṅkhaṃ gacchati.
and you’re defined by what you’re measured against.
Vedanañce anuseti …
If you have an underlying tendency for sensation …
saññañce anuseti …
perception …
saṅkhāre ce anuseti …
co-activities …
viññāṇañce anuseti taṃ anumīyati;
consciousness, you’re measured against that,
yaṃ anumīyati tena saṅkhaṃ gacchati.
and you’re defined by what you’re measured against.
Rūpañce, bhante, nānuseti na taṃ anumīyati;
If you have no underlying tendency for form, you’re not measured against that,
yaṃ nānumīyati na tena saṅkhaṃ gacchati.
and you’re not defined by what you’re not measured against.
Vedanañce nānuseti …
If you have no underlying tendency for sensation …
saññañce nānuseti …
perception …
saṅkhāre ce nānuseti …
co-activities …
viññāṇañce nānuseti na taṃ anumīyati;
consciousness, you’re not measured against that,
yaṃ nānumīyati na tena saṅkhaṃ gacchati.
and you’re not defined by what you’re not measured against.
Imassa khvāhaṃ, bhante, bhagavatā saṅkhittena bhāsitassa evaṃ vitthārena atthaṃ ājānāmī”ti.
That’s how I understand the detailed meaning of the Buddha’s brief statement.”
“Sādhu sādhu, bhikkhu.
“Good, good, monk!
Sādhu kho tvaṃ, bhikkhu, mayā saṅkhittena bhāsitassa vitthārena atthaṃ ājānāsi.
It’s good that you understand the detailed meaning of what I’ve said in brief like this.
Rūpañce, bhikkhu, anuseti taṃ anumīyati;
If you have an underlying tendency for form, you’re measured against that,
yaṃ anumīyati tena saṅkhaṃ gacchati.
and you’re defined by what you’re measured against.
Vedanañce, bhikkhu …
If you have an underlying tendency for sensation …
saññañce, bhikkhu …
perception …
saṅkhāre ce, bhikkhu …
co-activities …
viññāṇañce, bhikkhu, anuseti taṃ anumīyati;
consciousness, you’re measured against that,
yaṃ anumīyati tena saṅkhaṃ gacchati.
and you’re defined by what you’re measured against.
Rūpañce, bhikkhu, nānuseti na taṃ anumīyati;
If you have no underlying tendency for form, you’re not measured against that,
yaṃ nānumīyati na tena saṅkhaṃ gacchati.
and you’re not defined by what you’re not measured against.
Vedanañce nānuseti …
If you have no underlying tendency for sensation …
saññañce nānuseti …
perception …
saṅkhāre ce nānuseti …
co-activities …
viññāṇañce nānuseti na taṃ anumīyati;
consciousness, you’re not measured against that,
yaṃ nānumīyati na tena saṅkhaṃ gacchati.
and you’re not defined by what you’re not measured against.
Imassa kho, bhikkhu, mayā saṅkhittena bhāsitassa evaṃ vitthārena attho daṭṭhabbo”ti … pe …
This is how to understand the detailed meaning of what I said in brief.” …
aññataro ca pana so bhikkhu arahataṃ ahosīti.
And that monk became one of the perfected.
❧
SN 22.37 Ānanda: With Ānanda
37. Ānandasutta
37. With Ānanda
Sāvatthinidānaṃ.
At Sāvatthī.
Atha kho āyasmā ānando … pe …
And then Venerable Ānanda …
ekamantaṃ nisinnaṃ kho āyasmantaṃ ānandaṃ bhagavā etadavoca:
sitting to one side, the Buddha said to him:
“Sace taṃ, ānanda, evaṃ puccheyyuṃ:
“Ānanda, suppose they were to ask you:
‘katamesaṃ, āvuso ānanda, dhammānaṃ uppādo paññāyati, vayo paññāyati, ṭhitassa aññathattaṃ paññāyatī’ti?
‘Reverend Ānanda, what are the things for which arising is evident, vanishing is evident, and change while persisting is evident?’
Evaṃ puṭṭho tvaṃ, ānanda, kinti byākareyyāsī”ti?
How would you answer?”
“Sace maṃ, bhante, evaṃ puccheyyuṃ:
“Sir, suppose they were to ask me:
‘katamesaṃ, āvuso ānanda, dhammānaṃ uppādo paññāyati, vayo paññāyati, ṭhitassa aññathattaṃ paññāyatī’ti?
‘What are the things for which arising is evident, vanishing is evident, and change while persisting is evident?’
Evaṃ puṭṭhohaṃ, bhante, evaṃ byākareyyaṃ:
I’d answer like this:
‘rūpassa kho, āvuso, uppādo paññāyati, vayo paññāyati, ṭhitassa aññathattaṃ paññāyati.
‘Reverend, the arising of form is evident, its vanishing is evident, and change while persisting is evident.
Vedanāya …
The arising of sensation …
saññāya …
perception …
saṅkhārānaṃ …
co-activities …
viññāṇassa uppādo paññāyati, vayo paññāyati, ṭhitassa aññathattaṃ paññāyati.
consciousness is evident, its vanishing is evident, and change while persisting is evident.
Imesaṃ kho, āvuso, dhammānaṃ uppādo paññāyati, vayo paññāyati, ṭhitassa aññathattaṃ paññāyatī’ti.
These are the things for which arising is evident, vanishing is evident, and change while persisting is evident.’
Evaṃ puṭṭhohaṃ, bhante, evaṃ byākareyyan”ti.
That’s how I’d answer such a question.”
“Sādhu sādhu, ānanda.
“Good, good, Ānanda.
Rūpassa kho, ānanda, uppādo paññāyati, vayo paññāyati, ṭhitassa aññathattaṃ paññāyati.
The arising of form is evident, its vanishing is evident, and change while persisting is evident.
Vedanāya …
The arising of sensation …
saññāya …
perception …
saṅkhārānaṃ …
co-activities …
viññāṇassa uppādo paññāyati, vayo paññāyati, ṭhitassa aññathattaṃ paññāyati.
consciousness is evident, its vanishing is evident, and change while persisting is evident.
Imesaṃ kho, ānanda, dhammānaṃ uppādo paññāyati, vayo paññāyati, ṭhitassa aññathattaṃ paññāyatīti.
These are the things for which arising is evident, vanishing is evident, and change while persisting is evident.
Evaṃ puṭṭho tvaṃ, ānanda, evaṃ byākareyyāsī”ti.
That’s how you should answer such a question.”
❧
SN 22.38 Dutiyaānanda: With Ānanda (2nd)
38. Dutiyaānandasutta
38. With Ānanda (2nd)
Sāvatthinidānaṃ.
At Sāvatthī.
Ekamantaṃ nisinnaṃ kho āyasmantaṃ ānandaṃ bhagavā etadavoca:
Sitting to one side, the Buddha said to Ānanda:
“Sace taṃ, ānanda, evaṃ puccheyyuṃ:
“Ānanda, suppose they were to ask you:
‘katamesaṃ, āvuso ānanda, dhammānaṃ uppādo paññāyittha, vayo paññāyittha, ṭhitassa aññathattaṃ paññāyittha?
‘Reverend Ānanda, what are the things for which arising, vanishing, and change while persisting were evident?
Katamesaṃ dhammānaṃ uppādo paññāyissati, vayo paññāyissati, ṭhitassa aññathattaṃ paññāyissati?
What are the things for which arising, vanishing, and change while persisting will be evident?
Katamesaṃ dhammānaṃ uppādo paññāyati, vayo paññāyati, ṭhitassa aññathattaṃ paññāyatī’ti?
What are the things for which arising, vanishing, and change while persisting are evident?’
Evaṃ puṭṭho tvaṃ, ānanda, kinti byākareyyāsī”ti?
How would you answer?”
“Sace maṃ, bhante, evaṃ puccheyyuṃ:
“Sir, suppose they were to ask me:
‘katamesaṃ, āvuso ānanda, dhammānaṃ uppādo paññāyittha, vayo paññāyittha, ṭhitassa aññathattaṃ paññāyittha?
‘Reverend Ānanda, what are the things for which arising, vanishing, and change while persisting were evident?
Katamesaṃ dhammānaṃ uppādo paññāyissati, vayo paññāyissati, ṭhitassa aññathattaṃ paññāyissati?
What are the things for which arising, vanishing, and change while persisting will be evident?
Katamesaṃ dhammānaṃ uppādo paññāyati, vayo paññāyati, ṭhitassa aññathattaṃ paññāyatī’ti?
What are the things for which arising, vanishing, and change while persisting are evident?’
Evaṃ puṭṭhohaṃ, bhante, evaṃ byākareyyaṃ:
I’d answer like this:
‘yaṃ kho, āvuso, rūpaṃ atītaṃ niruddhaṃ vipariṇataṃ;
‘Whatever form has passed, ceased, and perished,
tassa uppādo paññāyittha, vayo paññāyittha, ṭhitassa aññathattaṃ paññāyittha.
its arising, vanishing, and change while persisting were evident.
Yā vedanā atītā niruddhā vipariṇatā;
Whatever sensation …
tassā uppādo paññāyittha, vayo paññāyittha, ṭhitāya aññathattaṃ paññāyittha.
Yā saññā …
perception …
ye saṅkhārā atītā niruddhā vipariṇatā;
co-activities …
tesaṃ uppādo paññāyittha, vayo paññāyittha, ṭhitassa aññathattaṃ paññāyittha.
Yaṃ viññāṇaṃ atītaṃ niruddhaṃ vipariṇataṃ;
consciousness has passed, ceased, and changed,
tassa uppādo paññāyittha, vayo paññāyittha, ṭhitassa aññathattaṃ paññāyittha.
its arising, vanishing, and change while persisting were evident.
Imesaṃ kho, āvuso, dhammānaṃ uppādo paññāyittha, vayo paññāyittha, ṭhitassa aññathattaṃ paññāyittha.
These the things for which arising, vanishing, and change while persisting were evident.
Yaṃ kho, āvuso, rūpaṃ ajātaṃ apātubhūtaṃ;
Whatever form is not yet born, and has not yet appeared,
tassa uppādo paññāyissati, vayo paññāyissati, ṭhitassa aññathattaṃ paññāyissati.
its arising, vanishing, and change while persisting will be evident.
Yā vedanā ajātā apātubhūtā;
Whatever sensation …
tassā uppādo paññāyissati, vayo paññāyissati, ṭhitāya aññathattaṃ paññāyissati.
Yā saññā … pe …
perception …
ye saṅkhārā ajātā apātubhūtā;
co-activities …
tesaṃ uppādo paññāyissati, vayo paññāyissati, ṭhitassa aññathattaṃ paññāyissati.
Yaṃ viññāṇaṃ ajātaṃ apātubhūtaṃ;
consciousness is not yet born, and has not yet appeared,
tassa uppādo paññāyissati, vayo paññāyissati, ṭhitassa aññathattaṃ paññāyissati.
its arising, vanishing, and change while persisting will be evident.
Imesaṃ kho, āvuso, dhammānaṃ uppādo paññāyissati, vayo paññāyissati, ṭhitassa aññathattaṃ paññāyissati.
These are the things for which arising, vanishing, and change while persisting will be evident.
Yaṃ kho, āvuso, rūpaṃ jātaṃ pātubhūtaṃ;
Whatever form has been born, and has appeared,
tassa uppādo paññāyati, vayo paññāyati, ṭhitassa aññathattaṃ paññāyati.
its arising, vanishing, and change while persisting is evident.
Yā vedanā jātā pātubhūtā … pe …
Whatever sensation …
yā saññā …
perception …
ye saṅkhārā jātā pātubhūtā;
co-activities …
tesaṃ uppādo paññāyati, vayo paññāyati, ṭhitassa aññathattaṃ paññāyati.
Yaṃ viññāṇaṃ jātaṃ pātubhūtaṃ tassa uppādo paññāyati, vayo paññāyati, ṭhitassa aññathattaṃ paññāyati.
consciousness has been born, and has appeared, its arising, vanishing, and change while persisting are evident.
Imesaṃ kho, āvuso, dhammānaṃ uppādo paññāyati, vayo paññāyati, ṭhitassa aññathattaṃ paññāyatī’ti.
These are the things for which arising is evident, vanishing is evident, and change while persisting is evident.’
Evaṃ puṭṭhohaṃ, bhante, evaṃ byākareyyan”ti.
That’s how I’d answer such a question.”
“Sādhu sādhu, ānanda.
“Good, good, Ānanda.
Yaṃ kho, ānanda, rūpaṃ atītaṃ niruddhaṃ vipariṇataṃ;
‘Whatever form has passed, ceased, and perished,
tassa uppādo paññāyittha, vayo paññāyittha, ṭhitassa aññathattaṃ paññāyittha.
its arising, vanishing, and change while persisting were evident.
Yā vedanā …
Whatever sensation …
yā saññā …
perception …
ye saṅkhārā …
co-activities …
yaṃ viññāṇaṃ atītaṃ niruddhaṃ vipariṇataṃ;
consciousness has passed, ceased, and changed,
tassa uppādo paññāyittha, vayo paññāyittha, ṭhitassa aññathattaṃ paññāyittha.
its arising, vanishing, and change while persisting were evident.
Imesaṃ kho, ānanda, dhammānaṃ uppādo paññāyittha, vayo paññāyittha, ṭhitassa aññathattaṃ paññāyittha.
These the things for which arising, vanishing, and change while persisting were evident.
Yaṃ kho, ānanda, rūpaṃ ajātaṃ apātubhūtaṃ;
Whatever form is not yet born, and has not yet appeared,
tassa uppādo paññāyissati, vayo paññāyissati, ṭhitassa aññathattaṃ paññāyissati.
its arising, vanishing, and change while persisting will be evident.
Yā vedanā …
Whatever sensation …
yā saññā …
perception …
ye saṅkhārā …
co-activities …
yaṃ viññāṇaṃ ajātaṃ apātubhūtaṃ;
consciousness is not yet born, and has not yet appeared,
tassa uppādo paññāyissati, vayo paññāyissati, ṭhitassa aññathattaṃ paññāyissati.
its arising, vanishing, and change while persisting will be evident.
Imesaṃ kho, ānanda, dhammānaṃ uppādo paññāyissati, vayo paññāyissati, ṭhitassa aññathattaṃ paññāyissati.
These are the things for which arising, vanishing, and change while persisting will be evident.
Yaṃ kho, ānanda, rūpaṃ jātaṃ pātubhūtaṃ;
Whatever form has been born, and has appeared,
tassa uppādo paññāyati, vayo paññāyati, ṭhitassa aññathattaṃ paññāyati.
its arising, vanishing, and change while persisting are evident.
Yā vedanā jātā pātubhūtā …
Whatever sensation …
yā saññā …
perception …
ye saṅkhārā …
co-activities …
yaṃ viññāṇaṃ jātaṃ pātubhūtaṃ;
consciousness has been born, and has appeared,
tassa uppādo paññāyati, vayo paññāyati, ṭhitassa aññathattaṃ paññāyati.
its arising, vanishing, and change while persisting are evident.
Imesaṃ kho, ānanda, dhammānaṃ uppādo paññāyati, vayo paññāyati, ṭhitassa aññathattaṃ paññāyatīti.
These are the things for which arising is evident, vanishing is evident, and change while persisting is evident.
Evaṃ puṭṭho tvaṃ, ānanda, evaṃ byākareyyāsī”ti.
That’s how you should answer such a question.”
end of section [22.38 - SN 22.38 Dutiyaānanda: With Ānanda (2nd)] ❧
SN 22.39 Anudhamma: In Line With the Dharmas
39. Anudhammasutta
39. In Line With the Dharmas
Sāvatthinidānaṃ.
At Sāvatthī.
“Dhammānudhammappaṭipannassa, bhikkhave, bhikkhuno ayamanudhammo hoti
“monks, when a monk is practicing in line with the Dharmas, this is what’s in line with the Dharmas.
yaṃ rūpe nibbidābahulo vihareyya, vedanāya nibbidābahulo vihareyya, saññāya nibbidābahulo vihareyya, saṅkhāresu nibbidābahulo vihareyya, viññāṇe nibbidābahulo vihareyya.
They should live full of disenchantment for form, sensation, perception, co-activities, and consciousness.
Yo rūpe nibbidābahulo viharanto, vedanāya … saññāya … saṅkhāresu nibbidābahulo viharanto, viññāṇe nibbidābahulo viharanto rūpaṃ parijānāti, vedanaṃ … saññaṃ … saṅkhāre … viññāṇaṃ parijānāti,
Living in this way, they completely understand form, sensation, perception, co-activities, and consciousness.
so rūpaṃ parijānaṃ, vedanaṃ … saññaṃ … saṅkhāre … viññāṇaṃ parijānaṃ parimuccati rūpamhā, parimuccati vedanāya, parimuccati saññāya, parimuccati saṅkhārehi, parimuccati viññāṇamhā,
Completely understanding form, sensation, perception, co-activities, and consciousness, they’re freed from these things.
parimuccati jātiyā jarāmaraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, parimuccati dukkhasmāti vadāmī”ti.
They’re freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. They’re freed from suffering, I say.”
SN 22.40 Dutiyaanudhamma: In Line with the Dharmas (2nd)
40. Dutiyaanudhammasutta
40. In Line with the Dharmas (2nd)
Sāvatthinidānaṃ.
At Sāvatthī.
“Dhammānudhammappaṭipannassa, bhikkhave, bhikkhuno ayamanudhammo hoti yaṃ rūpe aniccānupassī vihareyya … pe …
“monks, when a monk is practicing in line with the Dharmas, this is what’s in line with the Dharmas. They should live observing impermanence in form, sensation, perception, co-activities, and consciousness. …
parimuccati dukkhasmāti vadāmī”ti.
They’re freed from suffering, I say.”
SN 22.41 Tatiyaanudhamma: In Line with the Dharmas (3rd)
41. Tatiyaanudhammasutta
41. In Line with the Dharmas (3rd)
Sāvatthinidānaṃ.
At Sāvatthī.
“Dhammānudhammappaṭipannassa, bhikkhave, bhikkhuno ayamanudhammo hoti yaṃ rūpe dukkhānupassī vihareyya … pe …
“monks, when a monk is practicing in line with the Dharmas, this is what’s in line with the Dharmas. They should live observing suffering in form, sensation, perception, co-activities, and consciousness. …
parimuccati dukkhasmāti vadāmī”ti.
They’re freed from suffering, I say.”
SN 22.42 Catutthaanudhamma: In Line with the Dharmas (4th)
42. Catutthaanudhammasutta
42. In Line with the Dharmas (4th)
Sāvatthinidānaṃ.
At Sāvatthī.
“Dhammānudhammappaṭipannassa, bhikkhave, bhikkhuno ayamanudhammo hoti yaṃ rūpe anattānupassī vihareyya, vedanāya … saññāya … saṅkhāresu … viññāṇe anattānupassī vihareyya.
“monks, when a monk is practicing in line with the Dharmas, this is what’s in line with the Dharmas. They should live observing not-self in form, sensation, perception, co-activities, and consciousness. …
Yo rūpe anattānupassī viharanto … pe … rūpaṃ parijānāti, vedanaṃ … saññaṃ … saṅkhāre … viññāṇaṃ parijānāti, so rūpaṃ parijānaṃ, vedanaṃ … saññaṃ … saṅkhāre … viññāṇaṃ parijānaṃ parimuccati rūpamhā, parimuccati vedanāya, parimuccati saññāya, parimuccati saṅkhārehi, parimuccati viññāṇamhā, parimuccati jātiyā jarāmaraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, parimuccati dukkhasmāti vadāmī”ti. Dasamaṃ.
They’re freed from suffering, I say.”
end of section [22..4.. - SN 22 vagga 4 Natumhāka: It’s Not Yours] ❧
+ § – SN 22 vagga 5 Attadīpa: Be Your Own Island+ all - all
5. Attadīpavagga
5. Be Your Own Island
SN 22.43 Attadīpa: Be Your Own Island
43. Attadīpasutta
43. Be Your Own Island
Sāvatthinidānaṃ.
At Sāvatthī.
“Attadīpā, bhikkhave, viharatha attasaraṇā anaññasaraṇā, dhammadīpā dhammasaraṇā anaññasaraṇā.
“monks, be your own island, your own refuge, with no other refuge. Let The Dharma be your island and your refuge, with no other refuge.
Attadīpānaṃ, bhikkhave, viharataṃ attasaraṇānaṃ anaññasaraṇānaṃ, dhammadīpānaṃ dhammasaraṇānaṃ anaññasaraṇānaṃ yoni upaparikkhitabbā ‘Kiṃjātikā sokaparidevadukkhadomanassupāyāsā, kiṃpahotikā’ti?
When you live like this, you should examine the cause: ‘From what are sorrow, lamentation, pain, sadness, and distress born and produced?’
Kiṃjātikā ca, bhikkhave, sokaparidevadukkhadomanassupāyāsā, kiṃpahotikā?
And, monks, from what are sorrow, lamentation, pain, sadness, and distress born and produced?
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 Dharma of the noble ones. They’ve not seen good persons, and are neither skilled nor trained in The Dharma 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 ca hoti.
But that form of theirs decays and perishes,
Tassa rūpavipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā.
which gives rise to sorrow, lamentation, pain, sadness, and distress.
Vedanaṃ attato samanupassati, vedanāvantaṃ vā attānaṃ; attani vā vedanaṃ, vedanāya vā attānaṃ.
They regard sensation as self …
Tassa sā vedanā vipariṇamati, aññathā ca hoti.
Tassa vedanāvipariṇāmaññathābhāvā uppajjanti sokaparideva … pe … pāyāsā.
Saññaṃ attato samanupassati …
They regard perception as self …
saṅkhāre attato samanupassati …
They regard co-activities as self …
viññāṇaṃ attato samanupassati, viññāṇavantaṃ vā attānaṃ; attani vā viññāṇaṃ, viññāṇasmiṃ vā attānaṃ.
They regard consciousness as self, self as having consciousness, consciousness in self, or self in consciousness.
Tassa taṃ viññāṇaṃ vipariṇamati, aññathā ca hoti.
But that consciousness of theirs decays and perishes,
Tassa viññāṇavipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā.
which gives rise to sorrow, lamentation, pain, sadness, and distress.
Rūpassa tveva, bhikkhave, aniccataṃ viditvā vipariṇāmaṃ virāgaṃ nirodhaṃ, ‘pubbe ceva rūpaṃ etarahi ca sabbaṃ rūpaṃ aniccaṃ dukkhaṃ vipariṇāmadhamman’ti, evametaṃ yathābhūtaṃ sammappaññāya passato ye sokaparidevadukkhadomanassupāyāsā te pahīyanti.
Sorrow, lamentation, pain, sadness, and distress are given up when you understand the impermanence of form—its perishing, fading away, and cessation—and you truly see with proper understanding that all form, whether past or present, is impermanent, suffering, and perishable.
Tesaṃ pahānā na paritassati, aparitassaṃ sukhaṃ viharati, sukhavihārī bhikkhu ‘tadaṅganibbuto’ti vuccati.
When these things are given up there’s no anxiety. Without anxiety you live happily. A monk who lives happily is said to be nirvana'd in that respect.
Vedanāya tveva, bhikkhave, aniccataṃ viditvā vipariṇāmaṃ virāgaṃ nirodhaṃ, ‘pubbe ceva vedanā etarahi ca sabbā vedanā aniccā dukkhā vipariṇāmadhammā’ti, evametaṃ yathābhūtaṃ sammappaññāya passato ye sokaparidevadukkhadomanassupāyāsā te pahīyanti.
Sorrow, lamentation, pain, sadness, and distress are given up when you understand the impermanence of sensation …
Tesaṃ pahānā na paritassati, aparitassaṃ sukhaṃ viharati, sukhavihārī bhikkhu ‘tadaṅganibbuto’ti vuccati.
Saññāya …
perception …
saṅkhārānaṃ tveva, bhikkhave, aniccataṃ viditvā vipariṇāmaṃ virāgaṃ nirodhaṃ, ‘pubbe ceva saṅkhārā etarahi ca sabbe saṅkhārā aniccā dukkhā vipariṇāmadhammā’ti, evametaṃ yathābhūtaṃ sammappaññāya passato ye sokaparidevadukkhadomanassupāyāsā te pahīyanti.
co-activities …
Tesaṃ pahānā na paritassati, aparitassaṃ sukhaṃ viharati, sukhavihārī bhikkhu ‘tadaṅganibbuto’ti vuccati.
Viññāṇassa tveva, bhikkhave, aniccataṃ viditvā vipariṇāmaṃ virāgaṃ nirodhaṃ, ‘pubbe ceva viññāṇaṃ etarahi ca sabbaṃ viññāṇaṃ aniccaṃ dukkhaṃ vipariṇāmadhamman’ti, evametaṃ yathābhūtaṃ sammappaññāya passato ye sokaparidevadukkhadomanassupāyāsā te pahīyanti.
consciousness—its perishing, fading away, and cessation—and you truly see with proper understanding that all consciousness, whether past or present, is impermanent, suffering, and perishable.
Tesaṃ pahānā na paritassati, aparitassaṃ sukhaṃ viharati, sukhavihārī bhikkhu ‘tadaṅganibbuto’ti vuccatī”ti.
When these things are given up there’s no anxiety. Without anxiety you live happily. A monk who lives happily is said to be nirvana'd in that respect.”
SN 22.44 Paṭipadā: Practice
44. Paṭipadāsutta
44. Practice
Sāvatthinidānaṃ.
At Sāvatthī.
“Sakkāyasamudayagāminiñca vo, bhikkhave, paṭipadaṃ desessāmi, sakkāyanirodhagāminiñca paṭipadaṃ.
“monks, I will teach you the practice that leads to the origin of identity and the practice that leads to the cessation of identity.
Taṃ suṇātha.
Listen …
Katamā ca, bhikkhave, sakkāyasamudayagāminī paṭipadā?
And what is the practice that leads to the origin of identity?
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 Dharma of the noble ones. They’ve not seen good persons, and are neither skilled nor trained in The Dharma of the good persons.
rūpaṃ attato samanupassati, rūpavantaṃ vā attānaṃ; attani vā rūpaṃ, rūpasmiṃ vā attānaṃ.
They regard form as self, self as having form, form in self, or self in form.
Vedanaṃ attato …
They regard sensation as self …
saññaṃ …
They regard perception as self …
saṅkhāre …
They regard co-activities as self …
viññāṇaṃ attato samanupassati, viññāṇavantaṃ vā attānaṃ; attani vā viññāṇaṃ, viññāṇasmiṃ vā attānaṃ.
They regard consciousness as self, self as having consciousness, consciousness in self, or self in consciousness.
Ayaṃ vuccati, bhikkhave, ‘sakkāyasamudayagāminī paṭipadā, sakkāyasamudayagāminī paṭipadā’ti.
This is called the practice that leads to the origin of identity.
Iti hidaṃ, bhikkhave, vuccati ‘dukkhasamudayagāminī samanupassanā’ti.
And that’s why it’s called a way of seeing things that leads to the origin of suffering.
Ayamevettha attho.
Katamā ca, bhikkhave, sakkāyanirodhagāminī paṭipadā?
And what is the practice that leads to the cessation of identity?
Idha, bhikkhave, sutavā ariyasāvako ariyānaṃ dassāvī ariyadhammassa kovido ariyadhamme suvinīto, sappurisānaṃ dassāvī sappurisadhammassa kovido sappurisadhamme suvinīto,
It’s when an educated noble-one's-disciple has seen the noble ones, and is skilled and trained in The Dharma of the noble ones. They’ve seen good persons, and are skilled and trained in The Dharma of the good persons.
na rūpaṃ attato samanupassati, na rūpavantaṃ vā attānaṃ; na attani vā rūpaṃ, na rūpasmiṃ vā attānaṃ.
They don’t regard form as self, self as having form, form in self, or self in form.
Na vedanaṃ attato …
They don’t regard sensation as self …
na saññaṃ …
They don’t regard perception as self …
na saṅkhāre …
They don’t regard co-activities as self …
na viññāṇaṃ attato samanupassati, na viññāṇavantaṃ vā attānaṃ; na attani vā viññāṇaṃ, na viññāṇasmiṃ vā attānaṃ.
They don’t regard consciousness as self, self as having consciousness, consciousness in self, or self in consciousness.
Ayaṃ vuccati, bhikkhave, ‘sakkāyanirodhagāminī paṭipadā, sakkāyanirodhagāminī paṭipadā’ti.
This is called the practice that leads to the cessation of identity.
Iti hidaṃ, bhikkhave, vuccati ‘dukkhanirodhagāminī samanupassanā’ti.
And that’s why it’s called a way of seeing things that leads to the cessation of suffering.”
Ayamevettha attho”ti.
SN 22.45 Anicca: Impermanence
45. Aniccasutta
45. Impermanence
Sāvatthinidānaṃ.
At Sāvatthī.
“Rūpaṃ, bhikkhave, aniccaṃ.
“monks, form is impermanent.
Yadaniccaṃ taṃ dukkhaṃ;
What’s impermanent is suffering.
yaṃ dukkhaṃ tadanattā;
What’s suffering is not-self.
yadanattā taṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ.
And what’s not-self should be truly seen with proper understanding like this: ‘This is not mine, I am not this, this is not my self.’
Evametaṃ yathābhūtaṃ sammappaññāya passato cittaṃ virajjati vimuccati anupādāya āsavehi.
Seeing truly with right understanding like this, the mind becomes dispassionate and freed from asinine-inclinations by not grasping.
Vedanā aniccā …
sensation is impermanent …
saññā …
Perception …
saṅkhārā …
co-activities …
viññāṇaṃ aniccaṃ.
Consciousness is impermanent.
Yadaniccaṃ taṃ dukkhaṃ;
What’s impermanent is suffering.
yaṃ dukkhaṃ tadanattā;
What’s suffering is not-self.
yadanattā taṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ.
And what’s not-self should be truly seen with proper understanding like this: ‘This is not mine, I am not this, this is not my self.’
Evametaṃ yathābhūtaṃ sammappaññāya passato cittaṃ virajjati vimuccati anupādāya āsavehi.
Seeing truly with right understanding like this, the mind becomes dispassionate and freed from asinine-inclinations by not grasping.
Rūpadhātuyā ce, bhikkhave, bhikkhuno cittaṃ virattaṃ vimuttaṃ hoti anupādāya āsavehi, vedanādhātuyā … pe …
If a monk’s mind is dispassionate towards the form element, the sensation element,
saññādhātuyā …
the perception element,
saṅkhāradhātuyā …
the co-activities element,
viññāṇadhātuyā ce, bhikkhave, bhikkhuno cittaṃ virattaṃ vimuttaṃ hoti anupādāya āsavehi.
and the consciousness element, it’s freed from asinine-inclinations by not grasping.
Vimuttattā ṭhitaṃ. Ṭhitattā santusitaṃ. Santusitattā na paritassati. Aparitassaṃ paccattaññeva parinibbāyati.
Being free, it’s stable. Being stable, it’s content. Being content, they’re not anxious. Not being anxious, they personally become nirvana'd.
‘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.’”
SN 22.46 Dutiyaanicca: Impermanence (2nd)
46. Dutiyaaniccasutta
46. Impermanence (2nd)
Sāvatthinidānaṃ.
At Sāvatthī.
“Rūpaṃ, bhikkhave, aniccaṃ.
“monks, form is impermanent.
Yadaniccaṃ taṃ dukkhaṃ;
What’s impermanent is suffering.
yaṃ dukkhaṃ tadanattā;
What’s suffering is not-self.
yadanattā taṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ.
And what’s not-self should be truly seen with proper understanding like this: ‘This is not mine, I am not this, this is not my self.’
Vedanā aniccā …
sensation is impermanent …
saññā aniccā …
Perception is impermanent …
saṅkhārā aniccā …
co-activities are impermanent …
viññāṇaṃ aniccaṃ.
Consciousness is impermanent.
Yadaniccaṃ taṃ dukkhaṃ;
What’s impermanent is suffering.
yaṃ dukkhaṃ tadanattā;
What’s suffering is not-self.
yadanattā taṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ.
And what’s not-self should be truly seen with proper understanding like this: ‘This is not mine, I am not this, this is not my self.’
Evametaṃ yathābhūtaṃ sammappaññāya passato pubbantānudiṭṭhiyo na honti.
Seeing truly with right understanding like this, they have no theories about the past.
Pubbantānudiṭṭhīnaṃ asati, aparantānudiṭṭhiyo na honti.
Not having theories about the past, they have no theories about the future.
Aparantānudiṭṭhīnaṃ asati, thāmaso parāmāso na hoti.
Not having theories about the future, they don’t obstinately stick to them.
Thāmase parāmāse asati rūpasmiṃ …
Not misapprehending, the mind becomes dispassionate towards form,
vedanāya …
sensation,
saññāya …
perception,
saṅkhāresu …
co-activities,
viññāṇasmiṃ cittaṃ virajjati vimuccati anupādāya āsavehi.
and consciousness; it’s freed from asinine-inclinations by not grasping.
Vimuttattā ṭhitaṃ. Ṭhitattā santusitaṃ. Santusitattā na paritassati. Aparitassaṃ paccattaññeva parinibbāyati.
Being free, it’s stable. Being stable, it’s content. Being content, they’re not anxious. Not being anxious, they personally become nirvana'd.
‘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.’”
SN 22.47 Samanupassanā: Ways of Regarding
47. Samanupassanāsutta
47. Ways of Regarding
Sāvatthinidānaṃ.
At Sāvatthī.
“Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā anekavihitaṃ attānaṃ samanupassamānā samanupassanti, sabbete pañcupādānakkhandhe samanupassanti, etesaṃ vā aññataraṃ.
“monks, whatever ascetics and brahmins regard various kinds of things as self, all regard the five grasping aggregates, or one of them.
Katame pañca?
What five?
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 Dharma of the noble ones. They’ve not seen good persons, and are neither skilled nor trained in The Dharma 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 …
They regard sensation …
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.
Iti ayañceva samanupassanā ‘asmī’ti cassa avigataṃ hoti.
So they’re not rid of this way of regarding things and the conceit ‘I am’.
‘Asmī’ti kho pana, bhikkhave, avigate pañcannaṃ indriyānaṃ avakkanti hoti—
As long as they’re not rid of the conceit ‘I am’, the five faculties are conceived—
cakkhundriyassa sotindriyassa ghānindriyassa jivhindriyassa kāyindriyassa.
the eye, ear, nose, tongue, and body.
Atthi, bhikkhave, mano, atthi dhammā, atthi avijjādhātu.
The mind, thoughts, and the element of ignorance are all present.
Avijjāsamphassajena, bhikkhave, vedayitena phuṭṭhassa assutavato puthujjanassa ‘asmī’tipissa hoti;
Struck by sensations born of contact with ignorance, an uneducated ordinary person thinks ‘I am’,
‘ayamahamasmī’tipissa hoti;
‘I am this’,
‘bhavissan’tipissa hoti;
‘I will be’,
‘na bhavissan’tipissa hoti;
‘I will not be’,
‘rūpī bhavissan’tipissa hoti;
‘I will have form’,
‘arūpī bhavissan’tipissa hoti;
‘I will be formless’,
‘saññī bhavissan’tipissa hoti;
‘I will be percipient’,
‘asaññī bhavissan’tipissa hoti;
‘I will not be percipient’,
‘nevasaññīnāsaññī bhavissan’tipissa hoti.
‘I will be neither percipient nor non-percipient’.
Tiṭṭhanteva kho, bhikkhave, tattheva pañcindriyāni.
The five faculties stay right where they are.
Athettha sutavato ariyasāvakassa avijjā pahīyati, vijjā uppajjati.
But an educated noble-one's-disciple gives up ignorance about them and gives rise to knowledge.
Tassa avijjāvirāgā vijjuppādā ‘asmī’tipissa na hoti;
With the fading away of ignorance and the arising of knowledge, they don’t think ‘I am’,
‘ayamahamasmī’tipissa na hoti;
‘I am this’,
‘bhavissan’ti …
‘I will be’,
‘na bhavissan’ti …
‘I will not be’,
rūpī …
‘I will have form’,
arūpī …
‘I will be formless’,
saññī …
‘I will be percipient’,
asaññī …
‘I will be non-percipient’,
‘nevasaññīnāsaññī bhavissan’tipissa na hotī”ti.
‘I will be neither percipient nor non-percipient’.”
❧
SN 22.48 Khandha: Aggregates
48. Khandhasutta
48. Aggregates
Sāvatthinidānaṃ.
At Sāvatthī.
“Pañca, bhikkhave, khandhe desessāmi, pañcupādānakkhandhe ca.
“monks, I will teach you the five aggregates and the five grasping aggregates.
Taṃ suṇātha.
Listen …
Katame ca, bhikkhave, pañcakkhandhā?
And what are the five aggregates?
Yaṃ kiñci, bhikkhave, rūpaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā, ayaṃ vuccati rūpakkhandho.
Any kind of form at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: this is called the aggregate of form.
Yā kāci vedanā … pe …
Any kind of sensation at all …
yā kāci saññā …
Any kind of perception at all …
ye keci saṅkhārā atītānāgatapaccuppannā ajjhattaṃ vā bahiddhā vā oḷārikā vā sukhumā vā … pe … ayaṃ vuccati saṅkhārakkhandho.
Any kind of co-activities at all …
Yaṃ kiñci viññāṇaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā, ayaṃ vuccati viññāṇakkhandho.
Any kind of consciousness at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: this is called the aggregate of consciousness.
Ime vuccanti, bhikkhave, pañcakkhandhā.
These are called the five aggregates.
Katame ca, bhikkhave, pañcupādānakkhandhā?
And what are the five grasping aggregates?
Yaṃ kiñci, bhikkhave, rūpaṃ atītānāgatapaccuppannaṃ … pe … yaṃ dūre santike vā sāsavaṃ upādāniyaṃ, ayaṃ vuccati rūpupādānakkhandho.
Any kind of form at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near, which is accompanied by asinine-inclinations and is prone to being grasped: this is called the aggregate of form connected with grasping.
Yā kāci vedanā … pe … yā dūre santike vā sāsavā upādāniyā, ayaṃ vuccati vedanupādānakkhandho.
Any kind of sensation at all …
Yā kāci saññā … pe … yā dūre santike vā sāsavā upādāniyā, ayaṃ vuccati saññupādānakkhandho.
Any kind of perception at all …
Ye keci saṅkhārā … pe … sāsavā upādāniyā, ayaṃ vuccati saṅkhārupādānakkhandho.
Any kind of co-activities at all …
Yaṃ kiñci viññāṇaṃ atītānāgatapaccuppannaṃ … pe … yaṃ dūre santike vā sāsavaṃ upādāniyaṃ, ayaṃ vuccati viññāṇupādānakkhandho.
Any kind of consciousness at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near, which is accompanied by asinine-inclinations and is prone to being grasped: this is called the aggregate of consciousness connected with grasping.
Ime vuccanti, bhikkhave, pañcupādānakkhandhā”ti.
These are called the five grasping aggregates.”
49. Soṇasutta
49. With Soṇa
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 soṇo gahapatiputto yena bhagavā tenupasaṅkami … pe …
Then the householder Soṇa went up to the Buddha …
ekamantaṃ nisinnaṃ kho soṇaṃ gahapatiputtaṃ bhagavā etadavoca:
The Buddha said to him:
“Ye hi keci, soṇa, samaṇā vā brāhmaṇā vā aniccena rūpena dukkhena vipariṇāmadhammena ‘seyyohamasmī’ti vā samanupassanti;
“Soṇa, there are ascetics and brahmins who—based on form, which is impermanent, suffering, and perishable—regard themselves thus: ‘I’m better’,
‘sadisohamasmī’ti vā samanupassanti;
or ‘I’m equal’,
‘hīnohamasmī’ti vā samanupassanti;
or ‘I’m worse’.
kimaññatra yathābhūtassa adassanā?
What is that but a failure to see truly?
Aniccāya vedanāya dukkhāya vipariṇāmadhammāya ‘seyyohamasmī’ti vā samanupassanti;
Based on sensation …
‘sadisohamasmī’ti vā samanupassanti;
‘hīnohamasmī’ti vā samanupassanti;
kimaññatra yathābhūtassa adassanā?
Aniccāya saññāya …
perception …
aniccehi saṅkhārehi dukkhehi vipariṇāmadhammehi ‘seyyohamasmī’ti vā samanupassanti;
co-activities …
‘sadisohamasmī’ti vā samanupassanti;
‘hīnohamasmī’ti vā samanupassanti;
kimaññatra yathābhūtassa adassanā?
Aniccena viññāṇena dukkhena vipariṇāmadhammena ‘seyyohamasmī’ti vā samanupassanti;
consciousness, which is impermanent, suffering, and perishable, they regard themselves thus: ‘I’m better’,
‘sadisohamasmī’ti vā samanupassanti;
or ‘I’m equal’,
‘hīnohamasmī’ti vā samanupassanti;
or ‘I’m worse’.
kimaññatra yathābhūtassa adassanā?
What is that but a failure to see truly?
Ye ca kho keci, soṇa, samaṇā vā brāhmaṇā vā aniccena rūpena dukkhena vipariṇāmadhammena ‘seyyohamasmī’tipi na samanupassanti;
There are ascetics and brahmins who—based on form, which is impermanent, suffering, and perishable—don’t regard themselves thus: ‘I’m better’,
‘sadisohamasmī’tipi na samanupassanti;
or ‘I’m equal’,
‘hīnohamasmī’tipi na samanupassanti;
or ‘I’m worse’.
kimaññatra yathābhūtassa dassanā?
What is that but seeing truly?
Aniccāya vedanāya …
Based on sensation …
aniccāya saññāya …
perception …
aniccehi saṅkhārehi …
co-activities …
aniccena viññāṇena dukkhena vipariṇāmadhammena ‘seyyohamasmī’tipi na samanupassanti;
consciousness, which is impermanent, suffering, and perishable, they don’t regard themselves thus: ‘I’m better’,
‘sadisohamasmī’tipi na samanupassanti;
or ‘I’m equal’,
‘hīnohamasmī’tipi na samanupassanti;
or ‘I’m worse’.
kimaññatra yathābhūtassa dassanā?
What is that but seeing truly?
Taṃ kiṃ maññasi, soṇa,
What do you think, Soṇa?
rūpaṃ niccaṃ vā aniccaṃ vā”ti?
Is form permanent or impermanent?”
“Aniccaṃ, bhante”.
“Impermanent, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti?
“But if it’s impermanent, is it suffering or happiness?”
“Dukkhaṃ, bhante”.
“Suffering, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ kallaṃ nu taṃ samanupassituṃ:
“But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus:
‘etaṃ mama, esohamasmi, eso me attā’”ti?
‘This is mine, I am this, this is my self’?”
“No hetaṃ, bhante”.
“No, sir.”
“Vedanā niccā vā aniccā vā”ti?
“Is sensation …
“Aniccā, bhante” …
“saññā …
perception …
saṅkhārā …
co-activities …
viññāṇaṃ niccaṃ vā aniccaṃ vā”ti?
consciousness permanent or impermanent?”
“Aniccaṃ, bhante”.
“Impermanent, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti?
“But if it’s impermanent, is it suffering or happiness?”
“Dukkhaṃ, bhante”.
“Suffering, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ kallaṃ nu taṃ samanupassituṃ:
“But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus:
‘etaṃ mama, esohamasmi, eso me attā’”ti?
‘This is mine, I am this, this is my self’?”
“No hetaṃ, bhante”.
“No, sir.”
“Tasmātiha, soṇa, yaṃ kiñci rūpaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā, sabbaṃ rūpaṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ.
“So, Soṇa, you should truly see any kind of form at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all form—with right understanding: ‘This is not mine, I am not this, this is not my self.’
Yā kāci vedanā …
You should truly see any kind of sensation …
yā kāci saññā …
perception …
ye keci saṅkhārā …
co-activities …
yaṃ kiñci viññāṇaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā, sabbaṃ viññāṇaṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ.
consciousness at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self.’
Evaṃ passaṃ, soṇa, sutavā ariyasāvako rūpasmimpi nibbindati, vedanāyapi nibbindati, saññāyapi nibbindati, saṅkhāresupi nibbindati, viññāṇasmimpi nibbindati.
Seeing this, a learned noble-one's-disciple grows disenchanted with form, sensation, perception, co-activities, and consciousness.
Nibbindaṃ virajjati; virāgā vimuccati. Vimuttasmiṃ vimuttamiti ñāṇaṃ hoti.
Being disenchanted, desire fades away. When desire fades away they’re freed. When they’re freed, they know they’re freed.
‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānātī”ti.
They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.’”
end of section [22.49 - SN 22.49 Soṇa: With Soṇa] ❧
SN 22.50 Dutiyasoṇa: With Soṇa (2nd)
50. Dutiyasoṇasutta
50. With Soṇa (2nd)
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 soṇo gahapatiputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho soṇaṃ gahapatiputtaṃ bhagavā etadavoca:
Then the householder Soṇa went up to the Buddha, bowed, and sat down to one side. The Buddha said to him:
“Ye hi keci, soṇa, samaṇā vā brāhmaṇā vā rūpaṃ nappajānanti, rūpasamudayaṃ nappajānanti, rūpanirodhaṃ nappajānanti, rūpanirodhagāminiṃ paṭipadaṃ nappajānanti;
“Soṇa, there are ascetics and brahmins who don’t understand form, its origin, its cessation, and the practice that leads to its cessation.
vedanaṃ nappajānanti, vedanāsamudayaṃ nappajānanti, vedanānirodhaṃ nappajānanti, vedanānirodhagāminiṃ paṭipadaṃ nappajānanti;
They don’t understand sensation …
saññaṃ nappajānanti … pe …
perception …
saṅkhāre nappajānanti, saṅkhārasamudayaṃ nappajānanti, saṅkhāranirodhaṃ nappajānanti, saṅkhāranirodhagāminiṃ paṭipadaṃ nappajānanti;
co-activities …
viññāṇaṃ nappajānanti, viññāṇasamudayaṃ nappajānanti, viññāṇanirodhaṃ nappajānanti, viññāṇanirodhagāminiṃ paṭipadaṃ nappajānanti.
consciousness, its origin, its cessation, and the practice that leads to its cessation.
Na me te, soṇa, samaṇā vā brāhmaṇā vā samaṇesu vā samaṇasammatā brāhmaṇesu vā brāhmaṇasammatā, na ca pana te āyasmanto sāmaññatthaṃ vā brahmaññatthaṃ vā diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharanti.
I don’t regard them as true ascetics and brahmins. Those venerables don’t realize the goal of life as an ascetic or brahmin, and don’t live having realized it with their own insight.
Ye ca kho keci, soṇa, samaṇā vā brāhmaṇā vā rūpaṃ pajānanti, rūpasamudayaṃ pajānanti, rūpanirodhaṃ pajānanti, rūpanirodhagāminiṃ paṭipadaṃ pajānanti;
There are ascetics and brahmins who do understand form, its origin, its cessation, and the practice that leads to its cessation.
vedanaṃ pajānanti … pe …
They do understand sensation …
saññaṃ pajānanti …
perception …
saṅkhāre pajānanti …
co-activities …
viññāṇaṃ pajānanti, viññāṇasamudayaṃ pajānanti, viññāṇanirodhaṃ pajānanti, viññāṇanirodhagāminiṃ paṭipadaṃ pajānanti.
consciousness, its origin, its cessation, and the practice that leads to its cessation.
Te ca kho me, soṇa, samaṇā vā brāhmaṇā vā samaṇesu ceva samaṇasammatā brāhmaṇesu ca brāhmaṇasammatā, te ca panāyasmanto sāmaññatthañca brahmaññatthañca diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharantī”ti.
I regard them as true ascetics and brahmins. Those venerables realize the goal of life as an ascetic or brahmin, and live having realized it with their own insight.”
SN 22.51 Nandikkhaya: The End of Relishing
51. Nandikkhayasutta
51. The End of Relishing
Sāvatthinidānaṃ.
At Sāvatthī.
“Aniccaññeva, bhikkhave, bhikkhu rūpaṃ aniccanti passati. Sāssa hoti sammādiṭṭhi.
“monks, form really is impermanent. A monk sees that it is impermanent: that’s their right view.
Sammā passaṃ nibbindati.
Seeing rightly, they grow disenchanted.
Nandikkhayā rāgakkhayo, rāgakkhayā nandikkhayo.
When relishing ends, greed ends. When greed ends, relishing ends.
Nandirāgakkhayā cittaṃ vimuttaṃ suvimuttanti vuccati.
When relishing and greed end, the mind is freed, and is said to be well freed.
Aniccaññeva, bhikkhave, bhikkhu vedanaṃ aniccanti passati. Sāssa hoti sammādiṭṭhi.
sensation …
Sammā passaṃ nibbindati.
Nandikkhayā rāgakkhayo, rāgakkhayā nandikkhayo.
Nandirāgakkhayā cittaṃ vimuttaṃ suvimuttanti vuccati.
Aniccaññeva, bhikkhave, bhikkhu saññaṃ aniccanti passati … pe …
Perception …
anicceyeva bhikkhave, bhikkhu saṅkhāre aniccāti passati. Sāssa hoti sammādiṭṭhi.
co-activities …
Sammā passaṃ nibbindati.
Nandikkhayā rāgakkhayo, rāgakkhayā nandikkhayo.
Nandirāgakkhayā cittaṃ vimuttaṃ suvimuttanti vuccati.
Aniccaññeva, bhikkhave, bhikkhu viññāṇaṃ aniccanti passati. Sāssa hoti sammādiṭṭhi.
Consciousness really is impermanent. A monk sees that it is impermanent: that’s their right view.
Sammā passaṃ nibbindati.
Seeing rightly, they grow disenchanted.
Nandikkhayā rāgakkhayo, rāgakkhayā nandikkhayo.
When relishing ends, greed ends. When greed ends, relishing ends.
Nandirāgakkhayā cittaṃ vimuttaṃ suvimuttanti vuccatī”ti.
When relishing and greed end, the mind is freed, and is said to be well freed.”
SN 22.52 Dutiyanandikkhaya: The End of Relishing (2nd)
52. Dutiyanandikkhayasutta
52. The End of Relishing (2nd)
Sāvatthinidānaṃ.
At Sāvatthī.
“Rūpaṃ, bhikkhave, yoniso manasi karotha, rūpāniccatañca yathābhūtaṃ samanupassatha.
“monks, properly attend to form. Truly see the impermanence of form.
Rūpaṃ, bhikkhave, bhikkhu yoniso manasi karonto, rūpāniccatañca yathābhūtaṃ samanupassanto rūpasmiṃ nibbindati.
When a monk does this, they grow disenchanted with form.
Nandikkhayā rāgakkhayo, rāgakkhayā nandikkhayo.
When relishing ends, greed ends. When greed ends, relishing ends.
Nandirāgakkhayā cittaṃ vimuttaṃ suvimuttanti vuccati.
When relishing and greed end, the mind is freed, and is said to be well freed.
Vedanaṃ, bhikkhave, yoniso manasi karotha, vedanāniccatañca yathābhūtaṃ samanupassatha.
Properly attend to sensation …
Vedanaṃ, bhikkhave, bhikkhu yoniso manasi karonto, vedanāniccatañca yathābhūtaṃ samanupassanto vedanāya nibbindati.
Nandikkhayā rāgakkhayo, rāgakkhayā nandikkhayo.
Nandirāgakkhayā cittaṃ vimuttaṃ suvimuttanti vuccati.
Saññaṃ bhikkhave …
perception …
saṅkhāre, bhikkhave, yoniso manasi karotha, saṅkhārāniccatañca yathābhūtaṃ samanupassatha.
co-activities …
Saṅkhāre, bhikkhave, bhikkhu yoniso manasi karonto, saṅkhārāniccataṃ yathābhūtaṃ samanupassanto saṅkhāresu nibbindati.
Nandikkhayā rāgakkhayo, rāgakkhayā nandikkhayo.
Nandirāgakkhayā cittaṃ vimuttaṃ suvimuttanti vuccati.
Viññāṇaṃ, bhikkhave, yoniso manasi karotha, viññāṇāniccatañca yathābhūtaṃ samanupassatha.
consciousness. Truly see the impermanence of consciousness.
Viññāṇaṃ, bhikkhave, bhikkhu yoniso manasi karonto, viññāṇāniccatañca yathābhūtaṃ samanupassanto viññāṇasmiṃ nibbindati.
When a monk does this, they grow disenchanted with consciousness.
Nandikkhayā rāgakkhayo, rāgakkhayā nandikkhayo.
When relishing ends, greed ends. When greed ends, relishing ends.
Nandirāgakkhayā cittaṃ vimuttaṃ suvimuttanti vuccatī”ti.
When relishing and greed end, the mind is freed, and is said to be well freed.”
Saṃyutta Nikāya 22
Linked Discourses 22
end of section [22..5.. - SN 22 vagga 5 Attadīpa: Be Your Own Island] ❧
+ § – SN 22 vagga 6 Upaya: Involvement+ all - all
6. Upayavagga
6. Involvement
SN 22.53 Upaya: Involvement
53. Upayasutta
53. Involvement
Sāvatthinidānaṃ.
At Sāvatthī.
“Upayo, bhikkhave, avimutto, anupayo vimutto.
“monks, if you’re involved, you’re not free. If you’re not involved, you’re free.
Rūpupayaṃ vā, bhikkhave, viññāṇaṃ tiṭṭhamānaṃ tiṭṭheyya, rūpārammaṇaṃ rūpappatiṭṭhaṃ nandūpasecanaṃ vuddhiṃ virūḷhiṃ vepullaṃ āpajjeyya.
As long as consciousness remains, it would remain involved with form, supported by form, founded on form. And with a sprinkle of relishing, it would grow, increase, and mature.
Vedanupayaṃ vā … pe …
Or consciousness would remain involved with sensation …
saññupayaṃ vā … pe …
Or consciousness would remain involved with perception …
saṅkhārupayaṃ vā, bhikkhave, viññāṇaṃ tiṭṭhamānaṃ tiṭṭheyya, saṅkhārārammaṇaṃ saṅkhārappatiṭṭhaṃ nandūpasecanaṃ vuddhiṃ virūḷhiṃ vepullaṃ āpajjeyya.
Or as long as consciousness remains, it would remain involved with co-activities, supported by co-activities, grounded on co-activities. And with a sprinkle of relishing, it would grow, increase, and mature.
Yo, bhikkhave, evaṃ vadeyya:
monks, suppose you say:
‘ahamaññatra rūpā aññatra vedanāya aññatra saññāya aññatra saṅkhārehi viññāṇassa āgatiṃ vā gatiṃ vā cutiṃ vā upapattiṃ vā vuddhiṃ vā virūḷhiṃ vā vepullaṃ vā paññāpessāmī’ti, netaṃ ṭhānaṃ vijjati.
‘Apart from form, sensation, perception, and co-activities, I will describe the coming and going of consciousness, its passing away and reappearing, its growth, increase, and maturity.’ That is not possible.
Rūpadhātuyā ce, bhikkhave, bhikkhuno rāgo pahīno hoti.
If a monk has given up greed for the form element,
Rāgassa pahānā vocchijjatārammaṇaṃ patiṭṭhā viññāṇassa na hoti.
the support is cut off, and there is no foundation for consciousness.
Vedanādhātuyā ce, bhikkhave …
If a monk has given up greed for the sensation element …
saññādhātuyā ce, bhikkhave …
perception element …
saṅkhāradhātuyā ce, bhikkhave …
co-activities element …
viññāṇadhātuyā ce, bhikkhave, bhikkhuno rāgo pahīno hoti.
consciousness element,
Rāgassa pahānā vocchijjatārammaṇaṃ patiṭṭhā viññāṇassa na hoti.
the support is cut off, and there is no foundation for consciousness.
Tadappatiṭṭhitaṃ viññāṇaṃ avirūḷhaṃ anabhisaṅkhacca vimuttaṃ.
Since that consciousness has no foundation, it doesn’t increase; with no power to regenerate, it is freed.
Vimuttattā ṭhitaṃ. Ṭhitattā santusitaṃ. Santusitattā na paritassati. Aparitassaṃ paccattaññeva parinibbāyati.
Being free, it’s stable. Being stable, it’s content. Being content, they’re not anxious. Not being anxious, they personally become nirvana'd.
‘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.’”
54. Bījasutta
54. A Seed
Sāvatthinidānaṃ.
At Sāvatthī.
“Pañcimāni, bhikkhave, bījajātāni.
“monks, there are five kinds of plants propagated from seeds.
Katamāni pañca?
What five?
Mūlabījaṃ, khandhabījaṃ, aggabījaṃ, phalubījaṃ, bījabījaññeva pañcamaṃ.
Plants propagated from roots, stems, cuttings, or joints; and those from regular seeds are the fifth.
Imāni cassu, bhikkhave, pañca bījajātāni akhaṇḍāni apūtikāni avātātapahatāni sārādāni sukhasayitāni, pathavī ca nāssa, āpo ca nāssa;
Suppose these five kinds of plants propagated from seeds were intact, unspoiled, not weather-damaged, fertile, and well-kept. But there’s no soil or water.
api numāni, bhikkhave, pañca bījajātāni vuddhiṃ virūḷhiṃ vepullaṃ āpajjeyyun”ti?
Then would these five kinds of plants propagated from seeds reach growth, increase, and maturity?”
“No hetaṃ, bhante”.
“No, sir.”
“Imāni cassu, bhikkhave, pañca bījajātāni akhaṇḍāni … pe … sukhasayitāni, pathavī ca assa, āpo ca assa;
“Suppose these five kinds of plants propagated from seeds were intact, unspoiled, not weather-damaged, fertile, and well-kept. And there is soil and water.
api numāni, bhikkhave, pañca bījajātāni vuddhiṃ virūḷhiṃ vepullaṃ āpajjeyyun”ti?
Then would these five kinds of plants propagated from seeds reach growth, increase, and maturity?”
“Evaṃ, bhante”.
“Yes, sir.”
“Seyyathāpi, bhikkhave, pathavīdhātu, evaṃ catasso viññāṇaṭṭhitiyo daṭṭhabbā.
“The four grounds of consciousness should be seen as like the earth element.
Seyyathāpi, bhikkhave, āpodhātu, evaṃ nandirāgo daṭṭhabbo.
Relishing and greed should be seen as like the water element.
Seyyathāpi, bhikkhave, pañca bījajātāni, evaṃ viññāṇaṃ sāhāraṃ daṭṭhabbaṃ.
Consciousness with its fuel should be seen as like the five kinds of plants propagated from seeds.
Rūpupayaṃ, bhikkhave, viññāṇaṃ tiṭṭhamānaṃ tiṭṭheyya, rūpārammaṇaṃ rūpappatiṭṭhaṃ nandūpasecanaṃ vuddhiṃ virūḷhiṃ vepullaṃ āpajjeyya.
As long as consciousness remains, it would remain involved with form, supported by form, grounded on form. And with a sprinkle of relishing, it would grow, increase, and mature.
Vedanupayaṃ vā, bhikkhave, viññāṇaṃ tiṭṭhamānaṃ tiṭṭheyya … pe …
Or consciousness would remain involved with sensation …
saññupayaṃ vā, bhikkhave, viññāṇaṃ tiṭṭhamānaṃ tiṭṭheyya … pe …
Or consciousness would remain involved with perception …
saṅkhārupayaṃ vā, bhikkhave, viññāṇaṃ tiṭṭhamānaṃ tiṭṭheyya, saṅkhārārammaṇaṃ saṅkhārappatiṭṭhaṃ nandūpasecanaṃ vuddhiṃ virūḷhiṃ vepullaṃ āpajjeyya.
Or as long as consciousness remains, it would remain involved with co-activities, supported by co-activities, grounded on co-activities. And with a sprinkle of relishing, it would grow, increase, and mature.
Yo, bhikkhave, evaṃ vadeyya:
monks, suppose you say:
‘ahamaññatra rūpā aññatra vedanāya aññatra saññāya aññatra saṅkhārehi viññāṇassa āgatiṃ vā gatiṃ vā cutiṃ vā upapattiṃ vā vuddhiṃ vā virūḷhiṃ vā vepullaṃ vā paññāpessāmī’ti, netaṃ ṭhānaṃ vijjati.
‘Apart from form, sensation, perception, and co-activities, I will describe the coming and going of consciousness, its passing away and reappearing, its growth, increase, and maturity.’ That is not possible.
Rūpadhātuyā ceva, bhikkhave, bhikkhuno rāgo pahīno hoti.
If a monk has given up greed for the form element,
Rāgassa pahānā vocchijjatārammaṇaṃ patiṭṭhā viññāṇassa na hoti.
the support is cut off, and there is no foundation for consciousness.
Vedanādhātuyā ce …
If a monk has given up greed for the sensation element …
saññādhātuyā ce …
perception element …
saṅkhāradhātuyā ce …
co-activities element …
viññāṇadhātuyā ce, bhikkhave, bhikkhuno rāgo pahīno hoti.
consciousness element,
Rāgassa pahānā vocchijjatārammaṇaṃ patiṭṭhā viññāṇassa na hoti.
the support is cut off, and there is no foundation for consciousness.
Tadappatiṭṭhitaṃ viññāṇaṃ avirūḷhaṃ anabhisaṅkhacca vimuttaṃ.
Since that consciousness has no foundation, it doesn’t increase; with no power to regenerate, it is freed.
Vimuttattā ṭhitaṃ. Ṭhitattā santusitaṃ. Santusitattā na paritassati. Aparitassaṃ paccattaññeva parinibbāyati.
Being free, it’s stable. Being stable, it’s content. Being content, they’re not anxious. Not being anxious, they personally become nirvana'd.
‘Khīṇā jāti … pe … nāparaṃ itthattāyā’ti pajānātī”ti.
They understand: ‘Rebirth is ended … there is no return to any state of existence.’”
❧
SN 22.55 Udāna: An Inspired Saying
55. Udānasutta
55. An Inspired Saying
Sāvatthinidānaṃ.
At Sāvatthī.
Tatra kho bhagavā udānaṃ udānesi:
There the Buddha spoke these words of inspiration:
“‘no cassaṃ, no ca me siyā, nābhavissa, na me bhavissatī’ti—
“‘It might not be, and it might not be mine. It will not be, and it will not be mine.’
evaṃ adhimuccamāno bhikkhu chindeyya orambhāgiyāni saṃyojanānī”ti.
A monk who makes such a resolution can cut off the five lower fetters.”
Evaṃ vutte, aññataro bhikkhu bhagavantaṃ etadavoca:
When he said this, one of the monks asked the Buddha:
“yathā kathaṃ pana, bhante, ‘no cassaṃ, no ca me siyā, nābhavissa, na me bhavissatī’ti—
“But sir, how
evaṃ adhimuccamāno bhikkhu chindeyya orambhāgiyāni saṃyojanānī”ti?
can a monk who makes such a resolution cut off the five lower fetters?”
“Idha, bhikkhu, assutavā puthujjano ariyānaṃ adassāvī … pe …
“monk, take an uneducated ordinary person who has not seen the noble ones, and is neither skilled nor trained in their teaching. They’ve not seen good persons, and are neither skilled nor trained in their teaching.
sappurisadhamme avinīto 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 …
They regard sensation …
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.
So aniccaṃ rūpaṃ ‘aniccaṃ rūpan’ti yathābhūtaṃ nappajānāti,
They don’t truly understand form—which is impermanent—as impermanent.
aniccaṃ vedanaṃ ‘aniccā vedanā’ti yathābhūtaṃ nappajānāti,
They don’t truly understand sensation …
aniccaṃ saññaṃ ‘aniccā saññā’ti yathābhūtaṃ nappajānāti,
perception …
anicce saṅkhāre ‘aniccā saṅkhārā’ti yathābhūtaṃ nappajānāti,
co-activities …
aniccaṃ viññāṇaṃ ‘aniccaṃ viññāṇan’ti yathābhūtaṃ nappajānāti.
consciousness—which is impermanent—as impermanent.
Dukkhaṃ rūpaṃ ‘dukkhaṃ rūpan’ti yathābhūtaṃ nappajānāti,
They don’t truly understand form—which is suffering—as suffering.
dukkhaṃ vedanaṃ …
They don’t truly understand sensation …
dukkhaṃ saññaṃ …
perception …
dukkhe saṅkhāre …
co-activities …
dukkhaṃ viññāṇaṃ ‘dukkhaṃ viññāṇan’ti yathābhūtaṃ nappajānāti.
consciousness—which is suffering—as suffering.
Anattaṃ rūpaṃ ‘anattā rūpan’ti yathābhūtaṃ nappajānāti,
They don’t truly understand form—which is not-self—as not-self.
anattaṃ vedanaṃ ‘anattā vedanā’ti yathābhūtaṃ nappajānāti,
They don’t truly understand sensation …
anattaṃ saññaṃ ‘anattā saññā’ti yathābhūtaṃ nappajānāti,
perception …
anatte saṅkhāre ‘anattā saṅkhārā’ti yathābhūtaṃ nappajānāti,
co-activities …
anattaṃ viññāṇaṃ ‘anattā viññāṇan’ti yathābhūtaṃ nappajānāti.
consciousness—which is not-self—as not-self.
Saṅkhataṃ rūpaṃ ‘saṅkhataṃ rūpan’ti yathābhūtaṃ nappajānāti,
They don’t truly understand form—which is conditioned—as conditioned.
saṅkhataṃ vedanaṃ …
They don’t truly understand sensation …
saṅkhataṃ saññaṃ …
perception …
saṅkhate saṅkhāre …
co-activities …
saṅkhataṃ viññāṇaṃ ‘saṅkhataṃ viññāṇan’ti yathābhūtaṃ nappajānāti.
consciousness—which is conditioned—as conditioned.
Rūpaṃ vibhavissatīti yathābhūtaṃ nappajānāti.
They don’t truly understand that form will disappear.
Vedanā vibhavissati …
They don’t truly understand that sensation …
saññā vibhavissati …
perception …
saṅkhārā vibhavissanti …
co-activities …
viññāṇaṃ vibhavissatīti yathābhūtaṃ nappajānāti.
consciousness will disappear.
Sutavā ca kho, bhikkhu, ariyasāvako ariyānaṃ dassāvī ariyadhammassa kovido ariyadhamme suvinīto sappurisānaṃ dassāvī sappurisadhammassa kovido sappurisadhamme suvinīto
But an educated noble-one's-disciple has seen the noble ones, and is skilled and trained in The Dharma of the noble ones. They’ve seen good persons, and are skilled and trained in The Dharma of the good persons.
na rūpaṃ attato samanupassati … pe …
They don’t regard form as self …
na vedanaṃ …
They don’t regard sensation …
na saññaṃ …
perception …
na saṅkhāre …
co-activities …
na viññāṇaṃ attato samanupassati.
consciousness as self.
So aniccaṃ rūpaṃ ‘aniccaṃ rūpan’ti yathābhūtaṃ pajānāti.
They truly understand form—which is impermanent—as impermanent.
Aniccaṃ vedanaṃ …
They truly understand sensation …
aniccaṃ saññaṃ …
perception …
anicce saṅkhāre …
co-activities …
aniccaṃ viññāṇaṃ ‘aniccaṃ viññāṇan’ti yathābhūtaṃ pajānāti.
consciousness—which is impermanent—as impermanent.
Dukkhaṃ rūpaṃ … pe … dukkhaṃ viññāṇaṃ …
They truly understand form … sensation … perception … co-activities … consciousness—which is suffering—as suffering.
anattaṃ rūpaṃ … pe … anattaṃ viññāṇaṃ …
They truly understand form … sensation … perception … co-activities … consciousness—which is not-self—as not-self.
saṅkhataṃ rūpaṃ … pe … saṅkhataṃ viññāṇaṃ ‘saṅkhataṃ viññāṇan’ti yathābhūtaṃ pajānāti.
They truly understand form … sensation … perception … co-activities … consciousness—which is conditioned—as conditioned.
Rūpaṃ vibhavissatīti yathābhūtaṃ pajānāti.
They truly understand that form will disappear.
Vedanā …
They truly understand that sensation …
saññā …
perception …
saṅkhārā …
co-activities …
viññāṇaṃ vibhavissatīti yathābhūtaṃ pajānāti.
consciousness will disappear.
So rūpassa vibhavā, vedanāya vibhavā, saññāya vibhavā, saṅkhārānaṃ vibhavā, viññāṇassa vibhavā, evaṃ kho, bhikkhu,
It’s because of the disappearance of form, sensation, perception, co-activities, and consciousness that a monk who makes such a resolution—
‘no cassaṃ, no ca me siyā, nābhavissa, na me bhavissatī’ti—
‘It might not be, and it might not be mine. It will not be, and it will not be mine’—
evaṃ adhimuccamāno bhikkhu chindeyya orambhāgiyāni saṃyojanānī”ti.
can cut off the five lower fetters.”
“Evaṃ adhimuccamāno, bhante, bhikkhu chindeyya orambhāgiyāni saṃyojanānī”ti.
“Sir, a monk who makes such a resolution can cut off the five lower fetters.
“Kathaṃ pana, bhante, jānato kathaṃ passato anantarā āsavānaṃ khayo hotī”ti?
But how are they to know and see in order to end the asinine-inclinations in the present life?”
“Idha, bhikkhu, assutavā puthujjano atasitāye ṭhāne tāsaṃ āpajjati.
“monk, an uneducated ordinary person worries about things that aren’t a worry.
Tāso heso bhikkhu assutavato puthujjanassa:
For an uneducated ordinary person worries:
‘no cassaṃ, no ca me siyā, nābhavissa, na me bhavissatī’ti.
‘It might not be, and it might not be mine. It will not be, and it will not be mine.’
Sutavā ca kho, bhikkhu, ariyasāvako atasitāye ṭhāne na tāsaṃ āpajjati.
An educated noble-one's-disciple doesn’t worry about things that aren’t a worry.
Na heso, bhikkhu, tāso sutavato ariyasāvakassa:
For an educated noble-one's-disciple doesn’t worry:
‘no cassaṃ, no ca me siyā, nābhavissa, na me bhavissatī’ti.
‘It might not be, and it might not be mine. It will not be, and it will not be mine.’
Rūpupayaṃ vā, bhikkhu, viññāṇaṃ tiṭṭhamānaṃ tiṭṭheyya, rūpārammaṇaṃ rūpappatiṭṭhaṃ nandūpasecanaṃ vuddhiṃ virūḷhiṃ vepullaṃ āpajjeyya.
As long as consciousness remains, it would remain involved with form, supported by form, founded on form. And with a sprinkle of relishing, it would grow, increase, and mature.
Vedanupayaṃ vā, bhikkhu …
Or consciousness would remain involved with sensation …
saññupayaṃ vā, bhikkhu …
Or consciousness would remain involved with perception …
saṅkhārupayaṃ vā, bhikkhu, viññāṇaṃ tiṭṭhamānaṃ tiṭṭheyya, saṅkhārārammaṇaṃ saṅkhārappatiṭṭhaṃ nandūpasecanaṃ vuddhiṃ virūḷhiṃ vepullaṃ āpajjeyya.
Or consciousness would remain involved with co-activities, supported by co-activities, grounded on co-activities. And with a sprinkle of relishing, it would grow, increase, and mature.
Yo, bhikkhu, evaṃ vadeyya:
monks, suppose you say:
‘ahamaññatra rūpā, aññatra vedanāya, aññatra saññāya, aññatra saṅkhārehi viññāṇassa āgatiṃ vā gatiṃ vā cutiṃ vā upapattiṃ vā vuddhiṃ vā virūḷhiṃ vā vepullaṃ vā paññāpessāmī’ti, netaṃ ṭhānaṃ vijjati.
‘Apart from form, sensation, perception, and co-activities, I will describe the coming and going of consciousness, its passing away and reappearing, its growth, increase, and maturity.’ That is not possible.
Rūpadhātuyā ce, bhikkhu, bhikkhuno rāgo pahīno hoti. Rāgassa pahānā vocchijjatārammaṇaṃ patiṭṭhā viññāṇassa na hoti.
If a monk has given up greed for the form element, the support is cut off, and there is no foundation for consciousness.
Vedanādhātuyā ce, bhikkhu, bhikkhuno …
If a monk has given up greed for the sensation element …
saññādhātuyā ce, bhikkhu, bhikkhuno …
perception element …
saṅkhāradhātuyā ce, bhikkhu, bhikkhuno …
co-activities element …
viññāṇadhātuyā ce, bhikkhu, bhikkhuno rāgo pahīno hoti. Rāgassa pahānā vocchijjatārammaṇaṃ patiṭṭhā viññāṇassa na hoti.
consciousness element, the support is cut off, and there is no foundation for consciousness.
Tadappatiṭṭhitaṃ viññāṇaṃ avirūḷhaṃ anabhisaṅkhacca vimuttaṃ.
Since that consciousness has no foundation, it doesn’t increase; with no power to regenerate, it is freed.
Vimuttattā ṭhitaṃ. Ṭhitattā santusitaṃ. Santusitattā na paritassati. Aparitassaṃ paccattaññeva parinibbāyati.
Being free, it’s stable. Being stable, it’s content. Being content, they’re not anxious. Not being anxious, they personally become nirvana'd.
‘Khīṇā jāti … pe … nāparaṃ itthattāyā’ti pajānāti.
They understand: ‘Rebirth is ended … there is no return to any state of existence.’”
Evaṃ kho, bhikkhu, jānato evaṃ passato anantarā āsavānaṃ khayo hotī”ti.
The ending of the asinine-inclinations is for one who knows and sees this.”
end of section [22.55 - SN 22.55 Udāna: An Inspired Saying] ❧
SN 22.56 Upādānaparipavatta: Perspectives
56. Upādānaparipavattasutta
56. Perspectives
Sāvatthinidānaṃ.
At Sāvatthī.
“Pañcime, bhikkhave, upādānakkhandhā.
“monks, there are these five grasping aggregates.
Katame pañca?
What five?
Rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho.
The grasping aggregates of form, sensation, perception, co-activities, and consciousness.
Yāvakīvañcāhaṃ, bhikkhave, ime pañcupādānakkhandhe catuparivaṭṭaṃ yathābhūtaṃ nābbhaññāsiṃ, neva tāvāhaṃ, bhikkhave, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya anuttaraṃ sammāsambodhiṃ abhisambuddhoti paccaññāsiṃ.
As long as I didn’t truly understand these five grasping aggregates from four perspectives, I didn’t announce my supreme perfect awakening in this world with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans.
Yato ca khvāhaṃ, bhikkhave, ime pañcupādānakkhandhe catuparivaṭṭaṃ yathābhūtaṃ abbhaññāsiṃ, athāhaṃ, bhikkhave, sadevake loke … pe …
But when I did truly understand these five grasping aggregates from four perspectives, I announced my supreme perfect awakening in this world with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans.
sadevamanussāya anuttaraṃ sammāsambodhiṃ abhisambuddhoti paccaññāsiṃ.
Kathañca catuparivaṭṭaṃ?
And how are there four perspectives?
Rūpaṃ abbhaññāsiṃ, rūpasamudayaṃ abbhaññāsiṃ, rūpanirodhaṃ abbhaññāsiṃ, rūpanirodhagāminiṃ paṭipadaṃ abbhaññāsiṃ;
I directly knew form, its origin, its cessation, and the practice that leads to its cessation.
vedanaṃ …
I directly knew sensation …
saññaṃ …
perception …
saṅkhāre …
co-activities …
viññāṇaṃ abbhaññāsiṃ, viññāṇasamudayaṃ abbhaññāsiṃ, viññāṇanirodhaṃ abbhaññāsiṃ, viññāṇanirodhagāminiṃ paṭipadaṃ abbhaññāsiṃ.
consciousness, its origin, its cessation, and the practice that leads to its cessation.
Katamañca, bhikkhave, rūpaṃ?
And what is form?
Cattāro ca mahābhūtā catunnañca mahābhūtānaṃ upādāya rūpaṃ.
The four primary elements, and form derived from the four primary elements.
Idaṃ vuccati, bhikkhave, rūpaṃ.
This is called form.
Āhārasamudayā rūpasamudayo;
Form originates from food.
āhāranirodhā rūpanirodho.
When food ceases, form ceases.
Ayameva ariyo aṭṭhaṅgiko maggo rūpanirodhagāminī paṭipadā, seyyathidaṃ—
The practice that leads to the cessation of form is simply this noble eightfold path, that is:
sammādiṭṭhi … pe … sammāsamādhi.
right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, and right undistractible-lucidity.
Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṃ rūpaṃ abhiññāya, evaṃ rūpasamudayaṃ abhiññāya, evaṃ rūpanirodhaṃ abhiññāya, evaṃ rūpanirodhagāminiṃ paṭipadaṃ abhiññāya rūpassa nibbidāya virāgāya nirodhāya paṭipannā, te suppaṭipannā.
Those ascetics and brahmins who have directly known form in this way—and its origin, its cessation, and the practice that leads to its cessation—and are practicing for disenchantment, dispassion, and cessation regarding form: they are practicing well.
Ye suppaṭipannā, te imasmiṃ dhammavinaye gādhanti.
Those who practice well have a firm footing in this Dharma and training.
Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṃ rūpaṃ abhiññāya … pe … evaṃ rūpanirodhagāminiṃ paṭipadaṃ abhiññāya, rūpassa nibbidā virāgā nirodhā anupādā vimuttā te suvimuttā.
Those ascetics and brahmins who have directly known form in this way—and its origin, its cessation, and the practice that leads to its cessation—and due to disenchantment, dispassion, and cessation regarding form, are freed by not grasping: they are well freed.
Ye suvimuttā te kevalino.
Those who are well freed are consummate ones.
Ye kevalino vaṭṭaṃ tesaṃ natthi paññāpanāya.
For consummate ones, there is no cycle of rebirths to be found.
Katamā ca, bhikkhave, vedanā?
And what is sensation?
Chayime, bhikkhave, vedanākāyā—
There are these six classes of sensation:
cakkhusamphassajā vedanā, sotasamphassajā vedanā, ghānasamphassajā vedanā, jivhāsamphassajā vedanā, kāyasamphassajā vedanā, manosamphassajā vedanā.
sensation born of contact through the eye, ear, nose, tongue, body, and mind.
Ayaṃ vuccati, bhikkhave, vedanā.
This is called sensation.
Phassasamudayā vedanāsamudayo;
sensation originates from contact.
phassanirodhā vedanānirodho.
When contact ceases, sensation ceases.
Ayameva ariyo aṭṭhaṅgiko maggo vedanānirodhagāminī paṭipadā, seyyathidaṃ—
The practice that leads to the cessation of sensations is simply this noble eightfold path …
sammādiṭṭhi … pe … sammāsamādhi.
Katamā ca, bhikkhave, saññā?
And what is perception?
Chayime, bhikkhave, saññākāyā—
There are these six classes of perception:
rūpasaññā, saddasaññā, gandhasaññā, rasasaññā, phoṭṭhabbasaññā, dhammasaññā.
perceptions of sights, sounds, smells, tastes, touches, and thoughts.
Ayaṃ vuccati, bhikkhave, saññā.
This is called perception.
Phassasamudayā saññāsamudayo;
Perception originates from contact.
phassanirodhā saññānirodho.
When contact ceases, perception ceases.
Ayameva ariyo aṭṭhaṅgiko maggo saññānirodhagāminī paṭipadā, seyyathidaṃ—
The practice that leads to the cessation of perceptions is simply this noble eightfold path …
sammādiṭṭhi … pe … sammāsamādhi … pe …
vaṭṭaṃ tesaṃ natthi paññāpanāya.
Katame ca, bhikkhave, saṅkhārā?
And what are co-activities?
Chayime, bhikkhave, cetanākāyā—
There are these six classes of intention:
rūpasañcetanā, saddasañcetanā, gandhasañcetanā, rasasañcetanā, phoṭṭhabbasañcetanā, dhammasañcetanā.
intention regarding sights, sounds, smells, tastes, touches, and thoughts.
Ime vuccanti, bhikkhave, saṅkhārā.
These are called co-activities.
Phassasamudayā saṅkhārasamudayo;
co-activities originate from contact.
phassanirodhā saṅkhāranirodho.
When contact ceases, co-activities cease.
Ayameva ariyo aṭṭhaṅgiko maggo saṅkhāranirodhagāminī paṭipadā, seyyathidaṃ—
The practice that leads to the cessation of co-activities is simply this noble eightfold path …
sammādiṭṭhi … pe … sammāsamādhi.
Katamañca, bhikkhave, viññāṇaṃ?
And what is consciousness?
Chayime, bhikkhave, viññāṇakāyā—
There are these six classes of consciousness:
cakkhuviññāṇaṃ, sotaviññāṇaṃ, ghānaviññāṇaṃ, jivhāviññāṇaṃ, kāyaviññāṇaṃ, manoviññāṇaṃ.
eye, ear, nose, tongue, body, and mind consciousness.
Idaṃ vuccati, bhikkhave, viññāṇaṃ.
This is called consciousness.
Nāmarūpasamudayā viññāṇasamudayo;
Consciousness originates from name and form.
nāmarūpanirodhā viññāṇanirodho.
When name and form cease, consciousness ceases.
Ayameva ariyo aṭṭhaṅgiko maggo viññāṇanirodhagāminī paṭipadā, seyyathidaṃ—
The practice that leads to the cessation of consciousness is simply this noble eightfold path, that is:
sammādiṭṭhi … pe … sammāsamādhi.
right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, and right undistractible-lucidity.
Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṃ viññāṇaṃ abhiññāya, evaṃ viññāṇasamudayaṃ abhiññāya, evaṃ viññāṇanirodhaṃ abhiññāya, evaṃ viññāṇanirodhagāminiṃ paṭipadaṃ abhiññāya viññāṇassa nibbidāya virāgāya nirodhāya paṭipannā, te suppaṭipannā.
Those ascetics and brahmins who have directly known consciousness in this way—and its origin, its cessation, and the practice that leads to its cessation—and are practicing for disenchantment, dispassion, and cessation regarding consciousness: they are practicing well.
Ye suppaṭipannā, te imasmiṃ dhammavinaye gādhanti.
Those who practice well have a firm footing in this Dharma and training.
Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṃ viññāṇaṃ abhiññāya, evaṃ viññāṇasamudayaṃ abhiññāya, evaṃ viññāṇanirodhaṃ abhiññāya, evaṃ viññāṇanirodhagāminiṃ paṭipadaṃ abhiññāya viññāṇassa nibbidā virāgā nirodhā anupādā vimuttā, te suvimuttā.
Those ascetics and brahmins who have directly known consciousness in this way—and its origin, its cessation, and the practice that leads to its cessation—and due to disenchantment, dispassion, and cessation regarding consciousness, are freed by not grasping: they are well freed.
Ye suvimuttā, te kevalino.
Those who are well freed are consummate ones.
Ye kevalino vaṭṭaṃ tesaṃ natthi paññāpanāyā”ti.
For consummate ones, there is no cycle of rebirths to be found.”
end of section [22.56 - SN 22.56 Upādānaparipavatta: Perspectives] ❧
SN 22.57 Sattaṭṭhāna: Seven Cases
57. Sattaṭṭhānasutta
57. Seven Cases
Sāvatthinidānaṃ.
At Sāvatthī.
“Sattaṭṭhānakusalo, bhikkhave, bhikkhu tividhūpaparikkhī imasmiṃ dhammavinaye kevalī vusitavā uttamapurisoti vuccati.
“monks, in this Dharma and training a monk who is skilled in seven cases and who examines in three ways is called consummate, accomplished, a supreme person.
Kathañca, bhikkhave, bhikkhu sattaṭṭhānakusalo hoti?
And how is a monk skilled in seven cases?
Idha, bhikkhave, bhikkhu rūpaṃ pajānāti, rūpasamudayaṃ pajānāti, rūpanirodhaṃ pajānāti, rūpanirodhagāminiṃ paṭipadaṃ pajānāti;
It’s when a monk understands form, its origin, its cessation, and the practice that leads to its cessation.
rūpassa assādaṃ pajānāti, rūpassa ādīnavaṃ pajānāti, rūpassa nissaraṇaṃ pajānāti;
They understand form’s gratification, drawback, and escape.
vedanaṃ pajānāti …
They understand sensation …
saññaṃ …
perception …
saṅkhāre …
co-activities …
viññāṇaṃ pajānāti, viññāṇasamudayaṃ pajānāti, viññāṇanirodhaṃ pajānāti, viññāṇanirodhagāminiṃ paṭipadaṃ pajānāti;
consciousness, its origin, its cessation, and the practice that leads to its cessation.
viññāṇassa assādaṃ pajānāti, viññāṇassa ādīnavaṃ pajānāti, viññāṇassa nissaraṇaṃ pajānāti.
They understand consciousness’s gratification, drawback, and escape.
Katamañca, bhikkhave, rūpaṃ?
And what is form?
Cattāro ca mahābhūtā, catunnañca mahābhūtānaṃ upādāya rūpaṃ.
The four primary elements, and form derived from the four primary elements.
Idaṃ vuccati, bhikkhave, rūpaṃ.
This is called form.
Āhārasamudayā rūpasamudayo;
Form originates from food.
āhāranirodhā rūpanirodho.
When food ceases, form ceases.
Ayameva ariyo aṭṭhaṅgiko maggo rūpanirodhagāminī paṭipadā, seyyathidaṃ—
The practice that leads to the cessation of form is simply this noble eightfold path, that is:
sammādiṭṭhi … pe … sammāsamādhi.
right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, and right undistractible-lucidity.
Yaṃ rūpaṃ paṭicca uppajjati sukhaṃ somanassaṃ—
The pleasure and happiness that arise from form: this is its gratification.
ayaṃ rūpassa assādo.
Yaṃ rūpaṃ aniccaṃ dukkhaṃ vipariṇāmadhammaṃ—
That form is impermanent, suffering, and perishable: this is its drawback.
ayaṃ rūpassa ādīnavo.
Yo rūpasmiṃ chandarāgavinayo chandarāgappahānaṃ—
Removing and giving up desire and greed for form: this is its escape.
idaṃ rūpassa nissaraṇaṃ.
Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṃ rūpaṃ abhiññāya, evaṃ rūpasamudayaṃ abhiññāya, evaṃ rūpanirodhaṃ abhiññāya, evaṃ rūpanirodhagāminiṃ paṭipadaṃ abhiññāya;
Those ascetics and brahmins who have directly known form in this way—and its origin, its cessation, and the practice that leads to its cessation;
evaṃ rūpassa assādaṃ abhiññāya, evaṃ rūpassa ādīnavaṃ abhiññāya, evaṃ rūpassa nissaraṇaṃ abhiññāya rūpassa nibbidāya virāgāya nirodhāya paṭipannā, te suppaṭipannā.
its gratification, drawback, and escape—and are practicing for disenchantment, dispassion, and cessation regarding form: they are practicing well.
Ye suppaṭipannā, te imasmiṃ dhammavinaye gādhanti.
Those who practice well have a firm footing in this Dharma and training.
Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṃ rūpaṃ abhiññāya, evaṃ rūpasamudayaṃ abhiññāya, evaṃ rūpanirodhaṃ abhiññāya, evaṃ rūpanirodhagāminiṃ paṭipadaṃ abhiññāya;
Those ascetics and brahmins who have directly known form in this way—and its origin, its cessation, and the practice that leads to its cessation;
evaṃ rūpassa assādaṃ abhiññāya, evaṃ rūpassa ādīnavaṃ abhiññāya, evaṃ rūpassa nissaraṇaṃ abhiññāya rūpassa nibbidā virāgā nirodhā anupādā vimuttā, te suvimuttā.
its gratification, drawback, and escape—and due to disenchantment, dispassion, and cessation regarding form, are freed by not grasping: they are well freed.
Ye suvimuttā, te kevalino.
Those who are well freed are consummate ones.
Ye kevalino vaṭṭaṃ tesaṃ natthi paññāpanāya.
For consummate ones, there is no cycle of rebirths to be found.
Katamā ca, bhikkhave, vedanā?
And what is sensation?
Chayime, bhikkhave, vedanākāyā—
There are these six classes of sensation:
cakkhusamphassajā vedanā … pe …
sensation born of eye contact …
manosamphassajā vedanā.
sensation born of mind contact.
Ayaṃ vuccati, bhikkhave, vedanā.
This is called sensation.
Phassasamudayā vedanāsamudayo;
sensation originates from contact.
phassanirodhā vedanānirodho.
When contact ceases, sensation ceases.
Ayameva ariyo aṭṭhaṅgiko maggo vedanānirodhagāminī paṭipadā, seyyathidaṃ—
The practice that leads to the cessation of sensations is simply this noble eightfold path, that is:
sammādiṭṭhi … pe … sammāsamādhi.
right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, and right undistractible-lucidity.
Yaṃ vedanaṃ paṭicca uppajjati sukhaṃ somanassaṃ—
The pleasure and happiness that arise from sensation: this is its gratification.
ayaṃ vedanāya assādo.
Yā vedanā aniccā dukkhā vipariṇāmadhammā—
That sensation is impermanent, suffering, and perishable: this is its drawback.
ayaṃ vedanāya ādīnavo.
Yo vedanāya chandarāgavinayo chandarāgappahānaṃ—
Removing and giving up desire and greed for sensation: this is its escape. …
idaṃ vedanāya nissaraṇaṃ.
Katamā ca, bhikkhave, saññā?
And what is perception?
Chayime, bhikkhave, saññākāyā—
There are these six classes of perception:
rūpasaññā, saddasaññā, gandhasaññā, rasasaññā, phoṭṭhabbasaññā, dhammasaññā.
perceptions of sights, sounds, smells, tastes, touches, and thoughts.
Ayaṃ vuccati, bhikkhave, saññā.
This is called perception.
Phassasamudayā saññāsamudayo;
Perception originates from contact.
phassanirodhā saññānirodho.
When contact ceases, perception ceases.
Ayameva ariyo aṭṭhaṅgiko maggo saññānirodhagāminī paṭipadā, seyyathidaṃ—
The practice that leads to the cessation of perceptions is simply this noble eightfold path …
sammādiṭṭhi … pe … sammāsamādhi … pe …
vaṭṭaṃ tesaṃ natthi paññāpanāya.
Katame ca, bhikkhave, saṅkhārā?
And what are co-activities?
Chayime, bhikkhave, cetanākāyā—
There are these six classes of intention:
rūpasañcetanā … pe …
intention regarding sights …
dhammasañcetanā.
intention regarding thoughts.
Ime vuccanti, bhikkhave, saṅkhārā.
These are called co-activities.
Phassasamudayā saṅkhārasamudayo;
co-activities originate from contact.
phassanirodhā saṅkhāranirodho.
When contact ceases, co-activities cease.
Ayameva ariyo aṭṭhaṅgiko maggo saṅkhāranirodhagāminī paṭipadā, seyyathidaṃ—
The practice that leads to the cessation of co-activities is simply this noble eightfold path …
sammādiṭṭhi … pe … sammāsamādhi.
Katamañca, bhikkhave, viññāṇaṃ?
And what is consciousness?
Chayime, bhikkhave, viññāṇakāyā—
There are these six classes of consciousness:
cakkhuviññāṇaṃ, sotaviññāṇaṃ, ghānaviññāṇaṃ, jivhāviññāṇaṃ, kāyaviññāṇaṃ, manoviññāṇaṃ.
eye, ear, nose, tongue, body, and mind consciousness.
Idaṃ vuccati, bhikkhave, viññāṇaṃ.
This is called consciousness.
Nāmarūpasamudayā viññāṇasamudayo;
Consciousness originates from name and form.
nāmarūpanirodhā viññāṇanirodho.
When name and form cease, consciousness ceases.
Ayameva ariyo aṭṭhaṅgiko maggo viññāṇanirodhagāminī paṭipadā, seyyathidaṃ—
The practice that leads to the cessation of consciousness is simply this noble eightfold path, that is:
sammādiṭṭhi … pe … sammāsamādhi.
right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, and right undistractible-lucidity.
Yaṃ viññāṇaṃ paṭicca uppajjati sukhaṃ somanassaṃ—
The pleasure and happiness that arise from consciousness: this is its gratification.
ayaṃ viññāṇassa assādo.
Yaṃ viññāṇaṃ aniccaṃ dukkhaṃ vipariṇāmadhammaṃ—
That consciousness is impermanent, suffering, and perishable: this is its drawback.
ayaṃ viññāṇassa ādīnavo.
Yo viññāṇasmiṃ chandarāgavinayo chandarāgappahānaṃ—
Removing and giving up desire and greed for consciousness: this is its escape.
idaṃ viññāṇassa nissaraṇaṃ.
Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṃ viññāṇaṃ abhiññāya, evaṃ viññāṇasamudayaṃ abhiññāya, evaṃ viññāṇanirodhaṃ abhiññāya, evaṃ viññāṇanirodhagāminiṃ paṭipadaṃ abhiññāya;
Those ascetics and brahmins who have directly known consciousness in this way—and its origin, its cessation, and the practice that leads to its cessation;
evaṃ viññāṇassa assādaṃ abhiññāya, evaṃ viññāṇassa ādīnavaṃ abhiññāya, evaṃ viññāṇassa nissaraṇaṃ abhiññāya viññāṇassa nibbidāya virāgāya nirodhāya paṭipannā, te suppaṭipannā.
its gratification, drawback, and escape—and are practicing for disenchantment, dispassion, and cessation regarding consciousness: they are practicing well.
Ye suppaṭipannā, te imasmiṃ dhammavinaye gādhanti.
Those who practice well have a firm footing in this Dharma and training.
Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṃ viññāṇaṃ abhiññāya, evaṃ viññāṇasamudayaṃ abhiññāya, evaṃ viññāṇanirodhaṃ abhiññāya, evaṃ viññāṇanirodhagāminiṃ paṭipadaṃ abhiññāya;
Those ascetics and brahmins who have directly known consciousness in this way—and its origin, its cessation, and the practice that leads to its cessation;
evaṃ viññāṇassa assādaṃ abhiññāya, evaṃ viññāṇassa ādīnavaṃ abhiññāya, evaṃ viññāṇassa nissaraṇaṃ abhiññāya viññāṇassa nibbidā virāgā nirodhā anupādā vimuttā, te suvimuttā.
its gratification, drawback, and escape—and due to disenchantment, dispassion, and cessation regarding consciousness, are freed by not grasping: they are well freed.
Ye suvimuttā, te kevalino.
Those who are well freed are consummate ones.
Ye kevalino vaṭṭaṃ tesaṃ natthi paññāpanāya.
For consummate ones, there is no cycle of rebirths to be found.
Evaṃ kho, bhikkhave, bhikkhu sattaṭṭhānakusalo hoti.
That’s how a monk is skilled in seven cases.
Kathañca, bhikkhave, bhikkhu tividhūpaparikkhī hoti?
And how does a monk examine in three ways?
Idha, bhikkhave, bhikkhu dhātuso upaparikkhati, āyatanaso upaparikkhati, paṭiccasamuppādaso upaparikkhati.
It’s when a monk examines the elements, sense fields, and dependent origination.
Evaṃ kho, bhikkhave, bhikkhu tividhūpaparikkhī hoti.
That’s how a monk examines in three ways.
Sattaṭṭhānakusalo, bhikkhave, bhikkhu tividhūpaparikkhī, imasmiṃ dhammavinaye kevalī vusitavā ‘uttamapuriso’ti vuccatī”ti.
In this Dharma and training, a monk who is skilled in seven cases and who examines in three ways is called consummate, accomplished, a supreme person.”
end of section [22.57 - SN 22.57 Sattaṭṭhāna: Seven Cases] ❧
SN 22.58 Sammāsambuddha: The Fully Awakened Buddha
58. Sammāsambuddhasutta
58. The Fully Awakened Buddha
Sāvatthinidānaṃ.
At Sāvatthī.
“Tathāgato, bhikkhave, arahaṃ sammāsambuddho rūpassa nibbidā virāgā nirodhā anupādā vimutto sammāsambuddhoti vuccati.
“monks, a Realized One, a perfected one, a fully awakened Buddha is freed by not grasping, due to disenchantment, dispassion, and cessation regarding form. They’re called a fully awakened Buddha.
Bhikkhupi, bhikkhave, paññāvimutto rūpassa nibbidā virāgā nirodhā anupādā vimutto paññāvimuttoti vuccati.
A monk freed by wisdom is also freed by not grasping, due to disenchantment, dispassion, and cessation regarding form. They’re called a monk freed by wisdom.
Tathāgato, bhikkhave, arahaṃ sammāsambuddho vedanāya nibbidā virāgā nirodhā anupādā vimutto sammāsambuddhoti vuccati.
… sensation …
Bhikkhupi, bhikkhave, paññāvimutto vedanāya nibbidā … pe … paññāvimuttoti vuccati.
Tathāgato, bhikkhave, arahaṃ sammāsambuddho saññāya …
perception …
saṅkhārānaṃ …
co-activities …
viññāṇassa nibbidā virāgā nirodhā anupādā vimutto sammāsambuddhoti vuccati.
A Realized One, a perfected one, a fully awakened Buddha is freed by not grasping, due to disenchantment, dispassion, and cessation regarding consciousness. They’re called a fully awakened Buddha.
Bhikkhupi, bhikkhave, paññāvimutto viññāṇassa nibbidā virāgā nirodhā anupādā vimutto paññāvimuttoti vuccati.
A monk freed by wisdom is also freed by not grasping, due to disenchantment, dispassion, and cessation regarding consciousness. They’re called a monk freed by wisdom.
Tatra kho, bhikkhave, ko viseso, ko adhippayāso, kiṃ nānākaraṇaṃ, tathāgatassa arahato sammāsambuddhassa paññāvimuttena bhikkhunā”ti?
What, then, is the difference between a Realized One, a perfected one, a fully awakened Buddha, and a monk freed by wisdom?”
“Bhagavaṃmūlakā no, bhante, dhammā bhagavaṃnettikā bhagavaṃpaṭisaraṇā. Sādhu vata, bhante, bhagavantaññeva paṭibhātu etassa bhāsitassa attho. Bhagavato sutvā bhikkhū dhāressantī”ti.
“Our Dharmas are rooted in the Buddha. He is our guide and our refuge. Sir, may the Buddha himself please clarify the meaning of this. The monks will listen and remember it.”
“Tena hi, bhikkhave, suṇātha, sādhukaṃ manasi karotha, bhāsissāmī”ti.
“Well then, monks, listen and pay close attention, I will speak.”
“Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ.
“Yes, sir,” they replied.
Bhagavā etadavoca:
The Buddha said this:
“Tathāgato, bhikkhave, arahaṃ sammāsambuddho anuppannassa maggassa uppādetā, asañjātassa maggassa sañjanetā, anakkhātassa maggassa akkhātā maggaññū, maggavidū, maggakovido;
“A Realized One, a perfected one, a fully awakened Buddha gives rise to the unarisen path, gives birth to the unborn path, and explains the unexplained path. They know the path, understand the path, and are experts in the path.
maggānugā ca, bhikkhave, etarahi sāvakā viharanti pacchā samannāgatā.
And now the disciples live following the path; they acquire it later.
Ayaṃ kho, bhikkhave, viseso, ayaṃ adhippayāso, idaṃ nānākaraṇaṃ tathāgatassa arahato sammāsambuddhassa paññāvimuttena bhikkhunā”ti.
This is the difference between a Realized One, a perfected one, a fully awakened Buddha, and a monk freed by wisdom.”
+ SN 22.59 An-atta-lakkhaṇa: The Characteristic of Not-Self (2023 SP-FLUENT translation by frankk derived from B. Sujato ) FLP SN-q 22.59.1 - SN 22.59.1 – (1. 5uk are not-self, they don’t follow your wishes)
SN-q 22.59.2 - SN 22.59.2 – (2. 5uk are not-self because they’re im-permanent)
SN-q 22.59.3 - SN 22.59.3 – (3. eleven ways of comprehensively not selfing 5uk)
SN-q 22.59.4 - SN 22.59.4 – (4. nibbida → virāga → nirvana: first 5 monks become arahants)
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 pañcavaggiye bhikkhū āmantesi:
There the Buddha addressed the group of five monks:
“bhikkhavo”ti.
“monks!”
“Bhadante”ti te bhikkhū bhagavato paccassosuṃ.
“Venerable sir,” they replied.
Bhagavā etadavoca:
The Buddha said this:
§59.1 – SN 22.59.1 – (1.5ukare not-self, they don’t follow your wishes)
“Rūpaṃ, bhikkhave, anattā.
“monks, form is not-self.
Rūpañca hidaṃ, bhikkhave, attā abhavissa, nayidaṃ rūpaṃ ābādhāya saṃvatteyya, labbhetha ca rūpe:
For if form were self, it wouldn’t lead to affliction. And you could compel form:
‘evaṃ me rūpaṃ hotu, evaṃ me rūpaṃ mā ahosī’ti.
‘May my form be like this! May it not be like that!’
Yasmā ca kho, bhikkhave, rūpaṃ anattā, tasmā rūpaṃ ābādhāya saṃvattati, na ca labbhati rūpe:
But because form is not-self, it leads to affliction. And you can’t compel form:
‘evaṃ me rūpaṃ hotu, evaṃ me rūpaṃ mā ahosī’ti.
‘May my form be like this! May it not be like that!’
Vedanā anattā.
sensation is not-self …
Vedanā ca hidaṃ, bhikkhave, attā abhavissa, nayidaṃ vedanā ābādhāya saṃvatteyya, labbhetha ca vedanāya:
‘evaṃ me vedanā hotu, evaṃ me vedanā mā ahosī’ti.
Yasmā ca kho, bhikkhave, vedanā anattā, tasmā vedanā ābādhāya saṃvattati, na ca labbhati vedanāya:
‘evaṃ me vedanā hotu, evaṃ me vedanā mā ahosī’ti.
Saññā anattā … pe …
Perception is not-self …
saṅkhārā anattā.
co-activities are not-self …
Saṅkhārā ca hidaṃ, bhikkhave, attā abhavissaṃsu, nayidaṃ saṅkhārā ābādhāya saṃvatteyyuṃ, labbhetha ca saṅkhāresu:
‘evaṃ me saṅkhārā hontu, evaṃ me saṅkhārā mā ahesun’ti.
Yasmā ca kho, bhikkhave, saṅkhārā anattā, tasmā saṅkhārā ābādhāya saṃvattanti, na ca labbhati saṅkhāresu:
‘evaṃ me saṅkhārā hontu, evaṃ me saṅkhārā mā ahesun’ti.
Viññāṇaṃ anattā.
Consciousness is not-self.
Viññāṇañca hidaṃ, bhikkhave, attā abhavissa, nayidaṃ viññāṇaṃ ābādhāya saṃvatteyya, labbhetha ca viññāṇe:
For if consciousness were self, it wouldn’t lead to affliction. And you could compel consciousness:
‘evaṃ me viññāṇaṃ hotu, evaṃ me viññāṇaṃ mā ahosī’ti.
‘May my consciousness be like this! May it not be like that!’
Yasmā ca kho, bhikkhave, viññāṇaṃ anattā, tasmā viññāṇaṃ ābādhāya saṃvattati, na ca labbhati viññāṇe:
But because consciousness is not-self, it leads to affliction. And you can’t compel consciousness:
‘evaṃ me viññāṇaṃ hotu, evaṃ me viññāṇaṃ mā ahosī’ti.
‘May my consciousness be like this! May it not be like that!’
§59.2 – SN 22.59.2 – (2.5ukare not-self because they’re im-permanent)
Taṃ kiṃ maññatha, bhikkhave,
What do you think, monks?
rūpaṃ niccaṃ vā aniccaṃ vā”ti?
Is form permanent or impermanent?”
“Aniccaṃ, bhante”.
“Impermanent, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti?
“But if it’s impermanent, is it suffering or happiness?”
“Dukkhaṃ, bhante”.
“Suffering, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ:
“But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus:
‘etaṃ mama, esohamasmi, eso me attā’”ti?
‘This is mine, I am this, this is my self’?”
“No hetaṃ, bhante”.
“No, sir.”
“Vedanā …
“Is sensation permanent or impermanent?” …
saññā …
“Is perception permanent or impermanent?” …
saṅkhārā …
“Are co-activities permanent or impermanent?” …
viññāṇaṃ niccaṃ vā aniccaṃ vā”ti?
“Is 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.”
§59.3 – SN 22.59.3 – (3. eleven ways of comprehensively not selfing 5uk)
“Tasmātiha, bhikkhave, yaṃ kiñci rūpaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā, sabbaṃ rūpaṃ: ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ.
“So you should truly see any kind of form at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all form—with right understanding: ‘This is not mine, I am not this, this is not my self.’
Yā kāci vedanā atītānāgatapaccuppannā ajjhattā vā bahiddhā vā … pe … yā dūre santike vā, sabbā vedanā: ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ.
Any kind of sensation at all …
Yā kāci saññā … pe …
Any kind of perception at all …
ye keci saṅkhārā atītānāgatapaccuppannā ajjhattaṃ vā bahiddhā vā … pe … ye dūre santike vā, sabbe saṅkhārā: ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ.
Any kind of co-activities at all …
Yaṃ kiñci viññāṇaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā, sabbaṃ viññāṇaṃ: ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ.
You should truly see any kind of consciousness at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self.’
§59.4 – SN 22.59.4 – (4. nibbida → virāga → nirvana: first 5 monks become arahants)
Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako
Seeing this, a learned noble-one's-disciple becomes
rūpasmim-pi nibbindati,
disenchanted with form,
vedanāya-pi nibbindati,
disenchanted with sensations,
saññāya-pi nibbindati,
disenchanted with perception,
saṅkhāresu-pi nibbindati,
disenchanted with co-activities,
viññāṇasmim-pi nibbindati.
disenchanted with consciousness.
Nibbindaṃ virajjati;
Being disenchanted, desire fades away.
vi-rāgā vimuccati;
through dis-passion, [his mind] is liberated.
vimuttasmiṁ
When it is liberated,
vimuttam·iti
he has the knowledge,
ñāṇaṁ hoti.
“[my mind] is liberated.”
‘Khīṇā jāti,
‘Rebirth is destroyed.
vusitaṁ brahma-cariyaṁ,
The holy life has been lived,
kataṁ karaṇīyaṁ,
what had to be done has been done.
nāparaṁ itthattāyā’ti
there is no return to any state of existence.
pajānātī”ti.
He lucidly-discerns that.
§59.10 – (five original monks become arahants using hearing faculty andV&V💭thoughts)
Idamavoca bhagavā.
That is what the Buddha said.
Attamanā pañcavaggiyā bhikkhū bhagavato bhāsitaṃ abhinanduṃ.
Satisfied, the group of five monks were happy with what the Buddha said.
Imasmiñca pana veyyākaraṇasmiṃ bhaññamāne pañcavaggiyānaṃ bhikkhūnaṃ anupādāya āsavehi cittāni vimucciṃsūti.
And while this discourse was being spoken, the minds of the group of five monks were freed from asinine-inclinations by not grasping.
end of section [22.59 - SN 22.59 An-atta-lakkhaṇa: The Characteristic of Not-Self] ❧
SN 22.60 Mahāli: With Mahāli
60. Mahālisutta
60. With Mahāli
Evaṃ me sutaṃ—
So I have heard.
ekaṃ samayaṃ bhagavā vesāliyaṃ viharati mahāvane kūṭāgārasālāyaṃ.
At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof.
Atha kho mahāli licchavi yena bhagavā tenupasaṅkami … pe … ekamantaṃ nisinno kho mahāli licchavi bhagavantaṃ etadavoca:
Then Mahāli the Licchavi went up to the Buddha … and said to him:
“Pūraṇo, bhante, kassapo evamāha:
“Sir, Pūraṇa Kassapa says this:
‘natthi hetu natthi paccayo sattānaṃ saṅkilesāya;
‘There is no cause or condition for the corruption of sentient beings.
ahetū appaccayā sattā saṅkilissanti.
Sentient beings are corrupted without cause or reason.
Natthi hetu natthi paccayo sattānaṃ visuddhiyā;
There’s no cause or condition for the purification of sentient beings.
ahetū appaccayā sattā visujjhantī’ti.
Sentient beings are purified without cause or reason.’
Idha bhagavā kimāhā”ti?
What does the Buddha say about this?”
“Atthi, mahāli, hetu atthi paccayo sattānaṃ saṅkilesāya;
“Mahāli, there is a cause and condition for the corruption of sentient beings.
sahetū sappaccayā sattā saṅkilissanti.
Sentient beings are corrupted with cause and reason.
Atthi, mahāli, hetu, atthi paccayo sattānaṃ visuddhiyā;
There is a cause and condition for the purification of sentient beings.
sahetū sappaccayā sattā visujjhantī”ti.
Sentient beings are purified with cause and reason.”
“Katamo pana, bhante, hetu katamo paccayo sattānaṃ saṅkilesāya;
“But sir, what is the cause and condition for the corruption of sentient beings?
kathaṃ sahetū sappaccayā sattā saṅkilissantī”ti?
How are sentient beings corrupted with cause and reason?”
“Rūpañca hidaṃ, mahāli, ekantadukkhaṃ abhavissa dukkhānupatitaṃ dukkhāvakkantaṃ anavakkantaṃ sukhena, nayidaṃ sattā rūpasmiṃ sārajjeyyuṃ.
“Mahāli, if form were exclusively painful—soaked and steeped in pain and not steeped in pleasure—sentient beings wouldn’t lust after it.
Yasmā ca kho, mahāli, rūpaṃ sukhaṃ sukhānupatitaṃ sukhāvakkantaṃ anavakkantaṃ dukkhena, tasmā sattā rūpasmiṃ sārajjanti;
But because form is pleasurable—soaked and steeped in pleasure and not steeped in pain—sentient beings do lust after it.
sārāgā saṃyujjanti; saṃyogā saṅkilissanti.
Since they lust after it, they’re caught up in it, and so they become corrupted.
Ayaṃ kho, mahāli, hetu, ayaṃ paccayo sattānaṃ saṅkilesāya;
This is a cause and condition for the corruption of sentient beings.
evaṃ sahetū sappaccayā sattā saṅkilissanti.
This is how sentient beings are corrupted with cause and reason.
Vedanā ca hidaṃ, mahāli, ekantadukkhā abhavissa dukkhānupatitā dukkhāvakkantā anavakkantā sukhena, nayidaṃ sattā vedanāya sārajjeyyuṃ.
If sensation …
Yasmā ca kho, mahāli, vedanā sukhā sukhānupatitā sukhāvakkantā anavakkantā dukkhena, tasmā sattā vedanāya sārajjanti;
sārāgā saṃyujjanti;
saṃyogā saṅkilissanti.
Ayampi kho, mahāli, hetu, ayaṃ paccayo sattānaṃ saṅkilesāya.
Evampi sahetū sappaccayā sattā saṅkilissanti.
Saññā ca hidaṃ, mahāli … pe …
perception …
saṅkhārā ca hidaṃ, mahāli, ekantadukkhā abhavissaṃsu dukkhānupatitā dukkhāvakkantā anavakkantā sukhena, nayidaṃ sattā saṅkhāresu sārajjeyyuṃ.
co-activities …
Yasmā ca kho, mahāli, saṅkhārā sukhā sukhānupatitā sukhāvakkantā anavakkantā dukkhena, tasmā sattā saṅkhāresu sārajjanti;
sārāgā saṃyujjanti;
saṃyogā saṅkilissanti.
Ayampi kho, mahāli, hetu, ayaṃ paccayo sattānaṃ saṅkilesāya.
Evampi sahetū sappaccayā sattā saṅkilissanti.
Viññāṇañca hidaṃ, mahāli, ekantadukkhaṃ abhavissa dukkhānupatitaṃ dukkhāvakkantaṃ anavakkantaṃ sukhena, nayidaṃ sattā viññāṇasmiṃ sārajjeyyuṃ.
consciousness were exclusively painful—soaked and steeped in pain and not steeped in pleasure—sentient beings wouldn’t lust after it.
Yasmā ca kho, mahāli, viññāṇaṃ sukhaṃ sukhānupatitaṃ sukhāvakkantaṃ anavakkantaṃ dukkhena, tasmā sattā viññāṇasmiṃ sārajjanti;
But because consciousness is pleasurable—soaked and steeped in pleasure and not steeped in pain—sentient beings do lust after it.
sārāgā saṃyujjanti; saṃyogā saṅkilissanti.
Since they lust after it, they’re caught up in it, and so they become corrupted.
Ayampi kho, mahāli, hetu ayaṃ paccayo sattānaṃ saṅkilesāya.
This is a cause and condition for the corruption of sentient beings.
Evampi sahetū sappaccayā sattā saṅkilissantī”ti.
This is how sentient beings are corrupted with cause and reason.”
“Katamo pana, bhante, hetu katamo paccayo sattānaṃ visuddhiyā;
“But sir, what is the cause and condition for the purification of sentient beings?
kathaṃ sahetū sappaccayā sattā visujjhantī”ti?
How are sentient beings purified with cause and reason?”
“Rūpañca hidaṃ, mahāli, ekantasukhaṃ abhavissa sukhānupatitaṃ sukhāvakkantaṃ anavakkantaṃ dukkhena, nayidaṃ sattā rūpasmiṃ nibbindeyyuṃ.
“Mahāli, if form were exclusively pleasurable—soaked and steeped in pleasure and not steeped in pain—sentient beings wouldn’t grow disenchanted with it.
Yasmā ca kho, mahāli, rūpaṃ dukkhaṃ dukkhānupatitaṃ dukkhāvakkantaṃ anavakkantaṃ sukhena, tasmā sattā rūpasmiṃ nibbindanti;
But because form is painful—soaked and steeped in pain and not steeped in pleasure—sentient beings do grow disenchanted with it.
nibbindaṃ virajjanti; virāgā visujjhanti.
Being disenchanted, desire fades away. When desire fades away they are purified.
Ayaṃ kho, mahāli, hetu, ayaṃ paccayo, sattānaṃ visuddhiyā.
This is a cause and condition for the purification of sentient beings.
Evaṃ sahetū sappaccayā sattā visujjhanti.
This is how sentient beings are purified with cause and reason.
Vedanā ca hidaṃ, mahāli, ekantasukhā abhavissa … pe …
If sensation …
saññā ca hidaṃ, mahāli … pe …
perception …
saṅkhārā ca hidaṃ, mahāli, ekantasukhā abhavissaṃsu … pe …
co-activities …
viññāṇañca hidaṃ, mahāli, ekantasukhaṃ abhavissa sukhānupatitaṃ sukhāvakkantaṃ anavakkantaṃ dukkhena, nayidaṃ sattā viññāṇasmiṃ nibbindeyyuṃ.
consciousness were exclusively pleasurable—soaked and steeped in pleasure and not steeped in pain—sentient beings wouldn’t grow disenchanted with it.
Yasmā ca kho, mahāli, viññāṇaṃ dukkhaṃ dukkhānupatitaṃ dukkhāvakkantaṃ anavakkantaṃ sukhena, tasmā sattā viññāṇasmiṃ nibbindanti;
But because consciousness is painful—soaked and steeped in pain and not steeped in pleasure—sentient beings do grow disenchanted with it.
nibbindaṃ virajjanti; virāgā visujjhanti.
Being disenchanted, desire fades away. When desire fades away they are purified.
Ayaṃ kho, mahāli, hetu, ayaṃ paccayo, sattānaṃ visuddhiyā.
This is a cause and condition for the purification of sentient beings.
Evampi sahetū sappaccayā sattā visujjhantī”ti.
This is how sentient beings are purified with cause and reason.”
❧
61. Ādittasutta
61. Burning
Sāvatthinidānaṃ.
At Sāvatthī.
“Rūpaṃ, bhikkhave, ādittaṃ, vedanā ādittā, saññā ādittā, saṅkhārā ādittā, viññāṇaṃ ādittaṃ.
“monks, form, sensation, perception, co-activities, and consciousness are burning.
Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako rūpasmimpi nibbindati, vedanāyapi … saññāyapi … saṅkhāresupi … viññāṇasmimpi nibbindati.
Seeing this, a learned noble-one's-disciple grows disenchanted with form, sensation, perception, co-activities, and consciousness.
Nibbindaṃ virajjati; virāgā vimuccati. Vimuttasmiṃ vimuttamiti ñāṇaṃ hoti.
Being disenchanted, desire fades away. When desire fades away they’re freed. When they’re freed, they know they’re freed.
‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānātī”ti.
They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.’”
SN 22.62 Niruttipatha: The Scope of Language
62. Niruttipathasutta
62. The Scope of Language
Sāvatthinidānaṃ.
At Sāvatthī.
“Tayome, bhikkhave, niruttipathā adhivacanapathā paññattipathā asaṅkiṇṇā asaṅkiṇṇapubbā, na saṅkīyanti, na saṅkīyissanti, appaṭikuṭṭhā samaṇehi brāhmaṇehi viññūhi.
“monks, there are these three scopes of language, terminology, and descriptions. They’re uncorrupted, as they have been since the beginning. They’re not being corrupted now, nor will they be. Sensible ascetics and brahmins don’t look down on them.
Katame tayo?
What three?
Yaṃ, bhikkhave, rūpaṃ atītaṃ niruddhaṃ vipariṇataṃ ‘ahosī’ti tassa saṅkhā, ‘ahosī’ti tassa samaññā, ‘ahosī’ti tassa paññatti;
When form has passed, ceased, and perished, its designation, label, and description is ‘was’.
na tassa saṅkhā ‘atthī’ti, na tassa saṅkhā ‘bhavissatī’ti.
It’s not ‘is’ or ‘will be’.
Yā vedanā atītā niruddhā vipariṇatā ‘ahosī’ti tassā saṅkhā, ‘ahosī’ti tassā samaññā, ‘ahosī’ti tassā paññatti;
When sensation …
na tassā saṅkhā ‘atthī’ti, na tassā saṅkhā ‘bhavissatī’ti.
Yā saññā …
perception …
ye saṅkhārā atītā niruddhā vipariṇatā ‘ahesun’ti tesaṃ saṅkhā, ‘ahesun’ti tesaṃ samaññā, ‘ahesun’ti tesaṃ paññatti;
co-activities …
na tesaṃ saṅkhā ‘atthī’ti, na tesaṃ saṅkhā ‘bhavissantī’ti.
Yaṃ viññāṇaṃ atītaṃ niruddhaṃ vipariṇataṃ, ‘ahosī’ti tassa saṅkhā, ‘ahosī’ti tassa samaññā, ‘ahosī’ti tassa paññatti;
consciousness has passed, ceased, and perished, its designation, label, and description is ‘was’.
na tassa saṅkhā ‘atthī’ti, na tassa saṅkhā ‘bhavissatī’ti.
It’s not ‘is’ or ‘will be’.
Yaṃ, bhikkhave, rūpaṃ ajātaṃ apātubhūtaṃ, ‘bhavissatī’ti tassa saṅkhā, ‘bhavissatī’ti tassa samaññā, ‘bhavissatī’ti tassa paññatti;
When form is not yet born, and has not yet appeared, its designation, label, and description is ‘will be’.
na tassa saṅkhā ‘atthī’ti, na tassa saṅkhā ‘ahosī’ti.
It’s not ‘is’ or ‘was’.
Yā vedanā ajātā apātubhūtā, ‘bhavissatī’ti tassā saṅkhā, ‘bhavissatī’ti tassā samaññā, ‘bhavissatī’ti tassā paññatti;
When sensation …
na tassā saṅkhā ‘atthī’ti, na tassā saṅkhā ‘ahosī’ti.
Yā saññā …
perception …
ye saṅkhārā ajātā apātubhūtā, ‘bhavissantī’ti tesaṃ saṅkhā, ‘bhavissantī’ti tesaṃ samaññā, ‘bhavissantī’ti tesaṃ paññatti;
co-activities …
na tesaṃ saṅkhā ‘atthī’ti, na tesaṃ saṅkhā ‘ahesun’ti.
Yaṃ viññāṇaṃ ajātaṃ apātubhūtaṃ, ‘bhavissatī’ti tassa saṅkhā, ‘bhavissatī’ti tassa samaññā, ‘bhavissatī’ti tassa paññatti;
consciousness is not yet born, and has not yet appeared, its designation, label, and description is ‘will be’.
na tassa saṅkhā ‘atthī’ti, na tassa saṅkhā ‘ahosī’ti.
It’s not ‘is’ or ‘was’.
Yaṃ, bhikkhave, rūpaṃ jātaṃ pātubhūtaṃ, ‘atthī’ti tassa saṅkhā, ‘atthī’ti tassa samaññā, ‘atthī’ti tassa paññatti;
When form has been born, and has appeared, its designation, label, and description is ‘is’.
na tassa saṅkhā ‘ahosī’ti, na tassa saṅkhā ‘bhavissatī’ti.
It’s not ‘was’ or ‘will be’.
Yā vedanā jātā pātubhūtā, ‘atthī’ti tassā saṅkhā, ‘atthī’ti tassā samaññā, ‘atthī’ti tassā paññatti;
When sensation …
na tassā saṅkhā ‘ahosī’ti, na tassā saṅkhā ‘bhavissatī’ti.
Yā saññā …
perception …
ye saṅkhārā jātā pātubhūtā, ‘atthī’ti tesaṃ saṅkhā, ‘atthī’ti tesaṃ samaññā, ‘atthī’ti tesaṃ paññatti;
co-activities …
na tesaṃ saṅkhā ‘ahesun’ti, na tesaṃ saṅkhā, ‘bhavissantī’ti.
Yaṃ viññāṇaṃ jātaṃ pātubhūtaṃ, ‘atthī’ti tassa saṅkhā, ‘atthī’ti tassa samaññā, ‘atthī’ti tassa paññatti;
consciousness has been born, and has appeared, its designation, label, and description is ‘is’.
na tassa saṅkhā ‘ahosī’ti, na tassa saṅkhā ‘bhavissatī’ti.
It’s not ‘was’ or ‘will be’.
Ime kho, bhikkhave, tayo niruttipathā adhivacanapathā paññattipathā asaṃkiṇṇā asaṃkiṇṇapubbā, na saṅkīyanti, na saṅkīyissanti, appaṭikuṭṭhā samaṇehi brāhmaṇehi viññūhi.
These are the three scopes of language, terminology, and descriptions. They’re uncorrupted, as they have been since the beginning. They’re not being corrupted now, nor will they be. Sensible ascetics and brahmins don’t look down on them.
Yepi te, bhikkhave, ahesuṃ ukkalā vassabhaññā ahetukavādā akiriyavādā natthikavādā, tepime tayo niruttipathe adhivacanapathe paññattipathe na garahitabbaṃ nappaṭikkositabbaṃ amaññiṃsu.
Even those wanderers of the past, Vassa and Bhañña of Ukkalā, who taught the doctrines of no-cause, inaction, and nihilism, didn’t imagine that these three scopes of language should be criticized or rejected.
Taṃ kissa hetu?
Why is that?
Nindāghaṭṭanabyārosaupārambhabhayā”ti.
For fear of being blamed, criticized, and faulted.”
Saṃyutta Nikāya 22
Linked Discourses 22
end of section [22..6.. - SN 22 vagga 6 Upaya: Involvement] ❧
+ § – SN 22 vagga 7 Arahanta: The Perfected Ones+ all - all
7. Arahantavagga
7. The Perfected Ones
SN 22.63 Upādiyamāna: When You Grasp
63. Upādiyamānasutta
63. When You Grasp
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 aññataro bhikkhu yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca:
Then a monk went up to the Buddha, bowed, sat down to one side, and said to him:
“sādhu me, bhante, bhagavā saṃkhittena dhammaṃ desetu 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, assiduous, ardent, and resolute.”
“Upādiyamāno kho, bhikkhu, baddho mārassa;
“When you grasp, monk, you’re bound by Māra.
anupādiyamāno mutto pāpimato”ti.
Not grasping, you’re free from the Wicked One.”
“Aññātaṃ bhagavā, aññātaṃ sugatā”ti.
“Understood, Blessed One! Understood, Holy One!”
“Yathā kathaṃ pana tvaṃ, bhikkhu, mayā saṅkhittena bhāsitassa vitthārena atthaṃ ājānāsī”ti?
“But how do you see the detailed meaning of my brief statement?”
“Rūpaṃ kho, bhante, upādiyamāno baddho mārassa;
“Sir, when you grasp form you’re bound by Māra.
anupādiyamāno mutto pāpimato.
Not grasping, you’re free from the Wicked One.
Vedanaṃ upādiyamāno baddho mārassa;
When you grasp sensation …
anupādiyamāno mutto pāpimato.
Saññaṃ …
perception …
saṅkhāre …
co-activities …
viññāṇaṃ upādiyamāno baddho mārassa;
consciousness, you’re bound by Māra.
anupādiyamāno mutto pāpimato.
Not grasping, you’re free from the Wicked One.
Imassa khvāhaṃ, bhante, bhagavatā saṅkhittena bhāsitassa evaṃ vitthārena atthaṃ ājānāmī”ti.
That’s how I understand the detailed meaning of the Buddha’s brief statement.”
“Sādhu sādhu, bhikkhu.
“Good, good, monk!
Sādhu kho tvaṃ, bhikkhu, mayā saṅkhittena bhāsitassa vitthārena atthaṃ ājānāsi.
It’s good that you understand the detailed meaning of what I’ve said in brief like this.
Rūpaṃ kho, bhikkhu, upādiyamāno baddho mārassa;
When you grasp form you’re bound by Māra.
anupādiyamāno mutto pāpimato.
Not grasping, you’re free from the Wicked One.”
Vedanaṃ …
When you grasp sensation …
saññaṃ …
perception …
saṅkhāre …
co-activities …
viññāṇaṃ upādiyamāno baddho mārassa;
consciousness, you’re bound by Māra.
anupādiyamāno mutto pāpimato.
Not grasping, you’re free from the Wicked One.
Imassa kho, bhikkhu, mayā saṅkhittena bhāsitassa evaṃ vitthārena attho daṭṭhabbo”ti.
This is how to understand the detailed meaning of what I said in brief.”
Atha kho so bhikkhu bhagavato bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi.
And then that monk approved and agreed with what the Buddha said. He got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving.
Atha kho so bhikkhu eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti, tadanuttaraṃ—brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati.
Then that monk, living alone, withdrawn, assiduous, ardent, and resolute, soon realized the supreme end of the spiritual path in this very life. He lived having achieved with his own insight the goal for which people from good families rightly go forth from the lay life to homelessness.
“Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā”ti abbhaññāsi.
He understood: “Rebirth is ended; the spiritual journey has been completed; what had to be done has been done; there is no return to any state of existence.”
Aññataro ca pana so bhikkhu arahataṃ ahosīti.
And that monk became one of the perfected.
❧
SN 22.64 Maññamāna: When You Identify
64. Maññamānasutta
64. When You Identify
Sāvatthinidānaṃ.
At Sāvatthī.
Atha kho aññataro bhikkhu … pe … ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca:
Then a monk went up to the Buddha … and said to him:
“sādhu me, bhante, bhagavā saṅkhittena dhammaṃ desetu … pe … ātāpī pahitatto vihareyyan”ti.
“Sir, may the Buddha please teach me Dhamma in brief. When I’ve heard it, I’ll live alone, withdrawn, assiduous, ardent, and resolute.”
“Maññamāno kho, bhikkhu, baddho mārassa;
“When you identify, monk, you’re bound by Māra.
amaññamāno mutto pāpimato”ti.
Not identifying, you’re free from the Wicked One.”
“Aññātaṃ, bhagavā, aññātaṃ, sugatā”ti.
“Understood, Blessed One! Understood, Holy One!”
“Yathā kathaṃ pana tvaṃ, bhikkhu, mayā saṅkhittena bhāsitassa vitthārena atthaṃ ājānāsī”ti?
“But how do you see the detailed meaning of my brief statement?”
“Rūpaṃ kho, bhante, maññamāno baddho mārassa;
“Sir, when you identify with form you’re bound by Māra.
amaññamāno mutto pāpimato.
Not identifying, you’re free from the Wicked One.
Vedanaṃ …
When you identify with sensation …
saññaṃ …
perception …
saṅkhāre …
co-activities …
viññāṇaṃ maññamāno baddho mārassa;
consciousness, you’re bound by Māra.
amaññamāno mutto pāpimato.
Not identifying, you’re free from the Wicked One.
Imassa khvāhaṃ, bhante, bhagavatā saṅkhittena bhāsitassa evaṃ vitthārena atthaṃ ājānāmī”ti.
That’s how I understand the detailed meaning of the Buddha’s brief statement.”
“Sādhu sādhu, bhikkhu.
“Good, good, monk!
Sādhu kho tvaṃ, bhikkhu, mayā saṅkhittena bhāsitassa vitthārena atthaṃ ājānāsi.
It’s good that you understand the detailed meaning of what I’ve said in brief like this.
Rūpaṃ kho, bhikkhu, maññamāno baddho mārassa;
When you identify with form you’re bound by Māra.
amaññamāno mutto pāpimato.
Not identifying, you’re free from the Wicked One.
Vedanaṃ …
When you identify with sensation …
saññaṃ …
perception …
saṅkhāre …
co-activities …
viññāṇaṃ maññamāno baddho mārassa;
consciousness, you’re bound by Māra.
amaññamāno mutto pāpimato.
Not identifying, you’re free from the Wicked One.
Imassa kho, bhikkhu, mayā saṅkhittena bhāsitassa evaṃ vitthārena attho daṭṭhabbo”ti … pe …
This is how to understand the detailed meaning of what I said in brief.” …
aññataro ca pana so bhikkhu arahataṃ ahosīti.
And that monk became one of the perfected.
❧
SN 22.65 Abhinandamāna: When You Take Pleasure
65. Abhinandamānasutta
65. When You Take Pleasure
Sāvatthinidānaṃ.
At Sāvatthī.
Atha kho aññataro bhikkhu … pe … ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca:
Then a monk went up to the Buddha … and said to him:
“sādhu me, bhante, bhagavā saṃkhittena … pe … pahitatto vihareyyan”ti.
“Sir, may the Buddha please teach me Dhamma in brief. When I’ve heard it, I’ll live alone, withdrawn, assiduous, ardent, and resolute.”
“Abhinandamāno kho, bhikkhu, baddho mārassa;
“When you take pleasure, monk, you’re bound by Māra.
anabhinandamāno mutto pāpimato”ti.
Not taking pleasure, you’re free from the Wicked One.”
“Aññātaṃ, bhagavā, aññātaṃ, sugatā”ti.
“Understood, Blessed One! Understood, Holy One!”
“Yathā kathaṃ pana tvaṃ, bhikkhu, mayā saṅkhittena bhāsitassa vitthārena atthaṃ ājānāsī”ti?
“But how do you see the detailed meaning of my brief statement?”
“Rūpaṃ kho, bhante, abhinandamāno baddho mārassa;
“Sir, when you take pleasure in form you’re bound by Māra.
anabhinandamāno mutto pāpimato.
Not taking pleasure, you’re free from the Wicked One.
Vedanaṃ …
When you take pleasure in sensation …
saññaṃ …
perception …
saṅkhāre …
co-activities …
viññāṇaṃ abhinandamāno baddho mārassa;
consciousness you’re bound by Māra.
anabhinandamāno mutto pāpimato.
Not taking pleasure, you’re free from the Wicked One.
Imassa khvāhaṃ, bhante, bhagavatā saṅkhittena bhāsitassa evaṃ vitthārena atthaṃ ājānāmī”ti.
That’s how I understand the detailed meaning of the Buddha’s brief statement.”
“Sādhu sādhu, bhikkhu.
“Good, good, monk!
Sādhu kho tvaṃ, bhikkhu, mayā saṅkhittena bhāsitassa vitthārena atthaṃ ājānāsi.
It’s good that you understand the detailed meaning of what I’ve said in brief like this.
Rūpaṃ kho, bhikkhu, abhinandamāno baddho mārassa;
When you take pleasure in form you’re bound by Māra.
anabhinandamāno mutto pāpimato.
Not taking pleasure, you’re free from the Wicked One.
Vedanaṃ …
When you take pleasure in sensation …
saññaṃ …
perception …
saṅkhāre …
co-activities …
viññāṇaṃ abhinandamāno baddho mārassa;
consciousness you’re bound by Māra.
anabhinandamāno mutto pāpimato.
Not taking pleasure, you’re free from the Wicked One.
Imassa kho, bhikkhu, mayā saṅkhittena bhāsitassa evaṃ vitthārena attho daṭṭhabbo”ti … pe …
This is how to understand the detailed meaning of what I said in brief.” …
aññataro ca pana so bhikkhu arahataṃ ahosīti.
And that monk became one of the perfected.
❧
SN 22.66 Anicca: Impermanence
66. Aniccasutta
66. Impermanence
Sāvatthinidānaṃ.
At Sāvatthī.
Atha kho aññataro bhikkhu … pe … ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca:
Then a monk went up to the Buddha … and said to him:
“sādhu me, bhante, bhagavā saṅkhittena dhammaṃ desetu … pe … ātāpī pahitatto vihareyyan”ti.
“Sir, may the Buddha please teach me Dhamma in brief. When I’ve heard it, I’ll live alone, withdrawn, assiduous, ardent, and resolute.”
“Yaṃ kho, bhikkhu, aniccaṃ; tatra te chando pahātabbo”ti.
“monk, give up desire for anything that’s impermanent.”
“Aññātaṃ, bhagavā, aññātaṃ, sugatā”ti.
“Understood, Blessed One! Understood, Holy One!”
“Yathā kathaṃ pana tvaṃ, bhikkhu, mayā saṅkhittena bhāsitassa vitthārena atthaṃ ājānāsī”ti?
“But how do you see the detailed meaning of my brief statement?”
“Rūpaṃ kho, bhante, aniccaṃ; tatra me chando pahātabbo.
“Sir, form is impermanent; I should give up desire for it.
Vedanā …
sensation …
saññā …
Perception …
saṅkhārā …
co-activities …
viññāṇaṃ aniccaṃ; tatra me chando pahātabbo.
Consciousness is impermanent; I should give up desire for it.
Imassa khvāhaṃ, bhante, bhagavatā saṅkhittena bhāsitassa evaṃ vitthārena atthaṃ ājānāmī”ti.
That’s how I understand the detailed meaning of the Buddha’s brief statement.”
“Sādhu sādhu, bhikkhu.
“Good, good, monk!
Sādhu kho tvaṃ, bhikkhu, mayā saṅkhittena bhāsitassa vitthārena atthaṃ ājānāsi.
It’s good that you understand the detailed meaning of what I’ve said in brief like this.
Rūpaṃ kho, bhikkhu, aniccaṃ; tatra te chando pahātabbo.
Form is impermanent; you should give up desire for it.
Vedanā aniccā …
sensation …
saññā …
Perception …
saṅkhārā …
co-activities …
viññāṇaṃ aniccaṃ; tatra kho te chando pahātabbo.
Consciousness is impermanent; you should give up desire for it.
Imassa kho, bhikkhu, mayā saṅkhittena bhāsitassa evaṃ vitthārena attho daṭṭhabbo”ti … pe …
This is how to understand the detailed meaning of what I said in brief.” …
aññataro ca pana so bhikkhu arahataṃ ahosīti.
And that monk became one of the perfected.
SN 22.67 Dukkha: Suffering
67. Dukkhasutta
67. Suffering
Sāvatthinidānaṃ.
At Sāvatthī.
Atha kho aññataro bhikkhu … pe … ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca:
Then a monk went up to the Buddha … and said to him:
“sādhu me, bhante, bhagavā saṅkhittena dhammaṃ desetu … pe … ātāpī pahitatto vihareyyan”ti.
“Sir, may the Buddha please teach me Dhamma in brief. When I’ve heard it, I’ll live alone, withdrawn, assiduous, ardent, and resolute.”
“Yaṃ kho, bhikkhu, dukkhaṃ; tatra te chando pahātabbo”ti.
“monk, give up desire for anything that’s suffering.”
“Aññātaṃ, bhagavā, aññātaṃ, sugatā”ti.
“Understood, Blessed One! Understood, Holy One!”
“Yathā kathaṃ pana tvaṃ, bhikkhu, mayā saṅkhittena bhāsitassa vitthārena atthaṃ ājānāsī”ti?
“But how do you see the detailed meaning of my brief statement?”
“Rūpaṃ kho, bhante, dukkhaṃ; tatra me chando pahātabbo.
“Sir, form is suffering; I should give up desire for it.
Vedanā …
sensation …
saññā …
Perception …
saṅkhārā …
co-activities …
viññāṇaṃ dukkhaṃ; tatra me chando pahātabbo.
Consciousness is suffering; I should give up desire for it.
Imassa khvāhaṃ, bhante, bhagavatā saṅkhittena bhāsitassa evaṃ vitthārena atthaṃ ājānāmī”ti.
That’s how I understand the detailed meaning of the Buddha’s brief statement.”
“Sādhu sādhu, bhikkhu.
“Good, good, monk!
Sādhu kho tvaṃ, bhikkhu, mayā saṅkhittena bhāsitassa vitthārena atthaṃ ājānāsi.
It’s good that you understand the detailed meaning of what I’ve said in brief like this.
Rūpaṃ kho, bhikkhu, dukkhaṃ; tatra te chando pahātabbo.
Form is suffering; you should give up desire for it.
Vedanā …
sensation …
saññā …
Perception …
saṅkhārā …
co-activities …
viññāṇaṃ dukkhaṃ; tatra te chando pahātabbo.
Consciousness is suffering; you should give up desire for it.
Imassa kho, bhikkhu, mayā saṅkhittena bhāsitassa evaṃ vitthārena attho daṭṭhabbo”ti … pe …
This is how to understand the detailed meaning of what I said in brief.” …
aññataro ca pana so bhikkhu arahataṃ ahosīti.
And that monk became one of the perfected.
SN 22.68 Anatta: Not-Self
68. Anattasutta
68. Not-Self
Sāvatthinidānaṃ.
At Sāvatthī.
Atha kho aññataro bhikkhu … pe … ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca:
Then a monk went up to the Buddha … and said to him:
“sādhu me, bhante, bhagavā saṅkhittena dhammaṃ desetu … pe … ātāpī pahitatto vihareyyan”ti.
“Sir, may the Buddha please teach me Dhamma in brief. When I’ve heard it, I’ll live alone, withdrawn, assiduous, ardent, and resolute.”
“Yo kho, bhikkhu, anattā; tatra te chando pahātabbo”ti.
“monk, give up desire for what is not-self.”
“Aññātaṃ, bhagavā, aññātaṃ, sugatā”ti.
“Understood, Blessed One! Understood, Holy One!”
“Yathā kathaṃ pana tvaṃ, bhikkhu, mayā saṅkhittena bhāsitassa vitthārena atthaṃ ājānāsī”ti?
“But how do you see the detailed meaning of my brief statement?”
“Rūpaṃ kho, bhante, anattā; tatra me chando pahātabbo.
“Sir, form is not-self; I should give up desire for it.
Vedanā …
sensation …
saññā …
Perception …
saṅkhārā …
co-activities …
viññāṇaṃ anattā; tatra me chando pahātabbo.
Consciousness is not-self; I should give up desire for it.
Imassa khvāhaṃ, bhante, bhagavatā saṅkhittena bhāsitassa evaṃ vitthārena atthaṃ ājānāmī”ti.
That’s how I understand the detailed meaning of the Buddha’s brief statement.”
“Sādhu sādhu, bhikkhu.
“Good, good, monk!
Sādhu kho tvaṃ, bhikkhu, mayā saṅkhittena bhāsitassa vitthārena atthaṃ ājānāsi.
It’s good that you understand the detailed meaning of what I’ve said in brief like this.
Rūpaṃ kho, bhikkhu, anattā; tatra te chando pahātabbo.
Form is not-self; you should give up desire for it.
Vedanā …
sensation …
saññā …
Perception …
saṅkhārā …
co-activities …
viññāṇaṃ anattā; tatra te chando pahātabbo.
Consciousness is not-self; you should give up desire for it.
Imassa kho, bhikkhu, mayā saṅkhittena bhāsitassa evaṃ vitthārena attho daṭṭhabbo”ti … pe …
This is how to understand the detailed meaning of what I said in brief.” …
aññataro ca pana so bhikkhu arahataṃ ahosīti.
And that monk became one of the perfected.
SN 22.69 Anattaniya: Not Belonging to Self
69. Anattaniyasutta
69. Not Belonging to Self
Sāvatthinidānaṃ.
At Sāvatthī.
Atha kho aññataro bhikkhu … pe … ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca:
Then a monk went up to the Buddha … and said to him:
“sādhu me, bhante, bhagavā saṅkhittena dhammaṃ desetu … pe … vihareyyan”ti.
“Sir, may the Buddha please teach me Dhamma in brief. When I’ve heard it, I’ll live alone, withdrawn, assiduous, ardent, and resolute.”
“Yaṃ kho, bhikkhu, anattaniyaṃ; tatra te chando pahātabbo”ti.
“monk, give up desire for anything that doesn’t belong to self.”
“Aññātaṃ, bhagavā, aññātaṃ, sugatā”ti.
“Understood, Blessed One! Understood, Holy One!”
“Yathā kathaṃ pana tvaṃ, bhikkhu, mayā saṅkhittena bhāsitassa vitthārena atthaṃ ājānāsī”ti?
“But how do you see the detailed meaning of my brief statement?”
“Rūpaṃ kho, bhante, anattaniyaṃ; tatra me chando pahātabbo.
“Sir, form doesn’t belong to self; I should give up desire for it.
Vedanā …
sensation …
saññā …
Perception …
saṅkhārā …
co-activities …
viññāṇaṃ anattaniyaṃ; tatra me chando pahātabbo.
Consciousness doesn’t belong to self; I should give up desire for it.
Imassa khvāhaṃ, bhante, bhagavatā saṅkhittena bhāsitassa evaṃ vitthārena atthaṃ ājānāmī”ti.
That’s how I understand the detailed meaning of the Buddha’s brief statement.”
“Sādhu sādhu, bhikkhu.
“Good, good, monk!
Sādhu kho tvaṃ, bhikkhu, mayā saṅkhittena bhāsitassa vitthārena atthaṃ ājānāsi.
It’s good that you understand the detailed meaning of what I’ve said in brief like this.
Rūpaṃ kho, bhikkhu, anattaniyaṃ; tatra te chando pahātabbo.
Form doesn’t belong to self; you should give up desire for it.
Vedanā …
sensation …
saññā …
Perception …
saṅkhārā …
co-activities …
viññāṇaṃ anattaniyaṃ; tatra te chando pahātabbo.
Consciousness doesn’t belong to self; you should give up desire for it.
Imassa kho, bhikkhu, mayā saṅkhittena bhāsitassa evaṃ vitthārena attho daṭṭhabbo”ti … pe …
This is how to understand the detailed meaning of what I said in brief.” …
aññataro ca pana so bhikkhu arahataṃ ahosīti.
And that monk became one of the perfected.
SN 22.70 Rajanīyasaṇṭhita: Definitely Arousing
70. Rajanīyasaṇṭhitasutta
70. Definitely Arousing
Sāvatthinidānaṃ.
At Sāvatthī.
Atha kho aññataro bhikkhu … pe … ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca:
Then a monk went up to the Buddha … and said to him:
“sādhu me, bhante, bhagavā saṃkhittena dhammaṃ desetu, yamahaṃ bhagavato dhammaṃ sutvā … pe … vihareyyan”ti.
“Sir, may the Buddha please teach me Dhamma in brief. When I’ve heard it, I’ll live alone, withdrawn, assiduous, ardent, and resolute.”
“Yaṃ kho, bhikkhu, rajanīyasaṇṭhitaṃ; tatra te chando pahātabbo”ti.
“monk, give up desire for anything that’s stuck in what’s arousing.”
“Aññātaṃ, bhagavā, aññātaṃ, sugatā”ti.
“Understood, Blessed One! Understood, Holy One!”
“Yathā kathaṃ pana tvaṃ, bhikkhu, mayā saṅkhittena bhāsitassa vitthārena atthaṃ ājānāsī”ti?
“But how do you see the detailed meaning of my brief statement?”
“Rūpaṃ kho, bhante, rajanīyasaṇṭhitaṃ; tatra me chando pahātabbo.
“Sir, form is stuck in what’s arousing; I should give up desire for it.
Vedanā …
sensation …
saññā …
Perception …
saṅkhārā …
co-activities …
viññāṇaṃ rajanīyasaṇṭhitaṃ; tatra me chando pahātabbo.
Consciousness is stuck in what’s arousing; I should give up desire for it.
Imassa khvāhaṃ, bhante, bhagavatā saṅkhittena bhāsitassa evaṃ vitthārena atthaṃ ājānāmī”ti.
That’s how I understand the detailed meaning of the Buddha’s brief statement.”
“Sādhu sādhu, bhikkhu.
“Good, good, monk!
Sādhu kho tvaṃ, bhikkhu, mayā saṅkhittena bhāsitassa vitthārena atthaṃ ājānāsi.
It’s good that you understand the detailed meaning of what I’ve said in brief like this.
Rūpaṃ kho, bhikkhu, rajanīyasaṇṭhitaṃ; tatra te chando pahātabbo.
“Form is stuck in what’s arousing; you should give up desire for it.
Vedanā …
sensation …
saññā …
Perception …
saṅkhārā …
co-activities …
viññāṇaṃ rajanīyasaṇṭhitaṃ; tatra te chando pahātabbo.
Consciousness is stuck in what’s arousing; you should give up desire for it.
Imassa kho, bhikkhu, mayā saṅkhittena bhāsitassa evaṃ vitthārena attho daṭṭhabbo”ti … pe …
This is how to understand the detailed meaning of what I said in brief.” …
aññataro ca pana so bhikkhu arahataṃ ahosīti.
And that monk became one of the perfected.
SN 22.71 Rādha: With Rādha
71. Rādhasutta
71. With Rādha
Sāvatthinidānaṃ.
At Sāvatthī.
Atha kho āyasmā rādho yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ etadavoca:
Then Venerable Rādha went up to the Buddha … and said to him:
“kathaṃ nu kho, bhante, jānato, kathaṃ passato imasmiñca saviññāṇake kāye bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānānusayā na hontī”ti?
“Sir, how does one know and see so that there’s no ego, possessiveness, or underlying tendency to conceit for this conscious body and all external stimuli?”
“Yaṃ kiñci, rādha, rūpaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā, sabbaṃ rūpaṃ: ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya passati.
“Rādha, one truly sees any kind of form at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all form—with right understanding: ‘This is not mine, I am not this, this is not my self.’
Yā kāci vedanā …
One truly sees any kind of sensation …
yā kāci saññā …
perception …
ye keci saṅkhārā …
co-activities …
yaṃ kiñci viññāṇaṃ atītānāgatapaccuppannaṃ … pe … yaṃ dūre santike vā, sabbaṃ viññāṇaṃ: ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya passati.
consciousness at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self.’
Evaṃ kho, rādha, jānato evaṃ passato imasmiñca saviññāṇake kāye bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānānusayā na hontī”ti … pe …
That’s how to know and see so that there’s no ego, possessiveness, or underlying tendency to conceit for this conscious body and all external stimuli.” …
aññataro ca panāyasmā rādho arahataṃ ahosīti.
And Venerable Rādha became one of the perfected.
SN 22.72 Surādha: With Surādha
72. Surādhasutta
72. With Surādha
Sāvatthinidānaṃ.
At Sāvatthī.
Atha kho āyasmā surādho bhagavantaṃ etadavoca:
Then Venerable Surādha said to the Buddha:
“kathaṃ nu kho, bhante, jānato kathaṃ passato imasmiñca saviññāṇake kāye bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānāpagataṃ mānasaṃ hoti, vidhā samatikkantaṃ santaṃ suvimuttan”ti?
“Sir, how does one know and see so that the mind is rid of ego, possessiveness, and conceit for this conscious body and all external stimuli; and going beyond discrimination, it’s peaceful and well freed?”
“Yaṃ kiñci, surādha, rūpaṃ atītānāgatapaccuppannaṃ … pe … yaṃ dūre santike vā, sabbaṃ rūpaṃ: ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya disvā anupādāvimutto hoti.
“Surādha, one is freed by not grasping having truly seen any kind of form at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all form—with right understanding: ‘This is not mine, I am not this, this is not my self.’
Yā kāci vedanā …
One is freed by not grasping having truly seen any kind of sensation …
yā kāci saññā …
perception …
ye keci saṅkhārā …
co-activities …
yaṃ kiñci viññāṇaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā, sabbā vedanā … pe …
consciousness at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self.’
sabbā saññā …
sabbe saṅkhārā …
sabbaṃ viññāṇaṃ: ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya disvā anupādāvimutto hoti.
Evaṃ kho, surādha, jānato evaṃ passato imasmiñca saviññāṇake kāye, bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānāpagataṃ mānasaṃ hoti vidhā samatikkantaṃ santaṃ suvimuttan”ti … pe …
That’s how to know and see so that the mind is rid of ego, possessiveness, and conceit for this conscious body and all external stimuli; and going beyond discrimination, it’s peaceful and well freed.” …
aññataro ca panāyasmā surādho arahataṃ ahosīti.
And Venerable Surādha became one of the perfected.
end of section [22..7.. - SN 22 vagga 7 Arahanta: The Perfected Ones] ❧
+ § – SN 22 vagga 8 Khajjanīya: Itchy+ all - all
8. Khajjanīyavagga
8. Itchy
SN 22.73 Assāda: Gratification
73. Assādasutta
73. Gratification
Sāvatthinidānaṃ.
At Sāvatthī.
“Assutavā, bhikkhave, puthujjano rūpassa assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nappajānāti.
“monks, an uneducated ordinary person doesn’t truly understand the gratification, the drawback, and the escape when it comes to form,
Vedanāya …
sensation,
saññāya …
perception,
saṅkhārānaṃ …
co-activities,
viññāṇassa assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nappajānāti.
and consciousness.
Sutavā ca kho, bhikkhave, ariyasāvako rūpassa assādañca ādīnavañca nissaraṇañca yathābhūtaṃ pajānāti.
An educated noble-one's-disciple does truly understand the gratification, the drawback, and the escape when it comes to form,
Vedanāya …
sensation,
saññāya …
perception,
saṅkhārānaṃ …
co-activities,
viññāṇassa assādañca ādīnavañca nissaraṇañca yathābhūtaṃ pajānātī”ti.
and consciousness.”
SN 22.74 Samudaya: Origin
74. Samudayasutta
74. Origin
Sāvatthinidānaṃ.
At Sāvatthī.
“Assutavā, bhikkhave, puthujjano rūpassa samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nappajānāti.
“monks, an uneducated ordinary person doesn’t truly understand the origin, the ending, the gratification, the drawback, and the escape when it comes to form,
Vedanāya …
sensation,
saññāya …
perception,
saṅkhārānaṃ …
co-activities,
viññāṇassa samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nappajānāti.
and consciousness.
Sutavā ca kho, bhikkhave, ariyasāvako rūpassa samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ pajānāti.
An educated noble-one's-disciple does truly understand the origin, the ending, the gratification, the drawback, and the escape when it comes to form,
Vedanāya …
sensation,
saññāya …
perception,
saṅkhārānaṃ …
co-activities,
viññāṇassa samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ pajānātī”ti.
and consciousness.”
SN 22.75 Dutiyasamudaya: Origin (2nd)
75. Dutiyasamudayasutta
75. Origin (2nd)
Sāvatthinidānaṃ.
At Sāvatthī.
“Sutavā, bhikkhave, ariyasāvako rūpassa samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ pajānāti.
“monks, an educated noble-one's-disciple truly understands the origin, the ending, the gratification, the drawback, and the escape when it comes to form,
Vedanāya …
sensation,
saññāya …
perception,
saṅkhārānaṃ …
co-activities,
viññāṇassa samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ pajānātī”ti.
and consciousness.”
SN 22.76 Arahanta: The Perfected Ones
76. Arahantasutta
76. The Perfected Ones
Sāvatthinidānaṃ.
At Sāvatthī.
“Rūpaṃ, bhikkhave, aniccaṃ.
“monks, form is impermanent.
Yadaniccaṃ taṃ dukkhaṃ;
What’s impermanent is suffering.
yaṃ dukkhaṃ tadanattā;
What’s suffering is not-self.
yadanattā taṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ.
And what’s not-self should be truly seen with proper understanding like this: ‘This is not mine, I am not this, this is not my self.’
Vedanā …
sensation …
saññā …
Perception …
saṅkhārā …
co-activities …
viññāṇaṃ aniccaṃ.
Consciousness is impermanent.
Yadaniccaṃ taṃ dukkhaṃ;
What’s impermanent is suffering.
yaṃ dukkhaṃ tadanattā;
What’s suffering is not-self.
yadanattā taṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ.
And what’s not-self should be truly seen with proper understanding like this: ‘This is not mine, I am not this, this is not my self.’
Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako rūpasmimpi nibbindati, vedanāyapi … saññāyapi … saṅkhāresupi … viññāṇasmimpi nibbindati.
Seeing this, a learned noble-one's-disciple grows disenchanted with form, sensation, perception, co-activities, and consciousness.
Nibbindaṃ virajjati; virāgā vimuccati. Vimuttasmiṃ vimuttamiti ñāṇaṃ hoti.
Being disenchanted, desire fades away. When desire fades away they’re freed. When they’re freed, they know they’re freed.
‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti 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.’
Yāvatā, bhikkhave, sattāvāsā, yāvatā bhavaggaṃ, ete aggā, ete seṭṭhā lokasmiṃ yadidaṃ arahanto”ti.
As far as there are abodes of sentient beings, even up until the pinnacle of existence, the perfected ones are the foremost and the best.”
Idamavoca bhagavā.
That is what the Buddha said.
Idaṃ vatvāna sugato athāparaṃ etadavoca satthā:
Then the Holy One, the Teacher, went on to say:
“Sukhino vata arahanto,
“Oh! The perfected ones are happy.
taṇhā tesaṃ na vijjati;
Craving is not found in them,
Asmimāno samucchinno,
the conceit ‘I am’ is cut off,
mohajālaṃ padālitaṃ.
and the net of delusion is shattered.
Anejaṃ te anuppattā,
They’ve attained stillness,
cittaṃ tesaṃ anāvilaṃ;
their minds are unclouded,
Loke anupalittā te,
nothing in the world clings to them,
brahmabhūtā anāsavā.
they’ve become holy, undefiled.
Pañcakkhandhe pariññāya,
Completely understanding the five aggregates,
satta saddhammagocarā;
their domain is the seven good qualities.
Pasaṃsiyā sappurisā,
Those good people are praiseworthy,
puttā buddhassa orasā.
the Buddha’s rightful children.
Sattaratanasampannā,
Endowed with the seven gems,
Tīsu sikkhāsu sikkhitā;
and trained in the three trainings,
Anuvicaranti mahāvīrā,
the great heroes live on,
Pahīnabhayabheravā.
with fear and terror given up.
Dasahaṅgehi sampannā,
Endowed with ten factors,
mahānāgā samāhitā;
those giants have undistractible-lucidity.
Ete kho seṭṭhā lokasmiṃ,
These are the best in the world,
taṇhā tesaṃ na vijjati.
craving is not found in them.
Asekhañāṇamuppannaṃ,
The master’s knowledge has arisen:
antimoyaṃ samussayo;
‘This is my final body.’
Yo sāro brahmacariyassa,
They are independent of others
tasmiṃ aparapaccayā.
in the core of the spiritual path.
Vidhāsu na vikampanti,
Unwavering in the face of discrimination,
vippamuttā punabbhavā;
they’re freed from future lives.
Dantabhūmimanuppattā,
They’ve reached the level of the tamed,
te loke vijitāvino.
in the world, they’re the winners.
Uddhaṃ tiriyaṃ apācīnaṃ,
Above, below, and all around,
nandī tesaṃ na vijjati;
relishing is not found in them.
Nadanti te sīhanādaṃ,
They roar their lion’s roar:
buddhā loke anuttarā”ti.
‘The awakened are supreme in the world!’”
end of section [22.76 - SN 22.76 Arahanta: The Perfected Ones] ❧
SN 22.77 Dutiyaarahanta: The Perfected Ones (2nd)
77. Dutiyaarahantasutta
77. The Perfected Ones (2nd)
Sāvatthinidānaṃ.
At Sāvatthī.
“Rūpaṃ, bhikkhave, aniccaṃ.
“monks, form is impermanent.
Yadaniccaṃ taṃ dukkhaṃ;
What’s impermanent is suffering.
yaṃ dukkhaṃ tadanattā;
What’s suffering is not-self.
yadanattā taṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti … pe … evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ.
And what’s not-self should be truly seen with proper understanding like this: ‘This is not mine, I am not this, this is not my self.’
Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako rūpasmimpi nibbindati, vedanāyapi … saññāyapi … saṅkhāresupi … viññāṇasmimpi nibbindati.
Seeing this, a learned noble-one's-disciple grows disenchanted with form, sensation, perception, co-activities, and consciousness.
Nibbindaṃ virajjati; virāgā vimuccati. Vimuttasmiṃ vimuttamiti ñāṇaṃ hoti.
Being disenchanted, desire fades away. When desire fades away they’re freed. When they’re freed, they know they’re freed.
‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti 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.’
Yāvatā, bhikkhave, sattāvāsā, yāvatā bhavaggaṃ, ete aggā, ete seṭṭhā lokasmiṃ yadidaṃ arahanto”ti.
As far as there are abodes of sentient beings, even up until the pinnacle of existence, the perfected ones are the foremost and the best.”
78. Sīhasutta
78. The Lion
Sāvatthinidānaṃ.
At Sāvatthī.
“Sīho, bhikkhave, migarājā sāyanhasamayaṃ āsayā nikkhamati; āsayā nikkhamitvā vijambhati; vijambhitvā samantā catuddisā anuviloketi; samantā catuddisā anuviloketvā tikkhattuṃ sīhanādaṃ nadati; tikkhattuṃ sīhanādaṃ naditvā gocarāya pakkamati.
“monks, towards evening the lion, king of beasts, emerges from his den, yawns, looks all around the four directions, and roars his lion’s roar three times. Then he sets out on the hunt.
Ye hi keci, bhikkhave, tiracchānagatā pāṇā sīhassa migarañño nadato saddaṃ suṇanti; yebhuyyena bhayaṃ saṃvegaṃ santāsaṃ āpajjanti; bilaṃ bilāsayā pavisanti; dakaṃ dakāsayā pavisanti; vanaṃ vanāsayā pavisanti; ākāsaṃ pakkhino bhajanti.
And the animals who hear the roar of the lion, king of beasts, are typically filled with fear, awe, and terror. They return to their lairs, be they in a hole, the water, or a wood; and the birds take to the air.
Yepi te, bhikkhave, rañño nāgā gāmanigamarājadhānīsu, daḷhehi varattehi baddhā, tepi tāni bandhanāni sañchinditvā sampadāletvā bhītā muttakarīsaṃ cajamānā, yena vā tena vā palāyanti.
Even the royal elephants, bound with strong harness in the villages, towns, and capital cities, break apart their bonds, and urinate and defecate in terror as they flee here and there.
Evaṃ mahiddhiko kho, bhikkhave, sīho migarājā tiracchānagatānaṃ pāṇānaṃ, evaṃ mahesakkho, evaṃ mahānubhāvo.
That’s how powerful is the lion, king of beasts, among animals, how illustrious and mighty.
Evameva kho, bhikkhave, yadā tathāgato loke uppajjati arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā. So dhammaṃ deseti:
In the same way, when a Realized One arises in the world—perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed—he teaches the Dhamma:
‘iti rūpaṃ, iti rūpassa samudayo, iti rūpassa atthaṅgamo;
‘Such is form, such is the origin of form, such is the ending of form.
iti vedanā …
Such is sensation …
iti saññā …
Such is perception …
iti saṅkhārā …
Such are co-activities …
iti viññāṇaṃ, iti viññāṇassa samudayo, iti viññāṇassa atthaṅgamo’ti.
Such is consciousness, such is the origin of consciousness, such is the ending of consciousness.’
Yepi te, bhikkhave, devā dīghāyukā vaṇṇavanto sukhabahulā uccesu vimānesu ciraṭṭhitikā tepi tathāgatassa dhammadesanaṃ sutvā yebhuyyena bhayaṃ saṃvegaṃ santāsaṃ āpajjanti:
Now, there are gods who are long-lived, beautiful, and very happy, living for ages in their divine palaces. When they hear this Dharma by the Realized One, they’re typically filled with fear, awe, and terror.
‘aniccāva kira, bho, mayaṃ samānā niccamhāti amaññimha.
‘Oh no! It turns out we’re impermanent, though we thought we were permanent!
Addhuvāva kira, bho, mayaṃ samānā dhuvamhāti amaññimha.
It turns out we don’t last, though we thought we were everlasting!
Asassatāva kira, bho, mayaṃ samānā sassatamhāti amaññimha.
It turns out we’re short-lived, though we thought we were eternal!
Mayampi kira, bho, aniccā addhuvā asassatā sakkāyapariyāpannā’ti.
It turns out that we’re impermanent, not lasting, short-lived, and included within identity.’
Evaṃ mahiddhiko kho, bhikkhave, tathāgato sadevakassa lokassa, evaṃ mahesakkho, evaṃ mahānubhāvo”ti.
That’s how powerful is the Realized One in the world with its gods, how illustrious and mighty.”
Idamavoca bhagavā … pe …
That is what the Buddha said.
etadavoca satthā:
Then the Holy One, the Teacher, went on to say:
“Yadā buddho abhiññāya,
“The Buddha, the teacher without a peer
dhammacakkaṃ pavattayi;
in all the world with its gods,
Sadevakassa lokassa,
rolls forth the Wheel of Dhamma
satthā appaṭipuggalo.
from his own insight:
Sakkāyañca nirodhañca,
identity, its cessation,
sakkāyassa ca sambhavaṃ;
the origin of identity,
Ariyañcaṭṭhaṅgikaṃ maggaṃ,
and the noble eightfold path
dukkhūpasamagāminaṃ.
that leads to the stilling of suffering.
Yepi dīghāyukā devā,
And then the long-lived gods,
vaṇṇavanto yasassino;
so beautiful and glorious,
Bhītā santāsamāpāduṃ,
are afraid and full of terror,
sīhassevitare migā.
like the other beasts when they hear a lion.
Avītivattā sakkāyaṃ,
‘We haven’t transcended identity!
aniccā kira bho mayaṃ;
It turns out we’re impermanent!’
Sutvā arahato vākyaṃ,
So they say when they hear the word
vippamuttassa tādino”ti.
of the perfected one, free and poised.”
❧
SN 22.79 Khajjanīya: Itchy
79. Khajjanīyasutta
79. Itchy
Sāvatthinidānaṃ.
At Sāvatthī.
“Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā anekavihitaṃ pubbenivāsaṃ anussaramānā anussaranti sabbete pañcupādānakkhandhe anussaranti etesaṃ vā aññataraṃ.
“monks, whatever ascetics and brahmins recollect many kinds of past lives, all recollect the five grasping aggregates, or one of them.
Katame pañca?
What five?
‘Evaṃrūpo ahosiṃ atītamaddhānan’ti—
‘I had such form in the past.’
iti vā hi, bhikkhave, anussaramāno rūpaṃyeva anussarati.
Recollecting thus, it’s only form that they recollect.
‘Evaṃvedano ahosiṃ atītamaddhānan’ti—
‘I had such sensation …
iti vā hi, bhikkhave, anussaramāno vedanaṃyeva anussarati.
‘Evaṃsañño ahosiṃ atītamaddhānan’ti …
perception …
‘evaṃsaṅkhāro ahosiṃ atītamaddhānan’ti …
co-activities …
‘evaṃviññāṇo ahosiṃ atītamaddhānan’ti—
consciousness in the past.’
iti vā hi, bhikkhave, anussaramāno viññāṇameva anussarati.
Recollecting thus, it’s only consciousness that they recollect.
Kiñca, bhikkhave, rūpaṃ vadetha?
And why do you call it form?
Ruppatīti kho, bhikkhave, tasmā ‘rūpan’ti vuccati.
It’s deformed; that’s why it’s called ‘form’.
Kena ruppati?
Deformed by what?
Sītenapi ruppati, uṇhenapi ruppati, jighacchāyapi ruppati, pipāsāyapi ruppati, ḍaṃsamakasavātātapasarīsapasamphassenapi ruppati.
Deformed by cold, heat, hunger, and thirst, and deformed by the touch of flies, mosquitoes, wind, sun, and reptiles.
Ruppatīti kho, bhikkhave, tasmā ‘rūpan’ti vuccati.
It’s deformed; that’s why it’s called ‘form’.
Kiñca, bhikkhave, vedanaṃ vadetha?
And why do you call it sensation?
Vedayatīti kho, bhikkhave, tasmā ‘vedanā’ti vuccati.
It feels; that’s why it’s called ‘sensation’.
Kiñca vedayati?
And what does it feel?
Sukhampi vedayati, dukkhampi vedayati, adukkhamasukhampi vedayati.
It feels pleasure, pain, and neutral.
Vedayatīti kho, bhikkhave, tasmā ‘vedanā’ti vuccati.
It feels; that’s why it’s called ‘sensation’.
Kiñca, bhikkhave, saññaṃ vadetha?
And why do you call it perception?
Sañjānātīti kho, bhikkhave, tasmā ‘saññā’ti vuccati.
It perceives; that’s why it’s called ‘perception’.
Kiñca sañjānāti?
And what does it perceive?
Nīlampi sañjānāti, pītakampi sañjānāti, lohitakampi sañjānāti, odātampi sañjānāti.
It perceives blue, yellow, red, and white.
Sañjānātīti kho, bhikkhave, tasmā ‘saññā’ti vuccati.
It perceives; that’s why it’s called ‘perception’.
Kiñca, bhikkhave, saṅkhāre vadetha?
And why do you call them co-activities?
Saṅkhatamabhisaṅkharontīti kho, bhikkhave, tasmā ‘saṅkhārā’ti vuccati.
co-activities produce conditioned dharma; that’s why they’re called ‘co-activities’.
Kiñca saṅkhatamabhisaṅkharonti?
And what are the conditioned dharma that they produce?
Rūpaṃ rūpattāya saṅkhatamabhisaṅkharonti, vedanaṃ vedanattāya saṅkhatamabhisaṅkharonti, saññaṃ saññattāya saṅkhatamabhisaṅkharonti, saṅkhāre saṅkhārattāya saṅkhatamabhisaṅkharonti, viññāṇaṃ viññāṇattāya saṅkhatamabhisaṅkharonti.
Form is a conditioned phenomenon; co-activities are what make it into form. sensation is a conditioned phenomenon; co-activities are what make it into sensation. Perception is a conditioned phenomenon; co-activities are what make it into perception. co-activities are conditioned dharma; co-activities are what make them into co-activities. Consciousness is a conditioned phenomenon; co-activities are what make it into consciousness.
Saṅkhatamabhisaṅkharontīti kho, bhikkhave, tasmā ‘saṅkhārā’ti vuccati.
co-activities produce conditioned dharma; that’s why they’re called ‘co-activities’.
Kiñca, bhikkhave, viññāṇaṃ vadetha?
And why do you call it consciousness?
Vijānātīti kho, bhikkhave, tasmā ‘viññāṇan’ti vuccati.
It cognizes; that’s why it’s called ‘consciousness’.
Kiñca vijānāti?
And what does it cognize?
Ambilampi vijānāti, tittakampi vijānāti, kaṭukampi vijānāti, madhurampi vijānāti, khārikampi vijānāti, akhārikampi vijānāti, loṇikampi vijānāti, aloṇikampi vijānāti.
It cognizes sour, bitter, pungent, sweet, hot, mild, salty, and bland.
Vijānātīti kho, bhikkhave, tasmā ‘viññāṇan’ti vuccati.
It cognizes; that’s why it’s called ‘consciousness’.
Tatra, bhikkhave, sutavā ariyasāvako iti paṭisañcikkhati:
A noble-one's-disciple reflects on this:
‘ahaṃ kho etarahi rūpena khajjāmi.
‘Currently I’m itched by form.
Atītampāhaṃ addhānaṃ evameva rūpena khajjiṃ, seyyathāpi etarahi paccuppannena rūpena khajjāmi.
In the past I was also itched by form just like now.
Ahañceva kho pana anāgataṃ rūpaṃ abhinandeyyaṃ, anāgatampāhaṃ addhānaṃ evameva rūpena khajjeyyaṃ, seyyathāpi etarahi paccuppannena rūpena khajjāmī’ti.
If I were to look forward to enjoying form in the future, I’d be itched by form in the future just as I am today.’
So iti paṭisaṅkhāya atītasmiṃ rūpasmiṃ anapekkho hoti;
Reflecting like this they don’t worry about past form,
anāgataṃ rūpaṃ nābhinandati;
they don’t look forward to enjoying future form,
paccuppannassa rūpassa nibbidāya virāgāya nirodhāya paṭipanno hoti.
and they practice for disenchantment, dispassion, and cessation regarding present form.
‘Ahaṃ kho etarahi vedanāya khajjāmi.
‘Currently I’m itched by sensation …
Atītampāhaṃ addhānaṃ evameva vedanāya khajjiṃ, seyyathāpi etarahi paccuppannāya vedanāya khajjāmi.
Ahañceva kho pana anāgataṃ vedanaṃ abhinandeyyaṃ;
anāgatampāhaṃ addhānaṃ evameva vedanāya khajjeyyaṃ, seyyathāpi etarahi paccuppannāya vedanāya khajjāmī’ti.
So iti paṭisaṅkhāya atītāya vedanāya anapekkho hoti;
anāgataṃ vedanaṃ nābhinandati;
paccuppannāya vedanāya nibbidāya virāgāya nirodhāya paṭipanno hoti.
‘Ahaṃ kho etarahi saññāya khajjāmi … pe …
perception …
ahaṃ kho etarahi saṅkhārehi khajjāmi.
co-activities …
Atītampāhaṃ addhānaṃ evameva saṅkhārehi khajjiṃ, seyyathāpi etarahi paccuppannehi saṅkhārehi khajjāmīti.
Ahañceva kho pana anāgate saṅkhāre abhinandeyyaṃ;
anāgatampāhaṃ addhānaṃ evameva saṅkhārehi khajjeyyaṃ, seyyathāpi etarahi paccuppannehi saṅkhārehi khajjāmī’ti.
So iti paṭisaṅkhāya atītesu saṅkhāresu anapekkho hoti;
anāgate saṅkhāre nābhinandati;
paccuppannānaṃ saṅkhārānaṃ nibbidāya virāgāya nirodhāya paṭipanno hoti.
‘Ahaṃ kho etarahi viññāṇena khajjāmi.
consciousness.
Atītampi addhānaṃ evameva viññāṇena khajjiṃ, seyyathāpi etarahi paccuppannena viññāṇena khajjāmi.
In the past I was also itched by consciousness just like now.
Ahañceva kho pana anāgataṃ viññāṇaṃ abhinandeyyaṃ;
If I were to look forward to enjoying consciousness in the future, I’d be itched by consciousness in the future just as I am today.’
anāgatampāhaṃ addhānaṃ evameva viññāṇena khajjeyyaṃ, seyyathāpi etarahi paccuppannena viññāṇena khajjāmī’ti.
So iti paṭisaṅkhāya atītasmiṃ viññāṇasmiṃ anapekkho hoti;
Reflecting like this they don’t worry about past consciousness,
anāgataṃ viññāṇaṃ nābhinandati;
they don’t look forward to enjoying future consciousness,
paccuppannassa viññāṇassa nibbidāya virāgāya nirodhāya paṭipanno hoti.
and they practice for disenchantment, dispassion, and cessation regarding present consciousness.
Taṃ kiṃ maññatha, bhikkhave,
What do you think, monks?
rūpaṃ niccaṃ vā aniccaṃ vā”ti?
Is form permanent or impermanent?”
“Aniccaṃ, bhante”.
“Impermanent, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti?
“But if it’s impermanent, is it suffering or happiness?”
“Dukkhaṃ, bhante”.
“Suffering, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ:
“But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus:
‘etaṃ mama, esohamasmi, eso me attā’”ti?
‘This is mine, I am this, this is my self’?”
“No hetaṃ, bhante”.
“No, sir.”
“Vedanā …
“Is sensation …
saññā …
perception …
saṅkhārā …
co-activities …
viññāṇaṃ niccaṃ vā aniccaṃ vā”ti?
consciousness permanent or impermanent?”
“Aniccaṃ, bhante”.
“Impermanent, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti?
“But if it’s impermanent, is it suffering or happiness?”
“Dukkhaṃ, bhante”.
“Suffering, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ:
“But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus:
‘etaṃ mama, esohamasmi, eso me attā’”ti?
‘This is mine, I am this, this is my self’?”
“No hetaṃ, bhante”.
“No, sir.”
“Tasmātiha, bhikkhave, yaṃ kiñci rūpaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā, sabbaṃ rūpaṃ: ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ.
“So you should truly see any kind of form at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all form—with right understanding: ‘This is not mine, I am not this, this is not my self.’
Yā kāci vedanā …
You should truly see any kind of sensation …
yā kāci saññā …
perception …
ye keci saṅkhārā …
co-activities …
yaṃ kiñci viññāṇaṃ atītānāgatapaccuppannaṃ … pe … yaṃ dūre santike vā, sabbaṃ viññāṇaṃ: ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ.
consciousness at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self.’
Ayaṃ vuccati, bhikkhave, ariyasāvako apacināti, no ācināti;
This is called a noble-one's-disciple who gets rid of things and doesn’t accumulate them;
pajahati, na upādiyati;
who gives things up and doesn’t grasp at them;
visineti, na ussineti;
who discards things and doesn’t amass them;
vidhūpeti, na sandhūpeti.
who dissipates things and doesn’t get clouded by them.
Kiñca apacināti, no ācināti?
And what things do they get rid of and not accumulate?
Rūpaṃ apacināti, no ācināti;
They get rid of form and don’t accumulate it.
vedanaṃ …
They get rid of sensation …
saññaṃ …
perception …
saṅkhāre …
co-activities …
viññāṇaṃ apacināti, no ācināti.
consciousness and don’t accumulate it.
Kiñca pajahati, na upādiyati?
And what things do they give up and not grasp?
Rūpaṃ pajahati, na upādiyati;
They give up form and don’t grasp it.
vedanaṃ …
They give up sensation …
saññaṃ …
perception …
saṅkhāre …
co-activities …
viññāṇaṃ pajahati, na upādiyati.
consciousness and don’t grasp it.
Kiñca visineti, na ussineti?
And what things do they discard and not amass?
Rūpaṃ visineti, na ussineti;
They discard form and don’t amass it.
vedanaṃ …
They discard sensation …
saññaṃ …
perception …
saṅkhāre …
co-activities …
viññāṇaṃ visineti, na ussineti.
consciousness and don’t amass it.
Kiñca vidhūpeti, na sandhūpeti?
And what things do they dissipate and not get clouded by?
Rūpaṃ vidhūpeti, na sandhūpeti;
They dissipate form and don’t get clouded by it.
vedanaṃ …
They dissipate sensation …
saññaṃ …
perception …
saṅkhāre …
co-activities …
viññāṇaṃ vidhūpeti, na sandhūpeti.
consciousness and don’t get clouded by it.
Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako rūpasmimpi nibbindati, vedanāyapi … saññāyapi … saṅkhāresupi … viññāṇasmimpi nibbindati.
Seeing this, a learned noble-one's-disciple grows disenchanted with form, sensation, perception, co-activities, and consciousness.
Nibbindaṃ virajjati; virāgā vimuccati. Vimuttasmiṃ vimuttamiti ñāṇaṃ hoti.
Being disenchanted, desire fades away. When desire fades away they’re freed. When they’re freed, they know they’re freed.
‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāti.
They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.’
Ayaṃ vuccati, bhikkhave, bhikkhu nevācināti na apacināti, apacinitvā ṭhito; neva pajahati na upādiyati, pajahitvā ṭhito; neva visineti na ussineti, visinetvā ṭhito; neva vidhūpeti na sandhūpeti vidhūpetvā ṭhito
This is called a monk who neither gets rid of things nor accumulates them, but remains after getting rid of them. They neither give things up nor grasp them, but remain after giving them up. They neither discard things nor amass them, but remain after discarding them. They neither dissipate things nor get clouded by them, but remain after dissipating them.
Kiñca nevācināti na apacināti, apacinitvā ṭhito?
And what things do they neither get rid of nor accumulate, but remain after getting rid of them?
Rūpaṃ nevācināti na apacināti, apacinitvā ṭhito;
They neither get rid of nor accumulate form, but remain after getting rid of it.
vedanaṃ …
They neither get rid of nor accumulate sensation …
saññaṃ …
perception …
saṅkhāre …
co-activities …
viññāṇaṃ nevācināti na apacināti, apacinitvā ṭhito.
consciousness, but remain after getting rid of it.
Kiñca neva pajahati na upādiyati, pajahitvā ṭhito?
And what things do they neither give up nor grasp, but remain after giving them up?
Rūpaṃ neva pajahati na upādiyati, pajahitvā ṭhito;
They neither give up nor grasp form, but remain after giving it up.
vedanaṃ …
They neither give up nor grasp sensation …
saññaṃ …
perception …
saṅkhāre …
co-activities …
viññāṇaṃ neva pajahati na upādiyati, pajahitvā ṭhito.
consciousness, but remain after giving it up.
Kiñca neva visineti na ussineti, visinetvā ṭhito?
And what things do they neither discard nor amass, but remain after discarding them?
Rūpaṃ neva visineti na ussineti, visinetvā ṭhito;
They neither discard nor amass form, but remain after discarding it.
vedanaṃ …
They neither discard nor amass sensation …
saññaṃ …
perception …
saṅkhāre …
co-activities …
viññāṇaṃ neva visineti na ussineti, visinetvā ṭhito.
consciousness, but remain after discarding it.
Kiñca neva vidhūpeti na sandhūpeti, vidhūpetvā ṭhito?
And what things do they neither dissipate nor get clouded by, but remain after dissipating them?
Rūpaṃ neva vidhūpeti na sandhūpeti, vidhūpetvā ṭhito;
They neither dissipate nor get clouded by form, but remain after dissipating it.
vedanaṃ …
They neither dissipate nor get clouded by sensation …
saññaṃ …
perception …
saṅkhāre …
co-activities …
viññāṇaṃ neva vidhūpeti na sandhūpeti, vidhūpetvā ṭhito.
consciousness, but remain after dissipating it.
Evaṃvimuttacittaṃ kho, bhikkhave, bhikkhuṃ saindā devā sabrahmakā sapajāpatikā ārakāva namassanti:
When a monk’s mind is freed like this, the gods together with Indra, Brahmā, and Pajāpati worship them from afar:
‘Namo te purisājañña,
‘Homage to you, O thoroughbred!
namo te purisuttama;
Homage to you, supreme among men!
Yassa te nābhijānāma,
We don’t understand
yampi nissāya jhāyasī’”ti.
what you meditate dependent on.’”
end of section [22.79 - SN 22.79 Khajjanīya: Itchy] ❧
SN 22.80 Piṇḍolya: Beggars
80. Piṇḍolyasutta
80. Beggars
Ekaṃ samayaṃ bhagavā sakkesu viharati kapilavatthusmiṃ nigrodhārāme.
At one time the Buddha was staying in the land of the Sakyans, near Kapilavatthu in the Banyan Tree Monastery.
Atha kho bhagavā kismiñcideva pakaraṇe bhikkhusaṅghaṃ paṇāmetvā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya kapilavatthuṃ piṇḍāya pāvisi.
And the Buddha, having dismissed the monk Saṅgha for some reason, robed up in the morning and, taking his bowl and robe, entered Kapilavatthu for alms.
Kapilavatthusmiṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto yena mahāvanaṃ tenupasaṅkami divāvihārāya.
He wandered for alms in Kapilavatthu. After the meal, on his return from alms-round, he went to the Great Wood,
Mahāvanaṃ ajjhogāhetvā beluvalaṭṭhikāya mūle divāvihāraṃ nisīdi.
plunged deep into it, and sat at the root of a young wood apple tree for the day’s meditation.
Atha kho bhagavato rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi:
Then as he was in private retreat this thought came to his mind:
“mayā kho bhikkhusaṅgho pabāḷho.
“I’ve sent the monk Saṅgha away.
Santettha bhikkhū navā acirapabbajitā adhunāgatā imaṃ dhammavinayaṃ.
But there are monks here who are junior, recently gone forth, newly come to this Dharma and training.
Tesaṃ mamaṃ apassantānaṃ siyā aññathattaṃ siyā vipariṇāmo.
Not seeing me they may change and fall apart.
Seyyathāpi nāma vacchassa taruṇassa mātaraṃ apassantassa siyā aññathattaṃ siyā vipariṇāmo;
If a young calf doesn’t see its mother it may change and fall apart. …
evameva santettha bhikkhū navā acirapabbajitā adhunāgatā imaṃ dhammavinayaṃ tesaṃ mamaṃ apassantānaṃ siyā aññathattaṃ siyā vipariṇāmo.
Seyyathāpi nāma bījānaṃ taruṇānaṃ udakaṃ alabhantānaṃ siyā aññathattaṃ siyā vipariṇāmo;
Or if young seedlings don’t get water they may change and fall apart.
evameva santettha … pe …
In the same way, there are monks here who are junior, recently gone forth, newly come to this Dharma and training.
tesaṃ mamaṃ alabhantānaṃ dassanāya siyā aññathattaṃ siyā vipariṇāmo.
Not seeing me they may change and fall apart.
Yannūnāhaṃ yatheva mayā pubbe bhikkhusaṅgho anuggahito, evameva etarahi anuggaṇheyyaṃ bhikkhusaṅghan”ti.
Why don’t I support the monk Saṅgha now as I did in the past?”
Atha kho brahmā sahampati bhagavato cetasā cetoparivitakkamaññāya—seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya pasāritaṃ vā bāhaṃ samiñjeyya; evameva—brahmaloke antarahito bhagavato purato pāturahosi.
Then Brahmā Sahampati knew what the Buddha was thinking. As easily as a strong person would extend or contract their arm, he vanished from the Brahmā realm and reappeared in front of the Buddha.
Atha kho brahmā sahampati ekaṃsaṃ uttarāsaṅgaṃ karitvā yena bhagavā tenañjaliṃ paṇāmetvā bhagavantaṃ etadavoca:
He arranged his robe over one shoulder, raised his joined palms toward the Buddha, and said:
“evametaṃ, bhagavā, evametaṃ, sugata.
“That’s so true, Blessed One! That’s so true, Holy One!
Bhagavatā, bhante, bhikkhusaṃgho pabāḷho.
The Buddha has sent the monk Saṅgha away.
Santettha bhikkhū navā acirapabbajitā adhunāgatā imaṃ dhammavinayaṃ.
But there are monks who are junior, recently gone forth, newly come to this Dharma and training. …
Tesaṃ bhagavantaṃ apassantānaṃ siyā aññathattaṃ siyā vipariṇāmo.
Seyyathāpi nāma vacchassa taruṇassa mātaraṃ apassantassa siyā aññathattaṃ siyā vipariṇāmo;
evameva santettha bhikkhū navā acirapabbajitā adhunāgatā imaṃ dhammavinayaṃ tesaṃ bhagavantaṃ apassantānaṃ siyā aññathattaṃ siyā vipariṇāmo.
Seyyathāpi nāma bījānaṃ taruṇānaṃ udakaṃ alabhantānaṃ siyā aññathattaṃ siyā vipariṇāmo;
evameva santettha bhikkhū navā acirapabbajitā adhunāgatā imaṃ dhammavinayaṃ, tesaṃ bhagavantaṃ alabhantānaṃ dassanāya siyā aññathattaṃ siyā vipariṇāmo.
Abhinandatu, bhante, bhagavā bhikkhusaṃghaṃ;
May the Buddha be happy with the monk Saṅgha!
abhivadatu, bhante, bhagavā bhikkhusaṃghaṃ.
May the Buddha welcome the monk Saṅgha!
Yatheva bhagavatā pubbe bhikkhusaṃgho anuggahito, evameva etarahi anuggaṇhātu bhikkhusaṃghan”ti.
May the Buddha support the monk Saṅgha now as he did in the past!”
Adhivāsesi bhagavā tuṇhībhāvena.
The Buddha consented in silence.
Atha kho brahmā sahampati bhagavato adhivāsanaṃ viditvā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā tatthevantaradhāyi.
Then Brahmā Sahampati, knowing that the Buddha had accepted, bowed, and respectfully circled the Buddha, keeping him on his right, before vanishing right there.
Atha kho bhagavā sāyanhasamayaṃ paṭisallānā vuṭṭhito yena nigrodhārāmo tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi.
Then in the late afternoon, the Buddha came out of retreat and went to the Banyan Tree Monastery, where he sat on the seat spread out.
Nisajja kho bhagavā tathārūpaṃ iddhābhisaṅkhāraṃ abhisaṅkhāsi yathā te bhikkhū ekadvīhikāya sārajjamānarūpā yenāhaṃ tenupasaṅkameyyuṃ.
Then he used his psychic power to will that the monks would come to him timidly, alone or in pairs.
Tepi bhikkhū ekadvīhikāya sārajjamānarūpā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinne kho te bhikkhū bhagavā etadavoca:
Those monks approached the Buddha timidly, bowed, and sat down to one side. The Buddha said to them:
“Antamidaṃ, bhikkhave, jīvikānaṃ yadidaṃ piṇḍolyaṃ.
“monks, this relying on alms is an extreme way to live.
Abhisāpoyaṃ, bhikkhave, lokasmiṃ piṇḍolo vicarasi pattapāṇīti.
The world curses you: ‘You beggar, walking bowl in hand!’
Tañca kho etaṃ, bhikkhave, kulaputtā upenti atthavasikā, atthavasaṃ paṭicca;
Yet earnest and respectable people take it up for a good reason.
neva rājābhinītā, na corābhinītā, na iṇaṭṭā, na bhayaṭṭā, na ājīvikāpakatā;
Not because they’ve been forced to by kings or bandits, or because they’re in debt or threatened, or to earn a living.
api ca kho otiṇṇāmha jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi dukkhotiṇṇā dukkhaparetā
But because they’re swamped by rebirth, old age, and death; by sorrow, lamentation, pain, sadness, and distress. They’re swamped by suffering, mired in suffering.
appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethāti.
And they think, ‘Hopefully I can find an end to this entire mass of suffering.’
Evaṃ pabbajito cāyaṃ, bhikkhave, kulaputto.
That’s how this person from a good family has gone forth.
So ca hoti abhijjhālu kāmesu tibbasārāgo byāpannacitto paduṭṭhamanasaṅkappo muṭṭhassati asampajāno asamāhito vibbhantacitto pākatindriyo.
Yet they covet sensual pleasures; they’re infatuated, full of ill will and hateful intent. They are unrememberful, lacking lucid-discerning and undistractible-lucidity, with straying mind and undisciplined faculties.
Seyyathāpi, bhikkhave, chavālātaṃ ubhatopadittaṃ majjhe gūthagataṃ, neva gāme kaṭṭhatthaṃ pharati, nāraññe kaṭṭhatthaṃ pharati.
Suppose there was a firebrand for lighting a funeral pyre, burning at both ends, and smeared with dung in the middle. It couldn’t be used as timber either in the village or the wilderness.
Tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi gihibhogā ca parihīno, sāmaññatthañca na paripūreti.
I say that person is just like this. They’ve missed out on the pleasures of the lay life, and haven’t fulfilled the goal of the ascetic life.
Tayome, bhikkhave, akusalavitakkā—
There are these three unskillful thoughts.
kāmavitakko, byāpādavitakko, vihiṃsāvitakko.
Sensual, malicious, and cruel thoughts.
Ime ca bhikkhave, tayo akusalavitakkā kva aparisesā nirujjhanti?
And where do these three unskillful thoughts cease without anything left over?
Catūsu vā satipaṭṭhānesu suppatiṭṭhitacittassa viharato animittaṃ vā samādhiṃ bhāvayato.
In those who meditate with their mind firmly established in the four kinds of rememberfulness meditation; or who develop signless undistractible-lucidity.
Yāvañcidaṃ, bhikkhave, alameva animitto samādhi bhāvetuṃ.
Just this much is quite enough motivation to develop signless undistractible-lucidity.
Animitto, bhikkhave, samādhi bhāvito bahulīkato mahapphalo hoti mahānisaṃso.
When signless undistractible-lucidity is developed and cultivated it is very fruitful and beneficial.
Dvemā, bhikkhave, diṭṭhiyo—
There are these two views.
bhavadiṭṭhi ca vibhavadiṭṭhi ca.
Views favoring continued existence and views favoring ending existence.
Tatra kho, bhikkhave, sutavā ariyasāvako iti paṭisañcikkhati:
A noble-one's-disciple reflects on this:
‘atthi nu kho taṃ kiñci lokasmiṃ yamahaṃ upādiyamāno na vajjavā assan’ti?
‘Is there anything in the world that I could grasp without fault?’
So evaṃ pajānāti:
They understand:
‘natthi nu kho taṃ kiñci lokasmiṃ yamahaṃ upādiyamāno na vajjavā assaṃ.
‘There’s nothing in the world that I could grasp without fault.
Ahañhi rūpaññeva upādiyamāno upādiyeyyaṃ vedanaññeva …
For in grasping I would grasp only at form, sensation,
saññaññeva …
perception,
saṅkhāreyeva viññāṇaññeva upādiyamāno upādiyeyyaṃ.
co-activities, or consciousness.
Tassa me assa upādānapaccayā bhavo;
That grasping of mine would be a condition for continued existence.
bhavapaccayā jāti;
Continued existence is a condition for rebirth.
jātipaccayā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā sambhaveyyuṃ.
Rebirth is a condition that gives rise to old age and death, sorrow, lamentation, pain, sadness, and distress.
Evametassa kevalassa dukkhakkhandhassa samudayo assā’ti.
That is how this entire mass of suffering originates.
Taṃ kiṃ maññatha, bhikkhave,
What do you think, monks?
rūpaṃ niccaṃ vā aniccaṃ vā”ti?
Is form permanent or impermanent?”
“Aniccaṃ, bhante”.
“Impermanent, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti?
“But if it’s impermanent, is it suffering or happiness?”
“Dukkhaṃ, bhante”.
“Suffering, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ kallaṃ nu taṃ samanupassituṃ:
“But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus:
‘etaṃ mama, esohamasmi, eso me attā’”ti?
‘This is mine, I am this, this is my self’?”
“No hetaṃ, bhante”.
“No, sir.”
“Vedanā …
“Is sensation …
saññā …
perception …
saṅkhārā …
co-activities …
viññāṇaṃ … pe …
consciousness permanent or impermanent?” …
tasmātiha, bhikkhave,
“So you should truly see …
evaṃ passaṃ …
Seeing this …
nāparaṃ itthattāyāti pajānātī”ti.
They understand: ‘… there is no return to any state of existence.’”
end of section [22.80 - SN 22.80 Piṇḍolya: Beggars] ❧
SN 22.81 Pālileyya: At Pārileyya
81. Pālileyyasutta
81. At Pārileyya
Ekaṃ samayaṃ bhagavā kosambiyaṃ viharati ghositārāme.
At one time the Buddha was staying near Kosambi, in Ghosita’s Monastery.
Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya kosambiṃ piṇḍāya pāvisi.
Then the Buddha robed up in the morning and, taking his bowl and robe, entered Kosambi for alms.
Kosambiyaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto sāmaṃ senāsanaṃ saṃsāmetvā pattacīvaramādāya anāmantetvā upaṭṭhāke anapaloketvā bhikkhusaṃghaṃ eko adutiyo cārikaṃ pakkāmi.
After the meal, on his return from alms-round, he set his lodgings in order himself. Taking his bowl and robe, without informing his attendants or taking leave of the monk Saṅgha, he set out to go wandering alone, with no companion.
Atha kho aññataro bhikkhu acirapakkantassa bhagavato yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmantaṃ ānandaṃ etadavoca:
Then, not long after the Buddha had left, one of the monks went to Venerable Ānanda and told him what had happened.
“esāvuso ānanda, bhagavā sāmaṃ senāsanaṃ saṃsāmetvā pattacīvaramādāya anāmantetvā upaṭṭhāke anapaloketvā bhikkhusaṅghaṃ eko adutiyo cārikaṃ pakkanto”ti.
“Yasmiṃ, āvuso, samaye bhagavā sāmaṃ senāsanaṃ saṃsāmetvā pattacīvaramādāya anāmantetvā upaṭṭhāke anapaloketvā bhikkhusaṅghaṃ eko adutiyo cārikaṃ pakkamati, ekova bhagavā tasmiṃ samaye viharitukāmo hoti;
Ānanda said: “Reverend, when the Buddha leaves like this it means he wants to stay alone.
na bhagavā tasmiṃ samaye kenaci anubandhitabbo hotī”ti.
At this time no-one should follow him.”
Atha kho bhagavā anupubbena cārikaṃ caramāno yena pālileyyakaṃ tadavasari.
Then the Buddha, traveling stage by stage, arrived at Pārileyya,
Tatra sudaṃ bhagavā pālileyyake viharati bhaddasālamūle.
where he stayed at the root of a sacred sal tree.
Atha kho sambahulā bhikkhū yenāyasmā ānando tenupasaṅkamiṃsu; upasaṅkamitvā āyasmatā ānandena saddhiṃ sammodiṃsu.
Then several monks went up to Venerable Ānanda and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū āyasmantaṃ ānandaṃ etadavocuṃ:
When the greetings and polite conversation were over, they sat down to one side and said to him:
“cirassutā kho no, āvuso ānanda, bhagavato sammukhā dhammī kathā;
“Reverend, it’s been a long time since we’ve heard a Dhamma talk from the Buddha.
icchāma mayaṃ, āvuso ānanda, bhagavato sammukhā dhammiṃ kathaṃ sotun”ti.
We wish to hear a Dhamma talk from the Buddha.”
Atha kho āyasmā ānando tehi bhikkhūhi saddhiṃ yena pālileyyakaṃ bhaddasālamūlaṃ yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi.
Then Venerable Ānanda together with those monks went to Pārileyya to see the Buddha. They bowed and sat down to one side,
Ekamantaṃ nisinne kho te bhikkhū bhagavā dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṃsesi.
and the Buddha educated, encouraged, fired up, and inspired them with a Dhamma talk.
Tena kho pana samayena aññatarassa bhikkhuno evaṃ cetaso parivitakko udapādi:
Now at that time one of the monks had the thought:
“kathaṃ nu kho jānato kathaṃ passato anantarā āsavānaṃ khayo hotī”ti?
“How do you know and see in order to end the asinine-inclinations in the present life?”
Atha kho bhagavā tassa bhikkhuno cetasā cetoparivitakkamaññāya bhikkhū āmantesi:
Then the Buddha, knowing what that monk was thinking, addressed the monks:
“vicayaso desito, bhikkhave, mayā dhammo;
“monks, I’ve taught the Dhamma analytically.
vicayaso desitā cattāro satipaṭṭhānā;
I’ve analytically taught the four kinds of rememberfulness meditation,
vicayaso desitā cattāro sammappadhānā;
the four right efforts,
vicayaso desitā cattāro iddhipādā;
the four bases of psychic power,
vicayaso desitāni pañcindriyāni;
the five faculties,
vicayaso desitāni pañca balāni;
the five powers,
vicayaso desitā sattabojjhaṅgā;
the seven awakening factors,
vicayaso desito ariyo aṭṭhaṅgiko maggo.
and the noble eightfold path.
Evaṃ vicayaso desito, bhikkhave, mayā dhammo.
That’s how I’ve taught the Dhamma analytically.
Evaṃ vicayaso desite kho, bhikkhave, mayā dhamme atha ca panidhekaccassa bhikkhuno evaṃ cetaso parivitakko udapādi:
Though I’ve taught the Dhamma analytically, still a certain monk present here has this thought:
‘kathaṃ nu kho jānato kathaṃ passato anantarā āsavānaṃ khayo hotī’ti?
‘How do you know and see in order to end the asinine-inclinations in the present life?’
Kathañca, bhikkhave, jānato kathaṃ passato anantarā āsavānaṃ khayo hoti?
And how, monks, do you know and see in order to end the asinine-inclinations in the present life?
Idha bhikkhave, assutavā puthujjano ariyānaṃ adassāvī ariyadhammassa akovido ariyadhamme avinīto, sappurisānaṃ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto
Take an uneducated ordinary person who has not seen the noble ones, and is neither skilled nor trained in The Dharma of the noble ones. They’ve not seen good persons, and are neither skilled nor trained in The Dharma of the good persons.
rūpaṃ attato samanupassati.
They regard form as self.
Yā kho pana sā, bhikkhave, samanupassanā saṅkhāro so.
But that regarding is just a conditioned phenomenon.
So pana saṅkhāro kiṃnidāno kiṃsamudayo kiṃjātiko kiṃpabhavo?
And what’s the source, origin, birthplace, and root of that conditioned phenomenon?
Avijjāsamphassajena, bhikkhave, vedayitena phuṭṭhassa assutavato puthujjanassa uppannā taṇhā;
When an uneducated ordinary person is struck by sensations born of contact with ignorance, craving arises.
tatojo so saṅkhāro.
That conditioned phenomenon is born from that.
Iti kho, bhikkhave, sopi saṅkhāro anicco saṅkhato paṭiccasamuppanno.
So that conditioned phenomenon is impermanent, conditioned, and dependently originated.
Sāpi taṇhā aniccā saṅkhatā paṭiccasamuppannā.
And that craving,
Sāpi vedanā, sopi phasso anicco saṅkhato paṭiccasamuppanno.
that sensation, that contact,
Sāpi avijjā aniccā saṅkhatā paṭiccasamuppannā.
and that ignorance are also impermanent, conditioned, and dependently originated.
Evampi kho, bhikkhave, jānato evaṃ passato anantarā āsavānaṃ khayo hoti.
That’s how you should know and see in order to end the asinine-inclinations in the present life.
Na heva kho rūpaṃ attato samanupassati;
Perhaps they don’t regard form as self,
api ca kho rūpavantaṃ attānaṃ samanupassati.
but they still regard self as possessing form.
Yā kho pana sā, bhikkhave, samanupassanā saṅkhāro so.
But that regarding is just a conditioned phenomenon. …
So pana saṅkhāro kiṃnidāno kiṃsamudayo kiṃjātiko kiṃpabhavo?
Avijjāsamphassajena, bhikkhave, vedayitena phuṭṭhassa assutavato puthujjanassa uppannā taṇhā;
tatojo so saṅkhāro.
Iti kho, bhikkhave, sopi saṅkhāro anicco saṅkhato paṭiccasamuppanno.
Sāpi taṇhā …
sāpi vedanā …
sopi phasso …
sāpi avijjā aniccā saṅkhatā paṭiccasamuppannā.
Evampi kho, bhikkhave, jānato evaṃ passato anantarā āsavānaṃ khayo hoti.
Na heva kho rūpaṃ attato samanupassati, na rūpavantaṃ attānaṃ samanupassati;
Perhaps they don’t regard form as self, or self as possessing form,
api ca kho attani rūpaṃ samanupassati.
but they still regard form in self.
Yā kho pana sā, bhikkhave, samanupassanā saṅkhāro so.
But that regarding is just a conditioned phenomenon. …
So pana saṅkhāro kiṃnidāno kiṃsamudayo kiṃjātiko kiṃpabhavo?
Avijjāsamphassajena, bhikkhave, vedayitena phuṭṭhassa assutavato puthujjanassa uppannā taṇhā;
tatojo so saṅkhāro.
Iti kho, bhikkhave, sopi saṅkhāro anicco saṅkhato paṭiccasamuppanno.
Sāpi taṇhā …
sāpi vedanā …
sopi phasso …
sāpi avijjā aniccā saṅkhatā paṭiccasamuppannā.
Evampi kho, bhikkhave, jānato evaṃ passato anantarā āsavānaṃ khayo hoti.
Na heva kho rūpaṃ attato samanupassati, na rūpavantaṃ attānaṃ samanupassati, na attani rūpaṃ samanupassati;
Perhaps they don’t regard form as self, or self as possessing form, or form in self,
api ca kho rūpasmiṃ attānaṃ samanupassati.
but they still regard self in form.
Yā kho pana sā, bhikkhave, samanupassanā saṅkhāro so.
But that regarding is just a conditioned phenomenon. …
So pana saṅkhāro kiṃnidāno kiṃsamudayo kiṃjātiko kiṃpabhavo?
Avijjāsamphassajena, bhikkhave, vedayitena phuṭṭhassa assutavato puthujjanassa uppannā taṇhā;
tatojo so saṅkhāro.
Iti kho, bhikkhave, sopi saṅkhāro anicco saṅkhato paṭiccasamuppanno.
Sāpi taṇhā …
sāpi vedanā …
sopi phasso …
sāpi avijjā aniccā saṅkhatā paṭiccasamuppannā.
Evampi kho, bhikkhave, jānato … pe … āsavānaṃ khayo hoti.
Na heva kho rūpaṃ attato samanupassati, na rūpavantaṃ attānaṃ, na attani rūpaṃ, na rūpasmiṃ attānaṃ samanupassati;
Perhaps they don’t regard form as self, or self as possessing form, or form in self, or self in form.
api ca kho vedanaṃ attato samanupassati, api ca kho vedanāvantaṃ attānaṃ samanupassati, api ca kho attani vedanaṃ samanupassati, api ca kho vedanāya attānaṃ samanupassati;
But they regard sensation as self …
api ca kho saññaṃ …
perception as self …
api ca kho saṅkhāre attato samanupassati, api ca kho saṅkhāravantaṃ attānaṃ samanupassati, api ca kho attani saṅkhāre samanupassati, api ca kho saṅkhāresu attānaṃ samanupassati;
co-activities as self …
api ca kho viññāṇaṃ attato samanupassati, api ca kho viññāṇavantaṃ attānaṃ, api ca kho attani viññāṇaṃ, api ca kho viññāṇasmiṃ attānaṃ samanupassati.
consciousness as self …
Yā kho pana sā, bhikkhave, samanupassanā saṅkhāro so.
But that regarding is just a conditioned phenomenon.
So pana saṅkhāro kiṃnidāno … pe … kiṃpabhavo?
And what’s the source of that conditioned phenomenon?
Avijjāsamphassajena, bhikkhave, vedayitena phuṭṭhassa assutavato puthujjanassa uppannā taṇhā;
When an uneducated ordinary person is struck by sensations born of contact with ignorance, craving arises.
tatojo so saṅkhāro.
That conditioned phenomenon is born from that.
Iti kho, bhikkhave, sopi saṅkhāro anicco saṅkhato paṭiccasamuppanno.
So that conditioned phenomenon is impermanent, conditioned, and dependently originated.
Sāpi taṇhā …
And that craving,
sāpi vedanā …
that sensation,
sopi phasso …
that contact,
sāpi avijjā aniccā saṅkhatā paṭiccasamuppannā.
and that ignorance are also impermanent, conditioned, and dependently originated.
Evaṃ kho, bhikkhave, jānato evaṃ passato anantarā āsavānaṃ khayo hoti.
That’s how you should know and see in order to end the asinine-inclinations in the present life.
Na heva kho rūpaṃ attato samanupassati,
Perhaps they don’t regard form
na vedanaṃ attato samanupassati,
or sensation
na saññaṃ …
or perception
na saṅkhāre …
or co-activities
na viññāṇaṃ attato samanupassati;
or consciousness as self.
api ca kho evaṃdiṭṭhi hoti:
Still, they have such a view:
‘so attā so loko, so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo’ti.
‘The self and the cosmos are one and the same. After passing away I will be permanent, everlasting, eternal, and imperishable.’
Yā kho pana sā, bhikkhave, sassatadiṭṭhi saṅkhāro so.
But that eternalist view is just a conditioned phenomenon.
So pana saṅkhāro kiṃnidāno … pe …
And what’s the source of that conditioned phenomenon? …
evampi kho, bhikkhave, jānato evaṃ passato anantarā āsavānaṃ khayo hoti.
That’s how you should know and see in order to end the asinine-inclinations in the present life.
Na heva kho rūpaṃ attato samanupassati,
Perhaps they don’t regard form
na vedanaṃ …
or sensation
na saññaṃ …
or perception
na saṅkhāre …
or co-activities
na viññāṇaṃ attato samanupassati;
or consciousness as self.
nāpi evaṃdiṭṭhi hoti:
Nor do they have such a view:
‘so attā so loko, so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo’ti.
‘The self and the cosmos are one and the same. After passing away I will be permanent, everlasting, eternal, and imperishable.’
Api ca kho evaṃdiṭṭhi hoti:
Still, they have such a view:
‘no cassaṃ no ca me siyā nābhavissaṃ na me bhavissatī’ti.
‘I might not be, and it might not be mine. I will not be, and it will not be mine.’
Yā kho pana sā, bhikkhave, ucchedadiṭṭhi saṅkhāro so.
But that annihilationist view is just a conditioned phenomenon.
So pana saṅkhāro kiṃnidāno kiṃsamudayo kiṃjātiko kiṃpabhavo?
And what’s the source of that conditioned phenomenon? …
Avijjāsamphassajena, bhikkhave, vedayitena phuṭṭhassa assutavato puthujjanassa uppannā taṇhā;
tatojo so saṅkhāro.
Iti kho, bhikkhave, sopi saṅkhāro anicco … pe …
evampi kho, bhikkhave, jānato evaṃ passato anantarā āsavānaṃ khayo hoti.
That’s how you should know and see in order to end the asinine-inclinations in the present life.
Na heva kho rūpaṃ attato samanupassati, na vedanaṃ …
Perhaps they don’t regard form or sensation
na saññaṃ …
or perception
na saṅkhāre …
or co-activities
na viññāṇaṃ attato samanupassati … pe …
or consciousness as self.
na viññāṇasmiṃ attato samanupassati, nāpi evaṃdiṭṭhi hoti:
Nor do they have such a view:
‘so attā so loko, so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo’ti;
‘The self and the cosmos are one and the same. After passing away I will be permanent, everlasting, eternal, and imperishable.’
nāpi evaṃdiṭṭhi hoti:
Nor do they have such a view:
‘no cassaṃ no ca me siyā nābhavissaṃ na me bhavissatī’ti;
‘I might not be, and it might not be mine. I will not be, and it will not be mine.’
api ca kho kaṅkhī hoti vicikicchī aniṭṭhaṅgato saddhamme.
Still, they have doubts and uncertainties. They’re undecided about the true Dharma.
Yā kho pana sā, bhikkhave, kaṅkhitā vicikicchitā aniṭṭhaṅgatatā saddhamme saṅkhāro so.
That doubt and uncertainty, the indecision about the true Dharma, is just a conditioned phenomenon.
So pana saṅkhāro kiṃnidāno kiṃsamudayo kiṃjātiko kiṃpabhavo?
And what’s the source of that conditioned phenomenon?
Avijjāsamphassajena, bhikkhave, vedayitena phuṭṭhassa assutavato puthujjanassa uppannā taṇhā;
When an uneducated ordinary person is struck by sensations born of contact with ignorance, craving arises.
tatojo so saṅkhāro.
That conditioned phenomenon is born from that.
Iti kho, bhikkhave, sopi saṅkhāro anicco saṅkhato paṭiccasamuppanno.
So that conditioned phenomenon is impermanent, conditioned, and dependently originated.
Sāpi taṇhā aniccā saṅkhatā paṭiccasamuppannā.
And that craving,
Sāpi vedanā aniccā saṅkhatā paṭiccasamuppannā.
that sensation,
Sopi phasso anicco saṅkhato paṭiccasamuppanno.
that contact,
Sāpi avijjā aniccā saṅkhatā paṭiccasamuppannā.
and that ignorance are also impermanent, conditioned, and dependently originated.
Evaṃ kho, bhikkhave, jānato evaṃ passato anantarā āsavānaṃ khayo hotī”ti.
That’s how you should know and see in order to end the asinine-inclinations in the present life.”
end of section [22.81 - SN 22.81 Pālileyya: At Pārileyya] ❧
SN 22.82 Puṇṇama: A Full Moon Night
82. Puṇṇamasutta
82. A Full Moon Night
Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati pubbārāme migāramātupāsāde mahatā bhikkhusaṃghena saddhiṃ.
At one time the Buddha was staying near Sāvatthī in the Eastern Monastery, the stilt longhouse of Migāra’s mother, together with a large Saṅgha of monks.
Tena kho pana samayena bhagavā tadahuposathe pannarase puṇṇāya puṇṇamāya rattiyā bhikkhusaṃghaparivuto ajjhokāse nisinno hoti.
Now, at that time it was the sabbath—the full moon on the fifteenth day—and the Buddha was sitting surrounded by the Saṅgha of monks.
Atha kho aññataro bhikkhu uṭṭhāyāsanā ekaṃsaṃ uttarāsaṅgaṃ karitvā yena bhagavā tenañjaliṃ paṇāmetvā bhagavantaṃ etadavoca:
Then one of the monks got up from their seat, arranged their robe over one shoulder, raised their joined palms toward the Buddha, and said:
“puccheyyāhaṃ, bhante, bhagavantaṃ kiñcideva desaṃ, sace me bhagavā okāsaṃ karoti pañhassa veyyākaraṇāyā”ti?
“Sir, I’d like to ask the Buddha about a certain point, if you’d take the time to answer.”
“Tena hi tvaṃ, bhikkhu, sake āsane nisīditvā puccha yadākaṅkhasī”ti.
“Well then, monk, take your own seat and ask what you wish.”
“Evaṃ, bhante”ti kho so bhikkhu bhagavato paṭissutvā sake āsane nisīditvā bhagavantaṃ etadavoca:
“Yes, sir,” replied that monk. He took his seat and said to the Buddha:
“ime nu kho, bhante, pañcupādānakkhandhā, seyyathidaṃ—
“Sir, are these the five grasping aggregates, that is:
rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho”ti.
form, sensation, perception, co-activities, and consciousness?”
“Ime kho, bhikkhu, pañcupādānakkhandhā;
“Yes, they are,” replied the Buddha.
Seyyathidaṃ—rūpupādānakkhandho … pe … viññāṇupādānakkhandho”ti.
“Sādhu, bhante”ti kho so bhikkhu bhagavato bhāsitaṃ abhinanditvā anumoditvā bhagavantaṃ uttariṃ pañhaṃ apucchi:
Saying “Good, sir”, that monk approved and agreed with what the Buddha said. Then he asked another question:
“Ime kho pana, bhante, pañcupādānakkhandhā kiṃmūlakā”ti?
“But sir, what is the root of these five grasping aggregates?”
“Ime kho, bhikkhu, pañcupādānakkhandhā chandamūlakā”ti … pe …
“These five grasping aggregates are rooted in desire.” …
taññeva nu kho, bhante, upādānaṃ te pañcupādānakkhandhā udāhu aññatra pañcahi upādānakkhandhehi upādānan”ti?
“But sir, is that grasping the exact same thing as the five grasping aggregates? Or is grasping one thing and the five grasping aggregates another?”
“Na kho, bhikkhu, taññeva upādānaṃ te pañcupādānakkhandhā nāpi aññatra pañcahi upādānakkhandhehi upādānaṃ, api ca yo tattha chandarāgo taṃ tattha upādānan”ti.
“Neither. Rather, the desire and greed for them is the grasping there.”
“Sādhu, bhante”ti kho so bhikkhu … pe … uttariṃ pañhaṃ apucchi:
Saying “Good, sir”, that monk asked another question:
“Siyā pana, bhante, pañcupādānakkhandhesu chandarāgavemattatā”ti?
“But sir, can there be different kinds of desire and greed for the five grasping aggregates?”
“Siyā, bhikkhū”ti bhagavā avoca:
“There can,” said the Buddha.
“idha, bhikkhu, ekaccassa evaṃ hoti:
“It’s when someone thinks:
‘evaṃrūpo siyaṃ anāgatamaddhānaṃ, evaṃvedano siyaṃ anāgatamaddhānaṃ, evaṃsañño siyaṃ anāgatamaddhānaṃ, evaṃsaṅkhāro siyaṃ anāgatamaddhānaṃ, evaṃviññāṇo siyaṃ anāgatamaddhānan’ti.
‘In the future, may I be of such form, such sensation, such perception, such co-activities, or such consciousness!’
Evaṃ kho, bhikkhu, siyā pañcupādānakkhandhesu chandarāgavemattatā”ti?
That’s how there can be different kinds of desire and greed for the five grasping aggregates.”
“Sādhu, bhante”ti kho so bhikkhu … pe … uttariṃ pañhaṃ apucchi:
Saying “Good, sir”, that monk asked another question:
“Kittāvatā nu kho, bhante, khandhānaṃ khandhādhivacanan”ti?
“Sir, what is the scope of the term ‘aggregates’ as applied to the aggregates?”
“Yaṃ kiñci, bhikkhu, rūpaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā, ayaṃ vuccati rūpakkhandho.
“Any kind of form at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: this is called the aggregate of form.
Yā kāci vedanā …
Any kind of sensation at all …
yā kāci saññā …
Any kind of perception at all …
ye keci saṅkhārā …
Any kind of co-activities at all …
yaṃ kiñci viññāṇaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā, ayaṃ vuccati viññāṇakkhandho.
Any kind of consciousness at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: this is called the aggregate of consciousness.
Ettāvatā kho, bhikkhu, khandhānaṃ khandhādhivacanan”ti.
That’s the scope of the term ‘aggregates’ as applied to the aggregates.”
“Sādhu, bhante”ti kho so bhikkhu … pe … apucchi:
Saying “Good, sir”, that monk asked another question:
“Ko nu kho, bhante, hetu ko paccayo rūpakkhandhassa paññāpanāya;
“What is the cause, sir, what is the reason why the aggregate of form is found?
ko hetu ko paccayo vedanākkhandhassa paññāpanāya;
What is the cause, what is the reason why the aggregate of sensation …
ko hetu ko paccayo saññākkhandhassa paññāpanāya;
perception …
ko hetu ko paccayo saṅkhārakkhandhassa paññāpanāya;
co-activities …
ko hetu ko paccayo viññāṇakkhandhassa paññāpanāyā”ti?
consciousness is found?”
“Cattāro kho, bhikkhu, mahābhūtā hetu, cattāro mahābhūtā paccayo rūpakkhandhassa paññāpanāya.
“The four primary elements are the reason why the aggregate of form is found.
Phasso hetu phasso paccayo vedanākkhandhassa paññāpanāya.
Contact is the reason why the aggregates of sensation,
Phasso hetu phasso paccayo saññākkhandhassa paññāpanāya.
perception,
Phasso hetu, phasso paccayo saṅkhārakkhandhassa paññāpanāya.
and co-activities are found.
Nāmarūpaṃ hetu, nāmarūpaṃ paccayo viññāṇakkhandhassa paññāpanāyā”ti.
Name and form are the reasons why the aggregate of consciousness is found.”
“Sādhu, bhante”ti kho so bhikkhu … pe … apucchi:
Saying “Good, sir”, that monk asked another question:
“Kathaṃ nu kho, bhante, sakkāyadiṭṭhi hotī”ti?
“Sir, how does identity view come about?”
“Idha, bhikkhu, assutavā puthujjano ariyānaṃ adassāvī ariyadhammassa akovido ariyadhamme avinīto, sappurisānaṃ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto
“It’s because an uneducated ordinary person has not seen the noble ones, and is neither skilled nor trained in The Dharma of the noble ones. They’ve not seen good persons, and are neither skilled nor trained in The Dharma of the good persons.
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 …
They regard sensation …
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, bhikkhu, sakkāyadiṭṭhi hotī”ti.
That’s how identity view comes about.”
“Sādhu, bhante”ti kho so bhikkhu … pe … apucchi:
Saying “Good, sir”, that monk … asked another question:
“Kathaṃ pana, bhante, sakkāyadiṭṭhi na hotī”ti?
“But sir, how does identity view not come about?”
“Idha, bhikkhu, sutavā ariyasāvako ariyānaṃ dassāvī ariyadhammassa kovido ariyadhamme suvinīto, sappurisānaṃ dassāvī sappurisadhammassa kovido sappurisadhamme suvinīto
It’s because an educated noble-one's-disciple has seen the noble ones, and is skilled and trained in The Dharma of the noble ones. They’ve seen good persons, and are skilled and trained in The Dharma of the good persons.
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 sensation …
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, bhikkhu, sakkāyadiṭṭhi na hotī”ti.
That’s how identity view does not come about.”
“Sādhu, bhante”ti kho so bhikkhu … pe … apucchi:
Saying “Good, sir”, that monk … asked another question:
“Ko nu kho, bhante, rūpassa assādo, ko ādīnavo, kiṃ nissaraṇaṃ;
“Sir, what’s the gratification, the drawback, and the escape when it comes to form,
ko vedanāya …
sensation,
ko saññāya …
perception,
ko saṅkhārānaṃ …
co-activities,
ko viññāṇassa assādo, ko ādīnavo, kiṃ nissaraṇan”ti?
and consciousness?”
“Yaṃ kho, bhikkhu, rūpaṃ paṭicca uppajjati sukhaṃ somanassaṃ—ayaṃ rūpassa assādo.
“The pleasure and happiness that arise from form: this is its gratification.
Yaṃ rūpaṃ aniccaṃ dukkhaṃ vipariṇāmadhammaṃ—ayaṃ rūpassa ādīnavo.
That form is impermanent, suffering, and perishable: this is its drawback.
Yo rūpasmiṃ chandarāgavinayo chandarāgappahānaṃ—idaṃ rūpassa nissaraṇaṃ.
Removing and giving up desire and greed for form: this is its escape.
Yaṃ vedanaṃ paṭicca …
The pleasure and happiness that arise from sensation …
yaṃ saññaṃ paṭicca …
perception …
ye saṅkhāre paṭicca …
co-activities …
yaṃ viññāṇaṃ paṭicca uppajjati sukhaṃ somanassaṃ—ayaṃ viññāṇassa assādo.
consciousness: this is its gratification.
Yaṃ viññāṇaṃ aniccaṃ dukkhaṃ vipariṇāmadhammaṃ—ayaṃ viññāṇassa ādīnavo.
That consciousness is impermanent, suffering, and perishable: this is its drawback.
Yo viññāṇasmiṃ chandarāgavinayo chandarāgappahānaṃ—idaṃ viññāṇassa nissaraṇan”ti.
Removing and giving up desire and greed for consciousness: this is its escape.”
“Sādhu, bhante”ti kho so bhikkhu bhagavato bhāsitaṃ abhinanditvā anumoditvā bhagavantaṃ uttariṃ pañhaṃ apucchi:
Saying “Good, sir”, that monk approved and agreed with what the Buddha said. Then he asked another question:
“Kathaṃ nu kho, bhante, jānato, kathaṃ passato imasmiñca saviññāṇake kāye bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānānusayā na hontī”ti?
“Sir, how does one know and see so that there’s no ego, possessiveness, or underlying tendency to conceit for this conscious body and all external stimuli?”
“Yaṃ kiñci, bhikkhu, rūpaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā, sabbaṃ rūpaṃ: ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya passati.
“One truly sees any kind of form at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all form—with right understanding: ‘This is not mine, I am not this, this is not my self.’
Yā kāci vedanā …
They truly see any kind of sensation …
yā kāci saññā …
perception …
ye keci saṅkhārā …
co-activities …
yaṃ kiñci viññāṇaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā, sabbaṃ viññāṇaṃ: ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya passati.
consciousness at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near, all consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self.’
Evaṃ kho, bhikkhu, jānato evaṃ passato imasmiñca saviññāṇake kāye bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānānusayā na hontī”ti.
That’s how to know and see so that there’s no ego, possessiveness, or underlying tendency to conceit for this conscious body and all external stimuli.”
Tena kho pana samayena aññatarassa bhikkhuno evaṃ cetaso parivitakko udapādi:
Now at that time one of the monks had the thought:
“iti kira bho rūpaṃ anattā, vedanā … saññā … saṅkhārā … viññāṇaṃ anattā;
“So it seems, good sir, that form, sensation, perception, co-activities, and consciousness are not-self.
anattakatāni kammāni kathamattānaṃ phusissantī”ti.
Then what self will the deeds done by not-self affect?”
Atha kho bhagavā tassa bhikkhuno cetasā ceto parivitakkamaññāya bhikkhū āmantesi:
Then the Buddha, knowing what that monk was thinking, addressed the monks:
“Ṭhānaṃ kho panetaṃ, bhikkhave, vijjati yaṃ idhekacco moghapuriso avidvā avijjāgato taṇhādhipateyyena cetasā satthusāsanaṃ atidhāvitabbaṃ maññeyya.
“It’s possible that some foolish person here—unknowing and ignorant, their mind dominated by craving—thinks they can overstep the teacher’s instructions. They think:
‘Iti kira, bho, rūpaṃ anattā, vedanā … saññā … saṅkhārā … viññāṇaṃ anattā.
‘So it seems, good sir, that form, sensation, perception, co-activities, and consciousness are not-self.
Anattakatāni kammāni kathamattānaṃ phusissantī’ti?
Then what self will the deeds done by not-self affect?’
Paṭipucchāvinītā kho me tumhe, bhikkhave, tatra tatra tesu tesu dhammesu.
Now, monks, you have been educated by me in questioning with regards to all these things in all such cases.
Taṃ kiṃ maññatha, bhikkhave,
What do you think, monks?
rūpaṃ niccaṃ vā aniccaṃ vā”ti?
Is form permanent or impermanent?”
“Aniccaṃ, bhante”.
“Impermanent, sir.”
“Vedanā …
“Is sensation …
saññā …
perception …
saṅkhārā …
co-activities …
viññāṇaṃ niccaṃ vā aniccaṃ vā”ti?
consciousness permanent or impermanent?”
“Aniccaṃ, bhante”.
“Impermanent, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti?
“But if it’s impermanent, is it suffering or happiness?”
“Dukkhaṃ, bhante”.
“Suffering, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ:
“But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus:
‘etaṃ mama, esohamasmi, eso me attā’”ti?
‘This is mine, I am this, this is my self’?”
“No hetaṃ, bhante”.
“No, sir.”
Tasmātiha … pe …
“So you should truly see …
evaṃ passaṃ … pe …
Seeing this …
nāparaṃ itthattāyāti pajānātī”ti.
They understand: ‘… there is no return to any state of existence.’”
“Dve khandhā taññeva siyaṃ,
“Two on the aggregates; exactly the same; and can there be;
adhivacanañca hetunā;
on the term; and on the cause;
Sakkāyena duve vuttā,
two questions on identity;
assādaviññāṇakena ca;
gratification; and that with consciousness:
Ete dasavidhā vuttā,
these are the ten questions
hoti bhikkhu pucchāyā”ti.
the monk came to ask.”
Saṃyutta Nikāya 22
Linked Discourses 22
end of section [22..8.. - SN 22 vagga 8 Khajjanīya: Itchy] ❧
+ § – SN 22 vagga 9 Thera: Senior monks+ all - all
9. Theravagga
9. Senior monks
SN 22.83 Ānanda: With Ānanda
83. Ānandasutta
83. With Ānanda
Sāvatthinidānaṃ.
At Sāvatthī.
Tatra kho āyasmā ānando bhikkhū āmantesi:
There Ānanda addressed the monks:
“āvuso bhikkhave”ti.
“Reverends, monks!”
“Āvuso”ti kho te bhikkhū āyasmato ānandassa paccassosuṃ.
“Reverend,” they replied.
Āyasmā ānando etadavoca:
Ānanda said this:
“Puṇṇo nāma, āvuso, āyasmā mantāṇiputto amhākaṃ navakānaṃ sataṃ bahūpakāro hoti.
“Reverends, the venerable named Puṇṇa Mantāniputta was very helpful to me when I was just ordained.
So amhe iminā ovādena ovadati:
He gave me this advice:
‘upādāya, āvuso ānanda, asmīti hoti, no anupādāya.
‘Reverend Ānanda, the notion “I am” occurs because of grasping, not by not grasping.
Kiñca upādāya asmīti hoti, no anupādāya?
Grasping what?
Rūpaṃ upādāya asmīti hoti, no anupādāya.
The notion “I am” occurs because of grasping form,
Vedanaṃ …
sensation,
saññaṃ …
perception,
saṅkhāre …
co-activities,
viññāṇaṃ upādāya asmīti hoti, no anupādāya.
and consciousness, not by not grasping.
Seyyathāpi, āvuso ānanda, itthī vā puriso vā daharo yuvā maṇḍanakajātiko ādāse vā parisuddhe pariyodāte acche vā udakapatte sakaṃ mukhanimittaṃ paccavekkhamāno upādāya passeyya, no anupādāya;
Suppose there was a woman or man who was young, youthful, and fond of adornments, and they check their own reflection in a clean bright mirror or a clear bowl of water. They’d look because of grasping, not by not grasping.
evameva kho, āvuso ānanda, rūpaṃ upādāya asmīti hoti, no anupādāya.
In the same way, the notion “I am” occurs because of grasping form,
Vedanaṃ …
sensation,
saññaṃ …
perception,
saṅkhāre …
co-activities,
viññāṇaṃ upādāya asmīti hoti, no anupādāya.
and consciousness, not by not grasping.
Taṃ kiṃ maññasi, āvuso ānanda,
What do you think, Reverend Ānanda?
rūpaṃ niccaṃ vā aniccaṃ vā’ti?
Is form permanent or impermanent?’
‘Aniccaṃ, āvuso’.
‘Impermanent, reverend.’
‘Vedanā …
‘Is sensation …
saññā …
perception …
saṅkhārā …
co-activities …
viññāṇaṃ niccaṃ vā aniccaṃ vā’ti?
consciousness permanent or impermanent?’
‘Aniccaṃ, āvuso’ … pe ….
‘Impermanent, reverend.’ …
Tasmātiha … pe …
‘So you should truly see …
evaṃ passaṃ … pe …
Seeing this …
nāparaṃ itthattāyāti pajānātīti.
They understand: “… there is no return to any state of existence.”’
Puṇṇo nāma, āvuso, āyasmā mantāṇiputto amhākaṃ navakānaṃ sataṃ bahūpakāro hoti.
Reverends, the venerable named Puṇṇa Mantāniputta was very helpful to me when I was just ordained.
So amhe iminā ovādena ovadati.
He gave me this advice.
Idañca pana me āyasmato puṇṇassa mantāṇiputtassa dhammadesanaṃ sutvā dhammo abhisamito”ti.
And now that I’ve heard this Dharma from Venerable Puṇṇa Mantāniputta, I’ve comprehended The Dharma.”
❧
SN 22.84 Tissa: With Tissa
84. Tissasutta
84. With Tissa
Sāvatthinidānaṃ.
At Sāvatthī.
Tena kho pana samayena āyasmā tisso bhagavato pitucchāputto sambahulānaṃ bhikkhūnaṃ evamāroceti:
Now at that time Venerable Tissa, the Buddha’s paternal cousin, informed several monks:
“api me, āvuso, madhurakajāto viya kāyo;
“Reverends, my body feels like it’s drugged. I’m disorientated, the Dharmas don’t inspire me, and dullness and drowsiness fill my mind. I live the spiritual life dissatisfied, and have doubts about the Dharmas.”
disāpi me na pakkhāyanti;
dhammāpi maṃ na paṭibhanti;
thinamiddhañca me cittaṃ pariyādāya tiṭṭhati;
anabhirato ca brahmacariyaṃ carāmi;
hoti ca me dhammesu vicikicchā”ti.
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 told him what had happened.
“āyasmā, bhante, tisso bhagavato pitucchāputto sambahulānaṃ bhikkhūnaṃ evamāroceti:
‘api me, āvuso, madhurakajāto viya kāyo;
disāpi me na pakkhāyanti;
dhammāpi maṃ na paṭibhanti;
thinamiddhañca me cittaṃ pariyādāya tiṭṭhati;
anabhirato ca brahmacariyaṃ carāmi;
hoti ca me dhammesu vicikicchā’”ti.
Atha kho bhagavā aññataraṃ bhikkhuṃ āmantesi:
So the Buddha said to a certain monk:
“ehi tvaṃ, bhikkhu, mama vacanena tissaṃ bhikkhuṃ āmantehī”ti.
“Please, monk, in my name tell the monk Tissa that the Teacher summons him.”
“Evaṃ, bhante”ti kho so bhikkhu bhagavato paṭissutvā yenāyasmā tisso tenupasaṅkami; upasaṅkamitvā āyasmantaṃ tissaṃ etadavoca:
“Yes, sir,” that monk replied. He went to Tissa and said to him:
“satthā taṃ, āvuso tissa, āmantetī”ti.
“Reverend Tissa, the teacher summons you.”
“Evamāvuso”ti kho āyasmā tisso tassa bhikkhuno paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho āyasmantaṃ tissaṃ bhagavā etadavoca:
“Yes, reverend,” Tissa replied. He went to the Buddha, bowed, and sat down to one side. The Buddha said to him:
“saccaṃ kira tvaṃ, tissa, sambahulānaṃ bhikkhūnaṃ evamārocesi:
“Is it really true, Tissa, that you informed several monks that
‘api me, āvuso, madhurakajāto viya kāyo … pe …
your body feels like it’s drugged …
hoti ca me dhammesu vicikicchā’”ti?
and you have doubts about the Dharmas?”
“Evaṃ, bhante”.
“Yes, sir.”
“Taṃ kiṃ maññasi, tissa,
“What do you think, Tissa?
rūpe avigatarāgassa avigatacchandassa avigatapemassa avigatapipāsassa avigatapariḷāhassa avigatataṇhassa, tassa rūpassa vipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā”ti?
If you’re not rid of greed, desire, fondness, thirst, passion, and craving for form, when that form decays and perishes, will it give rise to sorrow, lamentation, pain, sadness, and distress?”
“Evaṃ, bhante”.
“Yes, sir.”
“Sādhu sādhu, tissa.
“Good, good, Tissa!
Evañhetaṃ, tissa, hoti.
That’s how it is, Tissa,
Yathā taṃ rūpe avigatarāgassa …
when you’re not rid of greed for form.
vedanāya …
sensation …
saññāya …
perception …
saṅkhāresu avigatarāgassa … pe …
co-activities …
tesaṃ saṅkhārānaṃ vipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā”ti?
“Evaṃ, bhante”.
“Sādhu sādhu, tissa.
Evañhetaṃ, tissa, hoti.
Yathā taṃ saṅkhāresu anigatarāgassa, viññāṇe avigatarāgassa avigatacchandassa avigatapemassa avigatapipāsassa avigatapariḷāhassa avigatataṇhassa, tassa viññāṇassa vipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā”ti?
consciousness, when that consciousness decays and perishes, will it give rise to sorrow, lamentation, pain, sadness, and distress?”
“Evaṃ, bhante”.
“Yes, sir.”
“Sādhu sādhu, tissa.
“Good, good, Tissa!
Evañhetaṃ, tissa, hoti.
That’s how it is, Tissa,
Yathā taṃ viññāṇe avigatarāgassa.
when you’re not rid of greed for consciousness.
Taṃ kiṃ maññasi, tissa,
What do you think, Tissa?
rūpe vigatarāgassa vigatacchandassa vigatapemassa vigatapipāsassa vigatapariḷāhassa vigatataṇhassa, tassa rūpassa vipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā”ti?
If you are rid of greed, desire, fondness, thirst, passion, and craving for form, when that form decays and perishes, will it give rise to sorrow, lamentation, pain, sadness, and distress?”
“No hetaṃ, bhante”.
“No, sir.”
“Sādhu sādhu, tissa.
“Good, good, Tissa!
Evañhetaṃ, tissa, hoti.
That’s how it is, Tissa,
Yathā taṃ rūpe vigatarāgassa …
when you are rid of greed for form …
vedanāya …
sensation …
saññāya …
perception …
saṅkhāresu vigatarāgassa …
co-activities …
viññāṇe vigatarāgassa vigatacchandassa vigatapemassa vigatapipāsassa vigatapariḷāhassa vigatataṇhassa tassa viññāṇassa vipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā”ti?
“No hetaṃ, bhante”.
“Sādhu sādhu, tissa.
Evañhetaṃ, tissa, hoti.
Yathā taṃ viññāṇe vigatarāgassa.
consciousness.
Taṃ kiṃ maññasi, tissa,
What do you think, Tissa?
rūpaṃ niccaṃ vā aniccaṃ vā”ti?
Is form permanent or impermanent?”
“Aniccaṃ, bhante”.
“Impermanent, sir.”
“Vedanā …
“Is sensation …
saññā …
perception …
saṅkhārā …
co-activities …
viññāṇaṃ niccaṃ vā aniccaṃ vā”ti?
consciousness permanent or impermanent?”
“Aniccaṃ, bhante”.
“Impermanent, sir.”
“Tasmātiha … pe …
“So you should truly see …
evaṃ passaṃ … pe …
Seeing this …
nāparaṃ itthattāyāti pajānāti.
They understand: ‘… there is no return to any state of existence.’
Seyyathāpi, tissa, dve purisā—
Suppose, Tissa, there were two people.
eko puriso amaggakusalo, eko puriso maggakusalo.
One was not skilled in the path, the other was.
Tamenaṃ so amaggakusalo puriso amuṃ maggakusalaṃ purisaṃ maggaṃ puccheyya.
The one not skilled in the path would question the one skilled in the path,
So evaṃ vadeyya:
who would reply:
‘ehi, bho purisa, ayaṃ maggo.
‘Come, good man, this is the path.
Tena muhuttaṃ gaccha.
Go down it a little,
Tena muhuttaṃ gantvā dakkhissasi dvedhāpathaṃ, tattha vāmaṃ muñcitvā dakkhiṇaṃ gaṇhāhi.
and you’ll see a fork in the road. Ignore the left, and take the right-hand path.
Tena muhuttaṃ gaccha.
Go a little further,
Tena muhuttaṃ gantvā dakkhissasi tibbaṃ vanasaṇḍaṃ.
and you’ll see a dark forest grove.
Tena muhuttaṃ gaccha.
Go a little further,
Tena muhuttaṃ gantvā dakkhissasi mahantaṃ ninnaṃ pallalaṃ.
and you’ll see an expanse of low-lying swampland.
Tena muhuttaṃ gaccha.
Go a little further,
Tena muhuttaṃ gantvā dakkhissasi sobbhaṃ papātaṃ.
and you’ll see a large, steep cliff.
Tena muhuttaṃ gaccha.
Go a little further,
Tena muhuttaṃ gantvā dakkhissasi samaṃ bhūmibhāgaṃ ramaṇīyan’ti.
and you’ll see level, cleared parkland.’
Upamā kho myāyaṃ, tissa, katā atthassa viññāpanāya.
I’ve made up this simile to make a point.
Ayaṃ cevettha attho:
And this is what it means.
‘puriso amaggakusalo’ti kho, tissa, puthujjanassetaṃ adhivacanaṃ.
‘A person who is not skilled in the path’ is a term for an ordinary uneducated person.
‘Puriso maggakusalo’ti kho, tissa, tathāgatassetaṃ adhivacanaṃ arahato sammāsambuddhassa.
‘A person who is skilled in the path’ is a term for the Realized One, the perfected one, the fully awakened Buddha.
‘Dvedhāpatho’ti kho, tissa, vicikicchāyetaṃ adhivacanaṃ.
‘A fork in the road’ is a term for doubt.
‘Vāmo maggo’ti kho, tissa, aṭṭhaṅgikassetaṃ micchāmaggassa adhivacanaṃ, seyyathidaṃ—
‘The left-hand path’ is a term for the wrong eightfold path, that is,
micchādiṭṭhiyā … pe … micchāsamādhissa.
wrong view … wrong undistractible-lucidity.
‘Dakkhiṇo maggo’ti kho, tissa, ariyassetaṃ aṭṭhaṅgikassa maggassa adhivacanaṃ, seyyathidaṃ—
‘The right-hand path’ is a term for the noble eightfold path, that is,
sammādiṭṭhiyā … pe … sammāsamādhissa.
right view … right undistractible-lucidity.
‘Tibbo vanasaṇḍo’ti kho, tissa, avijjāyetaṃ adhivacanaṃ.
‘A dark forest grove’ is a term for ignorance.
‘Mahantaṃ ninnaṃ pallalan’ti kho, tissa, kāmānametaṃ adhivacanaṃ.
‘An expanse of low-lying swampland’ is a term for sensual pleasures.
‘Sobbho papāto’ti kho, tissa, kodhūpāyāsassetaṃ adhivacanaṃ.
‘A large, steep cliff’ is a term for anger and distress.
‘Samo bhūmibhāgo ramaṇīyo’ti kho, tissa, nibbānassetaṃ adhivacanaṃ.
‘Level, cleared parkland’ is a term for nirvana.
Abhirama, tissa, abhirama, tissa.
Rejoice, Tissa, rejoice!
Ahamovādena ahamanuggahena ahamanusāsaniyā”ti.
I’m here to advise you, to support you, and to teach you.”
Idamavoca bhagavā.
That is what the Buddha said.
Attamano āyasmā tisso bhagavato bhāsitaṃ abhinandīti.
Satisfied, Venerable Tissa was happy with what the Buddha said.
end of section [22.84 - SN 22.84 Tissa: With Tissa] ❧
SN 22.85 Yamaka: With Yamaka
85. Yamakasutta
85. With Yamaka
Ekaṃ samayaṃ āyasmā sāriputto sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.
At one time Venerable Sāriputta was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Tena kho pana samayena yamakassa nāma bhikkhuno evarūpaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ hoti:
Now at that time a monk called Yamaka had the following harmful misconception:
“tathāhaṃ bhagavatā dhammaṃ desitaṃ ājānāmi, yathā khīṇāsavo bhikkhu kāyassa bhedā ucchijjati vinassati, na hoti paraṃ maraṇā”ti.
“As I understand the Buddha’s teaching, a monk who has ended the asinine-inclinations is annihilated and destroyed when their body breaks up, and doesn’t exist after death.”
Assosuṃ kho sambahulā bhikkhū yamakassa kira nāma bhikkhuno evarūpaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ hoti:
Several monks heard about this.
“tathāhaṃ bhagavatā dhammaṃ desitaṃ ājānāmi, yathā khīṇāsavo bhikkhu kāyassa bhedā ucchijjati vinassati, na hoti paraṃ maraṇā”ti.
Atha kho te bhikkhū yenāyasmā yamako tenupasaṅkamiṃsu; upasaṅkamitvā āyasmatā yamakena saddhiṃ sammodiṃsu.
They went to Yamaka and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū āyasmantaṃ yamakaṃ etadavocuṃ:
When the greetings and polite conversation were over, they sat down to one side and said to him:
“Saccaṃ kira te, āvuso yamaka, evarūpaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ:
“Is it really true, Reverend Yamaka, that you have such a harmful misconception:
‘tathāhaṃ bhagavatā dhammaṃ desitaṃ ājānāmi, yathā khīṇāsavo bhikkhu kāyassa bhedā ucchijjati vinassati, na hoti paraṃ maraṇā’”ti?
‘As I understand the Buddha’s teaching, a monk who has ended the asinine-inclinations is annihilated and destroyed when their body breaks up, and doesn’t exist after death.’”
“Evaṃ khvāhaṃ, āvuso, bhagavatā dhammaṃ desitaṃ ājānāmi:
“Yes, reverends, that’s how I understand the Buddha’s teaching.”
‘khīṇāsavo bhikkhu kāyassa bhedā ucchijjati vinassati, na hoti paraṃ maraṇā’”ti.
“Mā, āvuso yamaka, evaṃ avaca, mā bhagavantaṃ abbhācikkhi. Na hi sādhu bhagavato abbhācikkhanaṃ. Na hi bhagavā evaṃ vadeyya:
“Don’t say that, Yamaka! Don’t misrepresent the Buddha, for misrepresentation of the Buddha is not good. And the Buddha would not say that.”
‘khīṇāsavo bhikkhu kāyassa bhedā ucchijjati vinassati, na hoti paraṃ maraṇā’”ti.
Evampi kho āyasmā yamako tehi bhikkhūhi vuccamāno tatheva taṃ pāpakaṃ diṭṭhigataṃ thāmasā parāmāsā abhinivissa voharati:
But even though admonished by those monks, Yamaka obstinately stuck to that misconception and insisted on stating it.
“tathāhaṃ bhagavatā dhammaṃ desitaṃ ājānāmi, yathā khīṇāsavo bhikkhu kāyassa bhedā ucchijjati vinassati, na hoti paraṃ maraṇā”ti.
Yato kho te bhikkhū nāsakkhiṃsu āyasmantaṃ yamakaṃ etasmā pāpakā diṭṭhigatā vivecetuṃ, atha kho te bhikkhū uṭṭhāyāsanā yenāyasmā sāriputto tenupasaṅkamiṃsu; upasaṅkamitvā āyasmantaṃ sāriputtaṃ etadavocuṃ:
When those monks were unable to dissuade Yamaka from that misconception, they got up from their seats and went to see Venerable Sāriputta. They told him what had happened, and said:
“yamakassa nāma, āvuso sāriputta, bhikkhuno evarūpaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ:
‘tathāhaṃ bhagavatā dhammaṃ desitaṃ ājānāmi yathā khīṇāsavo bhikkhu kāyassa bhedā ucchijjati vinassati, na hoti paraṃ maraṇā’ti.
Sādhāyasmā sāriputto yena yamako bhikkhu tenupasaṅkamatu anukampaṃ upādāyā”ti.
“May Venerable Sāriputta please go to the monk Yamaka out of compassion.”
Adhivāsesi kho āyasmā sāriputto tuṇhībhāvena.
Sāriputta consented in silence.
Atha kho āyasmā sāriputto sāyanhasamayaṃ paṭisallānā vuṭṭhito yenāyasmā yamako tenupasaṅkami; upasaṅkamitvā āyasmatā yamakena saddhiṃ sammodi … pe … ekamantaṃ nisinno kho āyasmā sāriputto āyasmantaṃ yamakaṃ etadavoca:
Then in the late afternoon, Venerable Sāriputta came out of retreat, went to Venerable Yamaka and exchanged greetings with him. Seated to one side he said to Yamaka:
“Saccaṃ kira te, āvuso yamaka, evarūpaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ:
“Is it really true, Reverend Yamaka, that you have such a harmful misconception:
‘tathāhaṃ bhagavatā dhammaṃ desitaṃ ājānāmi, yathā khīṇāsavo bhikkhu kāyassa bhedā ucchijjati vinassati, na hoti paraṃ maraṇā’”ti?
‘As I understand the Buddha’s teaching, a monk who has ended the asinine-inclinations is annihilated and destroyed when their body breaks up, and doesn’t exist after death.’”
“Evaṃ khvāhaṃ, āvuso, bhagavatā dhammaṃ desitaṃ ājānāmi, yathā khīṇāsavo bhikkhu kāyassa bhedā ucchijjati vinassati, na hoti paraṃ maraṇā”ti.
“Yes, reverend, that’s how I understand the Buddha’s teaching.”
“Taṃ kiṃ maññasi, āvuso yamaka,
“What do you think, Yamaka?
rūpaṃ niccaṃ vā aniccaṃ vā”ti?
Is form permanent or impermanent?”
“Aniccaṃ, āvuso”.
“Impermanent, reverend.”
“Vedanā niccā …
“Is sensation …
saññā …
perception …
saṅkhārā …
co-activities …
viññāṇaṃ niccaṃ vā aniccaṃ vā”ti?
consciousness permanent or impermanent?”
“Aniccaṃ, āvuso”.
“Impermanent, reverend.”
“Tasmātiha … pe …
“So you should truly see …
evaṃ passaṃ … pe …
Seeing this …
nāparaṃ itthattāyāti pajānāti.
They understand: ‘… there is no return to any state of existence.’
Taṃ kiṃ maññasi, āvuso yamaka,
What do you think, Reverend Yamaka?
rūpaṃ tathāgatoti samanupassasī”ti?
Do you regard the Realized One as form?”
“No hetaṃ, āvuso” …
“No, reverend.”
“vedanaṃ tathāgatoti samanupassasī”ti?
“Do you regard the Realized One as sensation …
“No hetaṃ, āvuso” …
“saññaṃ …
perception …
saṅkhāre …
co-activities …
viññāṇaṃ tathāgatoti samanupassasī”ti?
consciousness?”
“No hetaṃ, āvuso”.
“No, reverend.”
“Taṃ kiṃ maññasi, āvuso yamaka,
“What do you think, Reverend Yamaka?
rūpasmiṃ tathāgatoti samanupassasī”ti?
Do you regard the Realized One as in form?”
“No hetaṃ, āvuso”.
“No, reverend.”
“Aññatra rūpā tathāgatoti samanupassasī”ti?
“Or do you regard the Realized One as distinct from form?”
“No hetaṃ, āvuso”.
“No, reverend.”
“Vedanāya …
“Do you regard the Realized One as in sensation …
aññatra vedanāya … pe …
or distinct from sensation …
saññāya …
as in perception …
aññatra saññāya …
or distinct from perception …
saṅkhāresu …
as in co-activities …
aññatra saṅkhārehi …
or distinct from co-activities …
viññāṇasmiṃ tathāgatoti samanupassasī”ti?
as in consciousness?”
“No hetaṃ, āvuso”.
“No, reverend.”
“Aññatra viññāṇā tathāgatoti samanupassasī”ti?
“Or do you regard the Realized One as distinct from consciousness?”
“No hetaṃ, āvuso”.
“No, reverend.”
“Taṃ kiṃ maññasi, āvuso yamaka,
“What do you think, Yamaka?
rūpaṃ … vedanaṃ … saññaṃ … saṅkhāre … viññāṇaṃ tathāgatoti samanupassasī”ti?
Do you regard the Realized One as possessing form, sensation, perception, co-activities, and consciousness?”
“No hetaṃ, āvuso”.
“No, reverend.”
“Taṃ kiṃ maññasi, āvuso yamaka,
“What do you think, Yamaka?
ayaṃ so arūpī … avedano … asaññī … asaṅkhāro … aviññāṇo tathāgatoti samanupassasī”ti?
Do you regard the Realized One as one who is without form, sensation, perception, co-activities, and consciousness?”
“No hetaṃ, āvuso”.
“No, reverend.”
“Ettha ca te, āvuso yamaka, diṭṭheva dhamme saccato thetato tathāgate anupalabbhiyamāne, kallaṃ nu te taṃ veyyākaraṇaṃ:
“In that case, Reverend Yamaka, since you don’t acknowledge the Realized One as a genuine fact in the present life, is it appropriate to declare:
‘tathāhaṃ bhagavatā dhammaṃ desitaṃ ājānāmi, yathā khīṇāsavo bhikkhu kāyassa bhedā ucchijjati vinassati, na hoti paraṃ maraṇā’”ti?
‘As I understand the Buddha’s teaching, a monk who has ended the asinine-inclinations is annihilated and destroyed when their body breaks up, and doesn’t exist after death.’?”
“Ahu kho me taṃ, āvuso sāriputta, pubbe aviddasuno pāpakaṃ diṭṭhigataṃ;
“Reverend Sāriputta, in my ignorance, I used to have that misconception.
idañca panāyasmato sāriputtassa dhammadesanaṃ sutvā tañceva pāpakaṃ diṭṭhigataṃ pahīnaṃ, dhammo ca me abhisamito”ti.
But now that I’ve heard The Dharma from Venerable Sāriputta I’ve given up that misconception, and I’ve comprehended The Dharma.”
“Sace taṃ, āvuso yamaka, evaṃ puccheyyuṃ:
“Reverend Yamaka, suppose they were to ask you:
‘yo so, āvuso yamaka, bhikkhu arahaṃ khīṇāsavo so kāyassa bhedā paraṃ maraṇā kiṃ hotī’ti?
‘When their body breaks up, after death, what happens to a perfected one, who has ended the asinine-inclinations?’
Evaṃ puṭṭho tvaṃ, āvuso yamaka, kinti byākareyyāsī”ti?
How would you answer?”
“Sace maṃ, āvuso, evaṃ puccheyyuṃ:
“Sir, if they were to ask this,
‘yo so, āvuso yamaka, bhikkhu arahaṃ khīṇāsavo so kāyassa bhedā paraṃ maraṇā kiṃ hotī’ti?
Evaṃ puṭṭhohaṃ, āvuso, evaṃ byākareyyaṃ:
I’d answer like this:
‘rūpaṃ kho, āvuso, aniccaṃ.
‘Reverend, form is impermanent.
Yadaniccaṃ taṃ dukkhaṃ;
What’s impermanent is suffering.
yaṃ dukkhaṃ taṃ niruddhaṃ tadatthaṅgataṃ.
What’s suffering has ceased and ended.
Vedanā …
sensation …
saññā …
perception …
saṅkhārā …
co-activities …
viññāṇaṃ aniccaṃ.
consciousness is impermanent.
Yadaniccaṃ taṃ dukkhaṃ;
What’s impermanent is suffering.
yaṃ dukkhaṃ taṃ niruddhaṃ tadatthaṅgatan’ti.
What’s suffering has ceased and ended.’
Evaṃ puṭṭhohaṃ, āvuso, evaṃ byākareyyan”ti.
That’s how I’d answer such a question.”
“Sādhu sādhu, āvuso yamaka.
“Good, good, Reverend Yamaka!
Tena hāvuso yamaka, upamaṃ te karissāmi etasseva atthassa bhiyyoso mattāya ñāṇāya.
Well then, I shall give you a simile to make the meaning even clearer.
Seyyathāpi, āvuso yamaka, gahapati vā gahapatiputto vā aḍḍho mahaddhano mahābhogo;
Suppose there was a householder or householder’s son who was rich, with a lot of money and great wealth,
so ca ārakkhasampanno.
and a bodyguard for protection.
Tassa kocideva puriso uppajjeyya anatthakāmo ahitakāmo ayogakkhemakāmo jīvitā voropetukāmo.
Then along comes a person who wants to harm, injure, and threaten him, and take his life.
Tassa evamassa:
They’d think:
‘ayaṃ kho gahapati vā gahapatiputto vā aḍḍho mahaddhano mahābhogo;
‘This householder or householder’s son is rich, with a lot of money and great wealth,
so ca ārakkhasampanno;
and a bodyguard for protection.
nāyaṃ sukaro pasayha jīvitā voropetuṃ.
It won’t be easy to take his life by force.
Yannūnāhaṃ anupakhajja jīvitā voropeyyan’ti.
Why don’t I get close to him, then take his life?’
So taṃ gahapatiṃ vā gahapatiputtaṃ vā upasaṅkamitvā evaṃ vadeyya:
So he goes up to that householder or householder’s son and says:
‘upaṭṭhaheyyaṃ taṃ, bhante’ti.
‘Sir, I would serve you.’
Tamenaṃ so gahapati vā gahapatiputto vā upaṭṭhāpeyya.
Then they would serve that householder or householder’s son.
So upaṭṭhaheyya pubbuṭṭhāyī pacchānipātī kiṃkārapaṭissāvī manāpacārī piyavādī.
They’d get up before him and go to bed after him, and be obliging, behaving nicely and speaking politely.
Tassa so gahapati vā gahapatiputto vā mittatopi naṃ saddaheyya;
The householder or householder’s son would consider them as a friend
suhajjatopi naṃ saddaheyya;
and companion,
tasmiñca vissāsaṃ āpajjeyya.
and come to trust them.
Yadā kho, āvuso, tassa purisassa evamassa:
But when that person realizes that
‘saṃvissattho kho myāyaṃ gahapati vā gahapatiputto vā’ti, atha naṃ rahogataṃ viditvā tiṇhena satthena jīvitā voropeyya.
they’ve gained the trust of the householder or householder’s son, then, when they know he’s alone, they’d take his life with a sharp knife.
Taṃ kiṃ maññasi, āvuso yamaka,
What do you think, Yamaka?
yadā hi so puriso amuṃ gahapatiṃ vā gahapatiputtaṃ vā upasaṅkamitvā evaṃ āha:
When that person went to the householder or householder’s son and offered to
‘upaṭṭhaheyyaṃ taṃ, bhante’ti, tadāpi so vadhakova.
serve him, weren’t they a killer then,
Vadhakañca pana santaṃ na aññāsi:
though he didn’t know that
‘vadhako me’ti.
this was his killer?
Yadāpi so upaṭṭhahati pubbuṭṭhāyī pacchānipātī kiṅkārapaṭissāvī manāpacārī piyavādī, tadāpi so vadhakova.
And when they got up before him and went to bed after him, being obliging, behaving nicely and speaking politely, weren’t they a killer then,
Vadhakañca pana santaṃ na aññāsi:
though he didn’t know that
‘vadhako me’ti.
this was his killer?
Yadāpi naṃ rahogataṃ viditvā tiṇhena satthena jīvitā voropeti, tadāpi so vadhakova.
And when, knowing he was alone, they took his life with a sharp knife, weren’t they a killer then,
Vadhakañca pana santaṃ na aññāsi:
though he didn’t know that
‘vadhako me’”ti.
this was his killer?”
“Evamāvuso”ti.
“Yes, reverend.”
“Evameva kho, āvuso, assutavā puthujjano ariyānaṃ adassāvī ariyadhammassa akovido ariyadhamme avinīto, sappurisānaṃ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto
“In the same way, an uneducated ordinary person has not seen the noble ones, and is neither skilled nor trained in The Dharma of the noble ones. They’ve not seen good persons, and are neither skilled nor trained in The Dharma of the good persons.
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 …
They regard sensation …
saññaṃ …
perception …
saṅkhāre …
co-activities …
viññāṇaṃ attato samanupassati, viññāṇavantaṃ vā attānaṃ; attani vā viññāṇaṃ, viññāṇasmiṃ vā attānaṃ.
They regard consciousness as self, self as having consciousness, consciousness in self, or self in consciousness.
So aniccaṃ rūpaṃ ‘aniccaṃ rūpan’ti yathābhūtaṃ nappajānāti.
They don’t truly understand form—which is impermanent—as impermanent.
Aniccaṃ vedanaṃ ‘aniccā vedanā’ti yathābhūtaṃ nappajānāti.
They don’t truly understand sensation …
Aniccaṃ saññaṃ ‘aniccā saññā’ti yathābhūtaṃ nappajānāti.
perception …
Anicce saṅkhāre ‘aniccā saṅkhārā’ti yathābhūtaṃ nappajānāti.
co-activities …
Aniccaṃ viññāṇaṃ ‘aniccaṃ viññāṇan’ti yathābhūtaṃ nappajānāti.
consciousness—which is impermanent—as impermanent.
Dukkhaṃ rūpaṃ ‘dukkhaṃ rūpan’ti yathābhūtaṃ nappajānāti.
They don’t truly understand form—which is suffering—as suffering.
Dukkhaṃ vedanaṃ …
They don’t truly understand sensation …
dukkhaṃ saññaṃ …
perception …
dukkhe saṅkhāre …
co-activities …
dukkhaṃ viññāṇaṃ ‘dukkhaṃ viññāṇan’ti yathābhūtaṃ nappajānāti.
consciousness—which is suffering—as suffering.
Anattaṃ rūpaṃ ‘anattā rūpan’ti yathābhūtaṃ nappajānāti.
They don’t truly understand form—which is not-self—as not-self.
Anattaṃ vedanaṃ …
They don’t truly understand sensation …
anattaṃ saññaṃ …
perception …
anatte saṅkhāre …
co-activities …
anattaṃ viññāṇaṃ ‘anattaṃ viññāṇan’ti yathābhūtaṃ nappajānāti.
consciousness—which is not-self—as not-self.
Saṅkhataṃ rūpaṃ ‘saṅkhataṃ rūpan’ti yathābhūtaṃ nappajānāti.
They don’t truly understand form—which is conditioned—as conditioned.
Saṅkhataṃ vedanaṃ …
They don’t truly understand sensation …
saṅkhataṃ saññaṃ …
perception …
saṅkhate saṅkhāre …
co-activities …
saṅkhataṃ viññāṇaṃ ‘saṅkhataṃ viññāṇan’ti yathābhūtaṃ nappajānāti.
consciousness—which is conditioned—as conditioned.
Vadhakaṃ rūpaṃ ‘vadhakaṃ rūpan’ti yathābhūtaṃ nappajānāti.
They don’t truly understand form—which is a killer—as a killer.
Vadhakaṃ vedanaṃ ‘vadhakā vedanā’ti …
They don’t truly understand sensation …
vadhakaṃ saññaṃ ‘vadhakā saññā’ti …
perception …
vadhake saṅkhāre ‘vadhakā saṅkhārā’ti yathābhūtaṃ nappajānāti.
co-activities …
Vadhakaṃ viññāṇaṃ ‘vadhakaṃ viññāṇan’ti yathābhūtaṃ nappajānāti.
consciousness—which is a killer—as a killer.
So rūpaṃ upeti upādiyati adhiṭṭhāti ‘attā me’ti.
They’re attracted to form, grasp it, and commit to the notion that it is ‘my self’.
Vedanaṃ …
They’re attracted to sensation …
saññaṃ …
perception …
saṅkhāre …
co-activities …
viññāṇaṃ upeti upādiyati adhiṭṭhāti ‘attā me’ti.
consciousness, grasp it, and commit to the notion that it is ‘my self’.
Tassime pañcupādānakkhandhā upetā upādinnā dīgharattaṃ ahitāya dukkhāya saṃvattanti.
And when you’ve gotten involved with and grasped these five grasping aggregates, they lead to your lasting harm and suffering.
Sutavā ca kho, āvuso, ariyasāvako ariyānaṃ dassāvī … pe … sappurisadhamme suvinīto
An educated noble-one's-disciple has seen the noble ones, and is skilled and trained in The Dharma of the noble ones. They’ve seen good persons, and are skilled and trained in The Dharma of the good persons.
na rūpaṃ attato samanupassati, na rūpavantaṃ attānaṃ; na attani rūpaṃ, na rūpasmiṃ 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 sensation …
na saññaṃ …
perception …
na saṅkhāre …
co-activities …
na viññāṇaṃ attato samanupassati, na viññāṇavantaṃ attānaṃ;
consciousness as self, self as having consciousness,
na attani viññāṇaṃ, na viññāṇasmiṃ attānaṃ.
consciousness in self, or self in consciousness.
So aniccaṃ rūpaṃ ‘aniccaṃ rūpan’ti yathābhūtaṃ pajānāti.
They truly understand form—which is impermanent—as impermanent.
Aniccaṃ vedanaṃ …
They truly understand sensation …
aniccaṃ saññaṃ …
perception …
anicce saṅkhāre …
co-activities …
aniccaṃ viññāṇaṃ ‘aniccaṃ viññāṇan’ti yathābhūtaṃ pajānāti.
consciousness—which is impermanent—as impermanent.
Dukkhaṃ rūpaṃ ‘dukkhaṃ rūpan’ti yathābhūtaṃ pajānāti.
They truly understand form—which is suffering—as suffering.
Dukkhaṃ vedanaṃ …
They truly understand sensation …
dukkhaṃ saññaṃ …
perception …
dukkhe saṅkhāre …
co-activities …
dukkhaṃ viññāṇaṃ ‘dukkhaṃ viññāṇan’ti yathābhūtaṃ pajānāti.
consciousness—which is suffering—as suffering.
Anattaṃ rūpaṃ ‘anattā rūpan’ti yathābhūtaṃ pajānāti.
They truly understand form—which is not-self—as not-self.
Anattaṃ vedanaṃ …
They truly understand sensation …
anattaṃ saññaṃ …
perception …
anatte saṅkhāre …
co-activities …
anattaṃ viññāṇaṃ ‘anattā viññāṇan’ti yathābhūtaṃ pajānāti.
consciousness—which is not-self—as not-self.
Saṅkhataṃ rūpaṃ ‘saṅkhataṃ rūpan’ti yathābhūtaṃ pajānāti.
They truly understand form—which is conditioned—as conditioned.
Saṅkhataṃ vedanaṃ …
They truly understand sensation …
saṅkhataṃ saññaṃ …
perception …
saṅkhate saṅkhāre …
co-activities …
saṅkhataṃ viññāṇaṃ ‘saṅkhataṃ viññāṇan’ti yathābhūtaṃ pajānāti.
consciousness—which is conditioned—as conditioned.
Vadhakaṃ rūpaṃ ‘vadhakaṃ rūpan’ti yathābhūtaṃ pajānāti.
They truly understand form—which is a killer—as a killer.
Vadhakaṃ vedanaṃ …
They truly understand sensation …
vadhakaṃ saññaṃ …
perception …
vadhake saṅkhāre ‘vadhakā saṅkhārā’ti yathābhūtaṃ pajānāti.
co-activities …
Vadhakaṃ viññāṇaṃ ‘vadhakaṃ viññāṇan’ti yathābhūtaṃ pajānāti.
consciousness—which is a killer—as a killer.
So rūpaṃ na upeti, na upādiyati, nādhiṭṭhāti: ‘attā me’ti.
Not being attracted to form, they don’t grasp it, and commit to the notion that it is ‘my self’.
Vedanaṃ …
Not being attracted to sensation …
saññaṃ …
perception …
saṅkhāre …
co-activities …
viññāṇaṃ na upeti, na upādiyati, nādhiṭṭhāti: ‘attā me’ti.
consciousness, they don't grasp it, and commit to the notion that it is ‘my self’.
Tassime pañcupādānakkhandhā anupetā anupādinnā dīgharattaṃ hitāya sukhāya saṃvattantī”ti.
And when you’re not attracted to and don’t grasp these five grasping aggregates, they lead to your lasting welfare and happiness.”
“Evametaṃ, āvuso sāriputta, hoti yesaṃ āyasmantānaṃ tādisā sabrahmacārino anukampakā atthakāmā ovādakā anusāsakā.
“Reverend Sāriputta, this is how it is when you have such venerables as spiritual companions to advise and instruct you out of kindness and compassion.
Idañca pana me āyasmato sāriputtassa dhammadesanaṃ sutvā anupādāya āsavehi cittaṃ vimuttan”ti.
And after hearing this Dharma by Venerable Sāriputta, my mind is freed from the asinine-inclinations by not grasping.”
end of section [22.85 - SN 22.85 Yamaka: With Yamaka] ❧
SN 22.86 Anurādha: With Anurādha
86. Anurādhasutta
86. With Anurādha
Ekaṃ samayaṃ bhagavā vesāliyaṃ viharati mahāvane kūṭāgārasālāyaṃ.
At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof.
Tena kho pana samayena āyasmā anurādho bhagavato avidūre araññakuṭikāyaṃ viharati.
Now at that time Venerable Anurādha was staying not far from the Buddha in a wilderness hut.
Atha kho sambahulā aññatitthiyā paribbājakā yenāyasmā anurādho tenupasaṅkamiṃsu; upasaṅkamitvā āyasmatā anurādhena saddhiṃ sammodiṃsu.
Then several wanderers who follow other paths went up to Venerable Anurādha and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te aññatitthiyā paribbājakā āyasmantaṃ anurādhaṃ etadavocuṃ:
When the greetings and polite conversation were over, they sat down to one side and said to him:
“yo so, āvuso anurādha, tathāgato uttamapuriso paramapuriso paramapattipatto, taṃ tathāgato imesu catūsu ṭhānesu paññāpayamāno paññāpeti:
“Reverend Anurādha, when a Realized One is describing a Realized One—a supreme person, highest of people, who has reached the highest point—they describe them in these four ways:
‘hoti tathāgato paraṃ maraṇā’ti vā, ‘na hoti tathāgato paraṃ maraṇā’ti vā, ‘hoti ca na ca hoti tathāgato paraṃ maraṇā’ti vā, ‘neva hoti na na hoti tathāgato paraṃ maraṇā’ti vā”ti?
After death, a Realized One exists, or doesn’t exist, or both exists and doesn’t exist, or neither exists nor doesn’t exist.”
Evaṃ vutte, āyasmā anurādho te aññatitthiye paribbājake etadavoca:
When they said this, Venerable Anurādha said to those wanderers:
“yo so āvuso tathāgato uttamapuriso paramapuriso paramapattipatto taṃ tathāgato aññatra imehi catūhi ṭhānehi paññāpayamāno paññāpeti:
“Reverends, when a Realized One is describing a Realized One—a supreme person, highest of people, who has reached the highest point—they describe them other than these four ways:
‘hoti tathāgato paraṃ maraṇā’ti vā, ‘na hoti tathāgato paraṃ maraṇā’ti vā, ‘hoti ca na ca hoti tathāgato paraṃ maraṇā’ti vā, ‘neva hoti na na hoti tathāgato paraṃ maraṇā’ti vā”ti.
After death, a Realized One exists, or doesn’t exist, or both exists and doesn’t exist, or neither exists nor doesn’t exist.”
Evaṃ vutte, aññatitthiyā paribbājakā āyasmantaṃ anurādhaṃ etadavocuṃ:
When he said this, the wanderers said to him:
“so cāyaṃ bhikkhu navo bhavissati acirapabbajito, thero vā pana bālo abyatto”ti.
“This monk must be junior, recently gone forth, or else a foolish, incompetent senior monk.”
Atha kho aññatitthiyā paribbājakā āyasmantaṃ anurādhaṃ navavādena ca bālavādena ca apasādetvā uṭṭhāyāsanā pakkamiṃsu.
Then, after rebuking Venerable Anurādha by calling him “junior” and “foolish”, the wanderers got up from their seats and left.
Atha kho āyasmato anurādhassa acirapakkantesu tesu aññatitthiyesu paribbājakesu etadahosi:
Soon after they had left, Anurādha thought:
“sace kho maṃ te aññatitthiyā paribbājakā uttariṃ pañhaṃ puccheyyuṃ.
“If those wanderers were to inquire further,
Kathaṃ byākaramāno nu khvāhaṃ tesaṃ aññatitthiyānaṃ paribbājakānaṃ vuttavādī ceva bhagavato assaṃ, na ca bhagavantaṃ abhūtena abbhācikkheyyaṃ, dhammassa cānudhammaṃ byākareyyaṃ, na ca koci sahadhammiko vādānuvādo gārayhaṃ ṭhānaṃ āgaccheyyā”ti?
how should I answer them so as to repeat what the Buddha has said, and not misrepresent him with an untruth? How should I explain in line with his teaching, so that there would be no legitimate grounds for rebuke and criticism?”
Atha kho āyasmā anurādho yena bhagavā tenupasaṅkami; upasaṅkamitvā … pe … ekamantaṃ nisinno kho āyasmā anurādho bhagavantaṃ etadavoca:
Then Venerable Anurādha went up to the Buddha, bowed, sat down to one side, and told him all that had happened.
“idhāhaṃ, bhante, bhagavato avidūre araññakuṭikāyaṃ viharāmi.
Atha kho, bhante, sambahulā aññatitthiyā paribbājakā yenāhaṃ tenupasaṅkamiṃsu … pe … maṃ etadavocuṃ:
‘yo so, āvuso anurādha, tathāgato uttamapuriso paramapuriso paramapattipatto taṃ tathāgato imesu catūsu ṭhānesu paññāpayamāno paññāpeti—
hoti tathāgato paraṃ maraṇāti vā, na hoti …
hoti ca na ca hoti, neva hoti na na hoti tathāgato paraṃ maraṇāti vā’”ti?
“Taṃ kiṃ maññasi, anurādha,
“What do you think, Anurādha?
rūpaṃ niccaṃ vā aniccaṃ vā”ti?
Is form permanent or impermanent?”
“Aniccaṃ, bhante”.
“Impermanent, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti?
“But if it’s impermanent, is it suffering or happiness?”
“Dukkhaṃ, bhante”.
“Suffering, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ kallaṃ nu taṃ samanupassituṃ:
“But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus:
‘etaṃ mama, esohamasmi, eso me attā’”ti?
‘This is mine, I am this, this is my self’?”
“No hetaṃ, bhante”.
“No, sir.”
“Vedanā …
“Is sensation …
saññā …
perception …
saṅkhārā …
co-activities …
viññāṇaṃ niccaṃ vā aniccaṃ vā”ti?
consciousness permanent or impermanent?”
“Aniccaṃ, bhante” … pe …
“Impermanent, sir.” …
tasmātiha … pe …
“So you should truly see …
evaṃ passaṃ … pe …
Seeing this …
nāparaṃ itthattāyāti pajānāti”.
They understand: ‘… there is no return to any state of existence.’
“Taṃ kiṃ maññasi, anurādha,
What do you think, Anurādha?
rūpaṃ tathāgatoti samanupassasī”ti?
Do you regard the Realized One as form?”
“No hetaṃ, bhante”.
“No, sir.”
“Vedanaṃ …
“Do you regard the Realized One as sensation …
saññaṃ …
perception …
saṅkhāre …
co-activities …
viññāṇaṃ tathāgatoti samanupassasī”ti?
consciousness?”
“No hetaṃ, bhante”.
“No, sir.”
“Taṃ kiṃ maññasi, anurādha,
“What do you think, Anurādha?
rūpasmiṃ tathāgatoti samanupassasī”ti?
Do you regard the Realized One as in form?”
“No hetaṃ, bhante”.
“No, sir.”
“Aññatra rūpā tathāgatoti samanupassasī”ti?
“Or do you regard the Realized One as distinct from form?”
“No hetaṃ, bhante”.
“No, sir.”
“Vedanāya … pe …
“Do you regard the Realized One as in sensation …
aññatra vedanāya … pe …
or distinct from sensation …
saññāya …
as in perception …
aññatra saññāya …
or distinct from perception …
saṅkhāresu …
as in co-activities …
aññatra saṅkhārehi …
or distinct from co-activities …
viññāṇasmiṃ …
as in consciousness …
aññatra viññāṇā tathāgatoti samanupassasī”ti?
or as distinct from consciousness?”
“No hetaṃ, bhante”.
“No, sir.”
“Taṃ kiṃ maññasi, anurādha,
“What do you think, Anurādha?
rūpaṃ … vedanā … saññā … saṅkhārā … viññāṇaṃ tathāgatoti samanupassasī”ti?
Do you regard the Realized One as possessing form, sensation, perception, co-activities, and consciousness?”
“No hetaṃ, bhante”.
“No, sir.”
“Taṃ kiṃ maññasi, anurādha,
“What do you think, Anurādha?
ayaṃ so arūpī … avedano … asaññī … asaṅkhāro … aviññāṇo tathāgatoti samanupassasī”ti?
Do you regard the Realized One as one who is without form, sensation, perception, co-activities, and consciousness?”
“No hetaṃ, bhante”.
“No, sir.”
“Ettha ca te, anurādha, diṭṭheva dhamme saccato thetato tathāgate anupalabbhiyamāne kallaṃ nu te taṃ veyyākaraṇaṃ:
“In that case, Anurādha, since you don’t acknowledge the Realized One as a genuine fact in the present life, is it appropriate to declare:
‘yo so, āvuso, tathāgato uttamapuriso paramapuriso paramapattipatto taṃ tathāgato aññatra imehi catūhi ṭhānehi paññāpayamāno paññāpeti—
‘Reverends, when a Realized One is describing a Realized One—a supreme person, highest of people, who has reached the highest point—they describe them other than these four ways:
hoti tathāgato paraṃ maraṇāti vā … na hoti … hoti ca na ca hoti … neva hoti na na hoti tathāgato paraṃ maraṇāti vā’”ti?
After death, a Realized One exists, or doesn’t exist, or both exists and doesn’t exist, or neither exists nor doesn’t exist’?”
“No hetaṃ, bhante”.
“No, sir.”
“Sādhu sādhu, anurādha.
“Good, good, Anurādha!
Pubbe cāhaṃ, anurādha, etarahi ca dukkhañceva paññapemi, dukkhassa ca nirodhan”ti.
In the past, as today, I describe suffering and the cessation of suffering.”
end of section [22.86 - SN 22.86 Anurādha: With Anurādha] ❧
SN 22.87 Vakkali: With Vakkali
87. Vakkalisutta
87. With Vakkali
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 vakkali kumbhakāranivesane viharati ābādhiko dukkhito bāḷhagilāno.
Now at that time Venerable Vakkali was staying in a potter’s shed, and he was sick, suffering, gravely ill.
Atha kho āyasmā vakkali upaṭṭhāke āmantesi:
Then he addressed his carers:
“etha tumhe, āvuso, yena bhagavā tenupasaṅkamatha; upasaṅkamitvā mama vacanena bhagavato pāde sirasā vandatha:
“Please, reverends, go to the Buddha, and in my name bow with your head to his feet. Say to him:
‘vakkali, bhante, bhikkhu ābādhiko dukkhito bāḷhagilāno, so bhagavato pāde sirasā vandatī’ti.
‘Sir, the monk Vakkali is sick, suffering, and gravely ill. He bows with his head to your feet.’
Evañca vadetha:
And then say:
‘sādhu kira, bhante, bhagavā yena vakkali bhikkhu tenupasaṅkamatu anukampaṃ upādāyā’”ti.
‘Sir, please go to the monk Vakkali out of compassion.’”
“Evamāvuso”ti kho te bhikkhū āyasmato vakkalissa paṭissutvā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ:
“Yes, reverend,” those monks replied. They did as he asked.
“vakkali, bhante, bhikkhu ābādhiko dukkhito bāḷhagilāno, so bhagavato pāde sirasā vandati;
evañca pana vadeti:
‘sādhu kira, bhante, bhagavā yena vakkali bhikkhu tenupasaṅkamatu anukampaṃ upādāyā’”ti.
Adhivāsesi bhagavā tuṇhībhāvena.
The Buddha consented in silence.
Atha kho bhagavā nivāsetvā pattacīvaramādāya yenāyasmā vakkali tenupasaṅkami.
Then the Buddha robed up and, taking his bowl and robes, went to Venerable Vakkali.
Addasā kho āyasmā vakkali bhagavantaṃ dūratova āgacchantaṃ. Disvāna mañcake samadhosi.
Venerable Vakkali saw the Buddha coming off in the distance and tried to rise on his cot.
Atha kho bhagavā āyasmantaṃ vakkaliṃ etadavoca:
Then the Buddha said to him:
“alaṃ, vakkali, mā tvaṃ mañcake samadhosi.
“It’s all right, Vakkali, don’t get up.
Santimāni āsanāni paññattāni; tatthāhaṃ nisīdissāmī”ti.
There are some seats spread out, I will sit there.”
Nisīdi bhagavā paññatte āsane. Nisajja kho bhagavā āyasmantaṃ vakkaliṃ etadavoca:
He sat on the seat spread out and said to Vakkali:
“kacci te, vakkali, khamanīyaṃ, kacci yāpanīyaṃ, kacci dukkhā vedanā paṭikkamanti, no abhikkamanti; paṭikkamosānaṃ paññāyati, no abhikkamo”ti?
“Vakkali, I hope you’re keeping well; I hope you’re alright. And I hope the pain is fading, not growing, that its fading is evident, not its growing.”
“Na me, bhante, khamanīyaṃ, na yāpanīyaṃ; bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṃ paññāyati, no paṭikkamo”ti.
“Sir, I’m not all right, I’m not getting by. My pain is terrible and growing, not fading; its growing is apparent, not its fading.”
“Kacci te, vakkali, na kiñci kukkuccaṃ, na koci vippaṭisāro”ti?
“I hope you don’t have any remorse or regret?”
“Taggha me, bhante, anappakaṃ kukkuccaṃ, anappako vippaṭisāro”ti.
“Indeed, sir, I have no little remorse and regret.”
“Kacci pana taṃ, vakkali, attā sīlato na upavadatī”ti?
“I hope you have no reason to blame yourself when it comes to ethical conduct?”
“Na kho maṃ, bhante, attā sīlato upavadatī”ti.
“No sir, I have no reason to blame myself when it comes to ethical conduct.”
“No ce kira taṃ, vakkali, attā sīlato upavadati; atha kiñca te kukkuccaṃ ko ca vippaṭisāro”ti?
“In that case, Vakkali, why do you have remorse and regret?”
“Cirapaṭikāhaṃ, bhante, bhagavantaṃ dassanāya upasaṅkamitukāmo, natthi ca me kāyasmiṃ tāvatikā balamattā, yāvatāhaṃ bhagavantaṃ dassanāya upasaṅkameyyan”ti.
“For a long time I’ve wanted to go and see the Buddha, but I was physically too weak.”
“Alaṃ, vakkali, kiṃ te iminā pūtikāyena diṭṭhena?
“Enough, Vakkali! Why would you want to see this rotten body?
Yo kho, vakkali, dhammaṃ passati so maṃ passati;
One who sees The Dharma sees me.
yo maṃ passati so dhammaṃ passati.
One who sees me sees The Dharma.
Dhammañhi, vakkali, passanto maṃ passati;
Seeing The Dharma, you see me.
maṃ passanto dhammaṃ passati.
Seeing me, you see The Dharma.
Taṃ kiṃ maññasi, vakkali,
What do you think, Vakkali?
rūpaṃ niccaṃ vā aniccaṃ vā”ti?
Is form permanent or impermanent?”
“Aniccaṃ, bhante”.
“Impermanent, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti?
“But if it’s impermanent, is it suffering or happiness?”
“Dukkhaṃ, bhante”.
“Suffering, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ:
“But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus:
‘etaṃ mama, esohamasmi, eso me attā’”ti?
‘This is mine, I am this, this is my self’?”
“No hetaṃ, bhante”.
“No, sir.”
“Vedanā …
“Is sensation …
saññā …
perception …
saṅkhārā …
co-activities …
viññāṇaṃ niccaṃ vā aniccaṃ vā”ti?
consciousness permanent or impermanent?”
“Aniccaṃ, bhante” … pe …
“Impermanent, sir.” …
eso me attāti?
“No hetaṃ, bhante”.
“Tasmātiha … pe …
“So you should truly see …
evaṃ passaṃ … pe …
Seeing this …
nāparaṃ itthattāyāti pajānātī”ti.
They understand: ‘… there is no return to any state of existence.’”
Atha kho bhagavā āyasmantaṃ vakkaliṃ iminā ovādena ovaditvā uṭṭhāyāsanā yena gijjhakūṭo pabbato tena pakkāmi.
And then, after giving Venerable Vakkali this advice, the Buddha got up from his seat and went to the Vulture’s Peak Mountain.
Atha kho āyasmā vakkali acirapakkantassa bhagavato upaṭṭhāke āmantesi:
Then Venerable Vakkali addressed his carers:
“etha maṃ, āvuso, mañcakaṃ āropetvā yena isigilipassaṃ kāḷasilā tenupasaṅkamatha.
“Come on, reverends, lift my cot and take me to the Black Rock on the slopes of Isigili.
Kathañhi nāma mādiso antaraghare kālaṃ kattabbaṃ maññeyyā”ti?
It’s unthinkable for one like me to die in an inhabited area!”
“Evamāvuso”ti kho te bhikkhū āyasmato vakkalissa paṭissutvā āyasmantaṃ vakkaliṃ mañcakaṃ āropetvā yena isigilipassaṃ kāḷasilā tenupasaṅkamiṃsu.
“Yes, reverend,” replied those monks, and did as he asked.
Atha kho bhagavā tañca rattiṃ tañca divāvasesaṃ gijjhakūṭe pabbate vihāsi.
Meanwhile, the Buddha spent the rest of that night and day on Vulture’s Peak Mountain.
Atha kho dve devatāyo abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṃ gijjhakūṭaṃ obhāsetvā yena bhagavā tenupasaṅkamiṃsu … pe … ekamantaṃ aṭṭhaṃsu.
Then, late at night, two glorious deities, lighting up the entire Vulture’s Peak, went up to the Buddha, bowed, and stood to one side.
Ekamantaṃ ṭhitā kho ekā devatā bhagavantaṃ etadavoca:
One deity said to him:
“vakkali, bhante, bhikkhu vimokkhāya cetetī”ti.
“Sir, the monk Vakkali is intent on liberation!”
Aparā devatā bhagavantaṃ etadavoca:
And another deity said to him:
“so hi nūna, bhante, suvimutto vimuccissatī”ti.
“He’ll definitely be well-freed!”
Idamavocuṃ tā devatāyo.
This is what those deities said.
Idaṃ vatvā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā tatthevantaradhāyiṃsu.
Then they bowed and respectfully circled the Buddha, keeping him on their right side, before vanishing right there.
Atha kho bhagavā tassā rattiyā accayena bhikkhū āmantesi:
Then, when the night had passed, the Buddha addressed the monks:
“etha tumhe, bhikkhave, yena vakkali bhikkhu tenupasaṅkamatha; upasaṅkamitvā vakkaliṃ bhikkhuṃ evaṃ vadetha:
“Come, monks, go to the monk Vakkali and tell him:
‘Suṇāvuso tvaṃ, vakkali, bhagavato vacanaṃ dvinnañca devatānaṃ.
‘Vakkali, hear the word of the Buddha and two deities.
Imaṃ, āvuso, rattiṃ dve devatāyo abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṃ gijjhakūṭaṃ obhāsetvā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhaṃsu. Ekamantaṃ ṭhitā kho, āvuso, ekā devatā bhagavantaṃ etadavoca—
Late last night, two glorious deities, lighting up the entire Vulture’s Peak, went up to the Buddha, bowed, and stood to one side. One deity said to him:
vakkali, bhante, bhikkhu vimokkhāya cetetīti.
“Sir, the monk Vakkali is intent on liberation!”
Aparā devatā bhagavantaṃ etadavoca—
And another deity said to him:
so hi nūna, bhante, suvimutto vimuccissatīti.
“He’ll definitely be well-freed!”
Bhagavā ca taṃ, āvuso vakkali, evamāha—
And the Buddha said:
mā bhāyi, vakkali;
“Do not fear, Vakkali,
mā bhāyi, vakkali.
do not fear!
Apāpakaṃ te maraṇaṃ bhavissati, apāpikā kālakiriyā’”ti.
Your death will not be a bad one; your passing will not be a bad one.”’”
“Evaṃ, bhante”ti kho te bhikkhū bhagavato paṭissutvā yenāyasmā vakkali tenupasaṅkamiṃsu; upasaṅkamitvā āyasmantaṃ vakkaliṃ etadavocuṃ:
“Yes, sir,” those monks replied. They went to Vakkali and said to him:
“suṇāvuso vakkali, bhagavato vacanaṃ dvinnañca devatānan”ti.
“Vakkali, hear the word of the Buddha and two deities.”
Atha kho āyasmā vakkali upaṭṭhāke āmantesi:
Then Vakkali addressed his carers:
“etha maṃ, āvuso, mañcakā oropetha.
“Please, reverends, help me off my cot.
Kathañhi nāma mādiso ucce āsane nisīditvā tassa bhagavato sāsanaṃ sotabbaṃ maññeyyā”ti.
It’s unthinkable for one like me to listen to the Buddha’s instructions sitting on a high seat.”
“Evamāvuso”ti kho te bhikkhū āyasmato vakkalissa paṭissutvā āyasmantaṃ vakkaliṃ mañcakā oropesuṃ.
“Yes, reverend,” replied those monks, and helped him off his cot.
“Imaṃ, āvuso, rattiṃ dve devatāyo abhikkantāya rattiyā … pe … ekamantaṃ aṭṭhaṃsu.
They repeated what the Buddha had said. Then Vakkali said:
Ekamantaṃ ṭhitā kho, āvuso, ekā devatā bhagavantaṃ etadavoca:
‘vakkali, bhante, bhikkhu vimokkhāya cetetī’ti.
Aparā devatā bhagavantaṃ etadavoca:
‘so hi nūna, bhante, suvimutto vimuccissatī’ti.
Bhagavā ca taṃ, āvuso vakkali, evamāha:
‘mā bhāyi, vakkali;
mā bhāyi, vakkali.
Apāpakaṃ te maraṇaṃ bhavissati, apāpikā kālakiriyā’”ti.
“Tena hāvuso, mama vacanena bhagavato pāde sirasā vandatha:
“Well then, reverends, in my name bow with your head to the Buddha’s feet. Say to him:
‘vakkali, bhante, bhikkhu ābādhiko dukkhito bāḷhagilāno.
‘Sir, the monk Vakkali is sick, suffering, gravely ill.
So bhagavato pāde sirasā vandatī’ti.
He bows with his head to your feet.’
Evañca vadetha:
And then say:
‘rūpaṃ aniccaṃ.
‘Form is impermanent.
Tāhaṃ, bhante, na kaṅkhāmi.
I have no doubt of that.
Yadaniccaṃ taṃ dukkhanti na vicikicchāmi.
I’m certain that what is impermanent is suffering.
Yadaniccaṃ dukkhaṃ vipariṇāmadhammaṃ, natthi me tattha chando vā rāgo vā pemaṃ vāti na vicikicchāmi.
And I’m certain that I have no desire or greed or fondness for what is impermanent, suffering, and perishable.
Vedanā aniccā.
sensation is impermanent …
Tāhaṃ, bhante, na kaṅkhāmi.
Yadaniccaṃ taṃ dukkhanti na vicikicchāmi.
Yadaniccaṃ dukkhaṃ vipariṇāmadhammaṃ, natthi me tattha chando vā rāgo vā pemaṃ vāti na vicikicchāmi.
Saññā …
Perception is impermanent …
saṅkhārā aniccā.
co-activities are impermanent …
Tāhaṃ, bhante, na kaṅkhāmi.
Yadaniccaṃ taṃ dukkhanti na vicikicchāmi.
Yadaniccaṃ dukkhaṃ vipariṇāmadhammaṃ, natthi me tattha chando vā rāgo vā pemaṃ vāti na vicikicchāmi.
Viññāṇaṃ aniccaṃ.
Consciousness is impermanent.
Tāhaṃ, bhante, na kaṅkhāmi.
I have no doubt of that.
Yadaniccaṃ taṃ dukkhanti na vicikicchāmi.
I’m certain that what is impermanent is suffering.
Yadaniccaṃ dukkhaṃ vipariṇāmadhammaṃ, natthi me tattha chando vā rāgo vā pemaṃ vāti na vicikicchāmī’”ti.
And I’m certain that I have no desire or greed or fondness for what is impermanent, suffering, and perishable.’”
“Evamāvuso”ti kho te bhikkhū āyasmato vakkalissa paṭissutvā pakkamiṃsu.
“Yes, reverend,” those monks replied, and left.
Atha kho āyasmā vakkali acirapakkantesu tesu bhikkhūsu satthaṃ āharesi.
And then, not long after those monks had left, Venerable Vakkali slit his wrists.
Atha kho te bhikkhū yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ:
Then those senior monks went up to the Buddha and told him Vakkali’s message.
“vakkali, bhante, bhikkhu ābādhiko dukkhito bāḷhagilāno;
so bhagavato pāde sirasā vandati;
evañca vadeti:
‘rūpaṃ aniccaṃ.
Tāhaṃ, bhante, na kaṅkhāmi.
Yadaniccaṃ taṃ dukkhanti na vicikicchāmi.
Yadaniccaṃ dukkhaṃ vipariṇāmadhammaṃ, natthi me tattha chando vā rāgo vā pemaṃ vāti na vicikicchāmi.
Vedanā …
saññā …
saṅkhārā …
viññāṇaṃ aniccaṃ.
Tāhaṃ, bhante, na kaṅkhāmi.
Yadaniccaṃ taṃ dukkhanti na vicikicchāmi.
Yadaniccaṃ dukkhaṃ vipariṇāmadhammaṃ, natthi me tattha chando vā rāgo vā pemaṃ vāti na vicikicchāmī’”ti.
Atha kho bhagavā bhikkhū āmantesi:
Then the Buddha said to the monks:
“āyāma, bhikkhave, yena isigilipassaṃ kāḷasilā tenupasaṅkamissāma;
“Come, monks, let’s go to the Black Rock on the slopes of Isigili,
yattha vakkalinā kulaputtena satthamāharitan”ti.
where Vakkali, the son of a good family, slit his wrists.”
“Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ.
“Yes, sir,” they replied.
Atha kho bhagavā sambahulehi bhikkhūhi saddhiṃ yena isigilipassaṃ kāḷasilā tenupasaṅkami.
Then the Buddha together with several monks went to the Black Rock on the slopes of Isigili.
Addasā kho bhagavā āyasmantaṃ vakkaliṃ dūratova mañcake vivattakkhandhaṃ semānaṃ.
The Buddha saw Vakkali off in the distance lying on his cot, having cast off the aggregates.
Tena kho pana samayena dhūmāyitattaṃ timirāyitattaṃ gacchateva purimaṃ disaṃ, gacchati pacchimaṃ disaṃ, gacchati uttaraṃ disaṃ, gacchati dakkhiṇaṃ disaṃ, gacchati uddhaṃ disaṃ, gacchati adho disaṃ, gacchati anudisaṃ.
Now at that time a cloud of black smoke was moving east, west, north, south, above, below, and in-between.
Atha kho bhagavā bhikkhū āmantesi:
Then the Buddha said to the monks:
“passatha no tumhe, bhikkhave, etaṃ dhūmāyitattaṃ timirāyitattaṃ gacchateva purimaṃ disaṃ … pe … gacchati anudisan”ti.
“monks, do you see that cloud of black smoke moving east, west, north, south, above, below, and in-between?”
“Evaṃ, bhante”.
“Yes, sir.”
“Eso kho, bhikkhave, māro pāpimā vakkalissa kulaputtassa viññāṇaṃ samanvesati:
“That’s Māra the Wicked searching for Vakkali’s consciousness, wondering:
‘kattha vakkalissa kulaputtassa viññāṇaṃ patiṭṭhitan’ti?
‘Where is Vakkali’s consciousness established?’
Appatiṭṭhitena ca, bhikkhave, viññāṇena vakkali kulaputto parinibbuto”ti.
But since his consciousness is not established, Vakkali is nirvana'd.”
end of section [22.87 - SN 22.87 Vakkali: With Vakkali] ❧
SN 22.88 Assaji: With Assaji
88. Assajisutta
88. With Assaji
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 assaji kassapakārāme viharati ābādhiko dukkhito bāḷhagilāno.
Now at that time Venerable Assaji was staying in a monastery built by a Kassapa, and he was sick, suffering, gravely ill.
Atha kho āyasmā assaji upaṭṭhāke āmantesi:
Then he addressed his carers:
“etha tumhe, āvuso, yena bhagavā tenupasaṅkamatha; upasaṅkamitvā mama vacanena bhagavato pāde sirasā vandatha:
“Please, reverends, go to the Buddha, and in my name bow with your head to his feet. Say to him:
‘assaji, bhante, bhikkhu ābādhiko dukkhito bāḷhagilāno.
‘Sir, the monk Assaji is sick, suffering, gravely ill.
So bhagavato pāde sirasā vandatī’ti.
He bows with his head to your feet.’
Evañca vadetha:
And then say:
‘sādhu kira, bhante, bhagavā yena assaji bhikkhu tenupasaṅkamatu anukampaṃ upādāyā’”ti.
‘Sir, please go to the monk Assaji out of compassion.’”
“Evamāvuso”ti kho te bhikkhū āyasmato assajissa paṭissutvā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ:
“Yes, reverend,” those monks replied. They did as he asked.
“assaji, bhante, bhikkhu ābādhiko … pe …
sādhu kira, bhante, bhagavā yena assaji bhikkhu tenupasaṅkamatu anukampaṃ upādāyā”ti.
Adhivāsesi bhagavā tuṇhībhāvena.
The Buddha consented in silence.
Atha kho bhagavā sāyanhasamayaṃ paṭisallānā vuṭṭhito yenāyasmā assaji tenupasaṅkami.
Then in the late afternoon, the Buddha came out of retreat and went to Venerable Assaji.
Addasā kho āyasmā assaji bhagavantaṃ dūratova āgacchantaṃ.
Venerable Assaji saw the Buddha coming off in the distance,
Disvāna mañcake samadhosi.
and tried to rise on his cot.
Atha kho bhagavā āyasmantaṃ assajiṃ etadavoca:
Then the Buddha said to him:
“alaṃ, assaji, mā tvaṃ mañcake samadhosi.
“It’s all right, Assaji, don’t get up.
Santimāni āsanāni paññattāni, tatthāhaṃ nisīdissāmī”ti.
There are some seats spread out by others, I will sit there.”
Nisīdi bhagavā paññatte āsane. Nisajja kho bhagavā āyasmantaṃ assajiṃ etadavoca:
He sat on the seat spread out and said to Assaji:
“kacci te, assaji, khamanīyaṃ, kacci yāpanīyaṃ … pe … paṭikkamosānaṃ paññāyati no abhikkamo”ti?
“Assaji, I hope you’re keeping well; I hope you’re alright. And I hope the pain is fading, not growing, that its fading is evident, not its growing.”
“Na me, bhante, khamanīyaṃ … pe … abhikkamosānaṃ paññāyati no paṭikkamo”ti.
“Sir, I’m not all right, I’m not getting by. My pain is terrible and growing, not fading, its growing is evident, not its fading.”
“Kacci te, assaji, na kiñci kukkuccaṃ na koci vippaṭisāro”ti?
“I hope you don’t have any remorse or regret?”
“Taggha me, bhante, anappakaṃ kukkuccaṃ anappako vippaṭisāro”ti.
“Indeed, sir, I have no little remorse and regret.”
“Kacci pana taṃ, assaji, attā sīlato na upavadatī”ti?
“I hope you have no reason to blame yourself when it comes to ethical conduct?”
“Na kho maṃ, bhante, attā sīlato upavadatī”ti.
“No sir, I have no reason to blame myself when it comes to ethical conduct.”
“No ce kira taṃ, assaji, attā sīlato upavadati, atha kiñca te kukkuccaṃ ko ca vippaṭisāro”ti?
“In that case, Assaji, why do you have remorse and regret?”
“Pubbe khvāhaṃ, bhante, gelaññe passambhetvā passambhetvā kāyasaṅkhāre viharāmi, sohaṃ samādhiṃ nappaṭilabhāmi.
“Sir, before my time of illness I meditated having completely stilled the physical process. But now I can’t get undistractible-lucidity.
Tassa mayhaṃ, bhante, taṃ samādhiṃ appaṭilabhato evaṃ hoti:
Since I can’t get undistractible-lucidity, I think:
‘no cassāhaṃ parihāyāmī’”ti.
‘May I not decline!’”
“Ye te, assaji, samaṇabrāhmaṇā samādhisārakā samādhisāmaññā tesaṃ taṃ samādhiṃ appaṭilabhataṃ evaṃ hoti:
“Assaji, there are ascetics and brahmins for whom samādhi is the essence, equating undistractible-lucidity with the ascetic life. They think:
‘no cassu mayaṃ parihāyāmā’ti.
‘May we not decline!’
Taṃ kiṃ maññasi, assaji,
What do you think, Assaji?
rūpaṃ niccaṃ vā aniccaṃ vā”ti?
Is form permanent or impermanent?”
“Aniccaṃ, bhante” … pe …
“Impermanent, sir.” …
viññāṇaṃ … pe …
“Is consciousness permanent or impermanent?” …
“tasmātiha … pe …
“So you should truly see …
evaṃ passaṃ … pe …
Seeing this …
nāparaṃ itthattāyāti pajānātīti.
They understand: ‘… there is no return to any state of existence.’
So sukhañce vedanaṃ vedayati, sā ‘aniccā’ti pajānāti. ‘Anajjhositā’ti pajānāti. ‘Anabhinanditā’ti pajānāti.
If they feel a pleasant sensation, they understand that it’s impermanent, that they’re not attached to it, and that they don’t relish it.
Dukkhañce vedanaṃ vedayati, sā ‘aniccā’ti pajānāti. ‘Anajjhositā’ti pajānāti. ‘Anabhinanditā’ti pajānāti.
If they feel a painful sensation, they understand that it’s impermanent, that they’re not attached to it, and that they don’t relish it.
Adukkhamasukhañce vedanaṃ vedayati, sā ‘aniccā’ti pajānāti … pe … ‘anabhinanditā’ti pajānāti.
If they feel a neutral sensation, they understand that it’s impermanent, that they’re not attached to it, and that they don’t relish it.
So sukhañce vedanaṃ vedayati, visaṃyutto naṃ vedayati;
If they feel a pleasant sensation, they feel it detached.
dukkhañce vedanaṃ vedayati, visaṃyutto naṃ vedayati;
If they feel a painful sensation, they feel it detached.
adukkhamasukhañce vedanaṃ vedayati, visaṃyutto naṃ vedayati.
If they feel a neutral sensation, they feel it detached.
So kāyapariyantikañce vedanaṃ vedayamāno ‘kāyapariyantikaṃ vedanaṃ vedayāmī’ti pajānāti. Jīvitapariyantikañce vedanaṃ vedayamāno ‘jīvitapariyantikaṃ vedanaṃ vedayāmī’ti pajānāti.
sensation the end of the body approaching, they understand: ‘I feel the end of the body approaching.’ sensation the end of life approaching, they understand: ‘I feel the end of life approaching.’
‘Kāyassa bhedā uddhaṃ jīvitapariyādānā idheva sabbavedayitāni anabhinanditāni sītībhavissantī’ti pajānāti.
They understand: ‘When my body breaks up and my life is over, everything that’s felt, being no longer relished, will become cool right here.’
Seyyathāpi, assaji, telañca paṭicca, vaṭṭiñca paṭicca, telappadīpo jhāyeyya;
Suppose an oil lamp depended on oil and a wick to burn.
tasseva telassa ca vaṭṭiyā ca pariyādānā anāhāro nibbāyeyya.
As the oil and the wick are used up, it would be nirvana'd due to lack of fuel.
Evameva kho, assaji, bhikkhu kāyapariyantikaṃ vedanaṃ vedayamāno ‘kāyapariyantikaṃ vedanaṃ vedayāmī’ti pajānāti. Jīvitapariyantikaṃ vedanaṃ vedayamāno ‘jīvitapariyantikaṃ vedanaṃ vedayāmī’ti pajānāti.
In the same way, sensation the end of the body approaching, they understand: ‘I feel the end of the body approaching.’ sensation the end of life approaching, they understand: ‘I feel the end of life approaching.’
‘Kāyassa bhedā uddhaṃ jīvitapariyādānā idheva sabbavedayitāni anabhinanditāni sītībhavissantī’ti pajānātī”ti.
They understand: ‘When my body breaks up and my life is over, everything that’s felt, being no longer relished, will become cool right here.’”
end of section [22.88 - SN 22.88 Assaji: With Assaji] ❧
SN 22.89 Khemaka: With Khemaka
89. Khemakasutta
89. With Khemaka
Ekaṃ samayaṃ sambahulā therā bhikkhū kosambiyaṃ viharanti ghositārāme.
At one time several senior monks were staying near Kosambi, in Ghosita’s Monastery.
Tena kho pana samayena āyasmā khemako badarikārāme viharati ābādhiko dukkhito bāḷhagilāno.
Now at that time Venerable Khemaka was staying in the Jujube Tree Monastery, and he was sick, suffering, gravely ill.
Atha kho therā bhikkhū sāyanhasamayaṃ paṭisallānā vuṭṭhitā āyasmantaṃ dāsakaṃ āmantesuṃ:
In the late afternoon those senior monks came out of retreat and addressed Venerable Dāsaka:
“ehi tvaṃ, āvuso dāsaka, yena khemako bhikkhu tenupasaṅkama; upasaṅkamitvā khemakaṃ bhikkhuṃ evaṃ vadehi:
“Please, Reverend Dāsaka, go to the monk Khemaka and say to him:
‘therā taṃ, āvuso khemaka, evamāhaṃsu—
‘Reverend Khemaka, the seniors
kacci te, āvuso, khamanīyaṃ, kacci yāpanīyaṃ, kacci dukkhā vedanā paṭikkamanti no abhikkamanti, paṭikkamosānaṃ paññāyati no abhikkamo’”ti?
hope you’re keeping well; they hope you’re alright. They hope that your pain is fading, not growing, that its fading is evident, not its growing.’”
“Evamāvuso”ti kho āyasmā dāsako therānaṃ bhikkhūnaṃ paṭissutvā yenāyasmā khemako tenupasaṅkami; upasaṅkamitvā āyasmantaṃ khemakaṃ etadavoca:
“Yes, reverends,” replied Dāsaka. He went to Khemaka and said to him:
“therā taṃ, āvuso khemaka, evamāhaṃsu:
“Reverend Khemaka, the seniors
‘kacci te, āvuso, khamanīyaṃ … pe … no abhikkamo’”ti?
hope you’re keeping well; they hope you’re alright. They hope that your pain is fading, not growing, that its fading is evident, not its growing.”
“Na me, āvuso, khamanīyaṃ na yāpanīyaṃ … pe … abhikkamosānaṃ paññāyati no paṭikkamo”ti.
“Reverend, I’m not keeping well, I’m not alright. My pain is terrible and growing, not fading; its growing is evident, not its fading.”
Atha kho āyasmā dāsako yena therā bhikkhū tenupasaṅkami; upasaṅkamitvā there bhikkhū etadavoca:
Then Dāsaka went to those seniors and told them what had happened. They said:
“khemako, āvuso, bhikkhu evamāha:
‘na me, āvuso, khamanīyaṃ … pe … abhikkamosānaṃ paññāyati no paṭikkamo’”ti.
“Ehi tvaṃ, āvuso dāsaka, yena khemako bhikkhu tenupasaṅkama; upasaṅkamitvā khemakaṃ bhikkhuṃ evaṃ vadehi:
“Please, Reverend Dāsaka, go to the monk Khemaka and say to him:
‘therā taṃ, āvuso khemaka, evamāhaṃsu—
‘Reverend Khemaka, the seniors say that
pañcime, āvuso, upādānakkhandhā vuttā bhagavatā, seyyathidaṃ—
these five grasping aggregates have been taught by the Buddha, that is:
rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho.
the grasping aggregates of form, sensation, perception, co-activities, and consciousness.
Imesu āyasmā khemako pañcasu upādānakkhandhesu kiñci attaṃ vā attaniyaṃ vā samanupassatī’”ti?
Do you regard anything among these five grasping aggregates as self or as belonging to self?’”
“Evamāvuso”ti kho āyasmā dāsako therānaṃ bhikkhūnaṃ paṭissutvā yenāyasmā khemako tenupasaṅkami; upasaṅkamitvā … pe …
“Yes, reverends,” replied Dāsaka. He relayed the message to Khemaka, who replied:
therā taṃ, āvuso khemaka, evamāhaṃsu:
“pañcime, āvuso, upādānakkhandhā vuttā bhagavatā, seyyathidaṃ—
rūpupādānakkhandho … pe … viññāṇupādānakkhandho.
Imesu āyasmā khemako pañcasu upādānakkhandhesu kiñci attaṃ vā attaniyaṃ vā samanupassatī”ti?
“Pañcime, āvuso, upādānakkhandhā vuttā bhagavatā, seyyathidaṃ—
“These five grasping aggregates have been taught by the Buddha, that is:
rūpupādānakkhandho … pe … viññāṇupādānakkhandho.
the grasping aggregates of form, sensation, perception, co-activities, and consciousness.
Imesu khvāhaṃ, āvuso, pañcasu upādānakkhandhesu na kiñci attaṃ vā attaniyaṃ vā samanupassāmī”ti.
I do not regard anything among these five grasping aggregates as self or as belonging to self.”
Atha kho āyasmā dāsako yena therā bhikkhū tenupasaṅkami; upasaṅkamitvā there bhikkhū etadavoca:
Then Dāsaka went to those seniors and told them what had happened. They said:
“khemako, āvuso, bhikkhu evamāha:
‘pañcime, āvuso, upādānakkhandhā vuttā bhagavatā, seyyathidaṃ—
rūpupādānakkhandho … pe … viññāṇupādānakkhandho.
Imesu khvāhaṃ, āvuso, pañcasu upādānakkhandhesu na kiñci attaṃ vā attaniyaṃ vā samanupassāmī’”ti.
“Ehi tvaṃ, āvuso dāsaka, yena khemako bhikkhu tenupasaṅkama; upasaṅkamitvā khemakaṃ bhikkhuṃ evaṃ vadehi:
“Please, Reverend Dāsaka, go to the monk Khemaka and say to him:
‘therā taṃ, āvuso khemaka, evamāhaṃsu—
‘Reverend Khemaka, the seniors say that
pañcime, āvuso, upādānakkhandhā vuttā bhagavatā, seyyathidaṃ—
these five grasping aggregates have been taught by the Buddha, that is:
rūpupādānakkhandho … pe … viññāṇupādānakkhandho.
the grasping aggregates of form, sensation, perception, co-activities, and consciousness.
No ce kirāyasmā khemako imesu pañcasu upādānakkhandhesu kiñci attaṃ vā attaniyaṃ vā samanupassati.
If, as it seems, Venerable Khemaka does not regard anything among these five grasping aggregates as self or as belonging to self,
Tenahāyasmā khemako arahaṃ khīṇāsavo’”ti.
then he is a perfected one, with asinine-inclinations ended.’”
“Evamāvuso”ti kho āyasmā dāsako therānaṃ bhikkhūnaṃ paṭissutvā yenāyasmā khemako … pe …
“Yes, reverends,” replied Dāsaka. He relayed the message to Khemaka, who replied:
therā taṃ, āvuso khemaka, evamāhaṃsu:
“pañcime, āvuso, upādānakkhandhā vuttā bhagavatā, seyyathidaṃ—
rūpupādānakkhandho … pe … viññāṇupādānakkhandho;
no ce kirāyasmā khemako imesu pañcasu upādānakkhandhesu kiñci attaṃ vā attaniyaṃ vā samanupassati, tenahāyasmā khemako arahaṃ khīṇāsavo”ti.
“Pañcime, āvuso, upādānakkhandhā vuttā bhagavatā, seyyathidaṃ—
“These five grasping aggregates have been taught by the Buddha, that is:
rūpupādānakkhandho … pe … viññāṇupādānakkhandho.
the grasping aggregates of form, sensation, perception, co-activities, and consciousness.
Imesu khvāhaṃ, āvuso, pañcasu upādānakkhandhesu na kiñci attaṃ vā attaniyaṃ vā samanupassāmi, na camhi arahaṃ khīṇāsavo;
I do not regard anything among these five grasping aggregates as self or as belonging to self, yet I am not a perfected one, with asinine-inclinations ended.
api ca me, āvuso, pañcasu upādānakkhandhesu ‘asmī’ti adhigataṃ, ‘ayamahamasmī’ti na ca samanupassāmī”ti.
For when it comes to the five grasping aggregates I’m not rid of the conceit ‘I am’. But I don’t regard anything as ‘I am this’.”
Atha kho āyasmā dāsako yena therā bhikkhū … pe …
Then Dāsaka went to those seniors and told them what had happened. They said:
there bhikkhū etadavoca:
“khemako, āvuso, bhikkhu evamāha—
pañcime, āvuso, upādānakkhandhā vuttā bhagavatā, seyyathidaṃ—
rūpupādānakkhandho … pe … viññāṇupādānakkhandho.
Imesu khvāhaṃ, āvuso, pañcasu upādānakkhandhesu na kiñci attaṃ vā attaniyaṃ vā samanupassāmi, na camhi arahaṃ khīṇāsavo;
api ca me, āvuso, pañcasu upādānakkhandhesu ‘asmī’ti adhigataṃ, ‘ayamahamasmī’ti na ca samanupassāmī”ti.
“Ehi tvaṃ, āvuso dāsaka, yena khemako bhikkhu tenupasaṅkama; upasaṅkamitvā khemakaṃ bhikkhuṃ evaṃ vadehi:
“Please, Reverend Dāsaka, go to the monk Khemaka and say to him:
‘therā taṃ, āvuso khemaka, evamāhaṃsu—
‘Reverend Khemaka, the seniors ask,
yametaṃ, āvuso khemaka, asmīti vadesi, kimetaṃ asmīti vadesi?
when you say ‘I am’, what is it that you’re talking about?
Rūpaṃ asmīti vadesi, aññatra rūpā asmīti vadesi,
Is it form or apart from form?
vedanaṃ …
Is it sensation …
saññaṃ …
perception …
saṅkhāre …
co-activities …
viññāṇaṃ asmīti vadesi, aññatra viññāṇā asmīti vadesi.
consciousness, or apart from consciousness?
Yametaṃ, āvuso khemaka, asmīti vadesi. Kimetaṃ asmīti vadesī’”ti?
When you say ‘I am’, what is it that you’re talking about?”
“Evamāvuso”ti kho āyasmā dāsako therānaṃ bhikkhūnaṃ paṭissutvā yenāyasmā khemako tenupasaṅkami; upasaṅkamitvā āyasmantaṃ khemakaṃ etadavoca—
“Yes, reverends,” replied Dāsaka. He relayed the message to Khemaka, who replied:
therā taṃ, āvuso khemaka, evamāhaṃsu:
“yametaṃ, āvuso khemaka, ‘asmī’ti vadesi, kimetaṃ ‘asmī’ti vadesi?
Rūpaṃ ‘asmī’ti vadesi aññatra rūpā ‘asmī’ti vadesi?
Vedanaṃ …
saññaṃ …
saṅkhāre …
viññāṇaṃ ‘asmī’ti vadesi aññatra viññāṇā ‘asmī’ti vadesi?
Yametaṃ, āvuso khemaka, ‘asmī’ti vadesi, kimetaṃ ‘asmī’ti vadesī”ti?
“Alaṃ, āvuso dāsaka, kiṃ imāya sandhāvanikāya.
“Enough, Reverend Dāsaka! What’s the point in running back and forth?
Āharāvuso, daṇḍaṃ;
Bring my staff,
ahameva yena therā bhikkhū tenupasaṅkamissāmī”ti.
I’ll go to see the senior monks myself.”
Atha kho āyasmā khemako daṇḍamolubbha yena therā bhikkhū tenupasaṅkami; upasaṅkamitvā therehi bhikkhūhi saddhiṃ sammodi.
Then Venerable Khemaka, leaning on a staff, went to those senior monks and exchanged greetings with them.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho āyasmantaṃ khemakaṃ therā bhikkhū etadavocuṃ:
When the greetings and polite conversation were over, he sat down to one side. They said to him:
“yametaṃ, āvuso khemaka, ‘asmī’ti vadesi, kimetaṃ ‘asmī’ti vadesi?
“Reverend Khemaka, when you say ‘I am’, what is it that you’re talking about?
Rūpaṃ ‘asmī’ti vadesi, aññatra rūpā ‘asmī’ti vadesi?
Is it form or apart from form?
Vedanaṃ …
Is it sensation …
saññaṃ …
perception …
saṅkhāre …
co-activities …
viññāṇaṃ ‘asmī’ti vadesi, aññatra viññāṇā ‘asmī’ti vadesi?
consciousness, or apart from consciousness?
Yametaṃ, āvuso khemaka, ‘asmī’ti vadesi, kimetaṃ ‘asmī’ti vadesī”ti?
When you say ‘I am’, what is it that you’re talking about?”
“Na khvāhaṃ, āvuso, rūpaṃ ‘asmī’ti vadāmi; napi aññatra rūpā ‘asmī’ti vadāmi.
“Reverends, I don’t say ‘I am’ with reference to form, or apart from form.
Na vedanaṃ …
I don’t say ‘I am’ with reference to sensation …
na saññaṃ …
perception …
na saṅkhāre …
co-activities …
na viññāṇaṃ ‘asmī’ti vadāmi; napi aññatra viññāṇā ‘asmī’ti vadāmi.
consciousness, or apart from consciousness.
Api ca me, āvuso, pañcasu upādānakkhandhesu ‘asmī’ti adhigataṃ ‘ayamahamasmī’ti na ca samanupassāmi.
For when it comes to the five grasping aggregates I’m not rid of the conceit ‘I am’. But I don’t regard anything as ‘I am this’.
Seyyathāpi, āvuso, uppalassa vā padumassa vā puṇḍarīkassa vā gandho.
It’s like the scent of a blue water lily, or a pink or white lotus.
Yo nu kho evaṃ vadeyya: ‘pattassa gandho’ti vā ‘vaṇṇassa gandho’ti vā ‘kiñjakkhassa gandho’ti vā sammā nu kho so vadamāno vadeyyā”ti?
Would it be right to say that the scent belongs to the petals or the stalk or the pistil?”
“No hetaṃ, āvuso”.
“No, reverend.”
“Yathā kathaṃ, panāvuso, sammā byākaramāno byākareyyā”ti?
“Then, reverends, how should it be said?”
“‘Pupphassa gandho’ti kho, āvuso, sammā byākaramāno byākareyyā”ti.
“It would be right to say that the scent belongs to the flower.”
“Evameva khvāhaṃ, āvuso, na rūpaṃ ‘asmī’ti vadāmi, napi aññatra rūpā ‘asmī’ti vadāmi.
“In the same way, reverends, I don’t say ‘I am’ with reference to form, or apart from form.
Na vedanaṃ …
I don’t say ‘I am’ with reference to sensation …
na saññaṃ …
perception …
na saṅkhāre …
co-activities …
na viññāṇaṃ ‘asmī’ti vadāmi, napi aññatra viññāṇā ‘asmī’ti vadāmi.
consciousness, or apart from consciousness.
Api ca me, āvuso, pañcasu upādānakkhandhesu ‘asmī’ti adhigataṃ ‘ayamahamasmī’ti na ca samanupassāmi.
For when it comes to the five grasping aggregates I’m not rid of the conceit ‘I am’. But I don’t regard anything as ‘I am this’.
Kiñcāpi, āvuso, ariyasāvakassa pañcorambhāgiyāni saṃyojanāni pahīnāni bhavanti, atha khvassa hoti: ‘yo ca pañcasu upādānakkhandhesu anusahagato asmīti māno, asmīti chando, asmīti anusayo asamūhato.
Although a noble-one's-disciple has given up the five lower fetters, they still have a lingering residue of the conceit ‘I am’, the desire ‘I am’, and the underlying tendency ‘I am’ which has not been eradicated.
So aparena samayena pañcasu upādānakkhandhesu udayabbayānupassī viharati—
After some time they meditate observing rise and fall in the five grasping aggregates.
iti rūpaṃ, iti rūpassa samudayo, iti rūpassa atthaṅgamo;
‘Such is form, such is the origin of form, such is the ending of form.
iti vedanā …
Such is sensation …
iti saññā …
Such is perception …
iti saṅkhārā …
Such are co-activities …
iti viññāṇaṃ, iti viññāṇassa samudayo, iti viññāṇassa atthaṅgamo’ti.
Such is consciousness, such is the origin of consciousness, such is the ending of consciousness.’
Tassimesu pañcasu upādānakkhandhesu udayabbayānupassino viharato yopissa hoti pañcasu upādānakkhandhesu anusahagato ‘asmī’ti, māno ‘asmī’ti, chando ‘asmī’ti anusayo asamūhato, sopi samugghātaṃ gacchati.
As they do so, that lingering residue is eradicated.
Seyyathāpi, āvuso, vatthaṃ saṃkiliṭṭhaṃ malaggahitaṃ. Tamenaṃ sāmikā rajakassa anupadajjuṃ.
Suppose there was a cloth that was dirty and soiled, so the owners give it to a launderer.
Tamenaṃ rajako ūse vā khāre vā gomaye vā sammadditvā acche udake vikkhāleti.
The launderer kneads it thoroughly with salt, lye, and cow dung, and rinses it in clear water.
Kiñcāpi taṃ hoti vatthaṃ parisuddhaṃ pariyodātaṃ, atha khvassa hoti yeva anusahagato ūsagandho vā khāragandho vā gomayagandho vā asamūhato.
Although that cloth is clean and bright, it still has a lingering scent of salt, lye, or cow dung that had not been eradicated.
Tamenaṃ rajako sāmikānaṃ deti. Tamenaṃ sāmikā gandhaparibhāvite karaṇḍake nikkhipanti.
The launderer returns it to its owners, who store it in a chest permeated with scent.
Yopissa hoti anusahagato ūsagandho vā khāragandho vā gomayagandho vā asamūhato, sopi samugghātaṃ gacchati.
And that lingering scent would be eradicated.
Evameva kho, āvuso, kiñcāpi ariyasāvakassa pañcorambhāgiyāni saṃyojanāni pahīnāni bhavanti, atha khvassa hoti yeva pañcasu upādānakkhandhesu anusahagato ‘asmī’ti, māno ‘asmī’ti, chando ‘asmī’ti anusayo asamūhato.
In the same way, although a noble-one's-disciple has given up the five lower fetters, they still have a lingering residue of the conceit ‘I am’, the desire ‘I am’, and the underlying tendency ‘I am’ which has not been eradicated.
So aparena samayena pañcasu upādānakkhandhesu udayabbayānupassī viharati.
After some time they meditate observing rise and fall in the five grasping aggregates.
‘Iti rūpaṃ, iti rūpassa samudayo, iti rūpassa atthaṅgamo;
‘Such is form, such is the origin of form, such is the ending of form.
iti vedanā …
Such is sensation …
iti saññā …
Such is perception …
iti saṅkhārā …
Such are co-activities …
iti viññāṇaṃ, iti viññāṇassa samudayo, iti viññāṇassa atthaṅgamo’ti.
Such is consciousness, such is the origin of consciousness, such is the ending of consciousness.’
Tassa imesu pañcasu upādānakkhandhesu udayabbayānupassino viharato yopissa hoti pañcasu upādānakkhandhesu anusahagato ‘asmī’ti, māno ‘asmī’ti, chando ‘asmī’ti anusayo asamūhato, sopi samugghātaṃ gacchatī”ti.
As they do so, that lingering residue is eradicated.”
Evaṃ vutte, therā bhikkhū āyasmantaṃ khemakaṃ etadavocuṃ:
When he said this, the senior monks said to Venerable Khemaka:
“na kho mayaṃ āyasmantaṃ khemakaṃ vihesāpekhā pucchimha, api cāyasmā khemako pahosi tassa bhagavato sāsanaṃ vitthārena ācikkhituṃ desetuṃ paññāpetuṃ paṭṭhapetuṃ vivarituṃ vibhajituṃ uttānīkātuṃ.
“We didn’t want to trouble Venerable Khemaka with our questions. But you’re capable of explaining, teaching, advocating, establishing, disclosing, analyzing, and clarifying the Buddha’s instructions in detail.
Tayidaṃ āyasmatā khemakena tassa bhagavato sāsanaṃ vitthārena ācikkhitaṃ desitaṃ paññāpitaṃ paṭṭhapitaṃ vivaritaṃ vibhajitaṃ uttānīkatan”ti.
And that’s just what you’ve done.”
Idamavoca āyasmā khemako.
That’s what Venerable Khemaka said.
Attamanā therā bhikkhū āyasmato khemakassa bhāsitaṃ abhinanduṃ.
Satisfied, the senior monks were happy with what Venerable Khemaka said.
Imasmiñca pana veyyākaraṇasmiṃ bhaññamāne saṭṭhimattānaṃ therānaṃ bhikkhūnaṃ anupādāya āsavehi cittāni vimucciṃsu, āyasmato khemakassa cāti.
And while this discourse was being spoken, the minds of sixty senior monks and of Venerable Khemaka were freed from asinine-inclinations by not grasping.
end of section [22.89 - SN 22.89 Khemaka: With Khemaka] ❧
SN 22.90 Channa: With Channa
90. Channasutta
90. With Channa
Ekaṃ samayaṃ sambahulā therā bhikkhū bārāṇasiyaṃ viharanti isipatane migadāye.
At one time several senior monks were staying near Benares, in the deer park at Isipatana.
Atha kho āyasmā channo sāyanhasamayaṃ paṭisallānā vuṭṭhito avāpuraṇaṃ ādāya vihārena vihāraṃ upasaṅkamitvā there bhikkhū etadavoca:
Then in the late afternoon, Venerable Channa came out of retreat. Taking a key, he went from dwelling to dwelling, going up to the senior monks and saying:
“ovadantu maṃ āyasmanto therā, anusāsantu maṃ āyasmanto therā, karontu me āyasmanto therā dhammiṃ kathaṃ, yathāhaṃ dhammaṃ passeyyan”ti.
“May the venerable senior monks advise me and instruct me! May they give me a Dhamma talk so that I can see The Dharma!”
Evaṃ vutte, therā bhikkhū āyasmantaṃ channaṃ etadavocuṃ:
When he said this, the senior monks said to Venerable Channa:
“rūpaṃ kho, āvuso channa, aniccaṃ;
“Reverend Channa, form,
vedanā aniccā;
sensation,
saññā aniccā;
perception,
saṅkhārā aniccā;
co-activities,
viññāṇaṃ aniccaṃ.
and consciousness are impermanent.
Rūpaṃ anattā;
Form,
vedanā …
sensation,
saññā …
perception,
saṅkhārā …
co-activities,
viññāṇaṃ anattā.
and consciousness are not-self.
Sabbe saṅkhārā aniccā;
All conditions are impermanent.
sabbe dhammā anattā”ti.
All things are not-self.”
Atha kho āyasmato channassa etadahosi:
Then Venerable Channa thought:
“mayhampi kho etaṃ evaṃ hoti:
“I too think in this way. …
‘rūpaṃ aniccaṃ, vedanā …
saññā …
saṅkhārā …
viññāṇaṃ aniccaṃ;
rūpaṃ anattā, vedanā …
saññā …
saṅkhārā …
viññāṇaṃ anattā.
Sabbe saṅkhārā aniccā, sabbe dhammā anattā’ti.
Atha ca pana me sabbasaṅkhārasamathe sabbūpadhipaṭinissagge taṇhākkhaye virāge nirodhe nibbāne cittaṃ na pakkhandati nappasīdati na santiṭṭhati nādhimuccati.
And yet my mind isn’t eager, confident, settled, and decided about the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, nirvana.
Paritassanā upādānaṃ uppajjati;
Anxiety and grasping arise.
paccudāvattati mānasaṃ:
And the mind reverts to thinking:
‘atha ko carahi me attā’ti?
‘So then who exactly is my self?’
Na kho panevaṃ dhammaṃ passato hoti.
But that doesn’t happen for someone who sees The Dharma.
Ko nu kho me tathā dhammaṃ deseyya yathāhaṃ dhammaṃ passeyyan”ti.
Who can teach me the Dhamma so that I can see The Dharma?”
Atha kho āyasmato channassa etadahosi:
Then Venerable Channa thought:
“ayaṃ kho āyasmā ānando kosambiyaṃ viharati ghositārāme satthu ceva saṃvaṇṇito sambhāvito ca viññūnaṃ sabrahmacārīnaṃ, pahoti ca me āyasmā ānando tathā dhammaṃ desetuṃ yathāhaṃ dhammaṃ passeyyaṃ;
“The Venerable Ānanda is staying near Kosambi, in Ghosita’s Monastery. He’s praised by the Buddha and esteemed by his sensible spiritual companions. He’s quite capable of teaching me the Dhamma so that I can see The Dharma.
atthi ca me āyasmante ānande tāvatikā vissaṭṭhi.
Since I have so much trust in Venerable Ānanda,
Yannūnāhaṃ yenāyasmā ānando tenupasaṅkameyyan”ti.
why don’t I go to see him?”
Atha kho āyasmā channo senāsanaṃ saṃsāmetvā pattacīvaramādāya yena kosambī ghositārāmo yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmatā ānandena saddhiṃ sammodi … pe … ekamantaṃ nisinno kho āyasmā channo āyasmantaṃ ānandaṃ etadavoca:
Then Channa set his lodgings in order and, taking his bowl and robe, set out for Kosambi. He went to see Ānanda in Ghosita’s Monastery, exchanged greetings with him, and told him what had happened. Then he said:
Tassa mayhaṃ, āvuso, etadahosi:
‘ayaṃ kho āyasmā ānando kosambiyaṃ viharati ghositārāme satthu ceva saṃvaṇṇito sambhāvito ca viññūnaṃ sabrahmacārīnaṃ, pahoti ca me āyasmā ānando tathā dhammaṃ desetuṃ yathāhaṃ dhammaṃ passeyyaṃ.
Atthi ca me āyasmante ānande tāvatikā vissaṭṭhi.
Yannūnāhaṃ yenāyasmā ānando tenupasaṅkameyyan’ti.
Ovadatu maṃ, āyasmā ānando;
“May Venerable Ānanda advise me and instruct me! May he give me a Dhamma talk so that I can see The Dharma!”
anusāsatu maṃ, āyasmā ānando;
karotu me, āyasmā ānando dhammiṃ kathaṃ yathāhaṃ dhammaṃ passeyyan”ti.
“Ettakenapi mayaṃ āyasmato channassa attamanā api nāma taṃ āyasmā channo āvi akāsi khīlaṃ chindi.
“I’m already delighted with Venerable Channa. Hopefully you’ve opened yourself up and cut through your emotional barrenness.
Odahāvuso channa, sotaṃ;
Listen well, Channa.
bhabbosi dhammaṃ viññātun”ti.
You are capable of understanding The Dharma.”
Atha kho āyasmato channassa tāvatakeneva uḷāraṃ pītipāmojjaṃ uppajji:
Then right away Channa was filled with lofty rapture and joy:
“bhabbo kirasmi dhammaṃ viññātun”ti.
“It seems I’m capable of understanding The Dharma!”
“Sammukhā metaṃ, āvuso channa, bhagavato sutaṃ, sammukhā paṭiggahitaṃ kaccānagottaṃ bhikkhuṃ ovadantassa—
“Reverend Channa, I heard and learned in the presence of the Buddha his advice to the monk Kaccānagotta:
dvayanissito khvāyaṃ, kaccāna, loko yebhuyyena atthitañceva natthitañca.
‘Kaccāna, this world mostly relies on the dual notions of existence and non-existence.
Lokasamudayaṃ kho, kaccāna, yathābhūtaṃ sammappaññāya passato yā loke natthitā, sā na hoti.
But when you truly see the origin of the world with right understanding, you won’t have the notion of non-existence regarding the world.
Lokanirodhaṃ kho, kaccāna, yathābhūtaṃ sammappaññāya passato yā loke atthitā, sā na hoti.
And when you truly see the cessation of the world with right understanding, you won’t have the notion of existence regarding the world.
Upayupādānābhinivesavinibandho khvāyaṃ, kaccāna, loko yebhuyyena
The world is for the most part shackled to attraction, grasping, and insisting.
taṃ cāyaṃ upayupādānaṃ cetaso adhiṭṭhānābhinivesānusayaṃ na upeti na upādiyati nādhiṭṭhāti ‘attā me’ti.
But if—when it comes to this attraction, grasping, mental dedication, insistence, and underlying tendency—you don’t get atracted, grasp, and commit to the notion “my self”,
Dukkhameva uppajjamānaṃ uppajjati, dukkhaṃ nirujjhamānaṃ nirujjhatīti na kaṅkhati na vicikicchati.
you’ll have no doubt or uncertainty that what arises is just suffering arising, and what ceases is just suffering ceasing.
Aparappaccayā ñāṇamevassa ettha hoti.
Your knowledge about this is independent of others.
Ettāvatā kho, kaccāna, sammādiṭṭhi hoti.
This is how right view is defined.
Sabbamatthīti kho, kaccāna, ayameko anto.
“All exists”: this is one extreme.
Sabbaṃ natthīti ayaṃ dutiyo anto.
“All doesn’t exist”: this is the second extreme.
Ete te, kaccāna, ubho ante anupagamma majjhena tathāgato dhammaṃ deseti—
Avoiding these two extremes, the Realized One teaches by the middle way:
avijjāpaccayā saṅkhārā;
“Ignorance is a condition for co-activities.
saṅkhārapaccayā viññāṇaṃ … pe …
co-activities are a condition for consciousness. …
evametassa kevalassa dukkhakkhandhassa samudayo hoti.
That is how this entire mass of suffering originates.
Avijjāya tveva asesavirāganirodhā saṅkhāranirodho … pe …
When ignorance fades away and ceases with nothing left over, co-activities cease. …
evametassa kevalassa dukkhakkhandhassa nirodho hotī”ti.
That is how this entire mass of suffering ceases.”’”
“Evametaṃ, āvuso ānanda, hoti yesaṃ āyasmantānaṃ tādisā sabrahmacārayo anukampakā atthakāmā ovādakā anusāsakā.
“Reverend Ānanda, this is how it is when you have such venerables as spiritual companions to advise and instruct you out of kindness and compassion.
Idañca pana me āyasmato ānandassa dhammadesanaṃ sutvā dhammo abhisamito”ti.
And now that I’ve heard this Dharma from Venerable Ānanda, I’ve comprehended The Dharma.”
end of section [22.90 - SN 22.90 Channa: With Channa] ❧
91. Rāhulasutta
91. Rāhula
Sāvatthinidānaṃ.
At Sāvatthī.
Atha kho āyasmā rāhulo yena bhagavā tenupasaṅkami; upasaṅkamitvā … pe … ekamantaṃ nisinno kho āyasmā rāhulo bhagavantaṃ etadavoca:
Then Venerable Rāhula went up to the Buddha, bowed, sat down to one side, and said to him:
“kathaṃ nu kho, bhante, jānato kathaṃ passato imasmiñca saviññāṇake kāye bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānānusayā na hontī”ti?
“Sir, how does one know and see so that there’s no ego, possessiveness, or underlying tendency to conceit for this conscious body and all external stimuli?”
“Yaṃ kiñci, rāhula, rūpaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā, sabbaṃ rūpaṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya passati.
“Rāhula, one truly sees any kind of form at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all form—with right understanding: ‘This is not mine, I am not this, this is not my self.’
Yā kāci vedanā …
One truly sees any kind of sensation …
yā kāci saññā …
perception …
ye keci saṅkhārā …
co-activities …
yaṃ kiñci viññāṇaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā … pe …
consciousness at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self.’
sabbaṃ viññāṇaṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya passati.
Evaṃ kho, rāhula, jānato evaṃ passato imasmiñca saviññāṇake kāye bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānānusayā na hontī”ti.
That’s how to know and see so that there’s no ego, possessiveness, or underlying tendency to conceit for this conscious body and all external stimuli.”
SN 22.92 Dutiyarāhula: Rāhula (2nd)
92. Dutiyarāhulasutta
92. Rāhula (2nd)
Sāvatthinidānaṃ.
At Sāvatthī.
Ekamantaṃ nisinno kho āyasmā rāhulo bhagavantaṃ etadavoca:
Seated to one side, Rāhula said to the Buddha:
“kathaṃ nu kho, bhante, jānato kathaṃ passato imasmiñca saviññāṇake kāye bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānāpagataṃ mānasaṃ hoti vidhāsamatikkantaṃ santaṃ suvimuttan”ti?
“Sir, how does one know and see so that the mind is rid of ego, possessiveness, and conceit for this conscious body and all external stimuli; and going beyond discrimination, it’s peaceful and well freed?”
“Yaṃ kiñci, rāhula, rūpaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā … pe … yaṃ dūre santike vā, sabbaṃ rūpaṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya disvā anupādā vimutto hoti.
“Rāhula, when one truly sees any kind of form at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all form—with right understanding: ‘This is not mine, I am not this, this is not my self,’ one is freed by not grasping.
Yā kāci vedanā …
One truly sees any kind of sensation …
yā kāci saññā …
perception …
ye keci saṅkhārā …
co-activities …
yaṃ kiñci viññāṇaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā, sabbaṃ viññāṇaṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya disvā anupādā vimutto hoti.
When one truly sees any kind of consciousness at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self,’ one is freed by not grasping.
Evaṃ kho, rāhula, jānato evaṃ passato imasmiñca saviññāṇake kāye bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānāpagataṃ mānasaṃ hoti vidhāsamatikkantaṃ santaṃ suvimuttan”ti.
That’s how to know and see so that the mind is rid of ego, possessiveness, and conceit for this conscious body and all external stimuli; and going beyond discrimination, it’s peaceful and well freed.”
Saṃyutta Nikāya 22
Linked Discourses 22
end of section [22..9.. - SN 22 vagga 9 Thera: Senior monks] ❧
+ § – SN 22 vagga 10 Puppha: Flowers+ all - all
10. Pupphavagga
10. Flowers
93. Nadīsutta
93. A River
Sāvatthinidānaṃ.
At Sāvatthī.
“Seyyathāpi, bhikkhave, nadī pabbateyyā ohārinī dūraṅgamā sīghasotā. Tassā ubhosu tīresu kāsā cepi jātā assu, te naṃ ajjholambeyyuṃ; kusā cepi jātā assu, te naṃ ajjholambeyyuṃ; pabbajā cepi jātā assu, te naṃ ajjholambeyyuṃ; bīraṇā cepi jātā assu, te naṃ ajjholambeyyuṃ; rukkhā cepi jātā assu, te naṃ ajjholambeyyuṃ. Tassā puriso sotena vuyhamāno kāse cepi gaṇheyya, te palujjeyyuṃ. So tatonidānaṃ anayabyasanaṃ āpajjeyya. Kuse cepi gaṇheyya, pabbaje cepi gaṇheyya, bīraṇe cepi gaṇheyya, rukkhe cepi gaṇheyya, te palujjeyyuṃ. So tatonidānaṃ anayabyasanaṃ āpajjeyya.
“Suppose, monks, there was a mountain river that flowed swiftly, going far, carrying all before it. If wild sugarcane, kusa grass, reeds, vetiver, or trees grew on either bank, they’d overhang the river. And if a person who was being swept along by the current grabbed the wild sugarcane, kusa grass, reeds, vetiver, or trees, it’d break off, and they’d come to ruin because of that.
Evameva kho, bhikkhave, assutavā puthujjano ariyānaṃ adassāvī ariyadhammassa akovido ariyadhamme avinīto, sappurisānaṃ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto
In the same way, an uneducated ordinary person has not seen the noble ones, and is neither skilled nor trained in The Dharma of the noble ones. They’ve not seen good persons, and are neither skilled nor trained in The Dharma of the good persons.
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 palujjati.
But their form breaks off,
So tatonidānaṃ anayabyasanaṃ āpajjati.
and they come to ruin because of that.
Vedanaṃ …
They regard sensation …
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.
Tassa taṃ viññāṇaṃ palujjati.
But their consciousness breaks off,
So tatonidānaṃ anayabyasanaṃ āpajjati.
and they come to ruin because of that.
Taṃ kiṃ maññatha, bhikkhave,
What do you think, monks?
rūpaṃ niccaṃ vā aniccaṃ vā”ti?
Is form permanent or impermanent?”
“Aniccaṃ, bhante”.
“Impermanent, sir.” …
… pe …
“Vedanā …
“Is sensation …
saññā …
perception …
saṅkhārā …
co-activities …
viññāṇaṃ niccaṃ vā aniccaṃ vā”ti?
consciousness permanent or impermanent?”
“Aniccaṃ, bhante”.
“Impermanent, sir.”
“Tasmātiha … pe …
“So you should truly see …
evaṃ passaṃ … pe …
Seeing this …
nāparaṃ itthattāyāti pajānātī”ti.
They understand: ‘… there is no return to any state of existence.’”
94. Pupphasutta
94. Flowers
Sāvatthinidānaṃ.
At Sāvatthī.
“Nāhaṃ, bhikkhave, lokena vivadāmi, lokova mayā vivadati.
“monks, I don’t argue with the world; it’s the world that argues with me.
Na, bhikkhave, dhammavādī kenaci lokasmiṃ vivadati.
When your speech is in line with The Dharma you don’t argue with anyone in the world.
Yaṃ, bhikkhave, natthisammataṃ loke paṇḍitānaṃ, ahampi taṃ ‘natthī’ti vadāmi.
What the astute agree on as not existing, I too say does not exist.
Yaṃ, bhikkhave, atthisammataṃ loke paṇḍitānaṃ, ahampi taṃ ‘atthī’ti vadāmi.
What the astute agree on as existing, I too say exists.
Kiñca, bhikkhave, natthisammataṃ loke paṇḍitānaṃ, yamahaṃ ‘natthī’ti vadāmi?
And what do the astute agree on as not existing, which I too say does not exist?
Rūpaṃ, bhikkhave, niccaṃ dhuvaṃ sassataṃ avipariṇāmadhammaṃ natthisammataṃ loke paṇḍitānaṃ; ahampi taṃ ‘natthī’ti vadāmi.
Form that is permanent, everlasting, eternal, and imperishable.
Vedanā …
sensation …
saññā …
Perception …
saṅkhārā …
co-activities …
viññāṇaṃ niccaṃ dhuvaṃ sassataṃ avipariṇāmadhammaṃ natthisammataṃ loke paṇḍitānaṃ; ahampi taṃ ‘natthī’ti vadāmi.
Consciousness that is permanent, everlasting, eternal, and imperishable.
Idaṃ kho, bhikkhave, natthisammataṃ loke paṇḍitānaṃ; ahampi taṃ ‘natthī’ti vadāmi.
This is what the astute agree on as not existing, which I too say does not exist.
Kiñca, bhikkhave, atthisammataṃ loke paṇḍitānaṃ, yamahaṃ ‘atthī’ti vadāmi?
And what do the astute agree on as existing, which I too say exists?
Rūpaṃ, bhikkhave, aniccaṃ dukkhaṃ vipariṇāmadhammaṃ atthisammataṃ loke paṇḍitānaṃ; ahampi taṃ ‘atthī’ti vadāmi.
Form that is impermanent, suffering, and perishable.
Vedanā aniccā … pe …
sensation … Perception … co-activities …
viññāṇaṃ aniccaṃ dukkhaṃ vipariṇāmadhammaṃ atthisammataṃ loke paṇḍitānaṃ; ahampi taṃ ‘atthī’ti vadāmi.
Consciousness that is impermanent, suffering, and perishable.
Idaṃ kho, bhikkhave, atthisammataṃ loke paṇḍitānaṃ; ahampi taṃ ‘atthī’ti vadāmi.
This is what the astute agree on as existing, which I too say exists.
Atthi, bhikkhave, loke lokadhammo, taṃ tathāgato abhisambujjhati abhisameti;
There is a temporal phenomenon in the world that the Realized One understands and comprehends.
abhisambujjhitvā abhisametvā taṃ ācikkhati deseti paññapeti paṭṭhapeti vivarati vibhajati uttānīkaroti.
Then he explains, teaches, asserts, establishes, clarifies, analyzes, and reveals it.
Kiñca, bhikkhave, loke lokadhammo, taṃ tathāgato abhisambujjhati abhisameti, abhisambujjhitvā abhisametvā ācikkhati deseti paññapeti paṭṭhapeti vivarati vibhajati uttānīkaroti?
And what is that temporal phenomenon in the world?
Rūpaṃ, bhikkhave, loke lokadhammo taṃ tathāgato abhisambujjhati abhisameti.
Form is a temporal phenomenon in the world that the Realized One understands and comprehends.
Abhisambujjhitvā abhisametvā ācikkhati deseti paññapeti paṭṭhapeti vivarati vibhajati uttānīkaroti.
Then he explains, teaches, asserts, establishes, clarifies, analyzes, and reveals it.
Yo, bhikkhave, tathāgatena evaṃ ācikkhiyamāne desiyamāne paññapiyamāne paṭṭhapiyamāne vivariyamāne vibhajiyamāne uttānīkariyamāne na jānāti na passati tamahaṃ, bhikkhave, bālaṃ puthujjanaṃ andhaṃ acakkhukaṃ ajānantaṃ apassantaṃ kinti karomi.
This being so, what can I do about a foolish ordinary person, blind and sightless, who does not know or see?
Vedanā, bhikkhave, loke lokadhammo … pe …
sensation …
saññā, bhikkhave …
Perception …
saṅkhārā, bhikkhave …
co-activities …
viññāṇaṃ, bhikkhave, loke lokadhammo taṃ tathāgato abhisambujjhati abhisameti.
Consciousness is a temporal phenomenon in the world that the Realized One understands and comprehends.
Abhisambujjhitvā abhisametvā ācikkhati deseti paññapeti paṭṭhapeti vivarati vibhajati uttānīkaroti.
Then he explains, teaches, asserts, establishes, clarifies, analyzes, and reveals it.
Yo, bhikkhave, tathāgatena evaṃ ācikkhiyamāne desiyamāne paññapiyamāne paṭṭhapiyamāne vivariyamāne vibhajiyamāne uttānīkariyamāne na jānāti na passati tamahaṃ, bhikkhave, bālaṃ puthujjanaṃ andhaṃ acakkhukaṃ ajānantaṃ apassantaṃ kinti karomi.
This being so, what can I do about a foolish ordinary person, blind and sightless, who does not know or see?
Seyyathāpi, bhikkhave, uppalaṃ vā padumaṃ vā puṇḍarīkaṃ vā udake jātaṃ udake saṃvaḍḍhaṃ udakā accuggamma ṭhāti anupalittaṃ udakena;
Suppose there was a blue water lily, or a pink or white lotus. Though it sprouted and grew in the water, it would rise up above the water and stand with no water clinging to it.
evameva kho, bhikkhave, tathāgato loke jāto loke saṃvaḍḍho lokaṃ abhibhuyya viharati anupalitto lokenā”ti.
In the same way, though I was born and grew up in the world, I live having mastered the world, and the world does not cling to me.”
❧
+ SN 22.95 Pheṇa-piṇḍ'-ūpama: A Lump of Foam simile (2025 SP-FLUENT translation by frankk derived from B. Sujato )
Ekaṃ samayaṃ bhagavā ayujjhāyaṃ viharati gaṅgāya nadiyā tīre.
At one time the Buddha was staying near Ayojjhā on the bank of the Ganges river.
Tatra kho bhagavā bhikkhū āmantesi:
There the Buddha addressed the monks:
+ §95.1 – (rūpa: form ↔ lump of foam)
“Seyyathāpi, bhikkhave, ayaṃ gaṅgā nadī mahantaṃ pheṇapiṇḍaṃ āvaheyya.
“monks, suppose this Ganges river was carrying along a big lump of foam.
Tamenaṃ cakkhumā puriso passeyya nij-jhāyeyya
And a person with good eyesight would see it and do jhāna,
yoniso upaparikkheyya.
equanimously-observing that to its source.
Tassa taṃ passato nij-jhāyato yoniso upaparikkhato
And ...(having done that)...
rittakaññeva khāyeyya, tucchakaññeva khāyeyya, asārakaññeva khāyeyya.
it would appear to them as completely void, hollow, and insubstantial.
Kiñhi siyā, bhikkhave, pheṇapiṇḍe sāro?
For what substance could there be in a lump of foam?
(similarly, monk uses jhāna and upekkha to see emptiness in 11 aspects of aggregate...)
Evameva kho, bhikkhave, yaṃ kiñci rūpaṃ
In the same way, a monk regards any kind of form at all—
Atīt-ānāgata-paccuppannaṃ … pe … yaṃ dūre santike vā
past, future, or present; internal or external; coarse or fine; inferior or superior; near or far—
taṃ bhikkhu passati nij-jhāyati
That monk sees and does jhāna,
yoniso upaparikkhati.
should prepare a meal to satisfy
annapānena paṇḍito.
renunciates with food and drink.
rittakaññeva khāyati, tucchakaññeva khāyati, asārakaññeva khāyati.
it appears to them as completely void, hollow, and insubstantial.
Kiñhi siyā, bhikkhave, rūpe sāro?
For what substance could there be in form?
§95.2 – (vedana: sensation ↔ water bubble)
Seyyathāpi, bhikkhave, saradasamaye thullaphusitake deve vassante
Suppose it was the time of autumn, when the rain was falling heavily,
udake udakapubbuḷaṃ uppajjati ceva nirujjhati ca.
and a bubble on the water forms and pops right away.
abhisaṅkhacca bhojanaṃ;
faithful and learned,
Vanibbake tappayati,
should prepare a meal to satisfy
annapānena paṇḍito.
renunciates with food and drink.
0
0
Kiñhi siyā, bhikkhave, udakapubbuḷe sāro?
For what substance could there be in a water bubble?
0
Evameva kho, bhikkhave, yā kāci vedanā
In the same way, a monk regards any kind of sensation at all--
Taṃ hissa gajjitaṃ hoti,
For that is their thunder,
devasseva pavassato;
like the gods when it rains.
Sā puññadhārā vipulā,
That stream of merit so abundant
dātāraṃ abhivassatī”ti.
showers down on the giver.”
0
0
Kiñhi siyā, bhikkhave, vedanāya sāro?
For what substance could there be in sensation?
§95.3 – (saññā: perception ↔ mirage)
Seyyathāpi, bhikkhave, gimhānaṃ pacchime māse ṭhite majjhanhike kāle marīcikā phandati.
Suppose that in the last month of summer, at noon, a shimmering mirage appears.
abhisaṅkhacca bhojanaṃ;
faithful and learned,
Vanibbake tappayati,
should prepare a meal to satisfy
annapānena paṇḍito.
renunciates with food and drink.
0
0
kiñhi siyā, bhikkhave, marīcikāya sāro?
For what substance could there be in a mirage?
0
Evameva kho, bhikkhave, yā kāci saññā
In the same way, a monk regards any kind of sensation at all--
Taṃ hissa gajjitaṃ hoti,
For that is their thunder,
devasseva pavassato;
like the gods when it rains.
Sā puññadhārā vipulā,
That stream of merit so abundant
dātāraṃ abhivassatī”ti.
showers down on the giver.”
0
0
Kiñhi siyā, bhikkhave, saññāya sāro?
For what substance could there be in sensation?
§95.4 – (saṅkhārā: co-activities ↔ coreless banana tree)
Seyyathāpi, bhikkhave, puriso sāratthiko sāragavesī
Suppose there was a person in need of heartwood.
sārapariyesanaṃ caramāno tiṇhaṃ kuṭhāriṃ ādāya vanaṃ paviseyya.
Wandering in search of heartwood, they’d take a sharp axe and enter a forest.
So tattha passeyya mahantaṃ kadalikkhandhaṃ ujuṃ navaṃ akukkukajātaṃ.
There they’d see a big banana tree, straight and young and flawlessly grown.
Tamenaṃ mūle chindeyya; mūle chetvā agge chindeyya, agge chetvā pattavaṭṭiṃ vinibbhujeyya.
They’d cut it down at the base, cut off the top, and unroll the coiled sheaths.
So tassa pattavaṭṭiṃ vinibbhujanto pheggumpi nādhigaccheyya, kuto sāraṃ.
But they wouldn’t even find sapwood, much less heartwood.
abhisaṅkhacca bhojanaṃ;
faithful and learned,
Vanibbake tappayati,
should prepare a meal to satisfy
annapānena paṇḍito.
renunciates with food and drink.
0
0
Kiñhi siyā, bhikkhave, kadalikkhandhe sāro?
For what substance could there be in a banana tree?
0
Evameva kho, bhikkhave, ye keci saṅkhārā
In the same way, a monk regards any kind of co-activities at all--
Taṃ hissa gajjitaṃ hoti,
For that is their thunder,
devasseva pavassato;
like the gods when it rains.
Sā puññadhārā vipulā,
That stream of merit so abundant
dātāraṃ abhivassatī”ti.
showers down on the giver.”
0
0
Kiñhi siyā, bhikkhave, saṅkhāresu sāro?
For what substance could there be in co-activities?
§95.5 – (viññāṇaṃ: consciousness ↔ magician’s trick)
Seyyathāpi, bhikkhave, māyākāro vā māyākārantevāsī vā catumahāpathe māyaṃ vidaṃseyya.
Suppose a magician or their apprentice was to perform a magic trick at the crossroads.
abhisaṅkhacca bhojanaṃ;
faithful and learned,
Vanibbake tappayati,
should prepare a meal to satisfy
annapānena paṇḍito.
renunciates with food and drink.
0
0
Kiñhi siyā, bhikkhave, māyāya sāro?
For what substance could there be in a magic trick?
0
Evameva kho, bhikkhave, yaṃ kiñci viññāṇaṃ
In the same way, a monk regards any kind of consciousness at all—
Taṃ hissa gajjitaṃ hoti,
For that is their thunder,
devasseva pavassato;
like the gods when it rains.
Sā puññadhārā vipulā,
That stream of merit so abundant
dātāraṃ abhivassatī”ti.
showers down on the giver.”
0
0
Kiñhi siyā, bhikkhave, viññāṇe sāro?
For what substance could there be in consciousness?
§95.6 – (disciple becomes arahant, perfected)
Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako
Seeing this, a learned noble-one's-disciple grows
rūpasmim-pi nibbindati,
disenchanted with form,
vedanāya-pi nibbindati,
disenchanted with sensations,
saññāya-pi nibbindati,
disenchanted with perception,
saṅkhāresu-pi nibbindati,
disenchanted with co-activities,
viññāṇasmim-pi nibbindati.
disenchanted with consciousness.
vi-rāgā vimuccati;
through dis-passion, [his mind] is liberated.
vimuttasmiṁ
When it is liberated,
vimuttam·iti
he has the knowledge,
ñāṇaṁ hoti.
“[my mind] is liberated.”
‘Khīṇā jāti,
‘Rebirth is destroyed.
vusitaṁ brahma-cariyaṁ,
The holy life has been lived,
kataṁ karaṇīyaṁ,
what had to be done has been done.
nāparaṁ itthattāyā’ti
there is no return to any state of existence.
pajānātī”ti.
He lucidly-discerns that.
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)
“Pheṇapiṇḍūpamaṃ rūpaṃ,
“Form is like a lump of foam;
vedanā bubbuḷūpamā;
sensation is like a bubble;
Marīcikūpamā saññā,
perception seems like a mirage;
saṅkhārā kadalūpamā;
co-activities like a banana tree;
Māyūpamañca viññāṇaṃ,
and consciousness like a magic trick:
desitādiccabandhunā.
so taught the Kinsman of the Sun.
Yathā yathā nij-jhāyati,
In whatever way you do jhāna
yoniso upaparikkhati;
to equanimously-observe [those aggregates] to their origin;
Rittakaṃ tucchakaṃ hoti,
they’re void and hollow
yo naṃ passati yoniso.
when you see them to their source.
Imañca kāyaṃ ārabbha,
Concerning this body,
bhūripaññena desitaṃ;
he of vast wisdom has taught
Pahānaṃ tiṇṇaṃ dhammānaṃ,
that when three things are given up,
rūpaṃ passatha chaḍḍitaṃ.
you’ll see this form cast off.
Āyu usmā ca viññāṇaṃ,
Vitality, warmth, and consciousness:
yadā kāyaṃ jahantimaṃ;
when they leave the body,
Apaviddho tadā seti,
it lies there tossed aside,
parabhattaṃ acetanaṃ.
food for others, mindless.
Etādisāyaṃ santāno,
Such is this process,
māyāyaṃ bālalāpinī;
this illusion, cooed over by fools.
Vadhako esa akkhāto,
It’s said to be a killer,
sāro ettha na vijjati.
for no substance is found here.
Evaṃ khandhe avekkheyya,
A monk with aroused-vigor
bhikkhu āraddha-vīriyo;
should equanimously-observe the aggregates like this,
Divā vā yadi vā rattiṃ,
whether by day or by night,
sampajāno paṭis-sato.
with lucid-discerning, remembering [and applying Dharma].
Jaheyya sabba-saṃyogaṃ,
They should give up all fetters,
kareyya saraṇattano;
and make a refuge for themselves.
Careyy’-āditta-sīsova,
They should live as though their head was on fire,
patthayaṃ accutaṃ padan”ti.
aspiring to the imperishable state.”
end of section [22.95 - SN 22.95 Pheṇa-piṇḍ'-ūpama: A Lump of Foam simile] ❧
SN 22.96 Gomayapiṇḍa: A Lump of Cow Dung
96. Gomayapiṇḍasutta
96. A Lump of Cow Dung
Sāvatthinidānaṃ.
At Sāvatthī.
Ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca:
Seated to one side, that monk said to the Buddha:
“atthi nu kho, bhante, kiñci rūpaṃ yaṃ rūpaṃ niccaṃ dhuvaṃ sassataṃ avipariṇāmadhammaṃ sassatisamaṃ tatheva ṭhassati?
“Sir, is there any form at all that’s permanent, everlasting, eternal, imperishable, and will last forever and ever?
Atthi nu kho, bhante, kāci vedanā yā vedanā niccā dhuvā sassatā avipariṇāmadhammā sassatisamaṃ tatheva ṭhassati?
Is there any sensation …
Atthi nu kho, bhante, kāci saññā yā saññā … pe …
perception …
atthi nu kho, bhante, keci saṅkhārā ye saṅkhārā niccā dhuvā sassatā avipariṇāmadhammā sassatisamaṃ tatheva ṭhassanti?
co-activities …
Atthi nu kho, bhante, kiñci viññāṇaṃ, yaṃ viññāṇaṃ niccaṃ dhuvaṃ sassataṃ avipariṇāmadhammaṃ sassatisamaṃ tatheva ṭhassatī”ti?
consciousness at all that’s permanent, everlasting, eternal, imperishable, and will last forever and ever?”
“Natthi kho, bhikkhu, kiñci rūpaṃ, yaṃ rūpaṃ niccaṃ dhuvaṃ sassataṃ avipariṇāmadhammaṃ sassatisamaṃ tatheva ṭhassati.
“monk, there is no form at all that’s permanent, everlasting, eternal, imperishable, and will last forever and ever.
Natthi kho, bhikkhu, kāci vedanā …
There’s no sensation …
kāci saññā …
perception …
keci saṅkhārā …
co-activities …
kiñci viññāṇaṃ, yaṃ viññāṇaṃ niccaṃ dhuvaṃ sassataṃ avipariṇāmadhammaṃ sassatisamaṃ tatheva ṭhassatī”ti.
consciousness at all that’s permanent, everlasting, eternal, imperishable, and will last forever and ever.”
Atha kho bhagavā parittaṃ gomayapiṇḍaṃ pāṇinā gahetvā taṃ bhikkhuṃ etadavoca:
Then the Buddha, picking up a lump of cow dung, said to the monks:
“ettakopi kho, bhikkhu, attabhāvapaṭilābho natthi nicco dhuvo sassato avipariṇāmadhammo sassatisamaṃ tatheva ṭhassati.
“There’s not even this much of any incarnation that’s permanent, everlasting, eternal, imperishable, and will last forever and ever.
Ettako cepi, bhikkhu, attabhāvapaṭilābho abhavissa nicco dhuvo sassato avipariṇāmadhammo, nayidaṃ brahmacariyavāso paññāyetha sammā dukkhakkhayāya.
If there were, this living of the spiritual life for the complete ending of suffering would not be found.
Yasmā ca kho, bhikkhu, ettakopi attabhāvapaṭilābho natthi nicco dhuvo sassato avipariṇāmadhammo, tasmā brahmacariyavāso paññāyati sammā dukkhakkhayāya.
But since there isn’t, this living of the spiritual life for the complete ending of suffering is found.
Bhūtapubbāhaṃ, bhikkhu, rājā ahosiṃ khattiyo muddhāvasitto.
Once upon a time I was an anointed warrior-nobleic king.
Tassa mayhaṃ, bhikkhu, rañño sato khattiyassa muddhāvasittassa caturāsītinagarasahassāni ahesuṃ kusāvatīrājadhānippamukhāni.
I had 84,000 cities, with the capital Kusāvatī the foremost.
Tassa mayhaṃ, bhikkhu, rañño sato khattiyassa muddhāvasittassa caturāsītipāsādasahassāni ahesuṃ dhammapāsādappamukhāni.
I had 84,000 palaces, with the palace named dharma the foremost.
Tassa mayhaṃ, bhikkhu, rañño sato khattiyassa muddhāvasittassa caturāsītikūṭāgārasahassāni ahesuṃ mahābyūhakūṭāgārappamukhāni.
I had 84,000 chambers, with the great foyer the foremost.
Tassa mayhaṃ, bhikkhu, rañño sato khattiyassa muddhāvasittassa caturāsītipallaṅkasahassāni ahesuṃ dantamayāni sāramayāni sovaṇṇamayāni goṇakatthatāni paṭikatthatāni paṭalikatthatāni kadalimigapavarapaccattharaṇāni sauttaracchadāni ubhatolohitakūpadhānāni.
I had 84,000 couches made of ivory or heartwood or gold or silver, spread with woolen covers—shag-piled or embroidered with flowers—and spread with a fine deer hide, with a canopy above and red pillows at both ends.
Tassa mayhaṃ, bhikkhu, rañño sato khattiyassa muddhāvasittassa caturāsītināgasahassāni ahesuṃ sovaṇṇālaṅkārāni sovaṇṇaddhajāni hemajālapaṭicchannāni uposathanāgarājappamukhāni.
I had 84,000 bull elephants with gold adornments and banners, covered with gold netting, with the royal bull elephant named Sabbath the foremost.
Tassa mayhaṃ, bhikkhu, rañño sato khattiyassa muddhāvasittassa caturāsītiassasahassāni ahesuṃ sovaṇṇālaṅkārāni sovaṇṇaddhajāni hemajālapaṭicchannāni valāhakaassarājappamukhāni.
I had 84,000 horses with gold adornments and banners, covered with gold netting, with the royal steed named Thundercloud the foremost.
Tassa mayhaṃ, bhikkhu, rañño sato khattiyassa muddhāvasittassa caturāsītirathasahassāni ahesuṃ sovaṇṇālaṅkārāni sovaṇṇaddhajāni hemajālapaṭicchannāni vejayantarathappamukhāni.
I had 84,000 chariots with gold adornments and banners, covered with gold netting, with the chariot named Triumph the foremost.
Tassa mayhaṃ, bhikkhu, rañño sato khattiyassa muddhāvasittassa caturāsītimaṇisahassāni ahesuṃ maṇiratanappamukhāni.
I had 84,000 jewels, with the jewel-treasure the foremost.
Tassa mayhaṃ, bhikkhu … pe … caturāsītiitthisahassāni ahesuṃ subhaddādevippamukhāni.
I had 84,000 women, with Queen Subhaddā the foremost.
Tassa mayhaṃ, bhikkhu … pe … caturāsītikhattiyasahassāni ahesuṃ anuyantāni pariṇāyakaratanappamukhāni.
I had 84,000 warrior-noble vassals, with the counselor-treasure the foremost.
Tassa mayhaṃ, bhikkhu … pe … caturāsītidhenusahassāni ahesuṃ dukūlasandānāni kaṃsūpadhāraṇāni.
I had 84,000 milk cows with silken reins and bronze pails.
Tassa mayhaṃ, bhikkhu … pe … caturāsītivatthakoṭisahassāni ahesuṃ khomasukhumāni koseyyasukhumāni kambalasukhumāni kappāsikasukhumāni.
I had 8,400,000,000 fine cloths of linen, silk, wool, and cotton.
Tassa mayhaṃ, bhikkhu … pe … caturāsītithālipākasahassāni ahesuṃ; sāyaṃ pātaṃ bhattābhihāro abhihariyittha.
I had 84,000 servings of food, which were presented to me as offerings in the morning and evening.
Tesaṃ kho pana, bhikkhu, caturāsītiyā nagarasahassānaṃ ekaññeva taṃ nagaraṃ hoti yamahaṃ tena samayena ajjhāvasāmi—kusāvatī rājadhānī.
Of those 84,000 cities, I only stayed in one, the capital Kusāvatī.
Tesaṃ kho pana, bhikkhu, caturāsītiyā pāsādasahassānaṃ ekoyeva so pāsādo hoti yamahaṃ tena samayena ajjhāvasāmi—dhammo pāsādo.
Of those 84,000 mansions, I only dwelt in one, the Palace of dharma.
Tesaṃ kho pana, bhikkhu, caturāsītiyā kūṭāgārasahassānaṃ ekaññeva taṃ kūṭāgāraṃ hoti yamahaṃ tena samayena ajjhāvasāmi—mahābyūhaṃ kūṭāgāraṃ.
Of those 84,000 chambers, I only dwelt in the great foyer.
Tesaṃ kho pana, bhikkhu, caturāsītiyā pallaṅkasahassānaṃ ekoyeva so pallaṅko hoti yamahaṃ tena samayena paribhuñjāmi—dantamayo vā sāramayo vā sovaṇṇamayo vā rūpiyamayo vā.
Of those 84,000 couches, I only used one, made of ivory or heartwood or gold or silver.
Tesaṃ kho pana, bhikkhu, caturāsītiyā nāgasahassānaṃ ekoyeva so nāgo hoti yamahaṃ tena samayena abhiruhāmi—uposatho nāgarājā.
Of those 84,000 bull elephants, I only rode one, the royal bull elephant named Sabbath.
Tesaṃ kho pana, bhikkhu, caturāsītiyā assasahassānaṃ ekoyeva so asso hoti yamahaṃ tena samayena abhiruhāmi—valāhako assarājā.
Of those 84,000 horses, I only rode one, the royal horse named Thundercloud.
Tesaṃ kho pana, bhikkhu, caturāsītiyā rathasahassānaṃ ekoyeva so ratho hoti yamahaṃ tena samayena abhiruhāmi—vejayanto ratho.
Of those 84,000 chariots, I only rode one, the chariot named Triumph.
Tesaṃ kho pana, bhikkhu, caturāsītiyā itthisahassānaṃ ekāyeva sā itthī hoti yā maṃ tena samayena paccupaṭṭhāti—khattiyānī vā velāmikā vā.
Of those 84,000 women, I was only served by one, a maiden of the warrior-nobleic or merchant classes.
Tesaṃ kho pana, bhikkhu, caturāsītiyā vatthakoṭisahassānaṃ ekaññeva taṃ vatthayugaṃ hoti yamahaṃ tena samayena paridahāmi—khomasukhumaṃ vā koseyyasukhumaṃ vā kambalasukhumaṃ vā kappāsikasukhumaṃ vā.
Of those 8,400,000,000 cloths, I only wore one pair, made of fine linen, silk, wool, or cotton.
Tesaṃ kho pana, bhikkhu, caturāsītiyā thālipākasahassānaṃ ekoyeva so thālipāko hoti yato nāḷikodanaparamaṃ bhuñjāmi tadupiyañca sūpeyyaṃ.
Of those 84,000 servings of food, I only had one, eating at most a serving of rice and suitable sauce.
Iti kho, bhikkhu, sabbe te saṅkhārā atītā niruddhā vipariṇatā.
And so all those conditioned dharma have passed, ceased, and perished.
Evaṃ aniccā kho, bhikkhu, saṅkhārā.
So impermanent are conditions,
Evaṃ addhuvā kho, bhikkhu, saṅkhārā.
so unstable are conditions,
Evaṃ anassāsikā kho, bhikkhu, saṅkhārā.
so unreliable are conditions.
Yāvañcidaṃ, bhikkhu, alameva sabbasaṅkhāresu nibbindituṃ, alaṃ virajjituṃ, alaṃ vimuccitun”ti.
This is quite enough for you to become disenchanted, dispassionate, and freed regarding all conditions.”
❧
SN 22.97 Nakhasikhā: A Fingernail
97. Nakhasikhāsutta
97. A Fingernail
Sāvatthinidānaṃ.
At Sāvatthī.
Ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca:
Seated to one side, that monk said to the Buddha:
“atthi nu kho, bhante, kiñci rūpaṃ yaṃ rūpaṃ niccaṃ dhuvaṃ sassataṃ avipariṇāmadhammaṃ sassatisamaṃ tatheva ṭhassati?
“Sir, is there any form at all that’s permanent, everlasting, eternal, imperishable, and will last forever and ever?
Atthi nu kho, bhante, kāci vedanā yā vedanā niccā dhuvā sassatā avipariṇāmadhammā sassatisamaṃ tatheva ṭhassati?
Is there any sensation …
Atthi nu kho, bhante, kāci saññā … pe …
perception …
keci saṅkhārā, ye saṅkhārā niccā dhuvā sassatā avipariṇāmadhammā sassatisamaṃ tatheva ṭhassanti?
co-activities …
Atthi nu kho, bhante, kiñci viññāṇaṃ, yaṃ viññāṇaṃ niccaṃ dhuvaṃ sassataṃ avipariṇāmadhammaṃ sassatisamaṃ tatheva ṭhassatī”ti?
consciousness at all that’s permanent, everlasting, eternal, imperishable, and will last forever and ever?”
“Natthi kho, bhikkhu, kiñci rūpaṃ, yaṃ rūpaṃ niccaṃ dhuvaṃ sassataṃ avipariṇāmadhammaṃ sassatisamaṃ tatheva ṭhassati.
“monk, there is no form at all that’s permanent, everlasting, eternal, imperishable, and will last forever and ever.
Natthi kho, bhikkhu, kāci vedanā …
There’s no sensation …
kāci saññā …
perception …
keci saṅkhārā … pe …
co-activities …
kiñci viññāṇaṃ, yaṃ viññāṇaṃ niccaṃ dhuvaṃ sassataṃ avipariṇāmadhammaṃ sassatisamaṃ tatheva ṭhassatī”ti.
consciousness at all that’s permanent, everlasting, eternal, imperishable, and will last forever and ever.”
Atha kho bhagavā parittaṃ nakhasikhāyaṃ paṃsuṃ āropetvā taṃ bhikkhuṃ etadavoca:
Then the Buddha, picking up a little bit of dirt under his fingernail, addressed that monk:
“ettakampi kho, bhikkhu, rūpaṃ natthi niccaṃ dhuvaṃ sassataṃ avipariṇāmadhammaṃ sassatisamaṃ tatheva ṭhassati.
“There’s not even this much of any form that’s permanent, everlasting, eternal, imperishable, and will last forever and ever.
Ettakañcepi, bhikkhu, rūpaṃ abhavissa niccaṃ dhuvaṃ sassataṃ avipariṇāmadhammaṃ, nayidaṃ brahmacariyavāso paññāyetha sammā dukkhakkhayāya.
If there were, this living of the spiritual life for the complete ending of suffering would not be found.
Yasmā ca kho, bhikkhu, ettakampi rūpaṃ natthi niccaṃ dhuvaṃ sassataṃ avipariṇāmadhammaṃ, tasmā brahmacariyavāso paññāyati sammā dukkhakkhayāya”.
But since there isn’t, this living of the spiritual life for the complete ending of suffering is found.
Ettakāpi kho, bhikkhu, vedanā natthi niccā dhuvā sassatā avipariṇāmadhammā sassatisamaṃ tatheva ṭhassati.
There’s not even this much of any sensation …
Ettakā cepi, bhikkhu, vedanā abhavissa niccā dhuvā sassatā avipariṇāmadhammā, na yidaṃ brahmacariyavāso paññāyetha sammā dukkhakkhayāya.
Yasmā ca kho, bhikkhu, ettakāpi vedanā natthi niccā dhuvā sassatā avipariṇāmadhammā, tasmā brahmacariyavāso paññāyati sammā dukkhakkhayāya.
Ettakāpi kho, bhikkhu, saññā natthi … pe …
perception …
ettakāpi kho, bhikkhu, saṅkhārā natthi niccā dhuvā sassatā avipariṇāmadhammā sassatisamaṃ tatheva ṭhassanti.
co-activities …
Ettakā cepi, bhikkhu, saṅkhārā abhavissaṃsu niccā dhuvā sassatā avipariṇāmadhammā, na yidaṃ brahmacariyavāso paññāyetha sammā dukkhakkhayāya.
Yasmā ca kho, bhikkhu, ettakāpi saṅkhārā natthi niccā dhuvā sassatā avipariṇāmadhammā, tasmā brahmacariyavāso paññāyati sammā dukkhakkhayāya.
Ettakampi kho, bhikkhu, viññāṇaṃ natthi niccaṃ dhuvaṃ sassataṃ avipariṇāmadhammaṃ sassatisamaṃ tatheva ṭhassati.
consciousness that’s permanent, everlasting, eternal, imperishable, and will last forever and ever.
Ettakampi kho, bhikkhu, viññāṇaṃ abhavissa niccaṃ dhuvaṃ sassataṃ avipariṇāmadhammaṃ, na yidaṃ brahmacariyavāso paññāyetha sammā dukkhakkhayāya.
If there were, this living of the spiritual life for the complete ending of suffering would not be found.
Yasmā ca kho, bhikkhu, ettakampi viññāṇaṃ natthi niccaṃ dhuvaṃ sassataṃ avipariṇāmadhammaṃ, tasmā brahmacariyavāso paññāyati sammā dukkhakkhayāya.
But since there isn’t, this living of the spiritual life for the complete ending of suffering is found.
Taṃ kiṃ maññasi, bhikkhu,
What do you think, monk?
rūpaṃ niccaṃ vā aniccaṃ vā”ti?
Is form permanent or impermanent?”
“Aniccaṃ, bhante”.
“Impermanent, sir.”
“Vedanā …
“Is sensation …
saññā …
perception …
saṅkhārā …
co-activities …
viññāṇaṃ niccaṃ vā aniccaṃ vā”ti?
consciousness permanent or impermanent?”
“Aniccaṃ, bhante” … pe …
“Impermanent, sir.” …
“tasmātiha … pe …
“So you should truly see …
evaṃ passaṃ … pe …
Seeing this …
nāparaṃ itthattāyāti pajānātī”ti.
They understand: ‘… there is no return to any state of existence.’”
❧
SN 22.98 Suddhika: Plain Version
98. Suddhikasutta
98. Plain Version
Sāvatthinidānaṃ.
At Sāvatthī.
Ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca:
Seated to one side, that monk said to the Buddha:
“atthi nu kho, bhante, kiñci rūpaṃ, yaṃ rūpaṃ niccaṃ dhuvaṃ sassataṃ avipariṇāmadhammaṃ sassatisamaṃ tatheva ṭhassati?
“Sir, is there any form at all that’s permanent, everlasting, eternal, imperishable, and will last forever and ever?
Atthi nu kho, bhante, kāci vedanā … pe …
Is there any sensation …
kāci saññā …
perception …
keci saṅkhārā …
co-activities …
kiñci viññāṇaṃ, yaṃ viññāṇaṃ niccaṃ dhuvaṃ sassataṃ avipariṇāmadhammaṃ sassatisamaṃ tatheva ṭhassatī”ti?
consciousness at all that’s permanent, everlasting, eternal, imperishable, and will last forever and ever?”
“Natthi kho, bhikkhu, kiñci rūpaṃ yaṃ rūpaṃ niccaṃ dhuvaṃ sassataṃ avipariṇāmadhammaṃ sassatisamaṃ tatheva ṭhassati.
“monk, there is no form at all that’s permanent, everlasting, eternal, imperishable, and will last forever and ever.
Natthi kho, bhikkhu, kāci vedanā …
There’s no sensation …
kāci saññā …
perception …
keci saṅkhārā …
co-activities …
kiñci viññāṇaṃ, yaṃ viññāṇaṃ niccaṃ dhuvaṃ sassataṃ avipariṇāmadhammaṃ sassatisamaṃ tatheva ṭhassatī”ti.
consciousness at all that’s permanent, everlasting, eternal, imperishable, and will last forever and ever.”
SN 22.99 Gaddulabaddha: A Leash
99. Gaddulabaddhasutta
99. A Leash
Sāvatthinidānaṃ.
At Sāvatthī.
“Anamataggoyaṃ, bhikkhave, saṃsāro.
“monks, transmigration has no known beginning.
Pubbā koṭi na paññāyati avijjānīvaraṇānaṃ sattānaṃ taṇhāsaṃyojanānaṃ sandhāvataṃ saṃsarataṃ.
No first point is found of sentient beings roaming and transmigrating, hindered by ignorance and fettered by craving.
Hoti so, bhikkhave, samayo yaṃ mahāsamuddo ussussati visussati na bhavati;
There comes a time when the ocean dries up and evaporates and is no more.
na tvevāhaṃ, bhikkhave, avijjānīvaraṇānaṃ sattānaṃ taṇhāsaṃyojanānaṃ sandhāvataṃ saṃsarataṃ dukkhassa antakiriyaṃ vadāmi.
But still, I say, there is no making an end of suffering for sentient beings roaming and transmigrating, hindered by ignorance and fettered by craving.
Hoti so, bhikkhave, samayo yaṃ sineru pabbatarājā ḍayhati vinassati na bhavati;
There comes a time when Sineru the king of mountains is burned up and destroyed, and is no more.
na tvevāhaṃ, bhikkhave, avijjānīvaraṇānaṃ sattānaṃ taṇhāsaṃyojanānaṃ sandhāvataṃ saṃsarataṃ dukkhassa antakiriyaṃ vadāmi.
But still, I say, there is no making an end of suffering for sentient beings roaming and transmigrating, hindered by ignorance and fettered by craving.
Hoti so, bhikkhave, samayo yaṃ mahāpathavī ḍayhati vinassati na bhavati;
There comes a time when the great earth is burned up and destroyed, and is no more.
na tvevāhaṃ, bhikkhave, avijjānīvaraṇānaṃ sattānaṃ taṇhāsaṃyojanānaṃ sandhāvataṃ saṃsarataṃ dukkhassa antakiriyaṃ vadāmi.
But still, I say, there is no making an end of suffering for sentient beings roaming and transmigrating, hindered by ignorance and fettered by craving.
Seyyathāpi, bhikkhave, sā gaddulabaddho daḷhe khīle vā thambhe vā upanibaddho tameva khīlaṃ vā thambhaṃ vā anuparidhāvati anuparivattati;
Suppose a dog on a leash was tethered to a strong post or pillar. It would just keep running and circling around that post or pillar.
evameva kho, bhikkhave, assutavā puthujjano ariyānaṃ adassāvī … pe …
In the same way, take an uneducated ordinary person who has not seen the noble ones, and is neither skilled nor trained in their teaching. They’ve not seen good persons, and are neither skilled nor trained in their teaching.
sappurisadhamme avinīto rūpaṃ attato samanupassati … pe …
They regard form …
vedanaṃ attato samanupassati …
sensation …
saññaṃ attato samanupassati …
perception …
saṅkhāre attato samanupassati …
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.
So rūpaññeva anuparidhāvati anuparivattati, vedanaññeva … pe … saññaññeva … saṅkhāreyeva … viññāṇaññeva anuparidhāvati anuparivattati.
They just keep running and circling around form, sensation, perception, co-activities, and consciousness.
So rūpaṃ anuparidhāvaṃ anuparivattaṃ, vedanaṃ … pe … saññaṃ … saṅkhāre … viññāṇaṃ anuparidhāvaṃ anuparivattaṃ, na parimuccati rūpamhā, na parimuccati vedanāya, na parimuccati saññāya, na parimuccati saṅkhārehi, na parimuccati viññāṇamhā, na parimuccati jātiyā jarāmaraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi.
Doing so, they’re not freed from form, sensation, perception, co-activities, and consciousness. They’re not freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress.
‘Na parimuccati dukkhasmā’ti vadāmi.
They’re not freed from suffering, I say.
Sutavā ca kho, bhikkhave, ariyasāvako ariyānaṃ dassāvī … pe … sappurisadhamme suvinīto,
An educated noble-one's-disciple has seen the noble ones, and is skilled and trained in The Dharma of the noble ones. They’ve seen good persons, and are skilled and trained in The Dharma of the good persons.
na rūpaṃ attato samanupassati … pe …
They don’t regard form …
na vedanaṃ …
sensation …
na saññaṃ …
perception …
na saṅkhāre …
co-activities …
na viññāṇaṃ attato samanupassati, na viññāṇavantaṃ vā attānaṃ; na attani vā viññāṇaṃ, na viññāṇasmiṃ vā attānaṃ.
or consciousness as self, self as having consciousness, consciousness in self, or self in consciousness.
So rūpaṃ nānuparidhāvati nānuparivattati, vedanaṃ … saññaṃ … saṅkhāre … viññāṇaṃ nānuparidhāvati nānuparivattati.
They don’t keep running and circling around form, sensation, perception, co-activities, and consciousness.
So rūpaṃ ananuparidhāvaṃ ananuparivattaṃ, vedanaṃ … saññaṃ … saṅkhāre … viññāṇaṃ ananuparidhāvaṃ ananuparivattaṃ; parimuccati rūpamhā, parimuccati vedanāya, parimuccati saññāya, parimuccati saṅkhārehi, parimuccati viññāṇamhā, parimuccati jātiyā jarāmaraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi.
By not doing so, they’re freed from form, sensation, perception, co-activities, and consciousness. They’re freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress.
‘Parimuccati dukkhasmā’ti vadāmī”ti.
They’re freed from suffering, I say.”
❧
SN 22.100 Dutiyagaddulabaddha: A Leash (2nd)
100. Dutiyagaddulabaddhasutta
100. A Leash (2nd)
Sāvatthinidānaṃ.
At Sāvatthī.
“Anamataggoyaṃ, bhikkhave, saṃsāro.
“monks, transmigration has no known beginning.
Pubbā koṭi na paññāyati avijjānīvaraṇānaṃ sattānaṃ taṇhāsaṃyojanānaṃ sandhāvataṃ saṃsarataṃ.
No first point is found of sentient beings roaming and transmigrating, hindered by ignorance and fettered by craving.
Seyyathāpi, bhikkhave, sā gaddulabaddho daḷhe khīle vā thambhe vā upanibaddho. So gacchati cepi tameva khīlaṃ vā thambhaṃ vā upagacchati; tiṭṭhati cepi tameva khīlaṃ vā thambhaṃ vā upatiṭṭhati; nisīdati cepi tameva khīlaṃ vā thambhaṃ vā upanisīdati; nipajjati cepi tameva khīlaṃ vā thambhaṃ vā upanipajjati.
Suppose a dog on a leash was tethered to a strong post or pillar. Whether walking, standing, sitting, or lying down, it stays right beside that post or pillar.
Evameva kho, bhikkhave, assutavā puthujjano rūpaṃ ‘etaṃ mama, esohamasmi, eso me attā’ti samanupassati.
In the same way, an uneducated ordinary person regards form like this: ‘This is mine, I am this, this is my self.’
Vedanaṃ …
They regard sensation …
saññaṃ …
perception …
saṅkhāre …
co-activities …
viññāṇaṃ ‘etaṃ mama, esohamasmi, eso me attā’ti samanupassati.
consciousness like this: ‘This is mine, I am this, this is my self.’
So gacchati cepi ime pañcupādānakkhandhe upagacchati;
When walking, they walk right beside the five grasping aggregates.
tiṭṭhati cepi ime pañcupādānakkhandhe upatiṭṭhati;
When standing …
nisīdati cepi ime pañcupādānakkhandhe upanisīdati;
sitting …
nipajjati cepi ime pañcupādānakkhandhe upanipajjati.
lying down, they lie down right beside the five grasping aggregates.
Tasmātiha, bhikkhave, abhikkhaṇaṃ sakaṃ cittaṃ paccavekkhitabbaṃ:
So you should regularly check your own mind:
‘dīgharattamidaṃ cittaṃ saṅkiliṭṭhaṃ rāgena dosena mohenā’ti.
‘For a long time this mind has been corrupted by greed, hate, and delusion.’
Cittasaṅkilesā, bhikkhave, sattā saṅkilissanti;
Sentient beings are corrupted because the mind is corrupted.
cittavodānā sattā visujjhanti.
Sentient beings are purified because the mind is purified.
Diṭṭhaṃ vo, bhikkhave, caraṇaṃ nāma cittan”ti?
monks, have you seen the picture called ‘Conduct’?”
“Evaṃ, bhante”.
“Yes, sir.”
“Tampi kho, bhikkhave, caraṇaṃ nāma cittaṃ citteneva cittitaṃ. Tenapi kho, bhikkhave, caraṇena cittena cittaññeva cittataraṃ.
“That picture was elaborated by the mind, but the mind is even more elaborate than that.
Tasmātiha, bhikkhave, abhikkhaṇaṃ sakaṃ cittaṃ paccavekkhitabbaṃ:
So you should regularly check your own mind:
‘dīgharattamidaṃ cittaṃ saṅkiliṭṭhaṃ rāgena dosena mohenā’ti.
‘For a long time this mind has been corrupted by greed, hate, and delusion.’
Cittasaṅkilesā, bhikkhave, sattā saṅkilissanti;
Sentient beings are corrupted because the mind is corrupted.
cittavodānā sattā visujjhanti.
Sentient beings are purified because the mind is purified.
Nāhaṃ, bhikkhave, aññaṃ ekanikāyampi samanupassāmi evaṃ cittaṃ yathayidaṃ, bhikkhave, tiracchānagatā pāṇā.
I don’t see see any other order of beings as elaborate as the animal realm.
tepi kho, bhikkhave, tiracchānagatā pāṇā citteneva cittitā, tehipi kho, bhikkhave, tiracchānagatehi pāṇehi cittaññeva cittataraṃ.
The creatures in the animal realm were elaborated by the mind, but the mind is even more elaborate than that.
Tasmātiha, bhikkhave, abhikkhaṇaṃ sakaṃ cittaṃ paccavekkhitabbaṃ:
So you should regularly check your own mind:
‘dīgharattamidaṃ cittaṃ saṅkiliṭṭhaṃ rāgena dosena mohenā’ti.
‘For a long time this mind has been corrupted by greed, hate, and delusion.’
Cittasaṅkilesā, bhikkhave, sattā saṅkilissanti;
Sentient beings are corrupted because the mind is corrupted.
cittavodānā sattā visujjhanti.
Sentient beings are purified because the mind is purified.
Seyyathāpi, bhikkhave, rajako vā cittakārako vā rajanāya vā lākhāya vā haliddiyā vā nīliyā vā mañjiṭṭhāya vā suparimaṭṭhe phalake vā bhittiyā vā dussapaṭṭe vā itthirūpaṃ vā purisarūpaṃ vā abhinimmineyya sabbaṅgapaccaṅgiṃ;
Suppose an artist or painter had some dye, red lac, turmeric, indigo, or rose madder. And on a polished plank or a wall or a canvas they’d create the image of a woman or a man, complete in all its various parts.
evameva kho, bhikkhave, assutavā puthujjano rūpaññeva abhinibbattento abhinibbatteti, vedanaññeva … pe … saññaññeva … saṅkhāreyeva … viññāṇaññeva abhinibbattento abhinibbatteti.
In the same way, when an uneducated ordinary person creates a future life, all they create is form, sensation, perception, co-activities, and consciousness.
Taṃ kiṃ maññatha, bhikkhave,
What do you think, monks?
rūpaṃ niccaṃ vā aniccaṃ vā”ti?
Is form permanent or impermanent?”
“Aniccaṃ, bhante”.
“Impermanent, sir.”
“Vedanā …
“Is sensation …
saññā …
perception …
saṅkhārā …
co-activities …
viññāṇaṃ … pe …
consciousness permanent or impermanent?” …
“tasmātiha, bhikkhave … pe …
“So you should truly see …
evaṃ passaṃ … pe …
Seeing this …
nāparaṃ itthattāyāti pajānātī”ti.
They understand: ‘… there is no return to any state of existence.’”
❧
SN 22.101 Vāsijaṭa: The Adze
101. Vāsijaṭasutta
101. The Adze
Sāvatthinidānaṃ.
At Sāvatthī.
“Jānato ahaṃ, bhikkhave, passato āsavānaṃ khayaṃ vadāmi, no ajānato no apassato.
“monks, I say that the ending of asinine-inclinations is for one who knows and sees, not for one who does not know or see.
Kiñca, bhikkhave, jānato kiṃ passato āsavānaṃ khayo hoti?
For one who knows and sees what?
‘Iti rūpaṃ, iti rūpassa samudayo, iti rūpassa atthaṅgamo;
‘Such is form, such is the origin of form, such is the ending of form.
iti vedanā …
Such is sensation …
iti saññā …
Such is perception …
iti saṅkhārā …
Such are co-activities …
iti viññāṇaṃ, iti viññāṇassa samudayo, iti viññāṇassa atthaṅgamo’ti—
Such is consciousness, such is the origin of consciousness, such is the ending of consciousness.’
evaṃ kho, bhikkhave, jānato evaṃ passato āsavānaṃ khayo hoti.
The ending of the asinine-inclinations is for one who knows and sees this.
Bhāvanānuyogaṃ ananuyuttassa, bhikkhave, bhikkhuno viharato kiñcāpi evaṃ icchā uppajjeyya:
When a monk is not committed to development, they might wish:
‘aho vata me anupādāya āsavehi cittaṃ vimucceyyā’ti, atha khvassa neva anupādāya āsavehi cittaṃ vimuccati.
‘If only my mind was freed from the asinine-inclinations by not grasping!’ Even so, their mind is not freed from asinine-inclinations by not grasping.
Taṃ kissa hetu?
Why is that?
‘Abhāvitattā’ tissa vacanīyaṃ.
It’s because they’re undeveloped.
Kissa abhāvitattā?
Undeveloped in what?
Abhāvitattā catunnaṃ satipaṭṭhānānaṃ, abhāvitattā catunnaṃ sammappadhānānaṃ, abhāvitattā catunnaṃ iddhipādānaṃ, abhāvitattā pañcannaṃ indriyānaṃ, abhāvitattā pañcannaṃ balānaṃ, abhāvitattā sattannaṃ bojjhaṅgānaṃ, abhāvitattā ariyassa aṭṭhaṅgikassa maggassa.
Undeveloped in the four kinds of rememberfulness meditation, the four right efforts, the four bases of psychic power, the five faculties, the five powers, the seven awakening factors, and the noble eightfold path.
Seyyathāpi, bhikkhave, kukkuṭiyā aṇḍāni aṭṭha vā dasa vā dvādasa vā.
Suppose there was a chicken with eight or ten or twelve eggs.
Tānassu kukkuṭiyā na sammā adhisayitāni, na sammā pariseditāni, na sammā paribhāvitāni.
But she had not properly sat on them to keep them warm and incubated.
Kiñcāpi tassā kukkuṭiyā evaṃ icchā uppajjeyya:
That chicken might wish:
‘aho vata me kukkuṭapotakā pādanakhasikhāya vā mukhatuṇḍakena vā aṇḍakosaṃ padāletvā sotthinā abhinibbhijjeyyun’ti,
‘If only my chicks could break out of the eggshell with their claws and beak and hatch safely!’
atha kho abhabbāva te kukkuṭapotakā pādanakhasikhāya vā mukhatuṇḍakena vā aṇḍakosaṃ padāletvā sotthinā abhinibbhijjituṃ.
But they can’t break out and hatch safely.
Taṃ kissa hetu?
Why is that?
Tathā hi pana, bhikkhave, kukkuṭiyā aṇḍāni aṭṭha vā dasa vā dvādasa vā;
Because that chicken with eight or ten or twelve eggs
tāni kukkuṭiyā na sammā adhisayitāni, na sammā pariseditāni, na sammā paribhāvitāni.
has not properly sat on them to keep them warm and incubated.
Evameva kho, bhikkhave, bhāvanānuyogaṃ ananuyuttassa bhikkhuno viharato kiñcāpi evaṃ icchā uppajjeyya:
In the same way, when a monk is not committed to development, they might wish:
‘aho vata me anupādāya āsavehi cittaṃ vimucceyyā’ti, atha khvassa neva anupādāya āsavehi cittaṃ vimuccati.
‘If only my mind was freed from the asinine-inclinations by not grasping!’ Even so, their mind is not freed from asinine-inclinations by not grasping.
Taṃ kissa hetu?
Why is that?
‘Abhāvitattā’tissa vacanīyaṃ.
It’s because they’re undeveloped.
Kissa abhāvitattā?
Undeveloped in what?
Abhāvitattā catunnaṃ satipaṭṭhānānaṃ … pe … aṭṭhaṅgikassa maggassa.
Undeveloped in the four kinds of rememberfulness meditation, the four right efforts, the four bases of psychic power, the five faculties, the five powers, the seven awakening factors, and the noble eightfold path.
Bhāvanānuyogaṃ anuyuttassa, bhikkhave, bhikkhuno viharato kiñcāpi na evaṃ icchā uppajjeyya:
When a monk is committed to development, they might not wish:
‘aho vata me anupādāya āsavehi cittaṃ vimucceyyā’ti, atha khvassa anupādāya āsavehi cittaṃ vimuccati.
‘If only my mind was freed from the asinine-inclinations by not grasping!’ Even so, their mind is freed from asinine-inclinations by not grasping.
Taṃ kissa hetu?
Why is that?
‘Bhāvitattā’tissa vacanīyaṃ.
It’s because they’re developed.
Kissa bhāvitattā?
Developed in what?
Bhāvitattā catunnaṃ satipaṭṭhānānaṃ, bhāvitattā catunnaṃ sammappadhānānaṃ, bhāvitattā catunnaṃ iddhipādānaṃ, bhāvitattā pañcannaṃ indriyānaṃ, bhāvitattā pañcannaṃ balānaṃ, bhāvitattā sattannaṃ bojjhaṅgānaṃ, bhāvitattā ariyassa aṭṭhaṅgikassa maggassa.
Developed in the four kinds of rememberfulness meditation, the four right efforts, the four bases of psychic power, the five faculties, the five powers, the seven awakening factors, and the noble eightfold path.
Seyyathāpi, bhikkhave, kukkuṭiyā aṇḍāni aṭṭha vā dasa vā dvādasa vā.
Suppose there was a chicken with eight or ten or twelve eggs.
Tānassu kukkuṭiyā sammā adhisayitāni, sammā pariseditāni, sammā paribhāvitāni.
And she properly sat on them to keep them warm and incubated.
Kiñcāpi tassā kukkuṭiyā na evaṃ icchā uppajjeyya:
That chicken might not wish:
‘aho vata me kukkuṭapotakā pādanakhasikhāya vā mukhatuṇḍakena vā aṇḍakosaṃ padāletvā sotthinā abhinibbhijjeyyun’ti,
‘If only my chicks could break out of the eggshell with their claws and beak and hatch safely!’
atha kho bhabbāva te kukkuṭapotakā pādanakhasikhāya vā mukhatuṇḍakena vā aṇḍakosaṃ padāletvā sotthinā abhinibbhijjituṃ.
But still they can break out and hatch safely.
Taṃ kissa hetu?
Why is that?
Tathā hi pana, bhikkhave, kukkuṭiyā aṇḍāni aṭṭha vā dasa vā dvādasa vā;
Because that chicken with eight or ten or twelve eggs
tānassu kukkuṭiyā sammā adhisayitāni, sammā pariseditāni, sammā paribhāvitāni.
properly sat on them to keep them warm and incubated.
Evameva kho, bhikkhave, bhāvanānuyogaṃ anuyuttassa bhikkhuno viharato kiñcāpi na evaṃ icchā uppajjeyya:
In the same way, when a monk is committed to development, they might not wish:
‘aho vata me anupādāya āsavehi cittaṃ vimucceyyā’ti, atha khvassa anupādāya āsavehi cittaṃ vimuccati.
‘If only my mind was freed from the asinine-inclinations by not grasping!’ Even so, their mind is freed from asinine-inclinations by not grasping.
Taṃ kissa hetu?
Why is that?
‘Bhāvitattā’tissa vacanīyaṃ.
It’s because they’re developed.
Kissa bhāvitattā?
Developed in what?
Bhāvitattā catunnaṃ satipaṭṭhānānaṃ … pe … bhāvitattā ariyassa aṭṭhaṅgikassa maggassa.
Developed in the four kinds of rememberfulness meditation, the four right efforts, the four bases of psychic power, the five faculties, the five powers, the seven awakening factors, and the noble eightfold path.
Seyyathāpi, bhikkhave, palagaṇḍassa vā palagaṇḍantevāsissa vā vāsijaṭe dissanteva aṅgulipadāni dissati aṅguṭṭhapadaṃ.
Suppose a carpenter or their apprentice sees the marks of his fingers and thumb on the handle of his adze.
No ca khvassa evaṃ ñāṇaṃ hoti:
They don’t know
‘ettakaṃ vata me ajja vāsijaṭassa khīṇaṃ, ettakaṃ hiyyo, ettakaṃ pare’ti.
how much of the handle was worn away today, how much yesterday, and how much previously.
Atha khvassa khīṇe khīṇantveva ñāṇaṃ hoti.
They just know what has been worn away.
Evameva kho, bhikkhave, bhāvanānuyogaṃ anuyuttassa bhikkhuno viharato kiñcāpi na evaṃ ñāṇaṃ hoti:
In the same way, when a monk is committed to development, they don’t know
‘ettakaṃ vata me ajja āsavānaṃ khīṇaṃ, ettakaṃ hiyyo, ettakaṃ pare’ti, atha khvassa khīṇe khīṇantveva ñāṇaṃ hoti.
how much of the asinine-inclinations were worn away today, how much yesterday, and how much previously. They just know what has been worn away.
Seyyathāpi, bhikkhave, sāmuddikāya nāvāya vettabandhanabaddhāya vassamāsāni udake pariyādāya hemantikena thalaṃ ukkhittāya vātātapaparetāni vettabandhanāni. Tāni pāvusakena meghena abhippavuṭṭhāni appakasireneva paṭippassambhanti pūtikāni bhavanti;
Suppose there was a sea-faring ship bound together with ropes. For six months they deteriorated in the water. Then in the cold season it was hauled up on dry land, where the ropes were weathered by wind and sun. When the clouds soaked it with rain, the ropes would readily collapse and rot away.
evameva kho, bhikkhave, bhāvanānuyogaṃ anuyuttassa bhikkhuno viharato appakasireneva saṃyojanāni paṭippassambhanti pūtikāni bhavantī”ti.
In the same way, when a monk is committed to development their fetters readily collapse and rot away.”
end of section [22.101 - SN 22.101 Vāsijaṭa: The Adze] ❧
SN 22.102 Aniccasaññā: The Perception of Impermanence
102. Aniccasaññāsutta
102. The Perception of Impermanence
Sāvatthinidānaṃ.
At Sāvatthī.
“Aniccasaññā, bhikkhave, bhāvitā bahulīkatā sabbaṃ kāmarāgaṃ pariyādiyati, sabbaṃ rūparāgaṃ pariyādiyati, sabbaṃ bhavarāgaṃ pariyādiyati, sabbaṃ avijjaṃ pariyādiyati, sabbaṃ asmimānaṃ samūhanati.
“monks, when the perception of impermanence is developed and cultivated it eliminates all desire for sensual pleasures, for rebirth in the realm of luminous form, and for rebirth in a future life. It eliminates all ignorance and eradicates all conceit ‘I am’.
Seyyathāpi, bhikkhave, saradasamaye kassako mahānaṅgalena kasanto sabbāni mūlasantānakāni sampadālento kasati;
In the autumn, a farmer ploughing with a large plough shears through all the root networks.
evameva kho, bhikkhave, aniccasaññā bhāvitā bahulīkatā sabbaṃ kāmarāgaṃ pariyādiyati, sabbaṃ rūparāgaṃ pariyādiyati, sabbaṃ bhavarāgaṃ pariyādiyati, sabbaṃ avijjaṃ pariyādiyati, sabbaṃ asmimānaṃ samūhanati.
In the same way, when the perception of impermanence is developed … it eradicates all conceit ‘I am’.
Seyyathāpi, bhikkhave, pabbajalāyako pabbajaṃ lāyitvā agge gahetvā odhunāti niddhunāti nicchoṭeti;
A reed-cutter, having cut the reeds, grabs them at the top and shakes them down, shakes them about, and shakes them off.
evameva kho, bhikkhave, aniccasaññā bhāvitā bahulīkatā sabbaṃ kāmarāgaṃ pariyādiyati … pe … sabbaṃ asmimānaṃ samūhanati.
In the same way, when the perception of impermanence is developed … it eradicates all conceit ‘I am’.
Seyyathāpi, bhikkhave, ambapiṇḍiyā vaṇṭacchinnāya yāni tattha ambāni vaṇṭapaṭibandhāni sabbāni tāni tadanvayāni bhavanti;
When the stalk of a bunch of mangoes is cut, all the mangoes attached to the stalk will follow along.
evameva kho, bhikkhave, aniccasaññā bhāvitā … pe … sabbaṃ asmimānaṃ samūhanati.
In the same way, when the perception of impermanence is developed … it eradicates all conceit ‘I am’.
Seyyathāpi, bhikkhave, kūṭāgārassa yā kāci gopānasiyo sabbā tā kūṭaṅgamā kūṭaninnā kūṭasamosaraṇā, kūṭaṃ tāsaṃ aggamakkhāyati;
The rafters of a bungalow all lean to the peak, slope to the peak, and meet at the peak, so the peak is said to be the topmost of them all.
evameva kho, bhikkhave, aniccasaññā bhāvitā … pe … sabbaṃ asmimānaṃ samūhanati.
In the same way, when the perception of impermanence is developed … it eradicates all conceit ‘I am’.
Seyyathāpi, bhikkhave, ye keci mūlagandhā kāḷānusārigandho tesaṃ aggamakkhāyati;
Of all kinds of fragrant root, spikenard is said to be the best.
evameva kho, bhikkhave, aniccasaññā … pe … sabbaṃ asmimānaṃ samūhanati.
In the same way, when the perception of impermanence is developed … it eradicates all conceit ‘I am’.
Seyyathāpi, bhikkhave, ye keci sāragandhā, lohitacandanaṃ tesaṃ aggamakkhāyati;
Of all kinds of fragrant heartwood, red sandalwood is said to be the best.
evameva kho, bhikkhave, aniccasaññā … pe … sabbaṃ asmimānaṃ samūhanati.
In the same way, when the perception of impermanence is developed … it eradicates all conceit ‘I am’.
Seyyathāpi, bhikkhave, ye keci pupphagandhā, vassikaṃ tesaṃ aggamakkhāyati;
Of all kinds of fragrant flower, jasmine is said to be the best.
evameva kho, bhikkhave, aniccasaññā … pe … sabbaṃ asmimānaṃ samūhanati.
In the same way, when the perception of impermanence is developed … it eradicates all conceit ‘I am’.
Seyyathāpi, bhikkhave, ye keci kuṭṭarājāno, sabbete rañño cakkavattissa anuyantā bhavanti, rājā tesaṃ cakkavatti aggamakkhāyati;
All lesser kings are vassals of a wheel-turning monarch, so the wheel-turning monarch is said to be the foremost of them all.
evameva kho, bhikkhave, aniccasaññā … pe … sabbaṃ asmimānaṃ samūhanati.
In the same way, when the perception of impermanence is developed … it eradicates all conceit ‘I am’.
Seyyathāpi, bhikkhave, yā kāci tārakarūpānaṃ pabhā, sabbā tā candimappabhāya kalaṃ nāgghanti soḷasiṃ, candappabhā tāsaṃ aggamakkhāyati;
The radiance of all the stars is not worth a sixteenth part of the moon’s radiance, so the moon’s radiance is said to be the best of them all.
evameva kho, bhikkhave, aniccasaññā … pe … sabbaṃ asmimānaṃ samūhanati.
In the same way, when the perception of impermanence is developed … it eradicates all conceit ‘I am’.
Seyyathāpi, bhikkhave, saradasamaye viddhe vigatavalāhake deve ādicco nataṃ abbhussakkamāno, sabbaṃ ākāsagataṃ tamagataṃ abhivihacca bhāsate ca tapate ca virocate ca;
After the rainy season the sky is clear and cloudless. And when the sun rises, it dispels all the darkness from the sky as it shines and glows and radiates.
evameva kho, bhikkhave, aniccasaññā bhāvitā bahulīkatā sabbaṃ kāmarāgaṃ pariyādiyati, sabbaṃ rūparāgaṃ pariyādiyati, sabbaṃ bhavarāgaṃ pariyādiyati, sabbaṃ avijjaṃ pariyādiyati, sabbaṃ asmimānaṃ samūhanati.
In the same way, when the perception of impermanence is developed and cultivated it eliminates all desire for sensual pleasures, for rebirth in the realm of luminous form, and for rebirth in a future life. It eliminates all ignorance and eradicates all conceit ‘I am’.
Kathaṃ bhāvitā ca, bhikkhave, aniccasaññā kathaṃ bahulīkatā sabbaṃ kāmarāgaṃ pariyādiyati … pe … sabbaṃ asmimānaṃ samūhanati?
And how is the perception of impermanence developed and cultivated so that … it eradicates all conceit ‘I am’?
‘Iti rūpaṃ, iti rūpassa samudayo, iti rūpassa atthaṅgamo;
‘Such is form, such is the origin of form, such is the ending of form.
iti vedanā …
Such is sensation …
iti saññā …
Such is perception …
iti saṅkhārā …
Such are co-activities …
iti viññāṇaṃ, iti viññāṇassa samudayo, iti viññāṇassa atthaṅgamo’ti—
Such is consciousness, such is the origin of consciousness, such is the ending of consciousness.’
evaṃ bhāvitā kho, bhikkhave, aniccasaññā evaṃ bahulīkatā sabbaṃ kāmarāgaṃ pariyādiyati, sabbaṃ rūparāgaṃ pariyādiyati, sabbaṃ bhavarāgaṃ pariyādiyati, sabbaṃ avijjaṃ pariyādiyati, sabbaṃ asmimānaṃ samūhanatī”ti.
That’s how the perception of impermanence is developed and cultivated so that it eliminates all desire for sensual pleasures, for rebirth in the realm of luminous form, and for rebirth in a future life. That’s how it eliminates all ignorance and eradicates all conceit ‘I am’.”
(derived from B. Sujato 2018/12)
Saṃyutta Nikāya 22
Linked Discourses 22
end of section [22..10.. - SN 22 vagga 10 Puppha: Flowers] ❧
+ § – SN 22 vagga 11 Anta: Sides+ all - all
103. Antasutta
103. Sides
Sāvatthinidānaṃ.
At Sāvatthī.
“Cattārome, bhikkhave, antā.
“monks, there are these four sides.
Katame cattāro?
What four?
Sakkāyanto, sakkāyasamudayanto, sakkāyanirodhanto, sakkāyanirodhagāminippaṭipadanto.
The side of identity, the side of the origin of identity, the side of the cessation of identity, and the side of the practice that leads to the cessation of identity.
Katamo ca, bhikkhave, sakkāyanto?
And what is the side of identity?
Pañcupādānakkhandhātissa vacanīyaṃ.
It should be said: the five grasping aggregates.
Katame pañca?
What five?
Seyyathidaṃ—rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho—
That is, the grasping aggregates of form, sensation, perception, co-activities, and consciousness.
ayaṃ vuccati, bhikkhave, sakkāyanto.
This is called the side of identity.
Katamo ca, bhikkhave, sakkāyasamudayanto?
And what is the side of the origin of identity?
Yāyaṃ taṇhā ponobhavikā nandirāgasahagatā tatratatrābhinandinī, seyyathidaṃ—
It’s the craving that leads to future rebirth, mixed up with relishing and greed, taking pleasure in various different realms. That is,
kāmataṇhā, bhavataṇhā, vibhavataṇhā.
craving for sensual pleasures, craving to continue existence, and craving to end existence.
Ayaṃ vuccati, bhikkhave, sakkāyasamudayanto.
This is called the side of the origin of identity.
Katamo ca, bhikkhave, sakkāyanirodhanto?
And what is the side of the cessation of identity?
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.
ayaṃ vuccati, bhikkhave, sakkāyanirodhanto.
This is called the side of the cessation of identity.
Katamo ca, bhikkhave, sakkāyanirodhagāminippaṭipadanto?
And what is the side of the practice that leads to the cessation of identity?
Ayameva ariyo aṭṭhaṅgiko maggo.
It is simply this noble eightfold path, that is:
Seyyathidaṃ—sammādiṭṭhi … pe … sammāsamādhi.
right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, and right undistractible-lucidity.
Ayaṃ vuccati, bhikkhave, sakkāyanirodhagāminippaṭipadanto.
This is called the side of the practice that leads to the cessation of identity.
Ime kho, bhikkhave, cattāro antā”ti.
These are the four sides.”
SN 22.104 Dukkha: Suffering
104. Dukkhasutta
104. Suffering
Sāvatthinidānaṃ.
At Sāvatthī.
“Dukkhañca vo, bhikkhave, desessāmi dukkhasamudayañca dukkhanirodhañca dukkhanirodhagāminiñca paṭipadaṃ.
“monks, I will teach you suffering, the origin of suffering, the cessation of suffering, and the practice that leads to the cessation of suffering.
Taṃ suṇātha.
Listen …
Katamañca, bhikkhave, dukkhaṃ?
And what is suffering?
Pañcupādānakkhandhātissa vacanīyaṃ.
It should be said: the five grasping aggregates.
Katame pañca?
What five?
Seyyathidaṃ—rūpupādānakkhandho … pe … viññāṇupādānakkhandho.
That is, the grasping aggregates of form, sensation, perception, co-activities, and consciousness.
Idaṃ vuccati, bhikkhave, dukkhaṃ.
This is called suffering.
Katamo ca, bhikkhave, dukkhasamudayo?
And what is the origin of suffering?
Yāyaṃ taṇhā ponobhavikā … pe … vibhavataṇhā—
It’s the craving that leads to future rebirth, mixed up with relishing and greed, looking for enjoyment anywhere it can. That is, craving for sensual pleasures, craving to continue existence, and craving to end existence.
ayaṃ vuccati, bhikkhave, dukkhasamudayo.
This is called the origin of suffering.
Katamo ca, bhikkhave, dukkhanirodho?
And what is 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.
ayaṃ vuccati, bhikkhave, dukkhanirodho.
This is called the cessation of suffering.
Katamā ca, bhikkhave, dukkhanirodhagāminī paṭipadā?
And what is the practice that leads to the cessation of suffering?
Ayameva ariyo aṭṭhaṅgiko maggo.
It is simply this noble eightfold path, that is:
Seyyathidaṃ—sammādiṭṭhi … pe … sammāsamādhi.
right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, and right undistractible-lucidity.
Ayaṃ vuccati, bhikkhave, dukkhanirodhagāminī paṭipadā”ti.
This is called the practice that leads to the cessation of suffering.”
SN 22.105 Sakkāya: Identity
105. Sakkāyasutta
105. Identity
Sāvatthinidānaṃ.
At Sāvatthī.
“Sakkāyañca vo, bhikkhave, desessāmi sakkāyasamudayañca sakkāyanirodhañca sakkāyanirodhagāminiñca paṭipadaṃ.
“monks, I will teach you identity, the origin of identity, the cessation of identity, and the practice that leads to the cessation of identity.
Taṃ suṇātha.
Listen …
Katamo ca, bhikkhave, sakkāyo?
And what is identity?
Pañcupādānakkhandhātissa vacanīyaṃ.
It should be said: the five grasping aggregates.
Katame pañca?
What five?
Seyyathidaṃ—rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho.
That is, the grasping aggregates of form, sensation, perception, co-activities, and consciousness.
Ayaṃ vuccati, bhikkhave, sakkāyo.
This is called identity.
Katamo ca, bhikkhave, sakkāyasamudayo?
And what is the origin of identity?
Yāyaṃ taṇhā ponobhavikā … pe …
It’s the craving that leads to future rebirth, mixed up with relishing and greed, looking for enjoyment anywhere it can. That is, craving for sensual pleasures, craving to continue existence, and craving to end existence.
ayaṃ vuccati, bhikkhave, sakkāyasamudayo.
This is called the origin of identity.
Katamo ca, bhikkhave, sakkāyanirodho?
And what is the cessation of identity?
Yo tassāyeva taṇhāya … pe …
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.
ayaṃ vuccati, bhikkhave, sakkāyanirodho.
This is called the cessation of identity.
Katamā ca, bhikkhave, sakkāyanirodhagāminī paṭipadā?
And what is the practice that leads to the cessation of identity?
Ayameva ariyo aṭṭhaṅgiko maggo.
It is simply this noble eightfold path, that is:
Seyyathidaṃ—sammādiṭṭhi … pe … sammāsamādhi.
right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, and right undistractible-lucidity.
Ayaṃ vuccati, bhikkhave, sakkāyanirodhagāminī paṭipadā”ti.
This is called the practice that leads to the cessation of identity.”
SN 22.106 Pariññeyya: Should Be Completely Understood
106. Pariññeyyasutta
106. Should Be Completely Understood
Sāvatthinidānaṃ.
At Sāvatthī.
“Pariññeyye ca, bhikkhave, dhamme desessāmi pariññañca pariññātāviñca puggalaṃ.
“monks, I will teach you the things that should be completely understood, complete understanding, and the person who has completely understood.
Taṃ suṇātha.
Listen …
Katame ca, bhikkhave, pariññeyyā dhammā?
And what things should be completely understood?
Rūpaṃ, bhikkhave, pariññeyyo dhammo.
Form,
Vedanā … pe …
sensation,
saññā …
perception,
saṅkhārā …
co-activities,
viññāṇaṃ pariññeyyo dhammo.
and consciousness.
Ime vuccanti, bhikkhave, pariññeyyā dhammā.
These are called the things that should be completely understood.
Katamā ca, bhikkhave, pariññā?
And what is complete understanding?
Rāgakkhayo, dosakkhayo, mohakkhayo—
The ending of greed, hate, and delusion.
ayaṃ vuccati, bhikkhave, pariññā.
This is called complete understanding.
Katamo ca, bhikkhave, pariññātāvī puggalo?
And what is the person who has completely understood?
Arahātissa vacanīyaṃ.
It should be said: a perfected one,
Yvāyaṃ āyasmā evaṃnāmo evaṅgotto—
the venerable of such and such name and clan.
ayaṃ vuccati, bhikkhave, pariññātāvī puggalo”ti.
This is called the person who has completely understood.”
SN 22.107 Samaṇa: Ascetics
107. Samaṇasutta
107. Ascetics
Sāvatthinidānaṃ.
At Sāvatthī.
“Pañcime, bhikkhave, upādānakkhandhā.
“monks, there are these five grasping aggregates.
Katame pañca?
What five?
Seyyathidaṃ—rūpupādānakkhandho … pe … viññāṇupādānakkhandho.
That is, the grasping aggregates of form, sensation, perception, co-activities, and consciousness.
Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā imesaṃ pañcannaṃ upādānakkhandhānaṃ assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nappajānanti … pe …
There are ascetics and brahmins who don’t truly understand these five grasping aggregates’ gratification, drawback, and escape …
pajānanti, sayaṃ abhiññā sacchikatvā upasampajja viharantī”ti.
There are ascetics and brahmins who do truly understand …”
SN 22.108 Dutiyasamaṇa: Ascetics and Brahmins (2nd)
108. Dutiyasamaṇasutta
108. Ascetics and Brahmins (2nd)
Sāvatthinidānaṃ.
At Sāvatthī.
“Pañcime, bhikkhave, upādānakkhandhā.
“monks, there are these five grasping aggregates.
Katame pañca?
What five?
Seyyathidaṃ—rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho.
That is, the grasping aggregates of form, sensation, perception, co-activities, and consciousness.
Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā imesaṃ pañcannaṃ upādānakkhandhānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nappajānanti … pe …
There are ascetics and brahmins who don’t truly understand these five grasping aggregates’ origin, ending, gratification, drawback, and escape … Those venerables don’t realize the goal of life as an ascetic or brahmin …
pajānanti, sayaṃ abhiññā sacchikatvā upasampajja viharantī”ti.
There are ascetics and brahmins who do truly understand … Those venerables realize the goal of life as an ascetic or brahmin, and live having realized it with their own insight.”
SN 22.109 Sotāpanna: A Stream-Enterer
109. Sotāpannasutta
109. A Stream-Enterer
Sāvatthinidānaṃ.
At Sāvatthī.
“Pañcime, bhikkhave, upādānakkhandhā.
“monks, there are these five grasping aggregates.
Katame pañca?
What five?
Seyyathidaṃ—rūpupādānakkhandho … pe … viññāṇupādānakkhandho.
That is, the grasping aggregates of form, sensation, perception, co-activities, and consciousness.
Yato kho, bhikkhave, ariyasāvako imesaṃ pañcannaṃ upādānakkhandhānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ pajānāti.
A noble-one's-disciple comes to truly understand these five grasping aggregates’ origin, ending, gratification, drawback, and escape.
Ayaṃ vuccati, bhikkhave, ariyasāvako sotāpanno avinipātadhammo niyato sambodhiparāyano”ti.
Such a noble-one's-disciple is called a stream-enterer, not liable to be reborn in the underworld, bound for awakening.”
SN 22.110 Arahanta: A Perfected One
110. Arahantasutta
110. A Perfected One
Sāvatthinidānaṃ.
At Sāvatthī.
“Pañcime, bhikkhave, upādānakkhandhā.
“monks, there are these five grasping aggregates.
Katame pañca?
What five?
Seyyathidaṃ—rūpupādānakkhandho … pe … viññāṇupādānakkhandho.
That is, the grasping aggregates of form, sensation, perception, co-activities, and consciousness.
Yato kho, bhikkhave, bhikkhu imesaṃ pañcannaṃ upādānakkhandhānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ viditvā anupādāvimutto hoti.
A monk comes to be freed by not grasping after truly understanding these five grasping aggregates’ origin, ending, gratification, drawback, and escape.
Ayaṃ vuccati, bhikkhave, bhikkhu arahaṃ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññāvimutto”ti.
Such a monk is called a perfected one, with asinine-inclinations ended, who has completed the spiritual journey, done what had to be done, laid down the burden, achieved their own true goal, utterly ended the fetters of rebirth, and is rightly freed through enlightenment.”
SN 22.111 Chandappahāna: Giving Up Desire
111. Chandappahānasutta
111. Giving Up Desire
Sāvatthinidānaṃ.
At Sāvatthī.
“Rūpe, bhikkhave, yo chando yo rāgo yā nandī yā taṇhā, taṃ pajahatha.
“monks, you should give up any desire, greed, relishing, and craving for form.
Evaṃ taṃ rūpaṃ pahīnaṃ bhavissati ucchinnamūlaṃ tālāvatthukataṃ anabhāvaṃkataṃ āyatiṃ anuppādadhammaṃ.
Thus that form will be given up, cut off at the root, made like a palm stump, obliterated, and unable to arise in the future.
Vedanāya … pe …
You should give up any desire, greed, relishing, and craving for sensation …
saññāya …
perception …
saṅkhāresu …
co-activities …
viññāṇe yo chando yo rāgo yā nandī yā taṇhā, taṃ pajahatha.
consciousness.
Evaṃ taṃ viññāṇaṃ pahīnaṃ bhavissati ucchinnamūlaṃ tālāvatthukataṃ anabhāvaṃkataṃ āyatiṃ anuppādadhamman”ti.
Thus that consciousness will be given up, cut off at the root, made like a palm stump, obliterated, and unable to arise in the future.”
SN 22.112 Dutiyachandappahāna: Giving Up Desire (2nd)
112. Dutiyachandappahānasutta
112. Giving Up Desire (2nd)
Sāvatthinidānaṃ.
At Sāvatthī.
“Rūpe, bhikkhave, yo chando yo rāgo yā nandī yā taṇhā ye upayupādānā cetaso adhiṭṭhānābhinivesānusayā, te pajahatha.
“monks, you should give up any desire, greed, relishing, and craving for form; and any attraction, grasping, mental dedication, insistence, and underlying tendencies.
Evaṃ taṃ rūpaṃ pahīnaṃ bhavissati ucchinnamūlaṃ … pe …
Thus that form will be given up, cut off at the root, made like a palm stump, obliterated, and unable to arise in the future.
vedanāya …
You should give up any desire, greed, relishing, and craving for sensation …
saññāya …
perception …
saṅkhāresu yo chando … pe …
co-activities …
evaṃ te saṅkhārā pahīnā bhavissanti ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā.
Viññāṇe yo chando yo rāgo yā nandī yā taṇhā ye upayupādānā cetaso adhiṭṭhānābhinivesānusayā, te pajahatha.
consciousness; and any attraction, grasping, mental dedication, insistence, and underlying tendencies.
Evaṃ taṃ viññāṇaṃ pahīnaṃ bhavissati ucchinnamūlaṃ tālāvatthukataṃ anabhāvaṃkataṃ āyatiṃ anuppādadhamman”ti.
Thus that consciousness will be given up, cut off at the root, made like a palm stump, obliterated, and unable to arise in the future.”
end of section [22..11.. - SN 22 vagga 11 Anta: Sides] ❧
+ § – SN 22 vagga 12 Dhammakathika: A Dhamma speaker+ all - all
12. Dhammakathikavagga
12. A Dhamma speaker
SN 22.113 Avijjā: Ignorance
113. Avijjāsutta
113. Ignorance
Sāvatthinidānaṃ.
At Sāvatthī.
Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami … pe …
Then a monk went up to the Buddha
ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca:
and said to him:
“‘avijjā, avijjā’ti, bhante, vuccati.
“Sir, they speak of this thing called ‘ignorance’.
Katamā nu kho, bhante, avijjā;
What is ignorance?
kittāvatā ca avijjāgato hotī”ti?
And how is an ignorant person defined?”
“Idha, bhikkhu, assutavā puthujjano rūpaṃ nappajānāti, rūpasamudayaṃ nappajānāti, rūpanirodhaṃ nappajānāti, rūpanirodhagāminiṃ paṭipadaṃ nappajānāti;
“monk, it’s when an uneducated ordinary person doesn’t understand form, its origin, its cessation, and the practice that leads to its cessation.
vedanaṃ nappajānāti …
They don’t understand sensation …
saññaṃ …
perception …
saṅkhāre nappajānāti … pe …
co-activities …
viññāṇanirodhagāminiṃ paṭipadaṃ nappajānāti.
consciousness, its origin, its cessation, and the practice that leads to its cessation.
Ayaṃ vuccati, bhikkhu, avijjā;
This is called ignorance.
ettāvatā ca avijjāgato hotī”ti.
And this is how an ignorant person is defined.”
SN 22.114 Vijjā: Knowledge
114. Vijjāsutta
114. Knowledge
Sāvatthinidānaṃ.
At Sāvatthī.
Ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca:
Seated to one side, that monk said to the Buddha:
“‘vijjā, vijjā’ti, bhante, vuccati.
“Sir, they speak of this thing called ‘knowledge’.
Katamā nu kho, bhante, vijjā;
What is knowledge?
kittāvatā ca vijjāgato hotī”ti?
And how is a knowledgeable person defined?”
“Idha, bhikkhu, sutavā ariyasāvako rūpaṃ pajānāti, rūpasamudayaṃ … rūpanirodhaṃ … rūpanirodhagāminiṃ paṭipadaṃ pajānāti.
“monk, it’s when an educated noble-one's-disciple understands form, its origin, its cessation, and the practice that leads to its cessation.
Vedanaṃ …
They understand sensation …
saññaṃ …
perception …
saṅkhāre pajānāti … pe …
co-activities …
viññāṇanirodhagāminiṃ paṭipadaṃ pajānāti.
consciousness, its origin, its cessation, and the practice that leads to its cessation.
Ayaṃ vuccati, bhikkhu, vijjā;
This is called knowledge.
ettāvatā ca vijjāgato hotī”ti.
And this is how a knowledgeable person is defined.”
SN 22.115 Dhammakathika: A Dhamma speaker
115. Dhammakathikasutta
115. A Dhamma speaker
Sāvatthinidānaṃ.
At Sāvatthī.
Ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca:
Seated to one side, that monk said to the Buddha:
“‘dhammakathiko, dhammakathiko’ti, bhante, vuccati;
“Sir, they speak of a ‘Dhamma speaker’.
kittāvatā nu kho, bhante, dhammakathiko hotī”ti?
How is a Dhamma speaker defined?”
“Rūpassa ce, bhikkhu, nibbidāya virāgāya nirodhāya dhammaṃ deseti ‘dhammakathiko bhikkhū’ti alaṃvacanāya.
“monk, if a monk teaches Dhamma for disenchantment, dispassion, and cessation regarding form, they’re qualified to be called a ‘monk who speaks on Dhamma’.
Rūpassa ce, bhikkhu, nibbidāya virāgāya nirodhāya paṭipanno hoti, ‘dhammānudhammappaṭipanno bhikkhū’ti alaṃvacanāya.
If they practice for disenchantment, dispassion, and cessation regarding form, they’re qualified to be called a ‘monk who practices in line with The Dharma’.
Rūpassa ce, bhikkhu, nibbidā virāgā nirodhā anupādāvimutto hoti, ‘diṭṭhadhammanibbānappatto bhikkhū’ti alaṃvacanāya.
If they’re freed by not grasping by disenchantment, dispassion, and cessation regarding form, they’re qualified to be called a ‘monk who has attained nirvana in this very life’.
Vedanāya ce, bhikkhu … pe …
If a monk teaches Dhamma for disenchantment with sensation …
saññāya ce, bhikkhu …
perception …
saṅkhārānañce, bhikkhu …
co-activities …
viññāṇassa ce, bhikkhu, nibbidāya virāgāya nirodhāya dhammaṃ deseti, ‘dhammakathiko bhikkhū’ti alaṃvacanāya.
consciousness, for its fading away and cessation, they’re qualified to be called a ‘monk who speaks on Dhamma’.
Viññāṇassa ce, bhikkhu, nibbidāya virāgāya nirodhāya paṭipanno hoti, ‘dhammānudhammappaṭipanno bhikkhū’ti alaṃvacanāya.
If they practice for disenchantment, dispassion, and cessation regarding consciousness, they’re qualified to be called a ‘monk who practices in line with The Dharma’.
Viññāṇassa ce, bhikkhu, nibbidā virāgā nirodhā anupādāvimutto hoti, ‘diṭṭhadhammanibbānappatto bhikkhū’ti alaṃvacanāyā”ti.
If they’re freed by not grasping by disenchantment, dispassion, and cessation regarding consciousness, they’re qualified to be called a ‘monk who has attained nirvana in this very life’.”
SN 22.116 Dutiyadhammakathika: A Dhamma speaker (2nd)
116. Dutiyadhammakathikasutta
116. A Dhamma speaker (2nd)
Sāvatthinidānaṃ.
At Sāvatthī.
Ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca:
Seated to one side, that monk said to the Buddha:
“‘dhammakathiko, dhammakathiko’ti, bhante, vuccati;
“Sir, they speak of a ‘Dhamma speaker’.
kittāvatā nu kho, bhante, dhammakathiko hoti;
How is a Dhamma speaker defined?
kittāvatā dhammānudhammappaṭipanno hoti, kittāvatā diṭṭhadhammanibbānappatto hotī”ti?
How is a monk who practices in line with The Dharma defined? And how is a monk who has attained nirvana in this very life defined?”
“Rūpassa ce, bhikkhu, nibbidāya virāgāya nirodhāya dhammaṃ deseti, ‘dhammakathiko bhikkhū’ti alaṃvacanāya.
“monk, if a monk teaches Dhamma for disenchantment, dispassion, and cessation regarding form, they’re qualified to be called a ‘monk who speaks on Dhamma’.
Rūpassa ce, bhikkhu, nibbidāya virāgāya nirodhāya paṭipanno hoti, ‘dhammānudhammappaṭipanno bhikkhū’ti alaṃvacanāya.
If they practice for disenchantment, dispassion, and cessation regarding form, they’re qualified to be called a ‘monk who practices in line with The Dharma’.
Rūpassa ce, bhikkhu, nibbidā virāgā nirodhā anupādāvimutto hoti, ‘diṭṭhadhammanibbānappatto bhikkhū’ti alaṃvacanāya.
If they’re freed by not grasping by disenchantment, dispassion, and cessation regarding form, they’re qualified to be called a ‘monk who has attained nirvana in this very life’.
Vedanāya ce, bhikkhu … pe …
If a monk teaches Dhamma for disenchantment with sensation …
saññāya ce, bhikkhu …
perception …
saṅkhārānañce, bhikkhu …
co-activities …
viññāṇassa ce, bhikkhu, nibbidāya virāgāya nirodhāya dhammaṃ deseti, ‘dhammakathiko bhikkhū’ti alaṃvacanāya.
consciousness, for its fading away and cessation, they’re qualified to be called a ‘monk who speaks on Dhamma’.
Viññāṇassa ce, bhikkhu, nibbidāya virāgāya nirodhāya paṭipanno hoti, ‘dhammānudhammappaṭipanno bhikkhū’ti alaṃvacanāya.
If they practice for disenchantment, dispassion, and cessation regarding consciousness, they’re qualified to be called a ‘monk who practices in line with The Dharma’.
Viññāṇassa ce, bhikkhu, nibbidā virāgā nirodhā anupādāvimutto hoti, ‘diṭṭhadhammanibbānappatto bhikkhū’ti alaṃvacanāyā”ti.
If they’re freed by not grasping by disenchantment, dispassion, and cessation regarding consciousness, they’re qualified to be called a ‘monk who has attained nirvana in this very life’.”
SN 22.117 Bandhana: Shackles
117. Bandhanasutta
117. Shackles
Sāvatthinidānaṃ.
At Sāvatthī.
“Idha, bhikkhave, assutavā puthujjano ariyānaṃ adassāvī … pe … sappurisadhamme avinīto
“monks, take an uneducated ordinary person who has not seen the noble ones, and is neither skilled nor trained in The Dharma of the noble ones. They’ve not seen good persons, and are neither skilled nor trained in The Dharma of the good persons.
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.
Ayaṃ vuccati, bhikkhave, assutavā puthujjano rūpabandhanabaddho santarabāhirabandhanabaddho atīradassī apāradassī, baddho jīyati baddho mīyati baddho asmā lokā paraṃ lokaṃ gacchati.
They’re called an uneducated ordinary person who is bound to form, inside and out. They see neither the near shore nor the far shore. They’re born in bonds and die in bonds, and in bonds they go from this world to the next.
Vedanaṃ attato samanupassati … pe … vedanāya vā attānaṃ.
They regard sensation …
Ayaṃ vuccati, bhikkhave, assutavā puthujjano vedanābandhanabaddho santarabāhirabandhanabaddho atīradassī apāradassī, baddho jīyati baddho mīyati baddho asmā lokā paraṃ lokaṃ gacchati.
Saññaṃ …
perception …
saṅkhāre …
co-activities …
viññāṇaṃ attato samanupassati … pe …
consciousness as self.
ayaṃ vuccati, bhikkhave, assutavā puthujjano viññāṇabandhanabaddho santarabāhirabandhanabaddho atīradassī apāradassī, baddho jīyati baddho mīyati baddho asmā lokā paraṃ lokaṃ gacchati.
They’re called an uneducated ordinary person who is bound to form, inside and out. They see neither the near shore nor the far shore. They’re born in bonds and die in bonds, and in bonds they go from this world to the next.
Sutavā ca kho, bhikkhave, ariyasāvako ariyānaṃ dassāvī … pe … sappurisadhamme suvinīto
An educated noble-one's-disciple has seen the noble ones, and is skilled and trained in The Dharma of the noble ones. They’ve seen good persons, and are skilled and trained in The Dharma of the good persons.
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.
Ayaṃ vuccati, bhikkhave, sutavā ariyasāvako na rūpabandhanabaddho, na santarabāhirabandhanabaddho, tīradassī, pāradassī; ‘parimutto so dukkhasmā’ti vadāmi.
They’re called an educated noble-one's-disciple who is not bound to form, inside or out. They see the near shore and the far shore. They’re exempt from suffering, I say.
Na vedanaṃ attato … pe …
They don’t regard sensation …
na saññaṃ attato … pe …
perception …
na saṅkhāre attato … pe …
co-activities …
na viññāṇaṃ attato samanupassati … pe …
consciousness as self.
ayaṃ vuccati, bhikkhave, sutavā ariyasāvako na viññāṇabandhanabaddho, na santarabāhirabandhanabaddho, tīradassī, pāradassī, ‘parimutto so dukkhasmā’ti vadāmī”ti.
They’re called an educated noble-one's-disciple who is not bound to consciousness, inside or out. They see the near shore and the far shore. They’re exempt from suffering, I say.”
SN 22.118 Paripucchita: Questioning
118. Paripucchitasutta
118. Questioning
Sāvatthinidānaṃ.
At Sāvatthī.
“Taṃ kiṃ maññatha, bhikkhave,
“What do you think, monks?
rūpaṃ ‘etaṃ mama, esohamasmi, eso me attā’ti samanupassathā”ti?
Do you regard form like this: ‘This is mine, I am this, this is my self’?”
“No hetaṃ, bhante”.
“No, sir.”
“Sādhu, bhikkhave.
“Good, monks!
Rūpaṃ, bhikkhave, ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ.
Form should be truly seen with proper understanding like this: ‘This is not mine, I am not this, this is not my self.’
Vedanaṃ …
Do you regard sensation …
saññaṃ …
perception …
saṅkhāre …
co-activities …
viññāṇaṃ ‘etaṃ mama, esohamasmi, eso me attā’ti samanupassathā”ti?
consciousness like this: ‘This is mine, I am this, this is my self’?”
“No hetaṃ, bhante”.
“No, sir.”
“Sādhu, bhikkhave.
“Good, monks!
Viññāṇaṃ, bhikkhave, ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ … pe …
Consciousness should be truly seen with proper understanding like this: ‘This is not mine, I am not this, this is not my self.’
evaṃ passaṃ … pe …
Seeing this …
nāparaṃ itthattāyāti pajānātī”ti.
They understand: ‘… there is no return to any state of existence.’”
SN 22.119 Dutiyaparipucchita: Questioning (2nd)
119. Dutiyaparipucchitasutta
119. Questioning (2nd)
Sāvatthinidānaṃ.
At Sāvatthī.
“Taṃ kiṃ maññatha, bhikkhave,
“What do you think, monks?
rūpaṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti samanupassathā”ti?
Do you regard form like this: ‘This is not mine, I am not this, this is not my self’?”
“Evaṃ, bhante”.
“Yes, sir.”
“Sādhu, bhikkhave.
“Good, monks!
Rūpaṃ, bhikkhave, ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ.
Form should be truly seen with proper understanding like this: ‘This is not mine, I am not this, this is not my self.’
Vedanaṃ …
Do you regard sensation …
saññaṃ …
perception …
saṅkhāre …
co-activities …
viññāṇaṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti samanupassathā”ti?
consciousness like this: ‘This is not mine, I am not this, this is not my self’?”
“Evaṃ, bhante”.
“Yes, sir.”
“Sādhu, bhikkhave.
“Good, monks!
Viññāṇaṃ, bhikkhave, ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ …
Consciousness should be truly seen with proper understanding like this: ‘This is not mine, I am not this, this is not my self.’
evaṃ … pe …
Seeing this …
nāparaṃ itthattāyāti pajānātī”ti.
They understand: ‘… there is no return to any state of existence.’”
SN 22.120 Saṃyojaniya: Things Prone To Being Fettered
120. Saṃyojaniyasutta
120. Things Prone To Being Fettered
Sāvatthinidānaṃ.
At Sāvatthī.
“Saṃyojaniye ca, bhikkhave, dhamme desessāmi saṃyojanañca.
“monks, I will teach you the things that are prone to being fettered, and the fetter.
Taṃ suṇātha.
Listen …
Katame ca, bhikkhave, saṃyojaniyā dhammā, katamaṃ saṃyojanaṃ?
What are the things that are prone to being fettered? And what is the fetter?
Rūpaṃ, bhikkhave, saṃyojaniyo dhammo;
Form is something that’s prone to being fettered.
yo tattha chandarāgo, taṃ tattha saṃyojanaṃ.
The desire and greed for it is the fetter.
Vedanā … pe …
sensation …
saññā …
Perception …
saṅkhārā …
co-activities …
viññāṇaṃ saṃyojaniyo dhammo;
Consciousness is something that’s prone to being fettered.
yo tattha chandarāgo, taṃ tattha saṃyojanaṃ.
The desire and greed for it is the fetter.
Ime vuccanti, bhikkhave, saṃyojaniyā dhammā, idaṃ saṃyojanan”ti.
These are called the things that are prone to being fettered, and this is the fetter.”
SN 22.121 Upādāniya: Things Prone To Being Grasped
121. Upādāniyasutta
121. Things Prone To Being Grasped
Sāvatthinidānaṃ.
At Sāvatthī.
“Upādāniye ca, bhikkhave, dhamme desessāmi upādānañca.
“monks, I will teach you the things that are prone to being grasped, and the grasping.
Taṃ suṇātha.
Listen …
Katame ca, bhikkhave, upādāniyā dhammā, katamaṃ upādānaṃ?
What are the things that are prone to being grasped? And what is the grasping?
Rūpaṃ, bhikkhave, upādāniyo dhammo,
Form is something that’s prone to being grasped.
yo tattha chandarāgo, taṃ tattha upādānaṃ.
The desire and greed for it is the grasping.
Vedanā … pe …
sensation …
saññā …
Perception …
saṅkhārā …
co-activities …
viññāṇaṃ upādāniyo dhammo;
Consciousness is something that’s prone to being grasped.
yo tattha chandarāgo, taṃ tattha upādānaṃ.
The desire and greed for it is the grasping.
Ime vuccanti, bhikkhave, upādāniyā dhammā, idaṃ upādānan”ti.
These are called the things that are prone to being grasped, and this is the grasping.”
SN 22.122 Sīlavanta: An Ethical monk
122. Sīlavantasutta
122. An Ethical monk
Ekaṃ samayaṃ āyasmā ca sāriputto āyasmā ca mahākoṭṭhiko bārāṇasiyaṃ viharanti isipatane migadāye.
At one time Venerable Sāriputta and Venerable Mahākoṭṭhita were staying near Benares, in the deer park at Isipatana.
Atha kho āyasmā mahākoṭṭhiko sāyanhasamayaṃ paṭisallānā vuṭṭhito yenāyasmā sāriputto tenupasaṅkami … pe … etadavoca:
Then in the late afternoon, Venerable Mahākoṭṭhita came out of retreat, went to Venerable Sāriputta, and said:
“sīlavatāvuso, sāriputta, bhikkhunā katame dhammā yoniso manasikātabbā”ti?
“Reverend Sāriputta, what things should an ethical monk properly attend to?”
“Sīlavatāvuso, koṭṭhika, bhikkhunā pañcupādānakkhandhā aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato yoniso manasi kātabbā.
“Reverend Koṭṭhita, an ethical monk should properly attend to the five grasping aggregates as impermanent, as suffering, as diseased, as an abscess, as a dart, as misery, as an affliction, as alien, as falling apart, as empty, as not-self.
Katame pañca?
What five?
Seyyathidaṃ—rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho.
That is, the grasping aggregates of form, sensation, perception, co-activities, and consciousness.
Sīlavatāvuso, koṭṭhika, bhikkhunā ime pañcupādānakkhandhā aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato yoniso manasi kātabbā.
An ethical monk should properly attend to these five grasping aggregates as impermanent, as suffering, as diseased, as an abscess, as a dart, as misery, as an affliction, as alien, as falling apart, as empty, as not-self.
Ṭhānaṃ kho panetaṃ, āvuso, vijjati yaṃ sīlavā bhikkhu ime pañcupādānakkhandhe aniccato … pe … anattato yoniso manasi karonto sotāpattiphalaṃ sacchikareyyā”ti.
It’s possible that an ethical monk who regards the five grasping aggregates in this way will realize the fruit of stream-entry.”
“Sotāpannena panāvuso sāriputta, bhikkhunā katame dhammā yoniso manasi kātabbā”ti?
“But Reverend Sāriputta, what things should a monk stream-enterer properly attend to?”
“Sotāpannenapi kho, āvuso koṭṭhika, bhikkhunā ime pañcupādānakkhandhā aniccato … pe … anattato yoniso manasi kātabbā.
“A monk stream-enterer should properly attend to these five grasping aggregates as impermanent … as not-self.
Ṭhānaṃ kho panetaṃ, āvuso, vijjati yaṃ sotāpanno bhikkhu ime pañcupādānakkhandhe aniccato … pe … anattato yoniso manasi karonto sakadāgāmiphalaṃ sacchikareyyā”ti.
It’s possible that a monk stream-enterer who regards the five grasping aggregates in this way will realize the fruit of once-return.”
“Sakadāgāminā panāvuso sāriputta, bhikkhunā katame dhammā yoniso manasi kātabbā”ti?
“But Reverend Sāriputta, what things should a monk once-returner properly attend to?”
“Sakadāgāmināpi kho, āvuso koṭṭhika, bhikkhunā ime pañcupādānakkhandhā aniccato … pe … anattato yoniso manasi kātabbā.
“A monk once-returner should properly attend to these five grasping aggregates as impermanent … as not-self.
Ṭhānaṃ kho panetaṃ, āvuso, vijjati yaṃ sakadāgāmī bhikkhu ime pañcupādānakkhandhe aniccato … pe … anattato yoniso manasi karonto anāgāmiphalaṃ sacchikareyyā”ti.
It’s possible that a monk once-returner who regards the five grasping aggregates in this way will realize the fruit of non-return.”
“Anāgāminā panāvuso sāriputta, bhikkhunā katame dhammā yoniso manasi kātabbā”ti?
“But Reverend Sāriputta, what things should a monk non-returner properly attend to?”
“Anāgāmināpi kho, āvuso koṭṭhika, bhikkhunā ime pañcupādānakkhandhā aniccato … pe … anattato yoniso manasi kātabbā.
“A monk non-returner should properly attend to these five grasping aggregates as impermanent … as not-self.
Ṭhānaṃ kho panetaṃ, āvuso, vijjati yaṃ anāgāmī bhikkhu ime pañcupādānakkhandhe aniccato … pe … anattato yoniso manasi karonto arahattaṃ sacchikareyyā”ti.
It’s possible that a monk non-returner who regards the five grasping aggregates in this way will realize perfection.”
“Arahatā panāvuso sāriputta, katame dhammā yoniso manasi kātabbā”ti?
“But Reverend Sāriputta, what things should a perfected one properly attend to?”
“Arahatāpi kho, āvuso koṭṭhika, ime pañcupādānakkhandhe aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato yoniso manasi kātabbā.
“Reverend Koṭṭhita, a perfected one should properly attend to the five grasping aggregates as impermanent, as suffering, as diseased, as an abscess, as a dart, as misery, as an affliction, as alien, as falling apart, as empty, as not-self.
Natthi, khvāvuso, arahato uttari karaṇīyaṃ katassa vā paticayo;
A perfected one has nothing more to do, and nothing that needs improvement.
api ca ime dhammā bhāvitā bahulīkatā diṭṭhadhammasukhavihārāya ceva saṃvattanti satisampajaññāya cā”ti.
Still, these things, when developed and cultivated, lead to pleasureful meditation in the present life, and also to rememberfulness and lucid-discerning.”
SN 22.123 Sutavanta: Educated
123. Sutavantasutta
123. Educated
Ekaṃ samayaṃ āyasmā ca sāriputto āyasmā ca mahākoṭṭhiko bārāṇasiyaṃ viharanti isipatane migadāye.
At one time Venerable Sāriputta and Venerable Mahākoṭṭhita were staying near Benares, in the deer park at Isipatana.
Atha kho āyasmā mahākoṭṭhiko sāyanhasamayaṃ paṭisallānā vuṭṭhito yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā … pe … etadavoca:
Then in the late afternoon, Venerable Mahākoṭṭhita came out of retreat, went to Venerable Sāriputta, bowed, sat down to one side, and said:
“Sutavatāvuso sāriputta, bhikkhunā katame dhammā yoniso manasi kātabbā”ti?
“Reverend Sāriputta, what things should an educated monk properly attend to?”
“Sutavatāvuso koṭṭhika, bhikkhunā pañcupādānakkhandhā aniccato … pe … anattato yoniso manasi kātabbā.
“An educated monk should properly attend to these five grasping aggregates as impermanent … as not-self.
Katame pañca?
What five?
Seyyathidaṃ—rūpupādānakkhandho … pe … viññāṇupādānakkhandho.
That is, the grasping aggregates of form, sensation, perception, co-activities, and consciousness.
Sutavatāvuso koṭṭhika, bhikkhunā ime pañcupādānakkhandhā aniccato … pe … anattato yoniso manasi kātabbā.
An educated monk should properly attend to these five grasping aggregates as impermanent … as not-self.
Ṭhānaṃ kho panetaṃ, āvuso, vijjati—yaṃ sutavā bhikkhu ime pañcupādānakkhandhe aniccato … pe … anattato yoniso manasi karonto sotāpattiphalaṃ sacchikareyyā”ti.
It’s possible that an educated monk who regards the five grasping aggregates in this way will realize the fruit of stream-entry.”
“Sotāpannena panāvuso sāriputta, bhikkhunā katame dhammā yoniso manasi kātabbā”ti?
“But Reverend Sāriputta, what things should a monk stream-enterer properly attend to?”
“Sotāpannenapi kho āvuso koṭṭhika, bhikkhunā ime pañcupādānakkhandhā aniccato … pe … anattato yoniso manasi kātabbā.
“A monk stream-enterer should properly attend to these five grasping aggregates as impermanent … as not-self.
Ṭhānaṃ kho panetaṃ, āvuso, vijjati—yaṃ sotāpanno bhikkhu ime pañcupādānakkhandhe aniccato … pe … anattato yoniso manasi karonto sakadāgāmiphalaṃ … pe …
It’s possible that a monk stream-enterer who regards the five grasping aggregates in this way will realize the fruit of once-return.” …
anāgāmiphalaṃ … pe …
“It’s possible that a monk once-returner who regards the five grasping aggregates in this way will realize the fruit of non-return.” …
arahattaphalaṃ sacchikareyyā”ti.
“It’s possible that a monk non-returner who regards the five grasping aggregates in this way will realize the fruit of perfection.” …
“Arahatā panāvuso sāriputta, katame dhammā yoniso manasi kātabbā”ti?
“But Reverend Sāriputta, what things should a perfected one properly attend to?”
“Arahatāpi khvāvuso koṭṭhika, ime pañcupādānakkhandhā aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato yoniso manasi kātabbā.
“Reverend Koṭṭhita, a perfected one should properly attend to the five grasping aggregates as impermanent, as suffering, as diseased, as an abscess, as a dart, as misery, as an affliction, as alien, as falling apart, as empty, as not-self.
Natthi, khvāvuso, arahato uttari karaṇīyaṃ, katassa vā paticayo;
A perfected one has nothing more to do, and nothing that needs improvement.
api ca kho ime dhammā bhāvitā bahulīkatā diṭṭhadhammasukhavihārāya ceva saṃvattanti satisampajaññāya cā”ti.
Still, these things, when developed and cultivated, lead to pleasureful meditation in the present life, and also to rememberfulness and lucid-discerning.”
SN 22.124 Kappa: With Kappa
124. Kappasutta
124. With Kappa
Sāvatthinidānaṃ.
At Sāvatthī.
Atha kho āyasmā kappo yena bhagavā tenupasaṅkami … pe … ekamantaṃ nisinno kho āyasmā kappo bhagavantaṃ etadavoca:
Then Venerable Kappa went up to the Buddha, bowed, sat down to one side, and said to him:
“kathaṃ nu kho, bhante, jānato kathaṃ passato imasmiñca saviññāṇake kāye bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānānusayā na hontī”ti?
“Sir, how does one know and see so that there’s no ego, possessiveness, or underlying tendency to conceit for this conscious body and all external stimuli?”
“Yaṃ kiñci, kappa, rūpaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā, sabbaṃ rūpaṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya passati.
“Kappa, one truly sees any kind of form at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all form—with right understanding: ‘This is not mine, I am not this, this is not my self.’
Yā kāci vedanā … pe …
One truly sees any kind of sensation …
yā kāci saññā …
perception …
ye keci saṅkhārā …
co-activities …
yaṃ kiñci viññāṇaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā, sabbaṃ viññāṇaṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya passati.
consciousness at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self.’
Evaṃ kho, kappa, jānato evaṃ passato imasmiñca saviññāṇake kāye bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānānusayā na hontī”ti.
That’s how to know and see so that there’s no ego, possessiveness, or underlying tendency to conceit for this conscious body and all external stimuli.”
SN 22.125 Dutiyakappa: With Kappa (2nd)
125. Dutiyakappasutta
125. With Kappa (2nd)
Sāvatthinidānaṃ.
At Sāvatthī.
Ekamantaṃ nisinno kho āyasmā kappo bhagavantaṃ etadavoca:
Seated to one side, Venerable Kappa said to the Buddha:
“kathaṃ nu kho, bhante, jānato kathaṃ passato imasmiñca saviññāṇake kāye bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānāpagataṃ mānasaṃ hoti vidhā samatikkantaṃ santaṃ suvimuttan”ti?
“Sir, how does one know and see so that the mind is rid of ego, possessiveness, and conceit for this conscious body and all external stimuli; and going beyond discrimination, it’s peaceful and well freed?”
“Yaṃ kiñci, kappa, rūpaṃ atītānāgatapaccuppannaṃ … pe … sabbaṃ rūpaṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya disvā anupādāvimutto hoti.
“Kappa, one is freed by not grasping having truly seen any kind of form at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all form—with right understanding: ‘This is not mine, I am not this, this is not my self.’
Yā kāci vedanā …
One is freed by not grasping having truly seen any kind of sensation …
yā kāci saññā …
perception …
ye keci saṅkhārā …
co-activities …
yaṃ kiñci viññāṇaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā, sabbaṃ viññāṇaṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya disvā anupādāvimutto hoti.
consciousness at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self.’
Evaṃ kho, kappa, jānato evaṃ passato imasmiñca saviññāṇake kāye bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānāpagataṃ mānasaṃ hoti vidhā samatikkantaṃ santaṃ suvimuttan”ti.
That’s how to know and see so that the mind is rid of ego, possessiveness, and conceit for this conscious body and all external stimuli; and going beyond discrimination, it’s peaceful and well freed.”
end of section [22..12.. - SN 22 vagga 12 Dhammakathika: A Dhamma speaker] ❧
+ § – SN 22 vagga 13 Avijjā: Ignorance+ all - all
13. Avijjāvagga
13. Ignorance
SN 22.126 Samudayadhamma: Liable To Originate
126. Samudayadhammasutta
126. Liable To Originate
Sāvatthinidānaṃ.
At Sāvatthī.
Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami; upasaṅkamitvā … pe … ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca:
Then a monk went up to the Buddha, bowed, sat down to one side, and said to him:
“‘avijjā, avijjā’ti, bhante, vuccati.
“Sir, they speak of this thing called ‘ignorance’.
Katamā nu kho, bhante, avijjā;
What is ignorance?
kittāvatā ca avijjāgato hotī”ti?
And how is an ignorant person defined?”
“Idha, bhikkhu, assutavā puthujjano samudayadhammaṃ rūpaṃ ‘samudayadhammaṃ rūpan’ti yathābhūtaṃ nappajānāti;
“monk, it’s when an uneducated ordinary person doesn’t truly understand form, which is liable to originate, as form which is liable to originate.
vayadhammaṃ rūpaṃ ‘vayadhammaṃ rūpan’ti yathābhūtaṃ nappajānāti;
They don’t truly understand form, which is liable to vanish, as form which is liable to vanish.
samudayavayadhammaṃ rūpaṃ ‘samudayavayadhammaṃ rūpan’ti yathābhūtaṃ nappajānāti.
They don’t truly understand form, which is liable to originate and vanish, as form which is liable to originate and vanish.
Samudayadhammaṃ vedanaṃ ‘samudayadhammā vedanā’ti yathābhūtaṃ nappajānāti;
They don’t truly understand sensation …
vayadhammaṃ vedanaṃ ‘vayadhammā vedanā’ti yathābhūtaṃ nappajānāti;
samudayavayadhammaṃ vedanaṃ ‘samudayavayadhammā vedanā’ti yathābhūtaṃ nappajānāti.
Samudayadhammaṃ saññaṃ … pe …
perception …
samudayadhamme saṅkhāre ‘samudayadhammā saṅkhārā’ti yathābhūtaṃ nappajānāti;
co-activities …
vayadhamme saṅkhāre ‘vayadhammā saṅkhārā’ti yathābhūtaṃ nappajānāti;
samudayavayadhamme saṅkhāre ‘samudayavayadhammā saṅkhārā’ti yathābhūtaṃ nappajānāti.
Samudayadhammaṃ viññāṇaṃ ‘samudayadhammaṃ viññāṇan’ti yathābhūtaṃ nappajānāti;
consciousness, which is liable to originate, as consciousness which is liable to originate.
vayadhammaṃ viññāṇaṃ ‘vayadhammaṃ viññāṇan’ti yathābhūtaṃ nappajānāti;
They don’t truly understand consciousness, which is liable to vanish, as consciousness which is liable to vanish.
samudayavayadhammaṃ viññāṇaṃ ‘samudayavayadhammaṃ viññāṇan’ti yathābhūtaṃ nappajānāti.
They don’t truly understand consciousness, which is liable to originate and vanish, as consciousness which is liable to originate and vanish.
Ayaṃ vuccati, bhikkhu, avijjā;
This is called ignorance.
ettāvatā ca avijjāgato hotī”ti.
And this is how an ignorant person is defined.”
Evaṃ vutte, so bhikkhu bhagavantaṃ etadavoca:
When he said this, the monk said to the Buddha:
“‘vijjā, vijjā’ti, bhante, vuccati.
“Sir, they speak of this thing called ‘knowledge’.
Katamā nu kho, bhante, vijjā;
What is knowledge?
kittāvatā ca vijjāgato hotī”ti?
And how is a knowledgeable person defined?”
“Idha, bhikkhu, sutavā ariyasāvako samudayadhammaṃ rūpaṃ ‘samudayadhammaṃ rūpan’ti yathābhūtaṃ pajānāti;
“monk, it’s when an educated noble-one's-disciple truly understands form, which is liable to originate, as form which is liable to originate.
vayadhammaṃ rūpaṃ ‘vayadhammaṃ rūpan’ti yathābhūtaṃ pajānāti;
They truly understand form, which is liable to vanish, as form which is liable to vanish.
samudayavayadhammaṃ rūpaṃ ‘samudayavayadhammaṃ rūpan’ti yathābhūtaṃ pajānāti.
They truly understand form, which is liable to originate and vanish, as form which is liable to originate and vanish.
Samudayadhammaṃ vedanaṃ ‘samudayadhammā vedanā’ti yathābhūtaṃ pajānāti;
They truly understand sensation …
vayadhammaṃ vedanaṃ ‘vayadhammā vedanā’ti yathābhūtaṃ pajānāti;
samudayavayadhammaṃ vedanaṃ ‘samudayavayadhammā vedanā’ti yathābhūtaṃ pajānāti.
Samudayadhammaṃ saññaṃ …
perception …
samudayadhamme saṅkhāre ‘samudayadhammā saṅkhārā’ti yathābhūtaṃ pajānāti;
co-activities …
vayadhamme saṅkhāre ‘vayadhammā saṅkhārā’ti yathābhūtaṃ pajānāti;
samudayavayadhamme saṅkhāre ‘samudayavayadhammā saṅkhārā’ti yathābhūtaṃ pajānāti.
Samudayadhammaṃ viññāṇaṃ ‘samudayadhammaṃ viññāṇan’ti yathābhūtaṃ pajānāti;
consciousness, which is liable to originate, as consciousness which is liable to originate.
vayadhammaṃ viññāṇaṃ ‘vayadhammaṃ viññāṇan’ti yathābhūtaṃ pajānāti;
They truly understand consciousness, which is liable to vanish, as consciousness which is liable to vanish.
samudayavayadhammaṃ viññāṇaṃ ‘samudayavayadhammaṃ viññāṇan’ti yathābhūtaṃ pajānāti.
They truly understand consciousness, which is liable to originate and vanish, as consciousness which is liable to originate and vanish.
Ayaṃ vuccati, bhikkhu, vijjā;
This is called knowledge.
ettāvatā ca vijjāgato hotī”ti.
And this is how a knowledgeable person is defined.”
❧
SN 22.127 Dutiyasamudayadhamma: Liable To Originate (2nd)
127. Dutiyasamudayadhammasutta
127. Liable To Originate (2nd)
Ekaṃ samayaṃ āyasmā ca sāriputto āyasmā ca mahākoṭṭhiko bārāṇasiyaṃ viharanti isipatane migadāye.
At one time Venerable Sāriputta and Venerable Mahākoṭṭhita were staying near Benares, in the deer park at Isipatana. …
Atha kho āyasmā mahākoṭṭhiko sāyanhasamayaṃ paṭisallānā vuṭṭhito … pe … ekamantaṃ nisinno kho āyasmā mahākoṭṭhiko āyasmantaṃ sāriputtaṃ etadavoca:
Mahākoṭṭhita said to Sāriputta:
“‘avijjā, avijjā’ti, āvuso sāriputta, vuccati.
“Reverend Sāriputta, they speak of this thing called ‘ignorance’.
Katamā nu kho, āvuso, avijjā;
What is ignorance?
kittāvatā ca avijjāgato hotī”ti?
And how is an ignorant person defined?”
“Idhāvuso assutavā puthujjano samudayadhammaṃ rūpaṃ ‘samudayadhammaṃ rūpan’ti yathābhūtaṃ nappajānāti; vayadhammaṃ rūpaṃ … pe … ‘samudayavayadhammaṃ rūpan’ti yathābhūtaṃ nappajānāti.
“Reverend, it’s when an uneducated ordinary person doesn’t truly understand form, which is liable to originate … liable to vanish … liable to originate and vanish, as form which is liable to originate and vanish.
Samudayadhammaṃ vedanaṃ … pe … vayadhammaṃ vedanaṃ … pe … ‘samudayavayadhammā vedanā’ti yathābhūtaṃ nappajānāti.
They don’t truly understand sensation …
Samudayadhammaṃ saññaṃ … pe …
perception …
samudayadhamme saṅkhāre … pe … vayadhamme saṅkhāre … pe … samudayavayadhamme saṅkhāre ‘samudayavayadhammā saṅkhārā’ti yathābhūtaṃ nappajānāti.
co-activities …
Samudayadhammaṃ viññāṇaṃ … pe … samudayavayadhammaṃ viññāṇaṃ ‘samudayavayadhammaṃ viññāṇan’ti yathābhūtaṃ nappajānāti.
consciousness, which is liable to originate … liable to vanish … liable to originate and vanish, as consciousness which is liable to originate and vanish.
Ayaṃ vuccati, āvuso, avijjā;
This is called ignorance.
ettāvatā ca avijjāgato hotī”ti.
And this is how an ignorant person is defined.”
SN 22.128 Tatiyasamudayadhamma: Liable To Originate (3rd)
128. Tatiyasamudayadhammasutta
128. Liable To Originate (3rd)
Ekaṃ samayaṃ āyasmā ca sāriputto āyasmā ca mahākoṭṭhiko bārāṇasiyaṃ viharanti isipatane migadāye … pe …
At one time Venerable Sāriputta and Venerable Mahākoṭṭhita were staying near Benares, in the deer park at Isipatana. …
ekamantaṃ nisinno kho āyasmā mahākoṭṭhiko āyasmantaṃ sāriputtaṃ etadavoca:
Mahākoṭṭhita said to Sāriputta:
“‘vijjā, vijjā’ti, āvuso sāriputta, vuccati.
“Reverend Sāriputta, they speak of this thing called ‘knowledge’.
Katamā nu kho, āvuso, vijjā;
What is knowledge?
kittāvatā ca vijjāgato hotī”ti?
And how is a knowledgeable person defined?”
“Idhāvuso, sutavā ariyasāvako samudayadhammaṃ rūpaṃ ‘samudayadhammaṃ rūpan’ti yathābhūtaṃ pajānāti; vayadhammaṃ rūpaṃ … pe … samudayavayadhammaṃ rūpaṃ ‘samudayavayadhammaṃ rūpan’ti yathābhūtaṃ pajānāti;
“Reverend, it’s when an educated noble-one's-disciple truly understands form, which is liable to originate … liable to vanish … liable to originate and vanish, as form which is liable to originate and vanish.
samudayadhammaṃ vedanaṃ … pe … samudayavayadhammā vedanā …
They truly understand sensation …
samudayadhammaṃ saññaṃ … pe …
perception …
samudayadhamme saṅkhāre … vayadhamme saṅkhāre … samudayavayadhamme saṅkhāre ‘samudayavayadhammā saṅkhārā’ti yathābhūtaṃ pajānāti.
co-activities …
Samudayadhammaṃ viññāṇaṃ … vayadhammaṃ viññāṇaṃ … samudayavayadhammaṃ viññāṇaṃ ‘samudayavayadhammaṃ viññāṇan’ti yathābhūtaṃ pajānāti.
consciousness, which is liable to originate … liable to vanish … liable to originate and vanish, as consciousness which is liable to originate and vanish.
Ayaṃ vuccatāvuso, vijjā;
This is called knowledge.
ettāvatā ca vijjāgato hotī”ti.
And this is how a knowledgeable person is defined.”
SN 22.129 Assāda: Gratification
129. Assādasutta
129. Gratification
Bārāṇasiyaṃ viharanti isipatane migadāye … pe …
At Benares.
ekamantaṃ nisinno kho āyasmā mahākoṭṭhiko āyasmantaṃ sāriputtaṃ etadavoca:
Mahākoṭṭhita said to Sāriputta:
“‘avijjā, avijjā’ti, āvuso sāriputta, vuccati.
“Reverend Sāriputta, they speak of this thing called ‘ignorance’.
Katamā nu kho, āvuso, avijjā;
What is ignorance?
kittāvatā ca avijjāgato hotī”ti?
And how is an ignorant person defined?”
“Idhāvuso assutavā puthujjano rūpassa assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nappajānāti.
“Reverend, an uneducated ordinary person doesn’t truly understand the gratification, the drawback, and the escape when it comes to form,
Vedanāya … pe …
sensation,
saññāya …
perception,
saṅkhārānaṃ …
co-activities,
viññāṇassa assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nappajānāti.
and consciousness.
Ayaṃ vuccatāvuso, avijjā;
This is called ignorance.
ettāvatā ca avijjāgato hotī”ti.
And this is how an ignorant person is defined.”
SN 22.130 Dutiyaassāda: Gratification (2nd)
130. Dutiyaassādasutta
130. Gratification (2nd)
Bārāṇasiyaṃ viharanti isipatane migadāye … pe …
At Benares.
“‘vijja, vijjā’ti, āvuso sāriputta, vuccati.
“Reverend Sāriputta, they speak of this thing called ‘knowledge’.
Katamā nu kho, āvuso, vijjā;
What is knowledge?
kittāvatā ca vijjāgato hotī”ti?
And how is a knowledgeable person defined?”
“Idhāvuso, sutavā ariyasāvako rūpassa assādañca ādīnavañca nissaraṇañca yathābhūtaṃ pajānāti.
“Reverend, an educated noble-one's-disciple truly understands the gratification, the drawback, and the escape when it comes to form,
Vedanāya … pe …
sensation,
saññāya …
perception,
saṅkhārānaṃ …
co-activities,
viññāṇassa assādañca ādīnavañca nissaraṇañca yathābhūtaṃ pajānāti.
and consciousness.
Ayaṃ vuccatāvuso, vijjā;
This is called knowledge.
ettāvatā ca vijjāgato hotī”ti.
And this is how a knowledgeable person is defined.”
SN 22.131 Samudaya: Origin
131. Samudayasutta
131. Origin
Bārāṇasiyaṃ viharanti isipatane migadāye … pe …
At Benares.
“‘avijjā, avijjā’ti, āvuso sāriputta, vuccati.
“Reverend Sāriputta, they speak of this thing called ‘ignorance’.
Katamā nu kho, āvuso, avijjā;
What is ignorance?
kittāvatā ca avijjāgato hotī”ti?
And how is an ignorant person defined?”
“Idhāvuso, assutavā puthujjano rūpassa samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nappajānāti.
“Reverend, an uneducated ordinary person doesn’t truly understand the origin, the ending, the gratification, the drawback, and the escape when it comes to form,
Vedanāya … pe …
sensation,
saññāya …
perception,
saṅkhārānaṃ …
co-activities,
viññāṇassa samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nappajānāti.
and consciousness.
Ayaṃ vuccatāvuso, avijjā;
This is called ignorance.
ettāvatā ca avijjāgato hotī”ti.
And this is how an ignorant person is defined.”
SN 22.132 Dutiyasamudaya: Origin (2nd)
132. Dutiyasamudayasutta
132. Origin (2nd)
Bārāṇasiyaṃ viharanti isipatane migadāye … pe …
At Benares.
ekamantaṃ nisinno kho āyasmā mahākoṭṭhiko āyasmantaṃ sāriputtaṃ etadavoca:
Mahākoṭṭhita said to Sāriputta:
“‘vijjā, vijjā’ti, āvuso sāriputta, vuccati.
“Reverend Sāriputta, they speak of this thing called ‘knowledge’.
Katamā nu kho, āvuso, vijjā;
What is knowledge?
kittāvatā ca vijjāgato hotī”ti?
And how is a knowledgeable person defined?”
“Idhāvuso, sutavā ariyasāvako rūpassa samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ pajānāti.
“Reverend, an educated noble-one's-disciple truly understands the origin, the ending, the gratification, the drawback, and the escape when it comes to form,
Vedanāya … pe …
sensation,
saññāya …
perception,
saṅkhārānaṃ …
co-activities,
viññāṇassa samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ pajānāti.
and consciousness.
Ayaṃ vuccatāvuso, vijjā;
This is called knowledge.
ettāvatā ca vijjāgato hotī”ti.
And this is how a knowledgeable person is defined.”
SN 22.133 Koṭṭhika: With Koṭṭhita
133. Koṭṭhikasutta
133. With Koṭṭhita
Bārāṇasiyaṃ viharanti isipatane migadāye.
At Benares.
Atha kho āyasmā sāriputto sāyanhasamayaṃ … pe …
ekamantaṃ nisinno kho āyasmā sāriputto āyasmantaṃ mahākoṭṭhikaṃ etadavoca:
Sāriputta said to Mahākoṭṭhita:
“‘avijjā, avijjā’ti, āvuso koṭṭhika, vuccati.
“Reverend Koṭṭhita, they speak of this thing called ‘ignorance’.
Katamā nu kho, āvuso, avijjā;
What is ignorance?
kittāvatā ca avijjāgato hotī”ti?
And how is an ignorant person defined?”
“Idhāvuso, assutavā puthujjano rūpassa assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nappajānāti.
“Reverend, an uneducated ordinary person doesn’t truly understand the gratification, the drawback, and the escape when it comes to form,
Vedanāya … pe …
sensation,
saññāya …
perception,
saṅkhārānaṃ …
co-activities,
viññāṇassa assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nappajānāti.
and consciousness.
Ayaṃ vuccatāvuso, avijjā;
This is called ignorance.
ettāvatā ca avijjāgato hotī”ti.
And this is how an ignorant person is defined.”
Evaṃ vutte, āyasmā sāriputto āyasmantaṃ mahākoṭṭhikaṃ etadavoca:
When he said this, Venerable Sāriputta said to him:
“‘vijjā, vijjā’ti, āvuso koṭṭhika, vuccati.
“Reverend Koṭṭhita, they speak of this thing called ‘knowledge’.
Katamā nu kho, āvuso, vijjā;
What is knowledge?
kittāvatā ca vijjāgato hotī”ti?
And how is a knowledgeable person defined?”
“Idhāvuso, sutavā ariyasāvako rūpassa assādañca ādīnavañca nissaraṇañca yathābhūtaṃ pajānāti.
“Reverend, an educated noble-one's-disciple truly understands the gratification, the drawback, and the escape when it comes to form,
Vedanāya … pe …
sensation,
saññāya …
perception,
saṅkhārānaṃ …
co-activities,
viññāṇassa assādañca ādīnavañca nissaraṇañca yathābhūtaṃ pajānāti.
and consciousness.
Ayaṃ vuccatāvuso, vijjā;
This is called knowledge.
ettāvatā ca vijjāgato hotī”ti.
And this is how a knowledgeable person is defined.”
SN 22.134 Dutiyakoṭṭhika: With Koṭṭhita (2nd)
134. Dutiyakoṭṭhikasutta
134. With Koṭṭhita (2nd)
Bārāṇasiyaṃ viharanti isipatane migadāye … pe …
At Benares.
“‘avijjā, avijjā’ti, āvuso koṭṭhika, vuccati.
“Reverend Koṭṭhita, they speak of this thing called ‘ignorance’.
Katamā nu kho, āvuso, avijjā;
What is ignorance?
kittāvatā ca avijjāgato hotī”ti?
And how is an ignorant person defined?”
“Idhāvuso, assutavā puthujjano rūpassa samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nappajānāti.
“Reverend, an uneducated ordinary person doesn’t truly understand the origin, the ending, the gratification, the drawback, and the escape when it comes to form,
Vedanāya … pe …
sensation,
saññāya …
perception,
saṅkhārānaṃ …
co-activities,
viññāṇassa samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nappajānāti.
and consciousness.
Ayaṃ vuccatāvuso, avijjā;
This is called ignorance.
ettāvatā ca avijjāgato hotī”ti.
And this is how an ignorant person is defined.”
Evaṃ vutte, āyasmā sāriputto āyasmantaṃ mahākoṭṭhikaṃ etadavoca:
When he said this, Venerable Sāriputta said to him:
“‘vijjā, vijjā’ti, āvuso koṭṭhika, vuccati.
“Reverend Koṭṭhita, they speak of this thing called ‘knowledge’.
Katamā nu kho, āvuso, vijjā;
What is knowledge?
kittāvatā ca vijjāgato hotī”ti?
And how is a knowledgeable person defined?”
“Idhāvuso, sutavā ariyasāvako rūpassa samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ pajānāti.
“Reverend, an educated noble-one's-disciple truly understands the origin, the ending, the gratification, the drawback, and the escape when it comes to form,
Vedanāya … pe …
sensation,
saññāya …
perception,
saṅkhārānaṃ …
co-activities,
viññāṇassa samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ pajānāti.
and consciousness.
Ayaṃ vuccatāvuso, vijjā;
This is called knowledge.
ettāvatā ca vijjāgato hotī”ti.
And this is how a knowledgeable person is defined.”
SN 22.135 Tatiyakoṭṭhika: With Koṭṭhita (3rd)
135. Tatiyakoṭṭhikasutta
135. With Koṭṭhita (3rd)
Taññeva nidānaṃ.
The same setting.
Ekamantaṃ nisinno kho āyasmā sāriputto āyasmantaṃ mahākoṭṭhikaṃ etadavoca:
Sāriputta said to Mahākoṭṭhita:
“‘avijjā, avijjā’ti, āvuso koṭṭhika, vuccati.
“Reverend Koṭṭhita, they speak of this thing called ‘ignorance’.
Katamā nu kho, āvuso, avijjā;
What is ignorance?
kittāvatā ca avijjāgato hotī”ti?
And how is an ignorant person defined?”
“Idhāvuso, assutavā puthujjano rūpaṃ nappajānāti, rūpasamudayaṃ nappajānāti, rūpanirodhaṃ nappajānāti, rūpanirodhagāminiṃ paṭipadaṃ nappajānāti.
“Reverend, it’s when an uneducated ordinary person doesn’t understand form, its origin, its cessation, and the practice that leads to its cessation.
Vedanaṃ nappajānāti … pe …
They don’t understand sensation …
saññaṃ …
perception …
saṅkhāre …
co-activities …
viññāṇaṃ nappajānāti, viññāṇasamudayaṃ nappajānāti, viññāṇanirodhaṃ nappajānāti, viññāṇanirodhagāminiṃ paṭipadaṃ nappajānāti.
consciousness, its origin, its cessation, and the practice that leads to its cessation.
Ayaṃ vuccatāvuso, avijjā;
This is called ignorance.
ettāvatā ca avijjāgato hotī”ti.
And this is how an ignorant person is defined.”
Evaṃ vutte, āyasmā sāriputto āyasmantaṃ mahākoṭṭhikaṃ etadavoca:
When he said this, Venerable Sāriputta said to him:
“‘vijjā, vijjā’ti, āvuso koṭṭhika, vuccati.
“Reverend Koṭṭhita, they speak of this thing called ‘knowledge’.
Katamā nu kho, āvuso, vijjā;
What is knowledge?
kittāvatā ca vijjāgato hotī”ti?
And how is a knowledgeable person defined?”
“Idhāvuso, sutavā ariyasāvako rūpaṃ pajānāti, rūpasamudayaṃ pajānāti, rūpanirodhaṃ pajānāti, rūpanirodhagāminiṃ paṭipadaṃ pajānāti.
“Reverend, it’s when an educated noble-one's-disciple understands form, its origin, its cessation, and the practice that leads to its cessation.
Vedanaṃ …
They understand sensation …
saññaṃ …
perception …
saṅkhāre …
co-activities …
viññāṇaṃ pajānāti, viññāṇasamudayaṃ pajānāti, viññāṇanirodhaṃ pajānāti, viññāṇanirodhagāminiṃ paṭipadaṃ pajānāti.
consciousness, its origin, its cessation, and the practice that leads to its cessation.
Ayaṃ vuccatāvuso, vijjā;
This is called knowledge.
ettāvatā ca vijjāgato hotī”ti.
And this is how a knowledgeable person is defined.”
end of section [22..13.. - SN 22 vagga 13 Avijjā: Ignorance] ❧
+ § – SN 22 vagga 14 Kukkuḷa: Burning Chaff+ all - all
14. Kukkuḷavagga
14. Burning Chaff
SN 22.136 Kukkuḷa: Burning Chaff
136. Kukkuḷasutta
136. Burning Chaff
Sāvatthinidānaṃ.
At Sāvatthī.
“Rūpaṃ, bhikkhave, kukkuḷaṃ, vedanā kukkuḷā, saññā kukkuḷā, saṅkhārā kukkuḷā, viññāṇaṃ kukkuḷaṃ.
“monks, form, sensation, perception, co-activities, and consciousness are burning chaff.
Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako rūpasmimpi nibbindati, vedanāyapi nibbindati, saññāyapi nibbindati, saṅkhāresupi nibbindati, viññāṇasmimpi nibbindati.
Seeing this, a learned noble-one's-disciple grows disenchanted with form, sensation, perception, co-activities, and consciousness.
Nibbindaṃ virajjati; virāgā vimuccati. Vimuttasmiṃ vimuttamiti ñāṇaṃ hoti.
Being disenchanted, desire fades away. When desire fades away they’re freed. When they’re freed, they know they’re freed.
‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānātī”ti.
They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.’”
SN 22.137 Anicca: Impermanence
137. Aniccasutta
137. Impermanence
Sāvatthinidānaṃ.
At Sāvatthī.
“Yaṃ, bhikkhave, aniccaṃ; tatra vo chando pahātabbo.
“monks, you should give up desire for what is impermanent.
Kiñca, bhikkhave, aniccaṃ?
And what is impermanent?
Rūpaṃ, bhikkhave, aniccaṃ; tatra vo chando pahātabbo.
Form is impermanent; you should give up desire for it.
Vedanā aniccā … pe …
sensation …
saññā …
Perception …
saṅkhārā …
co-activities …
viññāṇaṃ aniccaṃ; tatra vo chando pahātabbo.
Consciousness is impermanent; you should give up desire for it.
Yaṃ, bhikkhave, aniccaṃ; tatra vo chando pahātabbo”ti.
You should give up desire for what is impermanent.”
SN 22.138 Dutiyaanicca: Impermanence (2nd)
138. Dutiyaaniccasutta
138. Impermanence (2nd)
Sāvatthinidānaṃ.
At Sāvatthī.
“Yaṃ, bhikkhave, aniccaṃ; tatra vo rāgo pahātabbo.
“monks, you should give up greed for what is impermanent.
Kiñca, bhikkhave, aniccaṃ?
And what is impermanent?
Rūpaṃ, bhikkhave, aniccaṃ; tatra vo rāgo pahātabbo.
Form is impermanent; you should give up greed for it.
Vedanā aniccā …
sensation …
saññā …
Perception …
saṅkhārā …
co-activities …
viññāṇaṃ aniccaṃ; tatra vo rāgo pahātabbo.
Consciousness is impermanent; you should give up greed for it.
Yaṃ, bhikkhave, aniccaṃ; tatra vo rāgo pahātabbo”ti.
You should give up greed for what is impermanent.”
SN 22.139 Tatiyaanicca: Impermanence (3rd)
139. Tatiyaaniccasutta
139. Impermanence (3rd)
Sāvatthinidānaṃ.
At Sāvatthī.
“Yaṃ, bhikkhave, aniccaṃ; tatra vo chandarāgo pahātabbo.
“monks, you should give up desire and greed for what is impermanent.
Kiñca, bhikkhave, aniccaṃ?
And what is impermanent?
Rūpaṃ, bhikkhave, aniccaṃ, tatra vo chandarāgo pahātabbo.
Form is impermanent; you should give up desire and greed for it.
Vedanā aniccā …
sensation …
saññā …
Perception …
saṅkhārā …
co-activities …
viññāṇaṃ aniccaṃ; tatra vo chandarāgo pahātabbo.
Consciousness is impermanent; you should give up desire and greed for it.
Yaṃ, bhikkhave, aniccaṃ; tatra vo chandarāgo pahātabbo”ti.
You should give up desire and greed for what is impermanent.”
SN 22.140 Dukkha: Suffering
140. Dukkhasutta
140. Suffering
Sāvatthinidānaṃ.
At Sāvatthī.
“Yaṃ, bhikkhave, dukkhaṃ; tatra vo chando pahātabbo … pe …
“monks, you should give up desire for what is suffering. …”
yaṃ, bhikkhave, dukkhaṃ; tatra vo chando pahātabbo”ti.
SN 22.141 Dutiyadukkha: Suffering (2nd)
141. Dutiyadukkhasutta
141. Suffering (2nd)
Sāvatthinidānaṃ.
At Sāvatthī.
“Yaṃ, bhikkhave, dukkhaṃ; tatra vo rāgo pahātabbo … pe …
“monks, you should give up greed for what is suffering. …”
yaṃ, bhikkhave, dukkhaṃ; tatra vo rāgo pahātabbo”ti.
SN 22.142 Tatiyadukkha: Suffering (3rd)
142. Tatiyadukkhasutta
142. Suffering (3rd)
Sāvatthinidānaṃ.
At Sāvatthī.
“Yaṃ, bhikkhave, dukkhaṃ; tatra vo chandarāgo pahātabbo … pe …
“monks, you should give up desire and greed for what is suffering. …”
yaṃ, bhikkhave, dukkhaṃ; tatra vo chandarāgo pahātabbo”ti.
SN 22.143 Anatta: Not-Self
143. Anattasutta
143. Not-Self
Sāvatthinidānaṃ.
At Sāvatthī.
“Yo, bhikkhave, anattā; tatra vo chando pahātabbo.
“monks, you should give up desire for what is not-self. …”
Ko ca, bhikkhave, anattā?
Rūpaṃ, bhikkhave, anattā; tatra vo chando pahātabbo.
Vedanā anattā …
saññā …
saṅkhārā …
viññāṇaṃ anattā; tatra vo chando pahātabbo.
Yo, bhikkhave, anattā; tatra vo chando pahātabbo”ti.
SN 22.144 Dutiyaanatta: Not-Self (2nd)
144. Dutiyaanattasutta
144. Not-Self (2nd)
Sāvatthinidānaṃ.
At Sāvatthī.
“Yo, bhikkhave, anattā; tatra vo rāgo pahātabbo.
“monks, you should give up greed for what is not-self. …”
Ko ca, bhikkhave, anattā?
Rūpaṃ, bhikkhave, anattā; tatra vo rāgo pahātabbo.
Vedanā anattā …
saññā …
saṅkhārā …
viññāṇaṃ anattā; tatra vo rāgo pahātabbo.
Yo, bhikkhave, anattā; tatra vo rāgo pahātabbo”ti.
SN 22.145 Tatiyaanatta: Not-Self (3rd)
145. Tatiyaanattasutta
145. Not-Self (3rd)
Sāvatthinidānaṃ.
At Sāvatthī.
“Yo, bhikkhave, anattā; tatra vo chandarāgo pahātabbo.
“monks, you should give up desire and greed for what is not-self. …”
Ko ca, bhikkhave, anattā?
Rūpaṃ, bhikkhave, anattā; tatra vo chandarāgo pahātabbo.
Vedanā anattā …
saññā …
saṅkhārā …
viññāṇaṃ anattā; tatra vo chandarāgo pahātabbo.
Yo, bhikkhave, anattā; tatra vo chandarāgo pahātabbo”ti.
SN 22.146 Nibbidābahula: Full of disenchantment
146. Nibbidābahulasutta
146. Full of disenchantment
Sāvatthinidānaṃ.
At Sāvatthī.
“Saddhāpabbajitassa, bhikkhave, kulaputtassa ayamanudhammo hoti—
“monks, when someone from a good family has gone forth out of earned-trust, this is what’s in line with the Dharmas.
yaṃ rūpe nibbidābahulo vihareyya. Vedanāya … pe … saññāya … saṅkhāresu … viññāṇe nibbidābahulo vihareyya.
They should live full of disenchantment for form, sensation, perception, co-activities, and consciousness.
Yo rūpe nibbidābahulo viharanto, vedanāya … saññāya … saṅkhāresu … viññāṇe nibbidābahulo viharanto rūpaṃ parijānāti, vedanaṃ … saññaṃ … saṅkhāre … viññāṇaṃ parijānāti;
Living in this way, they completely understand form, sensation, perception, co-activities, and consciousness.
so rūpaṃ parijānaṃ vedanaṃ parijānaṃ saññaṃ parijānaṃ saṅkhāre parijānaṃ viññāṇaṃ parijānaṃ parimuccati rūpamhā, parimuccati vedanāya, parimuccati saññāya, parimuccati saṅkhārehi, parimuccati viññāṇamhā, parimuccati jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi; ‘parimuccati dukkhasmā’ti vadāmī”ti.
Completely understanding form, sensation, perception, co-activities, and consciousness, they’re freed from these things. They’re freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. They’re freed from suffering, I say.”
SN 22.147 Aniccānupassī: Observing Impermanence
147. Aniccānupassīsutta
147. Observing Impermanence
Sāvatthinidānaṃ.
At Sāvatthī.
“Saddhāpabbajitassa, bhikkhave, kulaputtassa ayamanudhammo hoti—
“monks, when someone from a good family has gone forth out of earned-trust, this is what’s in line with the Dharmas.
yaṃ rūpe aniccānupassī vihareyya.
They should live observing impermanence in form,
Vedanāya …
sensation,
saññāya …
perception,
saṅkhāresu …
co-activities,
viññāṇe aniccānupassī vihareyya … pe …
and consciousness. …
‘parimuccati dukkhasmā’ti vadāmī”ti.
They’re freed from suffering, I say.”
SN 22.148 Dukkhānupassī: Observing Suffering
148. Dukkhānupassīsutta
148. Observing Suffering
Sāvatthinidānaṃ.
At Sāvatthī.
“Saddhāpabbajitassa, bhikkhave, kulaputtassa ayamanudhammo hoti—
“monks, when someone from a good family has gone forth out of earned-trust, this is what’s in line with the Dharmas.
yaṃ rūpe dukkhānupassī vihareyya.
They should live observing suffering in form,
Vedanāya …
sensation,
saññāya …
perception,
saṅkhāresu …
co-activities,
viññāṇe dukkhānupassī vihareyya … pe …
and consciousness. …
‘parimuccati dukkhasmā’ti vadāmī”ti.
They’re freed from suffering, I say.”
SN 22.149 Anattānupassī: Observing Not-Self
149. Anattānupassīsutta
149. Observing Not-Self
Sāvatthinidānaṃ.
At Sāvatthī.
“Saddhāpabbajitassa, bhikkhave, kulaputtassa ayamanudhammo hoti—
“monks, when someone from a good family has gone forth out of earned-trust, this is what’s in line with the Dharmas.
yaṃ rūpe anattānupassī vihareyya.
They should live observing not-self in form,
Vedanāya …
sensation,
saññāya …
perception,
saṅkhāresu …
co-activities,
viññāṇe anattānupassī vihareyya.
and consciousness. …
Anattānupassī viharanto, vedanāya …
saññāya …
saṅkhāresu …
viññāṇe anattānupassī viharanto rūpaṃ parijānāti, vedanaṃ … pe …
saññaṃ …
saṅkhāre …
viññāṇaṃ parijānāti.
So rūpaṃ parijānaṃ vedanaṃ parijānaṃ saññaṃ parijānaṃ saṅkhāre parijānaṃ viññāṇaṃ parijānaṃ parimuccati rūpamhā, parimuccati vedanāya, parimuccati saññāya, parimuccati saṅkhārehi, parimuccati viññāṇamhā, parimuccati jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi;
‘parimuccati dukkhasmā’ti vadāmī”ti.
They’re freed from suffering, I say.”
end of section [22..14.. - SN 22 vagga 14 Kukkuḷa: Burning Chaff] ❧
+ § – SN 22 vagga 15 Diṭṭhi: Views+ all - all
15. Diṭṭhivagga
15. Views
SN 22.150 Ajjhatta: In Oneself
150. Ajjhattasutta
150. In Oneself
Sāvatthinidānaṃ.
At Sāvatthī.
“Kismiṃ nu kho, bhikkhave, sati, kiṃ upādāya uppajjati ajjhattaṃ sukhadukkhan”ti?
“monks, when what exists, because of grasping what, do pleasure and pain arise in oneself?”
Bhagavaṃmūlakā no, bhante, dhammā … pe …
“Our Dharmas are rooted in the Buddha. …”
“rūpe kho, bhikkhave, sati rūpaṃ upādāya uppajjati ajjhattaṃ sukhadukkhaṃ.
“When form exists, because of grasping form, pleasure and pain arise in oneself.
Vedanāya sati … pe …
When sensation …
saññāya sati …
perception …
saṅkhāresu sati …
co-activities …
viññāṇe sati viññāṇaṃ upādāya uppajjati ajjhattaṃ sukhadukkhaṃ.
consciousness exists, because of grasping consciousness, pleasure and pain arise in oneself.
Taṃ kiṃ maññatha, bhikkhave,
What do you think, monks?
rūpaṃ niccaṃ vā aniccaṃ vā”ti?
Is form permanent or impermanent?”
“Aniccaṃ, bhante”.
“Impermanent, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti?
“But if it’s impermanent, is it suffering or happiness?”
“Dukkhaṃ, bhante”.
“Suffering, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, api nu taṃ anupādāya uppajjeyya ajjhattaṃ sukhadukkhan”ti?
“But by not grasping what’s impermanent, suffering, and perishable, would pleasure and pain arise in oneself?”
“No hetaṃ, bhante”.
“No, sir.”
“Vedanā … pe …
“Is sensation …
saññā …
perception …
saṅkhārā …
co-activities …
viññāṇaṃ niccaṃ vā aniccaṃ vā”ti?
consciousness permanent or impermanent?”
“Aniccaṃ, bhante”.
“Impermanent, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti?
“But if it’s impermanent, is it suffering or happiness?”
“Dukkhaṃ, bhante”.
“Suffering, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, api nu taṃ anupādāya uppajjeyya ajjhattaṃ sukhadukkhan”ti?
“But by not grasping what’s impermanent, suffering, and perishable, would pleasure and pain arise in oneself?”
“No hetaṃ, bhante”.
“No, sir.”
“Evaṃ passaṃ … pe …
“Seeing this …
nāparaṃ itthattāyāti pajānātī”ti.
They understand: ‘… there is no return to any state of existence.’”
❧
SN 22.151 Etaṃmama: This Is Mine
151. Etaṃmamasutta
151. This Is Mine
Sāvatthinidānaṃ.
At Sāvatthī.
“Kismiṃ nu kho, bhikkhave, sati, kiṃ upādāya, kiṃ abhinivissa:
“monks, when what exists, because of grasping what and insisting on what,
‘etaṃ mama, esohamasmi, eso me attā’ti samanupassatī”ti?
does someone regard things like this: ‘This is mine, I am this, this is my self’?”
Bhagavaṃmūlakā no, bhante, dhammā … pe …
“Our Dharmas are rooted in the Buddha. …”
“rūpe kho, bhikkhave, sati, rūpaṃ upādāya, rūpaṃ abhinivissa … pe …
“When form exists, because of grasping form and insisting on form …
viññāṇe sati, viññāṇaṃ upādāya, viññāṇaṃ abhinivissa:
When consciousness exists, because of grasping consciousness and insisting on consciousness,
‘etaṃ mama, esohamasmi, eso me attā’ti samanupassati.
someone regards it like this: ‘This is mine, I am this, this is my self.’
Taṃ kiṃ maññatha, bhikkhave,
What do you think, monks?
rūpaṃ niccaṃ vā aniccaṃ vā”ti?
Is form permanent or impermanent?”
“Aniccaṃ, bhante” … pe …
“Impermanent, sir.” …
vipariṇāmadhammaṃ, api nu taṃ anupādāya etaṃ mama, esohamasmi, eso me attāti samanupasseyyāti?
“But by not grasping what’s impermanent, suffering, and perishable, would you regard it like this: ‘This is mine, I am this, this is my self’?”
“No hetaṃ, bhante”.
“No, sir.”
“Vedanā …
“Is sensation …
saññā …
perception …
saṅkhārā …
co-activities …
viññāṇaṃ niccaṃ vā aniccaṃ vā”ti?
consciousness permanent or impermanent?”
“Aniccaṃ, bhante” … pe …
“Impermanent, sir.” …
vipariṇāmadhammaṃ, api nu taṃ anupādāya etaṃ mama, esohamasmi, eso me attāti samanupasseyyāti?
“But by not grasping what’s impermanent, suffering, and perishable, would you regard it like this: ‘This is mine, I am this, this is my self’?”
“No hetaṃ, bhante”.
“No, sir.”
“Evaṃ passaṃ … pe …
“Seeing this …
nāparaṃ itthattāyāti pajānātī”ti.
They understand: ‘… there is no return to any state of existence.’”
SN 22.152 Soattā: This Is My Self
152. Soattāsutta
152. This Is My Self
Sāvatthinidānaṃ.
At Sāvatthī.
“Kismiṃ nu kho, bhikkhave, sati, kiṃ upādāya, kiṃ abhinivissa evaṃ diṭṭhi uppajjati:
“monks, when what exists, because of grasping what and insisting on what, does the view arise:
‘so attā, so loko, so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo’”ti?
‘The self and the cosmos are one and the same. After passing away I will be permanent, everlasting, eternal, and imperishable’?”
Bhagavaṃmūlakā no, bhante, dhammā … pe ….
“Our Dharmas are rooted in the Buddha. …”
“Rūpe kho, bhikkhave, sati, rūpaṃ upādāya, rūpaṃ abhinivissa evaṃ diṭṭhi uppajjati:
“When form exists, because of grasping form and insisting on form, the view arises:
‘so attā, so loko, so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo’ti.
‘The self and the cosmos are one and the same. After passing away I will be permanent, everlasting, eternal, and imperishable.’
Vedanāya … pe …
When sensation …
saññāya …
perception …
saṅkhāresu … pe …
co-activities …
viññāṇe sati, viññāṇaṃ upādāya, viññāṇaṃ abhinivissa evaṃ diṭṭhi uppajjati:
consciousness exists, because of grasping consciousness and insisting on consciousness, the view arises:
‘so attā, so loko, so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo’ti.
‘The self and the cosmos are one and the same. After passing away I will be permanent, everlasting, eternal, and imperishable.’
Taṃ kiṃ maññatha, bhikkhave,
What do you think, monks?
rūpaṃ niccaṃ vā aniccaṃ vā”ti?
Is form permanent or impermanent?”
“Aniccaṃ, bhante”.
“Impermanent, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti?
“But if it’s impermanent, is it suffering or happiness?”
“Dukkhaṃ, bhante”.
“Suffering, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, api nu taṃ anupādāya evaṃ diṭṭhi uppajjeyya:
“But by not grasping what’s impermanent, suffering, and perishable, would the view arise:
‘so attā, so loko, so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo’”ti?
‘The self and the cosmos are one and the same. After passing away I will be permanent, everlasting, eternal, and imperishable’?”
“No hetaṃ, bhante”.
“No, sir.”
“Vedanā …
“Is sensation …
saññā …
perception …
saṅkhārā …
co-activities …
viññāṇaṃ niccaṃ vā aniccaṃ vā”ti?
consciousness permanent or impermanent?”
“Aniccaṃ, bhante”.
“Impermanent, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti?
“But if it’s impermanent, is it suffering or happiness?”
“Dukkhaṃ, bhante”.
“Suffering, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, api nu taṃ anupādāya evaṃ diṭṭhi uppajjeyya:
“But by not grasping what’s impermanent, suffering, and perishable, would the view arise:
‘so attā so loko, so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo’”ti?
‘The self and the cosmos are one and the same. After passing away I will be permanent, everlasting, eternal, and imperishable’?”
“No hetaṃ, bhante”.
“No, sir.”
“Evaṃ passaṃ … pe …
“Seeing this …
nāparaṃ itthattāyāti pajānātī”ti.
They understand: ‘… there is no return to any state of existence.’”
❧
SN 22.153 Nocamesiyā: It Might Not Be Mine
153. Nocamesiyāsutta
153. It Might Not Be Mine
Sāvatthinidānaṃ.
At Sāvatthī.
“Kismiṃ nu kho, bhikkhave, sati, kiṃ upādāya, kiṃ abhinivissa evaṃ diṭṭhi uppajjati:
“monks, when what exists, because of grasping what and insisting on what, does the view arise:
‘no cassaṃ, no ca me siyā, nābhavissa, na me bhavissatī’”ti?
‘I might not be, and it might not be mine. I will not be, and it will not be mine’?”
Bhagavaṃmūlakā no, bhante, dhammā … pe …
“Our Dharmas are rooted in the Buddha. …”
“rūpe kho, bhikkhave, sati, rūpaṃ upādāya, rūpaṃ abhinivissa evaṃ diṭṭhi uppajjati:
“When form exists, because of grasping form and insisting on form, the view arises:
‘no cassaṃ, no ca me siyā, nābhavissa, na me bhavissatī’ti.
‘I might not be, and it might not be mine. I will not be, and it will not be mine.’
Vedanāya sati …
When sensation …
saññāya sati …
perception …
saṅkhāresu sati …
co-activities …
viññāṇe sati, viññāṇaṃ upādāya, viññāṇaṃ abhinivissa, evaṃ diṭṭhi uppajjati:
consciousness exists, because of grasping consciousness and insisting on consciousness, the view arises:
‘no cassaṃ, no ca me siyā, nābhavissa, na me bhavissatī’ti.
‘I might not be, and it might not be mine. I will not be, and it will not be mine.’
Taṃ kiṃ maññatha, bhikkhave,
What do you think, monks?
rūpaṃ niccaṃ vā aniccaṃ vā”ti?
Is form permanent or impermanent?”
“Aniccaṃ, bhante”.
“Impermanent, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti?
“But if it’s impermanent, is it suffering or happiness?”
“Dukkhaṃ, bhante”.
“Suffering, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, api nu taṃ anupādāya evaṃ diṭṭhi uppajjeyya:
“But by not grasping what’s impermanent, suffering, and perishable, would the view arise:
‘no cassaṃ, no ca me siyā, nābhavissa, na me bhavissatī’”ti?
‘I might not be, and it might not be mine. I will not be, and it will not be mine’?”
“No hetaṃ, bhante”.
“No, sir.”
“Vedanā …
“Is sensation …
saññā …
perception …
saṅkhārā …
co-activities …
viññāṇaṃ niccaṃ vā aniccaṃ vā”ti?
consciousness permanent or impermanent?”
“Aniccaṃ, bhante”.
“Impermanent, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti?
“But if it’s impermanent, is it suffering or happiness?”
“Dukkhaṃ, bhante”.
“Suffering, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, api nu taṃ anupādāya evaṃ diṭṭhi uppajjeyya:
“But by not grasping what’s impermanent, suffering, and perishable, would the view arise:
‘no cassaṃ, no ca me siyā, nābhavissa, na me bhavissatī’”ti?
‘I might not be, and it might not be mine. I will not be, and it will not be mine’?”
“No hetaṃ, bhante”.
“No, sir.”
“Evaṃ passaṃ … pe …
“Seeing this …
nāparaṃ itthattāyāti pajānātī”ti.
They understand: ‘… there is no return to any state of existence.’”
❧
SN 22.154 Micchādiṭṭhi: Wrong View
154. Micchādiṭṭhisutta
154. Wrong View
Sāvatthinidānaṃ.
At Sāvatthī.
“Kismiṃ nu kho, bhikkhave, sati, kiṃ upādāya, kiṃ abhinivissa micchādiṭṭhi uppajjatī”ti?
“monks, when what exists, because of grasping what and insisting on what, does wrong view arise?”
Bhagavaṃmūlakā no, bhante, dhammā … pe …
“Our Dharmas are rooted in the Buddha. …”
“rūpe kho, bhikkhave, sati, rūpaṃ upādāya, rūpaṃ abhinivissa micchādiṭṭhi uppajjati.
“When form exists, because of grasping form and insisting on form, wrong view arises.
Vedanāya sati …
When sensation …
saññāya sati …
perception …
saṅkhāresu sati …
co-activities …
viññāṇe sati, viññāṇaṃ upādāya, viññāṇaṃ abhinivissa micchādiṭṭhi uppajjati.
consciousness exists, because of grasping consciousness and insisting on consciousness, wrong view arises.
Taṃ kiṃ maññatha, bhikkhave,
What do you think, monks?
rūpaṃ niccaṃ vā aniccaṃ vā”ti?
Is form permanent or impermanent?”
“Aniccaṃ, bhante”.
“Impermanent, sir.” …
“Yaṃ panāniccaṃ … pe …
api nu taṃ anupādāya micchādiṭṭhi uppajjeyyā”ti?
“But by not grasping what’s impermanent, suffering, and perishable, would wrong view arise?”
“No hetaṃ, bhante”.
“No, sir.”
“Vedanā …
“Is sensation …
saññā …
perception …
saṅkhārā …
co-activities …
viññāṇaṃ niccaṃ vā aniccaṃ vā”ti?
consciousness permanent or impermanent?”
“Aniccaṃ, bhante”.
“Impermanent, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti?
“But if it’s impermanent, is it suffering or happiness?”
“Dukkhaṃ, bhante”.
“Suffering, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, api nu taṃ anupādāya micchādiṭṭhi uppajjeyyā”ti?
“But by not grasping what’s impermanent, suffering, and perishable, would wrong view arise?”
“No hetaṃ, bhante”.
“No, sir.”
“Evaṃ passaṃ … pe …
“Seeing this …
nāparaṃ itthattāyāti pajānātī”ti.
They understand: ‘… there is no return to any state of existence.’”
❧
SN 22.155 Sakkāyadiṭṭhi: Identity View
155. Sakkāyadiṭṭhisutta
155. Identity View
Sāvatthinidānaṃ.
At Sāvatthī.
“Kismiṃ nu kho, bhikkhave, sati, kiṃ upādāya, kiṃ abhinivissa sakkāyadiṭṭhi uppajjatī”ti?
“monks, when what exists, because of grasping what and insisting on what, does identity view arise?”
Bhagavaṃmūlakā no, bhante, dhammā … pe …
“Our Dharmas are rooted in the Buddha. …”
“rūpe kho, bhikkhave, sati, rūpaṃ upādāya, rūpaṃ abhinivissa sakkāyadiṭṭhi uppajjati.
“When form exists, because of grasping form and insisting on form, identity view arises.
Vedanāya sati …
When sensation …
saññāya sati …
perception …
saṅkhāresu sati …
co-activities …
viññāṇe sati, viññāṇaṃ upādāya, viññāṇaṃ abhinivissa sakkāyadiṭṭhi uppajjati.
consciousness exists, because of grasping consciousness and insisting on consciousness, identity view arises.
Taṃ kiṃ maññatha, bhikkhave,
What do you think, monks?
rūpaṃ niccaṃ vā aniccaṃ vā”ti?
Is form permanent or impermanent?”
“Aniccaṃ, bhante”.
“Impermanent, sir.” …
“Yaṃ panāniccaṃ … pe …
api nu taṃ anupādāya sakkāyadiṭṭhi uppajjeyyā”ti?
“But by not grasping what’s impermanent, suffering, and perishable, would identity view arise?”
“No hetaṃ, bhante”.
“No, sir.”
“Vedanā …
“Is sensation …
saññā …
perception …
saṅkhārā …
co-activities …
viññāṇaṃ niccaṃ vā aniccaṃ vā”ti?
consciousness permanent or impermanent?”
“Aniccaṃ, bhante”.
“Impermanent, sir.” …
“Yaṃ panāniccaṃ … pe …
api nu taṃ anupādāya sakkāyadiṭṭhi uppajjeyyā”ti?
“But by not grasping what’s impermanent, suffering, and perishable, would identity view arise?”
“No hetaṃ, bhante”.
“No, sir.”
“Evaṃ passaṃ … pe …
“Seeing this …
nāparaṃ itthattāyāti pajānātī”ti.
They understand: ‘… there is no return to any state of existence.’”
SN 22.156 Attānudiṭṭhi: View of Self
156. Attānudiṭṭhisutta
156. View of Self
Sāvatthinidānaṃ.
At Sāvatthī.
“Kismiṃ nu kho, bhikkhave, sati, kiṃ upādāya, kiṃ abhinivissa attānudiṭṭhi uppajjatī”ti?
“monks, when what exists, because of grasping what and insisting on what, does view of self arise?”
Bhagavaṃmūlakā no, bhante, dhammā … pe …
“Our Dharmas are rooted in the Buddha. …”
“rūpe kho, bhikkhave, sati, rūpaṃ upādāya, rūpaṃ abhinivissa attānudiṭṭhi uppajjati.
“When form exists, because of grasping form and insisting on form, view of self arises.
Vedanāya sati …
When sensation …
saññāya sati …
perception …
saṅkhāresu sati …
co-activities …
viññāṇe sati, viññāṇaṃ upādāya, viññāṇaṃ abhinivissa attānudiṭṭhi uppajjati.
consciousness exists, because of grasping consciousness and insisting on consciousness, view of self arises.
Taṃ kiṃ maññatha, bhikkhave,
What do you think, monks?
rūpaṃ niccaṃ vā aniccaṃ vā”ti?
Is form permanent or impermanent?”
“Aniccaṃ, bhante”.
“Impermanent, sir.” …
“Yaṃ panāniccaṃ … pe …
api nu taṃ anupādāya attānudiṭṭhi uppajjeyyā”ti?
“But by not grasping what’s impermanent, suffering, and perishable, would view of self arise?”
“No hetaṃ, bhante”.
“No, sir.”
“Vedanā …
“Is sensation …
saññā …
perception …
saṅkhārā …
co-activities …
viññāṇaṃ niccaṃ vā aniccaṃ vā”ti?
consciousness permanent or impermanent?”
“Aniccaṃ, bhante”.
“Impermanent, sir.” …
“Yaṃ panāniccaṃ … pe …
api nu taṃ anupādāya attānudiṭṭhi uppajjeyyā”ti?
“But by not grasping what’s impermanent, suffering, and perishable, would view of self arise?”
“No hetaṃ, bhante”.
“No, sir.”
“Evaṃ passaṃ … pe …
“Seeing this …
nāparaṃ itthattāyāti pajānātī”ti.
They understand: ‘… there is no return to any state of existence.’”
SN 22.157 Abhinivesa: Insistence
157. Abhinivesasutta
157. Insistence
Sāvatthinidānaṃ.
At Sāvatthī.
“Kismiṃ nu kho, bhikkhave, sati, kiṃ upādāya, kiṃ abhinivissa uppajjanti saṃyojanābhinivesavinibandhā”ti?
“monks, when what exists, because of grasping what and insisting on what, do fetters, insistence, and shackles arise?”
Bhagavaṃmūlakā no, bhante, dhammā … pe …
“Our Dharmas are rooted in the Buddha. …”
“rūpe kho, bhikkhave, sati, rūpaṃ upādāya, rūpaṃ abhinivissa uppajjanti saṃyojanābhinivesavinibandhā.
“When form exists, because of grasping form and insisting on form, fetters, insistence, and shackles arise.
Vedanāya sati …
When sensation …
saññāya sati …
perception …
saṅkhāresu sati …
co-activities …
viññāṇe sati, viññāṇaṃ upādāya, viññāṇaṃ abhinivissa uppajjanti saṃyojanābhinivesavinibandhā.
consciousness exists, because of grasping consciousness and insisting on consciousness, fetters, insistence, and shackles arise.
Taṃ kiṃ maññatha, bhikkhave,
What do you think, monks?
rūpaṃ niccaṃ vā aniccaṃ vā”ti?
Is form permanent or impermanent?”
“Aniccaṃ, bhante”.
“Impermanent, sir.” …
“Yaṃ panāniccaṃ … pe …
api nu taṃ anupādāya uppajjeyyuṃ saṃyojanābhinivesavinibandhā”ti?
“But by not grasping what’s impermanent, suffering, and perishable, would fetters, insistence, and shackles arise?”
“No hetaṃ, bhante” … pe …
“No, sir.” …
“evaṃ passaṃ … pe …
“Seeing this …
nāparaṃ itthattāyāti pajānātī”ti.
They understand: ‘… there is no return to any state of existence.’”
SN 22.158 Dutiyaabhinivesa: Insistence (2nd)
158. Dutiyaabhinivesasutta
158. Insistence (2nd)
Sāvatthinidānaṃ.
At Sāvatthī.
“Kismiṃ nu kho, bhikkhave, sati, kiṃ upādāya, kiṃ abhinivissa uppajjanti saṃyojanābhinivesavinibandhājjhosānā”ti?
“monks, when what exists, because of grasping what and insisting on what, do fetters, insistence, shackles, and attachments arise?”
Bhagavaṃmūlakā no, bhante, dhammā … pe …
“Our Dharmas are rooted in the Buddha. …”
“rūpe kho, bhikkhave, sati, rūpaṃ upādāya, rūpaṃ abhinivissa uppajjanti saṃyojanābhinivesavinibandhājjhosānā.
“When form exists, because of grasping form and insisting on form, fetters, insistence, shackles, and attachments arise.
Vedanāya sati …
When sensation …
saññāya sati …
perception …
saṅkhāresu sati …
co-activities …
viññāṇe sati, viññāṇaṃ upādāya, viññāṇaṃ abhinivissa uppajjanti saṃyojanābhinivesavinibandhājjhosānā.
consciousness exists, because of grasping consciousness and insisting on consciousness, fetters, insistence, shackles, and attachments arise.
Taṃ kiṃ maññatha, bhikkhave,
What do you think, monks?
rūpaṃ niccaṃ vā aniccaṃ vā”ti?
Is form permanent or impermanent?”
“Aniccaṃ, bhante”.
“Impermanent, sir.” …
“Yaṃ panāniccaṃ … pe …
api nu taṃ anupādāya uppajjeyyuṃ saṃyojanābhinivesavinibandhājjhosānā”ti?
“But by not grasping what’s impermanent, suffering, and perishable, would fetters, insistence, shackles, and attachments arise?”
“No hetaṃ, bhante”.
“No, sir.”
“Evaṃ passaṃ … pe …
“Seeing this …
nāparaṃ itthattāyāti pajānātī”ti.
They understand: ‘… there is no return to any state of existence.’”
SN 22.159 Ānanda: With Ānanda
159. Ānandasutta
159. With Ānanda
Sāvatthinidānaṃ.
At Sāvatthī.
Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā … pe … bhagavantaṃ etadavoca:
Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to him:
“sādhu me, bhante, bhagavā saṅkhittena dhammaṃ desetu, 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, assiduous, ardent, and resolute.”
“Taṃ kiṃ maññasi, ānanda,
“What do you think, Ānanda?
rūpaṃ niccaṃ vā aniccaṃ vā”ti?
Is form permanent or impermanent?”
“Aniccaṃ, bhante”.
“Impermanent, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti?
“But if it’s impermanent, is it suffering or happiness?”
“Dukkhaṃ, bhante”.
“Suffering, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ:
“But if it’s impermanent, suffering, and liable to fall apart, 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.”
“Vedanā …
“Is sensation …
saññā …
perception …
saṅkhārā …
co-activities …
viññāṇaṃ niccaṃ vā aniccaṃ vā”ti?
consciousness permanent or impermanent?”
“Aniccaṃ, bhante”.
“Impermanent, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti?
“But if it’s impermanent, is it suffering or happiness?”
“Dukkhaṃ, bhante”.
“Suffering, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ:
“But if it’s impermanent, suffering, and liable to fall apart, 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.” …
“Evaṃ passaṃ … pe …
“Seeing this …
nāparaṃ itthattāyāti pajānātī”ti.
They understand: ‘… there is no return to any state of existence.’”
Khandhasaṃyuttaṃ samattaṃ.
The Linked Discourses on the aggregates are complete.
end of section [22..15.. - SN 22 vagga 15 Diṭṭhi: Views] ❧
SN 23 Rādhā Saṃyutta: Connected Discourses with Rādhā
(cst4)
(derived from b.sujato)
Saṃyutta Nikāya 23
Linked Discourses 23
+ § – SN 23 vagga 1 Paṭhamamāra: About Māra+ all - all
1. Paṭhamamāravagga
1. About Māra
1. Mārasutta
1. About Māra
Sāvatthinidānaṃ.
At Sāvatthī.
Atha kho āyasmā rādho yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā rādho bhagavantaṃ etadavoca:
Then Venerable Rādha went up to the Buddha, bowed, sat down to one side, and said to him:
“‘Māro, māro’ti, bhante, vuccati.
“Sir, they speak of this thing called ‘Māra’.
Kittāvatā nu kho, bhante, māro”ti?
How is Māra defined?”
“Rūpe kho, rādha, sati māro vā assa māretā vā yo vā pana mīyati.
“When there is form, Rādha, there may be Māra, or the murderer, or the murdered.
Tasmātiha tvaṃ, rādha, rūpaṃ māroti passa, māretāti passa, mīyatīti passa, rogoti passa, gaṇḍoti passa, sallanti passa, aghanti passa, aghabhūtanti passa.
So you should see form as Māra, the murderer, the murdered, the diseased, the abscess, the dart, the misery, the miserable.
Ye naṃ evaṃ passanti te sammā passanti.
Those who see it like this see rightly.
Vedanāya sati …
When there is feeling …
saññāya sati …
perception …
saṅkhāresu sati …
co-doings …
viññāṇe sati māro vā assa māretā vā yo vā pana mīyati.
consciousness, there may be Māra, or the murderer, or the murdered.
Tasmātiha tvaṃ, rādha, viññāṇaṃ māroti passa, māretāti passa, mīyatīti passa, rogoti passa, gaṇḍoti passa, sallanti passa, aghanti passa, aghabhūtanti passa.
So you should see consciousness as Māra, the murderer, the murdered, the diseased, the abscess, the dart, the misery, the miserable.
Ye naṃ evaṃ passanti, te sammā passantī”ti.
Those who see it like this see rightly.”
“Sammādassanaṃ pana, bhante, kimatthiyan”ti?
“But sir, what’s the purpose of seeing rightly?”
“Sammādassanaṃ kho, rādha, nibbidatthaṃ”.
“disenchantment is the purpose of seeing rightly.”
“Nibbidā pana, bhante, kimatthiyā”ti?
“But what’s the purpose of disenchantment?”
“Nibbidā kho, rādha, virāgatthā”.
“Dispassion is the purpose of disenchantment.”
“Virāgo pana, bhante, kimatthiyo”ti?
“But what’s the purpose of dispassion?”
“Virāgo kho, rādha, vimuttattho”.
“Freedom is the purpose of dispassion.”
“Vimutti pana, bhante, kimatthiyā”ti?
“But what’s the purpose of freedom?”
“Vimutti kho, rādha, nibbānatthā”.
“nirvana is the purpose of freedom.”
“Nibbānaṃ pana, bhante, kimatthiyan”ti?
“But sir, what is the purpose of nirvana?”
“Accayāsi, rādha, pañhaṃ, nāsakkhi pañhassa pariyantaṃ gahetuṃ.
“Your question goes too far, Rādha. You couldn’t figure out the limit of questions.
Nibbānogadhañhi, rādha, brahmacariyaṃ vussati, nibbānaparāyanaṃ nibbānapariyosānan”ti.
For nirvana is the culmination, destination, and end of the spiritual life.”
❧
SN 23.2 Satta: Sentient Beings
2. Sattasutta
2. Sentient Beings
Sāvatthinidānaṃ.
At Sāvatthī.
Ekamantaṃ nisinno kho āyasmā rādho bhagavantaṃ etadavoca:
Seated to one side, Venerable Rādha said to the Buddha:
“‘satto, satto’ti, bhante, vuccati.
“Sir, they speak of this thing called a ‘sentient being’.
Kittāvatā nu kho, bhante, sattoti vuccatī”ti?
How is a sentient being defined?”
“Rūpe kho, rādha, yo chando yo rāgo yā nandī yā taṇhā, tatra satto, tatra visatto, tasmā sattoti vuccati.
“Rādha, when you cling, strongly cling, to desire, greed, relishing, and craving for form, then a being is spoken of.
Vedanāya …
When you cling, strongly cling, to desire, greed, relishing, and craving for feeling …
saññāya …
perception …
saṅkhāresu …
co-doings …
viññāṇe yo chando yo rāgo yā nandī yā taṇhā, tatra satto, tatra visatto, tasmā sattoti vuccati.
consciousness, then a being is spoken of.
Seyyathāpi, rādha, kumārakā vā kumārikāyo vā paṃsvāgārakehi kīḷanti.
Suppose some boys or girls were playing with sandcastles.
Yāvakīvañca tesu paṃsvāgārakesu avigatarāgā honti avigatacchandā avigatapemā avigatapipāsā avigatapariḷāhā avigatataṇhā, tāva tāni paṃsvāgārakāni allīyanti keḷāyanti dhanāyanti mamāyanti.
As long as they’re not rid of greed, desire, fondness, thirst, passion, and craving for those sandcastles, they cherish them, fancy them, treasure them, and treat them as their own.
Yato ca kho, rādha, kumārakā vā kumārikāyo vā tesu paṃsvāgārakesu vigatarāgā honti vigatacchandā vigatapemā vigatapipāsā vigatapariḷāhā vigatataṇhā, atha kho tāni paṃsvāgārakāni hatthehi ca pādehi ca vikiranti vidhamanti viddhaṃsenti vikīḷaniyaṃ karonti.
But when they are rid of greed, desire, fondness, thirst, passion, and craving for those sandcastles, they scatter, destroy, and demolish them with their hands and feet, making them unplayable.
Evameva kho, rādha, tumhepi rūpaṃ vikiratha vidhamatha viddhaṃsetha vikīḷaniyaṃ karotha taṇhākkhayāya paṭipajjatha.
In the same way, you should scatter, destroy, and demolish form, making it unplayable. And you should practice for the ending of craving.
Vedanaṃ vikiratha vidhamatha viddhaṃsetha vikīḷaniyaṃ karotha taṇhākkhayāya paṭipajjatha.
You should scatter, destroy, and demolish feeling …
Saññaṃ …
perception …
saṅkhāre vikiratha vidhamatha viddhaṃsetha vikīḷaniyaṃ karotha taṇhākkhayāya paṭipajjatha.
co-doings …
Viññāṇaṃ vikiratha vidhamatha viddhaṃsetha vikīḷaniyaṃ karotha taṇhākkhayāya paṭipajjatha.
consciousness, making it unplayable. And you should practice for the ending of craving.
Taṇhākkhayo hi, rādha, nibbānan”ti.
For the ending of craving is nirvana.”
SN 23.3 Bhavanetti: Attachment To Rebirth
3. Bhavanettisutta
3. Attachment To Rebirth
Sāvatthinidānaṃ.
At Sāvatthī.
Ekamantaṃ nisinno kho āyasmā rādho bhagavantaṃ etadavoca:
Seated to one side, Venerable Rādha said to the Buddha:
“‘bhavanettinirodho, bhavanettinirodho’ti, bhante, vuccati.
“Sir, they speak of this thing called ‘the cessation of attachment to rebirth’.
Katamā nu kho, bhante, bhavanetti, katamo bhavanettinirodho”ti?
What is the attachment to rebirth? And what is the cessation of attachment to rebirth?”
“Rūpe kho, rādha, yo chando yo rāgo yā nandī yā taṇhā ye upayupādānā cetaso adhiṭṭhānābhinivesānusayā—
“Rādha, any desire, greed, relishing, and craving for form; and any attraction, grasping, mental dedication, insistence, and underlying tendencies—
ayaṃ vuccati bhavanetti.
this is called the attachment to rebirth.
Tesaṃ nirodho bhavanettinirodho.
Their cessation is the cessation of attachment to rebirth.
Vedanāya …
Any desire, greed, relishing, and craving for feeling …
saññāya …
perception …
saṅkhāresu …
co-doings …
viññāṇe yo chando … pe … adhiṭṭhānābhinivesānusayā—
consciousness; and any becoming involved, grasping, mental dedication, insistence, and underlying tendencies—
ayaṃ vuccati bhavanetti.
this is called the attachment to rebirth.
Tesaṃ nirodho bhavanettinirodho”ti.
Their cessation is the cessation of attachment to rebirth.”
SN 23.4 Pariññeyya: Should Be Completely Understood
4. Pariññeyyasutta
4. Should Be Completely Understood
Sāvatthinidānaṃ.
At Sāvatthī.
Āyasmā rādho yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho āyasmantaṃ rādhaṃ bhagavā etadavoca:
Then Venerable Rādha went up to the Buddha, bowed, and sat down to one side. The Buddha said to him:
“Pariññeyye ca, rādha, dhamme desessāmi pariññañca pariññātāviṃ puggalañca.
“Rādha, I will teach you the things that should be completely understood, complete understanding, and the person who has completely understood.
Taṃ suṇāhi, sādhukaṃ manasi karohi; bhāsissāmī”ti.
Listen and pay close attention, I will speak.”
“Evaṃ, bhante”ti kho āyasmā rādho bhagavato paccassosi.
“Yes, sir,” Rādha replied.
Bhagavā etadavoca:
The Buddha said this:
“katame ca, rādha, pariññeyyā dhammā?
“And what things should be completely understood?
Rūpaṃ kho, rādha, pariññeyyo dhammo, vedanā pariññeyyo dhammo, saññā pariññeyyo dhammo, saṅkhārā pariññeyyo dhammo, viññāṇaṃ pariññeyyo dhammo.
Form, feeling, perception, co-doings, and consciousness.
Ime vuccanti, rādha, pariññeyyā dhammā.
These are called the things that should be completely understood.
Katamā ca, rādha, pariññā?
And what is complete understanding?
Yo kho, rādha, rāgakkhayo dosakkhayo mohakkhayo—
The ending of greed, hate, and delusion.
ayaṃ vuccati, rādha, pariññā.
This is called complete understanding.
Katamo ca, rādha, pariññātāvī puggalo?
And what is the person who has completely understood?
‘Arahā’tissa vacanīyaṃ.
It should be said: a perfected one,
Yvāyaṃ āyasmā evaṃnāmo evaṅgotto—
the venerable of such and such name and clan.
ayaṃ vuccati, rādha, pariññātāvī puggalo”ti.
This is called the person who has completely understood.”
SN 23.5 Samaṇa: Ascetics and Brahmins
5. Samaṇasutta
5. Ascetics and Brahmins
Sāvatthinidānaṃ.
At Sāvatthī.
Ekamantaṃ nisinnaṃ kho āyasmantaṃ rādhaṃ bhagavā etadavoca:
When Venerable Rādha was seated to one side, the Buddha said to him:
“pañcime, rādha, upādānakkhandhā.
“Rādha, there are these five grasping aggregates.
Katame pañca?
What five?
Rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho.
The grasping aggregates of form, feeling, perception, co-doings, and consciousness.
Ye hi keci, rādha, samaṇā vā brāhmaṇā vā imesaṃ pañcannaṃ upādānakkhandhānaṃ assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nappajānanti;
There are ascetics and brahmins who don’t truly understand these five grasping aggregates’ gratification, drawback, and escape.
na me te, rādha, samaṇā vā brāhmaṇā vā samaṇesu vā samaṇasammatā brāhmaṇesu vā brāhmaṇasammatā, na ca pana te āyasmanto sāmaññatthaṃ vā brahmaññatthaṃ vā diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharanti.
I don’t regard them as true ascetics and brahmins. Those venerables don’t realize the goal of life as an ascetic or brahmin, and don’t live having realized it with their own insight.
Ye ca kho keci, rādha, samaṇā vā brāhmaṇā vā imesaṃ pañcannaṃ upādānakkhandhānaṃ assādañca ādīnavañca nissaraṇañca yathābhūtaṃ pajānanti;
There are ascetics and brahmins who do truly understand these five grasping aggregates’ gratification, drawback, and escape.
te kho me, rādha, samaṇā vā brāhmaṇā vā samaṇesu ceva samaṇasammatā brāhmaṇesu ca brāhmaṇasammatā, te ca panāyasmanto sāmaññatthañca brahmaññatthañca diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharantī”ti.
I regard them as true ascetics and brahmins. Those venerables realize the goal of life as an ascetic or brahmin, and live having realized it with their own insight.”
SN 23.6 Dutiyasamaṇa: Ascetics and Brahmins (2nd)
6. Dutiyasamaṇasutta
6. Ascetics and Brahmins (2nd)
Sāvatthinidānaṃ.
At Sāvatthī.
Ekamantaṃ nisinnaṃ kho āyasmantaṃ rādhaṃ bhagavā etadavoca:
When Venerable Rādha was seated to one side, the Buddha said to him:
“pañcime, rādha, upādānakkhandhā.
“Rādha, there are these five grasping aggregates.
Katame pañca?
What five?
Rūpupādānakkhandho … pe … viññāṇupādānakkhandho.
The grasping aggregates of form, feeling, perception, co-doings, and consciousness.
Ye hi keci, rādha, samaṇā vā brāhmaṇā vā imesaṃ pañcannaṃ upādānakkhandhānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nappajānanti … pe …
There are ascetics and brahmins who don’t truly understand these five grasping aggregates’ origin, ending, gratification, drawback, and escape … Those venerables don’t realize the goal of life as an ascetic or brahmin …
sayaṃ abhiññā sacchikatvā upasampajja viharantī”ti.
There are ascetics and brahmins who do truly understand … Those venerables realize the goal of life as an ascetic or brahmin, and live having realized it with their own insight.”
SN 23.7 Sotāpanna: A Stream-Enterer
7. Sotāpannasutta
7. A Stream-Enterer
Sāvatthinidānaṃ.
At Sāvatthī.
Ekamantaṃ nisinnaṃ kho āyasmantaṃ rādhaṃ bhagavā etadavoca:
When Venerable Rādha was seated to one side, the Buddha said to him:
“pañcime, rādha, upādānakkhandhā.
“Rādha, there are these five grasping aggregates.
Katame pañca?
What five?
Rūpupādānakkhandho … pe … viññāṇupādānakkhandho.
The grasping aggregates of form, feeling, perception, co-doings, and consciousness.
Yato kho, rādha, ariyasāvako imesaṃ pañcannaṃ upādānakkhandhānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ pajānāti—
When a noble disciple truly understands these five grasping aggregates’ origin, ending, gratification, drawback, and escape,
ayaṃ vuccati, rādha, ariyasāvako sotāpanno avinipātadhammo niyato sambodhiparāyano”ti.
they’re called a noble disciple who is a stream-enterer, not liable to be reborn in the underworld, bound for awakening.”
SN 23.8 Arahanta: A Perfected One
8. Arahantasutta
8. A Perfected One
Sāvatthinidānaṃ.
At Sāvatthī.
Ekamantaṃ nisinnaṃ kho āyasmantaṃ rādhaṃ bhagavā etadavoca:
When Venerable Rādha was seated to one side, the Buddha said to him:
“pañcime, rādha, upādānakkhandhā.
“Rādha, there are these five grasping aggregates.
Katame pañca?
What five?
Rūpupādānakkhandho … pe … viññāṇupādānakkhandho.
The grasping aggregates of form, feeling, perception, co-doings, and consciousness.
Yato kho, rādha, bhikkhu imesaṃ pañcannaṃ upādānakkhandhānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ viditvā anupādāvimutto hoti—
A monk comes to be freed by not grasping after truly understanding these five grasping aggregates’ origin, ending, gratification, drawback, and escape.
ayaṃ vuccati, rādha, bhikkhu arahaṃ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññāvimutto”ti.
Such a monk is called a perfected one, with defilements ended, who has completed the spiritual journey, done what had to be done, laid down the burden, achieved their own true goal, utterly ended the fetters of rebirth, and is rightly freed through enlightenment.”
SN 23.9 Chandarāga: Desire and Greed
9. Chandarāgasutta
9. Desire and Greed
Sāvatthinidānaṃ.
At Sāvatthī.
Ekamantaṃ nisinnaṃ kho āyasmantaṃ rādhaṃ bhagavā etadavoca:
When Venerable Rādha was seated to one side, the Buddha said to him:
“rūpe kho, rādha, yo chando yo rāgo yā nandī yā taṇhā, taṃ pajahatha.
“Rādha, you should give up any desire, greed, relishing, and craving for form.
Evaṃ taṃ rūpaṃ pahīnaṃ bhavissati ucchinnamūlaṃ tālāvatthukataṃ anabhāvaṅkataṃ āyatiṃ anuppādadhammaṃ.
Thus that form will be given up, cut off at the root, made like a palm stump, obliterated, and unable to arise in the future.
Vedanāya yo chando yo rāgo yā nandī yā taṇhā, taṃ pajahatha.
You should give up any desire, greed, relishing, and craving for feeling …
Evaṃ sā vedanā pahīnā bhavissati ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṃ anuppādadhammā.
Saññāya …
perception …
saṅkhāresu yo chando yo rāgo yā nandī yā taṇhā, taṃ pajahatha.
co-doings …
Evaṃ te saṅkhārā pahīnā bhavissanti ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṃ anuppādadhammā.
Viññāṇe yo chando yo rāgo yā nandī yā taṇhā, taṃ pajahatha.
consciousness.
Evaṃ taṃ viññāṇaṃ pahīnaṃ bhavissati … pe … anuppādadhamman”ti.
Thus that consciousness will be given up, cut off at the root, made like a palm stump, obliterated, and unable to arise in the future.”
SN 23.10 Dutiyachandarāga: Desire and Greed (2nd)
10. Dutiyachandarāgasutta
10. Desire and Greed (2nd)
Sāvatthinidānaṃ.
At Sāvatthī.
Ekamantaṃ nisinnaṃ kho āyasmantaṃ rādhaṃ bhagavā etadavoca:
When Venerable Rādha was seated to one side, the Buddha said to him:
“rūpe kho, rādha, yo chando yo rāgo yā nandī yā taṇhā ye upayupādānā cetaso adhiṭṭhānābhinivesānusayā, te pajahatha.
“Rādha, you should give up any desire, greed, relishing, and craving for form; and any attraction, grasping, mental dedication, insistence, and underlying tendencies.
Evaṃ taṃ rūpaṃ pahīnaṃ bhavissati ucchinnamūlaṃ tālāvatthukataṃ anabhāvaṅkataṃ āyatiṃ anuppādadhammaṃ.
Thus that form will be given up, cut off at the root, made like a palm stump, obliterated, and unable to arise in the future.
Vedanāya yo chando yo rāgo yā nandī yā taṇhā ye upayupādānā cetaso adhiṭṭhānābhinivesānusayā, te pajahatha.
You should give up any desire, greed, relishing, and craving for feeling …
Evaṃ sā vedanā pahīnā bhavissati ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṃ anuppādadhammā.
Saññāya …
perception …
saṅkhāresu yo chando yo rāgo yā nandī yā taṇhā ye upayupādānā cetaso adhiṭṭhānābhinivesānusayā, te pajahatha.
co-doings …
Evaṃ te saṅkhārā pahīnā bhavissanti ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṃ anuppādadhammā.
Viññāṇe yo chando yo rāgo yā nandī yā taṇhā ye upayupādānā cetaso adhiṭṭhānābhinivesānusayā, te pajahatha.
consciousness; and any attraction, grasping, mental dedication, insistence, and underlying tendencies.
Evaṃ taṃ viññāṇaṃ pahīnaṃ bhavissati ucchinnamūlaṃ tālāvatthukataṃ anabhāvaṅkataṃ āyatiṃ anuppādadhamman”ti.
Thus that consciousness will be given up, cut off at the root, made like a palm stump, obliterated, and unable to arise in the future.”
end of section [23..1.. - SN 23 vagga 1 Paṭhamamāra: About Māra] ❧
+ § – SN 23 vagga 2 Dutiyamāra: About Māra (2nd)+ all - all
2. Dutiyamāravagga
2. About Māra (2nd)
SN 23.11 Māra: About Māra
11. Mārasutta
11. About Māra
Sāvatthinidānaṃ.
At Sāvatthī.
Ekamantaṃ nisinno kho āyasmā rādho bhagavantaṃ etadavoca:
Seated to one side, Venerable Rādha said to the Buddha:
“‘māro, māro’ti, bhante, vuccati.
“Sir, they speak of this thing called ‘Māra’.
Katamo nu kho, bhante, māro”ti?
How is Māra defined?”
“Rūpaṃ kho, rādha, māro, vedanā māro, saññā māro, saṅkhārā māro, viññāṇaṃ māro.
“Rādha, form is Māra, feeling is Māra, perception is Māra, co-doings are Māra, consciousness is Māra.
Evaṃ passaṃ, rādha, sutavā ariyasāvako rūpasmimpi nibbindati, vedanāyapi nibbindati, saññāyapi nibbindati, saṅkhāresupi nibbindati, viññāṇasmimpi nibbindati.
Seeing this, a learned noble disciple grows disenchanted with form, feeling, perception, co-doings, and consciousness.
Nibbindaṃ virajjati; virāgā vimuccati. Vimuttasmiṃ vimuttamiti ñāṇaṃ hoti.
Being disenchanted, desire fades away. When desire fades away they’re freed. When they’re freed, they know they’re freed.
‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānātī”ti.
They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.’”
SN 23.12 Māradhamma: A Māra-like Nature
12. Māradhammasutta
12. A Māra-like Nature
Sāvatthinidānaṃ.
At Sāvatthī.
Ekamantaṃ nisinno kho āyasmā rādho bhagavantaṃ etadavoca:
Seated to one side, Venerable Rādha said to the Buddha:
“‘māradhammo, māradhammo’ti, bhante, vuccati.
“Sir, they speak of this thing called ‘Māra-like nature’.
Katamo nu kho, bhante, māradhammo”ti?
What is a Māra-like nature?”
“Rūpaṃ kho, rādha, māradhammo, vedanā māradhammo, saññā māradhammo, saṅkhārā māradhammo, viññāṇaṃ māradhammo.
“Rādha, form has a Māra-like nature. Feeling, perception, co-doings, and consciousness have a Māra-like nature.
Evaṃ passaṃ … pe …
Seeing this …
nāparaṃ itthattāyāti pajānātī”ti.
They understand: ‘… there is no return to any state of existence.’”
SN 23.13 Anicca: Impermanence
13. Aniccasutta
13. Impermanence
Sāvatthinidānaṃ.
At Sāvatthī.
Ekamantaṃ nisinno kho āyasmā rādho bhagavantaṃ etadavoca:
Seated to one side, Venerable Rādha said to the Buddha:
“‘aniccaṃ, aniccan’ti, bhante, vuccati.
“Sir, they speak of this thing called ‘impermanence’.
Katamaṃ nu kho, bhante, aniccan”ti?
What is impermanence?”
“Rūpaṃ kho, rādha, aniccaṃ, vedanā aniccā, saññā aniccā, saṅkhārā aniccā, viññāṇaṃ aniccaṃ.
“Rādha, form, feeling, perception, co-doings, and consciousness are impermanent.
Evaṃ passaṃ … pe …
Seeing this …
nāparaṃ itthattāyāti pajānātī”ti.
They understand: ‘… there is no return to any state of existence.’”
SN 23.14 Aniccadhamma: Naturally Impermanent
14. Aniccadhammasutta
14. Naturally Impermanent
Sāvatthinidānaṃ.
At Sāvatthī.
Ekamantaṃ nisinno kho āyasmā rādho bhagavantaṃ etadavoca:
Seated to one side, Venerable Rādha said to the Buddha:
“‘aniccadhammo, aniccadhammo’ti, bhante, vuccati.
“Sir, they speak of this thing called ‘naturally impermanent’.
Katamo nu kho, bhante, aniccadhammo”ti?
What is naturally impermanent?
“Rūpaṃ kho, rādha, aniccadhammo, vedanā aniccadhammo, saññā aniccadhammo, saṅkhārā aniccadhammo, viññāṇaṃ aniccadhammo.
“Rādha, form, feeling, perception, co-doings, and consciousness are naturally impermanent.
Evaṃ passaṃ … pe …
Seeing this …
nāparaṃ itthattāyāti pajānātī”ti.
They understand: ‘… there is no return to any state of existence.’”
SN 23.15 Dukkha: Suffering
15. Dukkhasutta
15. Suffering
Sāvatthinidānaṃ.
At Sāvatthī.
Ekamantaṃ nisinno kho āyasmā rādho bhagavantaṃ etadavoca:
Seated to one side, Venerable Rādha said to the Buddha:
“‘dukkhaṃ, dukkhan’ti, bhante, vuccati.
“Sir, they speak of this thing called ‘suffering’.
Katamaṃ nu kho, bhante, dukkhan”ti?
What is suffering?”
“Rūpaṃ kho, rādha, dukkhaṃ, vedanā dukkhā, saññā dukkhā, saṅkhārā dukkhā, viññāṇaṃ dukkhaṃ.
“Rādha, form, feeling, perception, co-doings, and consciousness are suffering.
Evaṃ passaṃ … pe …
Seeing this …
nāparaṃ itthattāyāti pajānātī”ti.
They understand: ‘… there is no return to any state of existence.’”
SN 23.16 Dukkhadhamma: Entailing Suffering
16. Dukkhadhammasutta
16. Entailing Suffering
Sāvatthinidānaṃ.
At Sāvatthī.
Ekamantaṃ nisinno kho āyasmā rādho bhagavantaṃ etadavoca:
Seated to one side, Venerable Rādha said to the Buddha:
“‘dukkhadhammo, dukkhadhammo’ti, bhante, vuccati.
“Sir, they speak of ‘things that entail suffering’.
Katamo nu kho, bhante, dukkhadhammo”ti?
What are the things that entail suffering?”
“Rūpaṃ kho, rādha, dukkhadhammo, vedanā dukkhadhammo, saññā dukkhadhammo, saṅkhārā dukkhadhammo, viññāṇaṃ dukkhadhammo.
“Rādha, form, feeling, perception, co-doings, and consciousness are things that entail suffering.
Evaṃ passaṃ … pe …
Seeing this …
nāparaṃ itthattāyāti pajānātī”ti.
They understand: ‘… there is no return to any state of existence.’”
SN 23.17 Anatta: Not-Self
17. Anattasutta
17. Not-Self
Sāvatthinidānaṃ.
At Sāvatthī.
Ekamantaṃ nisinno kho āyasmā rādho bhagavantaṃ etadavoca:
Seated to one side, Venerable Rādha said to the Buddha:
“‘anattā, anattā’ti, bhante, vuccati.
“Sir, they speak of this thing called ‘not-self’.
Katamo nu kho, bhante, anattā”ti?
What is not-self?”
“Rūpaṃ kho, rādha, anattā, vedanā anattā, saññā anattā, saṅkhārā anattā, viññāṇaṃ anattā.
“Rādha, form, feeling, perception, co-doings, and consciousness are not-self.
Evaṃ passaṃ … pe …
Seeing this …
nāparaṃ itthattāyāti pajānātī”ti.
They understand: ‘… there is no return to any state of existence.’”
SN 23.18 Anattadhamma: Naturally Not-Self
18. Anattadhammasutta
18. Naturally Not-Self
Sāvatthinidānaṃ.
At Sāvatthī.
Ekamantaṃ nisinno kho āyasmā rādho bhagavantaṃ etadavoca:
Seated to one side, Venerable Rādha said to the Buddha:
“‘anattadhammo, anattadhammo’ti, bhante, vuccati.
“Sir, they speak of this thing called ‘naturally not-self’.
Katamo nu kho, bhante, anattadhammo”ti?
What is naturally not-self?”
“Rūpaṃ kho, rādha, anattadhammo, vedanā anattadhammo, saññā anattadhammo, saṅkhārā anattadhammo, viññāṇaṃ anattadhammo.
“Rādha, form, feeling, perception, co-doings, and consciousness are naturally not-self.
Evaṃ passaṃ … pe …
Seeing this …
nāparaṃ itthattāyāti pajānātī”ti.
They understand: ‘… there is no return to any state of existence.’”
SN 23.18 Anattadhamma: Naturally Not-Self
18. Anattadhammasutta
18. Naturally Not-Self
Sāvatthinidānaṃ.
At Sāvatthī.
Ekamantaṃ nisinno kho āyasmā rādho bhagavantaṃ etadavoca:
Seated to one side, Venerable Rādha said to the Buddha:
“‘anattadhammo, anattadhammo’ti, bhante, vuccati.
“Sir, they speak of this thing called ‘naturally not-self’.
Katamo nu kho, bhante, anattadhammo”ti?
What is naturally not-self?”
“Rūpaṃ kho, rādha, anattadhammo, vedanā anattadhammo, saññā anattadhammo, saṅkhārā anattadhammo, viññāṇaṃ anattadhammo.
“Rādha, form, feeling, perception, co-doings, and consciousness are naturally not-self.
Evaṃ passaṃ … pe …
Seeing this …
nāparaṃ itthattāyāti pajānātī”ti.
They understand: ‘… there is no return to any state of existence.’”
SN 23.19 Khayadhamma: Liable To End
19. Khayadhammasutta
19. Liable To End
Sāvatthinidānaṃ.
At Sāvatthī.
Ekamantaṃ nisinno kho āyasmā rādho bhagavantaṃ etadavoca:
Seated to one side, Venerable Rādha said to the Buddha:
“‘khayadhammo, khayadhammo’ti, bhante, vuccati.
“Sir, they speak of things being ‘liable to end’.
Katamo nu kho, bhante, khayadhammo”ti?
What is liable to end?”
“Rūpaṃ kho, rādha, khayadhammo, vedanā khayadhammo, saññā khayadhammo, saṅkhārā khayadhammo, viññāṇaṃ khayadhammo.
“Rādha, form, feeling, perception, co-doings, and consciousness are liable to end.
Evaṃ passaṃ … pe …
Seeing this …
nāparaṃ itthattāyāti pajānātī”ti.
They understand: ‘… there is no return to any state of existence.’”
SN 23.20 Vayadhamma: Liable To Vanish
20. Vayadhammasutta
20. Liable To Vanish
Sāvatthinidānaṃ.
At Sāvatthī.
Ekamantaṃ nisinno kho āyasmā rādho bhagavantaṃ etadavoca:
Seated to one side, Venerable Rādha said to the Buddha:
“‘vayadhammo, vayadhammo’ti, bhante, vuccati.
“Sir, they speak of things being ‘liable to vanish’.
Katamo nu kho, bhante, vayadhammo”ti?
What is liable to vanish?”
“Rūpaṃ kho, rādha, vayadhammo, vedanā vayadhammo, saññā vayadhammo, saṅkhārā vayadhammo, viññāṇaṃ vayadhammo.
“Rādha, form, feeling, perception, co-doings, and consciousness are liable to vanish.
Evaṃ passaṃ … pe …
Seeing this …
nāparaṃ itthattāyāti pajānātī”ti.
They understand: ‘… there is no return to any state of existence.’”
SN 23.21 Samudayadhamma: Liable To Originate
21. Samudayadhammasutta
21. Liable To Originate
Sāvatthinidānaṃ.
At Sāvatthī.
Ekamantaṃ nisinno kho āyasmā rādho bhagavantaṃ etadavoca:
Seated to one side, Venerable Rādha said to the Buddha:
“‘samudayadhammo, samudayadhammo’ti, bhante, vuccati.
“Sir, they speak of things being ‘liable to originate’.
Katamo nu kho, bhante, samudayadhammo”ti?
What is liable to originate?”
“Rūpaṃ kho, rādha, samudayadhammo, vedanā samudayadhammo, saññā samudayadhammo, saṅkhārā samudayadhammo, viññāṇaṃ samudayadhammo.
“Rādha, form, feeling, perception, co-doings, and consciousness are liable to originate.
Evaṃ passaṃ … pe …
Seeing this …
nāparaṃ itthattāyāti pajānātī”ti.
They understand: ‘… there is no return to any state of existence.’”
SN 23.22 Nirodhadhamma: Liable To Cease
22. Nirodhadhammasutta
22. Liable To Cease
Sāvatthinidānaṃ.
At Sāvatthī.
Ekamantaṃ nisinno kho āyasmā rādho bhagavantaṃ etadavoca:
Seated to one side, Venerable Rādha said to the Buddha:
“‘nirodhadhammo, nirodhadhammo’ti, bhante, vuccati.
“Sir, they speak of things being ‘liable to cease’.
Katamo nu kho, bhante, nirodhadhammo”ti?
What is liable to cease?”
“Rūpaṃ kho, rādha, nirodhadhammo, vedanā nirodhadhammo, saññā nirodhadhammo, saṅkhārā nirodhadhammo, viññāṇaṃ nirodhadhammo.
“Rādha, form, feeling, perception, co-doings, and consciousness are liable to cease.
Evaṃ passaṃ … pe …
Seeing this …
nāparaṃ itthattāyāti pajānātī”ti.
They understand: ‘… there is no return to any state of existence.’”
end of section [23..2.. - SN 23 vagga 2 Dutiyamāra: About Māra (2nd)] ❧
+ § – SN 23 vagga 3 Āyācana: Appeals+ all - all
3. Āyācanavagga
3. Appeals
23–33. Mārādisuttaekādasaka
23–33. Eleven Discourses on Māra, Etc.
Sāvatthinidānaṃ.
At Sāvatthī.
Ekamantaṃ nisinno kho āyasmā rādho bhagavantaṃ etadavoca:
Seated to one side, Venerable Rādha said to the Buddha:
“sādhu me, bhante, bhagavā saṅkhittena dhammaṃ desetu, 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, assiduous, ardent, and resolute.”
“Yo kho, rādha, māro; tatra te chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo.
“Rādha, you should give up any desire, any greed, any desire and greed for whatever is Māra.
Ko ca, rādha, māro?
And what is Māra?
Rūpaṃ kho, rādha, māro; tatra te chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo.
Form is Māra. You should give up any desire, any greed, any desire and greed for it.
Vedanā māro; tatra te chando pahātabbo … pe …
Feeling …
saññā māro; tatra te chando pahātabbo … pe …
Perception …
saṅkhārā māro; tatra te chando pahātabbo … pe …
co-doings …
viññāṇaṃ māro; tatra te chando pahātabbo … pe …
Consciousness is Māra. You should give up any desire, any greed, any desire and greed for it.
yo kho, rādha, māro; tatra te chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo”ti.
You should give up any desire, any greed, any desire and greed for whatever is Māra.”
“Yo kho, rādha, māradhammo; tatra te chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo … pe …. (2)
“You should give up any desire, any greed, any desire and greed for whatever is of Māra-like nature …”
“Yaṃ kho, rādha, aniccaṃ … pe …. (3)
“… impermanent …”
“Yo kho, rādha, aniccadhammo … pe …. (4)
“… naturally impermanent …”
“Yaṃ kho, rādha, dukkhaṃ … pe …. (5)
“… suffering …”
“Yo kho, rādha, dukkhadhammo … pe …. (6)
“… things that entail suffering …”
“Yo kho, rādha, anattā … pe …. (7)
“… not-self …”
“Yo kho, rādha, anattadhammo … pe …. (8)
“… naturally not-self …”
“Yo kho, rādha, khayadhammo … pe …. (9)
“… liable to end …”
“Yo kho, rādha, vayadhammo … pe …. (10)
“… liable to vanish …”
“Yo kho, rādha, samudayadhammo; tatra te chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo … pe …. (11)
“… liable to originate …”
SN 23.34 Nirodhadhamma: Liable To Cease
34. Nirodhadhammasutta
34. Liable To Cease
Sāvatthinidānaṃ.
At Sāvatthī.
Āyasmā rādho bhagavantaṃ etadavoca:
Venerable Rādha said to the Buddha:
“sādhu me, bhante, bhagavā saṅkhittena dhammaṃ desetu, 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, assiduous, ardent, and resolute.”
“Yo kho, rādha, nirodhadhammo; tatra te chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo.
“Rādha, you should give up any desire, any greed, any desire and greed for whatever is liable to cease.
Ko ca, rādha, nirodhadhammo?
And what is liable to cease?
Rūpaṃ kho, rādha, nirodhadhammo; tatra te chando pahātabbo … pe …
Form is liable to cease. You should give up any desire, any greed, any desire and greed for it.
vedanā nirodhadhammo; tatra te chando pahātabbo … pe …
Feeling …
saññā nirodhadhammo; tatra te chando pahātabbo … pe …
Perception …
saṅkhārā nirodhadhammo; tatra te chando pahātabbo … pe …
co-doings …
viññāṇaṃ nirodhadhammo; tatra te chando pahātabbo … pe …
Consciousness is liable to cease. You should give up any desire, any greed, any desire and greed for it.
yo kho, rādha, nirodhadhammo; tatra te chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo”ti.
You should give up any desire, any greed, any desire and greed for whatever is liable to cease.”
❧
+ § – SN 23 vagga 4 Upanisinna: Sitting Close+ all - all
4. Upanisinnavagga
4. Sitting Close
35–45. Mārādisuttaekādasaka
35–45. Eleven Discourses on Māra, Etc.
Sāvatthinidānaṃ.
At Sāvatthī.
Ekamantaṃ nisinnaṃ kho āyasmantaṃ rādhaṃ bhagavā etadavoca:
When Venerable Rādha was seated to one side, the Buddha said to him:
“yo kho, rādha, māro; tatra te chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo.
“Rādha, you should give up any desire, any greed, any desire and greed for whatever is Māra.
Ko ca, rādha, māro?
And what is Māra?
Rūpaṃ kho, rādha, māro; tatra te chando pahātabbo … pe …
Form is Māra. You should give up any desire, any greed, any desire and greed for it. …
viññāṇaṃ māro; tatra te chando pahātabbo … pe …
Consciousness is Māra. You should give up any desire, any greed, any desire and greed for it.
yo kho, rādha, māro; tatra te chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo”ti.
You should give up any desire, any greed, any desire and greed for whatever is Māra.”
“Yo kho, rādha, māradhammo; tatra te chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo … pe …. (2)
“You should give up any desire, any greed, any desire and greed for whatever is of Māra-like nature …”
“Yaṃ kho, rādha, aniccaṃ … pe …. (3)
“… impermanent …”
“Yo kho, rādha, aniccadhammo … pe …. (4)
“… naturally impermanent …”
“Yaṃ kho, rādha, dukkhaṃ … pe …. (5)
“… suffering …”
“Yo kho, rādha, dukkhadhammo … pe …. (6)
“… things that entail suffering …”
“Yo kho, rādha, anattā … pe …. (7)
“… not-self …”
“Yo kho, rādha, anattadhammo … pe …. (8)
“… naturally not-self …”
“Yo kho, rādha, khayadhammo … pe …. (9)
“… liable to end …”
“Yo kho, rādha, vayadhammo … pe …. (10)
“… liable to vanish …”
“Yo kho, rādha, samudayadhammo; tatra te chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo … pe …. (11)
“… liable to originate …”
SN 23.46 Nirodhadhamma: Liable To Cease
46. Nirodhadhammasutta
46. Liable To Cease
Sāvatthinidānaṃ.
At Sāvatthī.
Ekamantaṃ nisinnaṃ kho āyasmantaṃ rādhaṃ bhagavā etadavoca:
When Venerable Rādha was seated to one side, the Buddha said to him:
“yo kho, rādha, nirodhadhammo; tatra te chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo.
“Rādha, you should give up any desire, any greed, any desire and greed for whatever is liable to cease.
Ko ca, rādha, nirodhadhammo?
And what is liable to cease?
Rūpaṃ kho, rādha, nirodhadhammo; tatra te chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo.
Form is liable to cease. You should give up any desire, any greed, any desire and greed for it.
Vedanā … pe …
Feeling …
saññā … pe …
Perception …
saṅkhārā … pe …
co-doings …
viññāṇaṃ nirodhadhammo; tatra te chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo.
Consciousness is liable to cease. You should give up any desire, any greed, any desire and greed for it.
Yo kho, rādha, nirodhadhammo; tatra te chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo”ti.
You should give up any desire, any greed, any desire and greed for whatever is liable to cease.”
Rādhasaṃyuttaṃ samattaṃ.
The Linked Discourses with Rādha are complete.
❧
SN 24 Diṭṭhi Saṃyutta: Connected Discourses on Views
(cst4)
(derived from B. Sujato 2018/12)
Saṃyutta Nikāya 24
Linked Discourses 24
+ § – SN 24 vagga 1 Sotāpatti: Stream-Entry+ all - all
1. Sotāpattivagga
1. Stream-Entry
1. Vātasutta
1. Winds
Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane.
At one time the Buddha was staying near Sāvatthī in Jeta’s Grove.
Bhagavā etadavoca:
The Buddha said this:
“kismiṃ nu kho, bhikkhave, sati, kiṃ upādāya, kiṃ abhinivissa evaṃ diṭṭhi uppajjati:
“monks, when what exists, because of grasping what and insisting on what, does the view arise:
‘na vātā vāyanti, na najjo sandanti, na gabbhiniyo vijāyanti, na candimasūriyā udenti vā apenti vā esikaṭṭhāyiṭṭhitā’”ti?
‘Winds don’t blow; rivers don’t flow; pregnant women don’t give birth; the moon and stars neither rise nor set, but stand firm like a pillar.’”
“Bhagavaṃmūlakā no, bhante, dhammā bhagavaṃnettikā bhagavaṃpaṭisaraṇā. Sādhu vata, bhante, bhagavantaññeva paṭibhātu etassa bhāsitassa attho. Bhagavato sutvā bhikkhū dhāressantī”ti.
“Our Dharmas are rooted in the Buddha. He is our guide and our refuge. Sir, may the Buddha himself please clarify the meaning of this. The monks will listen and remember it.”
“Tena hi, bhikkhave, suṇātha, sādhukaṃ manasi karotha, bhāsissāmī”ti.
“Well then, monks, listen and pay close attention, I will speak.”
“Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ.
“Yes, sir,” they replied.
Bhagavā etadavoca:
The Buddha said this:
“Rūpe kho, bhikkhave, sati, rūpaṃ upādāya, rūpaṃ abhinivissa evaṃ diṭṭhi uppajjati:
“When form exists, because of grasping form and insisting on form, the view arises:
‘na vātā vāyanti, na najjo sandanti, na gabbhiniyo vijāyanti, na candimasūriyā udenti vā apenti vā esikaṭṭhāyiṭṭhitā’ti.
‘Winds don’t blow; rivers don’t flow; pregnant women don’t give birth; the moon and stars neither rise nor set, but stand firm like a pillar.’
Vedanāya sati … pe …
When feeling …
saññāya sati …
perception …
saṅkhāresu sati …
co-doings …
viññāṇe sati, viññāṇaṃ upādāya, viññāṇaṃ abhinivissa evaṃ diṭṭhi uppajjati:
consciousness exists, because of grasping consciousness and insisting on consciousness, the view arises:
‘na vātā vāyanti, na najjo sandanti, na gabbhiniyo vijāyanti, na candimasūriyā udenti vā apenti vā esikaṭṭhāyiṭṭhitā’ti.
‘Winds don’t blow; rivers don’t flow; pregnant women don’t give birth; the moon and stars neither rise nor set, but stand firm like a pillar.’
Taṃ kiṃ maññatha, bhikkhave,
What do you think, monks?
rūpaṃ niccaṃ vā aniccaṃ vā”ti?
Is form permanent or impermanent?”
“Aniccaṃ, bhante”.
“Impermanent, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti?
“But if it’s impermanent, is it suffering or happiness?”
“Dukkhaṃ, bhante”.
“Suffering, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, api nu taṃ anupādāya evaṃ diṭṭhi uppajjeyya:
“But by not grasping what’s impermanent, suffering, and perishable, would the view arise:
‘na vātā vāyanti, na najjo sandanti, na gabbhiniyo vijāyanti, na candimasūriyā udenti vā apenti vā esikaṭṭhāyiṭṭhitā’”ti?
‘Winds don’t blow; rivers don’t flow; pregnant women don’t give birth; the moon and stars neither rise nor set, but stand firm like a pillar’?”
“No hetaṃ, bhante”.
“No, sir.”
“Vedanā niccā vā aniccā vā”ti …
“Is feeling …
“saññā …
perception …
saṅkhārā …
co-doings …
viññāṇaṃ niccaṃ vā aniccaṃ vā”ti?
consciousness permanent or impermanent?”
“Aniccaṃ, bhante”.
“Impermanent, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti?
“But if it’s impermanent, is it suffering or happiness?”
“Dukkhaṃ, bhante”.
“Suffering, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, api nu taṃ anupādāya evaṃ diṭṭhi uppajjeyya:
“But by not grasping what’s impermanent, suffering, and perishable, would the view arise:
‘na vātā vāyanti, na najjo sandanti, na gabbhiniyo vijāyanti, na candimasūriyā udenti vā apenti vā esikaṭṭhāyiṭṭhitā’”ti?
‘Winds don’t blow; rivers don’t flow; pregnant women don’t give birth; the moon and stars neither rise nor set, but stand firm like a pillar’?”
“No hetaṃ, bhante”.
“No, sir.”
“Yampidaṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā tampi niccaṃ vā aniccaṃ vā”ti?
“That which is seen, heard, thought, cognized, searched, and explored by the mind: 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, api nu taṃ anupādāya evaṃ diṭṭhi uppajjeyya:
“But by not grasping what’s impermanent, suffering, and perishable, would the view arise:
‘na vātā vāyanti, na najjo sandanti, na gabbhiniyo vijāyanti, na candimasūriyā udenti vā apenti vā esikaṭṭhāyiṭṭhitā’”ti?
‘Winds don’t blow; rivers don’t flow; pregnant women don’t give birth; the moon and stars neither rise nor set, but stand firm like a pillar’?”
“No hetaṃ, bhante”.
“No, sir.”
“Yato kho, bhikkhave, ariyasāvakassa imesu ca ṭhānesu kaṅkhā pahīnā hoti, dukkhepissa kaṅkhā pahīnā hoti, dukkhasamudayepissa kaṅkhā pahīnā hoti, dukkhanirodhepissa kaṅkhā pahīnā hoti, dukkhanirodhagāminiyā paṭipadāyapissa kaṅkhā pahīnā hoti—
“When a noble-one's-disciple has given up doubt in these six cases, and has given up doubt in suffering, its origin, its cessation, and the practice that leads to its cessation,
ayaṃ vuccati, bhikkhave, ariyasāvako sotāpanno avinipātadhammo niyato sambodhiparāyano”ti.
they’re called a noble-one's-disciple who is a stream-enterer, not liable to be reborn in the underworld, bound for awakening.”
❧
SN 24.2 Etaṃmama: This Is Mine
2. Etaṃmamasutta
2. This Is Mine
Sāvatthinidānaṃ.
At Sāvatthī.
“Kismiṃ nu kho, bhikkhave, sati, kiṃ upādāya, kiṃ abhinivissa evaṃ diṭṭhi uppajjati:
“monks, when what exists, because of grasping what and insisting on what, does the view arise:
‘etaṃ mama, esohamasmi, eso me attā’”ti?
‘This is mine, I am this, this is my self’?”
“Bhagavaṃmūlakā no, bhante, dhammā … pe …
“Our Dharmas are rooted in the Buddha. …”
“rūpe kho, bhikkhave, sati, rūpaṃ upādāya, rūpaṃ abhinivissa evaṃ diṭṭhi uppajjati:
“When form exists, because of grasping form and insisting on form, the view arises:
‘etaṃ mama, esohamasmi, eso me attā’ti.
‘This is mine, I am this, this is my self.’
Vedanāya sati … pe …
When feeling …
saññāya sati …
perception …
saṅkhāresu sati …
co-doings …
viññāṇe sati, viññāṇaṃ upādāya, viññāṇaṃ abhinivissa evaṃ diṭṭhi uppajjati:
consciousness exists, because of grasping consciousness and insisting on consciousness, the view arises:
‘etaṃ mama, esohamasmi, eso me attā’ti.
‘This is mine, I am this, this is my self.’
Taṃ kiṃ maññatha, bhikkhave,
What do you think, monks?
rūpaṃ niccaṃ vā aniccaṃ vā”ti?
Is form permanent or impermanent?”
“Aniccaṃ, bhante” … pe …
“Impermanent, sir.” …
“vedanā …
“Is feeling …
saññā …
perception …
saṅkhārā …
co-doings …
viññāṇaṃ niccaṃ vā aniccaṃ vā”ti?
consciousness permanent or impermanent?”
“Aniccaṃ, bhante” … pe …
“Impermanent, sir.” …
api nu taṃ anupādāya evaṃ diṭṭhi uppajjeyya:
‘etaṃ mama, esohamasmi, eso me attā’”ti?
“No hetaṃ, bhante”.
“Yampidaṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā tampi niccaṃ vā aniccaṃ vā”ti?
“That which is seen, heard, thought, cognized, searched, and explored by the mind: 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, api nu taṃ anupādāya evaṃ diṭṭhi uppajjeyya:
“But by not grasping what’s impermanent, suffering, and perishable, would the view arise:
‘etaṃ mama, esohamasmi, eso me attā’”ti?
‘This is mine, I am this, this is my self’?”
“No hetaṃ, bhante”.
“No, sir.”
“Yato kho, bhikkhave, ariyasāvakassa imesu ca ṭhānesu kaṅkhā pahīnā hoti, dukkhepissa kaṅkhā pahīnā hoti … pe … dukkhanirodhagāminiyā paṭipadāyapissa kaṅkhā pahīnā hoti—
“When a noble-one's-disciple has given up doubt in these six cases, and has given up doubt in suffering, its origin, its cessation, and the practice that leads to its cessation,
ayaṃ vuccati, bhikkhave, ariyasāvako sotāpanno avinipātadhammo niyato sambodhiparāyano”ti.
they’re called a noble-one's-disciple who is a stream-enterer, not liable to be reborn in the underworld, bound for awakening.”
❧
SN 24.3 Soattā: This Is My Self
3. Soattāsutta
3. This Is My Self
Sāvatthinidānaṃ.
At Sāvatthī.
“Kismiṃ nu kho, bhikkhave, sati, kiṃ upādāya, kiṃ abhinivissa evaṃ diṭṭhi uppajjati:
“monks, when what exists, because of grasping what and insisting on what, does the view arise:
‘so attā, so loko, so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo’”ti?
‘The self and the cosmos are one and the same. After passing away I will be permanent, everlasting, eternal, and imperishable’?”
“Bhagavaṃmūlakā no, bhante, dhammā … pe ….
“Our Dharmas are rooted in the Buddha. …”
“Rūpe kho, bhikkhave, sati, rūpaṃ upādāya, rūpaṃ abhinivissa evaṃ diṭṭhi uppajjati:
“When form exists, because of grasping form and insisting on form, the view arises:
‘so attā, so loko, so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo’ti.
‘The self and the cosmos are one and the same. After passing away I will be permanent, everlasting, eternal, and imperishable.’
Vedanāya sati … pe …
When feeling …
saññāya sati …
perception …
saṅkhāresu sati …
co-doings …
viññāṇe sati, viññāṇaṃ upādāya, viññāṇaṃ abhinivissa evaṃ diṭṭhi uppajjati:
consciousness exists, because of grasping consciousness and insisting on consciousness, the view arises:
‘so attā, so loko, so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo’ti.
‘The self and the cosmos are one and the same. After passing away I will be permanent, everlasting, eternal, and imperishable.’
Taṃ kiṃ maññatha, bhikkhave,
What do you think, monks?
rūpaṃ niccaṃ vā aniccaṃ vā”ti?
Is form permanent or impermanent?”
“Aniccaṃ, bhante” … pe …
“Impermanent, sir.” …
api nu taṃ anupādāya evaṃ diṭṭhi uppajjeyya:
‘so attā … pe …
avipariṇāmadhammo’”ti?
“No hetaṃ, bhante”.
“Vedanā …
“Is feeling …
saññā …
perception …
saṅkhārā …
co-doings …
viññāṇaṃ niccaṃ vā aniccaṃ vā”ti?
consciousness permanent or impermanent?”
“Aniccaṃ bhante … pe …
“Impermanent, sir.” …
api nu taṃ anupādāya evaṃ diṭṭhi uppajjeyya:
‘so attā … pe …
avipariṇāmadhammo’”ti?
“No hetaṃ, bhante”.
“Yampidaṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā tampi niccaṃ vā aniccaṃ vā”ti?
“That which is seen, heard, thought, cognized, searched, and explored by the mind: is that permanent or impermanent?”
“Aniccaṃ, bhante … pe …
“Impermanent, sir.” …
api nu taṃ anupādāya evaṃ diṭṭhi uppajjeyya:
“But by not grasping what’s impermanent, suffering, and perishable, would such a view arise?”
‘so attā, so loko, so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo’”ti?
“No hetaṃ, bhante”.
“No, sir.”
“Yato kho, bhikkhave, ariyasāvakassa imesu ca ṭhānesu kaṅkhā pahīnā hoti, dukkhepissa kaṅkhā pahīnā hoti … pe … dukkhanirodhagāminiyā paṭipadāyapissa kaṅkhā pahīnā hoti—
“When a noble-one's-disciple has given up doubt in these six cases, and has given up doubt in suffering, its origin, its cessation, and the practice that leads to its cessation,
ayaṃ vuccati, bhikkhave, ariyasāvako sotāpanno avinipātadhammo niyato sambodhiparāyano”ti.
they’re called a noble-one's-disciple who is a stream-enterer, not liable to be reborn in the underworld, bound for awakening.”
❧
SN 24.4 Nocamesiyā: It Might Not Be Mine
4. Nocamesiyāsutta
4. It Might Not Be Mine
Sāvatthinidānaṃ.
At Sāvatthī.
“Kismiṃ nu kho, bhikkhave, sati, kiṃ upādāya, kiṃ abhinivissa evaṃ diṭṭhi uppajjati:
“monks, when what exists, because of grasping what and insisting on what, does the view arise:
‘no cassaṃ, no ca me siyā, nābhavissa, na me bhavissatī’”ti?
‘I might not be, and it might not be mine. I will not be, and it will not be mine’?”
“Bhagavaṃmūlakā no, bhante, dhammā … pe ….
“Our Dharmas are rooted in the Buddha. …”
“Rūpe kho, bhikkhave, sati, rūpaṃ upādāya, rūpaṃ abhinivissa evaṃ diṭṭhi uppajjati:
“When form exists, because of grasping form and insisting on form, the view arises:
‘no cassaṃ, no ca me siyā, nābhavissa, na me bhavissatī’ti.
‘It might not be, and it might not be mine. It will not be, and it will not be mine.’
Vedanāya sati …
When feeling …
saññāya sati …
perception …
saṅkhāresu sati …
co-doings …
viññāṇe sati, viññāṇaṃ upādāya, viññāṇaṃ abhinivissa evaṃ diṭṭhi uppajjati:
consciousness exists, because of grasping consciousness and insisting on consciousness, the view arises:
‘no cassaṃ, no ca me siyā, nābhavissa, na me bhavissatī’ti.
‘It might not be, and it might not be mine. It will not be, and it will not be mine.’
Taṃ kiṃ maññatha, bhikkhave,
What do you think, monks?
rūpaṃ niccaṃ vā aniccaṃ vā”ti?
Is form permanent or impermanent?”
“Aniccaṃ, bhante” … pe …
“Impermanent, sir.” …
api nu taṃ anupādāya evaṃ diṭṭhi uppajjeyya:
‘no cassaṃ, no ca me siyā, nābhavissa, na me bhavissatī’”ti?
“No hetaṃ, bhante”.
“Vedanā …
“Is feeling …
saññā …
perception …
saṅkhārā …
co-doings …
viññāṇaṃ niccaṃ vā aniccaṃ vā”ti?
consciousness permanent or impermanent?”
“Aniccaṃ, bhante … pe …
“Impermanent, sir.” …
api nu taṃ anupādāya evaṃ diṭṭhi uppajjeyya:
‘no cassaṃ, no ca me siyā, nābhavissa, na me bhavissatī’”ti?
“No hetaṃ, bhante”.
“Yampidaṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā tampi niccaṃ vā aniccaṃ vā”ti?
“That which is seen, heard, thought, cognized, searched, and explored by the mind: is that permanent or impermanent?”
“Aniccaṃ, bhante … pe …
“Impermanent, sir.” …
api nu taṃ anupādāya evaṃ diṭṭhi uppajjeyya:
“But by not grasping what’s impermanent, suffering, and perishable, would such a view arise?”
‘no cassaṃ, no ca me siyā, nābhavissa, na me bhavissatī’”ti?
“No hetaṃ, bhante”.
“No, sir.”
“Yato kho, bhikkhave, ariyasāvakassa imesu ca ṭhānesu kaṅkhā pahīnā hoti, dukkhepissa kaṅkhā pahīnā hoti … pe … dukkhanirodhagāminiyā paṭipadāyapissa kaṅkhā pahīnā hoti—
“When a noble-one's-disciple has given up doubt in these six cases, and has given up doubt in suffering, its origin, its cessation, and the practice that leads to its cessation,
ayaṃ vuccati, bhikkhave, ariyasāvako sotāpanno avinipātadhammo niyato sambodhiparāyano”ti.
they’re called a noble-one's-disciple who is a stream-enterer, not liable to be reborn in the underworld, bound for awakening.”
❧
SN 24.5 Natthidinna: There’s No Meaning in Giving
5. Natthidinnasutta
5. There’s No Meaning in Giving
Sāvatthinidānaṃ.
At Sāvatthī.
“Kismiṃ nu kho, bhikkhave, sati kiṃ upādāya, kiṃ abhinivissa evaṃ diṭṭhi uppajjati:
“monks, when what exists, because of grasping what and insisting on what, does the view arise:
‘natthi dinnaṃ, natthi yiṭṭhaṃ, natthi hutaṃ, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko; natthi ayaṃ loko, natthi paro loko, natthi mātā, natthi pitā, natthi sattā opapātikā; natthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedenti.
‘There’s no meaning in giving, sacrifice, or offerings. There’s no fruit or result of good and bad deeds. There’s no afterlife. There are no duties to mother and father. No beings are reborn spontaneously. And there’s no ascetic or brahmin who is well attained and practiced, and who describes the afterlife after realizing it with their own insight.
Cātumahābhūtiko ayaṃ puriso yadā kālaṃ karoti pathavī pathavīkāyaṃ anupeti anupagacchati, āpo āpokāyaṃ anupeti anupagacchati, tejo tejokāyaṃ anupeti anupagacchati, vāyo vāyokāyaṃ anupeti anupagacchati.
This person is made up of the four primary elements. When they die, the earth in their body merges and coalesces with the main mass of earth. The water in their body merges and coalesces with the main mass of water. The fire in their body merges and coalesces with the main mass of fire. The air in their body merges and coalesces with the main mass of air.
Ākāsaṃ indriyāni saṅkamanti.
The faculties are transferred to space.
Āsandipañcamā purisā mataṃ ādāya gacchanti.
Four men with a bier carry away the corpse.
Yāva āḷāhanā padāni paññāyanti.
Their footprints show the way to the cemetery.
Kāpotakāni aṭṭhīni bhavanti.
The bones become bleached.
Bhassantā āhutiyo.
Offerings dedicated to the gods end in ashes.
Dattupaññattaṃ yadidaṃ dānaṃ.
Giving is a doctrine of morons.
Tesaṃ tucchaṃ musā vilāpo ye keci atthikavādaṃ vadanti.
When anyone affirms a positive teaching it’s just baseless, false nonsense.
Bāle ca paṇḍite ca kāyassa bhedā ucchijjanti vinassanti na honti paraṃ maraṇā’”ti?
Both the foolish and the astute are annihilated and destroyed when their body breaks up, and don’t exist after death’?”
“Bhagavaṃmūlakā no, bhante, dhammā … pe …
“Our Dharmas are rooted in the Buddha. …”
“Rūpe kho, bhikkhave, sati, rūpaṃ upādāya, rūpaṃ abhinivissa evaṃ diṭṭhi uppajjati:
“When form exists, because of grasping form and insisting on form, the view arises:
‘natthi dinnaṃ, natthi yiṭṭhaṃ … pe …
‘There’s no meaning in giving, sacrifice, or offerings. …
kāyassa bhedā ucchijjanti vinassanti na honti paraṃ maraṇā’ti.
Both the foolish and the astute are annihilated and destroyed when their body breaks up, and don’t exist after death.’
Vedanāya sati … pe …
When feeling …
saññāya sati …
perception …
saṅkhāresu sati …
co-doings …
viññāṇe sati, viññāṇaṃ upādāya, viññāṇaṃ abhinivissa evaṃ diṭṭhi uppajjati:
consciousness exists, because of grasping consciousness and insisting on consciousness, the view arises:
‘natthi dinnaṃ, natthi yiṭṭhaṃ … pe …
‘There’s no meaning in giving, sacrifice, or offerings. …
kāyassa bhedā ucchijjanti vinassanti na honti paraṃ maraṇā’ti.
Both the foolish and the astute are annihilated and destroyed when their body breaks up, and don’t exist after death.’
Taṃ kiṃ maññatha, bhikkhave,
What do you think, monks?
rūpaṃ niccaṃ vā aniccaṃ vā”ti?
Is form permanent or impermanent?”
“Aniccaṃ, bhante … pe …
“Impermanent, sir.” …
api nu taṃ anupādāya evaṃ diṭṭhi uppajjeyya:
‘natthi dinnaṃ, natthi yiṭṭhaṃ … pe …
kāyassa bhedā ucchijjanti vinassanti na honti paraṃ maraṇā’”ti?
“No hetaṃ, bhante”.
“Vedanā …
“Is feeling …
saññā …
perception …
saṅkhārā …
co-doings …
viññāṇaṃ niccaṃ vā aniccaṃ vā”ti?
consciousness permanent or impermanent?”
“Aniccaṃ, bhante … pe …
“Impermanent, sir.” …
api nu taṃ anupādāya evaṃ diṭṭhi uppajjeyya:
‘natthi dinnaṃ, natthi yiṭṭhaṃ … pe …
kāyassa bhedā ucchijjanti vinassanti na honti paraṃ maraṇā’”ti?
“No hetaṃ, bhante”.
“Yampidaṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā tampi niccaṃ vā aniccaṃ vā”ti?
“That which is seen, heard, thought, cognized, searched, and explored by the mind: is that permanent or impermanent?”
“Aniccaṃ, bhante … pe …
“Impermanent, sir.” …
api nu taṃ anupādāya evaṃ diṭṭhi uppajjeyya:
“But by not grasping what’s impermanent, suffering, and perishable, would such a view arise?”
‘natthi dinnaṃ, natthi yiṭṭhaṃ … pe …
ye keci atthikavādaṃ vadanti;
bāle ca paṇḍite ca kāyassa bhedā ucchijjanti vinassanti na honti paraṃ maraṇā’”ti?
“No hetaṃ, bhante”.
“No, sir.”
“Yato kho, bhikkhave, ariyasāvakassa imesu ca ṭhānesu kaṅkhā pahīnā hoti, dukkhepissa kaṅkhā pahīnā hoti … pe … dukkhanirodhagāminiyā paṭipadāyapissa kaṅkhā pahīnā hoti—
“When a noble-one's-disciple has given up doubt in these six cases, and has given up doubt in suffering, its origin, its cessation, and the practice that leads to its cessation,
ayaṃ vuccati, bhikkhave, ariyasāvako sotāpanno avinipātadhammo niyato sambodhiparāyano”ti.
they’re called a noble-one's-disciple who is a stream-enterer, not liable to be reborn in the underworld, bound for awakening.”
❧
6. Karotosutta
6. Acting
Sāvatthinidānaṃ.
At Sāvatthī.
“Kismiṃ nu kho, bhikkhave, sati, kiṃ upādāya, kiṃ abhinivissa evaṃ diṭṭhi uppajjati:
“monks, when what exists, because of grasping what and insisting on what, does the view arise:
‘karoto kārayato chindato chedāpayato pacato pācāpayato socato socāpayato kilamato kilamāpayato phandato phandāpayato pāṇamatipātayato adinnaṃ ādiyato sandhiṃ chindato nillopaṃ harato ekāgārikaṃ karoto paripanthe tiṭṭhato paradāraṃ gacchato musā bhaṇato karoto na karīyati pāpaṃ.
‘Nothing bad is done by the doer when they punish, mutilate, torture, aggrieve, oppress, intimidate, or when they encourage others to do the same. Nothing bad is done when they kill, steal, break into houses, plunder wealth, steal from isolated buildings, commit highway robbery, commit adultery, and lie.
Khurapariyantena cepi cakkena yo imissā pathaviyā pāṇe ekamaṃsakhalaṃ ekamaṃsapuñjaṃ kareyya, natthi tatonidānaṃ pāpaṃ, natthi pāpassa āgamo.
If you were to reduce all the living creatures of this earth to one heap and mass of flesh with a razor-edged chakram, no evil comes of that, and no outcome of evil.
Dakkhiṇañcepi gaṅgāya tīraṃ gaccheyya; hananto ghātento chindanto chedāpento pacanto pācento, natthi tatonidānaṃ pāpaṃ, natthi pāpassa āgamo.
If you were to go along the south bank of the Ganges killing, mutilating, and torturing, and encouraging others to do the same, no evil comes of that, and no outcome of evil.
Uttarañcepi gaṅgāya tīraṃ gaccheyya; dadanto dāpento yajanto yajāpento, natthi tatonidānaṃ puññaṃ, natthi puññassa āgamo.
If you were to go along the north bank of the Ganges giving and sacrificing and encouraging others to do the same, no merit comes of that, and no outcome of merit.
Dānena damena saṃyamena saccavajjena natthi puññaṃ natthi puññassa āgamo’”ti.
In giving, self-control, restraint, and truthfulness there is no merit or outcome of merit’?”
“Bhagavaṃmūlakā no, bhante, dhammā … pe …
“Our Dharmas are rooted in the Buddha. …”
“Rūpe kho, bhikkhave, sati, rūpaṃ upādāya, rūpaṃ abhinivissa evaṃ diṭṭhi uppajjati:
“When form exists, because of grasping form and insisting on form, the view arises:
‘karoto kārayato … pe …
‘The one who acts does nothing wrong …
natthi puññaṃ natthi puññassa āgamo’ti.
there is no merit or outcome of merit.’
Vedanāya sati … pe …
When feeling …
saññāya sati …
perception …
saṅkhāresu sati …
co-doings …
viññāṇe sati, viññāṇaṃ upādāya, viññāṇaṃ abhinivissa evaṃ diṭṭhi uppajjati:
consciousness exists, because of grasping consciousness and insisting on consciousness, the view arises:
‘karoto kārayato … pe …
‘The one who acts does nothing wrong …
natthi puññaṃ natthi puññassa āgamo’ti.
there is no merit or outcome of merit.’
Taṃ kiṃ maññatha, bhikkhave,
What do you think, monks?
rūpaṃ niccaṃ vā aniccaṃ vā”ti?
Is form permanent or impermanent?”
“Aniccaṃ, bhante” … pe …
“Impermanent, sir.” …
api nu taṃ anupādāya evaṃ diṭṭhi uppajjeyya:
‘karoto … pe …
natthi puññaṃ natthi puññassa āgamo”ti?
“No hetaṃ, bhante”.
“Vedanā …
“Is feeling …
saññā …
perception …
saṅkhārā …
co-doings …
viññāṇaṃ niccaṃ vā aniccaṃ vā”ti?
consciousness permanent or impermanent?”
“Aniccaṃ, bhante … pe …
“Impermanent, sir.” …
api nu taṃ anupādāya evaṃ diṭṭhi uppajjeyya:
‘karoto kārayato … pe …
natthi puññaṃ natthi puññassa āgamo’”ti?
“No hetaṃ, bhante”.
“Yampidaṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā tampi niccaṃ vā aniccaṃ vā”ti?
“That which is seen, heard, thought, cognized, searched, and explored by the mind: is that permanent or impermanent?”
“Aniccaṃ, bhante … pe …
“Impermanent, sir.” …
api nu taṃ anupādāya evaṃ diṭṭhi uppajjeyya:
“But by not grasping what’s impermanent, suffering, and perishable, would such a view arise?”
‘karoto kārayato … pe …
natthi puññaṃ natthi puññassa āgamo’”ti?
“No hetaṃ, bhante”.
“No, sir.”
“Yato kho, bhikkhave, ariyasāvakassa imesu ca ṭhānesu kaṅkhā pahīnā hoti, dukkhepissa kaṅkhā pahīnā hoti … pe … dukkhanirodhagāminiyā paṭipadāyapissa kaṅkhā pahīnā hoti—
“When a noble-one's-disciple has given up doubt in these six cases, and has given up doubt in suffering, its origin, its cessation, and the practice that leads to its cessation,
ayaṃ vuccati, bhikkhave, ariyasāvako sotāpanno avinipātadhammo niyato sambodhiparāyano”ti.
they’re called a noble-one's-disciple who is a stream-enterer, not liable to be reborn in the underworld, bound for awakening.”
❧
7. Hetusutta
7. Cause
Sāvatthinidānaṃ.
At Sāvatthī.
“Kismiṃ nu kho, bhikkhave, sati, kiṃ upādāya, kiṃ abhinivissa evaṃ diṭṭhi uppajjati:
“monks, when what exists, because of grasping what and insisting on what, does the view arise:
‘natthi hetu, natthi paccayo sattānaṃ saṅkilesāya.
‘There is no cause or condition for the corruption of sentient beings.
Ahetū appaccayā sattā saṅkilissanti.
Sentient beings are corrupted without cause or reason.
Natthi hetu, natthi paccayo sattānaṃ visuddhiyā.
There’s no cause or condition for the purification of sentient beings.
Ahetū appaccayā sattā visujjhanti.
Sentient beings are purified without cause or reason.
Natthi balaṃ natthi vīriyaṃ natthi purisathāmo natthi purisaparakkamo.
There is no power, no energy, no manly strength or vigor.
Sabbe sattā sabbe pāṇā sabbe bhūtā sabbe jīvā avasā abalā avīriyā niyatisaṅgatibhāvapariṇatā chasvevābhijātīsu sukhadukkhaṃ paṭisaṃvedentī’”ti?
All sentient beings, all living creatures, all beings, all souls lack control, power, and energy. Molded by destiny, circumstance, and nature, they experience pleasure and pain in the six classes of rebirth’?”
“Bhagavaṃmūlakā no, bhante, dhammā … pe …
“Our Dharmas are rooted in the Buddha. …”
“Rūpe kho, bhikkhave, sati, rūpaṃ upādāya, rūpaṃ abhinivissa evaṃ diṭṭhi uppajjati:
“When form exists, because of grasping form and insisting on form, the view arises:
‘natthi hetu, natthi paccayo … pe …
‘There is no cause or condition …
sukhadukkhaṃ paṭisaṃvedentī’ti.
they experience pleasure and pain in the six classes of rebirth.’
Vedanāya sati … pe …
When feeling …
saññāya sati …
perception …
saṅkhāresu sati …
co-doings …
viññāṇe sati, viññāṇaṃ upādāya, viññāṇaṃ abhinivissa evaṃ diṭṭhi uppajjati:
consciousness exists, because of grasping consciousness and insisting on consciousness, the view arises:
‘natthi hetu, natthi paccayo … pe …
‘There is no cause or condition …
sukhadukkhaṃ paṭisaṃvedentī’ti.
they experience pleasure and pain in the six classes of rebirth.’
Taṃ kiṃ maññatha, bhikkhave,
What do you think, monks?
rūpaṃ niccaṃ vā aniccaṃ vā”ti?
Is form permanent or impermanent?”
“Aniccaṃ, bhante … pe …
“Impermanent, sir.” …
vipariṇāmadhammaṃ, api nu taṃ anupādāya evaṃ diṭṭhi uppajjeyya:
‘natthi hetu, natthi paccayo … pe …
sukhadukkhaṃ paṭisaṃvedentī’”ti?
“No hetaṃ, bhante”.
“Vedanā …
“Is feeling …
saññā …
perception …
saṅkhārā …
co-doings …
viññāṇaṃ niccaṃ vā aniccaṃ vā”ti?
consciousness permanent or impermanent?”
“Aniccaṃ, bhante … pe …
“Impermanent, sir.” …
api nu taṃ anupādāya evaṃ diṭṭhi uppajjeyya:
‘natthi hetu, natthi paccayo … pe …
sukhadukkhaṃ paṭisaṃvedentī’”ti?
“No hetaṃ, bhante”.
“Yampidaṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā tampi niccaṃ vā aniccaṃ vā”ti?
“That which is seen, heard, thought, cognized, searched, and explored by the mind: is that permanent or impermanent?”
“Aniccaṃ, bhante … pe …
“Impermanent, sir.” …
api nu taṃ anupādāya evaṃ diṭṭhi uppajjeyya:
“But by not grasping what’s impermanent, suffering, and perishable, would such a view arise?”
‘natthi hetu natthi paccayo … pe …
sukhadukkhaṃ paṭisaṃvedentī’”ti?
“No hetaṃ, bhante”.
“No, sir.”
“Yato kho, bhikkhave, ariyasāvakassa imesu ca ṭhānesu kaṅkhā pahīnā hoti, dukkhepissa kaṅkhā pahīnā hoti … pe … dukkhanirodhagāminiyā paṭipadāyapissa kaṅkhā pahīnā hoti—
“When a noble-one's-disciple has given up doubt in these six cases, and has given up doubt in suffering, its origin, its cessation, and the practice that leads to its cessation,
ayaṃ vuccati, bhikkhave, ariyasāvako sotāpanno avinipātadhammo niyato sambodhiparāyano”ti.
they’re called a noble-one's-disciple who is a stream-enterer, not liable to be reborn in the underworld, bound for awakening.”
❧
SN 24.8 Mahādiṭṭhi: The Extensive View
8. Mahādiṭṭhisutta
8. The Extensive View
Sāvatthinidānaṃ.
At Sāvatthī.
“Kismiṃ nu kho, bhikkhave, sati, kiṃ upādāya, kiṃ abhinivissa evaṃ diṭṭhi uppajjati:
“monks, when what exists, because of grasping what and insisting on what, does the view arise:
‘sattime kāyā akaṭā, akaṭavidhā, animmitā, animmātā, vañjhā, kūṭaṭṭhā, esikaṭṭhāyiṭṭhitā;
‘There are these seven substances that are not made, not derived, not created, without a creator, barren, steady as a mountain peak, standing firm like a pillar.
te na iñjanti, na vipariṇamanti, na aññamaññaṃ byābādhenti; nālaṃ aññamaññassa sukhāya vā dukkhāya vā sukhadukkhāya vā.
They don’t move or deteriorate or obstruct each other. They’re unable to cause pleasure, pain, or neutral feeling to each other.
Katame satta?
What seven?
Pathavīkāyo, āpokāyo, tejokāyo, vāyokāyo, sukhe, dukkhe, jīve sattame.
The substances of earth, water, fire, air; pleasure, pain, and the soul is the seventh.
Ime satta kāyā akaṭā, akaṭavidhā, animmitā, animmātā, vañjhā, kūṭaṭṭhā esikaṭṭhāyiṭṭhitā;
These seven substances are not made, not derived, not created, without a creator, barren, steady as a mountain peak, standing firm like a pillar.
te na iñjanti, na vipariṇamanti, na aññamaññaṃ byābādhenti; nālaṃ aññamaññassa sukhāya vā dukkhāya vā sukhadukkhāya vā.
They don’t move or deteriorate or obstruct each other. They’re unable to cause pleasure, pain, or neutral feeling to each other.
Yopi tiṇhena satthena sīsaṃ chindati, na sopi kañci jīvitā voropeti;
If you chop off someone’s head with a sharp sword, you don’t take anyone’s life.
sattannaṃ tveva kāyānamantarena satthaṃ vivaramanupavisati.
The sword simply passes through the gap between the seven substances.
Cuddasa kho panimāni yonipamukhasatasahassāni saṭṭhi ca satāni cha ca satāni pañca ca kammuno satāni pañca ca kammāni, tīṇi ca kammāni, kamme ca aḍḍhakamme ca dvaṭṭhipaṭipadā, dvaṭṭhantarakappā, chaḷābhijātiyo, aṭṭha purisabhūmiyo, ekūnapaññāsa ājīvakasate, ekūnapaññāsa paribbājakasate, ekūnapaññāsa nāgavāsasate, vīse indriyasate, tiṃse nirayasate, chattiṃsarajodhātuyo, satta saññīgabbhā, satta asaññīgabbhā, satta nigaṇṭhigabbhā, satta devā, satta mānusā, satta pesācā, satta sarā, satta pavuṭā, satta papātā, satta ca papātasatāni, satta supinā, satta supinasatāni, cullāsīti mahākappino satasahassāni, yāni bāle ca paṇḍite ca sandhāvitvā saṃsaritvā dukkhassantaṃ karissanti.
There are 1.4 million main wombs, and 6,000, and 600. There are 500 deeds, and five, and three. There are deeds and half-deeds. There are 62 paths, 62 sub-eons, six classes of rebirth, and eight stages in a person’s life. There are 4,900 Ājīvaka ascetics, 4,900 wanderers, and 4,900 naked ascetics. There are 2,000 faculties, 3,000 hells, and 36 realms of dust. There are seven percipient embryos, seven non-percipient embryos, and seven embryos without attachments. There are seven gods, seven humans, and seven goblins. There are seven lakes, seven winds, seven cliffs, and 700 cliffs. There are seven dreams and 700 dreams. There are 8.4 million great eons through which the foolish and the astute transmigrate before making an end of suffering.
Tattha natthi imināhaṃ sīlena vā vatena vā tapena vā brahmacariyena vā aparipakkaṃ vā kammaṃ paripācessāmi;
And here there is no such thing as this: “By this precept or observance or mortification or spiritual life I shall force unripened deeds to bear their fruit, or eliminate old deeds by experiencing their results little by little”—for that cannot be.
paripakkaṃ vā kammaṃ phussa phussa byantīkarissāmīti hevaṃ natthi doṇamite sukhadukkhe pariyantakate saṃsāre, natthi hāyanavaḍḍhane, natthi ukkaṃsāvakaṃse.
Pleasure and pain are allotted. Transmigration lasts only for a limited period, so there’s no increase or decrease, no getting better or worse.
Seyyathāpi nāma suttaguḷe khitte nibbeṭhiyamānameva paleti;
It’s like how, when you toss a ball of string, it rolls away unraveling.
evameva bāle ca paṇḍite ca nibbeṭhiyamānā sukhadukkhaṃ palentī’”ti?
In the same way, after transmigrating the foolish and the astute will make an end of suffering’?”
“Bhagavaṃmūlakā no, bhante, dhammā … pe …
“Our Dharmas are rooted in the Buddha. …”
“Rūpe kho, bhikkhave, sati, rūpaṃ upādāya, rūpaṃ abhinivissa evaṃ diṭṭhi uppajjati:
“When form exists, because of grasping form and insisting on form, the view arises:
‘sattime kāyā akaṭā, akaṭavidhā … pe …
‘There are these seven substances that are not made …
sukhadukkhaṃ palentī’ti.
the foolish and the astute will make an end of suffering.’
Vedanāya sati … pe …
When feeling …
saññāya sati …
perception …
saṅkhāresu sati …
co-doings …
viññāṇe sati, viññāṇaṃ upādāya, viññāṇaṃ abhinivissa evaṃ diṭṭhi uppajjati:
consciousness exists, because of grasping consciousness and insisting on consciousness, the view arises:
‘sattime kāyā akaṭā, akaṭavidhā … pe …
‘There are these seven substances that are not made …
sukhadukkhaṃ palentī’ti.
the foolish and the astute will make an end of suffering.’
Taṃ kiṃ maññatha, bhikkhave,
What do you think, monks?
rūpaṃ niccaṃ vā aniccaṃ vā”ti?
Is form permanent or impermanent?”
“Aniccaṃ, bhante” … pe …
“Impermanent, sir.” …
“yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, api nu taṃ anupādāya evaṃ diṭṭhi uppajjeyya:
‘sattime kāyā akaṭā akaṭavidhā … pe …
sukhadukkhaṃ palentī’”ti?
“No hetaṃ, bhante”.
“Yampidaṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā tampi niccaṃ vā aniccaṃ vā”ti?
“That which is seen, heard, thought, cognized, searched, and explored by the mind: is that permanent or impermanent?”
“Aniccaṃ, bhante … pe …
“Impermanent, sir.” …
api nu taṃ anupādāya evaṃ diṭṭhi uppajjeyya:
“But by not grasping what’s impermanent, suffering, and perishable, would such a view arise?”
‘sattime kāyā akaṭā akaṭavidhā … pe …
nibbeṭhiyamānā sukhadukkhaṃ palentī’”ti?
“No hetaṃ, bhante”.
“No, sir.”
“Yato kho, bhikkhave, ariyasāvakassa imesu ca ṭhānesu kaṅkhā pahīnā hoti, dukkhepissa kaṅkhā pahīnā hoti … pe … dukkhanirodhagāminiyā paṭipadāyapissa kaṅkhā pahīnā hoti—
“When a noble-one's-disciple has given up doubt in these six cases, and has given up doubt in suffering, its origin, its cessation, and the practice that leads to its cessation,
ayaṃ vuccati, bhikkhave, ariyasāvako sotāpanno avinipātadhammo niyato sambodhiparāyano”ti.
they’re called a noble-one's-disciple who is a stream-enterer, not liable to be reborn in the underworld, bound for awakening.”
❧
SN 24.9 Sassatadiṭṭhi: The World is Eternal
9. Sassatadiṭṭhisutta
9. The World is Eternal
Sāvatthinidānaṃ.
At Sāvatthī.
“Kismiṃ nu kho, bhikkhave, sati, kiṃ upādāya, kiṃ abhinivissa evaṃ diṭṭhi uppajjati:
“monks, when what exists, because of grasping what and insisting on what, does the view arise:
‘sassato loko’”ti?
‘The world is eternal’?”
“Bhagavaṃmūlakā no, bhante, dhammā … pe …
“Our Dharmas are rooted in the Buddha. …”
“Rūpe kho, bhikkhave, sati, rūpaṃ upādāya, rūpaṃ abhinivissa evaṃ diṭṭhi uppajjati:
“When form exists, because of grasping form and insisting on form, the view arises:
‘sassato loko’ti.
‘The world is eternal.’
Vedanāya sati … pe …
When feeling … perception …
saṅkhāresu sati …
co-doings …
viññāṇe sati, viññāṇaṃ upādāya, viññāṇaṃ abhinivissa evaṃ diṭṭhi uppajjati:
consciousness exists, because of grasping consciousness and insisting on consciousness, the view arises:
‘sassato loko’ti.
‘The world is eternal.’
Taṃ kiṃ maññatha, bhikkhave,
What do you think, monks?
rūpaṃ niccaṃ vā aniccaṃ vā”ti?
Is form permanent or impermanent?”
“Aniccaṃ, bhante” … pe …
“Impermanent, sir.” …
vipariṇāmadhammaṃ, api nu taṃ anupādāya evaṃ diṭṭhi uppajjeyya:
‘sassato loko’”ti?
“No hetaṃ, bhante”.
“Vedanā …
saññā …
saṅkhārā …
viññāṇaṃ niccaṃ vā aniccaṃ vā”ti?
“Aniccaṃ, bhante … pe …
api nu taṃ anupādāya evaṃ diṭṭhi uppajjeyya:
‘sassato loko’”ti?
“No hetaṃ, bhante”.
“Yampidaṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā tampi niccaṃ vā aniccaṃ vā”ti?
“Aniccaṃ, bhante”.
“Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti?
“Dukkhaṃ, bhante”.
“Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, api nu taṃ anupādāya evaṃ diṭṭhi uppajjeyya:
“But by not grasping what’s impermanent, suffering, and perishable, would such a view arise?”
‘sassato loko’”ti?
“No hetaṃ, bhante”.
“No, sir.”
“Yato kho, bhikkhave, ariyasāvakassa imesu ca ṭhānesu kaṅkhā pahīnā hoti, dukkhepissa kaṅkhā pahīnā hoti … pe … dukkhanirodhagāminiyā paṭipadāyapissa kaṅkhā pahīnā hoti—
“When a noble-one's-disciple has given up doubt in these six cases, and has given up doubt in suffering, its origin, its cessation, and the practice that leads to its cessation,
ayaṃ vuccati, bhikkhave, ariyasāvako sotāpanno avinipātadhammo niyato sambodhiparāyano”ti.
they’re called a noble-one's-disciple who is a stream-enterer, not liable to be reborn in the underworld, bound for awakening.”
❧
SN 24.10 Asassatadiṭṭhi: The World Is Not Eternal
10. Asassatadiṭṭhisutta
10. The World Is Not Eternal
Sāvatthinidānaṃ.
At Sāvatthī.
“Kismiṃ nu kho, bhikkhave, sati, kiṃ upādāya, kiṃ abhinivissa evaṃ diṭṭhi uppajjati:
“monks, when what exists, because of grasping what and insisting on what, does the view arise:
‘asassato loko’”ti?
‘The world is not eternal’?”
“Bhagavaṃmūlakā no, bhante, dhammā … pe …
“Our Dharmas are rooted in the Buddha. …”
“Rūpe kho, bhikkhave, sati … pe …
“When form exists …” …
viññāṇaṃ niccaṃ vā aniccaṃ vā”ti?
“Aniccaṃ, bhante” … pe …
api nu taṃ anupādāya evaṃ diṭṭhi uppajjeyya:
‘asassato loko’”ti?
“No hetaṃ, bhante”.
“Yampidaṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā tampi niccaṃ vā aniccaṃ vā”ti?
“Aniccaṃ, bhante … pe …
api nu taṃ anupādāya evaṃ diṭṭhi uppajjeyya:
“But by not grasping what’s impermanent, suffering, and perishable, would such a view arise?”
‘asassato loko’”ti?
“No hetaṃ, bhante”.
“No, sir.”
“Yato kho, bhikkhave, ariyasāvakassa imesu ca ṭhānesu kaṅkhā pahīnā hoti, dukkhepissa kaṅkhā pahīnā hoti … pe … dukkhanirodhagāminiyā paṭipadāyapissa kaṅkhā pahīnā hoti—
“When a noble-one's-disciple has given up doubt in these six cases, and has given up doubt in suffering, its origin, its cessation, and the practice that leads to its cessation,
ayaṃ vuccati, bhikkhave, ariyasāvako sotāpanno avinipātadhammo niyato sambodhiparāyano”ti.
they’re called a noble-one's-disciple who is a stream-enterer, not liable to be reborn in the underworld, bound for awakening.”
SN 24.11 Antavā: The World Is Finite
11. Antavāsutta
11. The World Is Finite
Sāvatthinidānaṃ.
At Sāvatthī.
“Kismiṃ nu kho, bhikkhave, sati, kiṃ upādāya, kiṃ abhinivissa evaṃ diṭṭhi uppajjati:
“monks, when what exists, because of grasping what and insisting on what, does the view arise:
‘antavā loko’”ti?
‘The world is finite’?” …
“Bhagavaṃmūlakā no, bhante, dhammā … pe …
niyato sambodhiparāyano”ti.
SN 24.12 Anantavā: The World Is Infinite
12. Anantavāsutta
12. The World Is Infinite
Sāvatthinidānaṃ.
At Sāvatthī.
“Kismiṃ nu kho, bhikkhave, sati, kiṃ upādāya, kiṃ abhinivissa evaṃ diṭṭhi uppajjati:
“monks, when what exists, because of grasping what and insisting on what, does the view arise:
‘anantavā loko’”ti?
‘The world is infinite’?” …
“Bhagavaṃmūlakā no, bhante, dhammā … pe …
niyato sambodhiparāyano”ti.
SN 24.13 Taṃjīvaṃtaṃsarīraṃ: The Soul and the Body Are Identical
13. Taṃjīvaṃtaṃsarīraṃsutta
13. The Soul and the Body Are Identical
Sāvatthinidānaṃ.
At Sāvatthī.
“Kismiṃ nu kho, bhikkhave, sati, kiṃ upādāya, kiṃ abhinivissa evaṃ diṭṭhi uppajjati:
“monks, when what exists, because of grasping what and insisting on what, does the view arise:
‘taṃ jīvaṃ taṃ sarīran’”ti?
‘The soul and the body are identical’?” …
“Bhagavaṃmūlakā no, bhante, dhammā … pe …
niyato sambodhiparāyano”ti.
SN 24.14 Aññaṃjīvaṃaññaṃsarīraṃ: The Soul and the Body Are Different Things
14. Aññaṃjīvaṃaññaṃsarīraṃsutta
14. The Soul and the Body Are Different Things
Sāvatthinidānaṃ.
At Sāvatthī.
“Kismiṃ nu kho, bhikkhave, sati, kiṃ upādāya, kiṃ abhinivissa evaṃ diṭṭhi uppajjati:
“monks, when what exists, because of grasping what and insisting on what, does the view arise:
‘aññaṃ jīvaṃ aññaṃ sarīran’”ti?
‘The soul and the body are different things’?” …
“Bhagavaṃmūlakā no, bhante, dhammā … pe …
niyato sambodhiparāyano”ti.
SN 24.15 Hotitathāgato: A Realized One Exists
15. Hotitathāgatosutta
15. A Realized One Exists
Sāvatthinidānaṃ.
At Sāvatthī.
“Kismiṃ nu kho, bhikkhave, sati, kiṃ upādāya, kiṃ abhinivissa evaṃ diṭṭhi uppajjati:
“monks, when what exists, because of grasping what and insisting on what, does the view arise:
‘hoti tathāgato paraṃ maraṇā’”ti?
‘A Realized One exists after death’?” …
“Bhagavaṃmūlakā no, bhante, dhammā … pe …
niyato sambodhiparāyano”ti.
SN 24.16 Nahotitathāgato: A Realized One Doesn’t Exist
16. Nahotitathāgatosutta
16. A Realized One Doesn’t Exist
Sāvatthinidānaṃ.
At Sāvatthī.
“Kismiṃ nu kho, bhikkhave, sati, kiṃ upādāya, kiṃ abhinivissa evaṃ diṭṭhi uppajjati:
“monks, when what exists, because of grasping what and insisting on what, does the view arise:
‘na hoti tathāgato paraṃ maraṇā’”ti?
‘A Realized One doesn’t exist after death’?” …
“Bhagavaṃmūlakā no, bhante, dhammā … pe …
niyato sambodhiparāyano”ti.
SN 24.17 Hoticanacahotitathāgato: A Realized One Both Exists and Doesn’t Exist
17. Hoticanacahotitathāgatosutta
17. A Realized One Both Exists and Doesn’t Exist
Sāvatthinidānaṃ.
At Sāvatthī.
“Kismiṃ nu kho, bhikkhave, sati, kiṃ upādāya, kiṃ abhinivissa evaṃ diṭṭhi uppajjati:
“monks, when what exists, because of grasping what and insisting on what, does the view arise:
‘hoti ca na ca hoti tathāgato paraṃ maraṇā’”ti?
‘A Realized One both exists and doesn’t exist after death’?” …
“Bhagavaṃmūlakā no, bhante, dhammā … pe …
niyato sambodhiparāyano”ti.
SN 24.18 Nevahotinanahotitathāgato: A Realized One Neither Exists Nor Doesn’t Exist
18. Nevahotinanahotitathāgatosutta
18. A Realized One Neither Exists Nor Doesn’t Exist
Sāvatthinidānaṃ.
At Sāvatthī.
“Kismiṃ nu kho, bhikkhave, sati, kiṃ upādāya, kiṃ abhinivissa evaṃ diṭṭhi uppajjati:
“monks, when what exists, because of grasping what and insisting on what, does the view arise:
‘neva hoti, na na hoti tathāgato paraṃ maraṇā’”ti?
‘A Realized One neither exists nor doesn’t exist after death’?”
“Bhagavaṃmūlakā no, bhante, dhammā … pe …
“Our Dharmas are rooted in the Buddha. …”
“Rūpe kho, bhikkhave, sati, rūpaṃ upādāya, rūpaṃ abhinivissa evaṃ diṭṭhi uppajjati:
“When form exists, because of grasping form and insisting on form, the view arises:
‘neva hoti, na na hoti tathāgato paraṃ maraṇā’”ti … pe ….
‘A Realized One neither exists nor doesn’t exist after death’ …
“Taṃ kiṃ maññatha, bhikkhave,
What do you think, monks?
rūpaṃ niccaṃ vā aniccaṃ vā”ti?
Is form permanent or impermanent?”
“Aniccaṃ, bhante” … pe …
“Impermanent, sir.” …
vipariṇāmadhammaṃ, api nu taṃ anupādāya evaṃ diṭṭhi uppajjeyya:
“But by not grasping what’s impermanent, suffering, and perishable, would the view arise:
‘neva hoti, na na hoti tathāgato paraṃ maraṇā’”ti?
‘A Realized One neither exists nor doesn’t exist after death’?”
“No hetaṃ, bhante”.
“No, sir.”
“Yampidaṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā tampi niccaṃ vā aniccaṃ vā”ti?
“That which is seen, heard, thought, cognized, searched, and explored by the mind: 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, api nu taṃ anupādāya evaṃ diṭṭhi uppajjeyya:
“But by not grasping what’s impermanent, suffering, and perishable, would the view arise:
‘neva hoti, na na hoti tathāgato paraṃ maraṇā’”ti?
‘A Realized One neither exists nor doesn’t exist after death’?”
“No hetaṃ, bhante”.
“No, sir.”
“Yato kho, bhikkhave, ariyasāvakassa imesu ca ṭhānesu kaṅkhā pahīnā hoti, dukkhepissa kaṅkhā pahīnā hoti, dukkhasamudayepissa kaṅkhā pahīnā hoti, dukkhanirodhepissa kaṅkhā pahīnā hoti, dukkhanirodhagāminiyā paṭipadāyapissa kaṅkhā pahīnā hoti—
“When a noble-one's-disciple has given up doubt in these six cases, and has given up doubt in suffering, its origin, its cessation, and the practice that leads to its cessation,
ayaṃ vuccati, bhikkhave, ariyasāvako sotāpanno avinipātadhammo niyato sambodhiparāyano”ti.
they’re called a noble-one's-disciple who is a stream-enterer, not liable to be reborn in the underworld, bound for awakening.”
Aṭṭhārasamaṃ.
end of section [24..1.. - SN 24 vagga 1 Sotāpatti: Stream-Entry] ❧
+ § – SN 24 vagga 2 Dutiyagamana: The Second Round+ all - all
2. Dutiyagamanavagga
2. The Second Round
19. Vātasutta
19. Winds
Sāvatthinidānaṃ.
At Sāvatthī.
“Kismiṃ nu kho, bhikkhave, sati, kiṃ upādāya, kiṃ abhinivissa evaṃ diṭṭhi uppajjati:
“monks, when what exists, because of grasping what and insisting on what, does the view arise:
‘na vātā vāyanti, na najjo sandanti, na gabbhiniyo vijāyanti, na candimasūriyā udenti vā apenti vā, esikaṭṭhāyiṭṭhitā’”ti?
‘Winds don’t blow; rivers don’t flow; pregnant women don’t give birth; the moon and stars neither rise nor set, but stand firm like a pillar’?”
“Bhagavaṃmūlakā no, bhante, dhammā … pe …
“Our Dharmas are rooted in the Buddha. …”
“Rūpe kho, bhikkhave, sati, rūpaṃ upādāya, rūpaṃ abhinivissa evaṃ diṭṭhi uppajjati:
“When form exists, because of grasping form and insisting on form, the view arises:
‘na vātā vāyanti … pe … esikaṭṭhāyiṭṭhitā’ti.
‘Winds don’t blow; rivers don’t flow; pregnant women don’t give
