4👑☸SN 22 vagga 9

vagga 9. Theravagga

	(derived from B. Sujato 2018/12)

Saṃyutta Nikāya 22	Linked Discourses 22

vagga 9. Senior monks


9. Theravagga	9. Senior monks

83. 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 …	feeling,
saññaṃ …	perception,
saṅkhāre …	co-doings,
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 …	feeling,
saññaṃ …	perception,
saṅkhāre …	co-doings,
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 feeling …
saññā …	perception …
saṅkhārā …	co-doings …
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 teaching from Venerable Puṇṇa Mantāniputta, I’ve comprehended the teaching.”

84. 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 teachings don’t inspire me, and dullness and drowsiness fill my mind. I live the spiritual life dissatisfied, and have doubts about the teachings.”
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 teachings?”
“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 …	feeling …
saññāya …	perception …
saṅkhāresu avigatarāgassa … pe …	co-doings …
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 …	feeling …
saññāya …	perception …
saṅkhāresu vigatarāgassa …	co-doings …
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 feeling …
saññā …	perception …
saṅkhārā …	co-doings …
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.

85. 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 defilements 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 defilements 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 defilements 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 feeling …
saññā …	perception …
saṅkhārā …	co-doings …
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 feeling …
“No hetaṃ, āvuso” …
“saññaṃ …	perception …
saṅkhāre …	co-doings …
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 feeling …
aññatra vedanāya … pe …	or distinct from feeling …
saññāya …	as in perception …
aññatra saññāya …	or distinct from perception …
saṅkhāresu …	as in co-doings …
aññatra saṅkhārehi …	or distinct from co-doings …
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, feeling, perception, co-doings, 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, feeling, perception, co-doings, 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 defilements 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 teaching from Venerable Sāriputta I’ve given up that misconception, and I’ve comprehended the teaching.”


“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 defilements?’
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 …	Feeling …
saññā …	perception …
saṅkhārā …	co-doings …
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 teaching of the noble ones. They’ve not seen good persons, and are neither skilled nor trained in the teaching of the good persons.
rūpaṃ attato samanupassati, rūpavantaṃ vā attānaṃ; attani vā rūpaṃ, rūpasmiṃ vā attānaṃ.	They regard form as self, self as having form, form in self, or self in form.
Vedanaṃ …	They regard feeling …
saññaṃ …	perception …
saṅkhāre …	co-doings …
viññāṇaṃ attato samanupassati, viññāṇavantaṃ vā attānaṃ; attani vā viññāṇaṃ, viññāṇasmiṃ vā attānaṃ.	They regard consciousness as self, self as having consciousness, consciousness in self, or self in consciousness.


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 feeling …
Aniccaṃ saññaṃ ‘aniccā saññā’ti yathābhūtaṃ nappajānāti.	perception …
Anicce saṅkhāre ‘aniccā saṅkhārā’ti yathābhūtaṃ nappajānāti.	co-doings …
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 feeling …
dukkhaṃ saññaṃ …	perception …
dukkhe saṅkhāre …	co-doings …
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 feeling …
anattaṃ saññaṃ …	perception …
anatte saṅkhāre …	co-doings …
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 feeling …
saṅkhataṃ saññaṃ …	perception …
saṅkhate saṅkhāre …	co-doings …
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 feeling …
vadhakaṃ saññaṃ ‘vadhakā saññā’ti …	perception …
vadhake saṅkhāre ‘vadhakā saṅkhārā’ti yathābhūtaṃ nappajānāti.	co-doings …
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 feeling …
saññaṃ …	perception …
saṅkhāre …	co-doings …
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 disciple has seen the noble ones, and is skilled and trained in the teaching of the noble ones. They’ve seen good persons, and are skilled and trained in the teaching of the good persons.
na rūpaṃ attato samanupassati, na rūpavantaṃ 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 feeling …
na saññaṃ …	perception …
na saṅkhāre …	co-doings …
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 feeling …
aniccaṃ saññaṃ …	perception …
anicce saṅkhāre …	co-doings …
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 feeling …
dukkhaṃ saññaṃ …	perception …
dukkhe saṅkhāre …	co-doings …
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 feeling …
anattaṃ saññaṃ …	perception …
anatte saṅkhāre …	co-doings …
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 feeling …
saṅkhataṃ saññaṃ …	perception …
saṅkhate saṅkhāre …	co-doings …
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 feeling …
vadhakaṃ saññaṃ …	perception …
vadhake saṅkhāre ‘vadhakā saṅkhārā’ti yathābhūtaṃ pajānāti.	co-doings …
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 feeling …
saññaṃ …	perception …
saṅkhāre …	co-doings …
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 teaching by Venerable Sāriputta, my mind is freed from the defilements by not grasping.”

86. 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 feeling …
saññā …	perception …
saṅkhārā …	co-doings …
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 feeling …
saññaṃ …	perception …
saṅkhāre …	co-doings …
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 feeling …
aññatra vedanāya … pe …	or distinct from feeling …
saññāya …	as in perception …
aññatra saññāya …	or distinct from perception …
saṅkhāresu …	as in co-doings …
aññatra saṅkhārehi …	or distinct from co-doings …
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, feeling, perception, co-doings, 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, feeling, perception, co-doings, 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.”

87. 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 teaching sees me.
yo maṃ passati so dhammaṃ passati.	One who sees me sees the teaching.
Dhammañhi, vakkali, passanto maṃ passati;	Seeing the teaching, you see me.
maṃ passanto dhammaṃ passati.	Seeing me, you see the teaching.


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 feeling …
saññā …	perception …
saṅkhārā …	co-doings …
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.	Feeling 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-doings 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.”

88. 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 feeling, 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 feeling, 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 feeling, 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 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 kāyapariyantikañce vedanaṃ vedayamāno ‘kāyapariyantikaṃ vedanaṃ vedayāmī’ti pajānāti. Jīvitapariyantikañce vedanaṃ vedayamāno ‘jīvitapariyantikaṃ vedanaṃ vedayāmī’ti 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 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, 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 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.’”

89. 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, feeling, perception, co-doings, 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, feeling, perception, co-doings, 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, feeling, perception, co-doings, 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 defilements 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, feeling, perception, co-doings, 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 defilements 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 feeling …
saññaṃ …	perception …
saṅkhāre …	co-doings …
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 feeling …
saññaṃ …	perception …
saṅkhāre …	co-doings …
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 feeling …
na saññaṃ …	perception …
na saṅkhāre …	co-doings …
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 feeling …
na saññaṃ …	perception …
na saṅkhāre …	co-doings …
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 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 feeling …
iti saññā …	Such is perception …
iti saṅkhārā …	Such are co-doings …
iti viññāṇaṃ, iti viññāṇassa samudayo, iti viññāṇassa atthaṅgamo’ti.	Such is consciousness, such is the origin of consciousness, such is the ending of consciousness.’
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 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 feeling …
iti saññā …	Such is perception …
iti saṅkhārā …	Such are co-doings …
iti viññāṇaṃ, iti viññāṇassa samudayo, iti viññāṇassa atthaṅgamo’ti.	Such is consciousness, such is the origin of consciousness, such is the ending of consciousness.’
Tassa imesu pañcasu upādānakkhandhesu udayabbayānupassino viharato 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 defilements by not grasping.

90. 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 teaching!”


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;	feeling,
saññā aniccā;	perception,
saṅkhārā aniccā;	co-doings,
viññāṇaṃ aniccaṃ.	and consciousness are impermanent.
Rūpaṃ anattā;	Form,
vedanā …	feeling,
saññā …	perception,
saṅkhārā …	co-doings,
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 teaching.
Ko nu kho me tathā dhammaṃ deseyya yathāhaṃ dhammaṃ passeyyan”ti.	Who can teach me the Dhamma so that I can see the teaching?”


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 teaching.
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 teaching!”
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 teaching.”
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 teaching!”


“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-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 … pe …	When ignorance fades away and ceases with nothing left over, co-doings 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 teaching from Venerable Ānanda, I’ve comprehended the teaching.”

91. Rāhula


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 feeling …
yā kāci saññā …	perception …
ye keci saṅkhārā …	co-doings …
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.”

92. 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 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 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.”

4👑☸ Cattāri Ariya-saccaṃ 四聖諦

SN 22 vagga 9

SN 22 vagga 9

vagga 9. Theravagga

vagga 9. Senior monks

83. With Ānanda

84. With Tissa

85. With Yamaka

86. With Anurādha

87. With Vakkali

88. With Assaji

89. With Khemaka

90. With Channa

91. Rāhula

92. Rāhula (2nd)

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