MAJJHIMA NIKĀYA (MIDDLE DISCOURSES) Suttas 11-20: Sīhanādavagga (The Division of the Lion's Roar) Pali Canon Translated by Bhikkhu Sujato 11. Cūḷasīhanādasutta The Shorter Discourse on the Lion’s Roar Evaṁ me sutaṁ— So I have heard. ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Tatra kho bhagavā bhikkhū āmantesi: There the Buddha addressed the mendicants, “bhikkhavo”ti. “Mendicants!” “Bhadante”ti te bhikkhū bhagavato paccassosuṁ. “Venerable sir,” they replied. Bhagavā etadavoca: The Buddha said this: “Idheva, bhikkhave, samaṇo, idha dutiyo samaṇo, idha tatiyo samaṇo, idha catuttho samaṇo; “‘Only here is there a true ascetic, here a second ascetic, here a third ascetic, and here a fourth ascetic. suññā parappavādā samaṇebhi aññehīti. Other sects are empty of ascetics.’ Evametaṁ, bhikkhave, sammā sīhanādaṁ nadatha. This, mendicants, is how you should rightly roar your lion’s roar. Ṭhānaṁ kho panetaṁ, bhikkhave, vijjati yaṁ aññatitthiyā paribbājakā evaṁ vadeyyuṁ: It’s possible that wanderers who follow other paths might say: ‘ko panāyasmantānaṁ assāso, kiṁ balaṁ, yena tumhe āyasmanto evaṁ vadetha— ‘But what is the source of the venerables’ self-confidence and forcefulness that they say this?’ idheva samaṇo, idha dutiyo samaṇo, idha tatiyo samaṇo, idha catuttho samaṇo; suññā parappavādā samaṇebhi aññehī’ti? Evaṁvādino, bhikkhave, aññatitthiyā paribbājakā evamassu vacanīyā: You should say to them: ‘atthi kho no, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena cattāro dhammā akkhātā ye mayaṁ attani sampassamānā evaṁ vadema— ‘There are four things explained by the Blessed One, who knows and sees, the perfected one, the fully awakened Buddha. Seeing these things in ourselves we say that: idheva samaṇo, idha dutiyo samaṇo, idha tatiyo samaṇo, idha catuttho samaṇo; “Only here is there a true ascetic, here a second ascetic, here a third ascetic, and here a fourth ascetic. suññā parappavādā samaṇebhi aññehīti. Other sects are empty of ascetics.” Katame cattāro? What four? Atthi kho no, āvuso, satthari pasādo, atthi dhamme pasādo, atthi sīlesu paripūrakāritā; We have confidence in the Teacher, we have confidence in the teaching, and we have fulfilled the precepts. sahadhammikā kho pana piyā manāpā— And we have love and affection for those who share our path, gahaṭṭhā ceva pabbajitā ca. both laypeople and renunciates. Ime kho no, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena cattāro dhammā akkhātā ye mayaṁ attani sampassamānā evaṁ vadema— These are the four things.’ idheva samaṇo, idha dutiyo samaṇo, idha tatiyo samaṇo, idha catuttho samaṇo; suññā parappavādā samaṇebhi aññehī’ti. Ṭhānaṁ kho panetaṁ, bhikkhave, vijjati yaṁ aññatitthiyā paribbājakā evaṁ vadeyyuṁ: It’s possible that wanderers who follow other paths might say: ‘amhākampi kho, āvuso, atthi satthari pasādo yo amhākaṁ satthā, amhākampi atthi dhamme pasādo yo amhākaṁ dhammo, mayampi sīlesu paripūrakārino yāni amhākaṁ sīlāni, ‘We too have confidence in the Teacher—our Teacher; we have confidence in the teaching—our teaching; and we have fulfilled the precepts—our precepts. amhākampi sahadhammikā piyā manāpā— And we have love and affection for those who share our path, gahaṭṭhā ceva pabbajitā ca. both laypeople and renunciates. Idha no, āvuso, ko viseso ko adhippayāso kiṁ nānākaraṇaṁ yadidaṁ tumhākañceva amhākañcā’ti? What, then, is the difference between you and us?’ Evaṁvādino, bhikkhave, aññatitthiyā paribbājakā evamassu vacanīyā: You should say to them: ‘kiṁ panāvuso, ekā niṭṭhā, udāhu puthu niṭṭhā’ti? ‘Well, reverends, is the goal one or many?’ Sammā byākaramānā, bhikkhave, aññatitthiyā paribbājakā evaṁ byākareyyuṁ: Answering rightly, the wanderers would say: ‘ekāvuso, niṭṭhā, na puthu niṭṭhā’ti. ‘The goal is one, reverends, not many.’ ‘Sā panāvuso, niṭṭhā sarāgassa udāhu vītarāgassā’ti? ‘But is that goal for the greedy or for those free of greed?’ Sammā byākaramānā, bhikkhave, aññatitthiyā paribbājakā evaṁ byākareyyuṁ: Answering rightly, the wanderers would say: ‘vītarāgassāvuso, sā niṭṭhā, na sā niṭṭhā sarāgassā’ti. ‘That goal is for those free of greed, not for the greedy.’ ‘Sā panāvuso, niṭṭhā sadosassa udāhu vītadosassā’ti? ‘Is it for the hateful or those free of hate?’ Sammā byākaramānā, bhikkhave, aññatitthiyā paribbājakā evaṁ byākareyyuṁ: ‘vītadosassāvuso, sā niṭṭhā, na sā niṭṭhā sadosassā’ti. ‘It’s for those free of hate.’ ‘Sā panāvuso, niṭṭhā samohassa udāhu vītamohassā’ti? ‘Is it for the delusional or those free of delusion?’ Sammā byākaramānā, bhikkhave, aññatitthiyā paribbājakā evaṁ byākareyyuṁ: ‘vītamohassāvuso, sā niṭṭhā, na sā niṭṭhā samohassā’ti. ‘It’s for those free of delusion.’ ‘Sā panāvuso, niṭṭhā sataṇhassa udāhu vītataṇhassā’ti? ‘Is it for those who crave or those rid of craving?’ Sammā byākaramānā, bhikkhave, aññatitthiyā paribbājakā evaṁ byākareyyuṁ: ‘vītataṇhassāvuso, sā niṭṭhā, na sā niṭṭhā sataṇhassā’ti. ‘It’s for those rid of craving.’ ‘Sā panāvuso, niṭṭhā saupādānassa udāhu anupādānassā’ti? ‘Is it for those who grasp or those who don’t grasp?’ Sammā byākaramānā, bhikkhave, aññatitthiyā paribbājakā evaṁ byākareyyuṁ: ‘anupādānassāvuso, sā niṭṭhā, na sā niṭṭhā saupādānassā’ti. ‘It’s for those who don’t grasp.’ ‘Sā panāvuso, niṭṭhā viddasuno udāhu aviddasuno’ti? ‘Is it for the knowledgeable or the ignorant?’ Sammā byākaramānā, bhikkhave, aññatitthiyā paribbājakā evaṁ byākareyyuṁ: ‘viddasuno, āvuso, sā niṭṭhā, na sā niṭṭhā aviddasuno’ti. ‘It’s for the knowledgeable.’ ‘Sā panāvuso, niṭṭhā anuruddhappaṭiviruddhassa udāhu ananuruddhaappaṭiviruddhassā’ti? ‘Is it for those who favor and oppose or for those who don’t favor and oppose?’ Sammā byākaramānā, bhikkhave, aññatitthiyā paribbājakā evaṁ byākareyyuṁ: ‘ananuruddhaappaṭiviruddhassāvuso, sā niṭṭhā, na sā niṭṭhā anuruddhappaṭiviruddhassā’ti. ‘It’s for those who don’t favor and oppose.’ ‘Sā panāvuso, niṭṭhā papañcārāmassa papañcaratino udāhu nippapañcārāmassa nippapañcaratino’ti? ‘But is that goal for those who enjoy proliferation or for those who enjoy non-proliferation?’ Sammā byākaramānā, bhikkhave, aññatitthiyā paribbājakā evaṁ byākareyyuṁ: Answering rightly, the wanderers would say: ‘nippapañcārāmassāvuso, sā niṭṭhā nippapañcaratino, na sā niṭṭhā papañcārāmassa papañcaratino’ti. ‘It’s for those who enjoy non-proliferation, not for those who enjoy proliferation.’ Dvemā, bhikkhave, diṭṭhiyo— Mendicants, there are these two views: bhavadiṭṭhi ca vibhavadiṭṭhi ca. views favoring continued existence and views favoring ending existence. Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā bhavadiṭṭhiṁ allīnā bhavadiṭṭhiṁ upagatā bhavadiṭṭhiṁ ajjhositā, vibhavadiṭṭhiyā te paṭiviruddhā. Any ascetics or brahmins who cling, hold, and attach to a view favoring continued existence will oppose a view favoring ending existence. Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā vibhavadiṭṭhiṁ allīnā vibhavadiṭṭhiṁ upagatā vibhavadiṭṭhiṁ ajjhositā, bhavadiṭṭhiyā te paṭiviruddhā. Any ascetics or brahmins who cling, hold, and attach to a view favoring ending existence will oppose a view favoring continued existence. Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā imāsaṁ dvinnaṁ diṭṭhīnaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ nappajānanti, ‘te sarāgā te sadosā te samohā te sataṇhā te saupādānā te aviddasuno te anuruddhappaṭiviruddhā te papañcārāmā papañcaratino; There are some ascetics and brahmins who don’t truly understand these two views’ origin, ending, gratification, drawback, and escape. They’re greedy, hateful, delusional, craving, grasping, and ignorant. They favor and oppose, and they enjoy proliferation. te na parimuccanti jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi; They’re not freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. na parimuccanti dukkhasmā’ti vadāmi. They’re not freed from suffering, I say. Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā imāsaṁ dvinnaṁ diṭṭhīnaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ pajānanti, ‘te vītarāgā te vītadosā te vītamohā te vītataṇhā te anupādānā te viddasuno te ananuruddhaappaṭiviruddhā te nippapañcārāmā nippapañcaratino; There are some ascetics and brahmins who do truly understand these two views’ origin, ending, gratification, drawback, and escape. They’re rid of greed, hate, delusion, craving, grasping, and ignorance. They don’t favor and oppose, and they enjoy non-proliferation. te parimuccanti jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi; They’re freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. parimuccanti dukkhasmā’ti vadāmi. They’re freed from suffering, I say. Cattārimāni, bhikkhave, upādānāni. There are these four kinds of grasping. Katamāni cattāri? What four? Kāmupādānaṁ, diṭṭhupādānaṁ, sīlabbatupādānaṁ, attavādupādānaṁ. Grasping at sensual pleasures, views, precepts and observances, and theories of a self. Santi, bhikkhave, eke samaṇabrāhmaṇā sabbupādānapariññāvādā paṭijānamānā. There are some ascetics and brahmins who claim to propound the complete understanding of all kinds of grasping. Te na sammā sabbupādānapariññaṁ paññapenti— But they don’t correctly describe the complete understanding of all kinds of grasping. kāmupādānassa pariññaṁ paññapenti, na diṭṭhupādānassa pariññaṁ paññapenti, na sīlabbatupādānassa pariññaṁ paññapenti, na attavādupādānassa pariññaṁ paññapenti. They describe the complete understanding of grasping at sensual pleasures, but not views, precepts and observances, and theories of a self. Taṁ kissa hetu? Why is that? Imāni hi te bhonto samaṇabrāhmaṇā tīṇi ṭhānāni yathābhūtaṁ nappajānanti. Because those gentlemen don’t truly understand these three things. Tasmā te bhonto samaṇabrāhmaṇā sabbupādānapariññāvādā paṭijānamānā; That’s why they claim to propound the complete understanding of all kinds of grasping, te na sammā sabbupādānapariññaṁ paññapenti— but they don’t really. kāmupādānassa pariññaṁ paññapenti, na diṭṭhupādānassa pariññaṁ paññapenti, na sīlabbatupādānassa pariññaṁ paññapenti, na attavādupādānassa pariññaṁ paññapenti. Santi, bhikkhave, eke samaṇabrāhmaṇā sabbupādānapariññāvādā paṭijānamānā. There are some other ascetics and brahmins who claim to propound the complete understanding of all kinds of grasping, Te na sammā sabbupādānapariññaṁ paññapenti— but they don’t really. kāmupādānassa pariññaṁ paññapenti, diṭṭhupādānassa pariññaṁ paññapenti, na sīlabbatupādānassa pariññaṁ paññapenti, na attavādupādānassa pariññaṁ paññapenti. They describe the complete understanding of grasping at sensual pleasures and views, but not precepts and observances, and theories of a self. Taṁ kissa hetu? Why is that? Imāni hi te bhonto samaṇabrāhmaṇā dve ṭhānāni yathābhūtaṁ nappajānanti. Because those gentlemen don’t truly understand these two things. Tasmā te bhonto samaṇabrāhmaṇā sabbupādānapariññāvādā paṭijānamānā; That’s why they claim to propound the complete understanding of all kinds of grasping, te na sammā sabbupādānapariññaṁ paññapenti— but they don’t really. kāmupādānassa pariññaṁ paññapenti, diṭṭhupādānassa pariññaṁ paññapenti, na sīlabbatupādānassa pariññaṁ paññapenti, na attavādupādānassa pariññaṁ paññapenti. Santi, bhikkhave, eke samaṇabrāhmaṇā sabbupādānapariññāvādā paṭijānamānā. There are some other ascetics and brahmins who claim to propound the complete understanding of all kinds of grasping, Te na sammā sabbupādānapariññaṁ paññapenti— but they don’t really. kāmupādānassa pariññaṁ paññapenti, diṭṭhupādānassa pariññaṁ paññapenti, sīlabbatupādānassa pariññaṁ paññapenti, na attavādupādānassa pariññaṁ paññapenti. They describe the complete understanding of grasping at sensual pleasures, views, and precepts and observances, but not theories of a self. Taṁ kissa hetu? Why is that? Imañhi te bhonto samaṇabrāhmaṇā ekaṁ ṭhānaṁ yathābhūtaṁ nappajānanti. Because those gentlemen don’t truly understand this one thing. Tasmā te bhonto samaṇabrāhmaṇā sabbupādānapariññāvādā paṭijānamānā; That’s why they claim to propound the complete understanding of all kinds of grasping, te na sammā sabbupādānapariññaṁ paññapenti— but they don’t really. kāmupādānassa pariññaṁ paññapenti, diṭṭhupādānassa pariññaṁ paññapenti, sīlabbatupādānassa pariññaṁ paññapenti, na attavādupādānassa pariññaṁ paññapenti. Evarūpe kho, bhikkhave, dhammavinaye yo satthari pasādo so na sammaggato akkhāyati; In such a teaching and training, confidence in the Teacher is said to be far from ideal. yo dhamme pasādo so na sammaggato akkhāyati; Likewise, confidence in the teaching, yā sīlesu paripūrakāritā sā na sammaggatā akkhāyati; fulfillment of the precepts, yā sahadhammikesu piyamanāpatā sā na sammaggatā akkhāyati. and love and affection for those sharing the same path are said to be far from ideal. Taṁ kissa hetu? Why is that? Evañhetaṁ, bhikkhave, hoti yathā taṁ durakkhāte dhammavinaye duppavedite aniyyānike anupasamasaṁvattanike asammāsambuddhappavedite. It’s because that teaching and training is poorly explained and poorly propounded, not emancipating, not leading to peace, proclaimed by someone who is not a fully awakened Buddha. Tathāgato ca kho, bhikkhave, arahaṁ sammāsambuddho sabbupādānapariññāvādo paṭijānamāno sammā sabbupādānapariññaṁ paññapeti— The Realized One, the perfected one, the fully awakened Buddha claims to propound the complete understanding of all kinds of grasping. kāmupādānassa pariññaṁ paññapeti, diṭṭhupādānassa pariññaṁ paññapeti, sīlabbatupādānassa pariññaṁ paññapeti, attavādupādānassa pariññaṁ paññapeti. He describes the complete understanding of grasping at sensual pleasures, views, precepts and observances, and theories of a self. Evarūpe kho, bhikkhave, dhammavinaye yo satthari pasādo so sammaggato akkhāyati; In such a teaching and training, confidence in the Teacher is said to be ideal. yo dhamme pasādo so sammaggato akkhāyati; Likewise, confidence in the teaching, yā sīlesu paripūrakāritā sā sammaggatā akkhāyati; fulfillment of the precepts, yā sahadhammikesu piyamanāpatā sā sammaggatā akkhāyati. and love and affection for those sharing the same path are said to be ideal. Taṁ kissa hetu? Why is that? Evañhetaṁ, bhikkhave, hoti yathā taṁ svākkhāte dhammavinaye suppavedite niyyānike upasamasaṁvattanike sammāsambuddhappavedite. It’s because that teaching and training is well explained and well propounded, emancipating, leading to peace, proclaimed by a fully awakened Buddha. Ime ca, bhikkhave, cattāro upādānā. Kiṁnidānā kiṁsamudayā kiṁjātikā kiṁpabhavā? What is the source, origin, birthplace, and root of these four kinds of grasping? Ime cattāro upādānā taṇhānidānā taṇhāsamudayā taṇhājātikā taṇhāpabhavā. Craving. Taṇhā cāyaṁ, bhikkhave, kiṁnidānā kiṁsamudayā kiṁjātikā kiṁpabhavā? And what is the source, origin, birthplace, and root of craving? Taṇhā vedanānidānā vedanāsamudayā vedanājātikā vedanāpabhavā. Feeling. Vedanā cāyaṁ, bhikkhave, kiṁnidānā kiṁsamudayā kiṁjātikā kiṁpabhavā? And what is the source of feeling? Vedanā phassanidānā phassasamudayā phassajātikā phassapabhavā. Contact. Phasso cāyaṁ, bhikkhave, kiṁnidāno kiṁsamudayo kiṁjātiko kiṁpabhavo? And what is the source of contact? Phasso saḷāyatananidāno saḷāyatanasamudayo saḷāyatanajātiko saḷāyatanapabhavo. The six sense fields. Saḷāyatanañcidaṁ, bhikkhave, kiṁnidānaṁ kiṁsamudayaṁ kiṁjātikaṁ kiṁpabhavaṁ? And what is the source of the six sense fields? Saḷāyatanaṁ nāmarūpanidānaṁ nāmarūpasamudayaṁ nāmarūpajātikaṁ nāmarūpapabhavaṁ. Name and form. Nāmarūpañcidaṁ, bhikkhave, kiṁnidānaṁ kiṁsamudayaṁ kiṁjātikaṁ kiṁpabhavaṁ? And what is the source of name and form? Nāmarūpaṁ viññāṇanidānaṁ viññāṇasamudayaṁ viññāṇajātikaṁ viññāṇapabhavaṁ. Consciousness. Viññāṇañcidaṁ, bhikkhave, kiṁnidānaṁ kiṁsamudayaṁ kiṁjātikaṁ kiṁpabhavaṁ? And what is the source of consciousness? Viññāṇaṁ saṅkhāranidānaṁ saṅkhārasamudayaṁ saṅkhārajātikaṁ saṅkhārapabhavaṁ. Choices. Saṅkhārā cime, bhikkhave, kiṁnidānā kiṁsamudayā kiṁjātikā kiṁpabhavā? And what is the source of choices? Saṅkhārā avijjānidānā avijjāsamudayā avijjājātikā avijjāpabhavā. Ignorance. Yato ca kho, bhikkhave, bhikkhuno avijjā pahīnā hoti vijjā uppannā, so avijjāvirāgā vijjuppādā neva kāmupādānaṁ upādiyati, na diṭṭhupādānaṁ upādiyati, na sīlabbatupādānaṁ upādiyati, na attavādupādānaṁ upādiyati. When that mendicant has given up ignorance and given rise to knowledge, they don’t grasp at sensual pleasures, views, precepts and observances, or theories of a self. Anupādiyaṁ na paritassati, aparitassaṁ paccattaññeva parinibbāyati. Not grasping, they’re not anxious. Not being anxious, they personally become extinguished. ‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānātī”ti. They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.’” Idamavoca bhagavā. That is what the Buddha said. Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti. Satisfied, the mendicants were happy with what the Buddha said. Cūḷasīhanādasuttaṁ niṭṭhitaṁ paṭhamaṁ. 2. The Division of the Lion’s RoarSīhanādavagga 12. Mahāsīhanādasutta The Longer Discourse on the Lion’s Roar Evaṁ me sutaṁ— So I have heard. ekaṁ samayaṁ bhagavā vesāliyaṁ viharati bahinagare aparapure vanasaṇḍe. At one time the Buddha was staying near Vesālī in a woodland grove behind the town. Tena kho pana samayena sunakkhatto licchaviputto acirapakkanto hoti imasmā dhammavinayā. Now at that time Sunakkhatta the Licchavi had recently left this teaching and training. So vesāliyaṁ parisati evaṁ vācaṁ bhāsati: He was telling a crowd in Vesālī: “natthi samaṇassa gotamassa uttari manussadhammā alamariyañāṇadassanaviseso. “The ascetic Gotama has no superhuman distinction in knowledge and vision worthy of the noble ones. Takkapariyāhataṁ samaṇo gotamo dhammaṁ deseti vīmaṁsānucaritaṁ sayampaṭibhānaṁ. He teaches what he’s worked out by logic, following a line of inquiry, expressing his own perspective. Yassa ca khvāssa atthāya dhammo desito so niyyāti takkarassa sammā dukkhakkhayāyā”ti. And his teaching leads those who practice it to the complete ending of suffering, the goal for which it’s taught.” Atha kho āyasmā sāriputto pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya vesāliṁ piṇḍāya pāvisi. Then Venerable Sāriputta robed up in the morning and, taking his bowl and robe, entered Vesālī for alms. Assosi kho āyasmā sāriputto sunakkhattassa licchaviputtassa vesāliyaṁ parisati evaṁ vācaṁ bhāsamānassa: He heard what Sunakkhatta was saying. “natthi samaṇassa gotamassa uttari manussadhammā alamariyañāṇadassanaviseso. Takkapariyāhataṁ samaṇo gotamo dhammaṁ deseti vīmaṁsānucaritaṁ sayampaṭibhānaṁ. Yassa ca khvāssa atthāya dhammo desito so niyyāti takkarassa sammā dukkhakkhayāyā”ti. Atha kho āyasmā sāriputto vesāliyaṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā sāriputto bhagavantaṁ etadavoca: Then he wandered for alms in Vesālī. After the meal, on his return from alms-round, he went to the Buddha, bowed, sat down to one side, and told him what had happened. “sunakkhatto, bhante, licchaviputto acirapakkanto imasmā dhammavinayā. So vesāliyaṁ parisati evaṁ vācaṁ bhāsati: ‘natthi samaṇassa gotamassa uttari manussadhammā alamariyañāṇadassanaviseso. Takkapariyāhataṁ samaṇo gotamo dhammaṁ deseti vīmaṁsānucaritaṁ sayampaṭibhānaṁ. Yassa ca khvāssa atthāya dhammo desito so niyyāti takkarassa sammā dukkhakkhayāyā’”ti. “Kodhano heso, sāriputta, sunakkhatto moghapuriso. “Sāriputta, Sunakkhatta, that silly man, is angry. Kodhā ca panassa esā vācā bhāsitā. His words are spoken out of anger. ‘Avaṇṇaṁ bhāsissāmī’ti kho, sāriputta, sunakkhatto moghapuriso vaṇṇaṁyeva tathāgatassa bhāsati. Thinking he criticizes the Realized One, in fact he just praises him. Vaṇṇo heso, sāriputta, tathāgatassa yo evaṁ vadeyya: For it is praise of the Realized One to say: ‘yassa ca khvāssa atthāya dhammo desito so niyyāti takkarassa sammā dukkhakkhayāyā’ti. ‘His teaching leads those who practice it to the complete ending of suffering, the goal for which it’s taught.’ Ayampi hi nāma, sāriputta, sunakkhattassa moghapurisassa mayi dhammanvayo na bhavissati: But there’s no way Sunakkhatta will infer about me from the teaching: ‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi, satthā devamanussānaṁ, 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.’ Ayampi hi nāma, sāriputta, sunakkhattassa moghapurisassa mayi dhammanvayo na bhavissati: And there’s no way Sunakkhatta will infer about me from the teaching: ‘itipi so bhagavā anekavihitaṁ iddhividhaṁ paccanubhoti—ekopi hutvā bahudhā hoti, bahudhāpi hutvā eko hoti; āvibhāvaṁ, tirobhāvaṁ; tirokuṭṭaṁ tiropākāraṁ tiropabbataṁ asajjamāno gacchati, seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṁ karoti, seyyathāpi udake; udakepi abhijjamāne gacchati, seyyathāpi pathaviyaṁ; ākāsepi pallaṅkena kamati, seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṁmahiddhike evaṁmahānubhāve pāṇinā parimasati parimajjati; yāva brahmalokāpi kāyena vasaṁ vattetī’ti. ‘That Blessed One wields the many kinds of psychic power: multiplying himself and becoming one again; appearing and disappearing; going unimpeded through a wall, a rampart, or a mountain as if through space; diving in and out of the earth as if it were water; walking on water as if it were earth; flying cross-legged through the sky like a bird; touching and stroking with the hand the sun and moon, so mighty and powerful; controlling the body as far as the Brahmā realm.’ Ayampi hi nāma, sāriputta, sunakkhattassa moghapurisassa mayi dhammanvayo na bhavissati: And there’s no way Sunakkhatta will infer about me from the teaching: ‘itipi so bhagavā dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇāti—dibbe ca mānuse ca, ye dūre santike cā’ti. ‘That Blessed One, with clairaudience that is purified and superhuman, hears both kinds of sounds, human and divine, whether near or far.’ Ayampi hi nāma, sāriputta, sunakkhattassa moghapurisassa mayi dhammanvayo na bhavissati: And there’s no way Sunakkhatta will infer about me from the teaching: ‘itipi so bhagavā parasattānaṁ parapuggalānaṁ cetasā ceto paricca pajānāti—sarāgaṁ vā cittaṁ sarāgaṁ cittanti pajānāti, vītarāgaṁ vā cittaṁ vītarāgaṁ cittanti pajānāti; sadosaṁ vā cittaṁ sadosaṁ cittanti pajānāti, vītadosaṁ vā cittaṁ vītadosaṁ cittanti pajānāti; samohaṁ vā cittaṁ samohaṁ cittanti pajānāti, vītamohaṁ vā cittaṁ vītamohaṁ cittanti pajānāti; saṅkhittaṁ vā cittaṁ saṅkhittaṁ cittanti pajānāti, vikkhittaṁ vā cittaṁ vikkhittaṁ cittanti pajānāti; mahaggataṁ vā cittaṁ mahaggataṁ cittanti pajānāti, amahaggataṁ vā cittaṁ amahaggataṁ cittanti pajānāti; sauttaraṁ vā cittaṁ sauttaraṁ cittanti pajānāti, anuttaraṁ vā cittaṁ anuttaraṁ cittanti pajānāti; samāhitaṁ vā cittaṁ samāhitaṁ cittanti pajānāti, asamāhitaṁ vā cittaṁ asamāhitaṁ cittanti pajānāti; vimuttaṁ vā cittaṁ vimuttaṁ cittanti pajānāti, avimuttaṁ vā cittaṁ avimuttaṁ cittanti pajānātī’ti. ‘That Blessed One understands the minds of other beings and individuals, having comprehended them with his own mind. He understands mind with greed as “mind with greed,” and mind without greed as “mind without greed.” He understands mind with hate … mind without hate … mind with delusion … mind without delusion … constricted mind … scattered mind … expansive mind … unexpansive mind … mind that is supreme … mind that is not supreme … mind immersed in samādhi … mind not immersed in samādhi … freed mind as “freed mind,” and unfreed mind as “unfreed mind.”’ Dasa kho panimāni, sāriputta, tathāgatassa tathāgatabalāni yehi balehi samannāgato tathāgato āsabhaṁ ṭhānaṁ paṭijānāti, parisāsu sīhanādaṁ nadati, brahmacakkaṁ pavatteti. The Realized One possesses ten powers of a Realized One. With these he claims the bull’s place, roars his lion’s roar in the assemblies, and turns the holy wheel. Katamāni dasa? What ten? Idha, sāriputta, tathāgato ṭhānañca ṭhānato aṭṭhānañca aṭṭhānato yathābhūtaṁ pajānāti. Firstly, the Realized One truly understands the possible as possible, and the impossible as impossible. Yampi, sāriputta, tathāgato ṭhānañca ṭhānato aṭṭhānañca aṭṭhānato yathābhūtaṁ pajānāti, idampi, sāriputta, tathāgatassa tathāgatabalaṁ hoti yaṁ balaṁ āgamma tathāgato āsabhaṁ ṭhānaṁ paṭijānāti, parisāsu sīhanādaṁ nadati, brahmacakkaṁ pavatteti. (1) Since he truly understands this, this is a power of the Realized One. Relying on this he claims the bull’s place, roars his lion’s roar in the assemblies, and turns the holy wheel. Puna caparaṁ, sāriputta, tathāgato atītānāgatapaccuppannānaṁ kammasamādānānaṁ ṭhānaso hetuso vipākaṁ yathābhūtaṁ pajānāti. Furthermore, the Realized One truly understands the result of deeds undertaken in the past, future, and present in terms of causes and reasons. Yampi, sāriputta, tathāgato atītānāgatapaccuppannānaṁ kammasamādānānaṁ ṭhānaso hetuso vipākaṁ yathābhūtaṁ pajānāti, idampi, sāriputta, tathāgatassa tathāgatabalaṁ hoti yaṁ balaṁ āgamma tathāgato āsabhaṁ ṭhānaṁ paṭijānāti, parisāsu sīhanādaṁ nadati, brahmacakkaṁ pavatteti. (2) Since he truly understands this, this is a power of the Realized One. … Puna caparaṁ, sāriputta, tathāgato sabbatthagāminiṁ paṭipadaṁ yathābhūtaṁ pajānāti. Furthermore, the Realized One truly understands where all paths of practice lead. Yampi, sāriputta, tathāgato sabbatthagāminiṁ paṭipadaṁ yathābhūtaṁ pajānāti, idampi, sāriputta, tathāgatassa tathāgatabalaṁ hoti yaṁ balaṁ āgamma tathāgato āsabhaṁ ṭhānaṁ paṭijānāti, parisāsu sīhanādaṁ nadati, brahmacakkaṁ pavatteti. (3) Since he truly understands this, this is a power of the Realized One. … Puna caparaṁ, sāriputta, tathāgato anekadhātunānādhātulokaṁ yathābhūtaṁ pajānāti. Furthermore, the Realized One truly understands the world with its many and diverse elements. Yampi, sāriputta, tathāgato anekadhātunānādhātulokaṁ yathābhūtaṁ pajānāti, idampi, sāriputta, tathāgatassa tathāgatabalaṁ hoti yaṁ balaṁ āgamma tathāgato āsabhaṁ ṭhānaṁ paṭijānāti, parisāsu sīhanādaṁ nadati, brahmacakkaṁ pavatteti. (4) Since he truly understands this, this is a power of the Realized One. … Puna caparaṁ, sāriputta, tathāgato sattānaṁ nānādhimuttikataṁ yathābhūtaṁ pajānāti. Furthermore, the Realized One truly understands the diverse attitudes of sentient beings. Yampi, sāriputta, tathāgato sattānaṁ nānādhimuttikataṁ yathābhūtaṁ pajānāti, idampi, sāriputta, tathāgatassa tathāgatabalaṁ hoti yaṁ balaṁ āgamma tathāgato āsabhaṁ ṭhānaṁ paṭijānāti, parisāsu sīhanādaṁ nadati, brahmacakkaṁ pavatteti. (5) Since he truly understands this, this is a power of the Realized One. … Puna caparaṁ, sāriputta, tathāgato parasattānaṁ parapuggalānaṁ indriyaparopariyattaṁ yathābhūtaṁ pajānāti. Furthermore, the Realized One truly understands the faculties of other sentient beings and other individuals after comprehending them with his mind. Yampi, sāriputta, tathāgato parasattānaṁ parapuggalānaṁ indriyaparopariyattaṁ yathābhūtaṁ pajānāti, idampi, sāriputta, tathāgatassa tathāgatabalaṁ hoti yaṁ balaṁ āgamma tathāgato āsabhaṁ ṭhānaṁ paṭijānāti, parisāsu sīhanādaṁ nadati, brahmacakkaṁ pavatteti. (6) Since he truly understands this, this is a power of the Realized One. … Puna caparaṁ, sāriputta, tathāgato jhānavimokkhasamādhisamāpattīnaṁ saṅkilesaṁ vodānaṁ vuṭṭhānaṁ yathābhūtaṁ pajānāti. Furthermore, the Realized One truly understands corruption, cleansing, and emergence regarding the absorptions, liberations, immersions, and attainments. Yampi, sāriputta, tathāgato jhānavimokkhasamādhisamāpattīnaṁ saṅkilesaṁ vodānaṁ vuṭṭhānaṁ yathābhūtaṁ pajānāti, idampi, sāriputta, tathāgatassa tathāgatabalaṁ hoti yaṁ balaṁ āgamma tathāgato āsabhaṁ ṭhānaṁ paṭijānāti, parisāsu sīhanādaṁ nadati, brahmacakkaṁ pavatteti. (7) Since he truly understands this, this is a power of the Realized One. … Puna caparaṁ, sāriputta, tathāgato anekavihitaṁ pubbenivāsaṁ anussarati, seyyathidaṁ—ekampi jātiṁ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṁsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi anekepi saṁvaṭṭakappe anekepi vivaṭṭakappe anekepi saṁvaṭṭavivaṭṭakappe: ‘amutrāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto amutra udapādiṁ; tatrāpāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto idhūpapanno’ti. Iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarati. Furthermore, the Realized One recollects 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 expanding, many eons of the world contracting and expanding. He remembers: ‘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 he recollects his many kinds of past lives, with features and details. Yampi, sāriputta, tathāgato anekavihitaṁ pubbenivāsaṁ anussarati, seyyathidaṁ—ekampi jātiṁ dvepi jātiyo …pe… iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarati, idampi, sāriputta, tathāgatassa tathāgatabalaṁ hoti yaṁ balaṁ āgamma tathāgato āsabhaṁ ṭhānaṁ paṭijānāti, parisāsu sīhanādaṁ nadati, brahmacakkaṁ pavatteti. (8) Since he truly understands this, this is a power of the Realized One. … Puna caparaṁ, sāriputta, tathāgato dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāti: ‘ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṁ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannā. Ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṁ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannā’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāti. Furthermore, with clairvoyance that is purified and superhuman, the Realized One sees sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. He understands 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, he sees sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. He understands how sentient beings are reborn according to their deeds. Yampi, sāriputta, tathāgato dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāti: ‘ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṁ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannā. Ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṁ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannā’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāti. Idampi, sāriputta, tathāgatassa tathāgatabalaṁ hoti yaṁ balaṁ āgamma tathāgato āsabhaṁ ṭhānaṁ paṭijānāti, parisāsu sīhanādaṁ nadati, brahmacakkaṁ pavatteti. (9) Since he truly understands this, this is a power of the Realized One. … Puna caparaṁ, sāriputta, tathāgato āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati. Furthermore, the Realized One has realized the undefiled freedom of heart and freedom by wisdom in this very life, and lives having realized it with his own insight due to the ending of defilements. Yampi, sāriputta, tathāgato āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati, idampi, sāriputta, tathāgatassa tathāgatabalaṁ hoti yaṁ balaṁ āgamma tathāgato āsabhaṁ ṭhānaṁ paṭijānāti, parisāsu sīhanādaṁ nadati, brahmacakkaṁ pavatteti. (10) Since he truly understands this, this is a power of the Realized One. Relying on this he claims the bull’s place, roars his lion’s roar in the assemblies, and turns the holy wheel. Imāni kho, sāriputta, dasa tathāgatassa tathāgatabalāni yehi balehi samannāgato tathāgato āsabhaṁ ṭhānaṁ paṭijānāti, parisāsu sīhanādaṁ nadati, brahmacakkaṁ pavatteti. A Realized One possesses these ten powers of a Realized One. With these he claims the bull’s place, roars his lion’s roar in the assemblies, and turns the holy wheel. Yo kho maṁ, sāriputta, evaṁ jānantaṁ evaṁ passantaṁ evaṁ vadeyya: When I know and see in this way, suppose someone were to say this: ‘natthi samaṇassa gotamassa uttari manussadhammā alamariyañāṇadassanaviseso; ‘The ascetic Gotama has no superhuman distinction in knowledge and vision worthy of the noble ones. takkapariyāhataṁ samaṇo gotamo dhammaṁ deseti vīmaṁsānucaritaṁ sayampaṭibhānan’ti, He teaches what he’s worked out by logic, following a line of inquiry, expressing his own perspective.’ taṁ, sāriputta, vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā yathābhataṁ nikkhitto evaṁ niraye. Unless they give up that speech and that thought, and let go of that view, they will be cast down to hell. Seyyathāpi, sāriputta, bhikkhu sīlasampanno samādhisampanno paññāsampanno diṭṭheva dhamme aññaṁ ārādheyya, evaṁ sampadamidaṁ, sāriputta, vadāmi. Just as a mendicant accomplished in ethics, immersion, and wisdom would reach enlightenment in this very life, such is the consequence, I say. Taṁ vācaṁ appahāya, taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā yathābhataṁ nikkhitto evaṁ niraye. Unless they give up that speech and thought, and let go of that view, they will be cast down to hell. Cattārimāni, sāriputta, tathāgatassa vesārajjāni yehi vesārajjehi samannāgato tathāgato āsabhaṁ ṭhānaṁ paṭijānāti, parisāsu sīhanādaṁ nadati, brahmacakkaṁ pavatteti. Sāriputta, a Realized One has 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. Katamāni cattāri? What four? ‘Sammāsambuddhassa te paṭijānato ime dhammā anabhisambuddhā’ti. Tatra vata maṁ samaṇo vā brāhmaṇo vā devo vā māro vā brahmā vā koci vā lokasmiṁ sahadhammena paṭicodessatīti nimittametaṁ, sāriputta, na samanupassāmi. I see no reason for anyone—whether ascetic, brahmin, god, Māra, or Brahmā, or anyone else in the world—to legitimately scold me, saying: ‘You claim to be fully awakened, but you don’t understand these things.’ Etamahaṁ, sāriputta, nimittaṁ asamanupassanto khemappatto abhayappatto vesārajjappatto viharāmi. (1) Since I see no such reason, I live secure, fearless, and assured. ‘Khīṇāsavassa te paṭijānato ime āsavā aparikkhīṇā’ti. Tatra vata maṁ samaṇo vā brāhmaṇo vā devo vā māro vā brahmā vā koci vā lokasmiṁ sahadhammena paṭicodessatīti nimittametaṁ, sāriputta, na samanupassāmi. I see no reason for anyone—whether ascetic, brahmin, god, Māra, or Brahmā, or anyone else in the world—to legitimately scold me, saying: ‘You claim to have ended all defilements, but these defilements have not ended.’ Etamahaṁ, sāriputta, nimittaṁ asamanupassanto khemappatto abhayappatto vesārajjappatto viharāmi. (2) Since I see no such reason, I live secure, fearless, and assured. ‘Ye kho pana te antarāyikā dhammā vuttā, te paṭisevato nālaṁ antarāyāyā’ti. Tatra vata maṁ samaṇo vā brāhmaṇo vā devo vā māro vā brahmā vā koci vā lokasmiṁ sahadhammena paṭicodessatīti nimittametaṁ, sāriputta, na samanupassāmi. I see no reason for anyone—whether ascetic, brahmin, god, Māra, or Brahmā, or anyone else in the world—to legitimately scold me, saying: ‘The acts that you say are obstructions are not really obstructions for the one who performs them.’ Etamahaṁ, sāriputta, nimittaṁ asamanupassanto khemappatto abhayappatto vesārajjappatto viharāmi. (3) Since I see no such reason, I live secure, fearless, and assured. ‘Yassa kho pana te atthāya dhammo desito, so na niyyāti takkarassa sammā dukkhakkhayāyā’ti. Tatra vata maṁ samaṇo vā brāhmaṇo vā devo vā māro vā brahmā vā koci vā lokasmiṁ sahadhammena paṭicodessatīti nimittametaṁ, sāriputta, na samanupassāmi. I see no reason for anyone—whether ascetic, brahmin, god, Māra, or Brahmā, or anyone else in the world—to legitimately scold me, saying: ‘The teaching doesn’t lead those who practice it to the complete ending of suffering, the goal for which you taught it.’ Etamahaṁ, sāriputta, nimittaṁ asamanupassanto khemappatto abhayappatto vesārajjappatto viharāmi. (4) Since I see no such reason, I live secure, fearless, and assured. Imāni kho, sāriputta, cattāri tathāgatassa vesārajjāni yehi vesārajjehi samannāgato tathāgato āsabhaṁ ṭhānaṁ paṭijānāti, parisāsu sīhanādaṁ nadati, brahmacakkaṁ pavatteti. A Realized One has these 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. Yo kho maṁ, sāriputta, evaṁ jānantaṁ evaṁ passantaṁ evaṁ vadeyya: When I know and see in this way, suppose someone were to say this: ‘natthi samaṇassa gotamassa uttari manussadhammā alamariyañāṇadassanaviseso, takkapariyāhataṁ samaṇo gotamo dhammaṁ deseti vīmaṁsānucaritaṁ sayampaṭibhānan’ti, ‘The ascetic Gotama has no superhuman distinction in knowledge and vision worthy of the noble ones …’ taṁ, sāriputta, vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā yathābhataṁ nikkhitto evaṁ niraye. Unless they give up that speech and that thought, and let go of that view, they will be cast down to hell. Seyyathāpi, sāriputta, bhikkhu sīlasampanno samādhisampanno paññāsampanno diṭṭheva dhamme aññaṁ ārādheyya, evaṁ sampadamidaṁ, sāriputta, vadāmi. Taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā yathābhataṁ nikkhitto evaṁ niraye. Aṭṭha kho imā, sāriputta, parisā. Sāriputta, there are these eight assemblies. Katamā aṭṭha? What eight? Khattiyaparisā, brāhmaṇaparisā, gahapatiparisā, samaṇaparisā, cātumahārājikaparisā, tāvatiṁsaparisā, māraparisā, brahmaparisā— The assemblies of aristocrats, brahmins, householders, and ascetics. An assembly of the gods under the Four Great Kings. An assembly of the gods under the Thirty-Three. An assembly of Māras. An assembly of Brahmās. imā kho, sāriputta, aṭṭha parisā. These are the eight assemblies. Imehi kho, sāriputta, catūhi vesārajjehi samannāgato tathāgato imā aṭṭha parisā upasaṅkamati ajjhogāhati. Possessing these four kinds of self-assurance, the Realized One approaches and enters right into these eight assemblies. Abhijānāmi kho panāhaṁ, sāriputta, anekasataṁ khattiyaparisaṁ upasaṅkamitā. I recall having approached an assembly of hundreds of aristocrats. Tatrapi mayā sannisinnapubbañceva, sallapitapubbañca, sākacchā ca samāpajjitapubbā. There I used to sit with them, converse, and engage in discussion. Tatra vata maṁ bhayaṁ vā sārajjaṁ vā okkamissatīti nimittametaṁ, sāriputta, na samanupassāmi. But I don’t see any reason to feel afraid or insecure. Etamahaṁ, sāriputta, nimittaṁ asamanupassanto khemappatto abhayappatto vesārajjappatto viharāmi. Since I see no such reason, I live secure, fearless, and assured. Abhijānāmi kho panāhaṁ, sāriputta, anekasataṁ brāhmaṇaparisaṁ …pe… I recall having approached an assembly of hundreds of brahmins … gahapatiparisaṁ … householders … samaṇaparisaṁ … ascetics … cātumahārājikaparisaṁ … the gods under the Four Great Kings … tāvatiṁsaparisaṁ … the gods under the Thirty-Three … māraparisaṁ … Māras … brahmaparisaṁ upasaṅkamitā. Brahmās. Tatrapi mayā sannisinnapubbañceva, sallapitapubbañca, sākacchā ca samāpajjitapubbā. There too I used to sit with them, converse, and engage in discussion. Tatra vata maṁ bhayaṁ vā sārajjaṁ vā okkamissatīti nimittametaṁ, sāriputta, na samanupassāmi. But I don’t see any reason to feel afraid or insecure. Etamahaṁ, sāriputta, nimittaṁ asamanupassanto khemappatto abhayappatto vesārajjappatto viharāmi. Since I see no such reason, I live secure, fearless, and assured. Yo kho maṁ, sāriputta, evaṁ jānantaṁ evaṁ passantaṁ evaṁ vadeyya: When I know and see in this way, suppose someone were to say this: ‘natthi samaṇassa gotamassa uttari manussadhammā alamariyañāṇadassanaviseso, takkapariyāhataṁ samaṇo gotamo dhammaṁ deseti vīmaṁsānucaritaṁ sayampaṭibhānan’ti, ‘The ascetic Gotama has no superhuman distinction in knowledge and vision worthy of the noble ones …’ taṁ, sāriputta, vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā yathābhataṁ nikkhitto evaṁ niraye. Unless they give up that speech and that thought, and let go of that view, they will be cast down to hell. Seyyathāpi, sāriputta, bhikkhu sīlasampanno samādhisampanno paññāsampanno diṭṭheva dhamme aññaṁ ārādheyya, evaṁ sampadamidaṁ, sāriputta, vadāmi. Taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā yathābhataṁ nikkhitto evaṁ niraye. Catasso kho imā, sāriputta, yoniyo. Sāriputta, there are these four kinds of reproduction. Katamā catasso? What four? Aṇḍajā yoni, jalābujā yoni, saṁsedajā yoni, opapātikā yoni. Reproduction for creatures born from an egg, from a womb, from moisture, or spontaneously. Katamā ca, sāriputta, aṇḍajā yoni? And what is reproduction from an egg? Ye kho te, sāriputta, sattā aṇḍakosaṁ abhinibbhijja jāyanti— There are beings who are born by breaking out of an eggshell. ayaṁ vuccati, sāriputta, aṇḍajā yoni. This is called reproduction from an egg. Katamā ca, sāriputta, jalābujā yoni? And what is reproduction from a womb? Ye kho te, sāriputta, sattā vatthikosaṁ abhinibbhijja jāyanti— There are beings who are born by breaking out of the amniotic sac. ayaṁ vuccati, sāriputta, jalābujā yoni. This is called reproduction from a womb. Katamā ca, sāriputta, saṁsedajā yoni? And what is reproduction from moisture? Ye kho te, sāriputta, sattā pūtimacche vā jāyanti pūtikuṇape vā pūtikummāse vā candanikāye vā oḷigalle vā jāyanti— There are beings who are born in a rotten fish, in a rotten corpse, in rotten dough, in a cesspool or a sump. ayaṁ vuccati, sāriputta, saṁsedajā yoni. This is called reproduction from moisture. Katamā ca, sāriputta, opapātikā yoni? And what is spontaneous reproduction? Devā, nerayikā, ekacce ca manussā, ekacce ca vinipātikā— Gods, hell-beings, certain humans, and certain beings in the lower realms. ayaṁ vuccati, sāriputta, opapātikā yoni. This is called spontaneous reproduction. Imā kho, sāriputta, catasso yoniyo. These are the four kinds of reproduction. Yo kho maṁ, sāriputta, evaṁ jānantaṁ evaṁ passantaṁ evaṁ vadeyya: When I know and see in this way, suppose someone were to say this: ‘natthi samaṇassa gotamassa uttari manussadhammā alamariyañāṇadassanaviseso, takkapariyāhataṁ samaṇo gotamo dhammaṁ deseti vīmaṁsānucaritaṁ sayampaṭibhānan’ti, ‘The ascetic Gotama has no superhuman distinction in knowledge and vision worthy of the noble ones …’ taṁ, sāriputta, vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā yathābhataṁ nikkhitto evaṁ niraye. Unless they give up that speech and that thought, and let go of that view, they will be cast down to hell. Seyyathāpi, sāriputta, bhikkhu sīlasampanno samādhisampanno paññāsampanno diṭṭheva dhamme aññaṁ ārādheyya, evaṁ sampadamidaṁ, sāriputta, vadāmi. Taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā yathābhataṁ nikkhitto evaṁ niraye. Pañca kho imā, sāriputta, gatiyo. There are these five destinations. Katamā pañca? What five? Nirayo, tiracchānayoni, pettivisayo, manussā, devā. Hell, the animal realm, the ghost realm, humanity, and the gods. Nirayañcāhaṁ, sāriputta, pajānāmi, nirayagāmiñca maggaṁ, nirayagāminiñca paṭipadaṁ; I understand hell, and the path and practice that leads to hell. yathā paṭipanno ca kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati tañca pajānāmi. And I understand how someone practicing that way, when their body breaks up, after death, is reborn in a place of loss, a bad place, the underworld, hell. Tiracchānayoniñcāhaṁ, sāriputta, pajānāmi, tiracchānayonigāmiñca maggaṁ, tiracchānayonigāminiñca paṭipadaṁ; I understand the animal realm … yathā paṭipanno ca kāyassa bhedā paraṁ maraṇā tiracchānayoniṁ upapajjati tañca pajānāmi. Pettivisayañcāhaṁ, sāriputta, pajānāmi, pettivisayagāmiñca maggaṁ, pettivisayagāminiñca paṭipadaṁ; yathā paṭipanno ca kāyassa bhedā paraṁ maraṇā pettivisayaṁ upapajjati tañca pajānāmi. the ghost realm … Manusse cāhaṁ, sāriputta, pajānāmi, manussalokagāmiñca maggaṁ, manussalokagāminiñca paṭipadaṁ; humanity … yathā paṭipanno ca kāyassa bhedā paraṁ maraṇā manussesu upapajjati tañca pajānāmi. Deve cāhaṁ, sāriputta, pajānāmi, devalokagāmiñca maggaṁ, devalokagāminiñca paṭipadaṁ; gods, and the path and practice that leads to the world of the gods. yathā paṭipanno ca kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati tañca pajānāmi. And I understand how someone practicing that way, when their body breaks up, after death, is reborn in a good place, a heavenly realm. Nibbānañcāhaṁ, sāriputta, pajānāmi, nibbānagāmiñca maggaṁ, nibbānagāminiñca paṭipadaṁ; And I understand extinguishment, and the path and practice that leads to extinguishment. yathā paṭipanno ca āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati tañca pajānāmi. And I understand how someone practicing that way realizes the undefiled freedom of heart and freedom by wisdom in this very life, and lives having realized it with their own insight due to the ending of defilements. Idhāhaṁ, sāriputta, ekaccaṁ puggalaṁ evaṁ cetasā ceto paricca pajānāmi— When I’ve comprehended the mind of a certain person, I understand: tathāyaṁ puggalo paṭipanno tathā ca iriyati tañca maggaṁ samārūḷho, yathā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjissatīti. ‘This person is practicing in such a way and has entered such a path that when their body breaks up, after death, they will be reborn in a place of loss, a bad place, the underworld, hell.’ Tamenaṁ passāmi aparena samayena dibbena cakkhunā visuddhena atikkantamānusakena kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannaṁ, ekantadukkhā tibbā kaṭukā vedanā vedayamānaṁ. Then some time later I see that they have indeed been reborn in hell, where they experience exclusively painful feelings, sharp and severe. Seyyathāpi, sāriputta, aṅgārakāsu sādhikaporisā pūrā aṅgārānaṁ vītaccikānaṁ vītadhūmānaṁ. Suppose there was a pit of glowing coals deeper than a man’s height, full of glowing coals that neither flamed nor smoked. Atha puriso āgaccheyya ghammābhitatto ghammapareto kilanto tasito pipāsito ekāyanena maggena tameva aṅgārakāsuṁ paṇidhāya. Then along comes a person struggling in the oppressive heat, weary, thirsty, and parched. And they have set out on a path that meets with that same pit of coals. Tamenaṁ cakkhumā puriso disvā evaṁ vadeyya: If a person with good eyesight saw them, they’d say: ‘tathāyaṁ bhavaṁ puriso paṭipanno tathā ca iriyati tañca maggaṁ samārūḷho, yathā imaṁyeva aṅgārakāsuṁ āgamissatī’ti. ‘This person is proceeding in such a way and has entered such a path that they will arrive at that very pit of coals.’ Tamenaṁ passeyya aparena samayena tassā aṅgārakāsuyā patitaṁ, ekantadukkhā tibbā kaṭukā vedanā vedayamānaṁ. Then some time later they see that they have indeed fallen into that pit of coals, where they experience exclusively painful feelings, sharp and severe. … Evameva kho ahaṁ, sāriputta, idhekaccaṁ puggalaṁ evaṁ cetasā ceto paricca pajānāmi— tathāyaṁ puggalo paṭipanno tathā ca iriyati tañca maggaṁ samārūḷho yathā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjissatīti. Tamenaṁ passāmi aparena samayena dibbena cakkhunā visuddhena atikkantamānusakena kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannaṁ, ekantadukkhā tibbā kaṭukā vedanā vedayamānaṁ. (1) Idha panāhaṁ, sāriputta, ekaccaṁ puggalaṁ evaṁ cetasā ceto paricca pajānāmi— When I’ve comprehended the mind of a certain person, I understand: tathāyaṁ puggalo paṭipanno tathā ca iriyati tañca maggaṁ samārūḷho, yathā kāyassa bhedā paraṁ maraṇā tiracchānayoniṁ upapajjissatīti. ‘This person … will be reborn in the animal realm.’ Tamenaṁ passāmi aparena samayena dibbena cakkhunā visuddhena atikkantamānusakena kāyassa bhedā paraṁ maraṇā tiracchānayoniṁ upapannaṁ, dukkhā tibbā kaṭukā vedanā vedayamānaṁ. Then some time later I see that they have indeed been reborn in the animal realm, where they experience painful feelings, sharp and severe. Seyyathāpi, sāriputta, gūthakūpo sādhikaporiso, pūro gūthassa. Suppose there was a sewer deeper than a man’s height, full to the brim with feces. Atha puriso āgaccheyya ghammābhitatto ghammapareto kilanto tasito pipāsito ekāyanena maggena tameva gūthakūpaṁ paṇidhāya. Then along comes a person struggling in the oppressive heat, weary, thirsty, and parched. And they have set out on a path that meets with that same sewer. Tamenaṁ cakkhumā puriso disvā evaṁ vadeyya: If a person with good eyesight saw them, they’d say: ‘tathāyaṁ bhavaṁ puriso paṭipanno tathā ca iriyati tañca maggaṁ samārūḷho yathā imaṁyeva gūthakūpaṁ āgamissatī’ti. ‘This person is proceeding in such a way and has entered such a path that they will arrive at that very sewer.’ Tamenaṁ passeyya aparena samayena tasmiṁ gūthakūpe patitaṁ, dukkhā tibbā kaṭukā vedanā vedayamānaṁ. Then some time later they see that they have indeed fallen into that sewer, where they experience painful feelings, sharp and severe. … Evameva kho ahaṁ, sāriputta, idhekaccaṁ puggalaṁ evaṁ cetasā ceto paricca pajānāmi— tathāyaṁ puggalo paṭipanno tathā ca iriyati tañca maggaṁ samārūḷho, yathā kāyassa bhedā paraṁ maraṇā tiracchānayoniṁ upapajjissatīti. Tamenaṁ passāmi aparena samayena dibbena cakkhunā visuddhena atikkantamānusakena kāyassa bhedā paraṁ maraṇā tiracchānayoniṁ upapannaṁ, dukkhā tibbā kaṭukā vedanā vedayamānaṁ. (2) Idha panāhaṁ, sāriputta, ekaccaṁ puggalaṁ evaṁ cetasā ceto paricca pajānāmi— When I’ve comprehended the mind of a certain person, I understand: tathāyaṁ puggalo paṭipanno tathā ca iriyati tañca maggaṁ samārūḷho, yathā kāyassa bhedā paraṁ maraṇā pettivisayaṁ upapajjissatīti. ‘This person … will be reborn in the ghost realm.’ Tamenaṁ passāmi aparena samayena dibbena cakkhunā visuddhena atikkantamānusakena kāyassa bhedā paraṁ maraṇā pettivisayaṁ upapannaṁ, dukkhabahulā vedanā vedayamānaṁ. Then some time later I see that they have indeed been reborn in the ghost realm, where they experience many painful feelings. Seyyathāpi, sāriputta, rukkho visame bhūmibhāge jāto tanupattapalāso kabaracchāyo. Suppose there was a tree growing on rugged ground, with thin foliage casting dappled shade. Atha puriso āgaccheyya ghammābhitatto ghammapareto kilanto tasito pipāsito ekāyanena maggena tameva rukkhaṁ paṇidhāya. Then along comes a person struggling in the oppressive heat, weary, thirsty, and parched. And they have set out on a path that meets with that same tree. Tamenaṁ cakkhumā puriso disvā evaṁ vadeyya: If a person with good eyesight saw them, they’d say: ‘tathāyaṁ bhavaṁ puriso paṭipanno tathā ca iriyati tañca maggaṁ samārūḷho, yathā imaṁyeva rukkhaṁ āgamissatī’ti. ‘This person is proceeding in such a way and has entered such a path that they will arrive at that very tree.’ Tamenaṁ passeyya, aparena samayena tassa rukkhassa chāyāya nisinnaṁ vā nipannaṁ vā dukkhabahulā vedanā vedayamānaṁ. Then some time later they see them sitting or lying under that tree, where they experience many painful feelings. … Evameva kho ahaṁ, sāriputta, idhekaccaṁ puggalaṁ evaṁ cetasā ceto paricca pajānāmi— tathāyaṁ puggalo paṭipanno tathā ca iriyati tañca maggaṁ samārūḷho, yathā kāyassa bhedā paraṁ maraṇā pettivisayaṁ upapajjissatīti. Tamenaṁ passāmi aparena samayena dibbena cakkhunā visuddhena atikkantamānusakena kāyassa bhedā paraṁ maraṇā pettivisayaṁ upapannaṁ, dukkhabahulā vedanā vedayamānaṁ. (3) Idha panāhaṁ, sāriputta, ekaccaṁ puggalaṁ evaṁ cetasā ceto paricca pajānāmi— When I’ve comprehended the mind of a certain person, I understand: tathāyaṁ puggalo paṭipanno tathā ca iriyati tañca maggaṁ samārūḷho yathā kāyassa bhedā paraṁ maraṇā manussesu upapajjissatīti. ‘This person … will be reborn among human beings.’ Tamenaṁ passāmi aparena samayena dibbena cakkhunā visuddhena atikkantamānusakena kāyassa bhedā paraṁ maraṇā manussesu upapannaṁ, sukhabahulā vedanā vedayamānaṁ. Then some time later I see that they have indeed been reborn among human beings, where they experience many pleasant feelings. Seyyathāpi, sāriputta, rukkho same bhūmibhāge jāto bahalapattapalāso sandacchāyo. Suppose there was a tree growing on smooth ground, with abundant foliage casting dense shade. Atha puriso āgaccheyya ghammābhitatto ghammapareto kilanto tasito pipāsito ekāyanena maggena tameva rukkhaṁ paṇidhāya. Then along comes a person struggling in the oppressive heat, weary, thirsty, and parched. And they have set out on a path that meets with that same tree. Tamenaṁ cakkhumā puriso disvā evaṁ vadeyya: If a person with good eyesight saw them, they’d say: ‘tathāyaṁ bhavaṁ puriso paṭipanno tathā ca iriyati tañca maggaṁ samārūḷho, yathā imameva rukkhaṁ āgamissatī’ti. ‘This person is proceeding in such a way and has entered such a path that they will arrive at that very tree.’ Tamenaṁ passeyya aparena samayena tassa rukkhassa chāyāya nisinnaṁ vā nipannaṁ vā sukhabahulā vedanā vedayamānaṁ. Then some time later they see them sitting or lying under that tree, where they experience many pleasant feelings. … Evameva kho ahaṁ, sāriputta, idhekaccaṁ puggalaṁ evaṁ cetasā ceto paricca pajānāmi— tathāyaṁ puggalo paṭipanno tathā ca iriyati tañca maggaṁ samārūḷho yathā kāyassa bhedā paraṁ maraṇā manussesu upapajjissatīti. Tamenaṁ passāmi aparena samayena dibbena cakkhunā visuddhena atikkantamānusakena kāyassa bhedā paraṁ maraṇā manussesu upapannaṁ, sukhabahulā vedanā vedayamānaṁ. (4) Idha panāhaṁ, sāriputta, ekaccaṁ puggalaṁ evaṁ cetasā ceto paricca pajānāmi: When I’ve comprehended the mind of a certain person, I understand: ‘tathāyaṁ puggalo paṭipanno tathā ca iriyati tañca maggaṁ samārūḷho, yathā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjissatī’ti. ‘This person … will be reborn in a good place, a heavenly realm.’ Tamenaṁ passāmi aparena samayena dibbena cakkhunā visuddhena atikkantamānusakena kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannaṁ, ekantasukhā vedanā vedayamānaṁ. Then some time later I see that they have indeed been reborn in a heavenly realm, where they experience exclusively pleasant feelings. Seyyathāpi, sāriputta, pāsādo, tatrāssa kūṭāgāraṁ ullittāvalittaṁ nivātaṁ phusitaggaḷaṁ pihitavātapānaṁ. Suppose there was a stilt longhouse with a peaked roof, plastered inside and out, draft-free, with latches fastened and windows shuttered. Tatrāssa pallaṅko gonakatthato paṭikatthato paṭalikatthato kadalimigapavarapaccattharaṇo sauttaracchado ubhatolohitakūpadhāno. And it had a couch spread with woolen covers—shag-piled, pure white, or embroidered with flowers—and spread with a fine deer hide, with a canopy above and red pillows at both ends. Atha puriso āgaccheyya ghammābhitatto ghammapareto kilanto tasito pipāsito ekāyanena maggena tameva pāsādaṁ paṇidhāya. Then along comes a person struggling in the oppressive heat, weary, thirsty, and parched. And they have set out on a path that meets with that same stilt longhouse. Tamenaṁ cakkhumā puriso disvā evaṁ vadeyya: If a person with good eyesight saw them, they’d say: ‘tathāyaṁ bhavaṁ puriso paṭipanno tathā ca iriyati tañca maggaṁ samārūḷho, yathā imaṁyeva pāsādaṁ āgamissatī’ti. ‘This person is proceeding in such a way and has entered such a path that they will arrive at that very stilt longhouse.’ Tamenaṁ passeyya aparena samayena tasmiṁ pāsāde tasmiṁ kūṭāgāre tasmiṁ pallaṅke nisinnaṁ vā nipannaṁ vā ekantasukhā vedanā vedayamānaṁ. Then some time later they see them sitting or lying in that stilt longhouse, where they experience exclusively pleasant feelings. … Evameva kho ahaṁ, sāriputta, idhekaccaṁ puggalaṁ evaṁ cetasā ceto paricca pajānāmi— tathāyaṁ puggalo paṭipanno tathā ca iriyati tañca maggaṁ samārūḷho yathā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjissatīti. Tamenaṁ passāmi aparena samayena dibbena cakkhunā visuddhena atikkantamānusakena kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannaṁ, ekantasukhā vedanā vedayamānaṁ. (5) Idha panāhaṁ, sāriputta, ekaccaṁ puggalaṁ cetasā ceto paricca pajānāmi— When I’ve comprehended the mind of a certain person, I understand: tathāyaṁ puggalo paṭipanno tathā ca iriyati tañca maggaṁ samārūḷho, yathā āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissatīti. ‘This person is practicing in such a way and has entered such a path that they will realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with their own insight due to the ending of defilements.’ Tamenaṁ passāmi aparena samayena āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharantaṁ, ekantasukhā vedanā vedayamānaṁ. Then some time later I see that they have indeed realized the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with their own insight due to the ending of defilements, experiencing exclusively pleasant feelings. Seyyathāpi, sāriputta, pokkharaṇī acchodakā sātodakā sītodakā setakā supatitthā ramaṇīyā. Suppose there was a lotus pond with clear, sweet, cool water, clean, with smooth banks, delightful. Avidūre cassā tibbo vanasaṇḍo. And nearby was a dark forest grove. Atha puriso āgaccheyya ghammābhitatto ghammapareto kilanto tasito pipāsito ekāyanena maggena tameva pokkharaṇiṁ paṇidhāya. Then along comes a person struggling in the oppressive heat, weary, thirsty, and parched. And they have set out on a path that meets with that same lotus pond. Tamenaṁ cakkhumā puriso disvā evaṁ vadeyya: If a person with good eyesight saw them, they’d say: ‘tathā bhavaṁ puriso paṭipanno tathā ca iriyati tañca maggaṁ samārūḷho, yathā imaṁyeva pokkharaṇiṁ āgamissatī’ti. ‘This person is proceeding in such a way and has entered such a path that they will arrive at that very lotus pond.’ Tamenaṁ passeyya aparena samayena taṁ pokkharaṇiṁ ogāhetvā nhāyitvā ca pivitvā ca sabbadarathakilamathapariḷāhaṁ paṭippassambhetvā paccuttaritvā tasmiṁ vanasaṇḍe nisinnaṁ vā nipannaṁ vā, ekantasukhā vedanā vedayamānaṁ. Then some time later they would see that person after they had plunged into that lotus pond, bathed and drunk. When all their stress, weariness, and heat exhaustion had faded away, they emerged and sat or lay down in that woodland thicket, where they experienced exclusively pleasant feelings. Evameva kho ahaṁ, sāriputta, idhekaccaṁ puggalaṁ evaṁ cetasā ceto paricca pajānāmi: In the same way, when I’ve comprehended the mind of a person, I understand: ‘tathāyaṁ puggalo paṭipanno tathā ca iriyati tañca maggaṁ samārūḷho, yathā āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissatī’ti. ‘This person is practicing in such a way and has entered such a path that they will realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with their own insight due to the ending of defilements.’ Tamenaṁ passāmi aparena samayena āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharantaṁ, ekantasukhā vedanā vedayamānaṁ. Then some time later I see that they have indeed realized the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with their own insight due to the ending of defilements, experiencing exclusively pleasant feelings. Imā kho, sāriputta, pañca gatiyo. These are the five destinations. Yo kho maṁ, sāriputta, evaṁ jānantaṁ evaṁ passantaṁ evaṁ vadeyya: When I know and see in this way, suppose someone were to say this: ‘natthi samaṇassa gotamassa uttari manussadhammā alamariyañāṇadassanaviseso; ‘The ascetic Gotama has no superhuman distinction in knowledge and vision worthy of the noble ones. takkapariyāhataṁ samaṇo gotamo dhammaṁ deseti vīmaṁsānucaritaṁ sayampaṭibhānan’ti He teaches what he’s worked out by logic, following a line of inquiry, expressing his own perspective.’ taṁ, sāriputta, vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā yathābhataṁ nikkhitto evaṁ niraye. Unless they give up that speech and that thought, and let go of that view, they will be cast down to hell. Seyyathāpi, sāriputta, bhikkhu sīlasampanno samādhisampanno paññāsampanno diṭṭheva dhamme aññaṁ ārādheyya; evaṁ sampadamidaṁ, sāriputta, vadāmi Just as a mendicant accomplished in ethics, immersion, and wisdom would reach enlightenment in this very life, such is the consequence, I say. taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā yathābhataṁ nikkhitto evaṁ niraye. Unless they give up that speech and thought, and let go of that view, they will be cast down to hell. Abhijānāmi kho panāhaṁ, sāriputta, caturaṅgasamannāgataṁ brahmacariyaṁ caritā— Sāriputta, I recall having practiced a spiritual path consisting of four factors. tapassī sudaṁ homi paramatapassī, lūkho sudaṁ homi paramalūkho, jegucchī sudaṁ homi paramajegucchī, pavivitto sudaṁ homi paramapavivitto. I used to be a self-mortifier, the ultimate self-mortifier. I used to live rough, the ultimate rough-liver. I used to live in disgust at sin, the ultimate one living in disgust at sin. I used to be secluded, in ultimate seclusion. Tatrāssu me idaṁ, sāriputta, tapassitāya hoti—acelako homi muttācāro hatthāpalekhano, naehibhaddantiko natiṭṭhabhaddantiko; nābhihaṭaṁ na uddissakataṁ na nimantanaṁ sādiyāmi. And this is what my self-mortification was like. I went naked, ignoring conventions. I licked my hands, and didn’t come or stop when asked. I didn’t consent to food brought to me, or food prepared specially for me, or an invitation for a meal. So na kumbhimukhā paṭiggaṇhāmi, na kaḷopimukhā paṭiggaṇhāmi, na eḷakamantaraṁ, na daṇḍamantaraṁ, na musalamantaraṁ, na dvinnaṁ bhuñjamānānaṁ, na gabbhiniyā, na pāyamānāya, na purisantaragatāya, na saṅkittīsu, na yattha sā upaṭṭhito hoti, na yattha makkhikā saṇḍasaṇḍacārinī; na macchaṁ na maṁsaṁ na suraṁ na merayaṁ na thusodakaṁ pivāmi; I didn’t receive anything from a pot or bowl; or from someone who keeps sheep, or who has a weapon or a shovel in their home; or where a couple is eating; or where there is a woman who is pregnant, breastfeeding, or who has a man in her home; or where food for distribution is advertised; or where there’s a dog waiting or flies buzzing. I accepted no fish or meat or liquor or wine, and drank no beer. so ekāgāriko vā homi ekālopiko, dvāgāriko vā homi dvālopiko …pe… sattāgāriko vā homi sattālopiko; I went to just one house for alms, taking just one mouthful, or two houses and two mouthfuls, up to seven houses and seven mouthfuls. ekissāpi dattiyā yāpemi, dvīhipi dattīhi yāpemi …pe… sattahipi dattīhi yāpemi; I fed on one saucer a day, two saucers a day, up to seven saucers a day. ekāhikampi āhāraṁ āhāremi, dvīhikampi āhāraṁ āhāremi …pe… sattāhikampi āhāraṁ āhāremi; iti evarūpaṁ addhamāsikampi pariyāyabhattabhojanānuyogamanuyutto viharāmi. I ate once a day, once every second day, up to once a week, and so on, even up to once a fortnight. I lived committed to the practice of eating food at set intervals. So sākabhakkho vā homi, sāmākabhakkho vā homi, nīvārabhakkho vā homi, daddulabhakkho vā homi, haṭabhakkho vā homi, kaṇabhakkho vā homi, ācāmabhakkho vā homi, piññākabhakkho vā homi, tiṇabhakkho vā homi, gomayabhakkho vā homi, vanamūlaphalāhāro yāpemi pavattaphalabhojī. I ate herbs, millet, wild rice, poor rice, water lettuce, rice bran, scum from boiling rice, sesame flour, grass, or cow dung. I survived on forest roots and fruits, or eating fallen fruit. So sāṇānipi dhāremi, masāṇānipi dhāremi, chavadussānipi dhāremi, paṁsukūlānipi dhāremi, tirīṭānipi dhāremi, ajinampi dhāremi, ajinakkhipampi dhāremi, kusacīrampi dhāremi, vākacīrampi dhāremi, phalakacīrampi dhāremi, kesakambalampi dhāremi, vāḷakambalampi dhāremi, ulūkapakkhampi dhāremi; I wore robes of sunn hemp, mixed hemp, corpse-wrapping cloth, rags, lodh tree bark, antelope hide (whole or in strips), kusa grass, bark, wood-chips, human hair, horse-tail hair, or owls’ wings. kesamassulocakopi homi kesamassulocanānuyogamanuyutto; I tore out hair and beard, committed to this practice. ubbhaṭṭhakopi homi āsanapaṭikkhitto; I constantly stood, refusing seats. ukkuṭikopi homi ukkuṭikappadhānamanuyutto; I squatted, committed to the endeavor of squatting. kaṇṭakāpassayikopi homi kaṇṭakāpassaye seyyaṁ kappemi; I lay on a mat of thorns, making a mat of thorns my bed. sāyatatiyakampi udakorohanānuyogamanuyutto viharāmi— I was committed to the practice of immersion in water three times a day, including the evening. iti evarūpaṁ anekavihitaṁ kāyassa ātāpanaparitāpanānuyogamanuyutto viharāmi. And so I lived committed to practicing these various ways of mortifying and tormenting the body. Idaṁsu me, sāriputta, tapassitāya hoti. Such was my practice of self-mortification. Tatrāssu me idaṁ, sāriputta, lūkhasmiṁ hoti— And this is what my rough living was like. nekavassagaṇikaṁ rajojallaṁ kāye sannicitaṁ hoti papaṭikajātaṁ. The dust and dirt built up on my body over many years until it started flaking off. Seyyathāpi, sāriputta, tindukakhāṇu nekavassagaṇiko sannicito hoti papaṭikajāto, evamevāssu me, sāriputta, nekavassagaṇikaṁ rajojallaṁ kāye sannicitaṁ hoti papaṭikajātaṁ. It’s like the trunk of a pale-moon ebony tree, which builds up bark over many years until it starts flaking off. Tassa mayhaṁ, sāriputta, na evaṁ hoti: But it didn’t occur to me: ‘aho vatāhaṁ imaṁ rajojallaṁ pāṇinā parimajjeyyaṁ, aññe vā pana me imaṁ rajojallaṁ pāṇinā parimajjeyyun’ti. ‘Oh, this dust and dirt must be rubbed off by my hand or another’s.’ Evampi me, sāriputta, na hoti. That didn’t occur to me. Idaṁsu me, sāriputta, lūkhasmiṁ hoti. (1) Such was my rough living. Tatrāssu me idaṁ, sāriputta, jegucchismiṁ hoti— And this is what my living in disgust of sin was like. so kho ahaṁ, sāriputta, satova abhikkamāmi, satova paṭikkamāmi, yāva udakabindumhipi me dayā paccupaṭṭhitā hoti: I’d step forward or back ever so mindfully. I was full of pity even regarding a drop of water, thinking: ‘māhaṁ khuddake pāṇe visamagate saṅghātaṁ āpādesin’ti. ‘May I not accidentally injure any little creatures that happen to be in the wrong place.’ Idaṁsu me, sāriputta, jegucchismiṁ hoti. (2) Such was my living in disgust of sin. Tatrāssu me idaṁ, sāriputta, pavivittasmiṁ hoti— And this is what my seclusion was like. so kho ahaṁ, sāriputta, aññataraṁ araññāyatanaṁ ajjhogāhetvā viharāmi. I would plunge deep into a wilderness region and stay there. Yadā passāmi gopālakaṁ vā pasupālakaṁ vā tiṇahārakaṁ vā kaṭṭhahārakaṁ vā vanakammikaṁ vā, vanena vanaṁ gahanena gahanaṁ ninnena ninnaṁ thalena thalaṁ sampatāmi. When I saw a cowherd or a shepherd, or someone gathering grass or sticks, or a lumberjack, I’d flee from forest to forest, from thicket to thicket, from valley to valley, from uplands to uplands. Taṁ kissa hetu? Why is that? Mā maṁ te addasaṁsu ahañca mā te addasanti. So that I wouldn’t see them, nor they me. Seyyathāpi, sāriputta, āraññako mago manusse disvā vanena vanaṁ gahanena gahanaṁ ninnena ninnaṁ thalena thalaṁ sampatati; I fled like a wild deer seeing a human being. evameva kho ahaṁ, sāriputta, yadā passāmi gopālakaṁ vā pasupālakaṁ vā tiṇahārakaṁ vā kaṭṭhahārakaṁ vā vanakammikaṁ vā vanena vanaṁ gahanena gahanaṁ ninnena ninnaṁ thalena thalaṁ sampatāmi. Taṁ kissa hetu? Mā maṁ te addasaṁsu ahañca mā te addasanti. Idaṁsu me, sāriputta, pavivittasmiṁ hoti. (3) Such was my practice of seclusion. So kho ahaṁ, sāriputta, ye te goṭṭhā paṭṭhitagāvo apagatagopālakā, tattha catukkuṇḍiko upasaṅkamitvā yāni tāni vacchakānaṁ taruṇakānaṁ dhenupakānaṁ gomayāni tāni sudaṁ āhāremi. I would go on all fours into the cow-pens after the cattle had left and eat the dung of the young suckling calves. Yāvakīvañca me, sāriputta, sakaṁ muttakarīsaṁ apariyādinnaṁ hoti, sakaṁyeva sudaṁ muttakarīsaṁ āhāremi. As long as my own urine and excrement lasted, I would even eat that. Idaṁsu me, sāriputta, mahāvikaṭabhojanasmiṁ hoti. (4) Such was my eating of most unnatural things. So kho ahaṁ, sāriputta, aññataraṁ bhiṁsanakaṁ vanasaṇḍaṁ ajjhogāhetvā viharāmi. I would plunge deep into an awe-inspiring forest grove and stay there. Tatrāssudaṁ, sāriputta, bhiṁsanakassa vanasaṇḍassa bhiṁsanakatasmiṁ hoti— It was so awe-inspiring that yo koci avītarāgo taṁ vanasaṇḍaṁ pavisati, yebhuyyena lomāni haṁsanti. normally it would make your hair stand on end if you weren’t free of greed. So kho ahaṁ, sāriputta, yā tā rattiyo sītā hemantikā antaraṭṭhakā himapātasamayā tathārūpāsu rattīsu rattiṁ abbhokāse viharāmi, divā vanasaṇḍe; And on cold nights like the eight days of winter when the snow falls I stayed in the open by night and in the forest by day. gimhānaṁ pacchime māse divā abbhokāse viharāmi, rattiṁ vanasaṇḍe. But in the last month of summer I’d stay in the open by day and in the forest by night. Apissu maṁ, sāriputta, ayaṁ anacchariyagāthā paṭibhāsi pubbe assutapubbā: And then these verses, which were neither supernaturally inspired, nor learned before in the past, occurred to me: ‘Sotatto sosinno ceva, ‘Scorched and frozen, eko bhiṁsanake vane; alone in the awe-inspiring forest. Naggo na caggimāsīno, Naked, no fire to sit beside, esanāpasuto munī’ti. the sage still pursues his quest.’ So kho ahaṁ, sāriputta, susāne seyyaṁ kappemi chavaṭṭhikāni upadhāya. I would make my bed in a charnel ground, with the bones of the dead for a pillow. Apissu maṁ, sāriputta, gāmaṇḍalā upasaṅkamitvā oṭṭhubhantipi, omuttentipi, paṁsukenapi okiranti, kaṇṇasotesupi salākaṁ pavesenti. Then the cowboys would come up to me. They’d spit and piss on me, throw mud on me, even poke sticks in my ears. Na kho panāhaṁ, sāriputta, abhijānāmi tesu pāpakaṁ cittaṁ uppādetā. But I don’t recall ever having a bad thought about them. Idaṁsu me, sāriputta, upekkhāvihārasmiṁ hoti. Such was my abiding in equanimity. Santi kho pana, sāriputta, eke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: There are some ascetics and brahmins who have this doctrine and view: ‘āhārena suddhī’ti. ‘Purity comes from food.’ Te evamāhaṁsu: They say: ‘kolehi yāpemā’ti. ‘Let’s live on jujubes.’ Te kolampi khādanti, kolacuṇṇampi khādanti, kolodakampi pivanti— So they eat jujubes and jujube powder, and drink jujube juice. anekavihitampi kolavikatiṁ paribhuñjanti. And they enjoy many jujube concoctions. Abhijānāmi kho panāhaṁ, sāriputta, ekaṁyeva kolaṁ āhāraṁ āhāritā. I recall eating just a single jujube. Siyā kho pana te, sāriputta, evamassa: You might think that ‘mahā nūna tena samayena kolo ahosī’ti. at that time the jujubes must have been very big. Na kho panetaṁ, sāriputta, evaṁ daṭṭhabbaṁ. But you should not see it like this. Tadāpi etaparamoyeva kolo ahosi seyyathāpi etarahi. The jujubes then were at most the same size as today. Tassa mayhaṁ, sāriputta, ekaṁyeva kolaṁ āhāraṁ āhārayato adhimattakasimānaṁ patto kāyo hoti. Eating so very little, my body became extremely emaciated. Seyyathāpi nāma āsītikapabbāni vā kāḷapabbāni vā; evamevassu me aṅgapaccaṅgāni bhavanti tāyevappāhāratāya. Due to eating so little, my limbs became like the joints of an eighty-year-old or a corpse, Seyyathāpi nāma oṭṭhapadaṁ; evamevassu me ānisadaṁ hoti tāyevappāhāratāya. my bottom became like a camel’s hoof, Seyyathāpi nāma vaṭṭanāvaḷī; evamevassu me piṭṭhikaṇṭako unnatāvanato hoti tāyevappāhāratāya. my vertebrae stuck out like beads on a string, Seyyathāpi nāma jarasālāya gopānasiyo oluggaviluggā bhavanti; evamevassu me phāsuḷiyo oluggaviluggā bhavanti tāyevappāhāratāya. and my ribs were as gaunt as the broken-down rafters on an old barn. Seyyathāpi nāma gambhīre udapāne udakatārakā gambhīragatā okkhāyikā dissanti; evamevassu me akkhikūpesu akkhitārakā gambhīragatā okkhāyikā dissanti tāyevappāhāratāya. Due to eating so little, the gleam of my eyes sank deep in their sockets, like the gleam of water sunk deep down a well. Seyyathāpi nāma tittakālābu āmakacchinno vātātapena samphuṭito hoti sammilāto; evamevassu me sīsacchavi samphuṭitā hoti sammilātā tāyevappāhāratāya. Due to eating so little, my scalp shriveled and withered like a green bitter-gourd in the wind and sun. So kho ahaṁ, sāriputta, ‘udaracchaviṁ parimasissāmī’ti piṭṭhikaṇṭakaṁyeva pariggaṇhāmi, ‘piṭṭhikaṇṭakaṁ parimasissāmī’ti udaracchaviṁyeva pariggaṇhāmi, yāvassu me, sāriputta, udaracchavi piṭṭhikaṇṭakaṁ allīnā hoti tāyevappāhāratāya. Due to eating so little, the skin of my belly stuck to my backbone, so that when I tried to rub the skin of my belly I grabbed my backbone, and when I tried to rub my backbone I rubbed the skin of my belly. So kho ahaṁ, sāriputta, ‘vaccaṁ vā muttaṁ vā karissāmī’ti tattheva avakujjo papatāmi tāyevappāhāratāya. Due to eating so little, when I tried to urinate or defecate I fell face down right there. So kho ahaṁ, sāriputta, tameva kāyaṁ assāsento pāṇinā gattāni anomajjāmi. Tassa mayhaṁ, sāriputta, pāṇinā gattāni anomajjato pūtimūlāni lomāni kāyasmā patanti tāyevappāhāratāya. Due to eating so little, when I tried to relieve my body by rubbing my limbs with my hands, the hair, rotted at its roots, fell out. Santi kho pana, sāriputta, eke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: There are some ascetics and brahmins who have this doctrine and view: ‘āhārena suddhī’ti. ‘Purity comes from food.’ Te evamāhaṁsu: They say: ‘muggehi yāpema …pe… ‘Let’s live on mung beans.’ … tilehi yāpema …pe… ‘Let’s live on sesame.’ … taṇḍulehi yāpemā’ti. ‘Let’s live on ordinary rice.’ … Te taṇḍulampi khādanti, taṇḍulacuṇṇampi khādanti, taṇḍulodakampi pivanti— anekavihitampi taṇḍulavikatiṁ paribhuñjanti. Abhijānāmi kho panāhaṁ, sāriputta, ekaṁyeva taṇḍulaṁ āhāraṁ āhāritā. Siyā kho pana te, sāriputta, evamassa: ‘mahā nūna tena samayena taṇḍulo ahosī’ti. Na kho panetaṁ, sāriputta, evaṁ daṭṭhabbaṁ. Tadāpi etaparamoyeva taṇḍulo ahosi, seyyathāpi etarahi. Tassa mayhaṁ, sāriputta, ekaṁyeva taṇḍulaṁ āhāraṁ āhārayato adhimattakasimānaṁ patto kāyo hoti. Seyyathāpi nāma āsītikapabbāni vā kāḷapabbāni vā; evamevassu me aṅgapaccaṅgāni bhavanti tāyevappāhāratāya. Seyyathāpi nāma oṭṭhapadaṁ; evamevassu me ānisadaṁ hoti tāyevappāhāratāya. Seyyathāpi nāma vaṭṭanāvaḷī; evamevassu me piṭṭhikaṇṭako unnatāvanato hoti tāyevappāhāratāya. Seyyathāpi nāma jarasālāya gopānasiyo oluggaviluggā bhavanti; evamevassu me phāsuḷiyo oluggaviluggā bhavanti tāyevappāhāratāya. Seyyathāpi nāma gambhīre udapāne udakatārakā gambhīragatā okkhāyikā dissanti; evamevassu me akkhikūpesu akkhitārakā gambhīragatā okkhāyikā dissanti tāyevappāhāratāya. Seyyathāpi nāma tittakālābu āmakacchinno vātātapena samphuṭito hoti sammilāto; evamevassu me sīsacchavi samphuṭitā hoti sammilātā tāyevappāhāratāya. So kho ahaṁ, sāriputta, ‘udaracchaviṁ parimasissāmī’ti piṭṭhikaṇṭakaṁyeva pariggaṇhāmi, ‘piṭṭhikaṇṭakaṁ parimasissāmī’ti udaracchaviṁyeva pariggaṇhāmi. Yāvassu me, sāriputta, udaracchavi piṭṭhikaṇṭakaṁ allīnā hoti tāyevappāhāratāya. So kho ahaṁ, sāriputta, ‘vaccaṁ vā muttaṁ vā karissāmī’ti tattheva avakujjo papatāmi tāyevappāhāratāya. So kho ahaṁ, sāriputta, tameva kāyaṁ assāsento pāṇinā gattāni anomajjāmi. Tassa mayhaṁ, sāriputta, pāṇinā gattāni anomajjato pūtimūlāni lomāni kāyasmā patanti tāyevappāhāratāya. Due to eating so little, when I tried to relieve my body by rubbing my limbs with my hands, the hair, rotted at its roots, fell out. Tāyapi kho ahaṁ, sāriputta, iriyāya tāya paṭipadāya tāya dukkarakārikāya nājjhagamaṁ uttariṁ manussadhammā alamariyañāṇadassanavisesaṁ. But Sāriputta, I did not achieve any superhuman distinction in knowledge and vision worthy of the noble ones by that conduct, that practice, that grueling work. Taṁ kissa hetu? Why is that? Imissāyeva ariyāya paññāya anadhigamā, yāyaṁ ariyā paññā adhigatā ariyā niyyānikā, niyyāti takkarassa sammā dukkhakkhayāya. Because I didn’t achieve that noble wisdom that’s noble and emancipating, and which leads someone who practices it to the complete ending of suffering. Santi kho pana, sāriputta, eke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: There are some ascetics and brahmins who have this doctrine and view: ‘saṁsārena suddhī’ti. ‘Purity comes from transmigration.’ Na kho pana so, sāriputta, saṁsāro sulabharūpo yo mayā asaṁsaritapubbo iminā dīghena addhunā, aññatra suddhāvāsehi devehi. But it’s not easy to find a realm that I haven’t previously transmigrated to in all this long time, except for the gods of the pure abodes. Suddhāvāse cāhaṁ, sāriputta, deve saṁsareyyaṁ, nayimaṁ lokaṁ punarāgaccheyyaṁ. For if I had transmigrated to the gods of the pure abodes I would not have returned to this realm again. Santi kho pana, sāriputta, eke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: There are some ascetics and brahmins who have this doctrine and view: ‘upapattiyā suddhī’ti. ‘Purity comes from rebirth.’ Na kho pana sā, sāriputta, upapatti sulabharūpā yā mayā anupapannapubbā iminā dīghena addhunā, aññatra suddhāvāsehi devehi. But it’s not easy to find any rebirth that I haven’t previously been reborn in … Suddhāvāse cāhaṁ, sāriputta, deve upapajjeyyaṁ, nayimaṁ lokaṁ punarāgaccheyyaṁ. Santi kho pana, sāriputta, eke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: There are some ascetics and brahmins who have this doctrine and view: ‘āvāsena suddhī’ti. ‘Purity comes from abode of rebirth.’ Na kho pana so, sāriputta, āvāso sulabharūpo yo mayā anāvuṭṭhapubbo iminā dīghena addhunā, aññatra suddhāvāsehi devehi. But it’s not easy to find an abode where I haven’t previously abided … Suddhāvāse cāhaṁ, sāriputta, deve āvaseyyaṁ, nayimaṁ lokaṁ punarāgaccheyyaṁ. Santi kho pana, sāriputta, eke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: There are some ascetics and brahmins who have this doctrine and view: ‘yaññena suddhī’ti. ‘Purity comes from sacrifice.’ Na kho pana so, sāriputta, yañño sulabharūpo yo mayā ayiṭṭhapubbo iminā dīghena addhunā, tañca kho raññā vā satā khattiyena muddhāvasittena brāhmaṇena vā mahāsālena. But it’s not easy to find a sacrifice that I haven’t previously offered in all this long time, when I was an anointed king or a well-to-do brahmin. Santi kho pana, sāriputta, eke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: There are some ascetics and brahmins who have this doctrine and view: ‘aggiparicariyāya suddhī’ti. ‘Purity comes from serving the sacred flame.’ Na kho pana so, sāriputta, aggi sulabharūpo yo mayā apariciṇṇapubbo iminā dīghena addhunā, tañca kho raññā vā satā khattiyena muddhāvasittena brāhmaṇena vā mahāsālena. But it’s not easy to find a fire that I haven’t previously served in all this long time, when I was an anointed king or a well-to-do brahmin. Santi kho pana, sāriputta, eke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: There are some ascetics and brahmins who have this doctrine and view: ‘yāvadevāyaṁ bhavaṁ puriso daharo hoti yuvā susukāḷakeso bhadrena yobbanena samannāgato paṭhamena vayasā tāvadeva paramena paññāveyyattiyena samannāgato hoti. ‘So long as this gentleman is youthful, young, black-haired, blessed with youth, in the prime of life he will be endowed with perfect lucidity of wisdom. Yato ca kho ayaṁ bhavaṁ puriso jiṇṇo hoti vuddho mahallako addhagato vayoanuppatto, āsītiko vā nāvutiko vā vassasatiko vā jātiyā, atha tamhā paññāveyyattiyā, parihāyatī’ti. But when he’s old, elderly, and senior, advanced in years, and has reached the final stage of life—eighty, ninety, or a hundred years old—he will lose his lucidity of wisdom.’ Na kho panetaṁ, sāriputta, evaṁ daṭṭhabbaṁ. But you should not see it like this. Ahaṁ kho pana, sāriputta, etarahi jiṇṇo vuddho mahallako addhagato vayoanuppatto, āsītiko me vayo vattati. For now I am old, elderly, and senior, I’m advanced in years, and have reached the final stage of life. I am eighty years old. Idha me assu, sāriputta, cattāro sāvakā vassasatāyukā vassasatajīvino, paramāya satiyā ca gatiyā ca dhitiyā ca samannāgatā paramena ca paññāveyyattiyena. Suppose I had four disciples with a lifespan of a hundred years. And they each were perfect in memory, range, retention, and perfect lucidity of wisdom. Seyyathāpi, sāriputta, daḷhadhammā dhanuggaho sikkhito katahattho katūpāsano lahukena asanena appakasireneva tiriyaṁ tālacchāyaṁ atipāteyya, Imagine how easily a well-trained expert archer with a strong bow would shoot a light arrow across the shadow of a palm tree. evaṁ adhimattasatimanto evaṁ adhimattagatimanto evaṁ adhimattadhitimanto evaṁ paramena paññāveyyattiyena samannāgatā. That’s how extraordinary they were in memory, range, retention, and perfect lucidity of wisdom. Te maṁ catunnaṁ satipaṭṭhānānaṁ upādāyupādāya pañhaṁ puccheyyuṁ, puṭṭho puṭṭho cāhaṁ tesaṁ byākareyyaṁ, byākatañca me byākatato dhāreyyuṁ, na ca maṁ dutiyakaṁ uttari paṭipuccheyyuṁ. They’d bring up questions about the four kinds of mindfulness meditation again and again, and I would answer each question. They’d remember the answers and not ask the same question twice. Aññatra asitapītakhāyitasāyitā aññatra uccārapassāvakammā, aññatra niddākilamathapaṭivinodanā apariyādinnāyevassa, sāriputta, tathāgatassa dhammadesanā, apariyādinnaṁyevassa tathāgatassa dhammapadabyañjanaṁ, apariyādinnaṁyevassa tathāgatassa pañhapaṭibhānaṁ. And they’d pause only to eat and drink, go to the toilet, and sleep to dispel weariness. But the Realized One would not run out of Dhamma teachings, words and phrases of the teachings, or spontaneous answers. Atha me te cattāro sāvakā vassasatāyukā vassasatajīvino vassasatassa accayena kālaṁ kareyyuṁ. And at the end of a hundred years my four disciples would pass away. Mañcakena cepi maṁ, sāriputta, pariharissatha, nevatthi tathāgatassa paññāveyyattiyassa aññathattaṁ. Even if you have to carry me around on a stretcher, there will never be any deterioration in the Realized One’s lucidity of wisdom. Yaṁ kho taṁ, sāriputta, sammā vadamāno vadeyya: And if there’s anyone of whom it may be rightly said that ‘asammohadhammo satto loke uppanno bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan’ti, mameva taṁ sammā vadamāno vadeyya a being not liable to delusion has arisen in the world for the welfare and happiness of the people, for the benefit, welfare, and happiness of gods and humans, it’s of me that this should be said.” ‘asammohadhammo satto loke uppanno bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan’”ti. Tena kho pana samayena āyasmā nāgasamālo bhagavato piṭṭhito ṭhito hoti bhagavantaṁ bījayamāno. Now at that time Venerable Nāgasamāla was standing behind the Buddha fanning him. Atha kho āyasmā nāgasamālo bhagavantaṁ etadavoca: Then he said to the Buddha: “acchariyaṁ, bhante, abbhutaṁ, bhante. “It’s incredible, sir, it’s amazing! Api hi me, bhante, imaṁ dhammapariyāyaṁ sutvā lomāni haṭṭhāni. While I was listening to this exposition of the teaching my hair stood up! Konāmo ayaṁ, bhante, dhammapariyāyo”ti? What is the name of this exposition of the teaching?” “Tasmātiha tvaṁ, nāgasamāla, imaṁ dhammapariyāyaṁ lomahaṁsanapariyāyotveva naṁ dhārehī”ti. “Well, Nāgasamāla, you may remember this exposition of the teaching as ‘The Hair-raising Discourse’.” Idamavoca bhagavā. That is what the Buddha said. Attamano āyasmā nāgasamālo bhagavato bhāsitaṁ abhinandīti. Satisfied, Venerable Nāgasamāla was happy with what the Buddha said. Mahāsīhanādasuttaṁ niṭṭhitaṁ dutiyaṁ. 13. Mahādukkhakkhandhasutta The Longer Discourse on the Mass of Suffering Evaṁ me sutaṁ— So I have heard. ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Atha kho sambahulā bhikkhū pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya sāvatthiṁ piṇḍāya pāvisiṁsu. Then several mendicants robed up in the morning and, taking their bowls and robes, entered Sāvatthī for alms. Atha kho tesaṁ bhikkhūnaṁ etadahosi: Then it occurred to him, “atippago kho tāva sāvatthiyaṁ piṇḍāya carituṁ, “It’s too early to wander for alms in Sāvatthī. yaṁ nūna mayaṁ yena aññatitthiyānaṁ paribbājakānaṁ ārāmo tenupasaṅkameyyāmā”ti. Why don’t we go to the monastery of the wanderers who follow other paths?” Atha kho te bhikkhū yena aññatitthiyānaṁ paribbājakānaṁ ārāmo tenupasaṅkamiṁsu; upasaṅkamitvā tehi aññatitthiyehi paribbājakehi saddhiṁ sammodiṁsu; Then they went to the monastery of the wanderers who follow other paths, and exchanged greetings with the wanderers there. sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinne kho te bhikkhū te aññatitthiyā paribbājakā etadavocuṁ: When the greetings and polite conversation were over, they sat down to one side. The wanderers said to them: “samaṇo, āvuso, gotamo kāmānaṁ pariññaṁ paññapeti, mayampi kāmānaṁ pariññaṁ paññapema; “Reverends, the ascetic Gotama advocates the complete understanding of sensual pleasures, and so do we. samaṇo, āvuso, gotamo rūpānaṁ pariññaṁ paññapeti, mayampi rūpānaṁ pariññaṁ paññapema; The ascetic Gotama advocates the complete understanding of sights, and so do we. samaṇo, āvuso, gotamo vedanānaṁ pariññaṁ paññapeti, mayampi vedanānaṁ pariññaṁ paññapema; The ascetic Gotama advocates the complete understanding of feelings, and so do we. idha no, āvuso, ko viseso, ko adhippayāso, kiṁ nānākaraṇaṁ samaṇassa vā gotamassa amhākaṁ vā— What, then, is the difference between the ascetic Gotama’s teaching and instruction and ours?” yadidaṁ dhammadesanāya vā dhammadesanaṁ, anusāsaniyā vā anusāsanin”ti? Atha kho te bhikkhū tesaṁ aññatitthiyānaṁ paribbājakānaṁ bhāsitaṁ neva abhinandiṁsu, nappaṭikkosiṁsu; Those mendicants neither approved nor dismissed that statement of the wanderers who follow other paths. anabhinanditvā appaṭikkositvā uṭṭhāyāsanā pakkamiṁsu: They got up from their seat, thinking, “bhagavato santike etassa bhāsitassa atthaṁ ājānissāmā”ti. “We will learn the meaning of this statement from the Buddha himself.” Atha kho te bhikkhū sāvatthiyaṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkantā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū bhagavantaṁ etadavocuṁ: 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. The Buddha said: “idha mayaṁ, bhante, pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya sāvatthiṁ piṇḍāya pāvisimha. Tesaṁ no, bhante, amhākaṁ etadahosi: ‘atippago kho tāva sāvatthiyaṁ piṇḍāya carituṁ, yaṁ nūna mayaṁ yena aññatitthiyānaṁ paribbājakānaṁ ārāmo tenupasaṅkameyyāmā’ti. Atha kho mayaṁ, bhante, yena aññatitthiyānaṁ paribbājakānaṁ ārāmo tenupasaṅkamimha; upasaṅkamitvā tehi aññatitthiyehi paribbājakehi saddhiṁ sammodimha; sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdimha. Ekamantaṁ nisinne kho amhe, bhante, te aññatitthiyā paribbājakā etadavocuṁ: ‘samaṇo, āvuso, gotamo kāmānaṁ pariññaṁ paññapeti, mayampi kāmānaṁ pariññaṁ paññapema. Samaṇo, āvuso, gotamo rūpānaṁ pariññaṁ paññapeti, mayampi rūpānaṁ pariññaṁ paññapema. Samaṇo, āvuso, gotamo vedanānaṁ pariññaṁ paññapeti, mayampi vedanānaṁ pariññaṁ paññapema. Idha no, āvuso, ko viseso, ko adhippayāso, kiṁ nānākaraṇaṁ samaṇassa vā gotamassa amhākaṁ vā, yadidaṁ dhammadesanāya vā dhammadesanaṁ anusāsaniyā vā anusāsanin’ti. Atha kho mayaṁ, bhante, tesaṁ aññatitthiyānaṁ paribbājakānaṁ bhāsitaṁ neva abhinandimha, nappaṭikkosimha; anabhinanditvā appaṭikkositvā uṭṭhāyāsanā pakkamimha: ‘bhagavato santike etassa bhāsitassa atthaṁ ājānissāmā’”ti. “Evaṁvādino, bhikkhave, aññatitthiyā paribbājakā evamassu vacanīyā: “Mendicants, when wanderers who follow other paths say this, you should say to them: ‘ko panāvuso, kāmānaṁ assādo, ko ādīnavo, kiṁ nissaraṇaṁ? ‘But reverends, what’s the gratification, the drawback, and the escape when it comes to sensual pleasures? Ko rūpānaṁ assādo, ko ādīnavo, kiṁ nissaraṇaṁ? What’s the gratification, the drawback, and the escape when it comes to sights? Ko vedanānaṁ assādo, ko ādīnavo, kiṁ nissaraṇan’ti? What’s the gratification, the drawback, and the escape when it comes to feelings?’ Evaṁ puṭṭhā, bhikkhave, aññatitthiyā paribbājakā na ceva sampāyissanti, uttariñca vighātaṁ āpajjissanti. Questioned like this, the wanderers who follow other paths would be stumped, and, in addition, would get frustrated. Taṁ kissa hetu? Why is that? Yathā taṁ, bhikkhave, avisayasmiṁ. Because they’re out of their element. Nāhaṁ taṁ, bhikkhave, passāmi sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya yo imesaṁ pañhānaṁ veyyākaraṇena cittaṁ ārādheyya, aññatra tathāgatena vā tathāgatasāvakena vā, ito vā pana sutvā. 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 provide a satisfying answer to these questions except for the Realized One or his disciple or someone who has heard it from them. Ko ca, bhikkhave, kāmānaṁ assādo? And what is the gratification of sensual pleasures? Pañcime, bhikkhave, kāmaguṇā. There are these five kinds of sensual stimulation. Katame pañca? What five? Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā, Sights known by the eye that are likable, desirable, agreeable, pleasant, sensual, and arousing. sotaviññeyyā saddā …pe… Sounds known by the ear … ghānaviññeyyā gandhā … Smells known by the nose … jivhāviññeyyā rasā … Tastes known by the tongue … kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā— Touches known by the body that are likable, desirable, agreeable, pleasant, sensual, and arousing. ime kho, bhikkhave, pañca kāmaguṇā. These are the five kinds of sensual stimulation. Yaṁ kho, bhikkhave, ime pañca kāmaguṇe paṭicca uppajjati sukhaṁ somanassaṁ—ayaṁ kāmānaṁ assādo. The pleasure and happiness that arise from these five kinds of sensual stimulation: this is the gratification of sensual pleasures. Ko ca, bhikkhave, kāmānaṁ ādīnavo? And what is the drawback of sensual pleasures? Idha, bhikkhave, kulaputto yena sippaṭṭhānena jīvikaṁ kappeti— It’s when a gentleman earns a living by means such as yadi muddāya yadi gaṇanāya yadi saṅkhānena yadi kasiyā yadi vaṇijjāya yadi gorakkhena yadi issatthena yadi rājaporisena yadi sippaññatarena— computing, accounting, calculating, farming, trade, raising cattle, archery, government service, or one of the professions. sītassa purakkhato uṇhassa purakkhato ḍaṁsamakasavātātapasarīsapasamphassehi rissamāno khuppipāsāya mīyamāno; But they must face cold and heat, being hurt by the touch of flies, mosquitoes, wind, sun, and reptiles, and risking death from hunger and thirst. ayampi, bhikkhave, kāmānaṁ ādīnavo sandiṭṭhiko, dukkhakkhandho kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānameva hetu. This is a drawback of sensual pleasures apparent in this very life, a mass of suffering caused by sensual pleasures. Tassa ce, bhikkhave, kulaputtassa evaṁ uṭṭhahato ghaṭato vāyamato te bhogā nābhinipphajjanti. That gentleman might try hard, strive, and make an effort, but fail to earn any money. So socati kilamati paridevati urattāḷiṁ kandati, sammohaṁ āpajjati: If this happens, they sorrow and pine and lament, beating their breast and falling into confusion, saying: ‘moghaṁ vata me uṭṭhānaṁ, aphalo vata me vāyāmo’ti. ‘Oh, my hard work is wasted. My efforts are fruitless!’ Ayampi, bhikkhave, kāmānaṁ ādīnavo sandiṭṭhiko dukkhakkhandho kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānameva hetu. This too is a drawback of sensual pleasures apparent in this very life, a mass of suffering caused by sensual pleasures. Tassa ce, bhikkhave, kulaputtassa evaṁ uṭṭhahato ghaṭato vāyamato te bhogā abhinipphajjanti. That gentleman might try hard, strive, and make an effort, and succeed in earning money. So tesaṁ bhogānaṁ ārakkhādhikaraṇaṁ dukkhaṁ domanassaṁ paṭisaṁvedeti: But they experience pain and sadness when they try to protect it, thinking: ‘kinti me bhoge neva rājāno hareyyuṁ, na corā hareyyuṁ, na aggi daheyya, na udakaṁ vaheyya, na appiyā dāyādā hareyyun’ti. ‘How can I prevent my wealth from being taken by rulers or bandits, consumed by fire, swept away by flood, or taken by unloved heirs?’ Tassa evaṁ ārakkhato gopayato te bhoge rājāno vā haranti, corā vā haranti, aggi vā dahati, udakaṁ vā vahati, appiyā vā dāyādā haranti. And even though they protect it and ward it, rulers or bandits take it, or fire consumes it, or flood sweeps it away, or unloved heirs take it. So socati kilamati paridevati urattāḷiṁ kandati, sammohaṁ āpajjati: They sorrow and pine and lament, beating their breast and falling into confusion: ‘yampi me ahosi tampi no natthī’ti. ‘What used to be mine is gone.’ Ayampi, bhikkhave, kāmānaṁ ādīnavo sandiṭṭhiko, dukkhakkhandho kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānameva hetu. This too is a drawback of sensual pleasures apparent in this very life, a mass of suffering caused by sensual pleasures. Puna caparaṁ, bhikkhave, kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānameva hetu rājānopi rājūhi vivadanti, khattiyāpi khattiyehi vivadanti, brāhmaṇāpi brāhmaṇehi vivadanti, gahapatīpi gahapatīhi vivadanti, mātāpi puttena vivadati, puttopi mātarā vivadati, pitāpi puttena vivadati, puttopi pitarā vivadati, bhātāpi bhātarā vivadati, bhātāpi bhaginiyā vivadati, bhaginīpi bhātarā vivadati, sahāyopi sahāyena vivadati. Furthermore, for the sake of sensual pleasures kings fight with kings, aristocrats fight with aristocrats, brahmins fight with brahmins, and householders fight with householders. A mother fights with her child, child with mother, father with child, and child with father. Brother fights with brother, brother with sister, sister with brother, and friend fights with friend. Te tattha kalahaviggahavivādāpannā aññamaññaṁ pāṇīhipi upakkamanti, leḍḍūhipi upakkamanti, daṇḍehipi upakkamanti, satthehipi upakkamanti. Once they’ve started quarreling, arguing, and fighting, they attack each other with fists, stones, rods, and swords, Te tattha maraṇampi nigacchanti, maraṇamattampi dukkhaṁ. resulting in death and deadly pain. Ayampi, bhikkhave, kāmānaṁ ādīnavo sandiṭṭhiko, dukkhakkhandho kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānameva hetu. This too is a drawback of sensual pleasures apparent in this very life, a mass of suffering caused by sensual pleasures. Puna caparaṁ, bhikkhave, kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānameva hetu asicammaṁ gahetvā, dhanukalāpaṁ sannayhitvā, ubhatobyūḷhaṁ saṅgāmaṁ pakkhandanti usūsupi khippamānesu, sattīsupi khippamānāsu, asīsupi vijjotalantesu. Furthermore, for the sake of sensual pleasures they don their sword and shield, fasten their bow and arrows, and plunge into a battle massed on both sides, with arrows and spears flying and swords flashing. Te tattha usūhipi vijjhanti, sattiyāpi vijjhanti, asināpi sīsaṁ chindanti. There they are struck with arrows and spears, and their heads are chopped off, Te tattha maraṇampi nigacchanti, maraṇamattampi dukkhaṁ. resulting in death and deadly pain. Ayampi, bhikkhave, kāmānaṁ ādīnavo sandiṭṭhiko, dukkhakkhandho kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānameva hetu. This too is a drawback of sensual pleasures apparent in this very life, a mass of suffering caused by sensual pleasures. Puna caparaṁ, bhikkhave, kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānameva hetu asicammaṁ gahetvā, dhanukalāpaṁ sannayhitvā, addāvalepanā upakāriyo pakkhandanti usūsupi khippamānesu, sattīsupi khippamānāsu, asīsupi vijjotalantesu. Furthermore, for the sake of sensual pleasures they don their sword and shield, fasten their bow and arrows, and charge wetly plastered bastions, with arrows and spears flying and swords flashing. Te tattha usūhipi vijjhanti, sattiyāpi vijjhanti, chakaṇakāyapi osiñcanti, abhivaggenapi omaddanti, asināpi sīsaṁ chindanti. There they are struck with arrows and spears, splashed with dung, crushed with spiked blocks, and their heads are chopped off, Te tattha maraṇampi nigacchanti, maraṇamattampi dukkhaṁ. resulting in death and deadly pain. Ayampi, bhikkhave, kāmānaṁ ādīnavo sandiṭṭhiko, dukkhakkhandho kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānameva hetu. This too is a drawback of sensual pleasures apparent in this very life, a mass of suffering caused by sensual pleasures. Puna caparaṁ, bhikkhave, kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānameva hetu sandhimpi chindanti, nillopampi haranti, ekāgārikampi karonti, paripanthepi tiṭṭhanti, paradārampi gacchanti. Furthermore, for the sake of sensual pleasures they break into houses, plunder wealth, steal from isolated buildings, commit highway robbery, and commit adultery. Tamenaṁ rājāno gahetvā vividhā kammakāraṇā kārenti— The rulers would arrest them and subject them to various punishments— kasāhipi tāḷenti, vettehipi tāḷenti, aḍḍhadaṇḍakehipi tāḷenti; hatthampi chindanti, pādampi chindanti, hatthapādampi chindanti, kaṇṇampi chindanti, nāsampi chindanti, kaṇṇanāsampi chindanti; bilaṅgathālikampi karonti, saṅkhamuṇḍikampi karonti, rāhumukhampi karonti, jotimālikampi karonti, hatthapajjotikampi karonti, erakavattikampi karonti, cīrakavāsikampi karonti, eṇeyyakampi karonti, baḷisamaṁsikampi karonti, kahāpaṇikampi karonti, khārāpatacchikampi karonti, palighaparivattikampi karonti, palālapīṭhakampi karonti, tattenapi telena osiñcanti, sunakhehipi khādāpenti, jīvantampi sūle uttāsenti, asināpi sīsaṁ chindanti. whipping, caning, and clubbing; cutting off hands or feet, or both; cutting off ears or nose, or both; the ‘porridge pot’, the ‘shell-shave’, the ‘demon’s mouth’, the ‘garland of fire’, the ‘burning hand’, the ‘grass blades’, the ‘bark dress’, the ‘antelope’, the ‘meat hook’, the ‘coins’, the ‘acid pickle’, the ‘twisting bar’, the ‘straw mat’; being splashed with hot oil, being fed to the dogs, being impaled alive, and being beheaded. Te tattha maraṇampi nigacchanti, maraṇamattampi dukkhaṁ. These result in death and deadly pain. Ayampi, bhikkhave, kāmānaṁ ādīnavo sandiṭṭhiko, dukkhakkhandho kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānameva hetu. This too is a drawback of sensual pleasures apparent in this very life, a mass of suffering caused by sensual pleasures. Puna caparaṁ, bhikkhave, kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānameva hetu kāyena duccaritaṁ caranti, vācāya duccaritaṁ caranti, manasā duccaritaṁ caranti. Furthermore, for the sake of sensual pleasures, they conduct themselves badly by way of body, speech, and mind. Te kāyena duccaritaṁ caritvā, vācāya duccaritaṁ caritvā, manasā duccaritaṁ caritvā, kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjanti. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. Ayampi, bhikkhave, kāmānaṁ ādīnavo samparāyiko, dukkhakkhandho kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānameva hetu. This is a drawback of sensual pleasures to do with lives to come, a mass of suffering caused by sensual pleasures. Kiñca, bhikkhave, kāmānaṁ nissaraṇaṁ? And what is the escape from sensual pleasures? Yo kho, bhikkhave, kāmesu chandarāgavinayo chandarāgappahānaṁ—idaṁ kāmānaṁ nissaraṇaṁ. Removing and giving up desire and greed for sensual pleasures: this is the escape from sensual pleasures. Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṁ kāmānaṁ assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṁ nappajānanti te vata sāmaṁ vā kāme parijānissanti, paraṁ vā tathattāya samādapessanti yathā paṭipanno kāme parijānissatīti—netaṁ ṭhānaṁ vijjati. There are ascetics and brahmins who don’t truly understand sensual pleasures’ gratification, drawback, and escape in this way for what they are. It’s impossible for them to completely understand sensual pleasures themselves, or to instruct another so that, practicing accordingly, they will completely understand sensual pleasures. Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṁ kāmānaṁ assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṁ pajānanti, te vata sāmaṁ vā kāme parijānissanti paraṁ vā tathattāya samādapessanti yathā paṭipanno kāme parijānissatīti—ṭhānametaṁ vijjati. There are ascetics and brahmins who do truly understand sensual pleasures’ gratification, drawback, and escape in this way for what they are. It is possible for them to completely understand sensual pleasures themselves, or to instruct another so that, practicing accordingly, they will completely understand sensual pleasures. Ko ca, bhikkhave, rūpānaṁ assādo? And what is the gratification of sights? Seyyathāpi, bhikkhave, khattiyakaññā vā brāhmaṇakaññā vā gahapatikaññā vā pannarasavassuddesikā vā soḷasavassuddesikā vā, nātidīghā nātirassā nātikisā nātithūlā nātikāḷī nāccodātā paramā sā, bhikkhave, tasmiṁ samaye subhā vaṇṇanibhāti? Suppose there was a girl of the brahmins, aristocrats, or householders in her fifteenth or sixteenth year, neither too tall nor too short, neither too thin nor too fat, neither too dark nor too fair. Is she not at the height of her beauty and prettiness?” ‘Evaṁ, bhante’. “Yes, sir.” Yaṁ kho, bhikkhave, subhaṁ vaṇṇanibhaṁ paṭicca uppajjati sukhaṁ somanassaṁ— “The pleasure and happiness that arise from this beauty and prettiness ayaṁ rūpānaṁ assādo. is the gratification of sights. Ko ca, bhikkhave, rūpānaṁ ādīnavo? And what is the drawback of sights? Idha, bhikkhave, tameva bhaginiṁ passeyya aparena samayena āsītikaṁ vā nāvutikaṁ vā vassasatikaṁ vā jātiyā, jiṇṇaṁ gopānasivaṅkaṁ bhoggaṁ daṇḍaparāyanaṁ pavedhamānaṁ gacchantiṁ āturaṁ gatayobbanaṁ khaṇḍadantaṁ palitakesaṁ, vilūnaṁ khalitasiraṁ valinaṁ tilakāhatagattaṁ. Suppose that some time later you were to see that same sister—eighty, ninety, or a hundred years old—bent double, crooked, leaning on a staff, trembling as they walk, ailing, past their prime, with teeth broken, hair grey and scanty or bald, skin wrinkled, and limbs blotchy. Taṁ kiṁ maññatha, bhikkhave, What do you think, mendicants? yā purimā subhā vaṇṇanibhā sā antarahitā, ādīnavo pātubhūtoti? Has not that former beauty vanished and the drawback become clear?” ‘Evaṁ, bhante’. “Yes, sir.” Ayampi, bhikkhave, rūpānaṁ ādīnavo. “This is the drawback of sights. Puna caparaṁ, bhikkhave, tameva bhaginiṁ passeyya ābādhikaṁ dukkhitaṁ bāḷhagilānaṁ, sake muttakarīse palipannaṁ semānaṁ, aññehi vuṭṭhāpiyamānaṁ, aññehi saṁvesiyamānaṁ. Furthermore, suppose that you were to see that same sister sick, suffering, gravely ill, collapsed in her own urine and feces, being picked up by some and put down by others. Taṁ kiṁ maññatha, bhikkhave, What do you think, mendicants? yā purimā subhā vaṇṇanibhā sā antarahitā, ādīnavo pātubhūtoti? Has not that former beauty vanished and the drawback become clear?” ‘Evaṁ, bhante’. “Yes, sir.” Ayampi, bhikkhave, rūpānaṁ ādīnavo. “This too is the drawback of sights. Puna caparaṁ, bhikkhave, tameva bhaginiṁ passeyya sarīraṁ sivathikāya chaḍḍitaṁ— Furthermore, suppose that you were to see that same sister as a corpse discarded in a charnel ground. And she had been dead for one, two, or three days, bloated, livid, and festering. ekāhamataṁ vā dvīhamataṁ vā tīhamataṁ vā, uddhumātakaṁ vinīlakaṁ vipubbakajātaṁ. Taṁ kiṁ maññatha, bhikkhave, What do you think, mendicants? yā purimā subhā vaṇṇanibhā sā antarahitā, ādīnavo pātubhūtoti? Has not that former beauty vanished and the drawback become clear?” ‘Evaṁ, bhante’. “Yes, sir.” Ayampi, bhikkhave, rūpānaṁ ādīnavo. “This too is the drawback of sights. Puna caparaṁ, bhikkhave, tameva bhaginiṁ passeyya sarīraṁ sivathikāya chaḍḍitaṁ— Furthermore, suppose that you were to see that same sister as a corpse discarded in a charnel ground. And she was being devoured by crows, hawks, vultures, herons, dogs, tigers, leopards, jackals, and many kinds of little creatures … kākehi vā khajjamānaṁ, kulalehi vā khajjamānaṁ, gijjhehi vā khajjamānaṁ, kaṅkehi vā khajjamānaṁ, sunakhehi vā khajjamānaṁ, byagghehi vā khajjamānaṁ, dīpīhi vā khajjamānaṁ, siṅgālehi vā khajjamānaṁ, vividhehi vā pāṇakajātehi khajjamānaṁ. Taṁ kiṁ maññatha, bhikkhave, yā purimā subhā vaṇṇanibhā sā antarahitā, ādīnavo pātubhūtoti? ‘Evaṁ, bhante’. Ayampi, bhikkhave, rūpānaṁ ādīnavo. Puna caparaṁ, bhikkhave, tameva bhaginiṁ passeyya sarīraṁ sivathikāya chaḍḍitaṁ— Furthermore, suppose that you were to see that same sister as a corpse discarded in a charnel ground. aṭṭhikasaṅkhalikaṁ samaṁsalohitaṁ nhārusambandhaṁ, aṭṭhikasaṅkhalikaṁ nimaṁsalohitamakkhitaṁ nhārusambandhaṁ, aṭṭhikasaṅkhalikaṁ apagatamaṁsalohitaṁ nhārusambandhaṁ, aṭṭhikāni apagatasambandhāni disāvidisāvikkhittāni— And she had been reduced to a skeleton with flesh and blood, held together by sinews … a skeleton rid of flesh but smeared with blood, and held together by sinews … a skeleton rid of flesh and blood, held together by sinews … aññena hatthaṭṭhikaṁ, aññena pādaṭṭhikaṁ, aññena gopphakaṭṭhikaṁ, aññena jaṅghaṭṭhikaṁ, aññena ūruṭṭhikaṁ, aññena kaṭiṭṭhikaṁ, aññena phāsukaṭṭhikaṁ, aññena piṭṭhiṭṭhikaṁ, aññena khandhaṭṭhikaṁ, aññena gīvaṭṭhikaṁ, aññena hanukaṭṭhikaṁ, aññena dantaṭṭhikaṁ, aññena sīsakaṭāhaṁ. bones without sinews scattered in every direction. Here a hand-bone, there a foot-bone, here a shin-bone, there a thigh-bone, here a hip-bone, there a rib-bone, here a back-bone, there an arm-bone, here a neck-bone, there a jaw-bone, here a tooth, there the skull. … Taṁ kiṁ maññatha, bhikkhave, yā purimā subhā vaṇṇanibhā sā antarahitā, ādīnavo pātubhūtoti? ‘Evaṁ, bhante’. Ayampi, bhikkhave, rūpānaṁ ādīnavo. Puna caparaṁ, bhikkhave, tameva bhaginiṁ passeyya sarīraṁ sivathikāya chaḍḍitaṁ— Furthermore, suppose that you were to see that same sister as a corpse discarded in a charnel ground. aṭṭhikāni setāni saṅkhavaṇṇapaṭibhāgāni, aṭṭhikāni puñjakitāni terovassikāni, aṭṭhikāni pūtīni cuṇṇakajātāni. And she had been reduced to white bones, the color of shells … decrepit bones, heaped in a pile … bones rotted and crumbled to powder. Taṁ kiṁ maññatha, bhikkhave, What do you think, mendicants? yā purimā subhā vaṇṇanibhā sā antarahitā, ādīnavo pātubhūtoti? Has not that former beauty vanished and the drawback become clear?” ‘Evaṁ, bhante’. “Yes, sir.” Ayampi, bhikkhave, rūpānaṁ ādīnavo. “This too is the drawback of sights. Kiñca, bhikkhave, rūpānaṁ nissaraṇaṁ? And what is the escape from sights? Yo, bhikkhave, rūpesu chandarāgavinayo chandarāgappahānaṁ—idaṁ rūpānaṁ nissaraṇaṁ. Removing and giving up desire and greed for sights: this is the escape from sights. Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṁ rūpānaṁ assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṁ nappajānanti te vata sāmaṁ vā rūpe parijānissanti, paraṁ vā tathattāya samādapessanti yathā paṭipanno rūpe parijānissatīti—netaṁ ṭhānaṁ vijjati. There are ascetics and brahmins who don’t truly understand sights’ gratification, drawback, and escape in this way for what they are. It’s impossible for them to completely understand sights themselves, or to instruct another so that, practicing accordingly, they will completely understand sights. Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṁ rūpānaṁ assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṁ pajānanti te vata sāmaṁ vā rūpe parijānissanti paraṁ vā tathattāya samādapessanti yathā paṭipanno rūpe parijānissatīti—ṭhānametaṁ vijjati. There are ascetics and brahmins who do truly understand sights’ gratification, drawback, and escape in this way for what they are. It is possible for them to completely understand sights themselves, or to instruct another so that, practicing accordingly, they will completely understand sights. Ko ca, bhikkhave, vedanānaṁ assādo? And what is the gratification of feelings? Idha, bhikkhave, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati. It’s when a mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. Yasmiṁ samaye, bhikkhave, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati, neva tasmiṁ samaye attabyābādhāyapi ceteti, na parabyābādhāyapi ceteti, na ubhayabyābādhāyapi ceteti; At that time a mendicant doesn’t intend to hurt themselves, hurt others, or hurt both; abyābajjhaṁyeva tasmiṁ samaye vedanaṁ vedeti. they feel only feelings that are not hurtful. Abyābajjhaparamāhaṁ, bhikkhave, vedanānaṁ assādaṁ vadāmi. Freedom from being hurt is the ultimate gratification of feelings, I say. Puna caparaṁ, bhikkhave, bhikkhu vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharati …pe… Furthermore, a mendicant enters and remains in the second absorption … yasmiṁ samaye, bhikkhave, bhikkhu pītiyā ca virāgā, upekkhako ca viharati, sato ca sampajāno sukhañca kāyena paṭisaṁvedeti yaṁ taṁ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti tatiyaṁ jhānaṁ upasampajja viharati …pe… third absorption … yasmiṁ samaye, bhikkhave, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati, neva tasmiṁ samaye attabyābādhāyapi ceteti, na parabyābādhāyapi ceteti, na ubhayabyābādhāyapi ceteti; fourth absorption. At that time a mendicant doesn’t intend to hurt themselves, hurt others, or hurt both; abyābajjhaṁyeva tasmiṁ samaye vedanaṁ vedeti. they feel only feelings that are not hurtful. Abyābajjhaparamāhaṁ, bhikkhave, vedanānaṁ assādaṁ vadāmi. Freedom from being hurt is the ultimate gratification of feelings, I say. Ko ca, bhikkhave, vedanānaṁ ādīnavo? And what is the drawback of feelings? Yaṁ, bhikkhave, vedanā aniccā dukkhā vipariṇāmadhammā—ayaṁ vedanānaṁ ādīnavo. That feelings are impermanent, suffering, and perishable: this is their drawback. Kiñca, bhikkhave, vedanānaṁ nissaraṇaṁ? And what is the escape from feelings? Yo, bhikkhave, vedanāsu chandarāgavinayo, chandarāgappahānaṁ—idaṁ vedanānaṁ nissaraṇaṁ. Removing and giving up desire and greed for feelings: this is the escape from feelings. Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṁ vedanānaṁ assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṁ nappajānanti, te vata sāmaṁ vā vedanaṁ parijānissanti, paraṁ vā tathattāya samādapessanti yathā paṭipanno vedanaṁ parijānissatīti—netaṁ ṭhānaṁ vijjati. There are ascetics and brahmins who don’t truly understand feelings’ gratification, drawback, and escape in this way for what they are. It’s impossible for them to completely understand feelings themselves, or to instruct another so that, practicing accordingly, they will completely understand feelings. Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṁ vedanānaṁ assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṁ pajānanti te vata sāmaṁ vā vedanaṁ parijānissanti, paraṁ vā tathattāya samādapessanti yathā paṭipanno vedanaṁ parijānissatīti—ṭhānametaṁ vijjatī”ti. There are ascetics and brahmins who do truly understand feelings’ gratification, drawback, and escape in this way for what they are. It is possible for them to completely understand feelings themselves, or to instruct another so that, practicing accordingly, they will completely understand feelings.” Idamavoca bhagavā. That is what the Buddha said. Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti. Satisfied, the mendicants were happy with what the Buddha said. Mahādukkhakkhandhasuttaṁ niṭṭhitaṁ tatiyaṁ. 14. Cūḷadukkhakkhandhasutta The Shorter Discourse on the Mass of Suffering Evaṁ me sutaṁ— So I have heard. ekaṁ samayaṁ bhagavā sakkesu viharati kapilavatthusmiṁ nigrodhārāme. At one time the Buddha was staying in the land of the Sakyans, near Kapilavatthu in the Banyan Tree Monastery. Atha kho mahānāmo sakko yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho mahānāmo sakko bhagavantaṁ etadavoca: Then Mahānāma the Sakyan went up to the Buddha, bowed, sat down to one side, and said to him, “dīgharattāhaṁ, bhante, bhagavatā evaṁ dhammaṁ desitaṁ ājānāmi: “For a long time, sir, I have understood your teaching like this: ‘lobho cittassa upakkileso, doso cittassa upakkileso, moho cittassa upakkileso’ti. ‘Greed, hate, and delusion are corruptions of the mind.’ Evañcāhaṁ, bhante, bhagavatā dhammaṁ desitaṁ ājānāmi: ‘lobho cittassa upakkileso, doso cittassa upakkileso, moho cittassa upakkileso’ti. Atha ca pana me ekadā lobhadhammāpi cittaṁ pariyādāya tiṭṭhanti, dosadhammāpi cittaṁ pariyādāya tiṭṭhanti, mohadhammāpi cittaṁ pariyādāya tiṭṭhanti. Despite understanding this, sometimes my mind is occupied by thoughts of greed, hate, and delusion. Tassa mayhaṁ, bhante, evaṁ hoti: ‘kosu nāma me dhammo ajjhattaṁ appahīno yena me ekadā lobhadhammāpi cittaṁ pariyādāya tiṭṭhanti, dosadhammāpi cittaṁ pariyādāya tiṭṭhanti, mohadhammāpi cittaṁ pariyādāya tiṭṭhantī’”ti. I wonder what qualities remain in me that I have such thoughts?” “So eva kho te, mahānāma, dhammo ajjhattaṁ appahīno yena te ekadā lobhadhammāpi cittaṁ pariyādāya tiṭṭhanti, dosadhammāpi cittaṁ pariyādāya tiṭṭhanti, mohadhammāpi cittaṁ pariyādāya tiṭṭhanti. “Mahānāma, there is a quality that remains in you that makes you have such thoughts. So ca hi te, mahānāma, dhammo ajjhattaṁ pahīno abhavissa, na tvaṁ agāraṁ ajjhāvaseyyāsi, na kāme paribhuñjeyyāsi. For if you had given up that quality you would not still be living at home and enjoying sensual pleasures. Yasmā ca kho te, mahānāma, so eva dhammo ajjhattaṁ appahīno tasmā tvaṁ agāraṁ ajjhāvasasi, kāme paribhuñjasi. But because you haven’t given up that quality you are still living at home and enjoying sensual pleasures. ‘Appassādā kāmā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo’ti— Sensual pleasures give little gratification and much suffering and distress, and they are all the more full of drawbacks. iti cepi, mahānāma, ariyasāvakassa yathābhūtaṁ sammappaññāya sudiṭṭhaṁ hoti, so ca aññatreva kāmehi aññatra akusalehi dhammehi pītisukhaṁ nādhigacchati, aññaṁ vā tato santataraṁ; Even though a noble disciple has clearly seen this with right wisdom, so long as they don’t achieve the rapture and bliss that are apart from sensual pleasures and unskillful qualities, or something even more peaceful than that, atha kho so neva tāva anāvaṭṭī kāmesu hoti. they might still return to sensual pleasures. Yato ca kho, mahānāma, ariyasāvakassa ‘appassādā kāmā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo’ti—evametaṁ yathābhūtaṁ sammappaññāya sudiṭṭhaṁ hoti, so ca aññatreva kāmehi aññatra akusalehi dhammehi pītisukhaṁ adhigacchati aññaṁ vā tato santataraṁ; But when they do achieve that rapture and bliss, or something more peaceful than that, atha kho so anāvaṭṭī kāmesu hoti. they will not return to sensual pleasures. Mayhampi kho, mahānāma, pubbeva sambodhā, anabhisambuddhassa bodhisattasseva sato, Before my awakening—when I was still unawakened but intent on awakening—I too clearly saw with right wisdom that: ‘appassādā kāmā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo’ti—evametaṁ yathābhūtaṁ sammappaññāya sudiṭṭhaṁ hoti, ‘Sensual pleasures give little gratification and much suffering and distress, and they are all the more full of drawbacks.’ so ca aññatreva kāmehi aññatra akusalehi dhammehi pītisukhaṁ nājjhagamaṁ, aññaṁ vā tato santataraṁ; But so long as I didn’t achieve the rapture and bliss that are apart from sensual pleasures and unskillful qualities, or something even more peaceful than that, atha khvāhaṁ neva tāva anāvaṭṭī kāmesu paccaññāsiṁ. I didn’t announce that I would not return to sensual pleasures. Yato ca kho me, mahānāma, ‘appassādā kāmā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo’ti—evametaṁ yathābhūtaṁ sammappaññāya sudiṭṭhaṁ ahosi, so ca aññatreva kāmehi aññatra akusalehi dhammehi pītisukhaṁ ajjhagamaṁ, aññaṁ vā tato santataraṁ; But when I did achieve that rapture and bliss, or something more peaceful than that, athāhaṁ anāvaṭṭī kāmesu paccaññāsiṁ. I announced that I would not return to sensual pleasures. Ko ca, mahānāma, kāmānaṁ assādo? And what is the gratification of sensual pleasures? Pañcime, mahānāma, kāmaguṇā. There are these five kinds of sensual stimulation. Katame pañca? What five? Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā; Sights known by the eye that are likable, desirable, agreeable, pleasant, sensual, and arousing. sotaviññeyyā saddā …pe… Sounds known by the ear … ghānaviññeyyā gandhā … Smells known by the nose … jivhāviññeyyā rasā … Tastes known by the tongue … kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā— Touches known by the body that are likable, desirable, agreeable, pleasant, sensual, and arousing. ime kho, mahānāma, pañca kāmaguṇā. These are the five kinds of sensual stimulation. Yaṁ kho, mahānāma, ime pañca kāmaguṇe paṭicca uppajjati sukhaṁ somanassaṁ— The pleasure and happiness that arise from these five kinds of sensual stimulation: this is the gratification of sensual pleasures. ayaṁ kāmānaṁ assādo. Ko ca, mahānāma, kāmānaṁ ādīnavo? And what is the drawback of sensual pleasures? Idha, mahānāma, kulaputto yena sippaṭṭhānena jīvikaṁ kappeti— It’s when a gentleman earns a living by means such as yadi muddāya yadi gaṇanāya yadi saṅkhānena yadi kasiyā yadi vaṇijjāya yadi gorakkhena yadi issatthena yadi rājaporisena yadi sippaññatarena, computing, accounting, calculating, farming, trade, raising cattle, archery, government service, or one of the professions. sītassa purakkhato uṇhassa purakkhato ḍaṁsamakasavātātapasarīsapasamphassehi rissamāno khuppipāsāya mīyamāno; But they must face cold and heat, being hurt by the touch of flies, mosquitoes, wind, sun, and reptiles, and risking death from hunger and thirst. ayampi, mahānāma, kāmānaṁ ādīnavo sandiṭṭhiko dukkhakkhandho kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānameva hetu. This is a drawback of sensual pleasures apparent in this very life, a mass of suffering caused by sensual pleasures. Tassa ce, mahānāma, kulaputtassa evaṁ uṭṭhahato ghaṭato vāyamato te bhogā nābhinipphajjanti, That gentleman might try hard, strive, and make an effort, but fail to earn any money. so socati kilamati paridevati urattāḷiṁ kandati sammohaṁ āpajjati ‘moghaṁ vata me uṭṭhānaṁ, aphalo vata me vāyāmo’ti. If this happens, they sorrow and pine and lament, beating their breast and falling into confusion, saying: ‘Oh, my hard work is wasted. My efforts are fruitless!’ Ayampi, mahānāma, kāmānaṁ ādīnavo sandiṭṭhiko dukkhakkhandho kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānameva hetu. This too is a drawback of sensual pleasures apparent in this very life, a mass of suffering caused by sensual pleasures. Tassa ce, mahānāma, kulaputtassa evaṁ uṭṭhahato ghaṭato vāyamato te bhogā abhinipphajjanti. That gentleman might try hard, strive, and make an effort, and succeed in earning money. So tesaṁ bhogānaṁ ārakkhādhikaraṇaṁ dukkhaṁ domanassaṁ paṭisaṁvedeti: But they experience pain and sadness when they try to protect it, thinking: ‘kinti me bhoge neva rājāno hareyyuṁ, na corā hareyyuṁ, na aggi daheyya, na udakaṁ vaheyya, na appiyā vā dāyādā hareyyun’ti. ‘How can I prevent my wealth from being taken by rulers or bandits, consumed by fire, swept away by flood, or taken by unloved heirs?’ Tassa evaṁ ārakkhato gopayato te bhoge rājāno vā haranti, corā vā haranti, aggi vā dahati, udakaṁ vā vahati, appiyā vā dāyādā haranti. And even though they protect it and ward it, rulers or bandits take it, or fire consumes it, or flood sweeps it away, or unloved heirs take it. So socati kilamati paridevati urattāḷiṁ kandati sammohaṁ āpajjati: They sorrow and pine and lament, beating their breast and falling into confusion: ‘yampi me ahosi tampi no natthī’ti. ‘What used to be mine is gone.’ Ayampi, mahānāma, kāmānaṁ ādīnavo sandiṭṭhiko dukkhakkhandho kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānameva hetu. This too is a drawback of sensual pleasures apparent in this very life, a mass of suffering caused by sensual pleasures. Puna caparaṁ, mahānāma, kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānameva hetu rājānopi rājūhi vivadanti, khattiyāpi khattiyehi vivadanti, brāhmaṇāpi brāhmaṇehi vivadanti, gahapatīpi gahapatīhi vivadanti, mātāpi puttena vivadati, puttopi mātarā vivadati, pitāpi puttena vivadati, puttopi pitarā vivadati, bhātāpi bhātarā vivadati, bhātāpi bhaginiyā vivadati, bhaginīpi bhātarā vivadati, sahāyopi sahāyena vivadati. Furthermore, for the sake of sensual pleasures kings fight with kings, aristocrats fight with aristocrats, brahmins fight with brahmins, and householders fight with householders. A mother fights with her child, child with mother, father with child, and child with father. Brother fights with brother, brother with sister, sister with brother, and friend fights with friend. Te tattha kalahaviggahavivādāpannā aññamaññaṁ pāṇīhipi upakkamanti, leḍḍūhipi upakkamanti, daṇḍehipi upakkamanti, satthehipi upakkamanti. Once they’ve started quarreling, arguing, and fighting, they attack each other with fists, stones, rods, and swords, Te tattha maraṇampi nigacchanti, maraṇamattampi dukkhaṁ. resulting in death and deadly pain. Ayampi, mahānāma, kāmānaṁ ādīnavo sandiṭṭhiko dukkhakkhandho kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānameva hetu. This too is a drawback of sensual pleasures apparent in this very life, a mass of suffering caused by sensual pleasures. Puna caparaṁ, mahānāma, kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānameva hetu asicammaṁ gahetvā, dhanukalāpaṁ sannayhitvā, ubhatobyūḷhaṁ saṅgāmaṁ pakkhandanti usūsupi khippamānesu, sattīsupi khippamānāsu, asīsupi vijjotalantesu. Furthermore, for the sake of sensual pleasures they don their sword and shield, fasten their bow and arrows, and plunge into a battle massed on both sides, with arrows and spears flying and swords flashing. Te tattha usūhipi vijjhanti, sattiyāpi vijjhanti, asināpi sīsaṁ chindanti. There they are struck with arrows and spears, and their heads are chopped off, Te tattha maraṇampi nigacchanti, maraṇamattampi dukkhaṁ. resulting in death and deadly pain. Ayampi, mahānāma, kāmānaṁ ādīnavo sandiṭṭhiko dukkhakkhandho kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānameva hetu. This too is a drawback of sensual pleasures apparent in this very life, a mass of suffering caused by sensual pleasures. Puna caparaṁ, mahānāma, kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānameva hetu asicammaṁ gahetvā, dhanukalāpaṁ sannayhitvā, addāvalepanā upakāriyo pakkhandanti usūsupi khippamānesu, sattīsupi khippamānāsu, asīsupi vijjotalantesu. Furthermore, for the sake of sensual pleasures they don their sword and shield, fasten their bow and arrows, and charge wetly plastered bastions, with arrows and spears flying and swords flashing. Te tattha usūhipi vijjhanti, sattiyāpi vijjhanti, chakaṇakāyapi osiñcanti, abhivaggenapi omaddanti, asināpi sīsaṁ chindanti. There they are struck with arrows and spears, splashed with dung, crushed with spiked blocks, and their heads are chopped off, Te tattha maraṇampi nigacchanti, maraṇamattampi dukkhaṁ. resulting in death and deadly pain. Ayampi, mahānāma, kāmānaṁ ādīnavo sandiṭṭhiko dukkhakkhandho kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānameva hetu. This too is a drawback of sensual pleasures apparent in this very life, a mass of suffering caused by sensual pleasures. Puna caparaṁ, mahānāma, kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānameva hetu sandhimpi chindanti, nillopampi haranti, ekāgārikampi karonti, paripanthepi tiṭṭhanti, paradārampi gacchanti. Furthermore, for the sake of sensual pleasures they break into houses, plunder wealth, steal from isolated buildings, commit highway robbery, and commit adultery. Tamenaṁ rājāno gahetvā vividhā kammakāraṇā kārenti— The rulers would arrest them and subject them to various punishments— kasāhipi tāḷenti, vettehipi tāḷenti, aḍḍhadaṇḍakehipi tāḷenti; hatthampi chindanti, pādampi chindanti, hatthapādampi chindanti, kaṇṇampi chindanti, nāsampi chindanti, kaṇṇanāsampi chindanti; bilaṅgathālikampi karonti, saṅkhamuṇḍikampi karonti, rāhumukhampi karonti, jotimālikampi karonti, hatthapajjotikampi karonti, erakavattikampi karonti, cīrakavāsikampi karonti, eṇeyyakampi karonti, baḷisamaṁsikampi karonti, kahāpaṇikampi karonti, khārāpatacchikampi karonti, palighaparivattikampi karonti, palālapīṭhakampi karonti, tattenapi telena osiñcanti, sunakhehipi khādāpenti, jīvantampi sūle uttāsenti, asināpi sīsaṁ chindanti. whipping, caning, and clubbing; cutting off hands or feet, or both; cutting off ears or nose, or both; the ‘porridge pot’, the ‘shell-shave’, the ‘demon’s mouth’, the ‘garland of fire’, the ‘burning hand’, the ‘grass blades’, the ‘bark dress’, the ‘antelope’, the ‘meat hook’, the ‘coins’, the ‘acid pickle’, the ‘twisting bar’, the ‘straw mat’; being splashed with hot oil, being fed to the dogs, being impaled alive, and being beheaded. Te tattha maraṇampi nigacchanti, maraṇamattampi dukkhaṁ. These result in death and deadly pain. Ayampi, mahānāma, kāmānaṁ ādīnavo sandiṭṭhiko dukkhakkhandho kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānameva hetu. This too is a drawback of sensual pleasures apparent in this very life, a mass of suffering caused by sensual pleasures. Puna caparaṁ, mahānāma, kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānameva hetu kāyena duccaritaṁ caranti, vācāya duccaritaṁ caranti, manasā duccaritaṁ caranti. Furthermore, for the sake of sensual pleasures, they conduct themselves badly by way of body, speech, and mind. Te kāyena duccaritaṁ caritvā, vācāya duccaritaṁ caritvā, manasā duccaritaṁ caritvā, kāyassa bhedā paraṁ maraṇā, apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjanti. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. Ayampi, mahānāma, kāmānaṁ ādīnavo samparāyiko, dukkhakkhandho kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānameva hetu. This is a drawback of sensual pleasures to do with lives to come, a mass of suffering caused by sensual pleasures. Ekamidāhaṁ, mahānāma, samayaṁ rājagahe viharāmi gijjhakūṭe pabbate. Mahānāma, this one time I was staying near Rājagaha, on the Vulture’s Peak Mountain. Tena kho pana samayena sambahulā nigaṇṭhā isigilipasse kāḷasilāyaṁ ubbhaṭṭhakā honti āsanapaṭikkhittā, opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayanti. Now at that time several Jain ascetics on the slopes of Isigili at the Black Rock were constantly standing, refusing seats. And they felt painful, sharp, severe, acute feelings due to overexertion. Atha khvāhaṁ, mahānāma, sāyanhasamayaṁ paṭisallānā vuṭṭhito yena isigilipasse kāḷasilā yena te nigaṇṭhā tenupasaṅkamiṁ; upasaṅkamitvā te nigaṇṭhe etadavocaṁ: Then in the late afternoon, I came out of retreat and went to the Black Rock to visit those Jain ascetics. I said to them, ‘kiṁ nu tumhe, āvuso nigaṇṭhā, ubbhaṭṭhakā āsanapaṭikkhittā, opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayathā’ti? ‘Reverends, why are you constantly standing, refusing seats, so that you feel painful, sharp, severe, acute feelings due to overexertion?’ Evaṁ vutte, mahānāma, te nigaṇṭhā maṁ etadavocuṁ: When I said this, those Jain ascetics said to me, ‘nigaṇṭho, āvuso, nāṭaputto sabbaññū sabbadassāvī aparisesaṁ ñāṇadassanaṁ paṭijānāti: ‘Reverend, the Jain leader Nātaputta claims to be all-knowing and all-seeing, to know and see everything without exception, thus: “carato ca me tiṭṭhato ca suttassa ca jāgarassa ca satataṁ samitaṁ ñāṇadassanaṁ paccupaṭṭhitan”ti. “Knowledge and vision are constantly and continually present to me, while walking, standing, sleeping, and waking.” So evamāha: He says, “atthi kho vo, nigaṇṭhā, pubbe pāpakammaṁ kataṁ, taṁ imāya kaṭukāya dukkarakārikāya nijjīretha; “O Jain ascetics, you have done bad deeds in a past life. Wear them away with these severe and grueling austerities. yaṁ panettha etarahi kāyena saṁvutā vācāya saṁvutā manasā saṁvutā taṁ āyatiṁ pāpassa kammassa akaraṇaṁ; And when you refrain from such deeds in the present by way of body, speech, and mind, you’re not doing any bad deeds for the future. iti purāṇānaṁ kammānaṁ tapasā byantibhāvā, navānaṁ kammānaṁ akaraṇā, āyatiṁ anavassavo; So, due to eliminating past deeds by mortification, and not doing any new deeds, there’s nothing to come up in the future. āyatiṁ anavassavā kammakkhayo, kammakkhayā dukkhakkhayo, dukkhakkhayā vedanākkhayo, vedanākkhayā sabbaṁ dukkhaṁ nijjiṇṇaṁ bhavissatī”ti. With nothing to come up in the future, deeds end. With the ending of deeds, suffering ends. With the ending of suffering, feeling ends. And with the ending of feeling, all suffering will have been worn away.” Tañca panamhākaṁ ruccati ceva khamati ca, tena camha attamanā’ti. We like and accept this, and we are satisfied with it.’ Evaṁ vutte, ahaṁ, mahānāma, te nigaṇṭhe etadavocaṁ: When they said this, I said to them, ‘kiṁ pana tumhe, āvuso nigaṇṭhā, jānātha— ‘But reverends, do you know ahuvamheva mayaṁ pubbe na nāhuvamhā’ti? for sure that you existed in the past, and it is not the case that you didn’t exist?’ ‘No hidaṁ, āvuso’. ‘No we don’t, reverend.’ ‘Kiṁ pana tumhe, āvuso nigaṇṭhā, jānātha— ‘But reverends, do you know akaramheva mayaṁ pubbe pāpakammaṁ na nākaramhā’ti? for sure that you did bad deeds in the past?’ ‘No hidaṁ, āvuso’. ‘No we don’t, reverend.’ ‘Kiṁ pana tumhe, āvuso nigaṇṭhā, jānātha— ‘But reverends, do you know evarūpaṁ vā evarūpaṁ vā pāpakammaṁ akaramhā’ti? that you did such and such bad deeds?’ ‘No hidaṁ, āvuso’. ‘No we don’t, reverend.’ ‘Kiṁ pana tumhe, āvuso nigaṇṭhā, jānātha— ‘But reverends, do you know ettakaṁ vā dukkhaṁ nijjiṇṇaṁ, ettakaṁ vā dukkhaṁ nijjīretabbaṁ, ettakamhi vā dukkhe nijjiṇṇe sabbaṁ dukkhaṁ nijjiṇṇaṁ bhavissatī’ti? that so much suffering has already been worn away? Or that so much suffering still remains to be worn away? Or that when so much suffering is worn away all suffering will have been worn away?’ ‘No hidaṁ, āvuso’. ‘No we don’t, reverend.’ ‘Kiṁ pana tumhe, āvuso nigaṇṭhā, jānātha— ‘But reverends, do you know diṭṭheva dhamme akusalānaṁ dhammānaṁ pahānaṁ, kusalānaṁ dhammānaṁ upasampadan’ti? about giving up unskillful qualities in the present life and embracing skillful qualities?’ ‘No hidaṁ, āvuso’. ‘No we don’t, reverend.’ ‘Iti kira tumhe, āvuso nigaṇṭhā, na jānātha— ‘So it seems that you don’t know any of these things. ahuvamheva mayaṁ pubbe na nāhuvamhāti, na jānātha— akaramheva mayaṁ pubbe pāpakammaṁ na nākaramhāti, na jānātha— evarūpaṁ vā evarūpaṁ vā pāpakammaṁ akaramhāti, na jānātha— ettakaṁ vā dukkhaṁ nijjiṇṇaṁ, ettakaṁ vā dukkhaṁ nijjīretabbaṁ, ettakamhi vā dukkhe nijjiṇṇe sabbaṁ dukkhaṁ nijjiṇṇaṁ bhavissatīti. Na jānātha— diṭṭheva dhamme akusalānaṁ dhammānaṁ pahānaṁ, kusalānaṁ dhammānaṁ upasampadaṁ. Evaṁ sante, āvuso nigaṇṭhā, ye loke luddā lohitapāṇino kurūrakammantā manussesu paccājātā te nigaṇṭhesu pabbajantī’ti? That being so, when those in the world who are violent and bloody-handed and make their living by cruelty are reborn among humans they go forth as Jain ascetics.’ ‘Na kho, āvuso gotama, sukhena sukhaṁ adhigantabbaṁ, dukkhena kho sukhaṁ adhigantabbaṁ; ‘Reverend Gotama, pleasure is not gained through pleasure; pleasure is gained through pain. sukhena cāvuso gotama, sukhaṁ adhigantabbaṁ abhavissa, rājā māgadho seniyo bimbisāro sukhaṁ adhigaccheyya, rājā māgadho seniyo bimbisāro sukhavihāritaro āyasmatā gotamenā’ti. For if pleasure were to be gained through pleasure, King Seniya Bimbisāra of Māgadha would gain pleasure, since he lives in greater pleasure than Venerable Gotama.’ ‘Addhāyasmantehi nigaṇṭhehi sahasā appaṭisaṅkhā vācā bhāsitā: ‘Clearly the venerables have spoken rashly, without reflection. “na kho, āvuso gotama, sukhena sukhaṁ adhigantabbaṁ, dukkhena kho sukhaṁ adhigantabbaṁ; sukhena cāvuso gotama, sukhaṁ adhigantabbaṁ abhavissa, rājā māgadho seniyo bimbisāro sukhaṁ adhigaccheyya, rājā māgadho seniyo bimbisāro sukhavihāritaro āyasmatā gotamenā”ti. Api ca ahameva tattha paṭipucchitabbo: Rather, I’m the one who should be asked about “ko nu kho āyasmantānaṁ sukhavihāritaro rājā vā māgadho seniyo bimbisāro āyasmā vā gotamo”ti? who lives in greater pleasure, King Bimbisāra or Venerable Gotama?’ Addhāvuso gotama, amhehi sahasā appaṭisaṅkhā vācā bhāsitā, na kho, āvuso gotama, sukhena sukhaṁ adhigantabbaṁ, dukkhena kho sukhaṁ adhigantabbaṁ; ‘Clearly we spoke rashly and without reflection. sukhena cāvuso gotama, sukhaṁ adhigantabbaṁ abhavissa, rājā māgadho seniyo bimbisāro sukhaṁ adhigaccheyya, rājā māgadho seniyo bimbisāro sukhavihāritaro āyasmatā gotamenāti. Api ca tiṭṭhatetaṁ, idānipi mayaṁ āyasmantaṁ gotamaṁ pucchāma: But forget about that. Now we ask Venerable Gotama: “ko nu kho āyasmantānaṁ sukhavihāritaro rājā vā māgadho seniyo bimbisāro āyasmā vā gotamo”ti? “Who lives in greater pleasure, King Bimbisāra or Venerable Gotama?”' Tena hāvuso nigaṇṭhā, tumheva tattha paṭipucchissāmi, yathā vo khameyya tathā naṁ byākareyyātha. ‘Well then, reverends, I’ll ask you about this in return, and you can answer as you like. Taṁ kiṁ maññathāvuso nigaṇṭhā, pahoti rājā māgadho seniyo bimbisāro, What do you think, reverends? aniñjamāno kāyena, abhāsamāno vācaṁ, satta rattindivāni ekantasukhaṁ paṭisaṁvedī viharitun’ti? Is King Bimbisāra capable of experiencing perfect happiness for seven days and nights without moving his body or speaking?’ ‘No hidaṁ, āvuso’. ‘No he is not, reverend.’ ‘Taṁ kiṁ maññathāvuso nigaṇṭhā, pahoti rājā māgadho seniyo bimbisāro, ‘What do you think, reverends? aniñjamāno kāyena, abhāsamāno vācaṁ, cha rattindivāni …pe… Is King Bimbisāra capable of experiencing perfect happiness for six days … pañca rattindivāni … five days … cattāri rattindivāni … four days … tīṇi rattindivāni … three days … dve rattindivāni … two days … ekaṁ rattindivaṁ ekantasukhaṁ paṭisaṁvedī viharitun’ti? one day?’ ‘No hidaṁ, āvuso’. ‘No he is not, reverend.’ ‘Ahaṁ kho, āvuso nigaṇṭhā, pahomi aniñjamāno kāyena, abhāsamāno vācaṁ, ekaṁ rattindivaṁ ekantasukhaṁ paṭisaṁvedī viharituṁ. ‘But I am capable of experiencing perfect happiness for one day and night without moving my body or speaking. Ahaṁ kho, āvuso nigaṇṭhā, pahomi aniñjamāno kāyena, abhāsamāno vācaṁ, dve rattindivāni … I am capable of experiencing perfect happiness for two days … tīṇi rattindivāni … three days … cattāri rattindivāni … four days … pañca rattindivāni … five days … cha rattindivāni … six days … satta rattindivāni ekantasukhaṁ paṭisaṁvedī viharituṁ. seven days. Taṁ kiṁ maññathāvuso nigaṇṭhā, evaṁ sante ko sukhavihāritaro rājā vā māgadho seniyo bimbisāro ahaṁ vā’ti? What do you think, reverends? This being so, who lives in greater pleasure, King Bimbisāra or I?’ ‘Evaṁ sante āyasmāva gotamo sukhavihāritaro raññā māgadhena seniyena bimbisārenā’”ti. ‘This being so, Venerable Gotama lives in greater pleasure than King Bimbisāra.’” Idamavoca bhagavā. That is what the Buddha said. Attamano mahānāmo sakko bhagavato bhāsitaṁ abhinandīti. Satisfied, Mahānāma the Sakyan was happy with what the Buddha said. Cūḷadukkhakkhandhasuttaṁ niṭṭhitaṁ catutthaṁ. 15. Anumānasutta Measuring Up Evaṁ me sutaṁ— So I have heard. ekaṁ samayaṁ āyasmā mahāmoggallāno bhaggesu viharati susumāragire bhesakaḷāvane migadāye. At one time Venerable Mahāmoggallāna was staying in the land of the Bhaggas on Crocodile Hill, in the deer park at Bhesakaḷā’s Wood. Tatra kho āyasmā mahāmoggallāno bhikkhū āmantesi: There Venerable Mahāmoggallāna addressed the mendicants: “āvuso bhikkhavo”ti. “Reverends, mendicants!” “Āvuso”ti kho te bhikkhū āyasmato mahāmoggallānassa paccassosuṁ. “Reverend,” they replied. Āyasmā mahāmoggallāno etadavoca: Venerable Mahāmoggallāna said this: “Pavāreti cepi, āvuso, bhikkhu: “Suppose a mendicant invites ‘vadantu maṁ āyasmanto, vacanīyomhi āyasmantehī’ti, so ca hoti dubbaco, dovacassakaraṇehi dhammehi samannāgato, akkhamo appadakkhiṇaggāhī anusāsaniṁ, atha kho naṁ sabrahmacārī na ceva vattabbaṁ maññanti, na ca anusāsitabbaṁ maññanti, na ca tasmiṁ puggale vissāsaṁ āpajjitabbaṁ maññanti. other mendicants to admonish them. But they’re hard to admonish, having qualities that make them hard to admonish. They're impatient, and don't take instruction respectfully. So their spiritual companions don’t think it’s worth advising and instructing them, and that person doesn’t gain their trust. Katame cāvuso, dovacassakaraṇā dhammā? And what are the qualities that make them hard to admonish? Idhāvuso, bhikkhu pāpiccho hoti, pāpikānaṁ icchānaṁ vasaṁ gato. Firstly, a mendicant has wicked desires, having fallen under the sway of wicked desires. Yaṁpāvuso, bhikkhu pāpiccho hoti, pāpikānaṁ icchānaṁ vasaṁ gato— ayampi dhammo dovacassakaraṇo. (1) This is a quality that makes them difficult to admonish. Puna caparaṁ, āvuso, bhikkhu attukkaṁsako hoti paravambhī. Furthermore, a mendicant glorifies themselves and puts others down. … Yaṁpāvuso, bhikkhu attukkaṁsako hoti paravambhī— ayampi dhammo dovacassakaraṇo. (2) Puna caparaṁ, āvuso, bhikkhu kodhano hoti kodhābhibhūto. They’re irritable, overcome by anger … Yaṁpāvuso, bhikkhu kodhano hoti kodhābhibhūto— ayampi dhammo dovacassakaraṇo. (3) Puna caparaṁ, āvuso, bhikkhu kodhano hoti kodhahetu upanāhī. They’re irritable, and hostile due to anger … Yaṁpāvuso, bhikkhu kodhano hoti kodhahetu upanāhī— ayampi dhammo dovacassakaraṇo. (4) Puna caparaṁ, āvuso, bhikkhu kodhano hoti kodhahetu abhisaṅgī. They’re irritable, and stubborn due to anger … Yaṁpāvuso, bhikkhu kodhano hoti kodhahetu abhisaṅgī— ayampi dhammo dovacassakaraṇo. (5) Puna caparaṁ, āvuso, bhikkhu kodhano hoti kodhasāmantā vācaṁ nicchāretā. They’re irritable, and blurt out words bordering on anger … Yaṁpāvuso, bhikkhu kodhano hoti kodhasāmantā vācaṁ nicchāretā— ayampi dhammo dovacassakaraṇo. (6) Puna caparaṁ, āvuso, bhikkhu codito codakena codakaṁ paṭippharati. When accused, they object to the accuser … Yaṁpāvuso, bhikkhu codito codakena codakaṁ paṭippharati— ayampi dhammo dovacassakaraṇo. (7) Puna caparaṁ, āvuso, bhikkhu codito codakena codakaṁ apasādeti. When accused, they rebuke the accuser … Yaṁpāvuso, bhikkhu codito codakena codakaṁ apasādeti— ayampi dhammo dovacassakaraṇo. (8) Puna caparaṁ, āvuso, bhikkhu codito codakena codakassa paccāropeti. When accused, they retort to the accuser … Yaṁpāvuso, bhikkhu codito codakena codakassa paccāropeti— ayampi dhammo dovacassakaraṇo. (9) Puna caparaṁ, āvuso, bhikkhu codito codakena aññenaññaṁ paṭicarati, bahiddhā kathaṁ apanāmeti, kopañca dosañca appaccayañca pātukaroti. When accused, they dodge the issue, distract the discussion with irrelevant points, and display annoyance, hate, and bitterness … Yaṁpāvuso, bhikkhu codito codakena aññenaññaṁ paṭicarati, bahiddhā kathaṁ apanāmeti, kopañca dosañca appaccayañca pātukaroti— ayampi dhammo dovacassakaraṇo. (10) Puna caparaṁ, āvuso, bhikkhu codito codakena apadāne na sampāyati. When accused, they don’t accept the consequences of their deeds … Yaṁpāvuso, bhikkhu codito codakena apadāne na sampāyati— ayampi dhammo dovacassakaraṇo. (11) Puna caparaṁ, āvuso, bhikkhu makkhī hoti paḷāsī. They are offensive and contemptuous … Yaṁpāvuso, bhikkhu makkhī hoti paḷāsī— ayampi dhammo dovacassakaraṇo. (12) Puna caparaṁ, āvuso, bhikkhu issukī hoti maccharī. They’re jealous and stingy … Yaṁpāvuso, bhikkhu issukī hoti maccharī— ayampi dhammo dovacassakaraṇo. (13) Puna caparaṁ, āvuso, bhikkhu saṭho hoti māyāvī. They’re devious and deceitful … Yaṁpāvuso, bhikkhu saṭho hoti māyāvī— ayampi dhammo dovacassakaraṇo. (14) Puna caparaṁ, āvuso, bhikkhu thaddho hoti atimānī. They’re obstinate and vain … Yaṁpāvuso, bhikkhu thaddho hoti atimānī— ayampi dhammo dovacassakaraṇo. (15) Puna caparaṁ, āvuso, bhikkhu sandiṭṭhiparāmāsī hoti ādhānaggāhī duppaṭinissaggī. Furthermore, a mendicant is attached to their own views, holding them tight, and refusing to let go. Yaṁpāvuso, bhikkhu sandiṭṭhiparāmāsī hoti ādhānaggāhī duppaṭinissaggī— ayampi dhammo dovacassakaraṇo. (16) This too is a quality that makes them difficult to admonish. Ime vuccantāvuso, dovacassakaraṇā dhammā. These are the qualities that make them hard to admonish. No cepi, āvuso, bhikkhu pavāreti: Suppose a mendicant doesn’t invite ‘vadantu maṁ āyasmanto, vacanīyomhi āyasmantehī’ti, so ca hoti suvaco, sovacassakaraṇehi dhammehi samannāgato, khamo padakkhiṇaggāhī anusāsaniṁ, atha kho naṁ sabrahmacārī vattabbañceva maññanti, anusāsitabbañca maññanti, tasmiñca puggale vissāsaṁ āpajjitabbaṁ maññanti. other mendicants to admonish them. But they’re easy to admonish, having qualities that make them easy to admonish. They're accepting, and take instruction respectfully. So their spiritual companions think it’s worth advising and instructing them, and that person gains their trust. Katame cāvuso, sovacassakaraṇā dhammā? And what are the qualities that make them easy to admonish? Idhāvuso, bhikkhu na pāpiccho hoti, na pāpikānaṁ icchānaṁ vasaṁ gato. Firstly, a mendicant doesn’t have wicked desires … Yaṁpāvuso, bhikkhu na pāpiccho hoti na pāpikānaṁ icchānaṁ vasaṁ gato— ayampi dhammo sovacassakaraṇo. (1) Puna caparaṁ, āvuso, bhikkhu anattukkaṁsako hoti aparavambhī. Yaṁpāvuso, bhikkhu anattukkaṁsako hoti aparavambhī— ayampi dhammo sovacassakaraṇo. (2) Puna caparaṁ, āvuso, bhikkhu na kodhano hoti na kodhābhibhūto. Yaṁpāvuso, bhikkhu na kodhano hoti na kodhābhibhūto— ayampi dhammo sovacassakaraṇo. (3) Puna caparaṁ, āvuso, bhikkhu na kodhano hoti na kodhahetu upanāhī. Yaṁpāvuso, bhikkhu na kodhano hoti na kodhahetu upanāhī— ayampi dhammo sovacassakaraṇo. (4) Puna caparaṁ, āvuso, bhikkhu na kodhano hoti na kodhahetu abhisaṅgī. Yaṁpāvuso, bhikkhu na kodhano hoti na kodhahetu abhisaṅgī— ayampi dhammo sovacassakaraṇo. (5) Puna caparaṁ, āvuso, bhikkhu na kodhano hoti na kodhasāmantā vācaṁ nicchāretā. Yaṁpāvuso, bhikkhu na kodhano hoti na kodhasāmantā vācaṁ nicchāretā— ayampi dhammo sovacassakaraṇo. (6) Puna caparaṁ, āvuso, bhikkhu codito codakena codakaṁ nappaṭippharati. Yaṁpāvuso, bhikkhu codito codakena codakaṁ nappaṭippharati— ayampi dhammo sovacassakaraṇo. (7) Puna caparaṁ, āvuso, bhikkhu codito codakena codakaṁ na apasādeti. Yaṁpāvuso, bhikkhu codito codakena codakaṁ na apasādeti— ayampi dhammo sovacassakaraṇo. (8) Puna caparaṁ, āvuso, bhikkhu codito codakena codakassa na paccāropeti. Yaṁpāvuso, bhikkhu codito codakena codakassa na paccāropeti— ayampi dhammo sovacassakaraṇo. (9) Puna caparaṁ, āvuso, bhikkhu codito codakena na aññenaññaṁ paṭicarati, na bahiddhā kathaṁ apanāmeti, na kopañca dosañca appaccayañca pātukaroti. Yaṁpāvuso, bhikkhu codito codakena na aññenaññaṁ paṭicarati, na bahiddhā kathaṁ apanāmeti, na kopañca dosañca appaccayañca pātukaroti— ayampi dhammo sovacassakaraṇo. (10) Puna caparaṁ, āvuso, bhikkhu codito codakena apadāne sampāyati. Yaṁpāvuso, bhikkhu codito codakena apadāne sampāyati— ayampi dhammo sovacassakaraṇo. (11) Puna caparaṁ, āvuso, bhikkhu amakkhī hoti apaḷāsī. Yaṁpāvuso, bhikkhu amakkhī hoti apaḷāsī— ayampi dhammo sovacassakaraṇo. (12) Puna caparaṁ, āvuso, bhikkhu anissukī hoti amaccharī. Yaṁpāvuso, bhikkhu anissukī hoti amaccharī— ayampi dhammo sovacassakaraṇo. (13) Puna caparaṁ, āvuso, bhikkhu asaṭho hoti amāyāvī. Yaṁpāvuso, bhikkhu asaṭho hoti amāyāvī— ayampi dhammo sovacassakaraṇo. (14) Puna caparaṁ, āvuso, bhikkhu atthaddho hoti anatimānī. Yaṁpāvuso, bhikkhu atthaddho hoti anatimānī— ayampi dhammo sovacassakaraṇo. (15) Puna caparaṁ, āvuso, bhikkhu asandiṭṭhiparāmāsī hoti anādhānaggāhī suppaṭinissaggī. Furthermore, a mendicant isn’t attached to their own views, not holding them tight, but letting them go easily. Yaṁpāvuso, bhikkhu asandiṭṭhiparāmāsī hoti, anādhānaggāhī suppaṭinissaggī— ayampi dhammo sovacassakaraṇo. (16) Ime vuccantāvuso, sovacassakaraṇā dhammā. These are the qualities that make them easy to admonish. Tatrāvuso, bhikkhunā attanāva attānaṁ evaṁ anuminitabbaṁ: In such a case, a mendicant should measure themselves against another like this. ‘yo khvāyaṁ puggalo pāpiccho, pāpikānaṁ icchānaṁ vasaṁ gato, ayaṁ me puggalo appiyo amanāpo; ‘This person has wicked desires, having fallen under the sway of wicked desires. And I don’t like or approve of this person. ahañceva kho panassaṁ pāpiccho pāpikānaṁ icchānaṁ vasaṁ gato, ahampāssaṁ paresaṁ appiyo amanāpo’ti. And if I were to fall under the sway of wicked desires, others wouldn’t like or approve of me.’ Evaṁ jānantenāvuso, bhikkhunā ‘na pāpiccho bhavissāmi, na pāpikānaṁ icchānaṁ vasaṁ gato’ti cittaṁ uppādetabbaṁ. (1) A mendicant who knows this should give rise to the thought: ‘I will not fall under the sway of wicked desires.’ … ‘Yo khvāyaṁ puggalo attukkaṁsako paravambhī, ayaṁ me puggalo appiyo amanāpo; ahañceva kho panassaṁ attukkaṁsako paravambhī, ahampāssaṁ paresaṁ appiyo amanāpo’ti. Evaṁ jānantenāvuso, bhikkhunā ‘anattukkaṁsako bhavissāmi aparavambhī’ti cittaṁ uppādetabbaṁ. (2) ‘Yo khvāyaṁ puggalo kodhano kodhābhibhūto, ayaṁ me puggalo appiyo amanāpo. Ahañceva kho panassaṁ kodhano kodhābhibhūto, ahampāssaṁ paresaṁ appiyo amanāpo’ti. Evaṁ jānantenāvuso, bhikkhunā ‘na kodhano bhavissāmi na kodhābhibhūto’ti cittaṁ uppādetabbaṁ. (3) ‘Yo khvāyaṁ puggalo kodhano kodhahetu upanāhī, ayaṁ me puggalo appiyo amanāpo; ahañceva kho panassaṁ kodhano kodhahetu upanāhī, ahampāssaṁ paresaṁ appiyo amanāpo’ti. Evaṁ jānantenāvuso, bhikkhunā ‘na kodhano bhavissāmi na kodhahetu upanāhī’ti cittaṁ uppādetabbaṁ. (4) ‘Yo khvāyaṁ puggalo kodhano kodhahetu abhisaṅgī, ayaṁ me puggalo appiyo amanāpo; ahañceva kho panassaṁ kodhano kodhahetu abhisaṅgī, ahampāssaṁ paresaṁ appiyo amanāpo’ti. Evaṁ jānantenāvuso, bhikkhunā ‘na kodhano bhavissāmi na kodhahetu abhisaṅgī’ti cittaṁ uppādetabbaṁ. (5) ‘Yo khvāyaṁ puggalo kodhano kodhasāmantā vācaṁ nicchāretā, ayaṁ me puggalo appiyo amanāpo; ahañceva kho panassaṁ kodhano kodhasāmantā vācaṁ nicchāretā, ahampāssaṁ paresaṁ appiyo amanāpo’ti. Evaṁ jānantenāvuso, bhikkhunā ‘na kodhano bhavissāmi na kodhasāmantā vācaṁ nicchāressāmī’ti cittaṁ uppādetabbaṁ. (6) ‘Yo khvāyaṁ puggalo codito codakena codakaṁ paṭippharati, ayaṁ me puggalo appiyo amanāpo; ahañceva kho pana codito codakena codakaṁ paṭipphareyyaṁ, ahampāssaṁ paresaṁ appiyo amanāpo’ti. Evaṁ jānantenāvuso, bhikkhunā ‘codito codakena codakaṁ nappaṭippharissāmī’ti cittaṁ uppādetabbaṁ. (7) ‘Yo khvāyaṁ puggalo codito codakena codakaṁ apasādeti, ayaṁ me puggalo appiyo amanāpo; ahañceva kho pana codito codakena codakaṁ apasādeyyaṁ, ahampāssaṁ paresaṁ appiyo amanāpo’ti. Evaṁ jānantenāvuso, bhikkhunā ‘codito codakena codakaṁ na apasādessāmī’ti cittaṁ uppādetabbaṁ. (8) ‘Yo khvāyaṁ puggalo codito codakena codakassa paccāropeti, ayaṁ me puggalo appiyo amanāpo; ahañceva kho pana codito codakena codakassa paccāropeyyaṁ, ahampāssaṁ paresaṁ appiyo amanāpo’ti. Evaṁ jānantenāvuso, bhikkhunā ‘codito codakena codakassa na paccāropessāmī’ti cittaṁ uppādetabbaṁ. (9) ‘Yo khvāyaṁ puggalo codito codakena aññenaññaṁ paṭicarati, bahiddhā kathaṁ apanāmeti, kopañca dosañca appaccayañca pātukaroti, ayaṁ me puggalo appiyo amanāpo; ahañceva kho pana codito codakena aññenaññaṁ paṭicareyyaṁ, bahiddhā kathaṁ apanāmeyyaṁ, kopañca dosañca appaccayañca pātukareyyaṁ, ahampāssaṁ paresaṁ appiyo amanāpo’ti. Evaṁ jānantenāvuso, bhikkhunā ‘codito codakena na aññenaññaṁ paṭicarissāmi, na bahiddhā kathaṁ apanāmessāmi, na kopañca dosañca appaccayañca pātukarissāmī’ti cittaṁ uppādetabbaṁ. (10) ‘Yo khvāyaṁ puggalo codito codakena apadāne na sampāyati, ayaṁ me puggalo appiyo amanāpo; ahañceva kho pana codito codakena apadāne na sampāyeyyaṁ, ahampāssaṁ paresaṁ appiyo amanāpo’ti. Evaṁ jānantenāvuso, bhikkhunā ‘codito codakena apadāne sampāyissāmī’ti cittaṁ uppādetabbaṁ. (11) ‘Yo khvāyaṁ puggalo makkhī paḷāsī, ayaṁ me puggalo appiyo amanāpo; ahañceva kho panassaṁ makkhī paḷāsī, ahampāssaṁ paresaṁ appiyo amanāpo’ti. Evaṁ jānantenāvuso, bhikkhunā ‘amakkhī bhavissāmi apaḷāsī’ti cittaṁ uppādetabbaṁ. (12) ‘Yo khvāyaṁ puggalo issukī maccharī, ayaṁ me puggalo appiyo amanāpo; ahañceva kho panassaṁ issukī maccharī, ahampāssaṁ paresaṁ appiyo amanāpo’ti. Evaṁ jānantenāvuso, bhikkhunā ‘anissukī bhavissāmi amaccharī’ti cittaṁ uppādetabbaṁ. (13) ‘Yo khvāyaṁ puggalo saṭho māyāvī, ayaṁ me puggalo appiyo amanāpo; ahañceva kho panassaṁ saṭho māyāvī, ahampāssaṁ paresaṁ appiyo amanāpo’ti. Evaṁ jānantenāvuso, bhikkhunā ‘asaṭho bhavissāmi amāyāvī’ti cittaṁ uppādetabbaṁ. (14) ‘Yo khvāyaṁ puggalo thaddho atimānī, ayaṁ me puggalo appiyo amanāpo; ahañceva kho panassaṁ thaddho atimānī, ahampāssaṁ paresaṁ appiyo amanāpo’ti. Evaṁ jānantenāvuso, bhikkhunā ‘atthaddho bhavissāmi anatimānī’ti cittaṁ uppādetabbaṁ. (15) ‘Yo khvāyaṁ puggalo sandiṭṭhiparāmāsī ādhānaggāhī duppaṭinissaggī, ayaṁ me puggalo appiyo amanāpo; ‘This person is attached to their own views, holding them tight and refusing to let go. And I don’t like or approve of this person. ahañceva kho panassaṁ sandiṭṭhiparāmāsī ādhānaggāhī duppaṭinissaggī, ahampāssaṁ paresaṁ appiyo amanāpo’ti. And if I were to be attached to my own views, holding them tight and refusing to let go, others wouldn’t like or approve of me.’ Evaṁ jānantenāvuso, bhikkhunā ‘asandiṭṭhiparāmāsī bhavissāmi anādhānaggāhī suppaṭinissaggī’ti cittaṁ uppādetabbaṁ. (16) A mendicant who knows this should give rise to the thought: ‘I will not be attached to my own views, holding them tight, but will let them go easily.’ Tatrāvuso, bhikkhunā attanāva attānaṁ evaṁ paccavekkhitabbaṁ: In such a case, a mendicant should check themselves like this: ‘kiṁ nu khomhi pāpiccho, pāpikānaṁ icchānaṁ vasaṁ gato’ti? ‘Do I have wicked desires? Have I fallen under the sway of wicked desires?’ Sace, āvuso, bhikkhu paccavekkhamāno evaṁ jānāti: Suppose that, upon checking, a mendicant knows that ‘pāpiccho khomhi, pāpikānaṁ icchānaṁ vasaṁ gato’ti, tenāvuso, bhikkhunā tesaṁyeva pāpakānaṁ akusalānaṁ dhammānaṁ pahānāya vāyamitabbaṁ. they have fallen under the sway of wicked desires. Then they should make an effort to give up those bad, unskillful qualities. Sace panāvuso, bhikkhu paccavekkhamāno evaṁ jānāti: But suppose that, upon checking, a mendicant knows that ‘na khomhi pāpiccho, na pāpikānaṁ icchānaṁ vasaṁ gato’ti, tenāvuso, bhikkhunā teneva pītipāmojjena vihātabbaṁ ahorattānusikkhinā kusalesu dhammesu. (1) they haven’t fallen under the sway of wicked desires. Then they should meditate with rapture and joy, training day and night in skillful qualities. … Puna caparaṁ, āvuso, bhikkhunā attanāva attānaṁ evaṁ paccavekkhitabbaṁ: ‘kiṁ nu khomhi attukkaṁsako paravambhī’ti? Sace, āvuso, bhikkhu paccavekkhamāno evaṁ jānāti: ‘attukkaṁsako khomhi paravambhī’ti, tenāvuso, bhikkhunā tesaṁyeva pāpakānaṁ akusalānaṁ dhammānaṁ pahānāya vāyamitabbaṁ. Sace panāvuso, bhikkhu paccavekkhamāno evaṁ jānāti: ‘anattukkaṁsako khomhi aparavambhī’ti, tenāvuso, bhikkhunā teneva pītipāmojjena vihātabbaṁ ahorattānusikkhinā kusalesu dhammesu. (2) Puna caparaṁ, āvuso, bhikkhunā attanāva attānaṁ evaṁ paccavekkhitabbaṁ: ‘kiṁ nu khomhi kodhano kodhābhibhūto’ti? Sace, āvuso, bhikkhu paccavekkhamāno evaṁ jānāti: ‘kodhano khomhi kodhābhibhūto’ti, tenāvuso, bhikkhunā tesaṁyeva pāpakānaṁ akusalānaṁ dhammānaṁ pahānāya vāyamitabbaṁ. Sace panāvuso, bhikkhu paccavekkhamāno evaṁ jānāti: ‘na khomhi kodhano kodhābhibhūto’ti, tenāvuso, bhikkhunā teneva pītipāmojjena vihātabbaṁ ahorattānusikkhinā kusalesu dhammesu. (3) Puna caparaṁ, āvuso, bhikkhunā attanāva attānaṁ evaṁ paccavekkhitabbaṁ: ‘kiṁ nu khomhi kodhano kodhahetu upanāhī’ti? Sace, āvuso, bhikkhu paccavekkhamāno evaṁ jānāti ‘kodhano khomhi kodhahetu upanāhī’ti, tenāvuso, bhikkhunā tesaṁyeva pāpakānaṁ akusalānaṁ dhammānaṁ pahānāya vāyamitabbaṁ. Sace panāvuso, bhikkhu paccavekkhamāno evaṁ jānāti ‘na khomhi kodhano kodhahetu upanāhī’ti, tenāvuso, bhikkhunā teneva pītipāmojjena vihātabbaṁ ahorattānusikkhinā kusalesu dhammesu. (4) Puna caparaṁ, āvuso, bhikkhunā attanāva attānaṁ evaṁ paccavekkhitabbaṁ: ‘kiṁ nu khomhi kodhano kodhahetu abhisaṅgī’ti? Sace, āvuso, bhikkhu paccavekkhamāno evaṁ jānāti: ‘kodhano khomhi kodhahetu abhisaṅgī’ti, tenāvuso, bhikkhunā tesaṁyeva pāpakānaṁ akusalānaṁ dhammānaṁ pahānāya vāyamitabbaṁ. Sace panāvuso, bhikkhu paccavekkhamāno evaṁ jānāti: ‘na khomhi kodhano kodhahetu abhisaṅgī’ti, tenāvuso, bhikkhunā teneva pītipāmojjena vihātabbaṁ ahorattānusikkhinā kusalesu dhammesu. (5) Puna caparaṁ, āvuso, bhikkhunā attanāva attānaṁ evaṁ paccavekkhitabbaṁ: ‘kiṁ nu khomhi kodhano kodhasāmantā vācaṁ nicchāretā’ti? Sace, āvuso, bhikkhu paccavekkhamāno evaṁ jānāti: ‘kodhano khomhi kodhasāmantā vācaṁ nicchāretā’ti, tenāvuso, bhikkhunā tesaṁyeva pāpakānaṁ akusalānaṁ dhammānaṁ pahānāya vāyamitabbaṁ. Sace panāvuso, bhikkhu paccavekkhamāno evaṁ jānāti: ‘na khomhi kodhano kodhasāmantā vācaṁ nicchāretā’ti, tenāvuso, bhikkhunā teneva pītipāmojjena vihātabbaṁ ahorattānusikkhinā kusalesu dhammesu. (6) Puna caparaṁ, āvuso, bhikkhunā attanāva attānaṁ evaṁ paccavekkhitabbaṁ: ‘kiṁ nu khomhi codito codakena codakaṁ paṭippharāmī’ti? Sace, āvuso, bhikkhu paccavekkhamāno evaṁ jānāti ‘codito khomhi codakena codakaṁ paṭippharāmī’ti, tenāvuso, bhikkhunā tesaṁyeva pāpakānaṁ akusalānaṁ dhammānaṁ pahānāya vāyamitabbaṁ. Sace panāvuso, bhikkhu paccavekkhamāno evaṁ jānāti: ‘codito khomhi codakena codakaṁ nappaṭippharāmī’ti, tenāvuso, bhikkhunā teneva pītipāmojjena vihātabbaṁ ahorattānusikkhinā kusalesu dhammesu. (7) Puna caparaṁ, āvuso, bhikkhunā attanāva attānaṁ evaṁ paccavekkhitabbaṁ: ‘kiṁ nu khomhi codito codakena codakaṁ apasādemī’ti? Sace, āvuso, bhikkhu paccavekkhamāno evaṁ jānāti ‘codito khomhi codakena codakaṁ apasādemī’ti, tenāvuso, bhikkhunā tesaṁyeva pāpakānaṁ akusalānaṁ dhammānaṁ pahānāya vāyamitabbaṁ. Sace panāvuso, bhikkhu paccavekkhamāno evaṁ jānāti: ‘codito khomhi codakena codakaṁ na apasādemī’ti, tenāvuso, bhikkhunā teneva pītipāmojjena vihātabbaṁ ahorattānusikkhinā kusalesu dhammesu. (8) Puna caparaṁ, āvuso, bhikkhunā attanāva attānaṁ evaṁ paccavekkhitabbaṁ: ‘kiṁ nu khomhi codito codakena codakassa paccāropemī’ti? Sace, āvuso, bhikkhu paccavekkhamāno evaṁ jānāti: ‘codito khomhi codakena codakassa paccāropemī’ti, tenāvuso, bhikkhunā tesaṁyeva pāpakānaṁ akusalānaṁ dhammānaṁ pahānāya vāyamitabbaṁ. Sace panāvuso, bhikkhu paccavekkhamāno evaṁ jānāti: ‘codito khomhi codakena codakassa na paccāropemī’ti, tenāvuso, bhikkhunā teneva pītipāmojjena vihātabbaṁ ahorattānusikkhinā kusalesu dhammesu. (9) Puna caparaṁ, āvuso, bhikkhunā attanāva attānaṁ evaṁ paccavekkhitabbaṁ: ‘kiṁ nu khomhi codito codakena aññenaññaṁ paṭicarāmi, bahiddhā kathaṁ apanāmemi, kopañca dosañca appaccayañca pātukaromī’ti? Sace, āvuso, bhikkhu paccavekkhamāno evaṁ jānāti: ‘codito khomhi codakena aññenaññaṁ paṭicarāmi, bahiddhā kathaṁ apanāmemi, kopañca dosañca appaccayañca pātukaromī’ti, tenāvuso, bhikkhunā tesaṁyeva pāpakānaṁ akusalānaṁ dhammānaṁ pahānāya vāyamitabbaṁ. Sace panāvuso, bhikkhu paccavekkhamāno evaṁ jānāti: ‘codito khomhi codakena na aññenaññaṁ paṭicarāmi, na bahiddhā kathaṁ apanāmemi, na kopañca dosañca appaccayañca pātukaromī’ti, tenāvuso, bhikkhunā teneva pītipāmojjena vihātabbaṁ ahorattānusikkhinā kusalesu dhammesu. (10) Puna caparaṁ, āvuso, bhikkhunā attanāva attānaṁ evaṁ paccavekkhitabbaṁ: ‘kiṁ nu khomhi codito codakena apadāne na sampāyāmī’ti? Sace, āvuso, bhikkhu paccavekkhamāno evaṁ jānāti: ‘codito khomhi codakena apadāne na sampāyāmī’ti, tenāvuso, bhikkhunā tesaṁyeva pāpakānaṁ akusalānaṁ dhammānaṁ pahānāya vāyamitabbaṁ. Sace panāvuso, bhikkhu paccavekkhamāno evaṁ jānāti: ‘codito khomhi codakena apadāne sampāyāmī’ti, tenāvuso, bhikkhunā teneva pītipāmojjena vihātabbaṁ ahorattānusikkhinā kusalesu dhammesu. (11) Puna caparaṁ, āvuso, bhikkhunā attanāva attānaṁ evaṁ paccavekkhitabbaṁ: ‘kiṁ nu khomhi makkhī paḷāsī’ti? Sace, āvuso, bhikkhu paccavekkhamāno evaṁ jānāti: ‘makkhī khomhi paḷāsī’ti, tenāvuso, bhikkhunā tesaṁyeva pāpakānaṁ akusalānaṁ dhammānaṁ pahānāya vāyamitabbaṁ. Sace panāvuso, bhikkhu paccavekkhamāno evaṁ jānāti: ‘amakkhī khomhi apaḷāsī’ti, tenāvuso, bhikkhunā teneva pītipāmojjena vihātabbaṁ ahorattānusikkhinā kusalesu dhammesu. (12) Puna caparaṁ, āvuso, bhikkhunā attanāva attānaṁ evaṁ paccavekkhitabbaṁ: ‘kiṁ nu khomhi issukī maccharī’ti? Sace, āvuso, bhikkhu paccavekkhamāno evaṁ jānāti: ‘issukī khomhi maccharī’ti, tenāvuso, bhikkhunā tesaṁyeva pāpakānaṁ akusalānaṁ dhammānaṁ pahānāya vāyamitabbaṁ. Sace panāvuso, bhikkhu paccavekkhamāno evaṁ jānāti: ‘anissukī khomhi amaccharī’ti, tenāvuso, bhikkhunā teneva pītipāmojjena vihātabbaṁ ahorattānusikkhinā kusalesu dhammesu. (13) Puna caparaṁ, āvuso, bhikkhunā attanāva attānaṁ evaṁ paccavekkhitabbaṁ: ‘kiṁ nu khomhi saṭho māyāvī’ti? Sace, āvuso, bhikkhu paccavekkhamāno evaṁ jānāti: ‘saṭho khomhi māyāvī’ti, tenāvuso, bhikkhunā tesaṁyeva pāpakānaṁ akusalānaṁ dhammānaṁ pahānāya vāyamitabbaṁ. Sace panāvuso, bhikkhu paccavekkhamāno evaṁ jānāti: ‘asaṭho khomhi amāyāvī’ti, tenāvuso, bhikkhunā teneva pītipāmojjena vihātabbaṁ ahorattānusikkhinā kusalesu dhammesu. (14) Puna caparaṁ, āvuso, bhikkhunā attanāva attānaṁ evaṁ paccavekkhitabbaṁ: ‘kiṁ nu khomhi thaddho atimānī’ti? Sace, āvuso, bhikkhu paccavekkhamāno evaṁ jānāti: ‘thaddho khomhi atimānī’ti, tenāvuso, bhikkhunā tesaṁyeva pāpakānaṁ akusalānaṁ dhammānaṁ pahānāya vāyamitabbaṁ. Sace panāvuso, bhikkhu paccavekkhamāno evaṁ jānāti: ‘atthaddho khomhi anatimānī’ti, tenāvuso, bhikkhunā teneva pītipāmojjena vihātabbaṁ ahorattānusikkhinā kusalesu dhammesu. (15) Puna caparaṁ, āvuso, bhikkhunā attanāva attānaṁ evaṁ paccavekkhitabbaṁ: ‘kiṁ nu khomhi sandiṭṭhiparāmāsī ādhānaggāhī duppaṭinissaggī’ti? Sace, āvuso, bhikkhu paccavekkhamāno evaṁ jānāti: Suppose that, upon checking, a mendicant knows that ‘sandiṭṭhiparāmāsī khomhi ādhānaggāhī duppaṭinissaggī’ti, tenāvuso, bhikkhunā tesaṁyeva pāpakānaṁ akusalānaṁ dhammānaṁ pahānāya vāyamitabbaṁ. they are attached to their own views, holding them tight, and refusing to let go. Then they should make an effort to give up those bad, unskillful qualities. Sace panāvuso, bhikkhu paccavekkhamāno evaṁ jānāti: Suppose that, upon checking, a mendicant knows that ‘asandiṭṭhiparāmāsī khomhi anādhānaggāhī suppaṭinissaggī’ti, tenāvuso, bhikkhunā teneva pītipāmojjena vihātabbaṁ ahorattānusikkhinā kusalesu dhammesu. (16) they’re not attached to their own views, holding them tight, but let them go easily. Then they should meditate with rapture and joy, training day and night in skillful qualities. Sace, āvuso, bhikkhu paccavekkhamāno sabbepime pāpake akusale dhamme appahīne attani samanupassati, tenāvuso, bhikkhunā sabbesaṁyeva imesaṁ pāpakānaṁ akusalānaṁ dhammānaṁ pahānāya vāyamitabbaṁ. Suppose that, upon checking, a mendicant sees that they haven’t given up all these bad, unskillful qualities. Then they should make an effort to give them all up. Sace panāvuso, bhikkhu paccavekkhamāno sabbepime pāpake akusale dhamme pahīne attani samanupassati, tenāvuso, bhikkhunā teneva pītipāmojjena vihātabbaṁ, ahorattānusikkhinā kusalesu dhammesu. But suppose that, upon checking, a mendicant sees that they have given up all these bad, unskillful qualities. Then they should meditate with rapture and joy, training day and night in skillful qualities. Seyyathāpi, āvuso, itthī vā puriso vā, daharo yuvā maṇḍanajātiko, ādāse vā parisuddhe pariyodāte, acche vā udakapatte, sakaṁ mukhanimittaṁ paccavekkhamāno, sace tattha passati rajaṁ vā aṅgaṇaṁ vā, tasseva rajassa vā aṅgaṇassa vā pahānāya vāyamati; Suppose there was a woman or man who was young, youthful, and fond of adornments, and they check their own reflection in a clean bright mirror or a clear bowl of water. If they see any dirt or blemish there, they’d try to remove it. no ce tattha passati rajaṁ vā aṅgaṇaṁ vā, teneva attamano hoti: But if they don’t see any dirt or blemish there, they’re happy, thinking: ‘lābhā vata me, parisuddhaṁ vata me’ti. ‘How fortunate that I’m clean!’ Evameva kho, āvuso, sace bhikkhu paccavekkhamāno sabbepime pāpake akusale dhamme appahīne attani samanupassati, tenāvuso, bhikkhunā sabbesaṁyeva imesaṁ pāpakānaṁ akusalānaṁ dhammānaṁ pahānāya vāyamitabbaṁ. In the same way, suppose that, upon checking, a mendicant sees that they haven’t given up all these bad, unskillful qualities. Then they should make an effort to give them all up. Sace panāvuso, bhikkhu paccavekkhamāno sabbepime pāpake akusale dhamme pahīne attani samanupassati, tenāvuso, bhikkhunā teneva pītipāmojjena vihātabbaṁ, ahorattānusikkhinā kusalesu dhammesū”ti. But suppose that, upon checking, a mendicant sees that they have given up all these bad, unskillful qualities. Then they should meditate with rapture and joy, training day and night in skillful qualities.” Idamavocāyasmā mahāmoggallāno. This is what Venerable Mahāmoggallāna said. Attamanā te bhikkhū āyasmato mahāmoggallānassa bhāsitaṁ abhinandunti. Satisfied, the mendicants were happy with what Venerable Mahāmoggallāna said. Anumānasuttaṁ niṭṭhitaṁ pañcamaṁ. 16. Cetokhilasutta Emotional Barrenness Evaṁ me sutaṁ— So I have heard. ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Tatra kho bhagavā bhikkhū āmantesi: There the Buddha addressed the mendicants, “bhikkhavo”ti. “Mendicants!” “Bhadante”ti te bhikkhū bhagavato paccassosuṁ. “Venerable sir,” they replied. Bhagavā etadavoca: The Buddha said this: “Yassa kassaci, bhikkhave, bhikkhuno pañca cetokhilā appahīnā, pañca cetasovinibandhā asamucchinnā, so vatimasmiṁ dhammavinaye vuddhiṁ virūḷhiṁ vepullaṁ āpajjissatīti—netaṁ ṭhānaṁ vijjati. “Mendicants, when a mendicant has not given up five kinds of emotional barrenness and cut off five emotional shackles, it’s not possible for them to achieve growth, improvement, or maturity in this teaching and training. Katamāssa pañca cetokhilā appahīnā honti? What are the five kinds of emotional barrenness they haven’t given up? Idha, bhikkhave, bhikkhu satthari kaṅkhati vicikicchati nādhimuccati na sampasīdati. Firstly, a mendicant has doubts about the Teacher. They’re uncertain, undecided, and lacking confidence. Yo so, bhikkhave, bhikkhu satthari kaṅkhati vicikicchati nādhimuccati na sampasīdati tassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya. This being so, their mind doesn’t incline toward keenness, commitment, persistence, and striving. Yassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya, evamassāyaṁ paṭhamo cetokhilo appahīno hoti. This is the first kind of emotional barrenness they haven’t given up. Puna caparaṁ, bhikkhave, bhikkhu dhamme kaṅkhati vicikicchati nādhimuccati na sampasīdati …pe… Furthermore, a mendicant has doubts about the teaching … evamassāyaṁ dutiyo cetokhilo appahīno hoti. This is the second kind of emotional barrenness. Puna caparaṁ, bhikkhave, bhikkhu saṅghe kaṅkhati vicikicchati nādhimuccati na sampasīdati …pe… They have doubts about the Saṅgha … evamassāyaṁ tatiyo cetokhilo appahīno hoti. This is the third kind of emotional barrenness. Puna caparaṁ, bhikkhave, bhikkhu sikkhāya kaṅkhati vicikicchati nādhimuccati na sampasīdati. They have doubts about the training … Yo so, bhikkhave, bhikkhu sikkhāya kaṅkhati vicikicchati nādhimuccati na sampasīdati, tassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya. Yassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya, evamassāyaṁ catuttho cetokhilo appahīno hoti. This is the fourth kind of emotional barrenness. Puna caparaṁ, bhikkhave, bhikkhu sabrahmacārīsu kupito hoti anattamano āhatacitto khilajāto. Furthermore, a mendicant is angry and upset with their spiritual companions, resentful and closed off. Yo so, bhikkhave, bhikkhu sabrahmacārīsu kupito hoti anattamano āhatacitto khilajāto, tassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya. This being so, their mind doesn’t incline toward keenness, commitment, persistence, and striving. Yassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya, evamassāyaṁ pañcamo cetokhilo appahīno hoti. This is the fifth kind of emotional barrenness they haven’t given up. Imāssa pañca cetokhilā appahīnā honti. These are the five kinds of emotional barrenness they haven’t given up. Katamāssa pañca cetasovinibandhā asamucchinnā honti? What are the five emotional shackles they haven’t cut off? Idha, bhikkhave, bhikkhu kāme avītarāgo hoti avigatacchando avigatapemo avigatapipāso avigatapariḷāho avigatataṇho. Firstly, a mendicant isn’t free of greed, desire, fondness, thirst, passion, and craving for sensual pleasures. Yo so, bhikkhave, bhikkhu kāme avītarāgo hoti avigatacchando avigatapemo avigatapipāso avigatapariḷāho avigatataṇho, tassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya. This being so, their mind doesn’t incline toward keenness, commitment, persistence, and striving. Yassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya, evamassāyaṁ paṭhamo cetasovinibandho asamucchinno hoti. This is the first emotional shackle they haven’t cut off. Puna caparaṁ, bhikkhave, bhikkhu kāye avītarāgo hoti …pe… Furthermore, a mendicant isn’t free of greed for the body … evamassāyaṁ dutiyo cetasovinibandho asamucchinno hoti. This is the second emotional shackle. Puna caparaṁ, bhikkhave, bhikkhu rūpe avītarāgo hoti …pe… Furthermore, a mendicant isn’t free of greed for form … evamassāyaṁ tatiyo cetasovinibandho asamucchinno hoti. This is the third emotional shackle. Puna caparaṁ, bhikkhave, bhikkhu yāvadatthaṁ udarāvadehakaṁ bhuñjitvā seyyasukhaṁ passasukhaṁ middhasukhaṁ anuyutto viharati. They eat as much as they like until their belly is full, then indulge in the pleasures of sleeping, lying down, and drowsing … Yo so, bhikkhave, bhikkhu yāvadatthaṁ udarāvadehakaṁ bhuñjitvā seyyasukhaṁ passasukhaṁ middhasukhaṁ anuyutto viharati, tassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya. Yassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya, evamassāyaṁ catuttho cetasovinibandho asamucchinno hoti. This is the fourth emotional shackle. Puna caparaṁ, bhikkhave, bhikkhu aññataraṁ devanikāyaṁ paṇidhāya brahmacariyaṁ carati: ‘imināhaṁ sīlena vā vatena vā tapena vā brahmacariyena vā devo vā bhavissāmi devaññataro vā’ti. They live the spiritual life hoping to be reborn in one of the orders of gods, thinking: ‘By this precept or observance or mortification or spiritual life, may I become one of the gods!’ Yo so, bhikkhave, bhikkhu aññataraṁ devanikāyaṁ paṇidhāya brahmacariyaṁ carati: ‘imināhaṁ sīlena vā vatena vā tapena vā brahmacariyena vā devo vā bhavissāmi devaññataro vā’ti, tassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya. This being so, their mind doesn’t incline toward keenness, commitment, persistence, and striving. Yassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya, evamassāyaṁ pañcamo cetasovinibandho asamucchinno hoti. This is the fifth emotional shackle they haven’t cut off. Imāssa pañca cetasovinibandhā asamucchinnā honti. These are the five emotional shackles they haven’t cut off. Yassa kassaci, bhikkhave, bhikkhuno ime pañca cetokhilā appahīnā, ime pañca cetasovinibandhā asamucchinnā, so vatimasmiṁ dhammavinaye vuddhiṁ virūḷhiṁ vepullaṁ āpajjissatīti—netaṁ ṭhānaṁ vijjati. When a mendicant has not given up these five kinds of emotional barrenness and cut off these five emotional shackles, it’s not possible for them to achieve growth, improvement, or maturity in this teaching and training. Yassa kassaci, bhikkhave, bhikkhuno pañca cetokhilā pahīnā, pañca cetasovinibandhā susamucchinnā, so vatimasmiṁ dhammavinaye vuddhiṁ virūḷhiṁ vepullaṁ āpajjissatīti—ṭhānametaṁ vijjati. When a mendicant has given up these five kinds of emotional barrenness and cut off these five emotional shackles, it is possible for them to achieve growth, improvement, and maturity in this teaching and training. Katamāssa pañca cetokhilā pahīnā honti? What are the five kinds of emotional barrenness they’ve given up? Idha, bhikkhave, bhikkhu satthari na kaṅkhati na vicikicchati adhimuccati sampasīdati. Firstly, a mendicant has no doubts about the Teacher. They’re not uncertain, undecided, or lacking confidence. Yo so, bhikkhave, bhikkhu satthari na kaṅkhati na vicikicchati adhimuccati sampasīdati, tassa cittaṁ namati ātappāya anuyogāya sātaccāya padhānāya. This being so, their mind inclines toward keenness, commitment, persistence, and striving. Yassa cittaṁ namati ātappāya anuyogāya sātaccāya padhānāya, evamassāyaṁ paṭhamo cetokhilo pahīno hoti. This is the first kind of emotional barrenness they’ve given up. Puna caparaṁ, bhikkhave, bhikkhu dhamme na kaṅkhati na vicikicchati adhimuccati sampasīdati …pe… Furthermore, a mendicant has no doubts about the teaching … evamassāyaṁ dutiyo cetokhilo pahīno hoti. Puna caparaṁ, bhikkhave, bhikkhu saṅghe na kaṅkhati na vicikicchati adhimuccati sampasīdati …pe… They have no doubts about the Saṅgha … evamassāyaṁ tatiyo cetokhilo pahīno hoti. Puna caparaṁ, bhikkhave, bhikkhu sikkhāya na kaṅkhati na vicikicchati adhimuccati sampasīdati …pe… They have no doubts about the training … evamassāyaṁ catuttho cetokhilo pahīno hoti. Puna caparaṁ, bhikkhave, bhikkhu sabrahmacārīsu na kupito hoti na anattamano anāhatacitto akhilajāto. They’re not angry and upset with their spiritual companions, not resentful or closed off. Yo so, bhikkhave, bhikkhu sabrahmacārīsu na kupito hoti na anattamano anāhatacitto akhilajāto, tassa cittaṁ namati ātappāya anuyogāya sātaccāya padhānāya. This being so, their mind inclines toward keenness, commitment, persistence, and striving. Yassa cittaṁ namati ātappāya anuyogāya sātaccāya padhānāya, evamassāyaṁ pañcamo cetokhilo pahīno hoti. This is the fifth kind of emotional barrenness they’ve given up. Imāssa pañca cetokhilā pahīnā honti. These are the five kinds of emotional barrenness they’ve given up. Katamāssa pañca cetasovinibandhā susamucchinnā honti? What are the five emotional shackles they’ve cut off? Idha, bhikkhave, bhikkhu kāme vītarāgo hoti vigatacchando vigatapemo vigatapipāso vigatapariḷāho vigatataṇho. Firstly, a mendicant is rid of greed, desire, fondness, thirst, passion, and craving for sensual pleasures. Yo so, bhikkhave, bhikkhu kāme vītarāgo hoti vigatacchando vigatapemo vigatapipāso vigatapariḷāho vigatataṇho, tassa cittaṁ namati ātappāya anuyogāya sātaccāya padhānāya. This being so, their mind inclines toward keenness, commitment, persistence, and striving. Yassa cittaṁ namati ātappāya anuyogāya sātaccāya padhānāya, evamassāyaṁ paṭhamo cetasovinibandho susamucchinno hoti. This is the first emotional shackle they’ve cut off. Puna caparaṁ, bhikkhave, bhikkhu kāye vītarāgo hoti …pe… Furthermore, a mendicant is rid of greed for the body … rūpe vītarāgo hoti …pe… They’re rid of greed for form … na yāvadatthaṁ udarāvadehakaṁ bhuñjitvā seyyasukhaṁ passasukhaṁ middhasukhaṁ anuyutto viharati. They don’t eat as much as they like until their belly is full, then indulge in the pleasures of sleeping, lying down, and drowsing … Yo so, bhikkhave, bhikkhu na yāvadatthaṁ udarāvadehakaṁ bhuñjitvā seyyasukhaṁ passasukhaṁ middhasukhaṁ anuyutto viharati, tassa cittaṁ namati ātappāya anuyogāya sātaccāya padhānāya. Yassa cittaṁ namati ātappāya anuyogāya sātaccāya padhānāya, evamassāyaṁ catuttho cetasovinibandho susamucchinno hoti. Puna caparaṁ, bhikkhave, bhikkhu na aññataraṁ devanikāyaṁ paṇidhāya brahmacariyaṁ carati: ‘imināhaṁ sīlena vā vatena vā tapena vā brahmacariyena vā devo vā bhavissāmi devaññataro vā’ti. They don’t live the spiritual life hoping to be reborn in one of the orders of gods, thinking: ‘By this precept or observance or mortification or spiritual life, may I become one of the gods!’ Yo so, bhikkhave, bhikkhu na aññataraṁ devanikāyaṁ paṇidhāya brahmacariyaṁ carati: ‘imināhaṁ sīlena vā vatena vā tapena vā brahmacariyena vā devo vā bhavissāmi devaññataro vā’ti, tassa cittaṁ namati ātappāya anuyogāya sātaccāya padhānāya. This being so, their mind inclines toward keenness, commitment, persistence, and striving. Yassa cittaṁ namati ātappāya anuyogāya sātaccāya padhānāya, evamassāyaṁ pañcamo cetasovinibandho susamucchinno hoti. This is the fifth emotional shackle they’ve cut off. Imāssa pañca cetasovinibandhā susamucchinnā honti. These are the five emotional shackles they’ve cut off. Yassa kassaci, bhikkhave, bhikkhuno ime pañca cetokhilā pahīnā, ime pañca cetasovinibandhā susamucchinnā, so vatimasmiṁ dhammavinaye vuddhiṁ virūḷhiṁ vepullaṁ āpajjissatīti—ṭhānametaṁ vijjati. When a mendicant has given up these five kinds of emotional barrenness and cut off these five emotional shackles, it is possible for them to achieve growth, improvement, or maturity in this teaching and training. So chandasamādhipadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti, They develop the basis of psychic power that has immersion due to enthusiasm, and active effort … vīriyasamādhipadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti, the basis of psychic power that has immersion due to energy, and active effort … cittasamādhipadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti, the basis of psychic power that has immersion due to mental development, and active effort … vīmaṁsāsamādhipadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti, ussoḷhīyeva pañcamī. the basis of psychic power that has immersion due to inquiry, and active effort. And the fifth is sheer vigor. Sa kho so, bhikkhave, evaṁ ussoḷhipannarasaṅgasamannāgato bhikkhu bhabbo abhinibbidāya, bhabbo sambodhāya, bhabbo anuttarassa yogakkhemassa adhigamāya. A mendicant who possesses these fifteen factors, including vigor, is capable of breaking out, becoming awakened, and reaching the supreme sanctuary. 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 evaṁ icchā uppajjeyya: Even if that chicken doesn’t wish: ‘aho vatime kukkuṭapotakā pādanakhasikhāya vā mukhatuṇḍakena vā aṇḍakosaṁ 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 aṇḍakosaṁ padāletvā sotthinā abhinibbhijjituṁ. Still they can break out and hatch safely. Evameva kho, bhikkhave, evaṁ ussoḷhipannarasaṅgasamannāgato bhikkhu bhabbo abhinibbidāya, bhabbo sambodhāya, bhabbo anuttarassa yogakkhemassa adhigamāyā”ti. In the same way, a mendicant who possesses these fifteen factors, including vigor, is capable of breaking out, becoming awakened, and reaching the supreme sanctuary.” Idamavoca bhagavā. That is what the Buddha said. Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti. Satisfied, the mendicants were happy with what the Buddha said. Cetokhilasuttaṁ niṭṭhitaṁ chaṭṭhaṁ. 17. Vanapatthasutta Jungle Thickets Evaṁ me sutaṁ— So I have heard. ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Tatra kho bhagavā bhikkhū āmantesi: There the Buddha addressed the mendicants, “bhikkhavo”ti. “Mendicants!” “Bhadante”ti te bhikkhū bhagavato paccassosuṁ. “Venerable sir,” they replied. Bhagavā etadavoca: The Buddha said this: “vanapatthapariyāyaṁ vo, bhikkhave, desessāmi, “Mendicants, I will teach you an exposition about jungle thickets. taṁ suṇātha, sādhukaṁ manasikarotha, bhāsissāmī”ti. Listen and pay close attention, I will speak.” “Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ. “Yes, sir,” they replied. Bhagavā etadavoca: The Buddha said this: “Idha, bhikkhave, bhikkhu aññataraṁ vanapatthaṁ upanissāya viharati. “Mendicants, take the case of a mendicant who lives close by a jungle thicket. Tassa taṁ vanapatthaṁ upanissāya viharato anupaṭṭhitā ceva sati na upaṭṭhāti, asamāhitañca cittaṁ na samādhiyati, aparikkhīṇā ca āsavā na parikkhayaṁ gacchanti, ananuppattañca anuttaraṁ yogakkhemaṁ nānupāpuṇāti. As they do so, their mindfulness does not become established, their mind does not become immersed in samādhi, their defilements do not come to an end, and they do not arrive at the supreme sanctuary. Ye ca kho ime pabbajitena jīvitaparikkhārā samudānetabbā—cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārā—te kasirena samudāgacchanti. And the necessities of life that a renunciate requires—robes, alms-food, lodgings, and medicines and supplies for the sick—are hard to come by. Tena, bhikkhave, bhikkhunā iti paṭisañcikkhitabbaṁ: That mendicant should reflect: ‘ahaṁ kho imaṁ vanapatthaṁ upanissāya viharāmi, tassa me imaṁ vanapatthaṁ upanissāya viharato anupaṭṭhitā ceva sati na upaṭṭhāti, asamāhitañca cittaṁ na samādhiyati, aparikkhīṇā ca āsavā na parikkhayaṁ gacchanti, ananuppattañca anuttaraṁ yogakkhemaṁ nānupāpuṇāmi. ‘While living close by this jungle thicket, my mindfulness does not become established, my mind does not become immersed in samādhi, my defilements do not come to an end, and I do not arrive at the supreme sanctuary. Ye ca kho ime pabbajitena jīvitaparikkhārā samudānetabbā—cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārā—te kasirena samudāgacchantī’ti. And the necessities of life that a renunciate requires—robes, alms-food, lodgings, and medicines and supplies for the sick—are hard to come by.’ Tena, bhikkhave, bhikkhunā rattibhāgaṁ vā divasabhāgaṁ vā tamhā vanapatthā pakkamitabbaṁ, na vatthabbaṁ. That mendicant should leave that jungle thicket that very time of night or day; they shouldn’t stay there. Idha pana, bhikkhave, bhikkhu aññataraṁ vanapatthaṁ upanissāya viharati. Take another case of a mendicant who lives close by a jungle thicket. Tassa taṁ vanapatthaṁ upanissāya viharato anupaṭṭhitā ceva sati na upaṭṭhāti, asamāhitañca cittaṁ na samādhiyati, aparikkhīṇā ca āsavā na parikkhayaṁ gacchanti, ananuppattañca anuttaraṁ yogakkhemaṁ nānupāpuṇāti. Their mindfulness does not become established … Ye ca kho ime pabbajitena jīvitaparikkhārā samudānetabbā—cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārā—te appakasirena samudāgacchanti. But the necessities of life are easy to come by. Tena, bhikkhave, bhikkhunā iti paṭisañcikkhitabbaṁ: That mendicant should reflect: ‘ahaṁ kho imaṁ vanapatthaṁ upanissāya viharāmi. Tassa me imaṁ vanapatthaṁ upanissāya viharato anupaṭṭhitā ceva sati na upaṭṭhāti asamāhitañca cittaṁ na samādhiyati, aparikkhīṇā ca āsavā na parikkhayaṁ gacchanti, ananuppattañca anuttaraṁ yogakkhemaṁ nānupāpuṇāmi. ‘While living close by this jungle thicket, my mindfulness does not become established … Ye ca kho ime pabbajitena jīvitaparikkhārā samudānetabbā—cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārā—te appakasirena samudāgacchanti. But the necessities of life are easy to come by. Na kho panāhaṁ cīvarahetu agārasmā anagāriyaṁ pabbajito na piṇḍapātahetu …pe… na senāsanahetu …pe… na gilānappaccayabhesajjaparikkhārahetu agārasmā anagāriyaṁ pabbajito. But I didn’t go forth from the lay life to homelessness for the sake of a robe, alms-food, lodgings, or medicines and supplies for the sick. Atha ca pana me imaṁ vanapatthaṁ upanissāya viharato anupaṭṭhitā ceva sati na upaṭṭhāti, asamāhitañca cittaṁ na samādhiyati, aparikkhīṇā ca āsavā na parikkhayaṁ gacchanti, ananuppattañca anuttaraṁ yogakkhemaṁ nānupāpuṇāmī’ti. Moreover, while living close by this jungle thicket, my mindfulness does not become established …’ Tena, bhikkhave, bhikkhunā saṅkhāpi tamhā vanapatthā pakkamitabbaṁ, na vatthabbaṁ. After reflection, that mendicant should leave that jungle thicket; they shouldn’t stay there. Idha pana, bhikkhave, bhikkhu aññataraṁ vanapatthaṁ upanissāya viharati. Take another case of a mendicant who lives close by a jungle thicket. Tassa taṁ vanapatthaṁ upanissāya viharato anupaṭṭhitā ceva sati upaṭṭhāti, asamāhitañca cittaṁ samādhiyati, aparikkhīṇā ca āsavā parikkhayaṁ gacchanti, ananuppattañca anuttaraṁ yogakkhemaṁ anupāpuṇāti. As they do so, their mindfulness becomes established, their mind becomes immersed in samādhi, their defilements come to an end, and they arrive at the supreme sanctuary. Ye ca kho ime pabbajitena jīvitaparikkhārā samudānetabbā—cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārā, te kasirena samudāgacchanti. Tena, bhikkhave, bhikkhunā iti paṭisañcikkhitabbaṁ: But the necessities of life that a renunciate requires—robes, alms-food, lodgings, and medicines and supplies for the sick—are hard to come by. That mendicant should reflect: ‘ahaṁ kho imaṁ vanapatthaṁ upanissāya viharāmi. Tassa me imaṁ vanapatthaṁ upanissāya viharato anupaṭṭhitā ceva sati upaṭṭhāti asamāhitañca cittaṁ samādhiyati, aparikkhīṇā ca āsavā parikkhayaṁ gacchanti, ananuppattañca anuttaraṁ yogakkhemaṁ anupāpuṇāmi. ‘While living close by this jungle thicket, my mindfulness becomes established … Ye ca kho ime pabbajitena jīvitaparikkhārā samudānetabbā—cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārā—te kasirena samudāgacchanti. But the necessities of life are hard to come by. Na kho panāhaṁ cīvarahetu agārasmā anagāriyaṁ pabbajito, na piṇḍapātahetu …pe… na senāsanahetu …pe… na gilānappaccayabhesajjaparikkhārahetu agārasmā anagāriyaṁ pabbajito. But I didn’t go forth from the lay life to homelessness for the sake of a robe, alms-food, lodgings, or medicines and supplies for the sick. Atha ca pana me imaṁ vanapatthaṁ upanissāya viharato anupaṭṭhitā ceva sati upaṭṭhāti, asamāhitañca cittaṁ samādhiyati, aparikkhīṇā ca āsavā parikkhayaṁ gacchanti, ananuppattañca anuttaraṁ yogakkhemaṁ anupāpuṇāmī’ti. Moreover, while living close by this jungle thicket, my mindfulness becomes established …’ Tena, bhikkhave, bhikkhunā saṅkhāpi tasmiṁ vanapatthe vatthabbaṁ, na pakkamitabbaṁ. After reflection, that mendicant should stay in that jungle thicket; they shouldn’t leave. Idha pana, bhikkhave, bhikkhu aññataraṁ vanapatthaṁ upanissāya viharati. Take another case of a mendicant who lives close by a jungle thicket. Tassa taṁ vanapatthaṁ upanissāya viharato anupaṭṭhitā ceva sati upaṭṭhāti, asamāhitañca cittaṁ samādhiyati, aparikkhīṇā ca āsavā parikkhayaṁ gacchanti, ananuppattañca anuttaraṁ yogakkhemaṁ anupāpuṇāti. Their mindfulness becomes established … Ye ca kho ime pabbajitena jīvitaparikkhārā samudānetabbā—cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārā—te appakasirena samudāgacchanti. And the necessities of life are easy to come by. Tena, bhikkhave, bhikkhunā iti paṭisañcikkhitabbaṁ: That mendicant should reflect: ‘ahaṁ kho imaṁ vanapatthaṁ upanissāya viharāmi. Tassa me imaṁ vanapatthaṁ upanissāya viharato anupaṭṭhitā ceva sati upaṭṭhāti asamāhitañca cittaṁ samādhiyati, aparikkhīṇā ca āsavā parikkhayaṁ gacchanti, ananuppattañca anuttaraṁ yogakkhemaṁ anupāpuṇāmi. ‘While living close by this jungle thicket, my mindfulness becomes established … Ye ca kho ime pabbajitena jīvitaparikkhārā samudānetabbā—cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārā—te appakasirena samudāgacchantī’ti. And the necessities of life are easy to come by.’ Tena, bhikkhave, bhikkhunā yāvajīvampi tasmiṁ vanapatthe vatthabbaṁ, na pakkamitabbaṁ. That mendicant should stay in that jungle thicket for the rest of their life; they shouldn’t leave. Idha, bhikkhave, bhikkhu aññataraṁ gāmaṁ upanissāya viharati …pe… Take the case of a mendicant who lives supported by a village … aññataraṁ nigamaṁ upanissāya viharati …pe… town … aññataraṁ nagaraṁ upanissāya viharati …pe… city … aññataraṁ janapadaṁ upanissāya viharati …pe… country … aññataraṁ puggalaṁ upanissāya viharati. an individual. Tassa taṁ puggalaṁ upanissāya viharato anupaṭṭhitā ceva sati na upaṭṭhāti, asamāhitañca cittaṁ na samādhiyati, aparikkhīṇā ca āsavā na parikkhayaṁ gacchanti, ananuppattañca anuttaraṁ yogakkhemaṁ nānupāpuṇāti. As they do so, their mindfulness does not become established, their mind does not become immersed in samādhi, their defilements do not come to an end, and they do not arrive at the supreme sanctuary. Ye ca kho ime pabbajitena jīvitaparikkhārā samudānetabbā—cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārā—te kasirena samudāgacchanti. And the necessities of life that a renunciate requires—robes, alms-food, lodgings, and medicines and supplies for the sick—are hard to come by.... Tena, bhikkhave, bhikkhunā iti paṭisañcikkhitabbaṁ: ‘ahaṁ kho imaṁ puggalaṁ upanissāya viharāmi. Tassa me imaṁ puggalaṁ upanissāya viharato anupaṭṭhitā ceva sati na upaṭṭhāti, asamāhitañca cittaṁ na samādhiyati, aparikkhīṇā ca āsavā na parikkhayaṁ gacchanti, ananuppattañca anuttaraṁ yogakkhemaṁ nānupāpuṇāmi. Ye ca kho ime pabbajitena jīvitaparikkhārā samudānetabbā—cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārā—te kasirena samudāgacchantī’ti. Tena, bhikkhave, bhikkhunā rattibhāgaṁ vā divasabhāgaṁ vā so puggalo anāpucchā pakkamitabbaṁ, nānubandhitabbo. That mendicant should leave that person at any time of the day or night, without asking. They shouldn’t follow them. … Idha pana, bhikkhave, bhikkhu aññataraṁ puggalaṁ upanissāya viharati. Tassa taṁ puggalaṁ upanissāya viharato anupaṭṭhitā ceva sati na upaṭṭhāti, asamāhitañca cittaṁ na samādhiyati, aparikkhīṇā ca āsavā na parikkhayaṁ gacchanti, ananuppattañca anuttaraṁ yogakkhemaṁ nānupāpuṇāti. Ye ca kho ime pabbajitena jīvitaparikkhārā samudānetabbā—cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārā, te appakasirena samudāgacchanti. Tena, bhikkhave, bhikkhunā iti paṭisañcikkhitabbaṁ: ‘ahaṁ kho imaṁ puggalaṁ upanissāya viharāmi. Tassa me imaṁ puggalaṁ upanissāya viharato anupaṭṭhitā ceva sati na upaṭṭhāti, asamāhitañca cittaṁ na samādhiyati, aparikkhīṇā ca āsavā na parikkhayaṁ gacchanti, ananuppattañca anuttaraṁ yogakkhemaṁ nānupāpuṇāmi. Ye ca kho ime pabbajitena jīvitaparikkhārā samudānetabbā—cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārā—te appakasirena samudāgacchanti. Na kho panāhaṁ cīvarahetu agārasmā anagāriyaṁ pabbajito, na piṇḍapātahetu …pe… na senāsanahetu …pe… na gilānappaccayabhesajjaparikkhārahetu agārasmā anagāriyaṁ pabbajito. Atha ca pana me imaṁ puggalaṁ upanissāya viharato anupaṭṭhitā ceva sati na upaṭṭhāti, asamāhitañca cittaṁ na samādhiyati, aparikkhīṇā ca āsavā na parikkhayaṁ gacchanti, ananuppattañca anuttaraṁ yogakkhemaṁ nānupāpuṇāmī’ti. Tena, bhikkhave, bhikkhunā saṅkhāpi so puggalo āpucchā pakkamitabbaṁ, nānubandhitabbo. Idha pana, bhikkhave, bhikkhu aññataraṁ puggalaṁ upanissāya viharati. Tassa taṁ puggalaṁ upanissāya viharato anupaṭṭhitā ceva sati upaṭṭhāti, asamāhitañca cittaṁ samādhiyati, aparikkhīṇā ca āsavā parikkhayaṁ gacchanti, ananuppattañca anuttaraṁ yogakkhemaṁ anupāpuṇāti. Ye ca kho ime pabbajitena jīvitaparikkhārā samudānetabbā—cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārā—te kasirena samudāgacchanti. Tena, bhikkhave, bhikkhunā iti paṭisañcikkhitabbaṁ: ‘ahaṁ kho imaṁ puggalaṁ upanissāya viharāmi. Tassa me imaṁ puggalaṁ upanissāya viharato anupaṭṭhitā ceva sati upaṭṭhāti, asamāhitañca cittaṁ samādhiyati, aparikkhīṇā ca āsavā parikkhayaṁ gacchanti, ananuppattañca anuttaraṁ yogakkhemaṁ anupāpuṇāmi. Ye ca kho ime pabbajitena jīvitaparikkhārā samudānetabbā—cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārā—te kasirena samudāgacchanti. Na kho panāhaṁ cīvarahetu agārasmā anagāriyaṁ pabbajito, na piṇḍapātahetu …pe… na senāsanahetu …pe… na gilānappaccayabhesajjaparikkhārahetu agārasmā anagāriyaṁ pabbajito. Atha ca pana me imaṁ puggalaṁ upanissāya viharato anupaṭṭhitā ceva sati upaṭṭhāti, asamāhitañca cittaṁ samādhiyati, aparikkhīṇā ca āsavā parikkhayaṁ gacchanti, ananuppattañca anuttaraṁ yogakkhemaṁ anupāpuṇāmī’ti. Tena, bhikkhave, bhikkhunā saṅkhāpi so puggalo anubandhitabbo, na pakkamitabbaṁ. Idha pana, bhikkhave, bhikkhu aññataraṁ puggalaṁ upanissāya viharati. Take another case of a mendicant who lives supported by an individual. Tassa taṁ puggalaṁ upanissāya viharato anupaṭṭhitā ceva sati upaṭṭhāti, asamāhitañca cittaṁ samādhiyati, aparikkhīṇā ca āsavā parikkhayaṁ gacchanti, ananuppattañca anuttaraṁ yogakkhemaṁ anupāpuṇāti. As they do so, their mindfulness becomes established, their mind becomes immersed in samādhi, their defilements come to an end, and they arrive at the supreme sanctuary. Ye ca kho ime pabbajitena jīvitaparikkhārā samudānetabbā—cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārā—te appakasirena samudāgacchanti. And the necessities of life that a renunciate requires—robes, alms-food, lodgings, and medicines and supplies for the sick—are easy to come by. Tena, bhikkhave, bhikkhunā iti paṭisañcikkhitabbaṁ: That mendicant should reflect: ‘ahaṁ kho imaṁ puggalaṁ upanissāya viharāmi. Tassa me imaṁ puggalaṁ upanissāya viharato anupaṭṭhitā ceva sati upaṭṭhāti, asamāhitañca cittaṁ samādhiyati, aparikkhīṇā ca āsavā parikkhayaṁ gacchanti, ananuppattañca anuttaraṁ yogakkhemaṁ anupāpuṇāmi. ‘While living supported by this person, my mindfulness becomes established … Ye ca kho ime pabbajitena jīvitaparikkhārā samudānetabbā—cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārā—te appakasirena samudāgacchantī’ti. And the necessities of life are easy to come by.’ Tena, bhikkhave, bhikkhunā yāvajīvampi so puggalo anubandhitabbo, na pakkamitabbaṁ, api panujjamānenapī”ti. That mendicant should follow that person for the rest of their life. They shouldn’t leave them, even if sent away.” Idamavoca bhagavā. That is what the Buddha said. Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti. Satisfied, the mendicants were happy with what the Buddha said. Vanapatthasuttaṁ niṭṭhitaṁ sattamaṁ. 18. Madhupiṇḍikasutta The Honey-Cake Evaṁ me sutaṁ— So I have heard. ekaṁ samayaṁ bhagavā sakkesu viharati kapilavatthusmiṁ nigrodhārāme. At one time the Buddha was staying in the land of the Sakyans, near Kapilavatthu in the Banyan Tree Monastery. Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya kapilavatthuṁ piṇḍāya pāvisi. Then the Buddha robed up in the morning and, taking his bowl and robe, entered Kapilavatthu for alms. Kapilavatthusmiṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto yena mahāvanaṁ tenupasaṅkami divāvihārāya. He wandered for alms in Kapilavatthu. After the meal, on his return from alms-round, he went to the Great Wood, Mahāvanaṁ ajjhogāhetvā beluvalaṭṭhikāya mūle divāvihāraṁ nisīdi. plunged deep into it, and sat at the root of a young wood apple tree for the day’s meditation. Daṇḍapāṇipi kho sakko jaṅghāvihāraṁ anucaṅkamamāno anuvicaramāno yena mahāvanaṁ tenupasaṅkami. Daṇḍapāṇi the Sakyan, while going for a walk, Mahāvanaṁ ajjhogāhetvā yena beluvalaṭṭhikā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi. plunged deep into the Great Wood. He approached the Buddha and exchanged greetings with him. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā daṇḍamolubbha ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhito kho daṇḍapāṇi sakko bhagavantaṁ etadavoca: When the greetings and polite conversation were over, he stood to one side leaning on his staff, and said to the Buddha, “kiṁvādī samaṇo kimakkhāyī”ti? “What does the ascetic teach? What does he explain?” “Yathāvādī kho, āvuso, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya na kenaci loke viggayha tiṭṭhati, yathā ca pana kāmehi visaṁyuttaṁ viharantaṁ taṁ brāhmaṇaṁ akathaṅkathiṁ chinnakukkuccaṁ bhavābhave vītataṇhaṁ saññā nānusenti— “Sir, my teaching is such that one does not conflict with anyone in this world with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans. And it is such that perceptions do not underlie the brahmin who lives detached from sensual pleasures, without doubting, stripped of worry, and rid of craving for rebirth in this or that state. evaṁvādī kho ahaṁ, āvuso, evamakkhāyī”ti. That’s what I teach, and that’s what I explain.” Evaṁ vutte, daṇḍapāṇi sakko sīsaṁ okampetvā, jivhaṁ nillāḷetvā, tivisākhaṁ nalāṭikaṁ nalāṭe vuṭṭhāpetvā daṇḍamolubbha pakkāmi. When he had spoken, Daṇḍapāṇi shook his head, waggled his tongue, raised his eyebrows until his brow puckered in three furrows, and he departed leaning on his staff. Atha kho bhagavā sāyanhasamayaṁ 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, sat down on the seat spread out, Nisajja kho bhagavā bhikkhū āmantesi: and told the mendicants what had happened. “idhāhaṁ, bhikkhave, pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya kapilavatthuṁ piṇḍāya pāvisiṁ. Kapilavatthusmiṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto yena mahāvanaṁ tenupasaṅkamiṁ divāvihārāya. Mahāvanaṁ ajjhogāhetvā beluvalaṭṭhikāya mūle divāvihāraṁ nisīdiṁ. Daṇḍapāṇipi kho, bhikkhave, sakko jaṅghāvihāraṁ anucaṅkamamāno anuvicaramāno yena mahāvanaṁ tenupasaṅkami. Mahāvanaṁ ajjhogāhetvā yena beluvalaṭṭhikā yenāhaṁ tenupasaṅkami; upasaṅkamitvā mayā saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā daṇḍamolubbha ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhito kho, bhikkhave, daṇḍapāṇi sakko maṁ etadavoca: ‘kiṁvādī samaṇo kimakkhāyī’ti? Evaṁ vutte, ahaṁ, bhikkhave, daṇḍapāṇiṁ sakkaṁ etadavocaṁ: ‘yathāvādī kho, āvuso, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya na kenaci loke viggayha tiṭṭhati, yathā ca pana kāmehi visaṁyuttaṁ viharantaṁ taṁ brāhmaṇaṁ akathaṅkathiṁ chinnakukkuccaṁ bhavābhave vītataṇhaṁ saññā nānusenti— evaṁvādī kho ahaṁ, āvuso, evamakkhāyī’ti. Evaṁ vutte, bhikkhave, daṇḍapāṇi sakko sīsaṁ okampetvā, jivhaṁ nillāḷetvā, tivisākhaṁ nalāṭikaṁ nalāṭe vuṭṭhāpetvā daṇḍamolubbha pakkāmī”ti. Evaṁ vutte, aññataro bhikkhu bhagavantaṁ etadavoca: When he had spoken, one of the mendicants said to him, “kiṁvādī pana, bhante, bhagavā sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya na kenaci loke viggayha tiṭṭhati? “But sir, what is the teaching such that the Buddha does not conflict with anyone in this world with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans? Kathañca pana, bhante, bhagavantaṁ kāmehi visaṁyuttaṁ viharantaṁ taṁ brāhmaṇaṁ akathaṅkathiṁ chinnakukkuccaṁ bhavābhave vītataṇhaṁ saññā nānusentī”ti? And how is it that perceptions do not underlie the Buddha, the brahmin who lives detached from sensual pleasures, without indecision, stripped of worry, and rid of craving for rebirth in this or that state?” “Yatonidānaṁ, bhikkhu, purisaṁ papañcasaññāsaṅkhā samudācaranti. “Mendicant, a person is beset by concepts of identity that emerge from the proliferation of perceptions. Ettha ce natthi abhinanditabbaṁ abhivaditabbaṁ ajjhositabbaṁ. If they don’t find anything worth approving, welcoming, or getting attached to in the source from which these arise, Esevanto rāgānusayānaṁ, esevanto paṭighānusayānaṁ, esevanto diṭṭhānusayānaṁ, esevanto vicikicchānusayānaṁ, esevanto mānānusayānaṁ, esevanto bhavarāgānusayānaṁ, esevanto avijjānusayānaṁ, esevanto daṇḍādānasatthādānakalahaviggahavivādatuvaṁtuvaṁpesuññamusāvādānaṁ. just this is the end of the underlying tendencies to desire, repulsion, views, doubt, conceit, the desire to be reborn, and ignorance. This is the end of taking up the rod and the sword, the end of quarrels, arguments, and fights, of accusations, divisive speech, and lies. Etthete pāpakā akusalā dhammā aparisesā nirujjhantī”ti. This is where these bad, unskillful qualities cease without anything left over.” Idamavoca bhagavā. That is what the Buddha said. Idaṁ vatvāna sugato uṭṭhāyāsanā vihāraṁ pāvisi. When he had spoken, the Holy One got up from his seat and entered his dwelling. Atha kho tesaṁ bhikkhūnaṁ acirapakkantassa bhagavato etadahosi: Soon after the Buddha left, those mendicants considered, “idaṁ kho no, āvuso, bhagavā saṅkhittena uddesaṁ uddisitvā, vitthārena atthaṁ avibhajitvā, uṭṭhāyāsanā vihāraṁ paviṭṭho: “The Buddha gave this brief passage for recitation, then entered his dwelling without explaining the meaning in detail. ‘yatonidānaṁ, bhikkhu, purisaṁ papañcasaññāsaṅkhā samudācaranti. Ettha ce natthi abhinanditabbaṁ abhivaditabbaṁ ajjhositabbaṁ. Esevanto rāgānusayānaṁ …pe… etthete pāpakā akusalā dhammā aparisesā nirujjhantī’ti. Ko nu kho imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa vitthārena atthaṁ vibhajeyyā”ti? Who can explain in detail the meaning of this brief passage for recitation given by the Buddha?” Atha kho tesaṁ bhikkhūnaṁ etadahosi: Then those mendicants thought, “ayaṁ kho āyasmā mahākaccāno satthu ceva saṁvaṇṇito sambhāvito ca viññūnaṁ sabrahmacārīnaṁ. “This Venerable Mahākaccāna is praised by the Buddha and esteemed by his sensible spiritual companions. Pahoti cāyasmā mahākaccāno imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa vitthārena atthaṁ vibhajituṁ. He is capable of explaining in detail the meaning of this brief passage for recitation given by the Buddha. Yannūna mayaṁ yenāyasmā mahākaccāno tenupasaṅkameyyāma; upasaṅkamitvā āyasmantaṁ mahākaccānaṁ etamatthaṁ paṭipuccheyyāmā”ti. Let’s go to him, and ask him about this matter.” Atha kho te bhikkhū yenāyasmā mahākaccāno tenupasaṅkamiṁsu; upasaṅkamitvā āyasmatā mahākaccānena saddhiṁ sammodiṁsu. Then those mendicants went to Mahākaccāna, and exchanged greetings with him. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū āyasmantaṁ mahākaccānaṁ etadavocuṁ: When the greetings and polite conversation were over, they sat down to one side. They told him what had happened, and said: “idaṁ kho no, āvuso kaccāna, bhagavā saṅkhittena uddesaṁ uddisitvā vitthārena atthaṁ avibhajitvā uṭṭhāyāsanā vihāraṁ paviṭṭho: ‘yatonidānaṁ, bhikkhu, purisaṁ papañcasaññāsaṅkhā samudācaranti. Ettha ce natthi abhinanditabbaṁ abhivaditabbaṁ ajjhositabbaṁ. Esevanto rāgānusayānaṁ …pe… etthete pāpakā akusalā dhammā aparisesā nirujjhantī’ti. Tesaṁ no, āvuso kaccāna, amhākaṁ acirapakkantassa bhagavato etadahosi: ‘idaṁ kho no, āvuso, bhagavā saṅkhittena uddesaṁ uddisitvā vitthārena atthaṁ avibhajitvā uṭṭhāyāsanā vihāraṁ paviṭṭho: “yatonidānaṁ, bhikkhu, purisaṁ papañcasaññāsaṅkhā samudācaranti. Ettha ce natthi abhinanditabbaṁ abhivaditabbaṁ ajjhositabbaṁ. Esevanto rāgānusayānaṁ …pe… etthete pāpakā akusalā dhammā aparisesā nirujjhantī”’ti. Ko nu kho imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa vitthārena atthaṁ vibhajeyyāti? Tesaṁ no, āvuso kaccāna, amhākaṁ etadahosi: ‘ayaṁ kho āyasmā mahākaccāno satthu ceva saṁvaṇṇito sambhāvito ca viññūnaṁ sabrahmacārīnaṁ, pahoti cāyasmā mahākaccāno imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa vitthārena atthaṁ vibhajituṁ. Yannūna mayaṁ yenāyasmā mahākaccāno tenupasaṅkameyyāma; upasaṅkamitvā āyasmantaṁ mahākaccānaṁ etamatthaṁ paṭipuccheyyāmā’ti. Vibhajatāyasmā mahākaccāno”ti. “May Venerable Mahākaccāna please explain this.” “Seyyathāpi, āvuso, puriso sāratthiko sāragavesī sārapariyesanaṁ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva mūlaṁ, atikkamma khandhaṁ, sākhāpalāse sāraṁ pariyesitabbaṁ maññeyya; “Reverends, suppose there was a person in need of heartwood. And while wandering in search of heartwood he’d come across a large tree standing with heartwood. But he’d pass over the roots and trunk, imagining that the heartwood should be sought in the branches and leaves. evaṁsampadamidaṁ āyasmantānaṁ satthari sammukhībhūte, taṁ bhagavantaṁ atisitvā, amhe etamatthaṁ paṭipucchitabbaṁ maññatha. Such is the consequence for the venerables. Though you were face to face with the Buddha, you passed him by, imagining that you should ask me about this matter. So hāvuso, bhagavā jānaṁ jānāti, passaṁ passati, cakkhubhūto ñāṇabhūto dhammabhūto brahmabhūto, vattā pavattā, atthassa ninnetā, amatassa dātā, dhammassāmī tathāgato. For he is the Buddha, who knows and sees. He is vision, he is knowledge, he is the truth, he is holiness. He is the teacher, the proclaimer, the elucidator of meaning, the bestower of the deathless, the lord of truth, the Realized One. So ceva panetassa kālo ahosi, yaṁ bhagavantaṁyeva etamatthaṁ paṭipuccheyyātha. That was the time to approach the Buddha and ask about this matter. Yathā vo bhagavā byākareyya tathā naṁ dhāreyyāthā”ti. You should have remembered it in line with the Buddha’s answer.” “Addhāvuso kaccāna, bhagavā jānaṁ jānāti, passaṁ passati, cakkhubhūto ñāṇabhūto dhammabhūto brahmabhūto, vattā pavattā, atthassa ninnetā, amatassa dātā, dhammassāmī tathāgato. “Certainly he is the Buddha, who knows and sees. He is vision, he is knowledge, he is the truth, he is holiness. He is the teacher, the proclaimer, the elucidator of meaning, the bestower of the deathless, the lord of truth, the Realized One. So ceva panetassa kālo ahosi, yaṁ bhagavantaṁyeva etamatthaṁ paṭipuccheyyāma. That was the time to approach the Buddha and ask about this matter. Yathā no bhagavā byākareyya tathā naṁ dhāreyyāma. We should have remembered it in line with the Buddha’s answer. Api cāyasmā mahākaccāno satthu ceva saṁvaṇṇito sambhāvito ca viññūnaṁ sabrahmacārīnaṁ, Still, Mahākaccāna is praised by the Buddha and esteemed by his sensible spiritual companions. pahoti cāyasmā mahākaccāno imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa vitthārena atthaṁ vibhajituṁ. You are capable of explaining in detail the meaning of this brief passage for recitation given by the Buddha. Vibhajatāyasmā mahākaccāno agaruṁ katvā”ti. Please explain this, if it’s no trouble.” “Tena hāvuso, suṇātha, sādhukaṁ manasikarotha, bhāsissāmī”ti. “Well then, reverends, listen and pay close attention, I will speak.” “Evamāvuso”ti kho te bhikkhū āyasmato mahākaccānassa paccassosuṁ. “Yes, reverend,” they replied. Āyasmā mahākaccāno etadavoca: Venerable Mahākaccāna said this: “Yaṁ kho no, āvuso, bhagavā saṅkhittena uddesaṁ uddisitvā vitthārena atthaṁ avibhajitvā uṭṭhāyāsanā vihāraṁ paviṭṭho: “Reverends, the Buddha gave this brief passage for recitation, then entered his dwelling without explaining the meaning in detail: ‘yatonidānaṁ, bhikkhu, purisaṁ papañcasaññāsaṅkhā samudācaranti. ‘A person is beset by concepts of identity that emerge from the proliferation of perceptions. Ettha ce natthi abhinanditabbaṁ abhivaditabbaṁ ajjhositabbaṁ, esevanto rāgānusayānaṁ …pe… If they don’t find anything worth approving, welcoming, or getting attached to in the source from which these arise … etthete pāpakā akusalā dhammā aparisesā nirujjhantī’ti, imassa kho ahaṁ, āvuso, bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa evaṁ vitthārena atthaṁ ājānāmi— This is where these bad, unskillful qualities cease without anything left over.’ This is how I understand the detailed meaning of this passage for recitation. Cakkhuñcāvuso, paṭicca rūpe ca uppajjati cakkhuviññāṇaṁ, tiṇṇaṁ saṅgati phasso, phassapaccayā vedanā, yaṁ vedeti taṁ sañjānāti, yaṁ sañjānāti taṁ vitakketi, yaṁ vitakketi taṁ papañceti, yaṁ papañceti tatonidānaṁ purisaṁ papañcasaññāsaṅkhā samudācaranti atītānāgatapaccuppannesu cakkhuviññeyyesu rūpesu. Eye consciousness arises dependent on the eye and sights. The meeting of the three is contact. Contact is a condition for feeling. What you feel, you perceive. What you perceive, you think about. What you think about, you proliferate. What you proliferate about is the source from which a person is beset by concepts of identity that emerge from the proliferation of perceptions. This occurs with respect to sights known by the eye in the past, future, and present. Sotañcāvuso, paṭicca sadde ca uppajjati sotaviññāṇaṁ …pe… Ear consciousness arises dependent on the ear and sounds. … ghānañcāvuso, paṭicca gandhe ca uppajjati ghānaviññāṇaṁ …pe… Nose consciousness arises dependent on the nose and smells. … jivhañcāvuso, paṭicca rase ca uppajjati jivhāviññāṇaṁ …pe… Tongue consciousness arises dependent on the tongue and tastes. … kāyañcāvuso, paṭicca phoṭṭhabbe ca uppajjati kāyaviññāṇaṁ …pe… Body consciousness arises dependent on the body and touches. … manañcāvuso, paṭicca dhamme ca uppajjati manoviññāṇaṁ, tiṇṇaṁ saṅgati phasso, phassapaccayā vedanā, yaṁ vedeti taṁ sañjānāti, yaṁ sañjānāti taṁ vitakketi, yaṁ vitakketi taṁ papañceti, yaṁ papañceti tatonidānaṁ purisaṁ papañcasaññāsaṅkhā samudācaranti atītānāgatapaccuppannesu manoviññeyyesu dhammesu. Mind consciousness arises dependent on the mind and thoughts. The meeting of the three is contact. Contact is a condition for feeling. What you feel, you perceive. What you perceive, you think about. What you think about, you proliferate. What you proliferate about is the source from which a person is beset by concepts of identity that emerge from the proliferation of perceptions. This occurs with respect to thoughts known by the mind in the past, future, and present. So vatāvuso, cakkhusmiṁ sati rūpe sati cakkhuviññāṇe sati phassapaññattiṁ paññāpessatīti—ṭhānametaṁ vijjati. When there is the eye, sights, and eye consciousness, it’s possible to point out what’s known as ‘contact’. Phassapaññattiyā sati vedanāpaññattiṁ paññāpessatīti—ṭhānametaṁ vijjati. When there is what’s known as contact, it’s possible to point out what’s known as ‘feeling’. Vedanāpaññattiyā sati saññāpaññattiṁ paññāpessatīti—ṭhānametaṁ vijjati. When there is what’s known as feeling, it’s possible to point out what’s known as ‘perception’. Saññāpaññattiyā sati vitakkapaññattiṁ paññāpessatīti—ṭhānametaṁ vijjati. When there is what’s known as perception, it’s possible to point out what’s known as ‘thought’. Vitakkapaññattiyā sati papañcasaññāsaṅkhāsamudācaraṇapaññattiṁ paññāpessatīti—ṭhānametaṁ vijjati. When there is what’s known as thought, it’s possible to point out what’s known as ‘being beset by concepts of identity that emerge from the proliferation of perceptions’. So vatāvuso, sotasmiṁ sati sadde sati …pe… When there is the ear … ghānasmiṁ sati gandhe sati …pe… nose … jivhāya sati rase sati …pe… tongue … kāyasmiṁ sati phoṭṭhabbe sati …pe… body … manasmiṁ sati dhamme sati manoviññāṇe sati phassapaññattiṁ paññāpessatīti—ṭhānametaṁ vijjati. mind, thoughts, and mind consciousness, it’s possible to point out what’s known as ‘contact’. … Phassapaññattiyā sati vedanāpaññattiṁ paññāpessatīti—ṭhānametaṁ vijjati. Vedanāpaññattiyā sati saññāpaññattiṁ paññāpessatīti—ṭhānametaṁ vijjati. Saññāpaññattiyā sati vitakkapaññattiṁ paññāpessatīti—ṭhānametaṁ vijjati. Vitakkapaññattiyā sati papañcasaññāsaṅkhāsamudācaraṇapaññattiṁ paññāpessatīti—ṭhānametaṁ vijjati. When there is what’s known as thought, it’s possible to point out what’s known as ‘being beset by concepts of identity that emerge from the proliferation of perceptions’. So vatāvuso, cakkhusmiṁ asati rūpe asati cakkhuviññāṇe asati phassapaññattiṁ paññāpessatīti—netaṁ ṭhānaṁ vijjati. When there is no eye, no sights, and no eye consciousness, it’s not possible to point out what’s known as ‘contact’. Phassapaññattiyā asati vedanāpaññattiṁ paññāpessatīti—netaṁ ṭhānaṁ vijjati. When there isn’t what’s known as contact, it’s not possible to point out what’s known as ‘feeling’. Vedanāpaññattiyā asati saññāpaññattiṁ paññāpessatīti—netaṁ ṭhānaṁ vijjati. When there isn’t what’s known as feeling, it’s not possible to point out what’s known as ‘perception’. Saññāpaññattiyā asati vitakkapaññattiṁ paññāpessatīti—netaṁ ṭhānaṁ vijjati. When there isn’t what’s known as perception, it’s not possible to point out what’s known as ‘thought’. Vitakkapaññattiyā asati papañcasaññāsaṅkhāsamudācaraṇapaññattiṁ paññāpessatīti—netaṁ ṭhānaṁ vijjati. When there isn’t what’s known as thought, it’s not possible to point out what’s known as ‘being beset by concepts of identity that emerge from the proliferation of perceptions’. So vatāvuso, sotasmiṁ asati sadde asati …pe… When there is no ear … ghānasmiṁ asati gandhe asati …pe… nose … jivhāya asati rase asati …pe… tongue … kāyasmiṁ asati phoṭṭhabbe asati …pe… body … manasmiṁ asati dhamme asati manoviññāṇe asati phassapaññattiṁ paññāpessatīti—netaṁ ṭhānaṁ vijjati. mind, no thoughts, and no mind consciousness, it’s not possible to point out what’s known as ‘contact’. … Phassapaññattiyā asati vedanāpaññattiṁ paññāpessatīti—netaṁ ṭhānaṁ vijjati. Vedanāpaññattiyā asati saññāpaññattiṁ paññāpessatīti—netaṁ ṭhānaṁ vijjati. Saññāpaññattiyā asati vitakkapaññattiṁ paññāpessatīti—netaṁ ṭhānaṁ vijjati. Vitakkapaññattiyā asati papañcasaññāsaṅkhāsamudācaraṇapaññattiṁ paññāpessatīti—netaṁ ṭhānaṁ vijjati. When there isn’t what’s known as thought, it’s not possible to point out what’s known as ‘being beset by concepts of identity that emerge from the proliferation of perceptions’. Yaṁ kho no, āvuso, bhagavā saṅkhittena uddesaṁ uddisitvā vitthārena atthaṁ avibhajitvā uṭṭhāyāsanā vihāraṁ paviṭṭho: This is how I understand the detailed meaning of that brief passage for recitation given by the Buddha. ‘yatonidānaṁ, bhikkhu, purisaṁ papañcasaññāsaṅkhā samudācaranti ettha ce natthi abhinanditabbaṁ abhivaditabbaṁ ajjhositabbaṁ esevanto rāgānusayānaṁ …pe… etthete pāpakā akusalā dhammā aparisesā nirujjhantī’ti, imassa kho ahaṁ, āvuso, bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa evaṁ vitthārena atthaṁ ājānāmi. Ākaṅkhamānā ca pana tumhe āyasmanto bhagavantaṁyeva upasaṅkamitvā etamatthaṁ paṭipuccheyyātha. If you wish, you may go to the Buddha and ask him about this. Yathā vo bhagavā byākaroti tathā naṁ dhāreyyāthā”ti. You should remember it in line with the Buddha’s answer.” Atha kho te bhikkhū āyasmato mahākaccānassa bhāsitaṁ abhinanditvā anumoditvā uṭṭhāyāsanā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū bhagavantaṁ etadavocuṁ: “Yes, reverend,” said those mendicants, approving and agreeing with what Mahākaccāna said. Then they rose from their seats and went to the Buddha, bowed, sat down to one side, and told him what had happened. Then they said: “yaṁ kho no, bhante, bhagavā saṅkhittena uddesaṁ uddisitvā vitthārena atthaṁ avibhajitvā uṭṭhāyāsanā vihāraṁ paviṭṭho: ‘yatonidānaṁ, bhikkhu, purisaṁ papañcasaññāsaṅkhā samudācaranti. Ettha ce natthi abhinanditabbaṁ abhivaditabbaṁ ajjhositabbaṁ. Esevanto rāgānusayānaṁ …pe… etthete pāpakā akusalā dhammā aparisesā nirujjhantī’ti. Tesaṁ no, bhante, amhākaṁ acirapakkantassa bhagavato etadahosi: ‘idaṁ kho no, āvuso, bhagavā saṅkhittena uddesaṁ uddisitvā vitthārena atthaṁ avibhajitvā uṭṭhāyāsanā vihāraṁ paviṭṭho: “yatonidānaṁ, bhikkhu, purisaṁ papañcasaññāsaṅkhā samudācaranti. Ettha ce natthi abhinanditabbaṁ abhivaditabbaṁ ajjhositabbaṁ. Esevanto rāgānusayānaṁ, esevanto paṭighānusayānaṁ, esevanto diṭṭhānusayānaṁ, esevanto vicikicchānusayānaṁ, esevanto mānānusayānaṁ, esevanto bhavarāgānusayānaṁ, esevanto avijjānusayānaṁ, esevanto daṇḍādānasatthādānakalahaviggahavivādatuvaṁtuvaṁpesuññamusāvādānaṁ. Etthete pāpakā akusalā dhammā aparisesā nirujjhantī”ti. Ko nu kho imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa vitthārena atthaṁ vibhajeyyā’ti? Tesaṁ no, bhante, amhākaṁ etadahosi: ‘ayaṁ kho āyasmā mahākaccāno satthu ceva saṁvaṇṇito sambhāvito ca viññūnaṁ sabrahmacārīnaṁ, pahoti cāyasmā mahākaccāno imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa vitthārena atthaṁ vibhajituṁ, yannūna mayaṁ yenāyasmā mahākaccāno tenupasaṅkameyyāma; upasaṅkamitvā āyasmantaṁ mahākaccānaṁ etamatthaṁ paṭipuccheyyāmā’ti. Atha kho mayaṁ, bhante, yenāyasmā mahākaccāno tenupasaṅkamimha; upasaṅkamitvā āyasmantaṁ mahākaccānaṁ etamatthaṁ paṭipucchimha. Tesaṁ no, bhante, āyasmatā mahākaccānena imehi ākārehi imehi padehi imehi byañjanehi attho vibhatto”ti. “Mahākaccāna clearly explained the meaning to us in this manner, with these words and phrases.” “Paṇḍito, bhikkhave, mahākaccāno; mahāpañño, bhikkhave, mahākaccāno. “Mahākaccāna is astute, mendicants, he has great wisdom. Mañcepi tumhe, bhikkhave, etamatthaṁ paṭipuccheyyātha, ahampi taṁ evamevaṁ byākareyyaṁ yathā taṁ mahākaccānena byākataṁ. If you came to me and asked this question, I would answer it in exactly the same way as Mahākaccāna. Eso cevetassa attho. Evañca naṁ dhārethā”ti. That is what it means, and that’s how you should remember it.” Evaṁ vutte, āyasmā ānando bhagavantaṁ etadavoca: When he said this, Venerable Ānanda said to the Buddha, “seyyathāpi, bhante, puriso jighacchādubbalyapareto madhupiṇḍikaṁ adhigaccheyya, so yato yato sāyeyya, labhetheva sādurasaṁ asecanakaṁ. “Sir, suppose a person who was weak with hunger was to obtain a honey-cake. Wherever they taste it, they would enjoy a sweet, delicious flavor. Evameva kho, bhante, cetaso bhikkhu dabbajātiko, yato yato imassa dhammapariyāyassa paññāya atthaṁ upaparikkheyya, labhetheva attamanataṁ, labhetheva cetaso pasādaṁ. In the same way, wherever a sincere, capable mendicant might examine with wisdom the meaning of this exposition of the teaching they would only gain joy and clarity. Ko nāmo ayaṁ, bhante, dhammapariyāyo”ti? Sir, what is the name of this exposition of the teaching?” “Tasmātiha tvaṁ, ānanda, imaṁ dhammapariyāyaṁ madhupiṇḍikapariyāyotveva naṁ dhārehī”ti. “Well, Ānanda, you may remember this exposition of the teaching as ‘The Honey-Cake Discourse’.” Idamavoca bhagavā. That is what the Buddha said. Attamano āyasmā ānando bhagavato bhāsitaṁ abhinandīti. Satisfied, Venerable Ānanda was happy with what the Buddha said. Madhupiṇḍikasuttaṁ niṭṭhitaṁ aṭṭhamaṁ. 19. Dvedhāvitakkasutta Two Kinds of Thought Evaṁ me sutaṁ— So I have heard. ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Tatra kho bhagavā bhikkhū āmantesi: There the Buddha addressed the mendicants, “bhikkhavo”ti. “Mendicants!” “Bhadante”ti te bhikkhū bhagavato paccassosuṁ. “Venerable sir,” they replied. Bhagavā etadavoca: The Buddha said this: “Pubbeva me, bhikkhave, sambodhā anabhisambuddhassa bodhisattasseva sato etadahosi: “Mendicants, before my awakening—when I was still unawakened but intent on awakening—I thought: ‘yannūnāhaṁ dvidhā katvā dvidhā katvā vitakke vihareyyan’ti. ‘Why don’t I meditate by continually dividing my thoughts into two classes?’ So kho ahaṁ, bhikkhave, yo cāyaṁ kāmavitakko yo ca byāpādavitakko yo ca vihiṁsāvitakko— So I assigned sensual, malicious, and cruel thoughts imaṁ ekaṁ bhāgamakāsiṁ; to one class. yo cāyaṁ nekkhammavitakko yo ca abyāpādavitakko yo ca avihiṁsāvitakko— And I assigned thoughts of renunciation, good will, and harmlessness imaṁ dutiyaṁ bhāgamakāsiṁ. to the second class. Tassa mayhaṁ, bhikkhave, evaṁ appamattassa ātāpino pahitattassa viharato uppajjati kāmavitakko. Then, as I meditated—diligent, keen, and resolute—a sensual thought arose. So evaṁ pajānāmi: I understood: ‘uppanno kho me ayaṁ kāmavitakko. ‘This sensual thought has arisen in me. So ca kho attabyābādhāyapi saṁvattati, parabyābādhāyapi saṁvattati, ubhayabyābādhāyapi saṁvattati, paññānirodhiko vighātapakkhiko anibbānasaṁvattaniko’. It leads to hurting myself, hurting others, and hurting both. It blocks wisdom, it’s on the side of anguish, and it doesn’t lead to extinguishment.’ ‘Attabyābādhāya saṁvattatī’tipi me, bhikkhave, paṭisañcikkhato abbhatthaṁ gacchati; When I reflected that it leads to hurting myself, it went away. ‘parabyābādhāya saṁvattatī’tipi me, bhikkhave, paṭisañcikkhato abbhatthaṁ gacchati; When I reflected that it leads to hurting others, it went away. ‘ubhayabyābādhāya saṁvattatī’tipi me, bhikkhave, paṭisañcikkhato abbhatthaṁ gacchati; When I reflected that it leads to hurting both, it went away. ‘paññānirodhiko vighātapakkhiko anibbānasaṁvattaniko’tipi me, bhikkhave, paṭisañcikkhato abbhatthaṁ gacchati. When I reflected that it blocks wisdom, it’s on the side of anguish, and it doesn’t lead to extinguishment, it went away. So kho ahaṁ, bhikkhave, uppannuppannaṁ kāmavitakkaṁ pajahameva vinodameva byantameva naṁ akāsiṁ. So I gave up, got rid of, and eliminated any sensual thoughts that arose. Tassa mayhaṁ, bhikkhave, evaṁ appamattassa ātāpino pahitattassa viharato uppajjati byāpādavitakko …pe… Then, as I meditated—diligent, keen, and resolute—a malicious thought arose … uppajjati vihiṁsāvitakko. a cruel thought arose. So evaṁ pajānāmi: I understood: ‘uppanno kho me ayaṁ vihiṁsāvitakko. ‘This cruel thought has arisen in me. So ca kho attabyābādhāyapi saṁvattati, parabyābādhāyapi saṁvattati, ubhayabyābādhāyapi saṁvattati, paññānirodhiko vighātapakkhiko anibbānasaṁvattaniko’. It leads to hurting myself, hurting others, and hurting both. It blocks wisdom, it’s on the side of anguish, and it doesn’t lead to extinguishment.’ ‘Attabyābādhāya saṁvattatī’tipi me, bhikkhave, paṭisañcikkhato abbhatthaṁ gacchati; When I reflected that it leads to hurting myself … ‘parabyābādhāya saṁvattatī’tipi me, bhikkhave, paṭisañcikkhato abbhatthaṁ gacchati; hurting others … ‘ubhayabyābādhāya saṁvattatī’tipi me, bhikkhave, paṭisañcikkhato abbhatthaṁ gacchati; hurting both, it went away. ‘paññānirodhiko vighātapakkhiko anibbānasaṁvattaniko’tipi me, bhikkhave, paṭisañcikkhato abbhatthaṁ gacchati. When I reflected that it blocks wisdom, it’s on the side of anguish, and it doesn’t lead to extinguishment, it went away. So kho ahaṁ, bhikkhave, uppannuppannaṁ vihiṁsāvitakkaṁ pajahameva vinodameva byantameva naṁ akāsiṁ. So I gave up, got rid of, and eliminated any cruel thoughts that arose. Yaññadeva, bhikkhave, bhikkhu bahulamanuvitakketi anuvicāreti, tathā tathā nati hoti cetaso. Whatever a mendicant frequently thinks about and considers becomes their heart’s inclination. Kāmavitakkañce, bhikkhave, bhikkhu bahulamanuvitakketi anuvicāreti, pahāsi nekkhammavitakkaṁ, kāmavitakkaṁ bahulamakāsi, tassa taṁ kāmavitakkāya cittaṁ namati. If they often think about and consider sensual thoughts, they’ve given up the thought of renunciation to cultivate sensual thought. Their mind inclines to sensual thoughts. Byāpādavitakkañce, bhikkhave …pe… If they often think about and consider malicious thoughts … their mind inclines to malicious thoughts. vihiṁsāvitakkañce, bhikkhave, bhikkhu bahulamanuvitakketi anuvicāreti, pahāsi avihiṁsāvitakkaṁ, vihiṁsāvitakkaṁ bahulamakāsi, tassa taṁ vihiṁsāvitakkāya cittaṁ namati. If they often think about and consider cruel thoughts … their mind inclines to cruel thoughts. Seyyathāpi, bhikkhave, vassānaṁ pacchime māse saradasamaye kiṭṭhasambādhe gopālako gāvo rakkheyya. Suppose it’s the last month of the rainy season, when the crops grow closely together, and a cowherd must take care of the cattle. So tā gāvo tato tato daṇḍena ākoṭeyya paṭikoṭeyya sannirundheyya sannivāreyya. He’d tap and poke them with his staff on this side and that to keep them in check. Taṁ kissa hetu? Why is that? Passati hi so, bhikkhave, gopālako tatonidānaṁ vadhaṁ vā bandhanaṁ vā jāniṁ vā garahaṁ vā. For he sees that if they wander into the crops he could be executed, imprisoned, fined, or condemned. Evameva kho ahaṁ, bhikkhave, addasaṁ akusalānaṁ dhammānaṁ ādīnavaṁ okāraṁ saṅkilesaṁ, kusalānaṁ dhammānaṁ nekkhamme ānisaṁsaṁ vodānapakkhaṁ. In the same way, I saw that unskillful qualities have the drawbacks of sordidness and corruption, and that skillful qualities have the benefit and cleansing power of renunciation. Tassa mayhaṁ, bhikkhave, evaṁ appamattassa ātāpino pahitattassa viharato uppajjati nekkhammavitakko. Then, as I meditated—diligent, keen, and resolute—a thought of renunciation arose. So evaṁ pajānāmi: I understood: ‘uppanno kho me ayaṁ nekkhammavitakko. ‘This thought of renunciation has arisen in me. So ca kho nevattabyābādhāya saṁvattati, na parabyābādhāya saṁvattati, na ubhayabyābādhāya saṁvattati, paññāvuddhiko avighātapakkhiko nibbānasaṁvattaniko’. It doesn’t lead to hurting myself, hurting others, or hurting both. It nourishes wisdom, it’s on the side of freedom from anguish, and it leads to extinguishment.’ Rattiñcepi naṁ, bhikkhave, anuvitakkeyyaṁ anuvicāreyyaṁ, neva tatonidānaṁ bhayaṁ samanupassāmi. If I were to keep on thinking and considering this all night … Divasañcepi naṁ, bhikkhave, anuvitakkeyyaṁ anuvicāreyyaṁ, neva tatonidānaṁ bhayaṁ samanupassāmi. all day … Rattindivañcepi naṁ, bhikkhave, anuvitakkeyyaṁ anuvicāreyyaṁ, neva tatonidānaṁ bhayaṁ samanupassāmi. all night and day, I see no danger that would come from that. Api ca kho me aticiraṁ anuvitakkayato anuvicārayato kāyo kilameyya. Still, thinking and considering for too long would tire my body. Kāye kilante cittaṁ ūhaññeyya. And when the body is tired, the mind is stressed. Ūhate citte ārā cittaṁ samādhimhāti. And when the mind is stressed, it’s far from immersion. So kho ahaṁ, bhikkhave, ajjhattameva cittaṁ saṇṭhapemi sannisādemi ekodiṁ karomi samādahāmi. So I stilled, settled, unified, and immersed my mind internally. Taṁ kissa hetu? Why is that? ‘Mā me cittaṁ ūhaññī’ti. So that my mind would not be stressed. Tassa mayhaṁ, bhikkhave, evaṁ appamattassa ātāpino pahitattassa viharato uppajjati abyāpādavitakko …pe… Then, as I meditated—diligent, keen, and resolute—a thought of good will arose … uppajjati avihiṁsāvitakko. a thought of harmlessness arose. So evaṁ pajānāmi: I understood: ‘uppanno kho me ayaṁ avihiṁsāvitakko. ‘This thought of harmlessness has arisen in me. So ca kho nevattabyābādhāya saṁvattati, na parabyābādhāya saṁvattati, na ubhayabyābādhāya saṁvattati, paññāvuddhiko avighātapakkhiko nibbānasaṁvattaniko’. It doesn’t lead to hurting myself, hurting others, or hurting both. It nourishes wisdom, it’s on the side of freedom from anguish, and it leads to extinguishment.’ Rattiñcepi naṁ, bhikkhave, anuvitakkeyyaṁ anuvicāreyyaṁ, neva tatonidānaṁ bhayaṁ samanupassāmi. If I were to keep on thinking and considering this all night … Divasañcepi naṁ, bhikkhave, anuvitakkeyyaṁ anuvicāreyyaṁ, neva tatonidānaṁ bhayaṁ samanupassāmi. all day … Rattindivañcepi naṁ, bhikkhave, anuvitakkeyyaṁ anuvicāreyyaṁ, neva tatonidānaṁ bhayaṁ samanupassāmi. all night and day, I see no danger that would come from that. Api ca kho me aticiraṁ anuvitakkayato anuvicārayato kāyo kilameyya. Still, thinking and considering for too long would tire my body. Kāye kilante cittaṁ ūhaññeyya. And when the body is tired, the mind is stressed. Ūhate citte ārā cittaṁ samādhimhāti. And when the mind is stressed, it’s far from immersion. So kho ahaṁ, bhikkhave, ajjhattameva cittaṁ saṇṭhapemi, sannisādemi, ekodiṁ karomi samādahāmi. So I stilled, settled, unified, and immersed my mind internally. Taṁ kissa hetu? Why is that? ‘Mā me cittaṁ ūhaññī’ti. So that my mind would not be stressed. Yaññadeva, bhikkhave, bhikkhu bahulamanuvitakketi anuvicāreti, tathā tathā nati hoti cetaso. Whatever a mendicant frequently thinks about and considers becomes their heart’s inclination. Nekkhammavitakkañce, bhikkhave, bhikkhu bahulamanuvitakketi anuvicāreti, pahāsi kāmavitakkaṁ, nekkhammavitakkaṁ bahulamakāsi, tassaṁ taṁ nekkhammavitakkāya cittaṁ namati. If they often think about and consider thoughts of renunciation, they’ve given up sensual thought to cultivate the thought of renunciation. Their mind inclines to thoughts of renunciation. Abyāpādavitakkañce, bhikkhave …pe… If they often think about and consider thoughts of good will … their mind inclines to thoughts of good will. avihiṁsāvitakkañce, bhikkhave, bhikkhu bahulamanuvitakketi anuvicāreti, pahāsi vihiṁsāvitakkaṁ, avihiṁsāvitakkaṁ bahulamakāsi, tassa taṁ avihiṁsāvitakkāya cittaṁ namati. If they often think about and consider thoughts of harmlessness … their mind inclines to thoughts of harmlessness. Seyyathāpi, bhikkhave, gimhānaṁ pacchime māse sabbasassesu gāmantasambhatesu gopālako gāvo rakkheyya, tassa rukkhamūlagatassa vā abbhokāsagatassa vā satikaraṇīyameva hoti: Suppose it’s the last month of summer, when all the crops have been gathered into the neighborhood of a village, and a cowherd must take care of the cattle. While at the root of a tree or in the open he need only be mindful that ‘etā gāvo’ti. the cattle are there. Evamevaṁ kho, bhikkhave, satikaraṇīyameva ahosi: In the same way I needed only to be mindful that ‘ete dhammā’ti. those things were there. Āraddhaṁ kho pana me, bhikkhave, vīriyaṁ ahosi asallīnaṁ, upaṭṭhitā sati asammuṭṭhā, passaddho kāyo asāraddho, samāhitaṁ cittaṁ ekaggaṁ. My energy was roused up and unflagging, my mindfulness was established and lucid, my body was tranquil and undisturbed, and my mind was immersed in samādhi. So kho ahaṁ, bhikkhave, vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja vihāsiṁ. Quite secluded from sensual pleasures, secluded from unskillful qualities, I entered and remained in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. Vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja vihāsiṁ. As the placing of the mind and keeping it connected were stilled, I entered and remained in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and confidence, and unified mind, without placing the mind and keeping it connected. Pītiyā ca virāgā upekkhako ca vihāsiṁ sato ca sampajāno, sukhañca kāyena paṭisaṁvedesiṁ, yaṁ taṁ ariyā ācikkhanti ‘upekkhako satimā sukhavihārī’ti, tatiyaṁ jhānaṁ upasampajja vihāsiṁ. And with the fading away of rapture, I entered and remained in the third absorption, where I meditated with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’ Sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja vihāsiṁ. With the giving up of pleasure and pain, and the ending of former happiness and sadness, I entered and remained in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness. So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṁ abhininnāmesiṁ. When my mind had immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—I extended it toward recollection of past lives. So anekavihitaṁ pubbenivāsaṁ anussarāmi. Seyyathidaṁ—ekampi jātiṁ …pe… iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarāmi. I recollected many kinds of past lives, with features and details. Ayaṁ kho me, bhikkhave, rattiyā paṭhame yāme paṭhamā vijjā adhigatā; This was the first knowledge, which I achieved in the first watch of the night. avijjā vihatā vijjā uppannā; tamo vihato āloko uppanno; yathā taṁ appamattassa ātāpino pahitattassa viharato. Ignorance was destroyed and knowledge arose; darkness was destroyed and light arose, as happens for a meditator who is diligent, keen, and resolute. So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṁ cutūpapātañāṇāya cittaṁ abhininnāmesiṁ. When my mind had become immersed in samādhi like this, I extended it toward knowledge of the death and rebirth of sentient beings. So dibbena cakkhunā visuddhena atikkantamānusakena satte passāmi cavamāne upapajjamāne …pe… ime vata bhonto sattā kāyaduccaritena samannāgatā …pe… iti dibbena cakkhunā visuddhena atikkantamānusakena satte passāmi cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate, yathākammūpage satte pajānāmi. With clairvoyance that is purified and superhuman, I saw sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. I understood how sentient beings are reborn according to their deeds. Ayaṁ kho me, bhikkhave, rattiyā majjhime yāme dutiyā vijjā adhigatā; This was the second knowledge, which I achieved in the middle watch of the night. avijjā vihatā vijjā uppannā; tamo vihato āloko uppanno; yathā taṁ appamattassa ātāpino pahitattassa viharato. Ignorance was destroyed and knowledge arose; darkness was destroyed and light arose, as happens for a meditator who is diligent, keen, and resolute. So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṁ khayañāṇāya cittaṁ abhininnāmesiṁ. When my mind had become immersed in samādhi like this, I extended it toward knowledge of the ending of defilements. So ‘idaṁ dukkhan’ti yathābhūtaṁ abbhaññāsiṁ, ‘ayaṁ dukkhasamudayo’ti yathābhūtaṁ abbhaññāsiṁ, ‘ayaṁ dukkhanirodho’ti yathābhūtaṁ abbhaññāsiṁ, ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ abbhaññāsiṁ. I truly understood: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering.' ‘Ime āsavā’ti yathābhūtaṁ abbhaññāsiṁ, ‘ayaṁ āsavasamudayo’ti yathābhūtaṁ abbhaññāsiṁ, ‘ayaṁ āsavanirodho’ti yathābhūtaṁ abbhaññāsiṁ, ‘ayaṁ āsavanirodhagāminī paṭipadā’ti yathābhūtaṁ abbhaññāsiṁ. I truly understood: ‘These are defilements’ … ‘This is the origin of defilements’ … ‘This is the cessation of defilements’ … ‘This is the practice that leads to the cessation of defilements.' Tassa me evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccittha, bhavāsavāpi cittaṁ vimuccittha, avijjāsavāpi cittaṁ vimuccittha, vimuttasmiṁ vimuttamiti ñāṇaṁ ahosi: Knowing and seeing like this, my mind was freed from the defilements of sensuality, desire to be reborn, and ignorance. ‘khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti abbhaññāsiṁ. I understood: ‘Rebirth is ended; the spiritual journey has been completed; what had to be done has been done; there is no return to any state of existence.’ Ayaṁ kho me, bhikkhave, rattiyā pacchime yāme tatiyā vijjā adhigatā; This was the third knowledge, which I achieved in the last watch of the night. avijjā vihatā vijjā uppannā; tamo vihato āloko uppanno; yathā taṁ appamattassa ātāpino pahitattassa viharato. Ignorance was destroyed and knowledge arose; darkness was destroyed and light arose, as happens for a meditator who is diligent, keen, and resolute. Seyyathāpi, bhikkhave, araññe pavane mahantaṁ ninnaṁ pallalaṁ. Suppose that in a forested wilderness there was an expanse of low-lying marshes, Tamenaṁ mahāmigasaṅgho upanissāya vihareyya. and a large herd of deer lived nearby. Tassa kocideva puriso uppajjeyya anatthakāmo ahitakāmo ayogakkhemakāmo. Then along comes a person who wants to harm, injure, and threaten them. So yvāssa maggo khemo sovatthiko pītigamanīyo taṁ maggaṁ pidaheyya, vivareyya kummaggaṁ, odaheyya okacaraṁ, ṭhapeyya okacārikaṁ. They close off the safe, secure path that leads to happiness, and open the wrong path. There they plant domesticated male and female deer as decoys Evañhi so, bhikkhave, mahāmigasaṅgho aparena samayena anayabyasanaṁ āpajjeyya. so that, in due course, that herd of deer would fall to ruin and disaster. Tasseva kho pana, bhikkhave, mahato migasaṅghassa kocideva puriso uppajjeyya atthakāmo hitakāmo yogakkhemakāmo. Then along comes a person who wants to help keep the herd of deer safe. So yvāssa maggo khemo sovatthiko pītigamanīyo taṁ maggaṁ vivareyya, pidaheyya kummaggaṁ, ūhaneyya okacaraṁ, nāseyya okacārikaṁ. They open up the safe, secure path that leads to happiness, and close off the wrong path. They get rid of the decoys Evañhi so, bhikkhave, mahāmigasaṅgho aparena samayena vuddhiṁ virūḷhiṁ vepullaṁ āpajjeyya. so that, in due course, that herd of deer would grow, increase, and mature. Upamā kho me ayaṁ, bhikkhave, katā atthassa viññāpanāya. I’ve made up this simile to make a point. Ayaṁ cevettha attho— And this is what it means. mahantaṁ ninnaṁ pallalanti kho, bhikkhave, kāmānametaṁ adhivacanaṁ. ‘An expanse of low-lying marshes’ is a term for sensual pleasures. Mahāmigasaṅghoti kho, bhikkhave, sattānametaṁ adhivacanaṁ. ‘A large herd of deer’ is a term for sentient beings. Puriso anatthakāmo ahitakāmo ayogakkhemakāmoti kho, bhikkhave, mārassetaṁ pāpimato adhivacanaṁ. ‘A person who wants to harm, injure, and threaten them’ is a term for Māra the Wicked. Kummaggoti kho, bhikkhave, aṭṭhaṅgikassetaṁ micchāmaggassa adhivacanaṁ, seyyathidaṁ— ‘The wrong path’ is a term for the wrong eightfold path, that is, micchādiṭṭhiyā micchāsaṅkappassa micchāvācāya micchākammantassa micchāājīvassa micchāvāyāmassa micchāsatiyā micchāsamādhissa. wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, and wrong immersion. Okacaroti kho, bhikkhave, nandīrāgassetaṁ adhivacanaṁ. ‘A domesticated male deer’ is a term for desire with relishing. Okacārikāti kho, bhikkhave, avijjāyetaṁ adhivacanaṁ. ‘A domesticated female deer’ is a term for ignorance. Puriso atthakāmo hitakāmo yogakkhemakāmoti kho, bhikkhave, tathāgatassetaṁ adhivacanaṁ arahato sammāsambuddhassa. ‘A person who wants to help keep the herd of deer safe’ is a term for the Realized One, the perfected one, the fully awakened Buddha. Khemo maggo sovatthiko pītigamanīyoti kho, bhikkhave, ariyassetaṁ aṭṭhaṅgikassa maggassa adhivacanaṁ, seyyathidaṁ— ‘The safe, secure path that leads to happiness’ is a term for the noble eightfold path, that is: sammādiṭṭhiyā sammāsaṅkappassa sammāvācāya sammākammantassa sammāājīvassa sammāvāyāmassa sammāsatiyā sammāsamādhissa. right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. Iti kho, bhikkhave, vivaṭo mayā khemo maggo sovatthiko pītigamanīyo, pihito kummaggo, ūhato okacaro, nāsitā okacārikā. So, mendicants, I have opened up the safe, secure path to happiness and closed off the wrong path. And I have got rid of the male and female decoys. Yaṁ, bhikkhave, satthārā karaṇīyaṁ sāvakānaṁ hitesinā anukampakena anukampaṁ upādāya, kataṁ vo taṁ mayā. Out of compassion, I’ve done what a teacher should do who wants what’s best for their disciples. Etāni, bhikkhave, rukkhamūlāni, etāni suññāgārāni; jhāyatha, bhikkhave, mā pamādattha; mā pacchā vippaṭisārino ahuvattha. Ayaṁ vo amhākaṁ anusāsanī”ti. Here are these roots of trees, and here are these empty huts. Practice absorption, mendicants! Don’t be negligent! Don’t regret it later! This is my instruction to you.” Idamavoca bhagavā. That is what the Buddha said. Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti. Satisfied, the mendicants were happy with what the Buddha said. Dvedhāvitakkasuttaṁ niṭṭhitaṁ navamaṁ. 20. Vitakkasaṇṭhānasutta How to Stop Thinking Evaṁ me sutaṁ— So I have heard. ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Tatra kho bhagavā bhikkhū āmantesi: There the Buddha addressed the mendicants, “bhikkhavo”ti. “Mendicants!” “Bhadante”ti te bhikkhū bhagavato paccassosuṁ. “Venerable sir,” they replied. Bhagavā etadavoca: The Buddha said this: “Adhicittamanuyuttena, bhikkhave, bhikkhunā pañca nimittāni kālena kālaṁ manasi kātabbāni. “Mendicants, a mendicant committed to the higher mind should focus on five foundations of meditation from time to time. Katamāni pañca? What five? Idha, bhikkhave, bhikkhuno yaṁ nimittaṁ āgamma yaṁ nimittaṁ manasikaroto uppajjanti pāpakā akusalā vitakkā chandūpasaṁhitāpi dosūpasaṁhitāpi mohūpasaṁhitāpi, tena, bhikkhave, bhikkhunā tamhā nimittā aññaṁ nimittaṁ manasi kātabbaṁ kusalūpasaṁhitaṁ. Take a mendicant who is focusing on some foundation of meditation that gives rise to bad, unskillful thoughts connected with desire, hate, and delusion. That mendicant should focus on some other foundation of meditation connected with the skillful. Tassa tamhā nimittā aññaṁ nimittaṁ manasikaroto kusalūpasaṁhitaṁ ye pāpakā akusalā vitakkā chandūpasaṁhitāpi dosūpasaṁhitāpi mohūpasaṁhitāpi te pahīyanti te abbhatthaṁ gacchanti. As they do so, those bad thoughts are given up and come to an end. Tesaṁ pahānā ajjhattameva cittaṁ santiṭṭhati sannisīdati ekodi hoti samādhiyati. Their mind becomes stilled internally; it settles, unifies, and becomes immersed in samādhi. Seyyathāpi, bhikkhave, dakkho palagaṇḍo vā palagaṇḍantevāsī vā sukhumāya āṇiyā oḷārikaṁ āṇiṁ abhinihaneyya abhinīhareyya abhinivatteyya; It’s like a deft carpenter or their apprentice who’d knock out or extract a large peg with a finer peg. evameva kho, bhikkhave, bhikkhuno yaṁ nimittaṁ āgamma yaṁ nimittaṁ manasikaroto uppajjanti pāpakā akusalā vitakkā chandūpasaṁhitāpi dosūpasaṁhitāpi mohūpasaṁhitāpi, tena, bhikkhave, bhikkhunā tamhā nimittā aññaṁ nimittaṁ manasi kātabbaṁ kusalūpasaṁhitaṁ. In the same way, a mendicant … should focus on some other foundation of meditation connected with the skillful … Tassa tamhā nimittā aññaṁ nimittaṁ manasikaroto kusalūpasaṁhitaṁ ye pāpakā akusalā vitakkā chandūpasaṁhitāpi dosūpasaṁhitāpi mohūpasaṁhitāpi te pahīyanti te abbhatthaṁ gacchanti. Tesaṁ pahānā ajjhattameva cittaṁ santiṭṭhati sannisīdati ekodi hoti samādhiyati. (1) Tassa ce, bhikkhave, bhikkhuno tamhā nimittā aññaṁ nimittaṁ manasikaroto kusalūpasaṁhitaṁ uppajjanteva pāpakā akusalā vitakkā chandūpasaṁhitāpi dosūpasaṁhitāpi mohūpasaṁhitāpi, tena, bhikkhave, bhikkhunā tesaṁ vitakkānaṁ ādīnavo upaparikkhitabbo: Now, suppose that mendicant is focusing on some other foundation of meditation connected with the skillful, but bad, unskillful thoughts connected with desire, hate, and delusion keep coming up. They should examine the drawbacks of those thoughts: ‘itipime vitakkā akusalā, itipime vitakkā sāvajjā, itipime vitakkā dukkhavipākā’ti. ‘So these thoughts are unskillful, they’re blameworthy, and they result in suffering.’ Tassa tesaṁ vitakkānaṁ ādīnavaṁ upaparikkhato ye pāpakā akusalā vitakkā chandūpasaṁhitāpi dosūpasaṁhitāpi mohūpasaṁhitāpi te pahīyanti te abbhatthaṁ gacchanti. As they do so, those bad thoughts are given up and come to an end. Tesaṁ pahānā ajjhattameva cittaṁ santiṭṭhati sannisīdati ekodi hoti samādhiyati. Their mind becomes stilled internally; it settles, unifies, and becomes immersed in samādhi. Seyyathāpi, bhikkhave, itthī vā puriso vā daharo yuvā maṇḍanakajātiko ahikuṇapena vā kukkurakuṇapena vā manussakuṇapena vā kaṇṭhe āsattena aṭṭiyeyya harāyeyya jiguccheyya; Suppose there was a woman or man who was young, youthful, and fond of adornments. If the corpse of a snake or a dog or a human were hung around their neck, they’d be horrified, repelled, and disgusted. evameva kho, bhikkhave, tassa ce bhikkhuno tamhāpi nimittā aññaṁ nimittaṁ manasikaroto kusalūpasaṁhitaṁ uppajjanteva pāpakā akusalā vitakkā chandūpasaṁhitāpi dosūpasaṁhitāpi mohūpasaṁhitāpi, tena, bhikkhave, bhikkhunā tesaṁ vitakkānaṁ ādīnavo upaparikkhitabbo: In the same way, a mendicant … should examine the drawbacks of those thoughts … ‘itipime vitakkā akusalā, itipime vitakkā sāvajjā, itipime vitakkā dukkhavipākā’ti. Tassa tesaṁ vitakkānaṁ ādīnavaṁ upaparikkhato ye pāpakā akusalā vitakkā chandūpasaṁhitāpi dosūpasaṁhitāpi mohūpasaṁhitāpi te pahīyanti te abbhatthaṁ gacchanti. Tesaṁ pahānā ajjhattameva cittaṁ santiṭṭhati sannisīdati ekodi hoti samādhiyati. (2) Tassa ce, bhikkhave, bhikkhuno tesampi vitakkānaṁ ādīnavaṁ upaparikkhato uppajjanteva pāpakā akusalā vitakkā chandūpasaṁhitāpi dosūpasaṁhitāpi mohūpasaṁhitāpi, tena, bhikkhave, bhikkhunā tesaṁ vitakkānaṁ asatiamanasikāro āpajjitabbo. Now, suppose that mendicant is examining the drawbacks of those thoughts, but bad, unskillful thoughts connected with desire, hate, and delusion keep coming up. They should try to ignore and forget about them. Tassa tesaṁ vitakkānaṁ asatiamanasikāraṁ āpajjato ye pāpakā akusalā vitakkā chandūpasaṁhitāpi dosūpasaṁhitāpi mohūpasaṁhitāpi te pahīyanti te abbhatthaṁ gacchanti. As they do so, those bad thoughts are given up and come to an end. Tesaṁ pahānā ajjhattameva cittaṁ santiṭṭhati sannisīdati ekodi hoti samādhiyati. Their mind becomes stilled internally; it settles, unifies, and becomes immersed in samādhi. Seyyathāpi, bhikkhave, cakkhumā puriso āpāthagatānaṁ rūpānaṁ adassanakāmo assa; Suppose there was a person with good eyesight, and some undesirable sights came into their range of vision. so nimīleyya vā aññena vā apalokeyya; They’d just close their eyes or look away. evameva kho, bhikkhave, tassa ce bhikkhuno tesampi vitakkānaṁ ādīnavaṁ upaparikkhato uppajjanteva pāpakā akusalā vitakkā chandūpasaṁhitāpi dosūpasaṁhitāpi mohūpasaṁhitāpi, te pahīyanti te abbhatthaṁ gacchanti. In the same way, a mendicant … those bad thoughts are given up and come to an end … Tesaṁ pahānā ajjhattameva cittaṁ santiṭṭhati sannisīdati ekodi hoti samādhiyati. (3) Tassa ce, bhikkhave, bhikkhuno tesampi vitakkānaṁ asatiamanasikāraṁ āpajjato uppajjanteva pāpakā akusalā vitakkā chandūpasaṁhitāpi dosūpasaṁhitāpi mohūpasaṁhitāpi, tena, bhikkhave, bhikkhunā tesaṁ vitakkānaṁ vitakkasaṅkhārasaṇṭhānaṁ manasikātabbaṁ. Now, suppose that mendicant is ignoring and forgetting about those thoughts, but bad, unskillful thoughts connected with desire, hate, and delusion keep coming up. They should focus on stopping the formation of thoughts. Tassa tesaṁ vitakkānaṁ vitakkasaṅkhārasaṇṭhānaṁ manasikaroto ye pāpakā akusalā vitakkā chandūpasaṁhitāpi dosūpasaṁhitāpi mohūpasaṁhitāpi te pahīyanti te abbhatthaṁ gacchanti. As they do so, those bad thoughts are given up and come to an end. Tesaṁ pahānā ajjhattameva cittaṁ santiṭṭhati sannisīdati ekodi hoti samādhiyati. Their mind becomes stilled internally; it settles, unifies, and becomes immersed in samādhi. Seyyathāpi, bhikkhave, puriso sīghaṁ gaccheyya. Suppose there was a person walking quickly. Tassa evamassa: They’d think: ‘kiṁ nu kho ahaṁ sīghaṁ gacchāmi? ‘Why am I walking so quickly? Yannūnāhaṁ saṇikaṁ gaccheyyan’ti. Why don’t I slow down?’ So saṇikaṁ gaccheyya. So they’d slow down. Tassa evamassa: They’d think: ‘kiṁ nu kho ahaṁ saṇikaṁ gacchāmi? ‘Why am I walking slowly? Yannūnāhaṁ tiṭṭheyyan’ti. Why don’t I stand still?’ So tiṭṭheyya. So they’d stand still. Tassa evamassa: They’d think: ‘kiṁ nu kho ahaṁ ṭhito? ‘Why am I standing still? Yannūnāhaṁ nisīdeyyan’ti. Why don’t I sit down?’ So nisīdeyya. So they’d sit down. Tassa evamassa: They’d think: ‘kiṁ nu kho ahaṁ nisinno? ‘Why am I sitting? Yannūnāhaṁ nipajjeyyan’ti. Why don’t I lie down?’ So nipajjeyya. So they’d lie down. Evañhi so, bhikkhave, puriso oḷārikaṁ oḷārikaṁ iriyāpathaṁ abhinivajjetvā sukhumaṁ sukhumaṁ iriyāpathaṁ kappeyya. And so that person would reject successively coarser postures and adopt more subtle ones. Evameva kho, bhikkhave, tassa ce bhikkhuno tesampi vitakkānaṁ asatiamanasikāraṁ āpajjato uppajjanteva pāpakā akusalā vitakkā chandūpasaṁhitāpi dosūpasaṁhitāpi mohūpasaṁhitāpi te pahīyanti te abbhatthaṁ gacchanti. In the same way, a mendicant … those thoughts are given up and come to an end … Tesaṁ pahānā ajjhattameva cittaṁ santiṭṭhati sannisīdati ekodi hoti samādhiyati. (4) Tassa ce, bhikkhave, bhikkhuno tesampi vitakkānaṁ vitakkasaṅkhārasaṇṭhānaṁ manasikaroto uppajjanteva pāpakā akusalā vitakkā chandūpasaṁhitāpi dosūpasaṁhitāpi mohūpasaṁhitāpi. Now, suppose that mendicant is focusing on stopping the formation of thoughts, but bad, unskillful thoughts connected with desire, hate, and delusion keep coming up. Tena, bhikkhave, bhikkhunā dantebhidantamādhāya jivhāya tāluṁ āhacca cetasā cittaṁ abhiniggaṇhitabbaṁ abhinippīḷetabbaṁ abhisantāpetabbaṁ. With teeth clenched and tongue pressed against the roof of the mouth, they should squeeze, squash, and torture mind with mind. Tassa dantebhidantamādhāya jivhāya tāluṁ āhacca cetasā cittaṁ abhiniggaṇhato abhinippīḷayato abhisantāpayato ye pāpakā akusalā vitakkā chandūpasaṁhitāpi dosūpasaṁhitāpi mohūpasaṁhitāpi te pahīyanti te abbhatthaṁ gacchanti. As they do so, those bad thoughts are given up and come to an end. Tesaṁ pahānā ajjhattameva cittaṁ santiṭṭhati sannisīdati ekodi hoti samādhiyati. Their mind becomes stilled internally; it settles, unifies, and becomes immersed in samādhi. Seyyathāpi, bhikkhave, balavā puriso dubbalataraṁ purisaṁ sīse vā gale vā khandhe vā gahetvā abhiniggaṇheyya abhinippīḷeyya abhisantāpeyya; It’s like a strong man who grabs a weaker man by the head or throat or shoulder and squeezes, squashes, and tortures them. evameva kho, bhikkhave, tassa ce bhikkhuno tesampi vitakkānaṁ vitakkasaṅkhārasaṇṭhānaṁ manasikaroto uppajjanteva pāpakā akusalā vitakkā chandūpasaṁhitāpi dosūpasaṁhitāpi mohūpasaṁhitāpi. In the same way, a mendicant … Tena, bhikkhave, bhikkhunā dantebhidantamādhāya jivhāya tāluṁ āhacca cetasā cittaṁ abhiniggaṇhitabbaṁ abhinippīḷetabbaṁ abhisantāpetabbaṁ. with teeth clenched and tongue pressed against the roof of the mouth, should squeeze, squash, and torture mind with mind. Tassa dantebhidantamādhāya jivhāya tāluṁ āhacca cetasā cittaṁ abhiniggaṇhato abhinippīḷayato abhisantāpayato ye pāpakā akusalā vitakkā chandūpasaṁhitāpi dosūpasaṁhitāpi mohūpasaṁhitāpi te pahīyanti te abbhatthaṁ gacchanti. As they do so, those bad thoughts are given up and come to an end. Tesaṁ pahānā ajjhattameva cittaṁ santiṭṭhati sannisīdati ekodi hoti samādhiyati. (5) Their mind becomes stilled internally; it settles, unifies, and becomes immersed in samādhi. Yato kho, bhikkhave, bhikkhuno yaṁ nimittaṁ āgamma yaṁ nimittaṁ manasikaroto uppajjanti pāpakā akusalā vitakkā chandūpasaṁhitāpi dosūpasaṁhitāpi mohūpasaṁhitāpi, tassa tamhā nimittā aññaṁ nimittaṁ manasikaroto kusalūpasaṁhitaṁ ye pāpakā akusalā vitakkā chandūpasaṁhitāpi dosūpasaṁhitāpi mohūpasaṁhitāpi te pahīyanti te abbhatthaṁ gacchanti. Now, take the mendicant who is focusing on some foundation of meditation that gives rise to bad, unskillful thoughts connected with desire, hate, and delusion. They focus on some other foundation of meditation connected with the skillful … Tesaṁ pahānā ajjhattameva cittaṁ santiṭṭhati sannisīdati ekodi hoti samādhiyati. Tesampi vitakkānaṁ ādīnavaṁ upaparikkhato ye pāpakā akusalā vitakkā chandūpasaṁhitāpi dosūpasaṁhitāpi mohūpasaṁhitāpi te pahīyanti te abbhatthaṁ gacchanti. They examine the drawbacks of those thoughts … Tesaṁ pahānā ajjhattameva cittaṁ santiṭṭhati sannisīdati ekodi hoti samādhiyati. Tesampi vitakkānaṁ asatiamanasikāraṁ āpajjato ye pāpakā akusalā vitakkā chandūpasaṁhitāpi dosūpasaṁhitāpi mohūpasaṁhitāpi te pahīyanti te abbhatthaṁ gacchanti. They try to ignore and forget about those thoughts … Tesaṁ pahānā ajjhattameva cittaṁ santiṭṭhati sannisīdati ekodi hoti samādhiyati. Tesampi vitakkānaṁ vitakkasaṅkhārasaṇṭhānaṁ manasikaroto ye pāpakā akusalā vitakkā chandūpasaṁhitāpi dosūpasaṁhitāpi mohūpasaṁhitāpi te pahīyanti te abbhatthaṁ gacchanti. They focus on stopping the formation of thoughts … Tesaṁ pahānā ajjhattameva cittaṁ santiṭṭhati sannisīdati ekodi hoti samādhiyati. Dantebhidantamādhāya jivhāya tāluṁ āhacca cetasā cittaṁ abhiniggaṇhato abhinippīḷayato abhisantāpayato ye pāpakā akusalā vitakkā chandūpasaṁhitāpi dosūpasaṁhitāpi mohūpasaṁhitāpi te pahīyanti te abbhatthaṁ gacchanti. With teeth clenched and tongue pressed against the roof of the mouth, they squeeze, squash, and torture mind with mind. When they succeed in each of these things, those bad thoughts are given up and come to an end. Tesaṁ pahānā ajjhattameva cittaṁ santiṭṭhati sannisīdati ekodi hoti samādhiyati. Their mind becomes stilled internally; it settles, unifies, and becomes immersed in samādhi. Ayaṁ vuccati, bhikkhave, bhikkhu vasī vitakkapariyāyapathesu. This is called a mendicant who is a master of the ways of thought. Yaṁ vitakkaṁ ākaṅkhissati taṁ vitakkaṁ vitakkessati, yaṁ vitakkaṁ nākaṅkhissati na taṁ vitakkaṁ vitakkessati. They’ll think what they want to think, and they won’t think what they don’t want to think. Acchecchi taṇhaṁ, vivattayi saṁyojanaṁ, sammā mānābhisamayā antamakāsi dukkhassā”ti. They’ve cut off craving, untied the fetters, and by rightly comprehending conceit have made an end of suffering.” Idamavoca bhagavā. That is what the Buddha said. Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti. Satisfied, the mendicants were happy with what the Buddha said. Vitakkasaṇṭhānasuttaṁ niṭṭhitaṁ dasamaṁ. Sīhanādavaggo niṭṭhito dutiyo. Tassuddānaṁ Cūḷasīhanādalomahaṁsavaro, Mahācūḷadukkhakkhandhaanumānikasuttaṁ; Khilapatthamadhupiṇḍikadvidhāvitakka, Pañcanimittakathā puna vaggo. (CONTINUED AT ETCHING.NET) Dated c. 500 BCE From suttacentral.net Inscribed by etching.net - PGP ordinal 1534430655325919 Support the preservation of knowledge and culture with Monero (XMR): 876PwzyUV9PGcbySDpDS9aXXEzGwDW1rRjaYoLTuqueTfsDihnAHTUcYmYECAiuG6w9Ak3AHwh31YHwUoKMTLjCfN8wbYYi