MAJJHIMA NIKĀYA (MIDDLE DISCOURSES) Suttas 31-40: Mahāyamakavagga (The Great Division of Pairs) Pali Canon Translated by Bhikkhu Sujato 31. Cūḷagosiṅgasutta The Shorter Discourse at Gosiṅga Evaṁ me sutaṁ— So I have heard. ekaṁ samayaṁ bhagavā nātike viharati giñjakāvasathe. At one time the Buddha was staying at Nādika in the brick house. Tena kho pana samayena āyasmā ca anuruddho āyasmā ca nandiyo āyasmā ca kimilo gosiṅgasālavanadāye viharanti. Now at that time the venerables Anuruddha, Nandiya, and Kimbila were staying in the sal forest park at Gosiṅga. Atha kho bhagavā sāyanhasamayaṁ paṭisallānā vuṭṭhito yena gosiṅgasālavanadāyo tenupasaṅkami. Then in the late afternoon, the Buddha came out of retreat and went to that park. Addasā kho dāyapālo bhagavantaṁ dūratova āgacchantaṁ. The park keeper saw the Buddha coming off in the distance Disvāna bhagavantaṁ etadavoca: and said to him, “mā, samaṇa, etaṁ dāyaṁ pāvisi. “Don’t come into this park, ascetic. Santettha tayo kulaputtā attakāmarūpā viharanti. There are three gentlemen who love themselves staying here. Mā tesaṁ aphāsumakāsī”ti. Don’t disturb them.” Assosi kho āyasmā anuruddho dāyapālassa bhagavatā saddhiṁ mantayamānassa. Anuruddha heard the park keeper conversing with the Buddha, Sutvāna dāyapālaṁ etadavoca: and said to him, “mā, āvuso dāyapāla, bhagavantaṁ vāresi. “Don’t keep the Buddha out, good park keeper! Satthā no bhagavā anuppatto”ti. Our Teacher, the Blessed One, has arrived.” Atha kho āyasmā anuruddho yenāyasmā ca nandiyo āyasmā ca kimilo tenupasaṅkami; upasaṅkamitvā āyasmantañca nandiyaṁ āyasmantañca kimilaṁ etadavoca: Then Anuruddha went to Nandiya and Kimbila, and said to them, “abhikkamathāyasmanto, abhikkamathāyasmanto, satthā no bhagavā anuppatto”ti. “Come forth, venerables, come forth! Our Teacher, the Blessed One, has arrived!” Atha kho āyasmā ca anuruddho āyasmā ca nandiyo āyasmā ca kimilo bhagavantaṁ paccuggantvā— Then Anuruddha, Nandiya, and Kimbila came out to greet the Buddha. eko bhagavato pattacīvaraṁ paṭiggahesi, eko āsanaṁ paññapesi, eko pādodakaṁ upaṭṭhāpesi. One received his bowl and robe, one spread out a seat, and one set out water for washing his feet. Nisīdi bhagavā paññatte āsane. He sat on the seat spread out Nisajja kho bhagavā pāde pakkhālesi. and washed his feet. Tepi kho āyasmanto bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Those venerables bowed and sat down to one side. Ekamantaṁ nisinnaṁ kho āyasmantaṁ anuruddhaṁ bhagavā etadavoca: The Buddha said to Anuruddha, “Kacci vo, anuruddhā, khamanīyaṁ, kacci yāpanīyaṁ, kacci piṇḍakena na kilamathā”ti? “I hope you’re keeping well, Anuruddha and friends; I hope you’re alright. And I hope you’re having no trouble getting alms-food.” “Khamanīyaṁ, bhagavā, yāpanīyaṁ, bhagavā; na ca mayaṁ, bhante, piṇḍakena kilamāmā”ti. “Weʼre alright, Blessed One, weʼre getting by. And we have no trouble getting alms-food.” “Kacci pana vo, anuruddhā, samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṁ piyacakkhūhi sampassantā viharathā”ti? “I hope you’re living in harmony, appreciating each other, without quarreling, blending like milk and water, and regarding each other with kindly eyes?” “Taggha mayaṁ, bhante, samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṁ piyacakkhūhi sampassantā viharāmā”ti. “Indeed, sir, we live in harmony like this.” “Yathā kathaṁ pana tumhe, anuruddhā, samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṁ piyacakkhūhi sampassantā viharathā”ti? “But how do you live this way?” “Idha mayhaṁ, bhante, evaṁ hoti: “In this case, sir, I think, ‘lābhā vata me, suladdhaṁ vata me, ‘I’m fortunate, so very fortunate, yohaṁ evarūpehi sabrahmacārīhi saddhiṁ viharāmī’ti. to live together with spiritual companions such as these.’ Tassa mayhaṁ, bhante, imesu āyasmantesu mettaṁ kāyakammaṁ paccupaṭṭhitaṁ āvi ceva raho ca; I consistently treat these venerables with kindness by way of body, speech, and mind, both in public and in private. mettaṁ vacīkammaṁ paccupaṭṭhitaṁ āvi ceva raho ca; mettaṁ manokammaṁ paccupaṭṭhitaṁ āvi ceva raho ca. Tassa mayhaṁ, bhante, evaṁ hoti: I think, ‘yannūnāhaṁ sakaṁ cittaṁ nikkhipitvā imesaṁyeva āyasmantānaṁ cittassa vasena vatteyyan’ti. ‘Why don’t I set aside my own ideas and just go along with these venerables’ ideas?’ So kho ahaṁ, bhante, sakaṁ cittaṁ nikkhipitvā imesaṁyeva āyasmantānaṁ cittassa vasena vattāmi. And that’s what I do. Nānā hi kho no, bhante, kāyā ekañca pana maññe cittan”ti. Though we’re different in body, sir, we’re one in mind, it seems to me.” Āyasmāpi kho nandiyo …pe… And the venerables Nandiya and Kimbila spoke likewise, and they added: āyasmāpi kho kimilo bhagavantaṁ etadavoca: “mayhampi, bhante, evaṁ hoti: ‘lābhā vata me, suladdhaṁ vata me, yohaṁ evarūpehi sabrahmacārīhi saddhiṁ viharāmī’ti. Tassa mayhaṁ, bhante, imesu āyasmantesu mettaṁ kāyakammaṁ paccupaṭṭhitaṁ āvi ceva raho ca, mettaṁ vacīkammaṁ paccupaṭṭhitaṁ āvi ceva raho ca, mettaṁ manokammaṁ paccupaṭṭhitaṁ āvi ceva raho ca. Tassa mayhaṁ, bhante, evaṁ hoti: ‘yannūnāhaṁ sakaṁ cittaṁ nikkhipitvā imesaṁyeva āyasmantānaṁ cittassa vasena vatteyyan’ti. So kho ahaṁ, bhante, sakaṁ cittaṁ nikkhipitvā imesaṁyeva āyasmantānaṁ cittassa vasena vattāmi. Nānā hi kho no, bhante, kāyā ekañca pana maññe cittan”ti. “Evaṁ kho mayaṁ, bhante, samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṁ piyacakkhūhi sampassantā viharāmā”ti. “That’s how we live in harmony, appreciating each other, without quarreling, blending like milk and water, and regarding each other with kindly eyes.” “Sādhu sādhu, anuruddhā. “Good, good, Anuruddha and friends! Kacci pana vo, anuruddhā, appamattā ātāpino pahitattā viharathā”ti? But I hope you’re living diligently, keen, and resolute?” “Taggha mayaṁ, bhante, appamattā ātāpino pahitattā viharāmā”ti. “Indeed, sir, we live diligently.” “Yathā kathaṁ pana tumhe, anuruddhā, appamattā ātāpino pahitattā viharathā”ti? “But how do you live this way?” “Idha, bhante, amhākaṁ yo paṭhamaṁ gāmato piṇḍāya paṭikkamati so āsanāni paññapeti, pānīyaṁ paribhojanīyaṁ upaṭṭhāpeti, avakkārapātiṁ upaṭṭhāpeti. “In this case, sir, whoever returns first from alms-round prepares the seats, and puts out the drinking water and the rubbish bin. Yo pacchā gāmato piṇḍāya paṭikkamati, sace hoti bhuttāvaseso sace ākaṅkhati bhuñjati, no ce ākaṅkhati appaharite vā chaḍḍeti, appāṇake vā udake opilāpeti. If there’s anything left over, whoever returns last eats it if they like. Otherwise they throw it out where there is little that grows, or drop it into water that has no living creatures. So āsanāni paṭisāmeti, pānīyaṁ paribhojanīyaṁ paṭisāmeti, avakkārapātiṁ paṭisāmeti, bhattaggaṁ sammajjati. Then they put away the seats, drinking water, and rubbish bin, and sweep the refectory. Yo passati pānīyaghaṭaṁ vā paribhojanīyaghaṭaṁ vā vaccaghaṭaṁ vā rittaṁ tucchaṁ so upaṭṭhāpeti. If someone sees that the pot of water for washing, drinking, or the toilet is empty they set it up. Sacassa hoti avisayhaṁ, hatthavikārena dutiyaṁ āmantetvā hatthavilaṅghakena upaṭṭhāpema, na tveva mayaṁ, bhante, tappaccayā vācaṁ bhindāma. If he can’t do it, he summons another with a wave of the hand, and they set it up by lifting it with their hands. But we don’t break into speech for that reason. Pañcāhikaṁ kho pana mayaṁ, bhante, sabbarattikaṁ dhammiyā kathāya sannisīdāma. And every five days we sit together for the whole night and discuss the teachings. Evaṁ kho mayaṁ, bhante, appamattā ātāpino pahitattā viharāmā”ti. That’s how we live diligently, keen, and resolute.” “Sādhu sādhu, anuruddhā. “Good, good, Anuruddha and friends! Atthi pana vo, anuruddhā, evaṁ appamattānaṁ ātāpīnaṁ pahitattānaṁ viharantānaṁ uttari manussadhammā alamariyañāṇadassanaviseso adhigato phāsuvihāro”ti? But as you live diligently like this, have you achieved any superhuman distinction in knowledge and vision worthy of the noble ones, a meditation at ease?” “Kiñhi no siyā, bhante. “How could we not, sir? Idha mayaṁ, bhante, yāvadeva ākaṅkhāma vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharāma. Whenever we want, quite secluded from sensual pleasures, secluded from unskillful qualities, we enter and remain in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. Ayaṁ kho no, bhante, amhākaṁ appamattānaṁ ātāpīnaṁ pahitattānaṁ viharantānaṁ uttari manussadhammā alamariyañāṇadassanaviseso adhigato phāsuvihāro”ti. This is a superhuman distinction in knowledge and vision worthy of the noble ones, a meditation at ease, that we have achieved while living diligent, keen, and resolute.” “Sādhu sādhu, anuruddhā. “Good, good! Etassa pana vo, anuruddhā, vihārassa samatikkamāya etassa vihārassa paṭippassaddhiyā atthañño uttari manussadhammā alamariyañāṇadassanaviseso adhigato phāsuvihāro”ti? But have you achieved any other superhuman distinction for going beyond and stilling that meditation?” “Kiñhi no siyā, bhante. “How could we not, sir? Idha mayaṁ, bhante, yāvadeva ākaṅkhāma vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharāma. Whenever we want, as the placing of the mind and keeping it connected are stilled, we enter and remain 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. Etassa, bhante, vihārassa samatikkamāya etassa vihārassa paṭippassaddhiyā ayamañño uttari manussadhammā alamariyañāṇadassanaviseso adhigato phāsuvihāro”ti. This is another superhuman distinction that we have achieved for going beyond and stilling that meditation.” “Sādhu sādhu, anuruddhā. “Good, good! Etassa pana vo, anuruddhā, vihārassa samatikkamāya etassa vihārassa paṭippassaddhiyā atthañño uttari manussadhammā alamariyañāṇadassanaviseso adhigato phāsuvihāro”ti? But have you achieved any other superhuman distinction for going beyond and stilling that meditation?” “Kiñhi no siyā, bhante. “How could we not, sir? Idha mayaṁ, bhante, yāvadeva ākaṅkhāma pītiyā ca virāgā upekkhakā ca viharāma, satā ca sampajānā, sukhañca kāyena paṭisaṁvedema, yaṁ taṁ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti tatiyaṁ jhānaṁ upasampajja viharāma. Whenever we want, with the fading away of rapture, we enter and remain in the third absorption, where we meditate with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’ Etassa, bhante, vihārassa samatikkamāya etassa vihārassa paṭippassaddhiyā ayamañño uttari manussadhammā alamariyañāṇadassanaviseso adhigato phāsuvihāro”ti. This is another superhuman distinction that we have achieved for going beyond and stilling that meditation.” “Sādhu sādhu, anuruddhā. “Good, good! Etassa pana vo, anuruddhā, vihārassa samatikkamāya etassa vihārassa paṭippassaddhiyā atthañño uttari manussadhammā alamariyañāṇadassanaviseso adhigato phāsuvihāro”ti? But have you achieved any other superhuman distinction for going beyond and stilling that meditation?” “Kiñhi no siyā, bhante. “How could we not, sir? Idha mayaṁ, bhante, yāvadeva ākaṅkhāma sukhassa ca pahānā dukkhassa ca pahānā, pubbeva somanassadomanassānaṁ atthaṅgamā, adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharāma. Whenever we want, with the giving up of pleasure and pain, and the ending of former happiness and sadness, we enter and remain in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness. Etassa, bhante, vihārassa samatikkamāya etassa vihārassa paṭippassaddhiyā ayamañño uttari manussadhammā alamariyañāṇadassanaviseso adhigato phāsuvihāro”ti. This is another superhuman distinction that we have achieved for going beyond and stilling that meditation.” “Sādhu sādhu, anuruddhā. “Good, good! Etassa pana vo, anuruddhā, vihārassa samatikkamāya etassa vihārassa paṭippassaddhiyā atthañño uttari manussadhammā alamariyañāṇadassanaviseso adhigato phāsuvihāro”ti? But have you achieved any other superhuman distinction for going beyond and stilling that meditation?” “Kiñhi no siyā, bhante. “How could we not, sir? Idha mayaṁ, bhante, yāvadeva ākaṅkhāma sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṁ upasampajja viharāma. Whenever we want, going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, we enter and remain in the dimension of infinite space. Etassa, bhante, vihārassa samatikkamāya etassa vihārassa paṭippassaddhiyā ayamañño uttari manussadhammā alamariyañāṇadassanaviseso adhigato phāsuvihāro”ti. This is another superhuman distinction that we have achieved for going beyond and stilling that meditation.” “Sādhu sādhu, anuruddhā. “Good, good! Etassa pana vo, anuruddhā, vihārassa samatikkamāya etassa vihārassa paṭippassaddhiyā atthañño uttari manussadhammā alamariyañāṇadassanaviseso adhigato phāsuvihāro”ti? But have you achieved any other superhuman distinction for going beyond and stilling that meditation?” “Kiñhi no siyā, bhante. “How could we not, sir? Idha mayaṁ, bhante, yāvadeva ākaṅkhāma sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanaṁ upasampajja viharāma …pe… Whenever we want, going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, we enter and remain in the dimension of infinite consciousness. … sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharāma …pe… going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, we enter and remain in the dimension of nothingness. … sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja viharāma. going totally beyond the dimension of nothingness, we enter and remain in the dimension of neither perception nor non-perception. Etassa, bhante, vihārassa samatikkamāya etassa vihārassa paṭippassaddhiyā ayamañño uttari manussadhammā alamariyañāṇadassanaviseso adhigato phāsuvihāro”ti. This is another superhuman distinction that we have achieved for going beyond and stilling that meditation.” “Sādhu sādhu, anuruddhā. “Good, good! Etassa pana vo, anuruddhā, vihārassa samatikkamāya etassa vihārassa paṭippassaddhiyā atthañño uttari manussadhammā alamariyañāṇadassanaviseso adhigato phāsuvihāro”ti? But have you achieved any other superhuman distinction for going beyond and stilling that meditation?” “Kiñhi no siyā, bhante. “How could we not, sir? Idha mayaṁ, bhante, yāvadeva ākaṅkhāma sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharāma, paññāya ca no disvā āsavā parikkhīṇā. Whenever we want, going totally beyond the dimension of neither perception nor non-perception, we enter and remain in the cessation of perception and feeling. And, having seen with wisdom, our defilements have come to an end. Etassa, bhante, vihārassa samatikkamāya etassa vihārassa paṭippassaddhiyā ayamañño uttari manussadhammā alamariyañāṇadassanaviseso adhigato phāsuvihāro. This is another superhuman distinction in knowledge and vision worthy of the noble ones, a meditation at ease, that we have achieved for going beyond and stilling that meditation. Imamhā ca mayaṁ, bhante, phāsuvihārā aññaṁ phāsuvihāraṁ uttaritaraṁ vā paṇītataraṁ vā na samanupassāmā”ti. And we don’t see any better or finer way of meditating at ease than this.” “Sādhu sādhu, anuruddhā. “Good, good! Imamhā phāsuvihārā uttaritaro vā paṇītataro vā phāsuvihāro natthī”ti. There is no better or finer way of meditating at ease than this.” Atha kho bhagavā āyasmantañca anuruddhaṁ āyasmantañca nandiyaṁ āyasmantañca kimilaṁ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṁsetvā uṭṭhāyāsanā pakkāmi. Then the Buddha educated, encouraged, fired up, and inspired the venerables Anuruddha, Nandiya, and Kimbila with a Dhamma talk, after which he got up from his seat and left. Atha kho āyasmā ca anuruddho āyasmā ca nandiyo āyasmā ca kimilo bhagavantaṁ anusaṁyāyitvā tato paṭinivattitvā āyasmā ca nandiyo āyasmā ca kimilo āyasmantaṁ anuruddhaṁ etadavocuṁ: The venerables then accompanied the Buddha for a little way before turning back. Nandiya and Kimbila said to Anuruddha, “kiṁ nu kho mayaṁ āyasmato anuruddhassa evamārocimha: “Did we ever tell you that we had ‘imāsañca imāsañca vihārasamāpattīnaṁ mayaṁ lābhino’ti, yaṁ no āyasmā anuruddho bhagavato sammukhā yāva āsavānaṁ khayā pakāsetī”ti? gained such and such meditations and attainments, up to the ending of defilements, as you revealed to the Buddha?” “Na kho me āyasmanto evamārocesuṁ: “The venerables did not tell me that they had ‘imāsañca imāsañca vihārasamāpattīnaṁ mayaṁ lābhino’ti, api ca me āyasmantānaṁ cetasā ceto paricca vidito: gained such meditations and attainments. But I discovered it by comprehending your minds, ‘imāsañca imāsañca vihārasamāpattīnaṁ ime āyasmanto lābhino’ti. Devatāpi me etamatthaṁ ārocesuṁ: and deities also told me. ‘imāsañca imāsañca vihārasamāpattīnaṁ ime āyasmanto lābhino’ti. Tamenaṁ bhagavatā pañhābhipuṭṭhena byākatan”ti. I answered when the Buddha directly asked about it.” Atha kho dīgho parajano yakkho yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhito kho dīgho parajano yakkho bhagavantaṁ etadavoca: Then the native spirit Dīgha Parajana went up to the Buddha, bowed, stood to one side, and said to him, “lābhā vata, bhante, vajjīnaṁ, suladdhalābhā vajjipajāya, “The Vajjis are lucky! The Vajjian people are so very lucky yattha tathāgato viharati arahaṁ sammāsambuddho, ime ca tayo kulaputtā— that the Realized One, the perfected one, the fully awakened Buddha stays there, as well as these three gentlemen, āyasmā ca anuruddho, āyasmā ca nandiyo, āyasmā ca kimilo”ti. the venerables Anuruddha, Nandiya, and Kimbila.” Dīghassa parajanassa yakkhassa saddaṁ sutvā bhummā devā saddamanussāvesuṁ: Hearing the cry of Dīgha Parajana, the Earth Gods raised the cry … “lābhā vata, bho, vajjīnaṁ, suladdhalābhā vajjipajāya, yattha tathāgato viharati arahaṁ sammāsambuddho, ime ca tayo kulaputtā— āyasmā ca anuruddho, āyasmā ca nandiyo, āyasmā ca kimilo”ti. Bhummānaṁ devānaṁ saddaṁ sutvā cātumahārājikā devā …pe… Hearing the cry of the Earth Gods, the Gods of the Four Great Kings … tāvatiṁsā devā …pe… the Gods of the Thirty-Three … yāmā devā …pe… the Gods of Yama … tusitā devā …pe… the Joyful Gods … nimmānaratī devā …pe… the Gods Who Love to Create … paranimmitavasavattī devā …pe… the Gods Who Control the Creations of Others … brahmakāyikā devā saddamanussāvesuṁ: the Gods of Brahmā’s Host raised the cry, “lābhā vata, bho, vajjīnaṁ, suladdhalābhā vajjipajāya, “The Vajjis are lucky! The Vajjian people are so very lucky yattha tathāgato viharati arahaṁ sammāsambuddho, ime ca tayo kulaputtā— that the Realized One, the perfected one, the fully awakened Buddha stays there, as well as these three gentlemen, āyasmā ca anuruddho, āyasmā ca nandiyo, āyasmā ca kimilo”ti. the venerables Anuruddha, Nandiya, and Kimbila.” Itiha te āyasmanto tena khaṇena tena layena tena muhuttena yāva brahmalokā viditā ahesuṁ. And so at that moment, in that instant, those venerables were known as far as the Brahmā realm. “Evametaṁ, dīgha, evametaṁ, dīgha. “That’s so true, Dīgha! That’s so true! Yasmāpi, dīgha, kulā ete tayo kulaputtā agārasmā anagāriyaṁ pabbajitā, tañcepi kulaṁ ete tayo kulaputte pasannacittaṁ anussareyya, tassapāssa kulassa dīgharattaṁ hitāya sukhāya. If the family from which those three gentlemen went forth from the lay life to homelessness were to recollect those venerables with confident heart, that would be for that family’s lasting welfare and happiness. Yasmāpi, dīgha, kulaparivaṭṭā ete tayo kulaputtā agārasmā anagāriyaṁ pabbajitā, so cepi kulaparivaṭṭo ete tayo kulaputte pasannacitto anussareyya, tassapāssa kulaparivaṭṭassa dīgharattaṁ hitāya sukhāya. If the family circle … Yasmāpi, dīgha, gāmā ete tayo kulaputtā agārasmā anagāriyaṁ pabbajitā, so cepi gāmo ete tayo kulaputte pasannacitto anussareyya, tassapāssa gāmassa dīgharattaṁ hitāya sukhāya. village … Yasmāpi, dīgha, nigamā ete tayo kulaputtā agārasmā anagāriyaṁ pabbajitā, so cepi nigamo ete tayo kulaputte pasannacitto anussareyya, tassapāssa nigamassa dīgharattaṁ hitāya sukhāya. town … Yasmāpi, dīgha, nagarā ete tayo kulaputtā agārasmā anagāriyaṁ pabbajitā, tañcepi nagaraṁ ete tayo kulaputte pasannacittaṁ anussareyya, tassapāssa nagarassa dīgharattaṁ hitāya sukhāya. city … Yasmāpi, dīgha, janapadā ete tayo kulaputtā agārasmā anagāriyaṁ pabbajitā, so cepi janapado ete tayo kulaputte pasannacitto anussareyya, tassapāssa janapadassa dīgharattaṁ hitāya sukhāya. country … Sabbe cepi, dīgha, khattiyā ete tayo kulaputte pasannacittā anussareyyuṁ, sabbesānampāssa khattiyānaṁ dīgharattaṁ hitāya sukhāya. all the aristocrats … Sabbe cepi, dīgha, brāhmaṇā …pe… all the brahmins … sabbe cepi, dīgha, vessā …pe… all the merchants … sabbe cepi, dīgha, suddā ete tayo kulaputte pasannacittā anussareyyuṁ, sabbesānampāssa suddānaṁ dīgharattaṁ hitāya sukhāya. all the workers were to recollect those venerables with confident heart, that would be for all those workers’ lasting welfare and happiness. Sadevako cepi, dīgha, loko samārako sabrahmako sassamaṇabrāhmaṇī pajā sadevamanussā ete tayo kulaputte pasannacittā anussareyya, sadevakassapāssa lokassa samārakassa sabrahmakassa sassamaṇabrāhmaṇiyā pajāya sadevamanussāya dīgharattaṁ hitāya sukhāya. If the whole world—with its gods, Māras and Brahmās, this population with its ascetics and brahmins, gods and humans—were to recollect those venerables with confident heart, that would be for the whole world’s lasting welfare and happiness. Passa, dīgha, yāva ete tayo kulaputtā bahujanahitāya paṭipannā bahujanasukhāya lokānukampāya, atthāya hitāya sukhāya devamanussānan”ti. See, Dīgha, how those three gentlemen are practicing for the welfare and happiness of the people, out of compassion for the world, for the benefit, welfare, and happiness of gods and humans!” Idamavoca bhagavā. That is what the Buddha said. Attamano dīgho parajano yakkho bhagavato bhāsitaṁ abhinandīti. Satisfied, the native spirit Dīgha Parajana was happy with what the Buddha said. Cūḷagosiṅgasuttaṁ niṭṭhitaṁ paṭhamaṁ. 32. Mahāgosiṅgasutta The Longer Discourse at Gosiṅga Evaṁ me sutaṁ— So I have heard. ekaṁ samayaṁ bhagavā gosiṅgasālavanadāye viharati sambahulehi abhiññātehi abhiññātehi therehi sāvakehi saddhiṁ— At one time the Buddha was staying in the sal forest park at Gosiṅga, together with several well-known senior disciples, such as āyasmatā ca sāriputtena āyasmatā ca mahāmoggallānena āyasmatā ca mahākassapena āyasmatā ca anuruddhena āyasmatā ca revatena āyasmatā ca ānandena, aññehi ca abhiññātehi abhiññātehi therehi sāvakehi saddhiṁ. the venerables Sāriputta, Mahāmoggallāna, Mahākassapa, Anuruddha, Revata, Ānanda, and others. Atha kho āyasmā mahāmoggallāno sāyanhasamayaṁ paṭisallānā vuṭṭhito yenāyasmā mahākassapo tenupasaṅkami; upasaṅkamitvā āyasmantaṁ mahākassapaṁ etadavoca: Then in the late afternoon, Venerable Mahāmoggallāna came out of retreat, went to Venerable Mahākassapa, and said, “āyāmāvuso, kassapa, yenāyasmā sāriputto tenupasaṅkamissāma dhammassavanāyā”ti. “Come, Reverend Kassapa, let’s go to Venerable Sāriputta to hear the teaching.” “Evamāvuso”ti kho āyasmā mahākassapo āyasmato mahāmoggallānassa paccassosi. “Yes, reverend,” Mahākassapa replied. Atha kho āyasmā ca mahāmoggallāno āyasmā ca mahākassapo āyasmā ca anuruddho yenāyasmā sāriputto tenupasaṅkamiṁsu dhammassavanāya. Then, together with Venerable Anuruddha, they went to Sāriputta to hear the teaching. Addasā kho āyasmā ānando āyasmantañca mahāmoggallānaṁ āyasmantañca mahākassapaṁ āyasmantañca anuruddhaṁ yenāyasmā sāriputto tenupasaṅkamante dhammassavanāya. Seeing them, Venerable Ānanda Disvāna yenāyasmā revato tenupasaṅkami; upasaṅkamitvā āyasmantaṁ revataṁ etadavoca: went to Venerable Revata, told him what was happening, “upasaṅkamantā kho amū, āvuso revata, sappurisā yenāyasmā sāriputto tena dhammassavanāya. and invited him also. Āyāmāvuso revata, yenāyasmā sāriputto tenupasaṅkamissāma dhammassavanāyā”ti. “Evamāvuso”ti kho āyasmā revato āyasmato ānandassa paccassosi. Atha kho āyasmā ca revato āyasmā ca ānando yenāyasmā sāriputto tenupasaṅkamiṁsu dhammassavanāya. Addasā kho āyasmā sāriputto āyasmantañca revataṁ āyasmantañca ānandaṁ dūratova āgacchante. Sāriputta saw them coming off in the distance Disvāna āyasmantaṁ ānandaṁ etadavoca: and said to Ānanda, “etu kho āyasmā ānando. “Come, Venerable Ānanda. Svāgataṁ āyasmato ānandassa bhagavato upaṭṭhākassa bhagavato santikāvacarassa. Welcome to Ānanda, the Buddha’s attendant, who is so close to the Buddha. Ramaṇīyaṁ, āvuso ānanda, gosiṅgasālavanaṁ, dosinā ratti, sabbaphāliphullā sālā, dibbā, maññe, gandhā sampavanti; Ānanda, the sal forest park at Gosiṅga is lovely, the night is bright, the sal trees are in full blossom, and divine scents seem to float on the air. kathaṁrūpena, āvuso ānanda, bhikkhunā gosiṅgasālavanaṁ sobheyyā”ti? What kind of mendicant would beautify this park?” “Idhāvuso sāriputta, bhikkhu bahussuto hoti sutadharo sutasannicayo. Ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthā sabyañjanā; kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ abhivadanti, tathārūpāssa dhammā bahussutā honti, dhātā, vacasā paricitā, manasānupekkhitā, diṭṭhiyā suppaṭividdhā. “Reverend Sāriputta, it’s a mendicant who is very learned, remembering and keeping what they’ve learned. These teachings are good in the beginning, good in the middle, and good in the end, meaningful and well-phrased, describing a spiritual practice that’s entirely full and pure. They are very learned in such teachings, remembering them, reinforcing them by recitation, mentally scrutinizing them, and comprehending them theoretically. So catassannaṁ parisānaṁ dhammaṁ deseti parimaṇḍalehi padabyañjanehi anuppabandhehi anusayasamugghātāya. And they teach the four assemblies in order to uproot the underlying tendencies with well-rounded and systematic words and phrases. Evarūpena kho, āvuso sāriputta, bhikkhunā gosiṅgasālavanaṁ sobheyyā”ti. That’s the kind of mendicant who would beautify this park.” Evaṁ vutte, āyasmā sāriputto āyasmantaṁ revataṁ etadavoca: When he had spoken, Sāriputta said to Revata, “byākataṁ kho, āvuso revata, āyasmatā ānandena yathāsakaṁ paṭibhānaṁ. “Reverend Revata, Ānanda has answered by speaking from his heart. Tattha dāni mayaṁ āyasmantaṁ revataṁ pucchāma: And now we ask you the same question.” ‘ramaṇīyaṁ, āvuso revata, gosiṅgasālavanaṁ, dosinā ratti, sabbaphāliphullā sālā, dibbā, maññe, gandhā sampavanti; kathaṁrūpena, āvuso revata, bhikkhunā gosiṅgasālavanaṁ sobheyyā’”ti? “Idhāvuso sāriputta, bhikkhu paṭisallānārāmo hoti paṭisallānarato, ajjhattaṁ cetosamathamanuyutto anirākatajjhāno, vipassanāya samannāgato, brūhetā suññāgārānaṁ. “Reverend Sāriputta, it’s a mendicant who enjoys retreat and loves retreat. They’re committed to inner serenity of the heart, they don’t neglect absorption, they’re endowed with discernment, and they frequent empty huts. Evarūpena kho, āvuso sāriputta, bhikkhunā gosiṅgasālavanaṁ sobheyyā”ti. That’s the kind of mendicant who would beautify this park.” Evaṁ vutte, āyasmā sāriputto āyasmantaṁ anuruddhaṁ etadavoca: When he had spoken, Sāriputta said to Anuruddha, “byākataṁ kho, āvuso anuruddha, āyasmatā revatena yathāsakaṁ paṭibhānaṁ. “Reverend Anuruddha, Revata has answered by speaking from his heart. Tattha dāni mayaṁ āyasmantaṁ anuruddhaṁ pucchāma: And now we ask you the same question.” ‘ramaṇīyaṁ, āvuso anuruddha, gosiṅgasālavanaṁ, dosinā ratti, sabbaphāliphullā sālā, dibbā, maññe, gandhā sampavanti; kathaṁrūpena, āvuso anuruddha, bhikkhunā gosiṅgasālavanaṁ sobheyyā’”ti? “Idhāvuso sāriputta, bhikkhu dibbena cakkhunā visuddhena atikkantamānusakena sahassaṁ lokānaṁ voloketi. “Reverend Sāriputta, it’s a mendicant who surveys the entire galaxy with clairvoyance that is purified and surpasses the human, Seyyathāpi, āvuso sāriputta, cakkhumā puriso uparipāsādavaragato sahassaṁ nemimaṇḍalānaṁ volokeyya; just as a person with good sight could survey a thousand wheel rims from the upper floor of a stilt longhouse. evameva kho, āvuso sāriputta, bhikkhu dibbena cakkhunā visuddhena atikkantamānusakena sahassaṁ lokānaṁ voloketi. Evarūpena kho, āvuso sāriputta, bhikkhunā gosiṅgasālavanaṁ sobheyyā”ti. That’s the kind of mendicant who would beautify this park.” Evaṁ vutte, āyasmā sāriputto āyasmantaṁ mahākassapaṁ etadavoca: When he had spoken, Sāriputta said to Mahākassapa, “byākataṁ kho, āvuso kassapa, āyasmatā anuruddhena yathāsakaṁ paṭibhānaṁ. “Reverend Kassapa, Anuruddha has answered by speaking from his heart. Tattha dāni mayaṁ āyasmantaṁ mahākassapaṁ pucchāma: And now we ask you the same question.” ‘ramaṇīyaṁ, āvuso kassapa, gosiṅgasālavanaṁ, dosinā ratti, sabbaphāliphullā sālā, dibbā, maññe, gandhā sampavanti; kathaṁrūpena, āvuso kassapa, bhikkhunā gosiṅgasālavanaṁ sobheyyā’”ti? “Idhāvuso sāriputta, bhikkhu attanā ca āraññiko hoti āraññikattassa ca vaṇṇavādī, attanā ca piṇḍapātiko hoti piṇḍapātikattassa ca vaṇṇavādī, attanā ca paṁsukūliko hoti paṁsukūlikattassa ca vaṇṇavādī, attanā ca tecīvariko hoti tecīvarikattassa ca vaṇṇavādī, attanā ca appiccho hoti appicchatāya ca vaṇṇavādī, attanā ca santuṭṭho hoti santuṭṭhiyā ca vaṇṇavādī, attanā ca pavivitto hoti pavivekassa ca vaṇṇavādī, attanā ca asaṁsaṭṭho hoti asaṁsaggassa ca vaṇṇavādī, attanā ca āraddhavīriyo hoti vīriyārambhassa ca vaṇṇavādī, attanā ca sīlasampanno hoti sīlasampadāya ca vaṇṇavādī, attanā ca samādhisampanno hoti samādhisampadāya ca vaṇṇavādī, attanā ca paññāsampanno hoti paññāsampadāya ca vaṇṇavādī, attanā ca vimuttisampanno hoti vimuttisampadāya ca vaṇṇavādī, attanā ca vimuttiñāṇadassanasampanno hoti vimuttiñāṇadassanasampadāya ca vaṇṇavādī. “Reverend Sāriputta, it’s a mendicant who lives in the wilderness, eats only alms-food, wears rag robes, and owns just three robes; and they praise these things. They are of few wishes, content, secluded, aloof, and energetic; and they praise these things. They are accomplished in ethics, immersion, wisdom, freedom, and the knowledge and vision of freedom; and they praise these things. Evarūpena kho, āvuso sāriputta, bhikkhunā gosiṅgasālavanaṁ sobheyyā”ti. That’s the kind of mendicant who would beautify this park.” Evaṁ vutte, āyasmā sāriputto āyasmantaṁ mahāmoggallānaṁ etadavoca: When he had spoken, Sāriputta said to Mahāmoggallāna, “byākataṁ kho, āvuso moggallāna, āyasmatā mahākassapena yathāsakaṁ paṭibhānaṁ. “Reverend Moggallāna, Mahākassapa has answered by speaking from his heart. Tattha dāni mayaṁ āyasmantaṁ mahāmoggallānaṁ pucchāma: And now we ask you the same question.” ‘ramaṇīyaṁ, āvuso moggallāna, gosiṅgasālavanaṁ, dosinā ratti, sabbaphāliphullā sālā, dibbā, maññe, gandhā sampavanti; kathaṁrūpena, āvuso moggallāna, bhikkhunā gosiṅgasālavanaṁ sobheyyā’”ti? “Idhāvuso sāriputta, dve bhikkhū abhidhammakathaṁ kathenti, te aññamaññaṁ pañhaṁ pucchanti, aññamaññassa pañhaṁ puṭṭhā vissajjenti, no ca saṁsādenti, dhammī ca nesaṁ kathā pavattinī hoti. “Reverend Sāriputta, it’s when two mendicants engage in discussion about the teaching. They question each other and answer each other’s questions without faltering, and their discussion on the teaching flows on. Evarūpena kho, āvuso sāriputta, bhikkhunā gosiṅgasālavanaṁ sobheyyā”ti. That’s the kind of mendicant who would beautify this park.” Atha kho āyasmā mahāmoggallāno āyasmantaṁ sāriputtaṁ etadavoca: Then Mahāmoggallāna said to Sāriputta, “byākataṁ kho, āvuso sāriputta, amhehi sabbeheva yathāsakaṁ paṭibhānaṁ. “Each of us has spoken from our heart. Tattha dāni mayaṁ āyasmantaṁ sāriputtaṁ pucchāma: And now we ask you: ‘ramaṇīyaṁ, āvuso sāriputta, gosiṅgasālavanaṁ, dosinā ratti, sabbaphāliphullā sālā, dibbā, maññe, gandhā sampavanti; Sāriputta, the sal forest park at Gosiṅga is lovely, the night is bright, the sal trees are in full blossom, and divine scents seem to float on the air. kathaṁrūpena, āvuso sāriputta, bhikkhunā gosiṅgasālavanaṁ sobheyyā’”ti? What kind of mendicant would beautify this park?” “Idhāvuso moggallāna, bhikkhu cittaṁ vasaṁ vatteti, no ca bhikkhu cittassa vasena vattati. “Reverend Moggallāna, it’s when a mendicant masters their mind and is not mastered by it. So yāya vihārasamāpattiyā ākaṅkhati pubbaṇhasamayaṁ viharituṁ, tāya vihārasamāpattiyā pubbaṇhasamayaṁ viharati; In the morning, they abide in whatever meditation or attainment they want. yāya vihārasamāpattiyā ākaṅkhati majjhanhikasamayaṁ viharituṁ, tāya vihārasamāpattiyā majjhanhikasamayaṁ viharati; At midday, yāya vihārasamāpattiyā ākaṅkhati sāyanhasamayaṁ viharituṁ, tāya vihārasamāpattiyā sāyanhasamayaṁ viharati. and in the evening, they abide in whatever meditation or attainment they want. Seyyathāpi, āvuso moggallāna, rañño vā rājamahāmattassa vā nānārattānaṁ dussānaṁ dussakaraṇḍako pūro assa. Suppose that a ruler or their minister had a chest full of garments of different colors. So yaññadeva dussayugaṁ ākaṅkheyya pubbaṇhasamayaṁ pārupituṁ, taṁ tadeva dussayugaṁ pubbaṇhasamayaṁ pārupeyya; In the morning, they’d don whatever pair of garments they wanted. yaññadeva dussayugaṁ ākaṅkheyya majjhanhikasamayaṁ pārupituṁ, taṁ tadeva dussayugaṁ majjhanhikasamayaṁ pārupeyya; At midday, yaññadeva dussayugaṁ ākaṅkheyya sāyanhasamayaṁ pārupituṁ, taṁ tadeva dussayugaṁ sāyanhasamayaṁ pārupeyya. and in the evening, they’d don whatever pair of garments they wanted. Evameva kho, āvuso moggallāna, bhikkhu cittaṁ vasaṁ vatteti, no ca bhikkhu cittassa vasena vattati. In the same way, a mendicant masters their mind and is not mastered by it. So yāya vihārasamāpattiyā ākaṅkhati pubbaṇhasamayaṁ viharituṁ, tāya vihārasamāpattiyā pubbaṇhasamayaṁ viharati; In the morning, they abide in whatever meditation or attainment they want. yāya vihārasamāpattiyā ākaṅkhati majjhanhikasamayaṁ viharituṁ, tāya vihārasamāpattiyā majjhanhikasamayaṁ viharati; At midday, yāya vihārasamāpattiyā ākaṅkhati sāyanhasamayaṁ viharituṁ, tāya vihārasamāpattiyā sāyanhasamayaṁ viharati. and in the evening, they abide in whatever meditation or attainment they want. Evarūpena kho, āvuso moggallāna, bhikkhunā gosiṅgasālavanaṁ sobheyyā”ti. That’s the kind of mendicant who would beautify this park.” Atha kho āyasmā sāriputto te āyasmante etadavoca: Then Sāriputta said to those venerables, “byākataṁ kho, āvuso, amhehi sabbeheva yathāsakaṁ paṭibhānaṁ. “Each of us has spoken from the heart. Āyāmāvuso, yena bhagavā tenupasaṅkamissāma; upasaṅkamitvā etamatthaṁ bhagavato ārocessāma. Come, reverends, let’s go to the Buddha, and inform him about this. Yathā no bhagavā byākarissati tathā naṁ dhāressāmā”ti. As he answers, so we’ll remember it.” “Evamāvuso”ti kho te āyasmanto āyasmato sāriputtassa paccassosuṁ. “Yes, reverend,” they replied. Atha kho te āyasmanto yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinno kho āyasmā sāriputto bhagavantaṁ etadavoca: Then those venerables went to the Buddha, bowed, and sat down to one side. Venerable Sāriputta told the Buddha of how the mendicants had come to see him, and how he had asked Ānanda: “idha, bhante, āyasmā ca revato āyasmā ca ānando yenāhaṁ tenupasaṅkamiṁsu dhammassavanāya. Addasaṁ kho ahaṁ, bhante, āyasmantañca revataṁ āyasmantañca ānandaṁ dūratova āgacchante. Disvāna āyasmantaṁ ānandaṁ etadavocaṁ: ‘etu kho āyasmā ānando. Svāgataṁ āyasmato ānandassa bhagavato upaṭṭhākassa bhagavato santikāvacarassa. Ramaṇīyaṁ, āvuso ānanda, gosiṅgasālavanaṁ, dosinā ratti, sabbaphāliphullā sālā, dibbā, maññe, gandhā sampavanti; “‘Ānanda, the sal forest park at Gosiṅga is lovely, the night is bright, the sal trees are in full blossom, and divine scents seem to float on the air. kathaṁrūpena, āvuso ānanda, bhikkhunā gosiṅgasālavanaṁ sobheyyā’ti? What kind of mendicant would beautify this park?’ Evaṁ vutte, bhante, āyasmā ānando maṁ etadavoca: When I had spoken, Ānanda said to me: ‘idhāvuso, sāriputta, bhikkhu bahussuto hoti sutadharo …pe… ‘Reverend Sāriputta, it’s a mendicant who is very learned … anusayasamugghātāya. Evarūpena kho, āvuso sāriputta, bhikkhunā gosiṅgasālavanaṁ sobheyyā’”ti. That’s the kind of mendicant who would beautify this park.’” “Sādhu sādhu, sāriputta. “Good, good, Sāriputta! Yathā taṁ ānandova sammā byākaramāno byākareyya. Ānanda answered in the right way for him. Ānando hi, sāriputta, bahussuto sutadharo sutasannicayo. Ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthā sabyañjanā; kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ abhivadanti, tathārūpāssa dhammā bahussutā honti, dhātā, vacasā paricitā, manasānupekkhitā, diṭṭhiyā suppaṭividdhā. For Ānanda is very learned …” So catassannaṁ parisānaṁ dhammaṁ deseti parimaṇḍalehi padabyañjanehi anuppabandhehi anusayasamugghātāyā”ti. “Evaṁ vutte, ahaṁ, bhante, āyasmantaṁ revataṁ etadavocaṁ: “Next I asked Revata the same question. ‘byākataṁ kho, āvuso revata, āyasmatā ānandena yathāsakaṁ paṭibhānaṁ. Tattha dāni mayaṁ āyasmantaṁ revataṁ pucchāma— ramaṇīyaṁ, āvuso revata, gosiṅgasālavanaṁ, dosinā ratti, sabbaphāliphullā sālā, dibbā maññe gandhā sampavanti. Kathaṁrūpena, āvuso revata, bhikkhunā gosiṅgasālavanaṁ sobheyyā’ti? Evaṁ vutte, bhante, āyasmā revato maṁ etadavoca: He said: ‘idhāvuso sāriputta, bhikkhu paṭisallānārāmo hoti paṭisallānarato, ajjhattaṁ cetosamathamanuyutto, anirākatajjhāno, vipassanāya samannāgato, brūhetā suññāgārānaṁ. ‘It’s a mendicant who enjoys retreat … Evarūpena kho, āvuso sāriputta, bhikkhunā gosiṅgasālavanaṁ sobheyyā’”ti. That’s the kind of mendicant who would beautify this park.’” “Sādhu sādhu, sāriputta. “Good, good, Sāriputta! Yathā taṁ revatova sammā byākaramāno byākareyya. Revata answered in the right way for him. Revato hi, sāriputta, paṭisallānārāmo paṭisallānarato, ajjhattaṁ cetosamathamanuyutto anirākatajjhāno, vipassanāya samannāgato brūhetā suññāgārānan”ti. For Revata enjoys retreat …” “Evaṁ vutte, ahaṁ, bhante, āyasmantaṁ anuruddhaṁ etadavocaṁ: “Next I asked Anuruddha the same question. ‘byākataṁ kho, āvuso anuruddha, āyasmatā revatena …pe… kathaṁrūpena, āvuso anuruddha, bhikkhunā gosiṅgasālavanaṁ sobheyyā’ti. Evaṁ vutte, bhante, āyasmā anuruddho maṁ etadavoca: He said: ‘idhāvuso sāriputta, bhikkhu dibbena cakkhunā visuddhena atikkantamānusakena sahassaṁ lokānaṁ voloketi. ‘It’s a mendicant who surveys the entire galaxy with clairvoyance that is purified and surpasses the human … Seyyathāpi, āvuso sāriputta, cakkhumā puriso …pe… evarūpena kho, āvuso sāriputta, bhikkhunā gosiṅgasālavanaṁ sobheyyā’”ti. That’s the kind of mendicant who would beautify this park.’” “Sādhu sādhu, sāriputta, yathā taṁ anuruddhova sammā byākaramāno byākareyya. “Good, good, Sāriputta! Anuruddha answered in the right way for him. Anuruddho hi, sāriputta, dibbena cakkhunā visuddhena atikkantamānusakena sahassaṁ lokānaṁ voloketī”ti. For Anuruddha surveys the entire galaxy with clairvoyance that is purified and surpasses the human.” “Evaṁ vutte, ahaṁ, bhante, āyasmantaṁ mahākassapaṁ etadavocaṁ: “Next I asked Mahākassapa the same question. ‘byākataṁ kho, āvuso kassapa, āyasmatā anuruddhena yathāsakaṁ paṭibhānaṁ. Tattha dāni mayaṁ āyasmantaṁ mahākassapaṁ pucchāma …pe… kathaṁrūpena kho, āvuso kassapa, bhikkhunā gosiṅgasālavanaṁ sobheyyā’ti? Evaṁ vutte, bhante, āyasmā mahākassapo maṁ etadavoca: He said: ‘idhāvuso sāriputta, bhikkhu attanā ca āraññiko hoti āraññikattassa ca vaṇṇavādī, attanā ca piṇḍapātiko hoti …pe… attanā ca paṁsukūliko hoti …pe… attanā ca tecīvariko hoti …pe… attanā ca appiccho hoti …pe… attanā ca santuṭṭho hoti …pe… attanā ca pavivitto hoti …pe… attanā ca asaṁsaṭṭho hoti …pe… attanā ca āraddhavīriyo hoti …pe… attanā ca sīlasampanno hoti …pe… attanā ca samādhisampanno hoti …pe… attanā ca paññāsampanno hoti … attanā ca vimuttisampanno hoti … attanā ca vimuttiñāṇadassanasampanno hoti vimuttiñāṇadassanasampadāya ca vaṇṇavādī. ‘It’s a mendicant who lives in the wilderness … and is accomplished in the knowledge and vision of freedom; and they praise these things. Evarūpena kho, āvuso sāriputta, bhikkhunā gosiṅgasālavanaṁ sobheyyā’”ti. That’s the kind of mendicant who would beautify this park.’” “Sādhu sādhu, sāriputta. “Good, good, Sāriputta! Yathā taṁ kassapova sammā byākaramāno byākareyya. Kassapa answered in the right way for him. Kassapo hi, sāriputta, attanā ca āraññiko āraññikattassa ca vaṇṇavādī, attanā ca piṇḍapātiko piṇḍapātikattassa ca vaṇṇavādī, attanā ca paṁsukūliko paṁsukūlikattassa ca vaṇṇavādī, attanā ca tecīvariko tecīvarikattassa ca vaṇṇavādī, attanā ca appiccho appicchatāya ca vaṇṇavādī, attanā ca santuṭṭho santuṭṭhiyā ca vaṇṇavādī, attanā ca pavivitto pavivekassa ca vaṇṇavādī, attanā ca asaṁsaṭṭho asaṁsaggassa ca vaṇṇavādī, attanā ca āraddhavīriyo vīriyārambhassa ca vaṇṇavādī, attanā ca sīlasampanno sīlasampadāya ca vaṇṇavādī, attanā ca samādhisampanno samādhisampadāya ca vaṇṇavādī, attanā ca paññāsampanno paññāsampadāya ca vaṇṇavādī, attanā ca vimuttisampanno vimuttisampadāya ca vaṇṇavādī, attanā ca vimuttiñāṇadassanasampanno vimuttiñāṇadassanasampadāya ca vaṇṇavādī”ti. For Kassapa lives in the wilderness … and is accomplished in the knowledge and vision of freedom; and he praises these things.” “Evaṁ vutte, ahaṁ bhante āyasmantaṁ mahāmoggallānaṁ etadavocaṁ: “Next I asked Mahāmoggallāna the same question. ‘byākataṁ kho, āvuso moggallāna, āyasmatā mahākassapena yathāsakaṁ paṭibhānaṁ. Tattha dāni mayaṁ āyasmantaṁ mahāmoggallānaṁ pucchāma …pe… kathaṁrūpena, āvuso moggallāna, bhikkhunā gosiṅgasālavanaṁ sobheyyā’ti? Evaṁ vutte, bhante, āyasmā mahāmoggallāno maṁ etadavoca: He said: ‘idhāvuso sāriputta, dve bhikkhū abhidhammakathaṁ kathenti. Te aññamaññaṁ pañhaṁ pucchanti, aññamaññassa pañhaṁ puṭṭhā vissajjenti, no ca saṁsādenti, dhammī ca nesaṁ kathā pavattinī hoti. ‘It’s when two mendicants engage in discussion about the teaching … Evarūpena kho, āvuso sāriputta, bhikkhunā gosiṅgasālavanaṁ sobheyyā’”ti. That’s the kind of mendicant who would beautify this park.’” “Sādhu sādhu, sāriputta, yathā taṁ moggallānova sammā byākaramāno byākareyya. “Good, good, Sāriputta! Moggallāna answered in the right way for him. Moggallāno hi, sāriputta, dhammakathiko”ti. For Moggallāna is a Dhamma speaker.” Evaṁ vutte, āyasmā mahāmoggallāno bhagavantaṁ etadavoca: When he had spoken, Moggallāna said to the Buddha, “atha khvāhaṁ, bhante, āyasmantaṁ sāriputtaṁ etadavocaṁ: “Next, I asked Sāriputta: ‘byākataṁ kho, āvuso sāriputta, amhehi sabbeheva yathāsakaṁ paṭibhānaṁ. ‘Each of us has spoken from our heart. Tattha dāni mayaṁ āyasmantaṁ sāriputtaṁ pucchāma— And now we ask you: ramaṇīyaṁ, āvuso sāriputta, gosiṅgasālavanaṁ, dosinā ratti, sabbaphāliphullā sālā, dibbā, maññe, gandhā sampavanti. Sāriputta, the sal forest park at Gosiṅga is lovely, the night is bright, the sal trees are in full blossom, and divine scents seem to float on the air. Kathaṁrūpena, āvuso sāriputta, bhikkhunā gosiṅgasālavanaṁ sobheyyā’ti? What kind of mendicant would beautify this park?’ Evaṁ vutte, bhante, āyasmā sāriputto maṁ etadavoca: When I had spoken, Sāriputta said to me: ‘idhāvuso moggallāna, bhikkhu cittaṁ vasaṁ vatteti no ca bhikkhu cittassa vasena vattati. ‘Reverend Moggallāna, it’s when a mendicant masters their mind and is not mastered by it … So yāya vihārasamāpattiyā ākaṅkhati pubbaṇhasamayaṁ viharituṁ, tāya vihārasamāpattiyā pubbaṇhasamayaṁ viharati; yāya vihārasamāpattiyā ākaṅkhati majjhanhikasamayaṁ viharituṁ, tāya vihārasamāpattiyā majjhanhikasamayaṁ viharati; yāya vihārasamāpattiyā ākaṅkhati sāyanhasamayaṁ viharituṁ, tāya vihārasamāpattiyā sāyanhasamayaṁ viharati. Seyyathāpi, āvuso moggallāna, rañño vā rājamahāmattassa vā nānārattānaṁ dussānaṁ dussakaraṇḍako pūro assa. So yaññadeva dussayugaṁ ākaṅkheyya pubbaṇhasamayaṁ pārupituṁ, taṁ tadeva dussayugaṁ pubbaṇhasamayaṁ pārupeyya; yaññadeva dussayugaṁ ākaṅkheyya majjhanhikasamayaṁ pārupituṁ, taṁ tadeva dussayugaṁ majjhanhikasamayaṁ pārupeyya; yaññadeva dussayugaṁ ākaṅkheyya sāyanhasamayaṁ pārupituṁ, taṁ tadeva dussayugaṁ sāyanhasamayaṁ pārupeyya. Evameva kho, āvuso moggallāna, bhikkhu cittaṁ vasaṁ vatteti, no ca bhikkhu cittassa vasena vattati. So yāya vihārasamāpattiyā ākaṅkhati pubbaṇhasamayaṁ viharituṁ, tāya vihārasamāpattiyā pubbaṇhasamayaṁ viharati; yāya vihārasamāpattiyā ākaṅkhati majjhanhikasamayaṁ viharituṁ, tāya vihārasamāpattiyā majjhanhikasamayaṁ viharati; yāya vihārasamāpattiyā ākaṅkhati sāyanhasamayaṁ viharituṁ, tāya vihārasamāpattiyā sāyanhasamayaṁ viharati. Evarūpena kho, āvuso moggallāna, bhikkhunā gosiṅgasālavanaṁ sobheyyā’”ti. That’s the kind of mendicant who would beautify this park.’” “Sādhu sādhu, moggallāna. “Good, good, Moggallāna! Yathā taṁ sāriputtova sammā byākaramāno byākareyya. Sāriputta answered in the right way for him. Sāriputto hi, moggallāna, cittaṁ vasaṁ vatteti no ca sāriputto cittassa vasena vattati. For Sāriputta masters his mind and is not mastered by it …” So yāya vihārasamāpattiyā ākaṅkhati pubbaṇhasamayaṁ viharituṁ, tāya vihārasamāpattiyā pubbaṇhasamayaṁ viharati; yāya vihārasamāpattiyā ākaṅkhati majjhanhikasamayaṁ viharituṁ, tāya vihārasamāpattiyā majjhanhikasamayaṁ viharati; yāya vihārasamāpattiyā ākaṅkhati sāyanhasamayaṁ viharituṁ, tāya vihārasamāpattiyā sāyanhasamayaṁ viharatī”ti. Evaṁ vutte, āyasmā sāriputto bhagavantaṁ etadavoca: When he had spoken, Sāriputta asked the Buddha, “kassa nu kho, bhante, subhāsitan”ti? “Sir, who has spoken well?” “Sabbesaṁ vo, sāriputta, subhāsitaṁ pariyāyena. “You’ve all spoken well in your own way. Api ca mamapi suṇātha yathārūpena bhikkhunā gosiṅgasālavanaṁ sobheyya. However, listen to me also as to what kind of mendicant would beautify this sal forest park at Gosiṅga. Idha, sāriputta, bhikkhu pacchābhattaṁ piṇḍapātapaṭikkanto nisīdati pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā: It’s a mendicant who, after the meal, returns from alms-round, sits down cross-legged with their body straight, and establishes mindfulness right there, thinking: ‘na tāvāhaṁ imaṁ pallaṅkaṁ bhindissāmi yāva me nānupādāya āsavehi cittaṁ vimuccissatī’ti. ‘I will not break this sitting posture until my mind is freed from the defilements by not grasping!’ Evarūpena kho, sāriputta, bhikkhunā gosiṅgasālavanaṁ sobheyyā”ti. That’s the kind of mendicant who would beautify this park.” Idamavoca bhagavā. That is what the Buddha said. Attamanā te āyasmanto bhagavato bhāsitaṁ abhinandunti. Satisfied, those venerables were happy with what the Buddha said. Mahāgosiṅgasuttaṁ niṭṭhitaṁ dutiyaṁ. 33. Mahāgopālakasutta The Longer Discourse on the Cowherd 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: “Ekādasahi, bhikkhave, aṅgehi samannāgato gopālako abhabbo gogaṇaṁ pariharituṁ phātiṁ kātuṁ. “Mendicants, a cowherd with eleven factors can’t maintain and expand a herd of cattle. Katamehi ekādasahi? What eleven? Idha, bhikkhave, gopālako na rūpaññū hoti, na lakkhaṇakusalo hoti, na āsāṭikaṁ hāretā hoti, na vaṇaṁ paṭicchādetā hoti, na dhūmaṁ kattā hoti, na titthaṁ jānāti, na pītaṁ jānāti, na vīthiṁ jānāti, na gocarakusalo hoti anavasesadohī ca hoti. Ye te usabhā gopitaro gopariṇāyakā te na atirekapūjāya pūjetā hoti. It’s when a cowherd doesn’t know form, is unskilled in characteristics, doesn’t pick out flies’ eggs, doesn’t dress wounds, doesn’t smoke out pests, doesn’t know the ford, doesn’t know satisfaction, doesn’t know the trail, is not skilled in pastures, milks dry, and doesn’t show extra respect to the bulls who are fathers and leaders of the herd. Imehi kho, bhikkhave, ekādasahi aṅgehi samannāgato gopālako abhabbo gogaṇaṁ pariharituṁ phātiṁ kātuṁ. A cowherd with these eleven factors can’t maintain and expand a herd of cattle. Evameva kho, bhikkhave, ekādasahi dhammehi samannāgato bhikkhu abhabbo imasmiṁ dhammavinaye vuddhiṁ virūḷhiṁ vepullaṁ āpajjituṁ. In the same way, a mendicant with eleven qualities can’t achieve growth, improvement, or maturity in this teaching and training. Katamehi ekādasahi? What eleven? Idha, bhikkhave, bhikkhu na rūpaññū hoti, na lakkhaṇakusalo hoti, na āsāṭikaṁ hāretā hoti, na vaṇaṁ paṭicchādetā hoti, na dhūmaṁ kattā hoti, na titthaṁ jānāti, na pītaṁ jānāti, na vīthiṁ jānāti, na gocarakusalo hoti, anavasesadohī ca hoti. Ye te bhikkhū therā rattaññū cirapabbajitā saṅghapitaro saṅghapariṇāyakā te na atirekapūjāya pūjetā hoti. It’s when a mendicant doesn’t know form, is unskilled in characteristics, doesn’t pick out flies’ eggs, doesn’t dress wounds, doesn’t smoke out pests, doesn’t know the ford, doesn’t know satisfaction, doesn’t know the trail, is not skilled in pastures, milks dry, and doesn’t show extra respect to senior mendicants of long standing, long gone forth, fathers and leaders of the Saṅgha. Kathañca, bhikkhave, bhikkhu na rūpaññū hoti? And how does a mendicant not know form? Idha, bhikkhave, bhikkhu yaṁ kiñci rūpaṁ sabbaṁ rūpaṁ ‘cattāri mahābhūtāni, catunnañca mahābhūtānaṁ upādāyarūpan’ti yathābhūtaṁ nappajānāti. It’s when a mendicant doesn’t truly understand that all form is the four primary elements, or form derived from the four primary elements. Evaṁ kho, bhikkhave, bhikkhu na rūpaññū hoti. (1) That’s how a mendicant doesn’t know form. Kathañca, bhikkhave, bhikkhu na lakkhaṇakusalo hoti? And how is a mendicant not skilled in characteristics? Idha, bhikkhave, bhikkhu ‘kammalakkhaṇo bālo, kammalakkhaṇo paṇḍito’ti yathābhūtaṁ nappajānāti. It’s when a mendicant doesn’t understand that a fool is characterized by their deeds, and an astute person is characterized by their deeds. Evaṁ kho, bhikkhave, bhikkhu na lakkhaṇakusalo hoti. (2) That’s how a mendicant isn’t skilled in characteristics. Kathañca, bhikkhave, bhikkhu na āsāṭikaṁ hāretā hoti? And how does a mendicant not pick out flies’ eggs? Idha, bhikkhave, bhikkhu uppannaṁ kāmavitakkaṁ adhivāseti, nappajahati na vinodeti na byantī karoti na anabhāvaṁ gameti. Uppannaṁ byāpādavitakkaṁ …pe… uppannaṁ vihiṁsāvitakkaṁ …pe… uppannuppanne pāpake akusale dhamme adhivāseti, nappajahati na vinodeti na byantī karoti na anabhāvaṁ gameti. It’s when a mendicant tolerates a sensual, malicious, or cruel thought that has arisen. They tolerate any bad, unskillful qualities that have arisen. They don’t give them up, get rid of them, eliminate them, and obliterate them. Evaṁ kho, bhikkhave, bhikkhu na āsāṭikaṁ hāretā hoti. (3) That’s how a mendicant doesn’t pick out flies’ eggs. Kathañca, bhikkhave, bhikkhu na vaṇaṁ paṭicchādetā hoti? And how does a mendicant not dress wounds? Idha, bhikkhave, bhikkhu cakkhunā rūpaṁ disvā nimittaggāhī hoti anubyañjanaggāhī. When a mendicant sees a sight with their eyes, they get caught up in the features and details. Yatvādhikaraṇamenaṁ cakkhundriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ, tassa saṁvarāya na paṭipajjati, na rakkhati cakkhundriyaṁ, cakkhundriye na saṁvaraṁ āpajjati. Since the faculty of sight is left unrestrained, bad unskillful qualities of desire and aversion become overwhelming. They don’t practice restraint, they don’t protect the faculty of sight, and they don’t achieve its restraint. Sotena saddaṁ sutvā …pe… When they hear a sound with their ears … ghānena gandhaṁ ghāyitvā …pe… smell an odor with their nose … jivhāya rasaṁ sāyitvā …pe… taste a flavor with their tongue … kāyena phoṭṭhabbaṁ phusitvā …pe… feel a touch with their body … manasā dhammaṁ viññāya nimittaggāhī hoti anubyañjanaggāhī. know a thought with their mind, they get caught up in the features and details. Yatvādhikaraṇamenaṁ manindriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ, tassa saṁvarāya na paṭipajjati, na rakkhati manindriyaṁ, manindriye na saṁvaraṁ āpajjati. Since the faculty of the mind is left unrestrained, bad unskillful qualities of desire and aversion become overwhelming. They don’t practice restraint, they don’t protect the faculty of the mind, and they don’t achieve its restraint. Evaṁ kho, bhikkhave, bhikkhu na vaṇaṁ paṭicchādetā hoti. (4) That’s how a mendicant doesn’t dress wounds. Kathañca, bhikkhave, bhikkhu na dhūmaṁ kattā hoti? And how does a mendicant not smoke out pests? Idha, bhikkhave, bhikkhu yathāsutaṁ yathāpariyattaṁ dhammaṁ na vitthārena paresaṁ desetā hoti. It’s when a mendicant doesn’t teach others the Dhamma in detail as they learned and memorized it. Evaṁ kho, bhikkhave, bhikkhu na dhūmaṁ kattā hoti. (5) That’s how a mendicant doesn’t smoke out pests. Kathañca, bhikkhave, bhikkhu na titthaṁ jānāti? And how does a mendicant not know the ford? Idha, bhikkhave, bhikkhu ye te bhikkhū bahussutā āgatāgamā dhammadharā vinayadharā mātikādharā, te kālena kālaṁ upasaṅkamitvā na paripucchati, na paripañhati: It’s when a mendicant doesn’t from time to time go up to those mendicants who are very learned—knowledgeable in the scriptures, who have memorized the teachings, the texts on monastic training, and the outlines—and ask them questions: ‘idaṁ, bhante, kathaṁ? ‘Why, sir, does it say this? Imassa ko attho’ti? What does that mean?’ Tassa te āyasmanto avivaṭañceva na vivaranti, anuttānīkatañca na uttānīkaronti, anekavihitesu ca kaṅkhāṭhānīyesu dhammesu kaṅkhaṁ na paṭivinodenti. Those venerables don’t clarify what is unclear, reveal what is obscure, and dispel doubt regarding the many doubtful matters. Evaṁ kho, bhikkhave, bhikkhu na titthaṁ jānāti. (6) That’s how a mendicant doesn’t know the ford. Kathañca, bhikkhave, bhikkhu na pītaṁ jānāti? And how does a mendicant not know satisfaction? Idha, bhikkhave, bhikkhu tathāgatappavedite dhammavinaye desiyamāne na labhati atthavedaṁ, na labhati dhammavedaṁ, na labhati dhammūpasaṁhitaṁ pāmojjaṁ. It’s when a mendicant, when the teaching and training proclaimed by the Realized One are being taught, finds no joy in the meaning and the teaching, and finds no joy connected with the teaching. Evaṁ kho, bhikkhave, bhikkhu na pītaṁ jānāti. (7) That’s how a mendicant doesn’t know satisfaction. Kathañca, bhikkhave, bhikkhu na vīthiṁ jānāti? And how does a mendicant not know the trail? Idha, bhikkhave, bhikkhu ariyaṁ aṭṭhaṅgikaṁ maggaṁ yathābhūtaṁ nappajānāti. It’s when a mendicant doesn’t truly understand the noble eightfold path. Evaṁ kho, bhikkhave, bhikkhu na vīthiṁ jānāti. (8) That’s how a mendicant doesn’t know the trail. Kathañca, bhikkhave, bhikkhu na gocarakusalo hoti? And how is a mendicant not skilled in pastures? Idha, bhikkhave, bhikkhu cattāro satipaṭṭhāne yathābhūtaṁ nappajānāti. It’s when a mendicant doesn’t truly understand the four kinds of mindfulness meditation. Evaṁ kho, bhikkhave, bhikkhu na gocarakusalo hoti. (9) That’s how a mendicant is not skilled in pastures. Kathañca, bhikkhave, bhikkhu anavasesadohī hoti? And how does a mendicant milk dry? Idha, bhikkhave, bhikkhuṁ saddhā gahapatikā abhihaṭṭhuṁ pavārenti cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārehi, tatra bhikkhu mattaṁ na jānāti paṭiggahaṇāya. It’s when a mendicant is invited by a householder to accept robes, alms-food, lodgings, and medicines and supplies for the sick, and that mendicant doesn’t know moderation in accepting. Evaṁ kho, bhikkhave, bhikkhu anavasesadohī hoti. (10) That’s how a mendicant milks dry. Kathañca, bhikkhave, bhikkhu ye te bhikkhū therā rattaññū cirapabbajitā saṅghapitaro saṅghapariṇāyakā te na atirekapūjāya pūjetā hoti? And how does a mendicant not show extra respect to senior mendicants of long standing, long gone forth, fathers and leaders of the Saṅgha? Idha, bhikkhave, bhikkhu ye te bhikkhū therā rattaññū cirapabbajitā saṅghapitaro saṅghapariṇāyakā, tesu na mettaṁ kāyakammaṁ paccupaṭṭhāpeti āvi ceva raho ca; It’s when a mendicant doesn’t consistently treat senior mendicants of long standing, long gone forth, fathers and leaders of the Saṅgha with kindness by way of body, speech, and mind, both in public and in private. na mettaṁ vacīkammaṁ paccupaṭṭhāpeti āvi ceva raho ca; na mettaṁ manokammaṁ paccupaṭṭhāpeti āvi ceva raho ca. Evaṁ kho, bhikkhave, bhikkhu ye te bhikkhū therā rattaññū cirapabbajitā saṅghapitaro saṅghapariṇāyakā te na atirekapūjāya pūjetā hoti. (11) That’s how a mendicant doesn’t show extra respect to senior mendicants of long standing, long gone forth, fathers and leaders of the Saṅgha. Imehi kho, bhikkhave, ekādasahi dhammehi samannāgato bhikkhu abhabbo imasmiṁ dhammavinaye vuddhiṁ virūḷhiṁ vepullaṁ āpajjituṁ. A mendicant with these eleven qualities can’t achieve growth, improvement, or maturity in this teaching and training. Ekādasahi, bhikkhave, aṅgehi samannāgato gopālako bhabbo gogaṇaṁ pariharituṁ phātiṁ kātuṁ. A cowherd with eleven factors can maintain and expand a herd of cattle. Katamehi ekādasahi? What eleven? Idha, bhikkhave, gopālako rūpaññū hoti, lakkhaṇakusalo hoti, āsāṭikaṁ hāretā hoti, vaṇaṁ paṭicchādetā hoti, dhūmaṁ kattā hoti, titthaṁ jānāti, pītaṁ jānāti, vīthiṁ jānāti, gocarakusalo hoti, sāvasesadohī ca hoti. Ye te usabhā gopitaro gopariṇāyakā te atirekapūjāya pūjetā hoti. It’s when a cowherd knows form, is skilled in characteristics, picks out flies’ eggs, dresses wounds, smokes out pests, knows the ford, knows satisfaction, knows the trail, is skilled in pastures, doesn’t milk dry, and shows extra respect to the bulls who are fathers and leaders of the herd. Imehi kho, bhikkhave, ekādasahi aṅgehi samannāgato gopālako bhabbo gogaṇaṁ pariharituṁ phātiṁ kātuṁ. A cowherd with these eleven factors can maintain and expand a herd of cattle. Evameva kho, bhikkhave, ekādasahi dhammehi samannāgato bhikkhu bhabbo imasmiṁ dhammavinaye vuddhiṁ virūḷhiṁ vepullaṁ āpajjituṁ. In the same way, a mendicant with eleven qualities can achieve growth, improvement, and maturity in this teaching and training. Katamehi ekādasahi? What eleven? Idha, bhikkhave, bhikkhu rūpaññū hoti, lakkhaṇakusalo hoti, āsāṭikaṁ hāretā hoti, vaṇaṁ paṭicchādetā hoti, dhūmaṁ kattā hoti, titthaṁ jānāti, pītaṁ jānāti, vīthiṁ jānāti, gocarakusalo hoti, sāvasesadohī ca hoti. Ye te bhikkhū therā rattaññū cirapabbajitā saṅghapitaro saṅghapariṇāyakā te atirekapūjāya pūjetā hoti. It’s when a mendicant knows form, is skilled in characteristics, picks out flies’ eggs, dresses wounds, smokes out pests, knows the ford, knows satisfaction, knows the trail, is skilled in pastures, doesn’t milk dry, and shows extra respect to senior mendicants of long standing, long gone forth, fathers and leaders of the Saṅgha. Kathañca, bhikkhave, bhikkhu rūpaññū hoti? And how does a mendicant know form? Idha, bhikkhave, bhikkhu yaṁ kiñci rūpaṁ sabbaṁ rūpaṁ ‘cattāri mahābhūtāni, catunnañca mahābhūtānaṁ upādāyarūpan’ti yathābhūtaṁ pajānāti. It’s when a mendicant truly understands that all form is the four primary elements, or form derived from the four primary elements. Evaṁ kho, bhikkhave, bhikkhu rūpaññū hoti. (1) That’s how a mendicant knows form. Kathañca, bhikkhave, bhikkhu lakkhaṇakusalo hoti? And how is a mendicant skilled in characteristics? Idha, bhikkhave, bhikkhu kammalakkhaṇo bālo, kammalakkhaṇo paṇḍitoti yathābhūtaṁ pajānāti. It’s when a mendicant understands that a fool is characterized by their deeds, and an astute person is characterized by their deeds. Evaṁ kho, bhikkhave, bhikkhu lakkhaṇakusalo hoti. (2) That’s how a mendicant is skilled in characteristics. Kathañca, bhikkhave, bhikkhu āsāṭikaṁ hāretā hoti? And how does a mendicant pick out flies’ eggs? Idha, bhikkhave, bhikkhu uppannaṁ kāmavitakkaṁ nādhivāseti, pajahati vinodeti byantī karoti anabhāvaṁ gameti. Uppannaṁ byāpādavitakkaṁ …pe… uppannaṁ vihiṁsāvitakkaṁ …pe… uppannuppanne pāpake akusale dhamme nādhivāseti, pajahati vinodeti byantī karoti anabhāvaṁ gameti. It’s when a mendicant doesn’t tolerate a sensual, malicious, or cruel thought that has arisen. They don’t tolerate any bad, unskillful qualities that have arisen, but give them up, get rid of them, eliminate them, and obliterate them. Evaṁ kho, bhikkhave, bhikkhu āsāṭikaṁ hāretā hoti. (3) That’s how a mendicant picks out flies’ eggs. Kathañca, bhikkhave, bhikkhu vaṇaṁ paṭicchādetā hoti? And how does a mendicant dress wounds? Idha, bhikkhave, bhikkhu cakkhunā rūpaṁ disvā na nimittaggāhī hoti nānubyañjanaggāhī. When a mendicant sees a sight with their eyes, they don’t get caught up in the features and details. Yatvādhikaraṇamenaṁ cakkhundriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ tassa saṁvarāya paṭipajjati, rakkhati cakkhundriyaṁ, cakkhundriye saṁvaraṁ āpajjati. If the faculty of sight were left unrestrained, bad unskillful qualities of desire and aversion would become overwhelming. For this reason, they practice restraint, protecting the faculty of sight, and achieving its restraint. Sotena saddaṁ sutvā …pe… When they hear a sound with their ears … ghānena gandhaṁ ghāyitvā …pe… smell an odor with their nose … jivhāya rasaṁ sāyitvā …pe… taste a flavor with their tongue … kāyena phoṭṭhabbaṁ phusitvā …pe… feel a touch with their body … manasā dhammaṁ viññāya na nimittaggāhī hoti nānubyañjanaggāhī. know a thought with their mind, they don’t get caught up in the features and details. Yatvādhikaraṇamenaṁ manindriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ tassa saṁvarāya paṭipajjati, rakkhati manindriyaṁ, manindriye saṁvaraṁ āpajjati. If the faculty of mind were left unrestrained, bad unskillful qualities of desire and aversion would become overwhelming. For this reason, they practice restraint, protecting the faculty of mind, and achieving its restraint. Evaṁ kho, bhikkhave, bhikkhu vaṇaṁ paṭicchādetā hoti. (4) That’s how a mendicant dresses wounds. Kathañca, bhikkhave, bhikkhu dhūmaṁ kattā hoti? And how does a mendicant smoke out pests? Idha, bhikkhave, bhikkhu yathāsutaṁ yathāpariyattaṁ dhammaṁ vitthārena paresaṁ desetā hoti. It’s when a mendicant teaches others the Dhamma in detail as they learned and memorized it. Evaṁ kho, bhikkhave, bhikkhu dhūmaṁ kattā hoti. (5) That’s how a mendicant smokes out pests. Kathañca, bhikkhave, bhikkhu titthaṁ jānāti? And how does a mendicant know the ford? Idha, bhikkhave, bhikkhu ye te bhikkhū bahussutā āgatāgamā dhammadharā vinayadharā mātikādharā te kālena kālaṁ upasaṅkamitvā paripucchati, paripañhati: It’s when from time to time a mendicant goes up to those mendicants who are very learned—knowledgeable in the scriptures, who have memorized the teachings, the texts on monastic training, and the outlines—and asks them questions: ‘idaṁ, bhante, kathaṁ? ‘Why, sir, does it say this? Imassa ko attho’ti? What does that mean?’ Tassa te āyasmanto avivaṭañceva vivaranti, anuttānīkatañca uttānīkaronti, anekavihitesu ca kaṅkhāṭhānīyesu dhammesu kaṅkhaṁ paṭivinodenti. Those venerables clarify what is unclear, reveal what is obscure, and dispel doubt regarding the many doubtful matters. Evaṁ kho, bhikkhave, bhikkhu titthaṁ jānāti. (6) That’s how a mendicant knows the ford. Kathañca bhikkhave, bhikkhu pītaṁ jānāti? And how does a mendicant know satisfaction? Idha, bhikkhave, bhikkhu tathāgatappavedite dhammavinaye desiyamāne labhati atthavedaṁ, labhati dhammavedaṁ, labhati dhammūpasaṁhitaṁ pāmojjaṁ. It’s when a mendicant, when the teaching and training proclaimed by the Realized One are being taught, finds joy in the meaning and the teaching, and finds joy connected with the teaching. Evaṁ kho, bhikkhave, bhikkhu pītaṁ jānāti. (7) That’s how a mendicant knows satisfaction. Kathañca, bhikkhave, bhikkhu vīthiṁ jānāti? And how does a mendicant know the trail? Idha, bhikkhave, bhikkhu ariyaṁ aṭṭhaṅgikaṁ maggaṁ yathābhūtaṁ pajānāti. It’s when a mendicant truly understands the noble eightfold path. Evaṁ kho, bhikkhave, bhikkhu vīthiṁ jānāti. (8) That’s how a mendicant knows the trail. Kathañca, bhikkhave, bhikkhu gocarakusalo hoti? And how is a mendicant skilled in pastures? Idha, bhikkhave, bhikkhu cattāro satipaṭṭhāne yathābhūtaṁ pajānāti. It’s when a mendicant truly understands the four kinds of mindfulness meditation. Evaṁ kho, bhikkhave, bhikkhu gocarakusalo hoti. (9) That’s how a mendicant is skilled in pastures. Kathañca, bhikkhave, bhikkhu sāvasesadohī hoti? And how does a mendicant not milk dry? Idha, bhikkhave, bhikkhuṁ saddhā gahapatikā abhihaṭṭhuṁ pavārenti cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārehi. It’s when a mendicant is invited by a householder to accept robes, alms-food, lodgings, and medicines and supplies for the sick, Tatra bhikkhu mattaṁ jānāti paṭiggahaṇāya. and that mendicant knows moderation in accepting. Evaṁ kho, bhikkhave, bhikkhu sāvasesadohī hoti. (10) That’s how a mendicant doesn’t milk dry. Kathañca, bhikkhave, bhikkhu ye te bhikkhū therā rattaññū cirapabbajitā saṅghapitaro saṅghapariṇāyakā, te atirekapūjāya pūjetā hoti? And how does a mendicant show extra respect to senior mendicants of long standing, long gone forth, fathers and leaders of the Saṅgha? Idha, bhikkhave, bhikkhu ye te bhikkhū therā rattaññū cirapabbajitā saṅghapitaro saṅghapariṇāyakā tesu mettaṁ kāyakammaṁ paccupaṭṭhāpeti āvi ceva raho ca; It’s when a mendicant consistently treats senior mendicants of long standing, long gone forth, fathers and leaders of the Saṅgha with kindness by way of body, speech, and mind, both in public and in private. mettaṁ vacīkammaṁ paccupaṭṭhāpeti āvi ceva raho ca; mettaṁ manokammaṁ paccupaṭṭhāpeti āvi ceva raho ca. Evaṁ kho, bhikkhave, bhikkhu ye te bhikkhū therā rattaññū cirapabbajitā saṅghapitaro saṅghapariṇāyakā te atirekapūjāya pūjetā hoti. (11) That’s how a mendicant shows extra respect to senior mendicants of long standing, long gone forth, fathers and leaders of the Saṅgha. Imehi kho, bhikkhave, ekādasahi dhammehi samannāgato bhikkhu bhabbo imasmiṁ dhammavinaye vuddhiṁ virūḷhiṁ vepullaṁ āpajjitun”ti. A mendicant with these eleven qualities can achieve growth, improvement, and maturity in this teaching and training.” Idamavoca bhagavā. That is what the Buddha said. Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti. Satisfied, the mendicants were happy with what the Buddha said. Mahāgopālakasuttaṁ niṭṭhitaṁ tatiyaṁ. 34. Cūḷagopālakasutta The Shorter Discourse on the Cowherd Evaṁ me sutaṁ— So I have heard. ekaṁ samayaṁ bhagavā vajjīsu viharati ukkacelāyaṁ gaṅgāya nadiyā tīre. At one time the Buddha was staying in the land of the Vajjis near Ukkacelā on the bank of the Ganges river. 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: “Bhūtapubbaṁ, bhikkhave, māgadhako gopālako duppaññajātiko, vassānaṁ pacchime māse saradasamaye, asamavekkhitvā gaṅgāya nadiyā orimaṁ tīraṁ, asamavekkhitvā pārimaṁ tīraṁ, atittheneva gāvo patāresi uttaraṁ tīraṁ suvidehānaṁ. “Once upon a time, mendicants, there was an unintelligent Magadhan cowherd. In the last month of the rainy season, without inspecting the near shore or the far shore, he drove his cattle across a place with no ford on the Ganges river to the land of the Suvidehans on the northern shore. Atha kho, bhikkhave, gāvo majjhegaṅgāya nadiyā sote āmaṇḍaliyaṁ karitvā tattheva anayabyasanaṁ āpajjiṁsu. But the cattle bunched up in mid-stream and came to ruin right there. Taṁ kissa hetu? Why is that? Tathā hi so, bhikkhave, māgadhako gopālako duppaññajātiko, vassānaṁ pacchime māse saradasamaye, asamavekkhitvā gaṅgāya nadiyā orimaṁ tīraṁ, asamavekkhitvā pārimaṁ tīraṁ, atittheneva gāvo patāresi uttaraṁ tīraṁ suvidehānaṁ. Because the unintelligent cowherd failed to inspect the shores before driving the cattle across at a place with no ford. Evameva kho, bhikkhave, ye hi keci samaṇā vā brāhmaṇā vā akusalā imassa lokassa akusalā parassa lokassa, akusalā māradheyyassa akusalā amāradheyyassa, akusalā maccudheyyassa akusalā amaccudheyyassa, tesaṁ ye sotabbaṁ saddahātabbaṁ maññissanti, tesaṁ taṁ bhavissati dīgharattaṁ ahitāya dukkhāya. In the same way, there are ascetics and brahmins who are unskilled in this world and the other world, unskilled in Māra’s sovereignty and its opposite, and unskilled in Death’s sovereignty and its opposite. If anyone thinks they are worth listening to and trusting, it will be for their lasting harm and suffering. Bhūtapubbaṁ, bhikkhave, māgadhako gopālako sappaññajātiko, vassānaṁ pacchime māse saradasamaye, samavekkhitvā gaṅgāya nadiyā orimaṁ tīraṁ, samavekkhitvā pārimaṁ tīraṁ, tittheneva gāvo patāresi uttaraṁ tīraṁ suvidehānaṁ. Once upon a time, mendicants, there was an intelligent Magadhan cowherd. In the last month of the rainy season, after inspecting the near shore and the far shore, he drove his cattle across a ford on the Ganges river to the land of the Suvidehans on the northern shore. So paṭhamaṁ patāresi ye te usabhā gopitaro gopariṇāyakā. First he drove across the bulls, the fathers and leaders of the herd. Te tiriyaṁ gaṅgāya sotaṁ chetvā sotthinā pāraṁ agamaṁsu. They breasted the stream of the Ganges and safely reached the far shore. Athāpare patāresi balavagāvo dammagāvo. Then he drove across the strong and tractable cattle. Tepi tiriyaṁ gaṅgāya sotaṁ chetvā sotthinā pāraṁ agamaṁsu. They too breasted the stream of the Ganges and safely reached the far shore. Athāpare patāresi vacchatare vacchatariyo. Then he drove across the bullocks and heifers. Tepi tiriyaṁ gaṅgāya sotaṁ chetvā sotthinā pāraṁ agamaṁsu. They too breasted the stream of the Ganges and safely reached the far shore. Athāpare patāresi vacchake kisābalake. Then he drove across the calves and weak cattle. Tepi tiriyaṁ gaṅgāya sotaṁ chetvā sotthinā pāraṁ agamaṁsu. They too breasted the stream of the Ganges and safely reached the far shore. Bhūtapubbaṁ, bhikkhave, vacchako taruṇako tāvadeva jātako mātugoravakena vuyhamāno, sopi tiriyaṁ gaṅgāya sotaṁ chetvā sotthinā pāraṁ agamāsi. Once it happened that a baby calf had just been born. Urged on by its mother’s lowing, even it managed to breast the stream of the Ganges and safely reach the far shore. Taṁ kissa hetu? Why is that? Tathā hi so, bhikkhave, māgadhako gopālako sappaññajātiko, vassānaṁ pacchime māse saradasamaye, samavekkhitvā gaṅgāya nadiyā orimaṁ tīraṁ, samavekkhitvā pārimaṁ tīraṁ, tittheneva gāvo patāresi uttaraṁ tīraṁ suvidehānaṁ. Because the intelligent cowherd inspected both shores before driving the cattle across at a ford. Evameva kho, bhikkhave, ye hi keci samaṇā vā brāhmaṇā vā kusalā imassa lokassa kusalā parassa lokassa, kusalā māradheyyassa kusalā amāradheyyassa, kusalā maccudheyyassa kusalā amaccudheyyassa, tesaṁ ye sotabbaṁ saddahātabbaṁ maññissanti, tesaṁ taṁ bhavissati dīgharattaṁ hitāya sukhāya. In the same way, there are ascetics and brahmins who are skilled in this world and the other world, skilled in Māra’s sovereignty and its opposite, and skilled in Death’s sovereignty and its opposite. If anyone thinks they are worth listening to and trusting, it will be for their lasting welfare and happiness. Seyyathāpi, bhikkhave, ye te usabhā gopitaro gopariṇāyakā te tiriyaṁ gaṅgāya sotaṁ chetvā sotthinā pāraṁ agamaṁsu; Just like the bulls, fathers and leaders of the herd, who crossed the Ganges to safety evameva kho, bhikkhave, ye te bhikkhū arahanto khīṇāsavā vusitavanto katakaraṇīyā ohitabhārā anuppattasadatthā parikkhīṇabhavasaṁyojanā sammadaññāvimuttā, te tiriyaṁ mārassa sotaṁ chetvā sotthinā pāraṅgatā. are the mendicants who are perfected, who have ended the defilements, completed the spiritual journey, done what had to be done, laid down the burden, achieved their own goal, utterly ended the fetters of rebirth, and are rightly freed through enlightenment. Having breasted Māra’s stream, they have safely crossed over to the far shore. Seyyathāpi te, bhikkhave, balavagāvo dammagāvo tiriyaṁ gaṅgāya sotaṁ chetvā sotthinā pāraṁ agamaṁsu; Just like the strong and tractable cattle who crossed the Ganges to safety evameva kho, bhikkhave, ye te bhikkhū pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātikā tattha parinibbāyino anāvattidhammā tasmā lokā, tepi tiriyaṁ mārassa sotaṁ chetvā sotthinā pāraṁ gamissanti. are the mendicants who, with the ending of the five lower fetters, are reborn spontaneously. They’re extinguished there, and are not liable to return from that world. They too, having breasted Māra’s stream, will safely cross over to the far shore. Seyyathāpi te, bhikkhave, vacchatarā vacchatariyo tiriyaṁ gaṅgāya sotaṁ chetvā sotthinā pāraṁ agamaṁsu; Just like the bullocks and heifers who crossed the Ganges to safety evameva kho, bhikkhave, ye te bhikkhū tiṇṇaṁ saṁyojanānaṁ parikkhayā rāgadosamohānaṁ tanuttā sakadāgāmino sakideva imaṁ lokaṁ āgantvā dukkhassantaṁ karissanti, tepi tiriyaṁ mārassa sotaṁ chetvā sotthinā pāraṁ gamissanti. are the mendicants who, with the ending of three fetters, and the weakening of greed, hate, and delusion, are once-returners. They come back to this world once only, then make an end of suffering. They too, having breasted Māra’s stream, will safely cross over to the far shore. Seyyathāpi te, bhikkhave, vacchakā kisābalakā tiriyaṁ gaṅgāya sotaṁ chetvā sotthinā pāraṁ agamaṁsu; Just like the calves and weak cattle who crossed the Ganges to safety evameva kho, bhikkhave, ye te bhikkhū tiṇṇaṁ saṁyojanānaṁ parikkhayā sotāpannā avinipātadhammā niyatā sambodhiparāyanā, tepi tiriyaṁ mārassa sotaṁ chetvā sotthinā pāraṁ gamissanti. are the mendicants who, with the ending of three fetters are stream-enterers, not liable to be reborn in the underworld, bound for awakening. They too, having breasted Māra’s stream, will safely cross over to the far shore. Seyyathāpi so, bhikkhave, vacchako taruṇako tāvadeva jātako mātugoravakena vuyhamāno tiriyaṁ gaṅgāya sotaṁ chetvā sotthinā pāraṁ agamāsi; Just like the baby calf who had just been born, but, urged on by its mother’s lowing, still managed to cross the Ganges to safety evameva kho, bhikkhave, ye te bhikkhū dhammānusārino saddhānusārino, tepi tiriyaṁ mārassa sotaṁ chetvā sotthinā pāraṁ gamissanti. are the mendicants who are followers of principles, followers by faith. They too, having breasted Māra’s stream, will safely cross over to the far shore. Ahaṁ kho pana, bhikkhave, kusalo imassa lokassa kusalo parassa lokassa, kusalo māradheyyassa kusalo amāradheyyassa, kusalo maccudheyyassa kusalo amaccudheyyassa. Tassa mayhaṁ, bhikkhave, ye sotabbaṁ saddahātabbaṁ maññissanti, tesaṁ taṁ bhavissati dīgharattaṁ hitāya sukhāyā”ti. Mendicants, I am skilled in this world and the other world, skilled in Māra’s sovereignty and its opposite, and skilled in Death’s sovereignty and its opposite. If anyone thinks I am worth listening to and trusting, it will be for their lasting welfare and happiness.” Idamavoca bhagavā. That is what the Buddha said. Idaṁ vatvā sugato athāparaṁ etadavoca satthā: Then the Holy One, the Teacher, went on to say: “Ayaṁ loko paro loko, “This world and the other world jānatā suppakāsito; have been clearly explained by one who knows; Yañca mārena sampattaṁ, as well as Māra’s reach, appattaṁ yañca maccunā. and what’s out of Death’s reach. Sabbaṁ lokaṁ abhiññāya, Directly knowing the whole world, sambuddhena pajānatā; the Buddha who understands Vivaṭaṁ amatadvāraṁ, has flung open the door of the deathless, khemaṁ nibbānapattiyā. for realizing the sanctuary, extinguishment. Chinnaṁ pāpimato sotaṁ, The Wicked One’s stream has been breasted, Viddhastaṁ vinaḷīkataṁ; it’s smashed and gutted. Pāmojjabahulā hotha, Be full of joy, mendicants, Khemaṁ pattattha bhikkhavo”ti. set your heart on the sanctuary!” Cūḷagopālakasuttaṁ niṭṭhitaṁ catutthaṁ. 35. Cūḷasaccakasutta The Shorter Discourse With Saccaka Evaṁ me sutaṁ— So I have heard. ekaṁ samayaṁ bhagavā vesāliyaṁ viharati mahāvane kūṭāgārasālāyaṁ. At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof. Tena kho pana samayena saccako nigaṇṭhaputto vesāliyaṁ paṭivasati bhassappavādako paṇḍitavādo sādhusammato bahujanassa. Now at that time Saccaka, the son of Jain parents, was staying in Vesālī. He was a debater and clever speaker regarded as holy by many people. So vesāliyaṁ parisati evaṁ vācaṁ bhāsati: He was telling a crowd in Vesālī, “nāhaṁ taṁ passāmi samaṇaṁ vā brāhmaṇaṁ vā, saṅghiṁ gaṇiṁ gaṇācariyaṁ, api arahantaṁ sammāsambuddhaṁ paṭijānamānaṁ, yo mayā vādena vādaṁ samāraddho na saṅkampeyya na sampakampeyya na sampavedheyya, yassa na kacchehi sedā mucceyyuṁ. “If I was to take them on in debate, I don’t see any ascetic or brahmin—leader of an order or a community, or the teacher of a community, even one who claims to be a perfected one, a fully awakened Buddha—who would not shake and rock and tremble, sweating from the armpits. Thūṇaṁ cepāhaṁ acetanaṁ vādena vādaṁ samārabheyyaṁ, sāpi mayā vādena vādaṁ samāraddhā saṅkampeyya sampakampeyya sampavedheyya. Even if I took on an insentient post in debate, it would shake and rock and tremble. Ko pana vādo manussabhūtassā”ti? How much more then a human being!” Atha kho āyasmā assaji pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya vesāliṁ piṇḍāya pāvisi. Then Venerable Assaji robed up in the morning and, taking his bowl and robe, entered Vesālī for alms. Addasā kho saccako nigaṇṭhaputto vesāliyaṁ jaṅghāvihāraṁ anucaṅkamamāno anuvicaramāno āyasmantaṁ assajiṁ dūratova āgacchantaṁ. As Saccaka was going for a walk he saw Assaji coming off in the distance. Disvāna yenāyasmā assaji tenupasaṅkami; upasaṅkamitvā āyasmatā assajinā saddhiṁ sammodi. He approached him and exchanged greetings with him. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhito kho saccako nigaṇṭhaputto āyasmantaṁ assajiṁ etadavoca: When the greetings and polite conversation were over, Saccaka stood to one side and said to Assaji, “kathaṁ pana, bho assaji, samaṇo gotamo sāvake vineti, kathaṁbhāgā ca pana samaṇassa gotamassa sāvakesu anusāsanī bahulā pavattatī”ti? “Master Assaji, how does the ascetic Gotama guide his disciples? And how does instruction to his disciples generally proceed?” “Evaṁ kho, aggivessana, bhagavā sāvake vineti, evaṁbhāgā ca pana bhagavato sāvakesu anusāsanī bahulā pavattati: “Aggivessana, this is how the ascetic Gotama guides his disciples, and how instruction to his disciples generally proceeds: ‘rūpaṁ, bhikkhave, aniccaṁ, vedanā aniccā, saññā aniccā, saṅkhārā aniccā, viññāṇaṁ aniccaṁ. ‘Form, feeling, perception, choices, and consciousness are impermanent. Rūpaṁ, bhikkhave, anattā, vedanā anattā, saññā anattā, saṅkhārā anattā, viññāṇaṁ anattā. Form, feeling, perception, choices, and consciousness are not-self. Sabbe saṅkhārā aniccā, sabbe dhammā anattā’ti. All conditions are impermanent. All things are not-self.’ Evaṁ kho, aggivessana, bhagavā sāvake vineti, evaṁbhāgā ca pana bhagavato sāvakesu anusāsanī bahulā pavattatī”ti. This is how the ascetic Gotama guides his disciples, and how instruction to his disciples generally proceeds.” “Dussutaṁ vata, bho assaji, assumha ye mayaṁ evaṁvādiṁ samaṇaṁ gotamaṁ assumha. “It’s sad to hear, Master Assaji, that the ascetic Gotama has such a doctrine. Appeva nāma mayaṁ kadāci karahaci tena bhotā gotamena saddhiṁ samāgaccheyyāma, appeva nāma siyā kocideva kathāsallāpo, appeva nāma tasmā pāpakā diṭṭhigatā viveceyyāmā”ti. Hopefully, some time or other I’ll get to meet Master Gotama, and we can have a discussion. And hopefully I can dissuade him from this harmful misconception.” Tena kho pana samayena pañcamattāni licchavisatāni santhāgāre sannipatitāni honti kenacideva karaṇīyena. Now at that time around five hundred Licchavis were sitting together at the meeting hall on some business. Atha kho saccako nigaṇṭhaputto yena te licchavī tenupasaṅkami; upasaṅkamitvā te licchavī etadavoca: Then Saccaka went up to them and said, “abhikkamantu bhonto licchavī, abhikkamantu bhonto licchavī, ajja me samaṇena gotamena saddhiṁ kathāsallāpo bhavissati. “Come forth, good Licchavīs, come forth! Today I am going to have a discussion with the ascetic Gotama. Sace me samaṇo gotamo tathā patiṭṭhissati yathā ca me ñātaññatarena sāvakena assajinā nāma bhikkhunā patiṭṭhitaṁ, seyyathāpi nāma balavā puriso dīghalomikaṁ eḷakaṁ lomesu gahetvā ākaḍḍheyya parikaḍḍheyya samparikaḍḍheyya; If he stands by the position stated to me by one of his well-known disciples—a mendicant named Assaji—I’ll take him on in debate and drag him to and fro and round about, like a strong man would drag a fleecy sheep to and fro and round about! evamevāhaṁ samaṇaṁ gotamaṁ vādena vādaṁ ākaḍḍhissāmi parikaḍḍhissāmi samparikaḍḍhissāmi. Seyyathāpi nāma balavā soṇḍikākammakāro mahantaṁ soṇḍikākiḷañjaṁ gambhīre udakarahade pakkhipitvā kaṇṇe gahetvā ākaḍḍheyya parikaḍḍheyya samparikaḍḍheyya; Taking him on in debate, I’ll drag him to and fro and round about, like a strong brewer’s worker would toss a large brewer’s sieve into a deep lake, grab it by the corners, and drag it to and fro and round about! evamevāhaṁ samaṇaṁ gotamaṁ vādena vādaṁ ākaḍḍhissāmi parikaḍḍhissāmi samparikaḍḍhissāmi. Seyyathāpi nāma balavā soṇḍikādhutto vālaṁ kaṇṇe gahetvā odhuneyya niddhuneyya nipphoṭeyya; Taking him on in debate, I’ll shake him down and about, and give him a beating, like a strong brewer’s mixer would grab a strainer by the corners and shake it down and about, and give it a beating! evamevāhaṁ samaṇaṁ gotamaṁ vādena vādaṁ odhunissāmi niddhunissāmi nipphoṭessāmi. Seyyathāpi nāma kuñjaro saṭṭhihāyano gambhīraṁ pokkharaṇiṁ ogāhetvā sāṇadhovikaṁ nāma kīḷitajātaṁ kīḷati; I’ll play a game of ear-washing with the ascetic Gotama, like a sixty-year-old elephant would plunge into a deep lotus pond and play a game of ear-washing! evamevāhaṁ samaṇaṁ gotamaṁ sāṇadhovikaṁ maññe kīḷitajātaṁ kīḷissāmi. Abhikkamantu bhonto licchavī, abhikkamantu bhonto licchavī, ajja me samaṇena gotamena saddhiṁ kathāsallāpo bhavissatī”ti. Come forth, good Licchavīs, come forth! Today I am going to have a discussion with the ascetic Gotama.” Tatrekacce licchavī evamāhaṁsu: At that, some of the Licchavis said, “kiṁ samaṇo gotamo saccakassa nigaṇṭhaputtassa vādaṁ āropessati, atha kho saccako nigaṇṭhaputto samaṇassa gotamassa vādaṁ āropessatī”ti? “How can the ascetic Gotama refute Saccaka’s doctrine, when it is Saccaka who will refute Gotama’s doctrine?” Ekacce licchavī evamāhaṁsu: But some of the Licchavis said, “kiṁ so bhavamāno saccako nigaṇṭhaputto yo bhagavato vādaṁ āropessati, atha kho bhagavā saccakassa nigaṇṭhaputtassa vādaṁ āropessatī”ti? “Who is Saccaka to refute the Buddha’s doctrine, when it is the Buddha who will refute Saccaka’s doctrine?” Atha kho saccako nigaṇṭhaputto pañcamattehi licchavisatehi parivuto yena mahāvanaṁ kūṭāgārasālā tenupasaṅkami. Then Saccaka, escorted by the five hundred Licchavis, went to the hall with the peaked roof in the Great Wood. Tena kho pana samayena sambahulā bhikkhū abbhokāse caṅkamanti. At that time several mendicants were walking mindfully in the open air. Atha kho saccako nigaṇṭhaputto yena te bhikkhū tenupasaṅkami; upasaṅkamitvā te bhikkhū etadavoca: Then Saccaka went up to them and said, “kahaṁ nu kho, bho, etarahi so bhavaṁ gotamo viharati? “Gentlemen, where is Master Gotama at present? Dassanakāmā hi mayaṁ taṁ bhavantaṁ gotaman”ti. For we want to see him.” “Esa, aggivessana, bhagavā mahāvanaṁ ajjhogāhetvā aññatarasmiṁ rukkhamūle divāvihāraṁ nisinno”ti. “Aggivessana, the Buddha has plunged deep into the Great Wood and is sitting at the root of a tree for the day’s meditation.” Atha kho saccako nigaṇṭhaputto mahatiyā licchaviparisāya saddhiṁ mahāvanaṁ ajjhogāhetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi. Then Saccaka, together with a large group of Licchavis, went to see the Buddha in the Great Wood, and exchanged greetings with him. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. When the greetings and polite conversation were over, he sat down to one side. Tepi kho licchavī appekacce bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu, appekacce bhagavatā saddhiṁ sammodiṁsu, sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdiṁsu. Appekacce yena bhagavā tenañjaliṁ paṇāmetvā ekamantaṁ nisīdiṁsu, appekacce bhagavato santike nāmagottaṁ sāvetvā ekamantaṁ nisīdiṁsu, appekacce tuṇhībhūtā ekamantaṁ nisīdiṁsu. Before sitting down to one side, some of the Licchavīs bowed, some exchanged greetings and polite conversation, some held up their joined palms toward the Buddha, some announced their name and clan, while some kept silent. Ekamantaṁ nisinno kho saccako nigaṇṭhaputto bhagavantaṁ etadavoca: Then Saccaka said to the Buddha, “puccheyyāhaṁ bhavantaṁ gotamaṁ kiñcideva desaṁ, sace me bhavaṁ gotamo okāsaṁ karoti pañhassa veyyākaraṇāyā”ti. “I’d like to ask Master Gotama about a certain point, if you’d take the time to answer.” “Puccha, aggivessana, yadākaṅkhasī”ti. “Ask what you wish, Aggivessana.” “Kathaṁ pana bhavaṁ gotamo sāvake vineti, kathaṁbhāgā ca pana bhoto gotamassa sāvakesu anusāsanī bahulā pavattatī”ti? “How does the ascetic Gotama guide his disciples? And how does instruction to his disciples generally proceed?” “Evaṁ kho ahaṁ, aggivessana, sāvake vinemi, evaṁbhāgā ca pana me sāvakesu anusāsanī bahulā pavattati: “This is how I guide my disciples, and how instruction to my disciples generally proceeds: ‘rūpaṁ, bhikkhave, aniccaṁ, vedanā aniccā, saññā aniccā, saṅkhārā aniccā, viññāṇaṁ aniccaṁ. ‘Form, feeling, perception, choices, and consciousness are impermanent. Rūpaṁ, bhikkhave, anattā, vedanā anattā, saññā anattā, saṅkhārā anattā, viññāṇaṁ anattā. Form, feeling, perception, choices, and consciousness are not-self. Sabbe saṅkhārā aniccā, sabbe dhammā anattā’ti. All conditions are impermanent. All things are not-self.’ Evaṁ kho ahaṁ, aggivessana, sāvake vinemi, evaṁbhāgā ca pana me sāvakesu anusāsanī bahulā pavattatī”ti. This is how I guide my disciples, and how instruction to my disciples generally proceeds.” “Upamā maṁ, bho gotama, paṭibhātī”ti. “A simile strikes me, Master Gotama.” “Paṭibhātu taṁ, aggivessanā”ti bhagavā avoca. “Then speak as you feel inspired,” said the Buddha. “Seyyathāpi, bho gotama, ye kecime bījagāmabhūtagāmā vuddhiṁ virūḷhiṁ vepullaṁ āpajjanti, sabbe te pathaviṁ nissāya pathaviyaṁ patiṭṭhāya. “All the plants and seeds that achieve growth, increase, and maturity do so depending on the earth and grounded on the earth. Evamete bījagāmabhūtagāmā vuddhiṁ virūḷhiṁ vepullaṁ āpajjanti. Seyyathāpi vā pana, bho gotama, ye kecime balakaraṇīyā kammantā karīyanti, sabbe te pathaviṁ nissāya pathaviyaṁ patiṭṭhāya. All the hard work that gets done depends on the earth and is grounded on the earth. Evamete balakaraṇīyā kammantā karīyanti. Evameva kho, bho gotama, rūpattāyaṁ purisapuggalo rūpe patiṭṭhāya puññaṁ vā apuññaṁ vā pasavati, vedanattāyaṁ purisapuggalo vedanāyaṁ patiṭṭhāya puññaṁ vā apuññaṁ vā pasavati, saññattāyaṁ purisapuggalo saññāyaṁ patiṭṭhāya puññaṁ vā apuññaṁ vā pasavati, saṅkhārattāyaṁ purisapuggalo saṅkhāresu patiṭṭhāya puññaṁ vā apuññaṁ vā pasavati, viññāṇattāyaṁ purisapuggalo viññāṇe patiṭṭhāya puññaṁ vā apuññaṁ vā pasavatī”ti. In the same way, an individual’s self is form. Grounded on form they make good and bad choices. An individual’s self is feeling … perception … choices … consciousness. Grounded on consciousness they make good and bad choices.” “Nanu tvaṁ, aggivessana, evaṁ vadesi: “Aggivessana, are you not saying this: ‘rūpaṁ me attā, vedanā me attā, saññā me attā, saṅkhārā me attā, viññāṇaṁ me attā’”ti? ‘Form is my self, feeling is my self, perception is my self, choices are my self, consciousness is my self’?” “Ahañhi, bho gotama, evaṁ vadāmi: “Indeed, Master Gotama, that is what I am saying. ‘rūpaṁ me attā, vedanā me attā, saññā me attā, saṅkhārā me attā, viññāṇaṁ me attā’ti, ayañca mahatī janatā”ti. And this big crowd agrees with me!” “Kiñhi te, aggivessana, mahatī janatā karissati? “What has this big crowd to do with you? Iṅgha tvaṁ, aggivessana, sakaññeva vādaṁ nibbeṭhehī”ti. Please just explain your own statement.” “Ahañhi, bho gotama, evaṁ vadāmi: “Then, Master Gotama, what I am saying is this: ‘rūpaṁ me attā, vedanā me attā, saññā me attā, saṅkhārā me attā, viññāṇaṁ me attā’”ti. ‘Form is my self, feeling is my self, perception is my self, choices are my self, consciousness is my self’.” “Tena hi, aggivessana, taññevettha paṭipucchissāmi, yathā te khameyya tathā naṁ byākareyyāsi. “Well then, Aggivessana, I’ll ask you about this in return, and you can answer as you like. Taṁ kiṁ maññasi, aggivessana, What do you think, Aggivessana? vatteyya rañño khattiyassa muddhāvasittassa sakasmiṁ vijite vaso— Consider an anointed king such as Pasenadi of Kosala or Ajātasattu Vedehiputta of Magadha. ghātetāyaṁ vā ghātetuṁ, jāpetāyaṁ vā jāpetuṁ, pabbājetāyaṁ vā pabbājetuṁ, seyyathāpi rañño pasenadissa kosalassa, seyyathāpi vā pana rañño māgadhassa ajātasattussa vedehiputtassā”ti? Would they have the power in their own realm to execute, fine, or banish those who are guilty?” “Vatteyya, bho gotama, rañño khattiyassa muddhāvasittassa sakasmiṁ vijite vaso— “An anointed king would have such power, Master Gotama. ghātetāyaṁ vā ghātetuṁ, jāpetāyaṁ vā jāpetuṁ, pabbājetāyaṁ vā pabbājetuṁ, seyyathāpi rañño pasenadissa kosalassa, seyyathāpi vā pana rañño māgadhassa ajātasattussa vedehiputtassa. Imesampi hi, bho gotama, saṅghānaṁ gaṇānaṁ— Even federations such as the Seyyathidaṁ—vajjīnaṁ mallānaṁ— Vajjis and Mallas vattati sakasmiṁ vijite vaso— have such power in their own realm. ghātetāyaṁ vā ghātetuṁ, jāpetāyaṁ vā jāpetuṁ, pabbājetāyaṁ vā pabbājetuṁ. Kiṁ pana rañño khattiyassa muddhāvasittassa, seyyathāpi rañño pasenadissa kosalassa, seyyathāpi vā pana rañño māgadhassa ajātasattussa vedehiputtassa? So of course an anointed king such as Pasenadi or Ajātasattu Vatteyya, bho gotama, vattituñca marahatī”ti. would wield such power, as is their right.” “Taṁ kiṁ maññasi, aggivessana, “What do you think, Aggivessana? yaṁ tvaṁ evaṁ vadesi: When you say, ‘rūpaṁ me attā’ti, vattati te tasmiṁ rūpe vaso— ‘Form is my self,’ do you have power over that form to say: evaṁ me rūpaṁ hotu, evaṁ me rūpaṁ mā ahosī”ti? ‘May my form be like this! May it not be like that’?” Evaṁ vutte, saccako nigaṇṭhaputto tuṇhī ahosi. When he said this, Saccaka kept silent. Dutiyampi kho bhagavā saccakaṁ nigaṇṭhaputtaṁ etadavoca: The Buddha asked the question a second time, “taṁ kiṁ maññasi, aggivessana, yaṁ tvaṁ evaṁ vadesi: ‘rūpaṁ me attā’ti, vattati te tasmiṁ rūpe vaso— evaṁ me rūpaṁ hotu, evaṁ me rūpaṁ mā ahosī”ti? Dutiyampi kho saccako nigaṇṭhaputto tuṇhī ahosi. but Saccaka still kept silent. Atha kho bhagavā saccakaṁ nigaṇṭhaputtaṁ etadavoca: So the Buddha said to Saccaka, “byākarohi dāni, aggivessana, na dāni te tuṇhībhāvassa kālo. “Answer now, Aggivessana. Now is not the time for silence. Yo koci, aggivessana tathāgatena yāvatatiyaṁ sahadhammikaṁ pañhaṁ puṭṭho na byākaroti, etthevassa sattadhā muddhā phalatī”ti. If someone fails to answer a legitimate question when asked three times by the Buddha, their head explodes into seven pieces there and then.” Tena kho pana samayena vajirapāṇi yakkho āyasaṁ vajiraṁ ādāya ādittaṁ sampajjalitaṁ sajotibhūtaṁ saccakassa nigaṇṭhaputtassa uparivehāsaṁ ṭhito hoti: Now at that time the spirit Vajirapāṇi, taking up a burning iron thunderbolt, blazing and glowing, stood in the sky above Saccaka, thinking, “sacāyaṁ saccako nigaṇṭhaputto bhagavatā yāvatatiyaṁ sahadhammikaṁ pañhaṁ puṭṭho na byākarissati etthevassa sattadhā muddhaṁ phālessāmī”ti. “If this Saccaka doesn’t answer when asked a third time, I’ll blow his head into seven pieces there and then!” Taṁ kho pana vajirapāṇiṁ yakkhaṁ bhagavā ceva passati saccako ca nigaṇṭhaputto. And both the Buddha and Saccaka could see Vajirapāṇi. Atha kho saccako nigaṇṭhaputto bhīto saṁviggo lomahaṭṭhajāto bhagavantaṁyeva tāṇaṁ gavesī bhagavantaṁyeva leṇaṁ gavesī bhagavantaṁyeva saraṇaṁ gavesī bhagavantaṁ etadavoca: Saccaka was terrified, shocked, and awestruck. Looking to the Buddha for shelter, protection, and refuge, he said, “pucchatu maṁ bhavaṁ gotamo, byākarissāmī”ti. “Ask me, Master Gotama. I will answer.” “Taṁ kiṁ maññasi, aggivessana, “What do you think, Aggivessana? yaṁ tvaṁ evaṁ vadesi: When you say, ‘rūpaṁ me attā’ti, vattati te tasmiṁ rūpe vaso— ‘Form is my self,’ do you have power over that form to say: evaṁ me rūpaṁ hotu, evaṁ me rūpaṁ mā ahosī”ti? ‘May my form be like this! May it not be like that’?” “No hidaṁ, bho gotama”. “No, Master Gotama.” “Manasi karohi, aggivessana; “Think about it, Aggivessana! manasi karitvā kho, aggivessana, byākarohi. You should think before answering. Na kho te sandhiyati purimena vā pacchimaṁ pacchimena vā purimaṁ. What you said before and what you said after don’t match up. Taṁ kiṁ maññasi, aggivessana, What do you think, Aggivessana? yaṁ tvaṁ evaṁ vadesi: When you say, ‘vedanā me attā’ti, vattati te tissaṁ vedanāyaṁ vaso— ‘Feeling is my self,’ do you have power over that feeling to say: evaṁ me vedanā hotu, evaṁ me vedanā mā ahosī”ti? ‘May my feeling be like this! May it not be like that’?” “No hidaṁ, bho gotama”. “No, Master Gotama.” “Manasi karohi, aggivessana; “Think about it, Aggivessana! manasi karitvā kho, aggivessana, byākarohi. You should think before answering. Na kho te sandhiyati purimena vā pacchimaṁ, pacchimena vā purimaṁ. What you said before and what you said after don’t match up. Taṁ kiṁ maññasi, aggivessana, What do you think, Aggivessana? yaṁ tvaṁ evaṁ vadesi: When you say, ‘saññā me attā’ti, vattati te tissaṁ saññāyaṁ vaso— ‘Perception is my self,’ do you have power over that perception to say: evaṁ me saññā hotu, evaṁ me saññā mā ahosī”ti? ‘May my perception be like this! May it not be like that’?” “No hidaṁ, bho gotama”. “No, Master Gotama.” “Manasi karohi, aggivessana; “Think about it, Aggivessana! manasi karitvā kho, aggivessana, byākarohi. You should think before answering. Na kho te sandhiyati purimena vā pacchimaṁ, pacchimena vā purimaṁ. What you said before and what you said after don’t match up. Taṁ kiṁ maññasi, aggivessana, What do you think, Aggivessana? yaṁ tvaṁ evaṁ vadesi: When you say, ‘saṅkhārā me attā’ti, vattati te tesu saṅkhāresu vaso— ‘Choices are my self,’ do you have power over those choices to say: evaṁ me saṅkhārā hontu, evaṁ me saṅkhārā mā ahesun”ti? ‘May my choices be like this! May they not be like that’?” “No hidaṁ, bho gotama”. “No, Master Gotama.” “Manasi karohi, aggivessana; “Think about it, Aggivessana! manasi karitvā kho, aggivessana, byākarohi. You should think before answering. Na kho te sandhiyati purimena vā pacchimaṁ, pacchimena vā purimaṁ. What you said before and what you said after don’t match up. Taṁ kiṁ maññasi, aggivessana, What do you think, Aggivessana? yaṁ tvaṁ evaṁ vadesi: When you say, ‘viññāṇaṁ me attā’ti, vattati te tasmiṁ viññāṇe vaso— ‘Consciousness is my self,’ do you have power over that consciousness to say: evaṁ me viññāṇaṁ hotu, evaṁ me viññāṇaṁ mā ahosī”ti? ‘May my consciousness be like this! May it not be like that’?” “No hidaṁ, bho gotama”. “No, Master Gotama.” “Manasi karohi, aggivessana; “Think about it, Aggivessana! manasi karitvā kho, aggivessana, byākarohi. You should think before answering. Na kho te sandhiyati purimena vā pacchimaṁ, pacchimena vā purimaṁ. What you said before and what you said after don’t match up. Taṁ kiṁ maññasi, aggivessana, What do you think, Aggivessana? rūpaṁ niccaṁ vā aniccaṁ vā”ti? Is form permanent or impermanent?” “Aniccaṁ, bho gotama”. “Impermanent.” “Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti? “But if it’s impermanent, is it suffering or happiness?” “Dukkhaṁ, bho gotama”. “Suffering.” “Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ: “But if it’s impermanent, suffering, and liable to fall apart, is it fit to be regarded thus: ‘etaṁ mama, esohamasmi, eso me attā’”ti? ‘This is mine, I am this, this is my self’?” “No hidaṁ, bho gotama”. “No, Master Gotama.” “Taṁ kiṁ maññasi, aggivessana, “What do you think, Aggivessana? vedanā …pe… Is feeling … saññā …pe… perception … saṅkhārā …pe… choices … taṁ kiṁ maññasi, aggivessana, viññāṇaṁ niccaṁ vā aniccaṁ vā”ti? consciousness permanent or impermanent?” “Aniccaṁ, bho gotama”. “Impermanent.” “Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti? “But if it’s impermanent, is it suffering or happiness?” “Dukkhaṁ, bho gotama”. “Suffering.” “Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ: “But if it’s impermanent, suffering, and liable to fall apart, is it fit to be regarded thus: ‘etaṁ mama, esohamasmi, eso me attā’”ti? ‘This is mine, I am this, this is my self’?” “No hidaṁ, bho gotama”. “No, Master Gotama.” “Taṁ kiṁ maññasi, aggivessana, “What do you think, Aggivessana? yo nu kho dukkhaṁ allīno dukkhaṁ upagato dukkhaṁ ajjhosito, dukkhaṁ ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassati, api nu kho so sāmaṁ vā dukkhaṁ parijāneyya, dukkhaṁ vā parikkhepetvā vihareyyā”ti? Consider someone who clings, holds, and attaches to suffering, regarding it thus: ‘This is mine, I am this, this is my self.’ Would such a person be able to completely understand suffering themselves, or live having wiped out suffering?” “Kiñhi siyā, bho gotama? “How could they? No hidaṁ, bho gotamā”ti. No, Master Gotama.” “Taṁ kiṁ maññasi, aggivessana, “What do you think, Aggivessana? nanu tvaṁ evaṁ sante dukkhaṁ allīno dukkhaṁ upagato dukkhaṁ ajjhosito, dukkhaṁ: This being so, aren’t you someone who clings, holds, and attaches to suffering, regarding it thus: ‘This is mine, I am this, this is my self’?” ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassasī”ti? “Kiñhi no siyā, bho gotama? “How could I not? Evametaṁ, bho gotamā”ti. Yes, Master Gotama.” “Seyyathāpi, aggivessana, puriso sāratthiko sāragavesī sārapariyesanaṁ caramāno tiṇhaṁ kuṭhāriṁ ādāya vanaṁ paviseyya. “Suppose, Aggivessana, there was a person in need of heartwood. Wandering in search of heartwood, they’d take a sharp axe and enter a forest. So tattha passeyya mahantaṁ kadalikkhandhaṁ ujuṁ navaṁ akukkukajātaṁ. There they’d see a big banana tree, straight and young and grown free of defects. Tamenaṁ mūle chindeyya, mūle chetvā agge chindeyya, agge chetvā pattavaṭṭiṁ vinibbhujeyya. They’d cut it down at the base, cut off the top, and unroll the coiled sheaths. So tattha pattavaṭṭiṁ vinibbhujanto pheggumpi nādhigaccheyya, kuto sāraṁ? But they wouldn’t even find sapwood, much less heartwood. Evameva kho tvaṁ, aggivessana, mayā sakasmiṁ vāde samanuyuñjiyamāno samanugāhiyamāno samanubhāsiyamāno ritto tuccho aparaddho. In the same way, when pursued, pressed, and grilled by me on your own doctrine, you turn out to be void, hollow, and mistaken. Bhāsitā kho pana te esā, aggivessana, vesāliyaṁ parisati vācā: But it was you who stated before the assembly of Vesālī: ‘nāhaṁ taṁ passāmi samaṇaṁ vā brāhmaṇaṁ vā, saṅghiṁ gaṇiṁ gaṇācariyaṁ, api arahantaṁ sammāsambuddhaṁ paṭijānamānaṁ, yo mayā vādena vādaṁ samāraddho na saṅkampeyya na sampakampeyya na sampavedheyya, yassa na kacchehi sedā mucceyyuṁ. ‘If I was to take them on in debate, I don’t see any ascetic or brahmin—leader of an order or a community, or the teacher of a community, even one who claims to be a perfected one, a fully awakened Buddha—who would not shake and rock and tremble, sweating from the armpits. Thūṇaṁ cepāhaṁ acetanaṁ vādena vādaṁ samārabheyyaṁ sāpi mayā vādena vādaṁ samāraddhā saṅkampeyya sampakampeyya sampavedheyya. Even if I took on an insentient post in debate, it would shake and rock and tremble. Ko pana vādo manussabhūtassā’ti? How much more then a human being!’ Tuyhaṁ kho pana, aggivessana, appekaccāni sedaphusitāni nalāṭā muttāni, uttarāsaṅgaṁ vinibhinditvā bhūmiyaṁ patiṭṭhitāni. But sweat is pouring from your forehead; it’s soaked through your robe and drips on the ground. Mayhaṁ kho pana, aggivessana, natthi etarahi kāyasmiṁ sedo”ti. While I now have no sweat on my body.” Iti bhagavā tasmiṁ parisati suvaṇṇavaṇṇaṁ kāyaṁ vivari. So the Buddha revealed his golden body to the assembly. Evaṁ vutte, saccako nigaṇṭhaputto tuṇhībhūto maṅkubhūto pattakkhandho adhomukho pajjhāyanto appaṭibhāno nisīdi. When this was said, Saccaka sat silent, embarrassed, shoulders drooping, downcast, depressed, with nothing to say. Atha kho dummukho licchaviputto saccakaṁ nigaṇṭhaputtaṁ tuṇhībhūtaṁ maṅkubhūtaṁ pattakkhandhaṁ adhomukhaṁ pajjhāyantaṁ appaṭibhānaṁ viditvā bhagavantaṁ etadavoca: Knowing this, the Licchavi Dummukha said to the Buddha, “upamā maṁ, bhagavā, paṭibhātī”ti. “A simile strikes me, Blessed One.” “Paṭibhātu taṁ, dummukhā”ti bhagavā avoca. “Then speak as you feel inspired,” said the Buddha. “Seyyathāpi, bhante, gāmassa vā nigamassa vā avidūre pokkharaṇī. “Sir, suppose there was a lotus pond not far from a town or village, Tatrāssa kakkaṭako. and a crab lived there. Atha kho, bhante, sambahulā kumārakā vā kumārikā vā tamhā gāmā vā nigamā vā nikkhamitvā yena sā pokkharaṇī tenupasaṅkameyyuṁ; upasaṅkamitvā taṁ pokkharaṇiṁ ogāhetvā taṁ kakkaṭakaṁ udakā uddharitvā thale patiṭṭhāpeyyuṁ. Then several boys or girls would leave the town or village and go to the pond, where they’d pull out the crab and put it on dry land. Yaññadeva hi so, bhante, kakkaṭako aḷaṁ abhininnāmeyya taṁ tadeva te kumārakā vā kumārikā vā kaṭṭhena vā kathalena vā sañchindeyyuṁ sambhañjeyyuṁ sampalibhañjeyyuṁ. Whenever that crab extended a claw, those boys or girls would snap, crack, and break it off with a stick or a stone. Evañhi so, bhante, kakkaṭako sabbehi aḷehi sañchinnehi sambhaggehi sampalibhaggehi abhabbo taṁ pokkharaṇiṁ puna otarituṁ, seyyathāpi pubbe. And when that crab’s claws had all been snapped, cracked, and broken off it wouldn’t be able to return down into that lotus pond. Evameva kho, bhante, yāni saccakassa nigaṇṭhaputtassa visūkāyitāni visevitāni vipphanditāni tānipi sabbāni bhagavatā sañchinnāni sambhaggāni sampalibhaggāni; In the same way, sir, the Buddha has snapped, cracked, and broken off all Saccaka’s tricks, dodges, and evasions. abhabbo ca dāni, bhante, saccako nigaṇṭhaputto puna bhagavantaṁ upasaṅkamituṁ yadidaṁ vādādhippāyo”ti. Now he can’t get near the Buddha again looking for a debate.” Evaṁ vutte, saccako nigaṇṭhaputto dummukhaṁ licchaviputtaṁ etadavoca: But Saccaka said to him, “āgamehi tvaṁ, dummukha,āgamehi tvaṁ, dummukha, (…) na mayaṁ tayā saddhiṁ mantema, idha mayaṁ bhotā gotamena saddhiṁ mantema. “Hold on, Dummukha, hold on! I wasn’t talking with you, I was talking with Master Gotama. Tiṭṭhatesā, bho gotama, amhākañceva aññesañca puthusamaṇabrāhmaṇānaṁ vācā. Master Gotama, leave aside that statement I made—as did various other ascetics and brahmins— Vilāpaṁ vilapitaṁ maññe. it was, like, just a bit of nonsense. Kittāvatā ca nu kho bhoto gotamassa sāvako sāsanakaro hoti ovādapatikaro tiṇṇavicikiccho vigatakathaṅkatho vesārajjappatto aparappaccayo satthusāsane viharatī”ti? How do you define a disciple of Master Gotama who follows instructions and responds to advice; who has gone beyond doubt, got rid of indecision, gained assurance, and is independent of others in the Teacher’s instructions?” “Idha, aggivessana, mama sāvako yaṁ kiñci rūpaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā, sabbaṁ rūpaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya passati; “It’s when one of my disciples truly sees any kind of form at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: *all* form—with right understanding: ‘This is not mine, I am not this, this is not my self.’ yā kāci vedanā …pe… They truly see any kind of feeling … yā kāci saññā …pe… perception … ye keci saṅkhārā …pe… choices … yaṁ kiñci viññāṇaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā, yaṁ dūre santike vā, sabbaṁ viññāṇaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya passati. consciousness at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: *all* consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self.’ Ettāvatā kho, aggivessana, mama sāvako sāsanakaro hoti ovādapatikaro tiṇṇavicikiccho vigatakathaṅkatho vesārajjappatto aparappaccayo satthusāsane viharatī”ti. That’s how to define one of my disciples who follows instructions and responds to advice; who has gone beyond doubt, got rid of indecision, gained assurance, and is independent of others in the Teacher’s instructions.” “Kittāvatā pana, bho gotama, bhikkhu arahaṁ hoti khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṁyojano sammadaññāvimutto”ti? “But how do you define a mendicant who is a perfected one, with defilements ended, who has completed the spiritual journey, done what had to be done, laid down the burden, achieved their own true goal, utterly ended the fetters of rebirth, and is rightly freed through enlightenment?” “Idha, aggivessana, bhikkhu yaṁ kiñci rūpaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā sabbaṁ rūpaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya disvā anupādā vimutto hoti; “It’s when one of my disciples truly sees any kind of form at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: *all* form—with right understanding: ‘This is not mine, I am not this, this is not my self.’ And having seen this with right understanding they’re freed by not grasping. yā kāci vedanā …pe… They truly see any kind of feeling … yā kāci saññā …pe… perception … ye keci saṅkhārā …pe… choices … yaṁ kiñci viññāṇaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā sabbaṁ viññāṇaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya disvā anupādā vimutto hoti. consciousness at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: *all* consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self.’ And having seen this with right understanding they’re freed by not grasping. Ettāvatā kho, aggivessana, bhikkhu arahaṁ hoti khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṁyojano sammadaññāvimutto. That’s how to define a mendicant who is a perfected one, with defilements ended, who has completed the spiritual journey, done what had to be done, laid down the burden, achieved their own true goal, utterly ended the fetters of rebirth, and is rightly freed through enlightenment. Evaṁ vimuttacitto kho, aggivessana, bhikkhu tīhi anuttariyehi samannāgato hoti— A mendicant whose mind is freed like this has three unsurpassable qualities: dassanānuttariyena, paṭipadānuttariyena, vimuttānuttariyena. unsurpassable vision, practice, and freedom. Evaṁ vimuttacitto kho, aggivessana, bhikkhu tathāgataññeva sakkaroti garuṁ karoti māneti pūjeti— They honor, respect, esteem, and venerate only the Realized One: buddho so bhagavā bodhāya dhammaṁ deseti, danto so bhagavā damathāya dhammaṁ deseti, santo so bhagavā samathāya dhammaṁ deseti, tiṇṇo so bhagavā taraṇāya dhammaṁ deseti, parinibbuto so bhagavā parinibbānāya dhammaṁ desetī”ti. ‘The Blessed One is awakened, tamed, serene, crossed over, and extinguished. And he teaches Dhamma for awakening, taming, serenity, crossing over, and extinguishment.’” Evaṁ vutte, saccako nigaṇṭhaputto bhagavantaṁ etadavoca: When he had spoken, Saccaka said to him, “mayameva, bho gotama, dhaṁsī, mayaṁ pagabbā, ye mayaṁ bhavantaṁ gotamaṁ vādena vādaṁ āsādetabbaṁ amaññimha. “Master Gotama, it was rude and impudent of me to imagine I could attack you in debate. Siyā hi, bho gotama, hatthiṁ pabhinnaṁ āsajja purisassa sotthibhāvo, na tveva bhavantaṁ gotamaṁ āsajja siyā purisassa sotthibhāvo. For a person might find safety after attacking a rutting elephant, but not after attacking Master Gotama. Siyā hi, bho gotama, pajjalitaṁ aggikkhandhaṁ āsajja purisassa sotthibhāvo, na tveva bhavantaṁ gotamaṁ āsajja siyā purisassa sotthibhāvo. A person might find safety after attacking a blazing mass of fire, but not after attacking Master Gotama. Siyā hi, bho gotama, āsīvisaṁ ghoravisaṁ āsajja purisassa sotthibhāvo, na tveva bhavantaṁ gotamaṁ āsajja siyā purisassa sotthibhāvo. They might find safety after attacking a poisonous viper, but not after attacking Master Gotama. Mayameva, bho gotama, dhaṁsī, mayaṁ pagabbā, ye mayaṁ bhavantaṁ gotamaṁ vādena vādaṁ āsādetabbaṁ amaññimha. It was rude and impudent of me to imagine I could attack you in debate. Adhivāsetu me bhavaṁ gotamo svātanāya bhattaṁ saddhiṁ bhikkhusaṅghenā”ti. Would Master Gotama together with the mendicant Saṅgha please accept tomorrow’s meal from me?” Adhivāsesi bhagavā tuṇhībhāvena. The Buddha consented in silence. Atha kho saccako nigaṇṭhaputto bhagavato adhivāsanaṁ viditvā te licchavī āmantesi: Then, knowing that the Buddha had consented, Saccaka addressed those Licchavis, “suṇantu me bhonto licchavī, samaṇo me gotamo nimantito svātanāya saddhiṁ bhikkhusaṅghena. “Listen, gentlemen. I have invited the ascetic Gotama together with the Saṅgha of mendicants for tomorrow’s meal. Tena me abhihareyyātha yamassa patirūpaṁ maññeyyāthā”ti. You may all bring me what you think is suitable.” Atha kho te licchavī tassā rattiyā accayena saccakassa nigaṇṭhaputtassa pañcamattāni thālipākasatāni bhattābhihāraṁ abhihariṁsu. Then, when the night had passed, those Licchavis presented Saccaka with an offering of five hundred servings of food. Atha kho nigaṇṭhaputto sake ārāme paṇītaṁ khādanīyaṁ bhojanīyaṁ paṭiyādāpetvā bhagavato kālaṁ ārocāpesi: And Saccaka had a variety of delicious foods prepared in his own home. Then he had the Buddha informed of the time, saying, “kālo, bho gotama, niṭṭhitaṁ bhattan”ti. “Itʼs time, Master Gotama, the meal is ready.” Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena saccakassa nigaṇṭhaputtassa ārāmo tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi saddhiṁ bhikkhusaṅghena. Then the Buddha robed up in the morning and, taking his bowl and robe, went to Saccaka’s park, where he sat on the seat spread out, together with the Saṅgha of mendicants. Atha kho saccako nigaṇṭhaputto buddhappamukhaṁ bhikkhusaṅghaṁ paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi. Then Saccaka served and satisfied the mendicant Saṅgha headed by the Buddha with his own hands with a variety of delicious foods. Atha kho saccako nigaṇṭhaputto bhagavantaṁ bhuttāviṁ onītapattapāṇiṁ aññataraṁ nīcaṁ āsanaṁ gahetvā ekamantaṁ nisīdi. When the Buddha had eaten and washed his hand and bowl, Saccaka took a low seat and sat to one side. Ekamantaṁ nisinno kho saccako nigaṇṭhaputto bhagavantaṁ etadavoca: Then Saccaka said to the Buddha, “yamidaṁ, bho gotama, dāne puññañca puññamahī ca taṁ dāyakānaṁ sukhāya hotū”ti. “Master Gotama, may the merit and the growth of merit in this gift be for the happiness of the donors.” “Yaṁ kho, aggivessana, tādisaṁ dakkhiṇeyyaṁ āgamma avītarāgaṁ avītadosaṁ avītamohaṁ, taṁ dāyakānaṁ bhavissati. “Aggivessana, whatever comes from giving to a recipient of a religious donation such as yourself—who is not free of greed, hate, and delusion—will accrue to the donors. Yaṁ kho, aggivessana, mādisaṁ dakkhiṇeyyaṁ āgamma vītarāgaṁ vītadosaṁ vītamohaṁ, taṁ tuyhaṁ bhavissatī”ti. Whatever comes from giving to a recipient of a religious donation such as myself—who is free of greed, hate, and delusion—will accrue to you.” Cūḷasaccakasuttaṁ niṭṭhitaṁ pañcamaṁ. 36. Mahāsaccakasutta The Longer Discourse With Saccaka Evaṁ me sutaṁ— So I have heard. ekaṁ samayaṁ bhagavā vesāliyaṁ viharati mahāvane kūṭāgārasālāyaṁ. At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof. Tena kho pana samayena bhagavā pubbaṇhasamayaṁ sunivattho hoti pattacīvaramādāya vesāliṁ piṇḍāya pavisitukāmo. Now at that time in the morning the Buddha, being properly dressed, took his bowl and robe, wishing to enter Vesālī for alms. Atha kho saccako nigaṇṭhaputto jaṅghāvihāraṁ anucaṅkamamāno anuvicaramāno yena mahāvanaṁ kūṭāgārasālā tenupasaṅkami. Then as Saccaka, the son of Jain parents, was going for a walk he approached the hall with the peaked roof in the Great Wood. Addasā kho āyasmā ānando saccakaṁ nigaṇṭhaputtaṁ dūratova āgacchantaṁ. Venerable Ānanda saw him coming off in the distance, Disvāna bhagavantaṁ etadavoca: and said to the Buddha, “ayaṁ, bhante, saccako nigaṇṭhaputto āgacchati bhassappavādako paṇḍitavādo sādhusammato bahujanassa. “Sir, Saccaka, the son of Jain parents, is coming. He’s a debater and clever speaker regarded as holy by many people. Eso kho, bhante, avaṇṇakāmo buddhassa, avaṇṇakāmo dhammassa, avaṇṇakāmo saṅghassa. He wants to discredit the Buddha, the teaching, and the Saṅgha. Sādhu, bhante, bhagavā muhuttaṁ nisīdatu anukampaṁ upādāyā”ti. Please, sir, sit for a moment out of compassion.” Nisīdi bhagavā paññatte āsane. The Buddha sat on the seat spread out. Atha kho saccako nigaṇṭhaputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi, sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho saccako nigaṇṭhaputto bhagavantaṁ etadavoca: Then Saccaka went up to the Buddha, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to the Buddha, “Santi, bho gotama, eke samaṇabrāhmaṇā kāyabhāvanānuyogamanuyuttā viharanti, no cittabhāvanaṁ. “Master Gotama, there are some ascetics and brahmins who live committed to the practice of developing physical endurance, without developing the mind. Phusanti hi te, bho gotama, sārīrikaṁ dukkhaṁ vedanaṁ. They experience painful physical feelings. Bhūtapubbaṁ, bho gotama, sārīrikāya dukkhāya vedanāya phuṭṭhassa sato ūrukkhambhopi nāma bhavissati, hadayampi nāma phalissati, uṇhampi lohitaṁ mukhato uggamissati, ummādampi pāpuṇissati cittakkhepaṁ. This happened to someone once. Their thighs became paralyzed, their heart burst, hot blood gushed from their mouth, and they went mad and lost their mind. Tassa kho etaṁ, bho gotama, kāyanvayaṁ cittaṁ hoti, kāyassa vasena vattati. Their mind was subject to the body, and the body had power over it. Taṁ kissa hetu? Why is that? Abhāvitattā cittassa. Because their mind was not developed. Santi pana, bho gotama, eke samaṇabrāhmaṇā cittabhāvanānuyogamanuyuttā viharanti, no kāyabhāvanaṁ. There are some ascetics and brahmins who live committed to the practice of developing the mind, without developing physical endurance. Phusanti hi te, bho gotama, cetasikaṁ dukkhaṁ vedanaṁ. They experience painful mental feelings. Bhūtapubbaṁ, bho gotama, cetasikāya dukkhāya vedanāya phuṭṭhassa sato ūrukkhambhopi nāma bhavissati, hadayampi nāma phalissati, uṇhampi lohitaṁ mukhato uggamissati, ummādampi pāpuṇissati cittakkhepaṁ. This happened to someone once. Their thighs became paralyzed, their heart burst, hot blood gushed from their mouth, and they went mad and lost their mind. Tassa kho eso, bho gotama, cittanvayo kāyo hoti, cittassa vasena vattati. Their body was subject to the mind, and the mind had power over it. Taṁ kissa hetu? Why is that? Abhāvitattā kāyassa. Because their physical endurance was not developed. Tassa mayhaṁ, bho gotama, evaṁ hoti: It occurs to me that ‘addhā bhoto gotamassa sāvakā cittabhāvanānuyogamanuyuttā viharanti, no kāyabhāvanan’”ti. Master Gotama’s disciples must live committed to the practice of developing the mind, without developing physical endurance.” “Kinti pana te, aggivessana, kāyabhāvanā sutā”ti? “But Aggivessana, what have you heard about the development of physical endurance?” “Seyyathidaṁ— “Take, for example, nando vaccho, kiso saṅkicco, makkhali gosālo— Nanda Vaccha, Kisa Saṅkicca, and Makkhali Gosāla. etehi, bho gotama, acelakā muttācārā hatthāpalekhanā naehibhaddantikā natiṭṭhabhaddantikā na abhihaṭaṁ na uddissakataṁ na nimantanaṁ sādiyanti, They go naked, ignoring conventions. They lick their hands, and don’t come or wait when asked. They don’t consent to food brought to them, or food prepared on purpose for them, or an invitation for a meal. te na kumbhimukhā paṭiggaṇhanti na kaḷopimukhā paṭiggaṇhanti na 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 pivanti. They don’t receive anything from a pot or bowl; or from someone who keeps sheep, or who has a weapon or a shovel in their home; or where a couple is eating; or where there is a woman who is pregnant, breastfeeding, or who has a man in her home; or where there’s a dog waiting or flies buzzing. They accept no fish or meat or liquor or wine, and drink no beer. Te ekāgārikā vā honti ekālopikā, dvāgārikā vā honti dvālopikā …pe… sattāgārikā vā honti sattālopikā. They go to just one house for alms, taking just one mouthful, or two houses and two mouthfuls, up to seven houses and seven mouthfuls. Ekissāpi dattiyā yāpenti, dvīhipi dattīhi yāpenti …pe… sattahipi dattīhi yāpenti. They feed on one saucer a day, two saucers a day, up to seven saucers a day. Ekāhikampi āhāraṁ āhārenti, dvīhikampi āhāraṁ āhārenti …pe… sattāhikampi āhāraṁ āhārenti. Iti evarūpaṁ addhamāsikampi pariyāyabhattabhojanānuyogamanuyuttā viharantī”ti. They eat once a day, once every second day, up to once a week, and so on, even up to once a fortnight. They live committed to the practice of eating food at set intervals.” “Kiṁ pana te, aggivessana, tāvatakeneva yāpentī”ti? “But Aggivessana, do they get by on so little?” “No hidaṁ, bho gotama. “No, Master Gotama. Appekadā, bho gotama, uḷārāni uḷārāni khādanīyāni khādanti, uḷārāni uḷārāni bhojanāni bhuñjanti, uḷārāni uḷārāni sāyanīyāni sāyanti, uḷārāni uḷārāni pānāni pivanti. Sometimes they eat a variety of luxury foods and drink a variety of luxury beverages. Te imaṁ kāyaṁ balaṁ gāhenti nāma, brūhenti nāma, medenti nāmā”ti. They gather their body’s strength, build it up, and get fat.” “Yaṁ kho te, aggivessana, purimaṁ pahāya pacchā upacinanti, evaṁ imassa kāyassa ācayāpacayo hoti. “What they earlier gave up, they later got back. That is how there is the increase and decrease of this body. Kinti pana te, aggivessana, cittabhāvanā sutā”ti? But Aggivessana, what have you heard about development of the mind?” Cittabhāvanāya kho saccako nigaṇṭhaputto bhagavatā puṭṭho samāno na sampāyāsi. When Saccaka was questioned by the Buddha about development of the mind, he was unable to answer. Atha kho bhagavā saccakaṁ nigaṇṭhaputtaṁ etadavoca: So the Buddha said to Saccaka, “yāpi kho te esā, aggivessana, purimā kāyabhāvanā bhāsitā sāpi ariyassa vinaye no dhammikā kāyabhāvanā. “The development of physical endurance that you have described is not the legitimate development of physical endurance in the noble one’s training. Kāyabhāvanampi kho tvaṁ, aggivessana, na aññāsi, kuto pana tvaṁ cittabhāvanaṁ jānissasi? And since you don’t even understand the development of physical endurance, how can you possibly understand the development of the mind? Api ca, aggivessana, yathā abhāvitakāyo ca hoti abhāvitacitto ca, bhāvitakāyo ca hoti bhāvitacitto ca. Still, as to how someone is undeveloped in physical endurance and mind, and how someone is developed in physical endurance and mind, Taṁ suṇāhi, sādhukaṁ manasi karohi, bhāsissāmī”ti. listen and pay close attention, I will speak.” “Evaṁ, bho”ti kho saccako nigaṇṭhaputto bhagavato paccassosi. “Yes, sir,” replied Saccaka. Bhagavā etadavoca: The Buddha said this: “Kathañca, aggivessana, abhāvitakāyo ca hoti abhāvitacitto ca? “And how is someone undeveloped in physical endurance and mind? Idha, aggivessana, assutavato puthujjanassa uppajjati sukhā vedanā. Take an uneducated ordinary person who has a pleasant feeling. So sukhāya vedanāya phuṭṭho samāno sukhasārāgī ca hoti sukhasārāgitañca āpajjati. When they experience pleasant feeling they become full of lust for it. Tassa sā sukhā vedanā nirujjhati. Then that pleasant feeling ceases. Sukhāya vedanāya nirodhā uppajjati dukkhā vedanā. And when it ceases, a painful feeling arises. So dukkhāya vedanāya phuṭṭho samāno socati kilamati paridevati urattāḷiṁ kandati sammohaṁ āpajjati. When they experience painful feeling, they sorrow and pine and lament, beating their breast and falling into confusion. Tassa kho esā, aggivessana, uppannāpi sukhā vedanā cittaṁ pariyādāya tiṭṭhati abhāvitattā kāyassa, uppannāpi dukkhā vedanā cittaṁ pariyādāya tiṭṭhati abhāvitattā cittassa. Because their physical endurance is undeveloped, pleasant feelings occupy the mind. And because their mind is undeveloped, painful feelings occupy the mind. Yassa kassaci, aggivessana, evaṁ ubhatopakkhaṁ uppannāpi sukhā vedanā cittaṁ pariyādāya tiṭṭhati abhāvitattā kāyassa, uppannāpi dukkhā vedanā cittaṁ pariyādāya tiṭṭhati abhāvitattā cittassa, evaṁ kho, aggivessana, abhāvitakāyo ca hoti abhāvitacitto ca. Someone whose mind is occupied by both pleasant and painful feelings like this is undeveloped in physical endurance and in mind. Kathañca, aggivessana, bhāvitakāyo ca hoti bhāvitacitto ca? And how is someone developed in physical endurance and mind? Idha, aggivessana, sutavato ariyasāvakassa uppajjati sukhā vedanā. Take an educated noble disciple who has a pleasant feeling. So sukhāya vedanāya phuṭṭho samāno na sukhasārāgī ca hoti, na sukhasārāgitañca āpajjati. When they experience pleasant feeling they don’t become full of lust for it. Tassa sā sukhā vedanā nirujjhati. Then that pleasant feeling ceases. Sukhāya vedanāya nirodhā uppajjati dukkhā vedanā. And when it ceases, painful feeling arises. So dukkhāya vedanāya phuṭṭho samāno na socati na kilamati na paridevati na urattāḷiṁ kandati na sammohaṁ āpajjati. When they experience painful feelings they don’t sorrow or pine or lament, beating their breast and falling into confusion. Tassa kho esā, aggivessana, uppannāpi sukhā vedanā cittaṁ na pariyādāya tiṭṭhati bhāvitattā kāyassa, uppannāpi dukkhā vedanā cittaṁ na pariyādāya tiṭṭhati bhāvitattā cittassa. Because their physical endurance is developed, pleasant feelings don’t occupy the mind. And because their mind is developed, painful feelings don’t occupy the mind. Yassa kassaci, aggivessana, evaṁ ubhatopakkhaṁ uppannāpi sukhā vedanā cittaṁ na pariyādāya tiṭṭhati bhāvitattā kāyassa, uppannāpi dukkhā vedanā cittaṁ na pariyādāya tiṭṭhati bhāvitattā cittassa. Evaṁ kho, aggivessana, bhāvitakāyo ca hoti bhāvitacitto cā”ti. Someone whose mind is not occupied by both pleasant and painful feelings like this is developed in physical endurance and in mind.” “Evaṁ pasanno ahaṁ bhoto gotamassa. “I am quite confident that Master Gotama Bhavañhi gotamo bhāvitakāyo ca hoti bhāvitacitto cā”ti. is developed in physical endurance and in mind.” “Addhā kho te ayaṁ, aggivessana, āsajja upanīya vācā bhāsitā, “Your words are clearly invasive and intrusive, Aggivessana. api ca te ahaṁ byākarissāmi. Nevertheless, I will answer you. Yato kho ahaṁ, aggivessana, kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajito, taṁ vata me uppannā vā sukhā vedanā cittaṁ pariyādāya ṭhassati, uppannā vā dukkhā vedanā cittaṁ pariyādāya ṭhassatīti netaṁ ṭhānaṁ vijjatī”ti. Ever since I shaved off my hair and beard, dressed in ocher robes, and went forth from the lay life to homelessness, it has not been possible for any pleasant or painful feeling to occupy my mind.” “Na hi nūna bhoto gotamassa uppajjati tathārūpā sukhā vedanā yathārūpā uppannā sukhā vedanā cittaṁ pariyādāya tiṭṭheyya; na hi nūna bhoto gotamassa uppajjati tathārūpā dukkhā vedanā yathārūpā uppannā dukkhā vedanā cittaṁ pariyādāya tiṭṭheyyā”ti. “Surely you must have had feelings so pleasant or so painful that they could occupy your mind?” “Kiñhi no siyā, aggivessana? “How could I not, Aggivessana? Idha me, aggivessana, pubbeva sambodhā anabhisambuddhassa bodhisattasseva sato etadahosi: Before my awakening—when I was still unawakened but intent on awakening—I thought: ‘sambādho gharāvāso rajāpatho, abbhokāso pabbajjā. ‘Living in a house is cramped and dirty, but the life of one gone forth is wide open. Nayidaṁ sukaraṁ agāraṁ ajjhāvasatā ekantaparipuṇṇaṁ ekantaparisuddhaṁ saṅkhalikhitaṁ brahmacariyaṁ carituṁ. It’s not easy for someone living at home to lead the spiritual life utterly full and pure, like a polished shell. Yannūnāhaṁ kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajeyyan’ti. Why don’t I shave off my hair and beard, dress in ocher robes, and go forth from the lay life to homelessness?’ So kho ahaṁ, aggivessana, aparena samayena daharova samāno, susukāḷakeso bhadrena yobbanena samannāgato paṭhamena vayasā, akāmakānaṁ mātāpitūnaṁ assumukhānaṁ rudantānaṁ, kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajiṁ. Some time later, while still black-haired, blessed with youth, in the prime of life—though my mother and father wished otherwise, weeping with tearful faces—I shaved off my hair and beard, dressed in ocher robes, and went forth from the lay life to homelessness. So evaṁ pabbajito samāno kiṅkusalagavesī anuttaraṁ santivarapadaṁ pariyesamāno yena āḷāro kālāmo tenupasaṅkamiṁ; upasaṅkamitvā āḷāraṁ kālāmaṁ etadavocaṁ: Once I had gone forth I set out to discover what is skillful, seeking the supreme state of sublime peace. I approached Āḷāra Kālāma and said to him, ‘icchāmahaṁ, āvuso kālāma, imasmiṁ dhammavinaye brahmacariyaṁ caritun’ti. ‘Reverend Kālāma, I wish to live the spiritual life in this teaching and training.’ Evaṁ vutte, aggivessana, āḷāro kālāmo maṁ etadavoca: Āḷāra Kālāma replied, ‘viharatāyasmā, ‘Stay, venerable. tādiso ayaṁ dhammo yattha viññū puriso nacirasseva sakaṁ ācariyakaṁ sayaṁ abhiññā sacchikatvā upasampajja vihareyyā’ti. This teaching is such that a sensible person can soon realize their own tradition with their own insight and live having achieved it.’ So kho ahaṁ, aggivessana, nacirasseva khippameva taṁ dhammaṁ pariyāpuṇiṁ. I quickly memorized that teaching. So kho ahaṁ, aggivessana, tāvatakeneva oṭṭhapahatamattena lapitalāpanamattena ñāṇavādañca vadāmi theravādañca, ‘jānāmi passāmī’ti ca paṭijānāmi, ahañceva aññe ca. So far as lip-recital and oral recitation were concerned, I spoke with knowledge and the authority of the elders. I claimed to know and see, and so did others. Tassa mayhaṁ, aggivessana, etadahosi: Then it occurred to me, ‘na kho āḷāro kālāmo imaṁ dhammaṁ kevalaṁ saddhāmattakena sayaṁ abhiññā sacchikatvā upasampajja viharāmīti pavedeti, ‘It is not solely by mere faith that Āḷāra Kālāma declares: “I realize this teaching with my own insight, and live having achieved it.” addhā āḷāro kālāmo imaṁ dhammaṁ jānaṁ passaṁ viharatī’ti. Surely he meditates knowing and seeing this teaching.’ Atha khvāhaṁ, aggivessana, yena āḷāro kālāmo tenupasaṅkamiṁ; upasaṅkamitvā āḷāraṁ kālāmaṁ etadavocaṁ: So I approached Āḷāra Kālāma and said to him, ‘kittāvatā no, āvuso kālāma, imaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja viharāmīti pavedesī’ti? ‘Reverend Kālāma, to what extent do you say you’ve realized this teaching with your own insight?’ Evaṁ vutte, aggivessana, āḷāro kālāmo ākiñcaññāyatanaṁ pavedesi. When I said this, he declared the dimension of nothingness. Tassa mayhaṁ, aggivessana, etadahosi: Then it occurred to me, ‘na kho āḷārasseva kālāmassa atthi saddhā, mayhampatthi saddhā; ‘It’s not just Āḷāra Kālāma who has faith, na kho āḷārasseva kālāmassa atthi vīriyaṁ, mayhampatthi vīriyaṁ; energy, na kho āḷārasseva kālāmassa atthi sati, mayhampatthi sati; mindfulness, na kho āḷārasseva kālāmassa atthi samādhi, mayhampatthi samādhi; immersion, na kho āḷārasseva kālāmassa atthi paññā, mayhampatthi paññā; and wisdom; I too have these things. yannūnāhaṁ yaṁ dhammaṁ āḷāro kālāmo sayaṁ abhiññā sacchikatvā upasampajja viharāmīti pavedeti tassa dhammassa sacchikiriyāya padaheyyan’ti. Why don’t I make an effort to realize the same teaching that Āḷāra Kālāma says he has realized with his own insight?’ So kho ahaṁ, aggivessana, nacirasseva khippameva taṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja vihāsiṁ. I quickly realized that teaching with my own insight, and lived having achieved it. Atha khvāhaṁ, aggivessana, yena āḷāro kālāmo tenupasaṅkamiṁ; upasaṅkamitvā āḷāraṁ kālāmaṁ etadavocaṁ: So I approached Āḷāra Kālāma and said to him, ‘ettāvatā no, āvuso kālāma, imaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja pavedesī’ti? ‘Reverend Kālāma, have you realized this teaching with your own insight up to this point, and declare having achieved it?’ ‘Ettāvatā kho ahaṁ, āvuso, imaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja pavedemī’ti. ‘I have, reverend.’ ‘Ahampi kho, āvuso, ettāvatā imaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja viharāmī’ti. ‘I too have realized this teaching with my own insight up to this point, and live having achieved it.’ ‘Lābhā no, āvuso, suladdhaṁ no, āvuso, ‘We are fortunate, reverend, so very fortunate ye mayaṁ āyasmantaṁ tādisaṁ sabrahmacāriṁ passāma. to see a venerable such as yourself as one of our spiritual companions! Iti yāhaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja pavedemi taṁ tvaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja viharasi; So the teaching that I’ve realized with my own insight, and declare having achieved it, you’ve realized with your own insight, and live having achieved it. yaṁ tvaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja viharasi tamahaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja pavedemi. The teaching that you’ve realized with your own insight, and live having achieved it, I’ve realized with my own insight, and declare having achieved it. Iti yāhaṁ dhammaṁ jānāmi taṁ tvaṁ dhammaṁ jānāsi; yaṁ tvaṁ dhammaṁ jānāsi tamahaṁ dhammaṁ jānāmi. So the teaching that I know, you know, and the teaching you know, I know. Iti yādiso ahaṁ tādiso tuvaṁ, yādiso tuvaṁ tādiso ahaṁ. I am like you and you are like me. Ehi dāni, āvuso, ubhova santā imaṁ gaṇaṁ pariharāmā’ti. Come now, reverend! We should both lead this community together.’ Iti kho, aggivessana, āḷāro kālāmo ācariyo me samāno attano antevāsiṁ maṁ samānaṁ attanā samasamaṁ ṭhapesi, uḷārāya ca maṁ pūjāya pūjesi. And that is how my teacher Āḷāra Kālāma placed me, his student, on the same position as him, and honored me with lofty praise. Tassa mayhaṁ, aggivessana, etadahosi: Then it occurred to me, ‘nāyaṁ dhammo nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṁvattati, yāvadeva ākiñcaññāyatanūpapattiyā’ti. ‘This teaching doesn’t lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment. It only leads as far as rebirth in the dimension of nothingness.’ So kho ahaṁ, aggivessana, taṁ dhammaṁ analaṅkaritvā tasmā dhammā nibbijja apakkamiṁ. Realizing that this teaching was inadequate, I left disappointed. So kho ahaṁ, aggivessana, kiṅkusalagavesī anuttaraṁ santivarapadaṁ pariyesamāno yena udako rāmaputto tenupasaṅkamiṁ; upasaṅkamitvā udakaṁ rāmaputtaṁ etadavocaṁ: I set out to discover what is skillful, seeking the supreme state of sublime peace. I approached Uddaka, son of Rāma, and said to him, ‘icchāmahaṁ, āvuso, imasmiṁ dhammavinaye brahmacariyaṁ caritun’ti. ‘Reverend, I wish to live the spiritual life in this teaching and training.’ Evaṁ vutte, aggivessana, udako rāmaputto maṁ etadavoca: Uddaka replied, ‘viharatāyasmā, ‘Stay, venerable. tādiso ayaṁ dhammo yattha viññū puriso nacirasseva sakaṁ ācariyakaṁ sayaṁ abhiññā sacchikatvā upasampajja vihareyyā’ti. This teaching is such that a sensible person can soon realize their own tradition with their own insight and live having achieved it.’ So kho ahaṁ, aggivessana, nacirasseva khippameva taṁ dhammaṁ pariyāpuṇiṁ. I quickly memorized that teaching. So kho ahaṁ, aggivessana, tāvatakeneva oṭṭhapahatamattena lapitalāpanamattena ñāṇavādañca vadāmi theravādañca, ‘jānāmi passāmī’ti ca paṭijānāmi, ahañceva aññe ca. So far as lip-recital and oral recitation were concerned, I spoke with knowledge and the authority of the elders. I claimed to know and see, and so did others. Tassa mayhaṁ, aggivessana, etadahosi: Then it occurred to me, ‘na kho rāmo imaṁ dhammaṁ kevalaṁ saddhāmattakena sayaṁ abhiññā sacchikatvā upasampajja viharāmīti pavedesi. ‘It is not solely by mere faith that Rāma declared: “I realize this teaching with my own insight, and live having achieved it.” Addhā rāmo imaṁ dhammaṁ jānaṁ passaṁ vihāsī’ti. Surely he meditated knowing and seeing this teaching.’ Atha khvāhaṁ, aggivessana, yena udako rāmaputto tenupasaṅkamiṁ; upasaṅkamitvā udakaṁ rāmaputtaṁ etadavocaṁ: So I approached Uddaka, son of Rāma, and said to him, ‘kittāvatā no āvuso rāmo imaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja viharāmīti pavedesī’ti? ‘Reverend, to what extent did Rāma say he’d realized this teaching with his own insight?’ Evaṁ vutte, aggivessana, udako rāmaputto nevasaññānāsaññāyatanaṁ pavedesi. When I said this, Uddaka, son of Rāma, declared the dimension of neither perception nor non-perception. Tassa mayhaṁ, aggivessana, etadahosi: Then it occurred to me, ‘na kho rāmasseva ahosi saddhā, mayhampatthi saddhā; ‘It’s not just Rāma who had faith, na kho rāmasseva ahosi vīriyaṁ, mayhampatthi vīriyaṁ; energy, na kho rāmasseva ahosi sati, mayhampatthi sati; mindfulness, na kho rāmasseva ahosi samādhi, mayhampatthi samādhi; immersion, na kho rāmasseva ahosi paññā, mayhampatthi paññā; and wisdom; I too have these things. yannūnāhaṁ yaṁ dhammaṁ rāmo sayaṁ abhiññā sacchikatvā upasampajja viharāmīti pavedesi tassa dhammassa sacchikiriyāya padaheyyan’ti. Why don’t I make an effort to realize the same teaching that Rāma said he had realized with his own insight?’ So kho ahaṁ, aggivessana, nacirasseva khippameva taṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja vihāsiṁ. I quickly realized that teaching with my own insight, and lived having achieved it. Atha khvāhaṁ, aggivessana, yena udako rāmaputto tenupasaṅkamiṁ; upasaṅkamitvā udakaṁ rāmaputtaṁ etadavocaṁ: So I approached Uddaka, son of Rāma, and said to him, ‘ettāvatā no āvuso rāmo imaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja pavedesī’ti? ‘Reverend, had Rāma realized this teaching with his own insight up to this point, and declared having achieved it?’ ‘Ettāvatā kho āvuso rāmo imaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja pavedesī’ti. ‘He had, reverend.’ ‘Ahampi kho, āvuso, ettāvatā imaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja viharāmī’ti. ‘I too have realized this teaching with my own insight up to this point, and live having achieved it.’ ‘Lābhā no, āvuso, suladdhaṁ no, āvuso, ‘We are fortunate, reverend, so very fortunate ye mayaṁ āyasmantaṁ tādisaṁ sabrahmacāriṁ passāma. to see a venerable such as yourself as one of our spiritual companions! Iti yaṁ dhammaṁ rāmo sayaṁ abhiññā sacchikatvā upasampajja pavedesi, taṁ tvaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja viharasi; yaṁ tvaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja viharasi, taṁ dhammaṁ rāmo sayaṁ abhiññā sacchikatvā upasampajja pavedesi. The teaching that Rāma had realized with his own insight, and declared having achieved it, you have realized with your own insight, and live having achieved it. The teaching that you’ve realized with your own insight, and live having achieved it, Rāma had realized with his own insight, and declared having achieved it. Iti yaṁ dhammaṁ rāmo abhiññāsi taṁ tvaṁ dhammaṁ jānāsi; yaṁ tvaṁ dhammaṁ jānāsi taṁ dhammaṁ rāmo abhiññāsi. So the teaching that Rāma directly knew, you know, and the teaching you know, Rāma directly knew. Iti yādiso rāmo ahosi tādiso tuvaṁ; yādiso tuvaṁ tādiso rāmo ahosi. Rāma was like you and you are like Rāma. Ehi dāni, āvuso, tuvaṁ imaṁ gaṇaṁ pariharā’ti. Come now, reverend! You should lead this community.’ Iti kho, aggivessana, udako rāmaputto sabrahmacārī me samāno ācariyaṭṭhāne ca maṁ ṭhapesi, uḷārāya ca maṁ pūjāya pūjesi. And that is how my spiritual companion Uddaka, son of Rāma, placed me in the position of a teacher, and honored me with lofty praise. Tassa mayhaṁ, aggivessana, etadahosi: Then it occurred to me, ‘nāyaṁ dhammo nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṁvattati, yāvadeva nevasaññānāsaññāyatanūpapattiyā’ti. ‘This teaching doesn’t lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment. It only leads as far as rebirth in the dimension of neither perception nor non-perception.’ So kho ahaṁ, aggivessana, taṁ dhammaṁ analaṅkaritvā tasmā dhammā nibbijja apakkamiṁ. Realizing that this teaching was inadequate, I left disappointed. So kho ahaṁ, aggivessana, kiṅkusalagavesī anuttaraṁ santivarapadaṁ pariyesamāno magadhesu anupubbena cārikaṁ caramāno yena uruvelā senānigamo tadavasariṁ. I set out to discover what is skillful, seeking the supreme state of sublime peace. Traveling stage by stage in the Magadhan lands, I arrived at Senanigama near Uruvelā. Tatthaddasaṁ ramaṇīyaṁ bhūmibhāgaṁ, pāsādikañca vanasaṇḍaṁ, nadiñca sandantiṁ setakaṁ supatitthaṁ ramaṇīyaṁ, samantā ca gocaragāmaṁ. There I saw a delightful park, a lovely grove with a flowing river that was clean and charming, with smooth banks. And nearby was a village to go for alms. Tassa mayhaṁ, aggivessana, etadahosi: Then it occurred to me, ‘ramaṇīyo vata bho bhūmibhāgo, pāsādiko ca vanasaṇḍo, nadī ca sandati setakā supatitthā ramaṇīyā, samantā ca gocaragāmo. ‘This park is truly delightful, a lovely grove with a flowing river that’s clean and charming, with smooth banks. And nearby there’s a village to go for alms. Alaṁ vatidaṁ kulaputtassa padhānatthikassa padhānāyā’ti. This is good enough for a gentleman who wishes to put forth effort in meditation.’ So kho ahaṁ, aggivessana, tattheva nisīdiṁ So I sat down right there, thinking: ‘alamidaṁ padhānāyā’ti. ‘This is good enough for meditation.’ Apissumaṁ, aggivessana, tisso upamā paṭibhaṁsu anacchariyā pubbe assutapubbā. And then these three examples, which were neither supernaturally inspired, nor learned before in the past, occurred to me. Seyyathāpi, aggivessana, allaṁ kaṭṭhaṁ sasnehaṁ udake nikkhittaṁ. Suppose there was a green, sappy log, and it was lying in water. Atha puriso āgaccheyya uttarāraṇiṁ ādāya: Then a person comes along with a drill-stick, thinking ‘aggiṁ abhinibbattessāmi, tejo pātukarissāmī’ti. to light a fire and produce heat. Taṁ kiṁ maññasi, aggivessana, What do you think, Aggivessana? api nu so puriso amuṁ allaṁ kaṭṭhaṁ sasnehaṁ, udake nikkhittaṁ, uttarāraṇiṁ ādāya abhimanthento aggiṁ abhinibbatteyya, tejo pātukareyyā”ti? By drilling the stick against that green, sappy log lying in the water, could they light a fire and produce heat?” “No hidaṁ, bho gotama”. “No, Master Gotama. “Taṁ kissa hetu”? Why not? “Aduñhi, bho gotama, allaṁ kaṭṭhaṁ sasnehaṁ, tañca pana udake nikkhittaṁ. Because it’s a green, sappy log, and it’s lying in the water. Yāvadeva ca pana so puriso kilamathassa vighātassa bhāgī assā”ti. That person will eventually get weary and frustrated.” “Evameva kho, aggivessana, ye hi keci samaṇā vā brāhmaṇā vā kāyena ceva cittena ca kāmehi avūpakaṭṭhā viharanti, yo ca nesaṁ kāmesu kāmacchando kāmasneho kāmamucchā kāmapipāsā kāmapariḷāho, so ca ajjhattaṁ na suppahīno hoti, na suppaṭippassaddho, opakkamikā cepi te bhonto samaṇabrāhmaṇā dukkhā tibbā kharā kaṭukā vedanā vedayanti, abhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya. “In the same way, there are ascetics and brahmins who don’t live withdrawn in body and mind from sensual pleasures. They haven’t internally given up or stilled desire, affection, infatuation, thirst, and passion for sensual pleasures. Regardless of whether or not they feel painful, sharp, severe, acute feelings due to overexertion, they are incapable of knowledge and vision, of supreme awakening. No cepi te bhonto samaṇabrāhmaṇā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayanti, abhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya. Ayaṁ kho maṁ, aggivessana, paṭhamā upamā paṭibhāsi anacchariyā pubbe assutapubbā. This was the first example that occurred to me. Aparāpi kho maṁ, aggivessana, dutiyā upamā paṭibhāsi anacchariyā pubbe assutapubbā. Then a second example occurred to me. Seyyathāpi, aggivessana, allaṁ kaṭṭhaṁ sasnehaṁ, ārakā udakā thale nikkhittaṁ. Suppose there was a green, sappy log, and it was lying on dry land far from the water. Atha puriso āgaccheyya uttarāraṇiṁ ādāya: Then a person comes along with a drill-stick, thinking ‘aggiṁ abhinibbattessāmi, tejo pātukarissāmī’ti. to light a fire and produce heat. Taṁ kiṁ maññasi, aggivessana, What do you think, Aggivessana? api nu so puriso amuṁ allaṁ kaṭṭhaṁ sasnehaṁ, ārakā udakā thale nikkhittaṁ, uttarāraṇiṁ ādāya abhimanthento aggiṁ abhinibbatteyya tejo pātukareyyā”ti? By drilling the stick against that green, sappy log on dry land far from water, could they light a fire and produce heat?” “No hidaṁ, bho gotama”. “No, Master Gotama. “Taṁ kissa hetu”? Why not? “Aduñhi, bho gotama, allaṁ kaṭṭhaṁ sasnehaṁ, kiñcāpi ārakā udakā thale nikkhittaṁ. Because it’s still a green, sappy log, despite the fact that it’s lying on dry land far from water. Yāvadeva ca pana so puriso kilamathassa vighātassa bhāgī assā”ti. That person will eventually get weary and frustrated.” “Evameva kho, aggivessana, ye hi keci samaṇā vā brāhmaṇā vā kāyena ceva cittena ca kāmehi vūpakaṭṭhā viharanti, yo ca nesaṁ kāmesu kāmacchando kāmasneho kāmamucchā kāmapipāsā kāmapariḷāho so ca ajjhattaṁ na suppahīno hoti, na suppaṭippassaddho, opakkamikā cepi te bhonto samaṇabrāhmaṇā dukkhā tibbā kharā kaṭukā vedanā vedayanti, abhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya. No cepi te bhonto samaṇabrāhmaṇā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayanti, abhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya. “In the same way, there are ascetics and brahmins who live withdrawn in body and mind from sensual pleasures. But they haven’t internally given up or stilled desire, affection, infatuation, thirst, and passion for sensual pleasures. Regardless of whether or not they feel painful, sharp, severe, acute feelings due to overexertion, they are incapable of knowledge and vision, of supreme awakening. Ayaṁ kho maṁ, aggivessana, dutiyā upamā paṭibhāsi anacchariyā pubbe assutapubbā This was the second example that occurred to me. Aparāpi kho maṁ, aggivessana, tatiyā upamā paṭibhāsi anacchariyā pubbe assutapubbā. Then a third example occurred to me. Seyyathāpi, aggivessana, sukkhaṁ kaṭṭhaṁ koḷāpaṁ, ārakā udakā thale nikkhittaṁ. Suppose there was a dried up, withered log, and it was lying on dry land far from the water. Atha puriso āgaccheyya uttarāraṇiṁ ādāya: Then a person comes along with a drill-stick, thinking ‘aggiṁ abhinibbattessāmi, tejo pātukarissāmī’ti. to light a fire and produce heat. Taṁ kiṁ maññasi, aggivessana, What do you think, Aggivessana? api nu so puriso amuṁ sukkhaṁ kaṭṭhaṁ koḷāpaṁ, ārakā udakā thale nikkhittaṁ, uttarāraṇiṁ ādāya abhimanthento aggiṁ abhinibbatteyya, tejo pātukareyyā”ti? By drilling the stick against that dried up, withered log on dry land far from water, could they light a fire and produce heat?” “Evaṁ, bho gotama”. “Yes, Master Gotama. “Taṁ kissa hetu”? Why is that? “Aduñhi, bho gotama, sukkhaṁ kaṭṭhaṁ koḷāpaṁ, tañca pana ārakā udakā thale nikkhittan”ti. Because it’s a dried up, withered log, and it’s lying on dry land far from water.” “Evameva kho, aggivessana, ye hi keci samaṇā vā brāhmaṇā vā kāyena ceva cittena ca kāmehi vūpakaṭṭhā viharanti, yo ca nesaṁ kāmesu kāmacchando kāmasneho kāmamucchā kāmapipāsā kāmapariḷāho, so ca ajjhattaṁ suppahīno hoti suppaṭippassaddho, opakkamikā cepi te bhonto samaṇabrāhmaṇā dukkhā tibbā kharā kaṭukā vedanā vedayanti, bhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya. No cepi te bhonto samaṇabrāhmaṇā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayanti, bhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya. “In the same way, there are ascetics and brahmins who live withdrawn in body and mind from sensual pleasures. And they have internally given up and stilled desire, affection, infatuation, thirst, and passion for sensual pleasures. Regardless of whether or not they feel painful, sharp, severe, acute feelings due to overexertion, they are capable of knowledge and vision, of supreme awakening. Ayaṁ kho maṁ, aggivessana, tatiyā upamā paṭibhāsi anacchariyā pubbe assutapubbā. This was the third example that occurred to me. Imā kho maṁ, aggivessana, tisso upamā paṭibhaṁsu anacchariyā pubbe assutapubbā. These are the three examples, which were neither supernaturally inspired, nor learned before in the past, that occurred to me. Tassa mayhaṁ, aggivessana, etadahosi: Then it occurred to me, ‘yannūnāhaṁ dantebhi dantamādhāya, jivhāya tāluṁ āhacca, cetasā cittaṁ abhiniggaṇheyyaṁ abhinippīḷeyyaṁ abhisantāpeyyan’ti. ‘Why don’t I, with teeth clenched and tongue pressed against the roof of my mouth, squeeze, squash, and torture mind with mind.’ So kho ahaṁ, aggivessana, dantebhi dantamādhāya, jivhāya tāluṁ āhacca, cetasā cittaṁ abhiniggaṇhāmi abhinippīḷemi abhisantāpemi. So that’s what I did, Tassa mayhaṁ, aggivessana, dantebhi dantamādhāya jivhāya tāluṁ āhacca cetasā cittaṁ abhiniggaṇhato abhinippīḷayato abhisantāpayato kacchehi sedā muccanti. until sweat ran from my armpits. Seyyathāpi, aggivessana, balavā puriso dubbalataraṁ purisaṁ sīse vā gahetvā khandhe vā gahetvā abhiniggaṇheyya abhinippīḷeyya abhisantāpeyya; It was like when a strong man grabs a weaker man by the head or throat or shoulder and squeezes, squashes, and tortures them. evameva kho me, aggivessana, dantebhi dantamādhāya, jivhāya tāluṁ āhacca, cetasā cittaṁ abhiniggaṇhato abhinippīḷayato abhisantāpayato kacchehi sedā muccanti. In the same way, with teeth clenched and tongue pressed against the roof of my mouth, I squeezed, squashed, and tortured mind with mind until sweat ran from my armpits. Āraddhaṁ kho pana me, aggivessana, vīriyaṁ hoti asallīnaṁ, upaṭṭhitā sati asammuṭṭhā, sāraddho ca pana me kāyo hoti appaṭippassaddho teneva dukkhappadhānena padhānābhitunnassa sato. My energy was roused up and unflagging, and my mindfulness was established and lucid, but my body was disturbed, not tranquil, because I’d pushed too hard with that painful striving. Evarūpāpi kho me, aggivessana, uppannā dukkhā vedanā cittaṁ na pariyādāya tiṭṭhati. But even such painful feeling did not occupy my mind. Tassa mayhaṁ, aggivessana, etadahosi: Then it occurred to me, ‘yannūnāhaṁ appāṇakaṁyeva jhānaṁ jhāyeyyan’ti. ‘Why don’t I practice the breathless absorption?’ So kho ahaṁ, aggivessana, mukhato ca nāsato ca assāsapassāse uparundhiṁ. So I cut off my breathing through my mouth and nose. Tassa mayhaṁ, aggivessana, mukhato ca nāsato ca assāsapassāsesu uparuddhesu kaṇṇasotehi vātānaṁ nikkhamantānaṁ adhimatto saddo hoti. But then winds came out my ears making a loud noise, Seyyathāpi nāma kammāragaggariyā dhamamānāya adhimatto saddo hoti; like the puffing of a blacksmith’s bellows. evameva kho me, aggivessana, mukhato ca nāsato ca assāsapassāsesu uparuddhesu kaṇṇasotehi vātānaṁ nikkhamantānaṁ adhimatto saddo hoti. Āraddhaṁ kho pana me, aggivessana, vīriyaṁ hoti asallīnaṁ upaṭṭhitā sati asammuṭṭhā. Sāraddho ca pana me kāyo hoti appaṭippassaddho teneva dukkhappadhānena padhānābhitunnassa sato. My energy was roused up and unflagging, and my mindfulness was established and lucid, but my body was disturbed, not tranquil, because I’d pushed too hard with that painful striving. Evarūpāpi kho me, aggivessana, uppannā dukkhā vedanā cittaṁ na pariyādāya tiṭṭhati. But even such painful feeling did not occupy my mind. Tassa mayhaṁ, aggivessana, etadahosi: Then it occurred to me, ‘yannūnāhaṁ appāṇakaṁyeva jhānaṁ jhāyeyyan’ti. ‘Why don’t I keep practicing the breathless absorption?’ So kho ahaṁ, aggivessana, mukhato ca nāsato ca kaṇṇato ca assāsapassāse uparundhiṁ. So I cut off my breathing through my mouth and nose and ears. Tassa mayhaṁ, aggivessana, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimattā vātā muddhani ūhananti. But then strong winds ground my head, Seyyathāpi, aggivessana, balavā puriso tiṇhena sikharena muddhani abhimattheyya; like a strong man was drilling into my head with a sharp point. evameva kho me, aggivessana, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimattā vātā muddhani ūhananti. Āraddhaṁ kho pana me, aggivessana, vīriyaṁ hoti asallīnaṁ upaṭṭhitā sati asammuṭṭhā. Sāraddho ca pana me kāyo hoti appaṭippassaddho teneva dukkhappadhānena padhānābhitunnassa sato. My energy was roused up and unflagging, and my mindfulness was established and lucid, but my body was disturbed, not tranquil, because I’d pushed too hard with that painful striving. Evarūpāpi kho me, aggivessana, uppannā dukkhā vedanā cittaṁ na pariyādāya tiṭṭhati. But even such painful feeling did not occupy my mind. Tassa mayhaṁ, aggivessana, etadahosi: Then it occurred to me, ‘yannūnāhaṁ appāṇakaṁyeva jhānaṁ jhāyeyyan’ti. ‘Why don’t I keep practicing the breathless absorption?’ So kho ahaṁ, aggivessana, mukhato ca nāsato ca kaṇṇato ca assāsapassāse uparundhiṁ. So I cut off my breathing through my mouth and nose and ears. Tassa mayhaṁ, aggivessana, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimattā sīse sīsavedanā honti. But then I got a severe headache, Seyyathāpi, aggivessana, balavā puriso daḷhena varattakkhaṇḍena sīse sīsaveṭhaṁ dadeyya; like a strong man was tightening a tough leather strap around my head. evameva kho me, aggivessana, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimattā sīse sīsavedanā honti. Āraddhaṁ kho pana me, aggivessana, vīriyaṁ hoti asallīnaṁ upaṭṭhitā sati asammuṭṭhā. Sāraddho ca pana me kāyo hoti appaṭippassaddho teneva dukkhappadhānena padhānābhitunnassa sato. My energy was roused up and unflagging, and my mindfulness was established and lucid, but my body was disturbed, not tranquil, because I’d pushed too hard with that painful striving. Evarūpāpi kho me, aggivessana, uppannā dukkhā vedanā cittaṁ na pariyādāya tiṭṭhati. But even such painful feeling did not occupy my mind. Tassa mayhaṁ, aggivessana, etadahosi: Then it occurred to me, ‘yannūnāhaṁ appāṇakaṁyeva jhānaṁ jhāyeyyan’ti. ‘Why don’t I keep practicing the breathless absorption?’ So kho ahaṁ, aggivessana, mukhato ca nāsato ca kaṇṇato ca assāsapassāse uparundhiṁ. So I cut off my breathing through my mouth and nose and ears. Tassa mayhaṁ, aggivessana, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimattā vātā kucchiṁ parikantanti. But then strong winds carved up my belly, Seyyathāpi, aggivessana, dakkho goghātako vā goghātakantevāsī vā tiṇhena govikantanena kucchiṁ parikanteyya; like a deft butcher or their apprentice was slicing my belly open with a meat cleaver. evameva kho me, aggivessana, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimattā vātā kucchiṁ parikantanti. Āraddhaṁ kho pana me, aggivessana, vīriyaṁ hoti asallīnaṁ upaṭṭhitā sati asammuṭṭhā. Sāraddho ca pana me kāyo hoti appaṭippassaddho teneva dukkhappadhānena padhānābhitunnassa sato. My energy was roused up and unflagging, and my mindfulness was established and lucid, but my body was disturbed, not tranquil, because I’d pushed too hard with that painful striving. Evarūpāpi kho me, aggivessana, uppannā dukkhā vedanā cittaṁ na pariyādāya tiṭṭhati. But even such painful feeling did not occupy my mind. Tassa mayhaṁ, aggivessana, etadahosi: Then it occurred to me, ‘yannūnāhaṁ appāṇakaṁyeva jhānaṁ jhāyeyyan’ti. ‘Why don’t I keep practicing the breathless absorption?’ So kho ahaṁ, aggivessana, mukhato ca nāsato ca kaṇṇato ca assāsapassāse uparundhiṁ. So I cut off my breathing through my mouth and nose and ears. Tassa mayhaṁ, aggivessana, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimatto kāyasmiṁ ḍāho hoti. But then there was an intense burning in my body, Seyyathāpi, aggivessana, dve balavanto purisā dubbalataraṁ purisaṁ nānābāhāsu gahetvā aṅgārakāsuyā santāpeyyuṁ samparitāpeyyuṁ; like two strong men grabbing a weaker man by the arms to burn and scorch him on a pit of glowing coals. evameva kho me, aggivessana, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimatto kāyasmiṁ ḍāho hoti. Āraddhaṁ kho pana me, aggivessana, vīriyaṁ hoti asallīnaṁ upaṭṭhitā sati asammuṭṭhā. Sāraddho ca pana me kāyo hoti appaṭippassaddho teneva dukkhappadhānena padhānābhitunnassa sato. My energy was roused up and unflagging, and my mindfulness was established and lucid, but my body was disturbed, not tranquil, because I’d pushed too hard with that painful striving. Evarūpāpi kho me, aggivessana, uppannā dukkhā vedanā cittaṁ na pariyādāya tiṭṭhati. But even such painful feeling did not occupy my mind. Apissu maṁ, aggivessana, devatā disvā evamāhaṁsu: Then some deities saw me and said, ‘kālaṅkato samaṇo gotamo’ti. ‘The ascetic Gotama is dead.’ Ekaccā devatā evamāhaṁsu: Others said, ‘na kālaṅkato samaṇo gotamo, api ca kālaṁ karotī’ti. ‘He’s not dead, but he’s dying.’ Ekaccā devatā evamāhaṁsu: Others said, ‘na kālaṅkato samaṇo gotamo, napi kālaṁ karoti, arahaṁ samaṇo gotamo, vihāro tveva so arahato evarūpo hotī’ti. ‘He’s not dead or dying. The ascetic Gotama is a perfected one, for that is how the perfected ones live.’ Tassa mayhaṁ, aggivessana, etadahosi: Then it occurred to me, ‘yannūnāhaṁ sabbaso āhārupacchedāya paṭipajjeyyan’ti. ‘Why don’t I practice completely cutting off food?’ Atha kho maṁ, aggivessana, devatā upasaṅkamitvā etadavocuṁ: But deities came to me and said, ‘mā kho tvaṁ, mārisa, sabbaso āhārupacchedāya paṭipajji. ‘Good sir, don’t practice totally cutting off food. Sace kho tvaṁ, mārisa, sabbaso āhārupacchedāya paṭipajjissasi, tassa te mayaṁ dibbaṁ ojaṁ lomakūpehi ajjhohāressāma, tāya tvaṁ yāpessasī’ti. If you do, we’ll infuse divine nectar into your pores and you will live on that.’ Tassa mayhaṁ, aggivessana, etadahosi: Then I thought, ‘ahañceva kho pana sabbaso ajajjitaṁ paṭijāneyyaṁ, imā ca me devatā dibbaṁ ojaṁ lomakūpehi ajjhohāreyyuṁ, tāya cāhaṁ yāpeyyaṁ, taṁ mamassa musā’ti. ‘If I claim to be completely fasting while these deities are infusing divine nectar in my pores, that would be a lie on my part.’ So kho ahaṁ, aggivessana, tā devatā paccācikkhāmi, ‘halan’ti vadāmi. So I dismissed those deities, saying, ‘There’s no need.’ Tassa mayhaṁ, aggivessana, etadahosi: Then it occurred to me, ‘yannūnāhaṁ thokaṁ thokaṁ āhāraṁ āhāreyyaṁ, pasataṁ pasataṁ, yadi vā muggayūsaṁ, yadi vā kulatthayūsaṁ, yadi vā kaḷāyayūsaṁ, yadi vā hareṇukayūsan’ti. ‘Why don’t I just take a little bit of food each time, a cup of broth made from mung beans, lentils, chickpeas, or green gram.’ So kho ahaṁ, aggivessana, thokaṁ thokaṁ āhāraṁ āhāresiṁ, pasataṁ pasataṁ, yadi vā muggayūsaṁ, yadi vā kulatthayūsaṁ, yadi vā kaḷāyayūsaṁ, yadi vā hareṇukayūsaṁ. So that’s what I did, Tassa mayhaṁ, aggivessana, thokaṁ thokaṁ āhāraṁ āhārayato, pasataṁ pasataṁ, yadi vā muggayūsaṁ, yadi vā kulatthayūsaṁ, yadi vā kaḷāyayūsaṁ, yadi vā hareṇukayūsaṁ, adhimattakasimānaṁ patto kāyo hoti. until my body became extremely emaciated. Seyyathāpi nāma āsītikapabbāni vā kāḷapabbāni vā; evamevassu me aṅgapaccaṅgāni bhavanti tāyevappāhāratāya. Due to eating so little, my limbs became like the joints of an eighty-year-old or a corpse, Seyyathāpi nāma oṭṭhapadaṁ; evamevassu me ānisadaṁ hoti tāyevappāhāratāya. my bottom became like a camel’s hoof, Seyyathāpi nāma vaṭṭanāvaḷī; evamevassu me piṭṭhikaṇṭako uṇṇatāvanato hoti tāyevappāhāratāya. my vertebrae stuck out like beads on a string, Seyyathāpi nāma jarasālāya gopānasiyo oluggaviluggā bhavanti; evamevassu me phāsuḷiyo oluggaviluggā bhavanti tāyevappāhāratāya. and my ribs were as gaunt as the broken-down rafters on an old barn. Seyyathāpi nāma gambhīre udapāne udakatārakā gambhīragatā okkhāyikā dissanti; evamevassu me akkhikūpesu akkhitārakā gambhīragatā okkhāyikā dissanti tāyevappāhāratāya. Due to eating so little, the gleam of my eyes sank deep in their sockets, like the gleam of water sunk deep down a well. Seyyathāpi nāma tittakālābu āmakacchinno vātātapena samphuṭito hoti sammilāto; evamevassu me sīsacchavi samphuṭitā hoti sammilātā tāyevappāhāratāya. Due to eating so little, my scalp shriveled and withered like a green bitter-gourd in the wind and sun. So kho ahaṁ, aggivessana, udaracchaviṁ parimasissāmīti piṭṭhikaṇṭakaṁyeva pariggaṇhāmi, piṭṭhikaṇṭakaṁ parimasissāmīti udaracchaviṁyeva pariggaṇhāmi, yāvassu me, aggivessana, 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, aggivessana, vaccaṁ vā muttaṁ vā karissāmīti tattheva avakujjo papatāmi tāyevappāhāratāya. Due to eating so little, when I tried to urinate or defecate I fell face down right there. So kho ahaṁ, aggivessana, imameva kāyaṁ assāsento pāṇinā gattāni anumajjāmi. Tassa mayhaṁ, aggivessana, pāṇinā gattāni anumajjato pūtimūlāni lomāni kāyasmā papatanti tāyevappāhāratāya. Due to eating so little, when I tried to relieve my body by rubbing my limbs with my hands, the hair, rotted at its roots, fell out. Apissu maṁ, aggivessana, manussā disvā evamāhaṁsu: ‘kāḷo samaṇo gotamo’ti. Then some people saw me and said: ‘The ascetic Gotama is black.’ Ekacce manussā evamāhaṁsu: ‘na kāḷo samaṇo gotamo, sāmo samaṇo gotamo’ti. Some said: ‘He’s not black, he’s brown.’ Ekacce manussā evamāhaṁsu: ‘na kāḷo samaṇo gotamo, napi sāmo, maṅguracchavi samaṇo gotamo’ti. Some said: ‘He’s neither black nor brown. The ascetic Gotama has tawny skin.’ Yāvassu me, aggivessana, tāva parisuddho chavivaṇṇo pariyodāto upahato hoti tāyevappāhāratāya. That’s how far the pure, bright complexion of my skin had been ruined by taking so little food. Tassa mayhaṁ, aggivessana, etadahosi: Then I thought, ‘ye kho keci atītamaddhānaṁ samaṇā vā brāhmaṇā vā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayiṁsu, etāvaparamaṁ, nayito bhiyyo. ‘Whatever ascetics and brahmins have experienced painful, sharp, severe, acute feelings due to overexertion—whether in the past, future, or present—this is as far as it goes, no-one has done more than this. Yepi hi keci anāgatamaddhānaṁ samaṇā vā brāhmaṇā vā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayissanti, etāvaparamaṁ, nayito bhiyyo. Yepi hi keci etarahi samaṇā vā brāhmaṇā vā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayanti, etāvaparamaṁ, nayito bhiyyo. Na kho panāhaṁ imāya kaṭukāya dukkarakārikāya adhigacchāmi uttari manussadhammā alamariyañāṇadassanavisesaṁ. But I have not achieved any superhuman distinction in knowledge and vision worthy of the noble ones by this severe, grueling work. Siyā nu kho añño maggo bodhāyā’ti? Could there be another path to awakening?’ Tassa mayhaṁ, aggivessana, etadahosi: Then it occurred to me, ‘abhijānāmi kho panāhaṁ pitu sakkassa kammante sītāya jambucchāyāya nisinno vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharitā. ‘I recall sitting in the cool shade of the rose-apple tree while my father the Sakyan was off working. Quite secluded from sensual pleasures, secluded from unskillful qualities, I entered and remained in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. Siyā nu kho eso maggo bodhāyā’ti? Could that be the path to awakening?’ Tassa mayhaṁ, aggivessana, satānusāri viññāṇaṁ ahosi: Stemming from that memory came the realization: ‘eseva maggo bodhāyā’ti. ‘*That* is the path to awakening!’ Tassa mayhaṁ, aggivessana, etadahosi: Then it occurred to me, ‘kiṁ nu kho ahaṁ tassa sukhassa bhāyāmi, yaṁ taṁ sukhaṁ aññatreva kāmehi aññatra akusalehi dhammehī’ti? ‘Why am I afraid of that pleasure, for it has nothing to do with sensual pleasures or unskillful qualities?’ Tassa mayhaṁ, aggivessana, etadahosi: Then I thought, ‘na kho ahaṁ tassa sukhassa bhāyāmi, yaṁ taṁ sukhaṁ aññatreva kāmehi aññatra akusalehi dhammehī’ti. ‘I’m not afraid of that pleasure, for it has nothing to do with sensual pleasures or unskillful qualities.’ Tassa mayhaṁ, aggivessana, etadahosi: Then I thought, ‘na kho taṁ sukaraṁ sukhaṁ adhigantuṁ evaṁ adhimattakasimānaṁ pattakāyena, yannūnāhaṁ oḷārikaṁ āhāraṁ āhāreyyaṁ odanakummāsan’ti. ‘I can’t achieve that pleasure with a body so excessively emaciated. Why don’t I eat some solid food, some rice and porridge?’ So kho ahaṁ, aggivessana, oḷārikaṁ āhāraṁ āhāresiṁ odanakummāsaṁ. So I ate some solid food. Tena kho pana maṁ, aggivessana, samayena pañca bhikkhū paccupaṭṭhitā honti: Now at that time the five mendicants were attending on me, thinking, ‘yaṁ kho samaṇo gotamo dhammaṁ adhigamissati, taṁ no ārocessatī’ti. ‘The ascetic Gotama will tell us of any truth that he realizes.’ Yato kho ahaṁ, aggivessana, oḷārikaṁ āhāraṁ āhāresiṁ odanakummāsaṁ, atha me te pañca bhikkhū nibbijja pakkamiṁsu: But when I ate some solid food, they left disappointed in me, saying, ‘bāhulliko samaṇo gotamo, padhānavibbhanto, āvatto bāhullāyā’ti. ‘The ascetic Gotama has become indulgent; he has strayed from the struggle and returned to indulgence.’ So kho ahaṁ, aggivessana, oḷārikaṁ āhāraṁ āhāretvā, balaṁ gahetvā, vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja vihāsiṁ. After eating solid food and gathering my strength, 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. Evarūpāpi kho me, aggivessana, uppannā sukhā vedanā cittaṁ na pariyādāya tiṭṭhati. But even such pleasant feeling did not occupy my mind. 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. Evarūpāpi kho me, aggivessana, uppannā sukhā vedanā cittaṁ na pariyādāya tiṭṭhati. But even such pleasant feeling did not occupy my mind. 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.’ Evarūpāpi kho me, aggivessana, uppannā sukhā vedanā cittaṁ na pariyādāya tiṭṭhati. But even such pleasant feeling did not occupy my mind. 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. Evarūpāpi kho me, aggivessana, uppannā sukhā vedanā cittaṁ na pariyādāya tiṭṭhati. But even such pleasant feeling did not occupy my mind. 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 my many kinds of past lives, with features and details. Ayaṁ kho me, aggivessana, rattiyā paṭhame yāme paṭhamā vijjā adhigatā; This was the first knowledge, which I achieved in the first watch of the night. avijjā vihatā, vijjā uppannā; tamo vihato, āloko uppanno; yathā 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. Evarūpāpi kho me, aggivessana, uppannā sukhā vedanā cittaṁ na pariyādāya tiṭṭhati. But even such pleasant feeling did not occupy my mind. So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṁ cutūpapātañāṇāya 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 knowledge of the death and rebirth of sentient beings. So dibbena cakkhunā visuddhena atikkantamānusakena satte passāmi cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāmi …pe… With clairvoyance that is purified and superhuman, I saw sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. I understood how sentient beings are reborn according to their deeds. ayaṁ kho me, aggivessana, rattiyā majjhime yāme dutiyā vijjā adhigatā; This was the second knowledge, which I achieved in the middle watch of the night. avijjā vihatā, vijjā uppannā; tamo vihato, āloko uppanno; yathā 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. Evarūpāpi kho me, aggivessana, uppannā sukhā vedanā cittaṁ na pariyādāya tiṭṭhati. But even such pleasant feeling did not occupy my mind. So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṁ khayañāṇāya 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 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. Knowing and seeing like this, my mind was freed from the defilements of sensuality, desire to be reborn, and ignorance. Vimuttasmiṁ vimuttamiti ñāṇaṁ ahosi. When it was freed, I knew it was freed. ‘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, aggivessana, rattiyā pacchime yāme tatiyā vijjā adhigatā; This was the third knowledge, which I achieved in the last watch of the night. avijjā vihatā, vijjā uppannā; tamo vihato, āloko uppanno; yathā 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. Evarūpāpi kho me, aggivessana, uppannā sukhā vedanā cittaṁ na pariyādāya tiṭṭhati. But even such pleasant feeling did not occupy my mind. Abhijānāmi kho panāhaṁ, aggivessana, anekasatāya parisāya dhammaṁ desetā. Aggivessana, I recall teaching the Dhamma to an assembly of many hundreds, Apissu maṁ ekameko evaṁ maññati: and each person thinks ‘mamevārabbha samaṇo gotamo dhammaṁ desetī’ti. that I am teaching the Dhamma especially for them. Na kho panetaṁ, aggivessana, evaṁ daṭṭhabbaṁ; But it should not be seen like this. yāvadeva viññāpanatthāya tathāgato paresaṁ dhammaṁ deseti. The Realized One teaches others only so that they can understand. So kho ahaṁ, aggivessana, tassāyeva kathāya pariyosāne, tasmiṁyeva purimasmiṁ samādhinimitte ajjhattameva cittaṁ saṇṭhapemi sannisādemi ekodiṁ karomi samādahāmi, yena sudaṁ niccakappaṁ viharāmī”ti. When that talk is finished, I still, settle, unify, and immerse my mind in samādhi internally, using the same meditation subject as a foundation of immersion that I used before, which is my usual meditation.” “Okappaniyametaṁ bhoto gotamassa yathā taṁ arahato sammāsambuddhassa. “I’d believe that of Master Gotama, just like a perfected one, a fully awakened Buddha. Abhijānāti kho pana bhavaṁ gotamo divā supitā”ti? But do you ever recall sleeping during the day?” “Abhijānāmahaṁ, aggivessana, gimhānaṁ pacchime māse pacchābhattaṁ piṇḍapātapaṭikkanto catugguṇaṁ saṅghāṭiṁ paññapetvā dakkhiṇena passena sato sampajāno niddaṁ okkamitā”ti. “I do recall that in the last month of the summer, I have spread out my outer robe folded in four and lain down in the lion’s posture—on the right side, placing one foot on top of the other—mindful and aware.” “Etaṁ kho, bho gotama, eke samaṇabrāhmaṇā sammohavihārasmiṁ vadantī”ti? “Some ascetics and brahmins call that a deluded abiding.” “Na kho, aggivessana, ettāvatā sammūḷho vā hoti asammūḷho vā. “That’s not how to define whether someone is deluded or not. Api ca, aggivessana, yathā sammūḷho ca hoti asammūḷho ca, But as to how to define whether someone is deluded or not, taṁ suṇāhi, sādhukaṁ manasi karohi, bhāsissāmī”ti. listen and pay close attention, I will speak.” “Evaṁ, bho”ti kho saccako nigaṇṭhaputto bhagavato paccassosi. “Yes, sir,” replied Saccaka. Bhagavā etadavoca: The Buddha said this: “Yassa kassaci, aggivessana, ye āsavā saṅkilesikā ponobbhavikā sadarā dukkhavipākā āyatiṁ jātijarāmaraṇiyā appahīnā, tamahaṁ ‘sammūḷho’ti vadāmi. “Whoever has not given up the defilements—corruptions that lead to future lives and are hurtful, resulting in suffering and future rebirth, old age, and death—is deluded, I say. Āsavānañhi, aggivessana, appahānā sammūḷho hoti. For it’s not giving up the defilements that makes you deluded. Yassa kassaci, aggivessana, ye āsavā saṅkilesikā ponobbhavikā sadarā dukkhavipākā āyatiṁ jātijarāmaraṇiyā pahīnā, tamahaṁ ‘asammūḷho’ti vadāmi. Whoever has given up the defilements—corruptions that lead to future lives and are hurtful, resulting in suffering and future rebirth, old age, and death—is not deluded, I say. Āsavānañhi, aggivessana, pahānā asammūḷho hoti. For it’s giving up the defilements that makes you not deluded. Tathāgatassa kho, aggivessana, ye āsavā saṅkilesikā ponobbhavikā sadarā dukkhavipākā āyatiṁ jātijarāmaraṇiyā pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā. The Realized One has given up the defilements—corruptions that lead to future lives and are hurtful, resulting in suffering and future rebirth, old age, and death. He has cut them off at the root, made them like a palm stump, obliterated them so they are unable to arise in the future. Seyyathāpi, aggivessana, tālo matthakacchinno abhabbo puna virūḷhiyā; Just as a palm tree with its crown cut off is incapable of further growth, evameva kho, aggivessana, tathāgatassa ye āsavā saṅkilesikā ponobbhavikā sadarā dukkhavipākā āyatiṁ jātijarāmaraṇiyā pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā”ti. in the same way, the Realized One has given up the defilements so they are unable to arise in the future.” Evaṁ vutte, saccako nigaṇṭhaputto bhagavantaṁ etadavoca: When he had spoken, Saccaka said to him, “acchariyaṁ, bho gotama, abbhutaṁ, bho gotama. “It’s incredible, Master Gotama, it’s amazing! Yāvañcidaṁ bhoto gotamassa evaṁ āsajja āsajja vuccamānassa, upanītehi vacanappathehi samudācariyamānassa, chavivaṇṇo ceva pariyodāyati, mukhavaṇṇo ca vippasīdati, yathā taṁ arahato sammāsambuddhassa. When Master Gotama is repeatedly attacked with inappropriate and intrusive criticism, the complexion of his skin brightens and the color of his face becomes clear, just like a perfected one, a fully awakened Buddha. Abhijānāmahaṁ, bho gotama, pūraṇaṁ kassapaṁ vādena vādaṁ samārabhitā. I recall taking on Pūraṇa Kassapa in debate. Sopi mayā vādena vādaṁ samāraddho aññenaññaṁ paṭicari, bahiddhā kathaṁ apanāmesi, kopañca dosañca appaccayañca pātvākāsi. He dodged the issue, distracting the discussion with irrelevant points, and displaying annoyance, hate, and bitterness. Bhoto pana gotamassa evaṁ āsajja āsajja vuccamānassa, upanītehi vacanappathehi samudācariyamānassa, chavivaṇṇo ceva pariyodāyati, mukhavaṇṇo ca vippasīdati, yathā taṁ arahato sammāsambuddhassa. But when Master Gotama is repeatedly attacked with inappropriate and intrusive criticism, the complexion of his skin brightens and the color of his face becomes clear, just like a perfected one, a fully awakened Buddha. Abhijānāmahaṁ, bho gotama, makkhaliṁ gosālaṁ …pe… I recall taking on Makkhali Gosāla, ajitaṁ kesakambalaṁ … Ajita Kesakambala, pakudhaṁ kaccāyanaṁ … Pakudha Kaccāyana, sañjayaṁ belaṭṭhaputtaṁ … Sañjaya Belaṭṭhiputta, nigaṇṭhaṁ nāṭaputtaṁ vādena vādaṁ samārabhitā. and Nigaṇṭha Nātaputta in debate. Sopi mayā vādena vādaṁ samāraddho aññenaññaṁ paṭicari, bahiddhā kathaṁ apanāmesi, kopañca dosañca appaccayañca pātvākāsi. They all dodged the issue, distracting the discussion with irrelevant points, and displaying annoyance, hate, and bitterness. Bhoto pana gotamassa evaṁ āsajja āsajja vuccamānassa, upanītehi vacanappathehi samudācariyamānassa, chavivaṇṇo ceva pariyodāyati, mukhavaṇṇo ca vippasīdati, yathā taṁ arahato sammāsambuddhassa. But when Master Gotama is repeatedly attacked with inappropriate and intrusive criticism, the complexion of his skin brightens and the color of his face becomes clear, just like a perfected one, a fully awakened Buddha. Handa ca dāni mayaṁ, bho gotama, gacchāma. Well, now, Master Gotama, I must go. Bahukiccā mayaṁ, bahukaraṇīyā”ti. I have many duties, and much to do.” “Yassadāni tvaṁ, aggivessana, kālaṁ maññasī”ti. “Please, Aggivessana, go at your convenience.” Atha kho saccako nigaṇṭhaputto bhagavato bhāsitaṁ abhinanditvā anumoditvā uṭṭhāyāsanā pakkāmīti. Then Saccaka, the son of Jain parents, having approved and agreed with what the Buddha said, got up from his seat and left. Mahāsaccakasuttaṁ niṭṭhitaṁ chaṭṭhaṁ. 37. Cūḷataṇhāsaṅkhayasutta The Shorter Discourse on the Ending of Craving Evaṁ me sutaṁ— So I have heard. ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati pubbārāme migāramātupāsāde. At one time the Buddha was staying near Sāvatthī in the Eastern Monastery, the stilt longhouse of Migāra’s mother. Atha kho sakko devānamindo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhito kho sakko devānamindo bhagavantaṁ etadavoca: And then Sakka, lord of gods, went up to the Buddha, bowed, stood to one side, and said to him: “kittāvatā nu kho, bhante, bhikkhu saṅkhittena taṇhāsaṅkhayavimutto hoti accantaniṭṭho accantayogakkhemī accantabrahmacārī accantapariyosāno seṭṭho devamanussānan”ti? “Sir, how do you briefly define a mendicant who is freed through the ending of craving, who has reached the ultimate end, the ultimate sanctuary, the ultimate spiritual life, the ultimate goal, and is best among gods and humans?” “Idha, devānaminda, bhikkhuno sutaṁ hoti: “Lord of Gods, it’s when a mendicant has heard: ‘sabbe dhammā nālaṁ abhinivesāyā’ti. ‘Nothing is worth insisting on.’ Evañcetaṁ, devānaminda, bhikkhuno sutaṁ hoti: When a mendicant has heard that ‘sabbe dhammā nālaṁ abhinivesāyā’ti. nothing is worth insisting on, So sabbaṁ dhammaṁ abhijānāti; sabbaṁ dhammaṁ abhiññāya sabbaṁ dhammaṁ parijānāti; sabbaṁ dhammaṁ pariññāya yaṁ kiñci vedanaṁ vedeti— they directly know all things. Directly knowing all things, they completely understand all things. Having completely understood all things, when they experience any kind of feeling—pleasant, unpleasant, or neutral— sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā, so tāsu vedanāsu aniccānupassī viharati, virāgānupassī viharati, nirodhānupassī viharati, paṭinissaggānupassī viharati. they meditate observing impermanence, dispassion, cessation, and letting go in those feelings. So tāsu vedanāsu aniccānupassī viharanto, virāgānupassī viharanto, nirodhānupassī viharanto, paṭinissaggānupassī viharanto na kiñci loke upādiyati. Meditating in this way, they don’t grasp at anything in the world. 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 pajānāti. They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.’ Ettāvatā kho, devānaminda, bhikkhu saṅkhittena taṇhāsaṅkhayavimutto hoti accantaniṭṭho accantayogakkhemī accantabrahmacārī accantapariyosāno seṭṭho devamanussānan”ti. That’s how I briefly define a mendicant who is freed through the ending of craving, who has reached the ultimate end, the ultimate sanctuary, the ultimate spiritual life, the ultimate goal, and is best among gods and humans.” Atha kho sakko devānamindo bhagavato bhāsitaṁ abhinanditvā anumoditvā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā tatthevantaradhāyi. Then Sakka, lord of gods, having approved and agreed with what the Buddha said, bowed and respectfully circled the Buddha, keeping him on his right, before vanishing right there. Tena kho pana samayena āyasmā mahāmoggallāno bhagavato avidūre nisinno hoti. Now, at that time Venerable Mahāmoggallāna was sitting not far from the Buddha. Atha kho āyasmato mahāmoggallānassa etadahosi: He thought, “kiṁ nu kho so yakkho bhagavato bhāsitaṁ abhisamecca anumodi udāhu no; “Did that spirit comprehend what the Buddha said when he agreed with him, or not? yannūnāhaṁ taṁ yakkhaṁ jāneyyaṁ— Why don’t I find out?” yadi vā so yakkho bhagavato bhāsitaṁ abhisamecca anumodi yadi vā no”ti? Atha kho āyasmā mahāmoggallāno—seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evameva—pubbārāme migāramātupāsāde antarahito devesu tāvatiṁsesu pāturahosi. And then Venerable Mahāmoggallāna, as easily as a strong person would extend or contract their arm, vanished from the Eastern Monastery and reappeared among the gods of the Thirty-Three. Tena kho pana samayena sakko devānamindo ekapuṇḍarīke uyyāne dibbehi pañcahi tūriyasatehi samappito samaṅgībhūto paricāreti. Now at that time Sakka was amusing himself in the Single Lotus Park, supplied and provided with a divine orchestra. Addasā kho sakko devānamindo āyasmantaṁ mahāmoggallānaṁ dūratova āgacchantaṁ. Seeing Mahāmoggallāna coming off in the distance, Disvāna tāni dibbāni pañca tūriyasatāni paṭippaṇāmetvā yenāyasmā mahāmoggallāno tenupasaṅkami; upasaṅkamitvā āyasmantaṁ mahāmoggallānaṁ etadavoca: he dismissed the orchestra, approached Mahāmoggallāna, and said, “ehi kho, mārisa moggallāna, svāgataṁ, mārisa moggallāna. “Come, my good Moggallāna! Welcome, good sir! Cirassaṁ kho, mārisa moggallāna, imaṁ pariyāyaṁ akāsi yadidaṁ idhāgamanāya. It’s been a long time since you took the opportunity to come here. Nisīda, mārisa moggallāna, idamāsanaṁ paññattan”ti. Sit, my good Moggallāna, this seat is for you.” Nisīdi kho āyasmā mahāmoggallāno paññatte āsane. Mahāmoggallāna sat down on the seat spread out, Sakkopi kho devānamindo aññataraṁ nīcaṁ āsanaṁ gahetvā ekamantaṁ nisīdi. while Sakka took a low seat and sat to one side. Ekamantaṁ nisinnaṁ kho sakkaṁ devānamindaṁ āyasmā mahāmoggallāno etadavoca: Mahāmoggallāna said to him, “yathā kathaṁ pana kho, kosiya, bhagavā saṅkhittena taṇhāsaṅkhayavimuttiṁ abhāsi? “Kosiya, how did the Buddha briefly explain freedom through the ending of craving? Sādhu mayampi etissā kathāya bhāgino assāma savanāyā”ti. Please share this talk with me so that I can also get to hear it.” “Mayaṁ kho, mārisa moggallāna, bahukiccā bahukaraṇīyā— “My good Moggallāna, I have many duties, and much to do, appeva sakena karaṇīyena, api ca devānaṁyeva tāvatiṁsānaṁ karaṇīyena. not only for myself, but also for the Gods of the Thirty-Three. Api ca, mārisa moggallāna, sussutaṁyeva hoti suggahitaṁ sumanasikataṁ sūpadhāritaṁ, yaṁ no khippameva antaradhāyati. Besides, I quickly forget even things I’ve properly heard, learned, attended, and memorized. Bhūtapubbaṁ, mārisa moggallāna, devāsurasaṅgāmo samupabyūḷho ahosi. Once upon a time, a battle was fought between the gods and the demons. Tasmiṁ kho pana, mārisa moggallāna, saṅgāme devā jiniṁsu, asurā parājiniṁsu. In that battle the gods won and the demons lost. So kho ahaṁ, mārisa moggallāna, taṁ saṅgāmaṁ abhivijinitvā vijitasaṅgāmo tato paṭinivattitvā vejayantaṁ nāma pāsādaṁ māpesiṁ. When I returned from that battle as a conqueror, I created the Palace of Victory. Vejayantassa kho, mārisa moggallāna, pāsādassa ekasataṁ niyyūhaṁ. The Palace of Victory has a hundred towers. Ekekasmiṁ niyyūhe satta satta kūṭāgārasatāni. Each tower has seven hundred chambers. Ekamekasmiṁ kūṭāgāre satta satta accharāyo. Each chamber has seven nymphs. Ekamekissā accharāya satta satta paricārikāyo. Each nymph has seven maids. Iccheyyāsi no tvaṁ, mārisa moggallāna, vejayantassa pāsādassa rāmaṇeyyakaṁ daṭṭhun”ti? Would you like to see the lovely Palace of Victory?” Adhivāsesi kho āyasmā mahāmoggallāno tuṇhībhāvena. Mahāmoggallāna consented in silence. Atha kho sakko ca devānamindo vessavaṇo ca mahārājā āyasmantaṁ mahāmoggallānaṁ purakkhatvā yena vejayanto pāsādo tenupasaṅkamiṁsu. Then, putting Venerable Mahāmoggallāna in front, Sakka, lord of gods, and Vessavaṇa, the Great King, went to the Palace of Victory. Addasaṁsu kho sakkassa devānamindassa paricārikāyo āyasmantaṁ mahāmoggallānaṁ dūratova āgacchantaṁ; When they saw Moggallāna coming off in the distance, Sakka’s maids, disvā ottappamānā hirīyamānā sakaṁ sakaṁ ovarakaṁ pavisiṁsu. being prudent and discreet, each went to her own bedroom. Seyyathāpi nāma suṇisā sasuraṁ disvā ottappati hirīyati; They were just like a daughter-in-law who is prudent and discreet when they see their father-in-law. evameva sakkassa devānamindassa paricārikāyo āyasmantaṁ mahāmoggallānaṁ disvā ottappamānā hirīyamānā sakaṁ sakaṁ ovarakaṁ pavisiṁsu. Atha kho sakko ca devānamindo vessavaṇo ca mahārājā āyasmantaṁ mahāmoggallānaṁ vejayante pāsāde anucaṅkamāpenti anuvicarāpenti: Then Sakka and Vessavaṇa encouraged Moggallāna to wander and explore the palace, saying, “idampi, mārisa moggallāna, passa vejayantassa pāsādassa rāmaṇeyyakaṁ; “See, in the palace, my good Moggallāna, this lovely thing! idampi, mārisa moggallāna, passa vejayantassa pāsādassa rāmaṇeyyakan”ti. And that lovely thing!” “Sobhati idaṁ āyasmato kosiyassa, yathā taṁ pubbe katapuññassa. “That looks nice for Venerable Kosiya, just like for someone who has made merit in the past. Manussāpi kiñcideva rāmaṇeyyakaṁ disvā evamāhaṁsu: Humans, when they see something lovely, also say: ‘sobhati vata bho yathā devānaṁ tāvatiṁsānan’ti. ‘It looks nice enough for the Gods of the Thirty-Three!’ Tayidaṁ āyasmato kosiyassa sobhati, yathā taṁ pubbe katapuññassā”ti. That looks nice for Venerable Kosiya, just like for someone who has made merit in the past.” Atha kho āyasmato mahāmoggallānassa etadahosi: Then Moggallāna thought, “atibāḷhaṁ kho ayaṁ yakkho pamatto viharati. “This spirit lives much too negligently. Yannūnāhaṁ imaṁ yakkhaṁ saṁvejeyyan”ti. Why don’t I stir up a sense of urgency in him?” Atha kho āyasmā mahāmoggallāno tathārūpaṁ iddhābhisaṅkhāraṁ abhisaṅkhāsi yathā vejayantaṁ pāsādaṁ pādaṅguṭṭhakena saṅkampesi sampakampesi sampavedhesi. Then Moggallāna used his psychic power to make the Palace of Victory shake and rock and tremble with his big toe. Atha kho sakko ca devānamindo, vessavaṇo ca mahārājā, devā ca tāvatiṁsā acchariyabbhutacittajātā ahesuṁ: Then Sakka, Vessavaṇa, and the Gods of the Thirty-Three, their minds full of wonder and amazement, thought, “acchariyaṁ vata, bho, abbhutaṁ vata, bho. “It’s incredible, it’s amazing! Samaṇassa mahiddhikatā mahānubhāvatā, yatra hi nāma dibbabhavanaṁ pādaṅguṭṭhakena saṅkampessati sampakampessati sampavedhessatī”ti. The ascetic has such power and might that he makes the god’s home shake and rock and tremble with his big toe!” Atha kho āyasmā mahāmoggallāno sakkaṁ devānamindaṁ saṁviggaṁ lomahaṭṭhajātaṁ viditvā sakkaṁ devānamindaṁ etadavoca: Knowing that Sakka was shocked and awestruck, Moggallāna said to him, “yathā kathaṁ pana kho, kosiya, bhagavā saṅkhittena taṇhāsaṅkhayavimuttiṁ abhāsi? “Kosiya, how did the Buddha briefly explain freedom through the ending of craving? Sādhu mayampi etissā kathāya bhāgino assāma savanāyā”ti. Please share this talk with me so that I can also get to hear it.” “Idhāhaṁ, mārisa moggallāna, yena bhagavā tenupasaṅkamiṁ; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsiṁ. Ekamantaṁ ṭhito kho ahaṁ, mārisa moggallāna, bhagavantaṁ etadavocaṁ: “My dear Moggallāna, I approached the Buddha, bowed, stood to one side, and said to him, ‘kittāvatā nu kho, bhante, bhikkhu saṅkhittena taṇhāsaṅkhayavimutto hoti accantaniṭṭho accantayogakkhemī accantabrahmacārī accantapariyosāno seṭṭho devamanussānan’ti? ‘Sir, how do you briefly define a mendicant who is freed with the ending of craving, who has reached the ultimate end, the ultimate sanctuary, the ultimate spiritual life, the ultimate goal, and is best among gods and humans?’ Evaṁ vutte, mārisa moggallāna, bhagavā maṁ etadavoca: When I had spoken the Buddha said to me: ‘idha, devānaminda, bhikkhuno sutaṁ hoti: ‘Lord of Gods, it’s when a mendicant has heard: “sabbe dhammā nālaṁ abhinivesāyā”ti. “Nothing is worth insisting on” Evañcetaṁ, devānaminda, bhikkhuno sutaṁ hoti When a mendicant has heard that “sabbe dhammā nālaṁ abhinivesāyā”ti. nothing is worth insisting on, So sabbaṁ dhammaṁ abhijānāti, sabbaṁ dhammaṁ abhiññāya sabbaṁ dhammaṁ parijānāti, sabbaṁ dhammaṁ pariññāya yaṁ kiñci vedanaṁ vedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā. they directly know all things. Directly knowing all things, they completely understand all things. Having completely understood all things, when they experience any kind of feeling—pleasant, unpleasant, or neutral— So tāsu vedanāsu aniccānupassī viharati, virāgānupassī viharati, nirodhānupassī viharati, paṭinissaggānupassī viharati. they meditate observing impermanence, dispassion, cessation, and letting go in those feelings. So tāsu vedanāsu aniccānupassī viharanto, virāgānupassī viharanto, nirodhānupassī viharanto, paṭinissaggānupassī viharanto na kiñci loke upādiyati, Meditating in this way, they don’t grasp at anything in the world. 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 pajānāti. They understand: “Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.” Ettāvatā kho, devānaminda, bhikkhu saṅkhittena taṇhāsaṅkhayavimutto hoti accantaniṭṭho accantayogakkhemī accantabrahmacārī accantapariyosāno seṭṭho devamanussānan’ti. That’s how I briefly define a mendicant who is freed through the ending of craving, who has reached the ultimate end, the ultimate sanctuary, the ultimate spiritual life, the ultimate goal, and is best among gods and humans.’ Evaṁ kho me, mārisa moggallāna, bhagavā saṅkhittena taṇhāsaṅkhayavimuttiṁ abhāsī”ti. That’s how the Buddha briefly explained freedom through the ending of craving to me.” Atha kho āyasmā mahāmoggallāno sakkassa devānamindassa bhāsitaṁ abhinanditvā anumoditvā—seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evameva—devesu tāvatiṁsesu antarahito pubbārāme migāramātupāsāde pāturahosi. Moggallāna approved and agreed with what Sakka said. As easily as a strong person would extend or contract their arm, he vanished from among the Gods of the Thirty-Three and reappeared in the Eastern Monastery. Atha kho sakkassa devānamindassa paricārikāyo acirapakkante āyasmante mahāmoggallāne sakkaṁ devānamindaṁ etadavocuṁ: Soon after Moggallāna left, Sakka’s maids said to him, “eso nu te, mārisa, so bhagavā satthā”ti? “Good sir, was that the Blessed One, your Teacher?” “Na kho me, mārisa, so bhagavā satthā. “No, it was not. Sabrahmacārī me eso āyasmā mahāmoggallāno”ti. That was my spiritual companion Venerable Mahāmoggallāna.” “Lābhā te, mārisa, suladdhaṁ te, mārisa “You’re fortunate, good sir, so very fortunate, yassa te sabrahmacārī evaṁmahiddhiko evaṁmahānubhāvo. to have a spiritual companion of such power and might! Aho nūna te so bhagavā satthā”ti. We can’t believe that’s not the Blessed One, your Teacher!” Atha kho āyasmā mahāmoggallāno yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā mahāmoggallāno bhagavantaṁ etadavoca: Then Mahāmoggallāna went up to the Buddha, bowed, sat down to one side, and said to him, “abhijānāti no, bhante, bhagavā ahu ñātaññatarassa mahesakkhassa yakkhassa saṅkhittena taṇhāsaṅkhayavimuttiṁ bhāsitā”ti? “Sir, do you recall briefly explaining freedom through the ending of craving to a certain well-known and illustrious spirit?” “Abhijānāmahaṁ, moggallāna, idha sakko devānamindo yenāhaṁ tenupasaṅkami; upasaṅkamitvā maṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhito kho, moggallāna, sakko devānamindo maṁ etadavoca: “I do, Moggallāna.” And the Buddha retold all that happened when Sakka came to visit him, adding: ‘kittāvatā nu kho, bhante, bhikkhu saṅkhittena taṇhāsaṅkhayavimutto hoti accantaniṭṭho accantayogakkhemī accantabrahmacārī accantapariyosāno seṭṭho devamanussānan’ti. Evaṁ vutte, ahaṁ, moggallāna, sakkaṁ devānamindaṁ etadavocaṁ ‘idha devānaminda, bhikkhuno sutaṁ hoti “sabbe dhammā nālaṁ abhinivesāyā”ti. Evaṁ cetaṁ, devānaminda, bhikkhuno sutaṁ hoti “sabbe dhammā nālaṁ abhinivesāyā”ti. So sabbaṁ dhammaṁ abhijānāti, sabbaṁ dhammaṁ abhiññāya sabbaṁ dhammaṁ parijānāti, sabbaṁ dhammaṁ pariññāya yaṁ kiñci vedanaṁ vedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā. So tāsu vedanāsu aniccānupassī viharati, virāgānupassī viharati, nirodhānupassī viharati, paṭinissaggānupassī viharati. So tāsu vedanāsu aniccānupassī viharanto, virāgānupassī viharanto, nirodhānupassī viharanto, paṭinissaggānupassī viharanto na kiñci loke upādiyati, anupādiyaṁ na paritassati, aparitassaṁ paccattaññeva parinibbāyati: “khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā”ti pajānāti. Ettāvatā kho, devānaminda, bhikkhu saṅkhittena taṇhāsaṅkhayavimutto hoti accantaniṭṭho accantayogakkhemī accantabrahmacārī accantapariyosāno seṭṭho devamanussānan’ti. Evaṁ kho ahaṁ, moggallāna, abhijānāmi sakkassa devānamindassa saṅkhittena taṇhāsaṅkhayavimuttiṁ bhāsitā”ti. “That’s how I recall briefly explaining freedom through the ending of craving to Sakka, lord of gods.” Idamavoca bhagavā. That is what the Buddha said. Attamano āyasmā mahāmoggallāno bhagavato bhāsitaṁ abhinandīti. Satisfied, Venerable Mahāmoggallāna was happy with what the Buddha said. Cūḷataṇhāsaṅkhayasuttaṁ niṭṭhitaṁ sattamaṁ. 38. Mahātaṇhāsaṅkhayasutta The Longer Discourse on the Ending of Craving 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. Tena kho pana samayena sātissa nāma bhikkhuno kevaṭṭaputtassa evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ hoti: Now at that time a mendicant called Sāti, the fisherman’s son, had the following harmful misconception: “tathāhaṁ bhagavatā dhammaṁ desitaṁ ājānāmi yathā tadevidaṁ viññāṇaṁ sandhāvati saṁsarati anaññan”ti. “As I understand the Buddha’s teachings, it is this very same consciousness that roams and transmigrates, not another.” Assosuṁ kho sambahulā bhikkhū: Several mendicants heard about this. “sātissa kira nāma bhikkhuno kevaṭṭaputtassa evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ: ‘tathāhaṁ bhagavatā dhammaṁ desitaṁ ājānāmi yathā tadevidaṁ viññāṇaṁ sandhāvati saṁsarati, anaññan’”ti. Atha kho te bhikkhū yena sāti bhikkhu kevaṭṭaputto tenupasaṅkamiṁsu; upasaṅkamitvā sātiṁ bhikkhuṁ kevaṭṭaputtaṁ etadavocuṁ: They went up to Sāti and said to him, “saccaṁ kira te, āvuso sāti, evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ: “Is it really true, Reverend Sāti, that you have such a harmful misconception: ‘tathāhaṁ bhagavatā dhammaṁ desitaṁ ājānāmi yathā tadevidaṁ viññāṇaṁ sandhāvati saṁsarati, anaññan’”ti? ‘As I understand the Buddha’s teachings, it is this very same consciousness that roams and transmigrates, not another’?” “Evaṁ byā kho ahaṁ, āvuso, bhagavatā dhammaṁ desitaṁ ājānāmi yathā tadevidaṁ viññāṇaṁ sandhāvati saṁsarati, anaññan”ti. “Absolutely, reverends. As I understand the Buddha’s teachings, it is this very same consciousness that roams and transmigrates, not another.” Atha kho te bhikkhū sātiṁ bhikkhuṁ kevaṭṭaputtaṁ etasmā pāpakā diṭṭhigatā vivecetukāmā samanuyuñjanti samanugāhanti samanubhāsanti: Then, wishing to dissuade Sāti from his view, the mendicants pursued, pressed, and grilled him, “mā evaṁ, āvuso sāti, avaca, mā bhagavantaṁ abbhācikkhi, na hi sādhu bhagavato abbhakkhānaṁ, na hi bhagavā evaṁ vadeyya. “Don’t say that, Sāti! Don’t misrepresent the Buddha, for misrepresentation of the Buddha is not good. And the Buddha would not say that. Anekapariyāyenāvuso sāti, paṭiccasamuppannaṁ viññāṇaṁ vuttaṁ bhagavatā, aññatra paccayā natthi viññāṇassa sambhavo”ti. In many ways the Buddha has said that consciousness is dependently originated, since consciousness does not arise without a cause.” Evampi kho sāti bhikkhu kevaṭṭaputto tehi bhikkhūhi samanuyuñjiyamāno samanugāhiyamāno samanubhāsiyamāno tadeva pāpakaṁ diṭṭhigataṁ thāmasā parāmāsā abhinivissa voharati: But even though the mendicants pressed him in this way, Sāti obstinately stuck to his misconception and insisted on stating it. “evaṁ byā kho ahaṁ, āvuso, bhagavatā dhammaṁ desitaṁ ājānāmi yathā tadevidaṁ viññāṇaṁ sandhāvati saṁsarati anaññan”ti. Yato kho te bhikkhū nāsakkhiṁsu sātiṁ bhikkhuṁ kevaṭṭaputtaṁ etasmā pāpakā diṭṭhigatā vivecetuṁ, atha kho te bhikkhū yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū bhagavantaṁ etadavocuṁ: When they weren’t able to dissuade Sāti from his view, the mendicants went to the Buddha, bowed, sat down to one side, and told him what had happened. “sātissa nāma, bhante, bhikkhuno kevaṭṭaputtassa evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ: ‘tathāhaṁ bhagavatā dhammaṁ desitaṁ ājānāmi yathā tadevidaṁ viññāṇaṁ sandhāvati saṁsarati, anaññan’ti. Assumha kho mayaṁ, bhante, sātissa kira nāma bhikkhuno kevaṭṭaputtassa evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ: ‘tathāhaṁ bhagavatā dhammaṁ desitaṁ ājānāmi yathā tadevidaṁ viññāṇaṁ sandhāvati saṁsarati, anaññan’ti. Atha kho mayaṁ, bhante, yena sāti bhikkhu kevaṭṭaputto tenupasaṅkamimha; upasaṅkamitvā sātiṁ bhikkhuṁ kevaṭṭaputtaṁ etadavocumha: ‘saccaṁ kira te, āvuso sāti, evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ: “tathāhaṁ bhagavatā dhammaṁ desitaṁ ājānāmi yathā tadevidaṁ viññāṇaṁ sandhāvati saṁsarati, anaññan”’ti? Evaṁ vutte, bhante, sāti bhikkhu kevaṭṭaputto amhe etadavoca: ‘evaṁ byā kho ahaṁ, āvuso, bhagavatā dhammaṁ desitaṁ ājānāmi yathā tadevidaṁ viññāṇaṁ sandhāvati saṁsarati, anaññan’ti. Atha kho mayaṁ, bhante, sātiṁ bhikkhuṁ kevaṭṭaputtaṁ etasmā pāpakā diṭṭhigatā vivecetukāmā samanuyuñjimha samanugāhimha samanubhāsimha: ‘mā evaṁ, āvuso sāti, avaca, mā bhagavantaṁ abbhācikkhi, na hi sādhu bhagavato abbhakkhānaṁ, na hi bhagavā evaṁ vadeyya. Anekapariyāyenāvuso sāti, paṭiccasamuppannaṁ viññāṇaṁ vuttaṁ bhagavatā, aññatra paccayā natthi viññāṇassa sambhavo’ti. Evampi kho, bhante, sāti bhikkhu kevaṭṭaputto amhehi samanuyuñjiyamāno samanugāhiyamāno samanubhāsiyamāno tadeva pāpakaṁ diṭṭhigataṁ thāmasā parāmasā abhinivissa voharati: ‘evaṁ byā kho ahaṁ, āvuso, bhagavatā dhammaṁ desitaṁ ājānāmi yathā tadevidaṁ viññāṇaṁ sandhāvati saṁsarati, anaññan’ti. Yato kho mayaṁ, bhante, nāsakkhimha sātiṁ bhikkhuṁ kevaṭṭaputtaṁ etasmā pāpakā diṭṭhigatā vivecetuṁ, atha mayaṁ etamatthaṁ bhagavato ārocemā”ti. Atha kho bhagavā aññataraṁ bhikkhuṁ āmantesi: So the Buddha said to a certain monk, “ehi tvaṁ bhikkhu, mama vacanena sātiṁ bhikkhuṁ kevaṭṭaputtaṁ āmantehi: “Please, monk, in my name tell the mendicant Sāti that ‘satthā taṁ, āvuso sāti, āmantetī’”ti. the teacher summons him.” “Evaṁ, bhante”ti kho so bhikkhu bhagavato paṭissutvā yena sāti bhikkhu kevaṭṭaputto tenupasaṅkami; upasaṅkamitvā sātiṁ bhikkhuṁ kevaṭṭaputtaṁ etadavoca: “Yes, sir,” that monk replied. He went to Sāti and said to him, “satthā taṁ, āvuso sāti, āmantetī”ti. “Reverend Sāti, the teacher summons you.” “Evamāvuso”ti kho sāti bhikkhu kevaṭṭaputto tassa bhikkhuno paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho sātiṁ bhikkhuṁ kevaṭṭaputtaṁ bhagavā etadavoca: “Yes, reverend,” Sāti replied. He went to the Buddha, bowed, and sat down to one side. The Buddha said to him, “saccaṁ kira te, sāti, evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ: “Is it really true, Sāti, that you have such a harmful misconception: ‘tathāhaṁ bhagavatā dhammaṁ desitaṁ ājānāmi yathā tadevidaṁ viññāṇaṁ sandhāvati saṁsarati, anaññan’”ti? ‘As I understand the Buddha’s teachings, it is this very same consciousness that roams and transmigrates, not another’?” “Evaṁ byā kho ahaṁ, bhante, bhagavatā dhammaṁ desitaṁ ājānāmi yathā tadevidaṁ viññāṇaṁ sandhāvati saṁsarati, anaññan”ti. “Absolutely, sir. As I understand the Buddha’s teachings, it is this very same consciousness that roams and transmigrates, not another.” “Katamaṁ taṁ, sāti, viññāṇan”ti? “Sāti, what is that consciousness?” “Yvāyaṁ, bhante, vado vedeyyo tatra tatra kalyāṇapāpakānaṁ kammānaṁ vipākaṁ paṭisaṁvedetī”ti. “Sir, it is he who speaks and feels and experiences the results of good and bad deeds in all the different realms.” “Kassa nu kho nāma tvaṁ, moghapurisa, mayā evaṁ dhammaṁ desitaṁ ājānāsi? “Silly man, who on earth have you ever known me to teach in that way? Nanu mayā, moghapurisa, anekapariyāyena paṭiccasamuppannaṁ viññāṇaṁ vuttaṁ, aññatra paccayā natthi viññāṇassa sambhavoti? Haven’t I said in many ways that consciousness is dependently originated, since consciousness does not arise without a cause? Atha ca pana tvaṁ, moghapurisa, attanā duggahitena amhe ceva abbhācikkhasi, attānañca khaṇasi, bahuñca apuññaṁ pasavasi. But still you misrepresent me by your wrong grasp, harm yourself, and make much bad karma. Tañhi te, moghapurisa, bhavissati dīgharattaṁ ahitāya dukkhāyā”ti. This will be for your lasting harm and suffering.” Atha kho bhagavā bhikkhū āmantesi: Then the Buddha said to the mendicants, “Taṁ kiṁ maññatha, bhikkhave, “What do you think, mendicants? api nāyaṁ sāti bhikkhu kevaṭṭaputto usmīkatopi imasmiṁ dhammavinaye”ti? Has this mendicant Sāti kindled even a spark of wisdom in this teaching and training?” “Kiñhi siyā, bhante? “How could that be, sir? No hetaṁ, bhante”ti. No, sir.” Evaṁ vutte, sāti bhikkhu kevaṭṭaputto tuṇhībhūto maṅkubhūto pattakkhandho adhomukho pajjhāyanto appaṭibhāno nisīdi. When this was said, Sāti sat silent, embarrassed, shoulders drooping, downcast, depressed, with nothing to say. Atha kho bhagavā sātiṁ bhikkhuṁ kevaṭṭaputtaṁ tuṇhībhūtaṁ maṅkubhūtaṁ pattakkhandhaṁ adhomukhaṁ pajjhāyantaṁ appaṭibhānaṁ viditvā sātiṁ bhikkhuṁ kevaṭṭaputtaṁ etadavoca: Knowing this, the Buddha said, “paññāyissasi kho tvaṁ, moghapurisa, etena sakena pāpakena diṭṭhigatena. “Silly man, you will be known by your own harmful misconception. Idhāhaṁ bhikkhū paṭipucchissāmī”ti. I’ll question the mendicants about this.” Atha kho bhagavā bhikkhū āmantesi: Then the Buddha said to the mendicants, “tumhepi me, bhikkhave, evaṁ dhammaṁ desitaṁ ājānātha yathāyaṁ sāti bhikkhu kevaṭṭaputto attanā duggahitena amhe ceva abbhācikkhati, attānañca khaṇati, bahuñca apuññaṁ pasavatī”ti? “Mendicants, do you understand my teachings as Sāti does, when he misrepresents me by his wrong grasp, harms himself, and makes much bad karma?” “No hetaṁ, bhante. “No, sir. Anekapariyāyena hi no, bhante, paṭiccasamuppannaṁ viññāṇaṁ vuttaṁ bhagavatā, aññatra paccayā natthi viññāṇassa sambhavo”ti. For in many ways the Buddha has told us that consciousness is dependently originated, since consciousness does not arise without a cause.” “Sādhu sādhu, bhikkhave. “Good, good, mendicants! Sādhu kho me tumhe, bhikkhave, evaṁ dhammaṁ desitaṁ ājānātha. It’s good that you understand my teaching like this. Anekapariyāyena hi vo, bhikkhave, paṭiccasamuppannaṁ viññāṇaṁ vuttaṁ mayā, aññatra paccayā natthi viññāṇassa sambhavo”ti. For in many ways I have told you that consciousness is dependently originated, since consciousness does not arise without a cause. Atha ca panāyaṁ sāti bhikkhu kevaṭṭaputto attanā duggahitena amhe ceva abbhācikkhati, attānañca khaṇati, bahuñca apuññaṁ pasavati. But still this Sāti misrepresents me by his wrong grasp, harms himself, and makes much bad karma. Tañhi tassa moghapurisassa bhavissati dīgharattaṁ ahitāya dukkhāya. This will be for his lasting harm and suffering. “Yaṁ yadeva, bhikkhave, paccayaṁ paṭicca uppajjati viññāṇaṁ, tena teneva viññāṇantveva saṅkhyaṁ gacchati. Consciousness is reckoned according to the specific conditions dependent upon which it arises. Cakkhuñca paṭicca rūpe ca uppajjati viññāṇaṁ, cakkhuviññāṇantveva saṅkhyaṁ gacchati; Consciousness that arises dependent on the eye and sights is reckoned as eye consciousness. sotañca paṭicca sadde ca uppajjati viññāṇaṁ, sotaviññāṇantveva saṅkhyaṁ gacchati; Consciousness that arises dependent on the ear and sounds is reckoned as ear consciousness. ghānañca paṭicca gandhe ca uppajjati viññāṇaṁ, ghānaviññāṇantveva saṅkhyaṁ gacchati; Consciousness that arises dependent on the nose and smells is reckoned as nose consciousness. jivhañca paṭicca rase ca uppajjati viññāṇaṁ, jivhāviññāṇantveva saṅkhyaṁ gacchati; Consciousness that arises dependent on the tongue and tastes is reckoned as tongue consciousness. kāyañca paṭicca phoṭṭhabbe ca uppajjati viññāṇaṁ, kāyaviññāṇantveva saṅkhyaṁ gacchati; Consciousness that arises dependent on the body and touches is reckoned as body consciousness. manañca paṭicca dhamme ca uppajjati viññāṇaṁ, manoviññāṇantveva saṅkhyaṁ gacchati. Consciousness that arises dependent on the mind and thoughts is reckoned as mind consciousness. Seyyathāpi, bhikkhave, yaṁ yadeva paccayaṁ paṭicca aggi jalati tena teneva saṅkhyaṁ gacchati. It’s like fire, which is reckoned according to the specific conditions dependent upon which it burns. Kaṭṭhañca paṭicca aggi jalati, kaṭṭhaggitveva saṅkhyaṁ gacchati; A fire that burns dependent on logs is reckoned as a log fire. sakalikañca paṭicca aggi jalati, sakalikaggitveva saṅkhyaṁ gacchati; A fire that burns dependent on twigs is reckoned as a twig fire. tiṇañca paṭicca aggi jalati, tiṇaggitveva saṅkhyaṁ gacchati; A fire that burns dependent on grass is reckoned as a grass fire. gomayañca paṭicca aggi jalati, gomayaggitveva saṅkhyaṁ gacchati; A fire that burns dependent on cow-dung is reckoned as a cow-dung fire. thusañca paṭicca aggi jalati, thusaggitveva saṅkhyaṁ gacchati; A fire that burns dependent on husks is reckoned as a husk fire. saṅkārañca paṭicca aggi jalati, saṅkāraggitveva saṅkhyaṁ gacchati. A fire that burns dependent on rubbish is reckoned as a rubbish fire. Evameva kho, bhikkhave, yaṁ yadeva paccayaṁ paṭicca uppajjati viññāṇaṁ, tena teneva saṅkhyaṁ gacchati. In the same way, consciousness is reckoned according to the specific conditions dependent upon which it arises. … Cakkhuñca paṭicca rūpe ca uppajjati viññāṇaṁ, cakkhuviññāṇantveva saṅkhyaṁ gacchati; sotañca paṭicca sadde ca uppajjati viññāṇaṁ, sotaviññāṇantveva saṅkhyaṁ gacchati, ghānañca paṭicca gandhe ca uppajjati viññāṇaṁ, ghānaviññāṇantveva saṅkhyaṁ gacchati, jivhañca paṭicca rase ca uppajjati viññāṇaṁ, jivhāviññāṇantveva saṅkhyaṁ gacchati. Kāyañca paṭicca phoṭṭhabbe ca uppajjati viññāṇaṁ, kāyaviññāṇantveva saṅkhyaṁ gacchati. Manañca paṭicca dhamme ca uppajjati viññāṇaṁ, manoviññāṇantveva saṅkhyaṁ gacchati. Bhūtamidanti, bhikkhave, passathā”ti? Mendicants, do you see that this has come to be?” “Evaṁ, bhante”. “Yes, sir.” “Tadāhārasambhavanti, bhikkhave, passathā”ti? “Do you see that it originated with that as fuel?” “Evaṁ, bhante”. “Yes, sir.” “Tadāhāranirodhā yaṁ bhūtaṁ, taṁ nirodhadhammanti, bhikkhave, passathā”ti? “Do you see that when that fuel ceases, what has come to be is liable to cease?” “Evaṁ, bhante”. “Yes, sir.” “Bhūtamidaṁ nossūti, bhikkhave, kaṅkhato uppajjati vicikicchā”ti? “Does doubt arise when you’re uncertain whether or not this has come to be?” “Evaṁ, bhante”. “Yes, sir.” “Tadāhārasambhavaṁ nossūti, bhikkhave, kaṅkhato uppajjati vicikicchā”ti? “Does doubt arise when you’re uncertain whether or not this has originated with that as fuel?” “Evaṁ, bhante”. “Yes, sir.” “Tadāhāranirodhā yaṁ bhūtaṁ, taṁ nirodhadhammaṁ nossūti, bhikkhave, kaṅkhato uppajjati vicikicchā”ti? “Does doubt arise when you’re uncertain whether or not when that fuel ceases, what has come to be is liable to cease?” “Evaṁ, bhante”. “Yes, sir.” “Bhūtamidanti, bhikkhave, yathābhūtaṁ sammappaññāya passato yā vicikicchā sā pahīyatī”ti? “Is doubt given up in someone who truly sees with right understanding that this has come to be?” “Evaṁ, bhante”. “Yes, sir.” “Tadāhārasambhavanti, bhikkhave, yathābhūtaṁ sammappaññāya passato yā vicikicchā sā pahīyatī”ti? “Is doubt given up in someone who truly sees with right understanding that this has originated with that as fuel?” “Evaṁ, bhante”. “Yes, sir.” “Tadāhāranirodhā yaṁ bhūtaṁ, taṁ nirodhadhammanti, bhikkhave, yathābhūtaṁ sammappaññāya passato yā vicikicchā sā pahīyatī”ti? “Is doubt given up in someone who truly sees with right understanding that when that fuel ceases, what has come to be is liable to cease?” “Evaṁ, bhante”. “Yes, sir.” “Bhūtamidanti, bhikkhave, itipi vo ettha nibbicikicchā”ti? “Are you free of doubt as to whether this has come to be?” “Evaṁ, bhante”. “Yes, sir.” “Tadāhārasambhavanti, bhikkhave, itipi vo ettha nibbicikicchā”ti? “Are you free of doubt as to whether this has originated with that as fuel?” “Evaṁ, bhante”. “Yes, sir.” “Tadāhāranirodhā yaṁ bhūtaṁ taṁ nirodhadhammanti, bhikkhave, itipi vo ettha nibbicikicchā”ti? “Are you free of doubt as to whether when that fuel ceases, what has come to be is liable to cease?” “Evaṁ, bhante”. “Yes, sir.” “Bhūtamidanti, bhikkhave, yathābhūtaṁ sammappaññāya sudiṭṭhan”ti? “Have you truly seen clearly with right understanding that this has come to be?” “Evaṁ, bhante”. “Yes, sir.” “Tadāhārasambhavanti, bhikkhave, yathābhūtaṁ sammappaññāya sudiṭṭhan”ti? “Have you truly seen clearly with right understanding that this has originated with that as fuel?” “Evaṁ, bhante”. “Yes, sir.” “Tadāhāranirodhā yaṁ bhūtaṁ taṁ nirodhadhammanti, bhikkhave, yathābhūtaṁ sammappaññāya sudiṭṭhan”ti? “Have you truly seen clearly with right understanding that when that fuel ceases, what has come to be is liable to cease?” “Evaṁ, bhante”. “Yes, sir.” “Imañce tumhe, bhikkhave, diṭṭhiṁ evaṁ parisuddhaṁ evaṁ pariyodātaṁ allīyetha kelāyetha dhanāyetha mamāyetha, api nu me tumhe, bhikkhave, kullūpamaṁ dhammaṁ desitaṁ ājāneyyātha nittharaṇatthāya no gahaṇatthāyā”ti? “Pure and bright as this view is, mendicants, if you cherish it, fancy it, treasure it, and treat it as your own, would you be understanding how the Dhamma is similar to a raft: for crossing over, not for holding on?” “No hetaṁ, bhante”. “No, sir.” “Imañce tumhe, bhikkhave, diṭṭhiṁ evaṁ parisuddhaṁ evaṁ pariyodātaṁ na allīyetha na kelāyetha na dhanāyetha na mamāyetha, api nu me tumhe, bhikkhave, kullūpamaṁ dhammaṁ desitaṁ ājāneyyātha nittharaṇatthāya no gahaṇatthāyā”ti? “Pure and bright as this view is, mendicants, if you don’t cherish it, fancy it, treasure it, and treat it as your own, would you be understanding how the Dhamma is similar to a raft: for crossing over, not for holding on?” “Evaṁ, bhante”. “Yes, sir.” “Cattārome, bhikkhave, āhārā bhūtānaṁ vā sattānaṁ ṭhitiyā, sambhavesīnaṁ vā anuggahāya. “Mendicants, there are these four fuels. They maintain sentient beings that have been born and help those that are about to be born. Katame cattāro? What four? Kabaḷīkāro āhāro oḷāriko vā sukhumo vā, phasso dutiyo, manosañcetanā tatiyā, viññāṇaṁ catutthaṁ. Solid food, whether coarse or fine; contact is the second, mental intention the third, and consciousness the fourth. Ime ca, bhikkhave, cattāro āhārā kiṁnidānā kiṁsamudayā kiṁjātikā kiṁpabhavā? What is the source, origin, birthplace, and root of these four fuels? Ime cattāro āhārā taṇhānidānā taṇhāsamudayā taṇhājātikā taṇhāpabhavā. Craving. Taṇhā cāyaṁ, bhikkhave, kiṁnidānā kiṁsamudayā kiṁjātikā kiṁpabhavā? And what is the source 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. Iti kho, bhikkhave, avijjāpaccayā saṅkhārā, So, ignorance is a condition for choices. saṅkhārapaccayā viññāṇaṁ, Choices are a condition for consciousness. viññāṇapaccayā nāmarūpaṁ, Consciousness is a condition for name and form. nāmarūpapaccayā saḷāyatanaṁ, Name and form are conditions for the six sense fields. saḷāyatanapaccayā phasso, The six sense fields are conditions for contact. phassapaccayā vedanā, Contact is a condition for feeling. vedanāpaccayā taṇhā, Feeling is a condition for craving. taṇhāpaccayā upādānaṁ, Craving is a condition for grasping. upādānapaccayā bhavo, Grasping is a condition for continued existence. bhavapaccayā jāti, Continued existence is a condition for rebirth. jātipaccayā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā sambhavanti. Rebirth is a condition for old age and death, sorrow, lamentation, pain, sadness, and distress to come to be. Evametassa kevalassa dukkhakkhandhassa samudayo hoti. That is how this entire mass of suffering originates. Jātipaccayā jarāmaraṇanti iti kho panetaṁ vuttaṁ; ‘Rebirth is a condition for old age and death.’ That’s what I said. jātipaccayā nu kho, bhikkhave, jarāmaraṇaṁ, no vā, kathaṁ vā ettha hotī”ti? Is that how you see this or not?” “Jātipaccayā, bhante, jarāmaraṇaṁ; evaṁ no ettha hoti— “That’s how we see it.” jātipaccayā jarāmaraṇan”ti. “Bhavapaccayā jātīti iti kho panetaṁ vuttaṁ; “‘Continued existence is a condition for rebirth.’ … bhavapaccayā nu kho, bhikkhave, jāti, no vā, kathaṁ vā ettha hotī”ti? “Bhavapaccayā, bhante, jāti; evaṁ no ettha hoti— bhavapaccayā jātī”ti. “Upādānapaccayā bhavoti iti kho panetaṁ vuttaṁ; upādānapaccayā nu kho, bhikkhave, bhavo, no vā, kathaṁ vā ettha hotī”ti? “Upādānapaccayā, bhante, bhavo; evaṁ no ettha hoti— upādānapaccayā bhavo”ti. “Taṇhāpaccayā upādānanti iti kho panetaṁ vuttaṁ, taṇhāpaccayā nu kho, bhikkhave, upādānaṁ, no vā, kathaṁ vā ettha hotī”ti? “Taṇhāpaccayā, bhante, upādānaṁ; evaṁ no ettha hoti— taṇhāpaccayā upādānan”ti. “Vedanāpaccayā taṇhāti iti kho panetaṁ vuttaṁ; vedanāpaccayā nu kho, bhikkhave, taṇhā, no vā, kathaṁ vā ettha hotī”ti? “Vedanāpaccayā, bhante, taṇhā; evaṁ no ettha hoti— vedanāpaccayā taṇhā”ti. “Phassapaccayā vedanāti iti kho panetaṁ vuttaṁ; phassapaccayā nu kho, bhikkhave, vedanā, no vā, kathaṁ vā ettha hotī”ti? “Phassapaccayā, bhante, vedanā; evaṁ no ettha hoti— phassapaccayā vedanā”ti. “Saḷāyatanapaccayā phassoti iti kho panetaṁ vuttaṁ; saḷāyatanapaccayā nu kho, bhikkhave, phasso, no vā, kathaṁ vā ettha hotī”ti? “Saḷāyatanapaccayā, bhante, phasso; evaṁ no ettha hoti— saḷāyatanapaccayā phasso”ti. “Nāmarūpapaccayā saḷāyatananti iti kho panetaṁ vuttaṁ; nāmarūpapaccayā nu kho, bhikkhave, saḷāyatanaṁ, no vā, kathaṁ vā ettha hotī”ti? “Nāmarūpapaccayā, bhante, saḷāyatanaṁ; evaṁ no ettha hoti— nāmarūpapaccayā saḷāyatanan”ti. “Viññāṇapaccayā nāmarūpanti iti kho panetaṁ vuttaṁ; viññāṇapaccayā nu kho, bhikkhave, nāmarūpaṁ, no vā, kathaṁ vā ettha hotī”ti? “Viññāṇapaccayā, bhante, nāmarūpaṁ; evaṁ no ettha hoti— viññāṇapaccayā nāmarūpan”ti. “Saṅkhārapaccayā viññāṇanti iti kho panetaṁ vuttaṁ; saṅkhārapaccayā nu kho, bhikkhave, viññāṇaṁ, no vā, kathaṁ vā ettha hotī”ti? “Saṅkhārapaccayā, bhante, viññāṇaṁ; evaṁ no ettha hoti— saṅkhārapaccayā viññāṇan”ti. “Avijjāpaccayā saṅkhārāti iti kho panetaṁ vuttaṁ; ‘Ignorance is a condition for choices.’ That’s what I said. avijjāpaccayā nu kho, bhikkhave, saṅkhārā, no vā, kathaṁ vā ettha hotī”ti? Is that how you see this or not?” “Avijjāpaccayā, bhante, saṅkhārā; evaṁ no ettha hoti— “That’s how we see it.” avijjāpaccayā saṅkhārā”ti. “Sādhu, bhikkhave. “Good, mendicants! Iti kho, bhikkhave, tumhepi evaṁ vadetha, ahampi evaṁ vadāmi— So both you and I say this. imasmiṁ sati idaṁ hoti, imassuppādā idaṁ uppajjati, yadidaṁ— When this exists, that is; due to the arising of this, that arises. That is: avijjāpaccayā saṅkhārā, Ignorance is a condition for choices. saṅkhārapaccayā viññāṇaṁ, Choices are a condition for consciousness. viññāṇapaccayā nāmarūpaṁ, Consciousness is a condition for name and form. nāmarūpapaccayā saḷāyatanaṁ, Name and form are conditions for the six sense fields. saḷāyatanapaccayā phasso, The six sense fields are conditions for contact. phassapaccayā vedanā, Contact is a condition for feeling. vedanāpaccayā taṇhā, Feeling is a condition for craving. taṇhāpaccayā upādānaṁ, Craving is a condition for grasping. upādānapaccayā bhavo, Grasping is a condition for continued existence. bhavapaccayā jāti, Continued existence is a condition for rebirth. jātipaccayā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā sambhavanti. Rebirth is a condition for old age and death, sorrow, lamentation, pain, sadness, and distress to come to be. Evametassa kevalassa dukkhakkhandhassa samudayo hoti. That is how this entire mass of suffering originates. Avijjāya tveva asesavirāganirodhā saṅkhāranirodho, When ignorance fades away and ceases with nothing left over, choices cease. saṅkhāranirodhā viññāṇanirodho, When choices cease, consciousness ceases. viññāṇanirodhā nāmarūpanirodho, When consciousness ceases, name and form cease. nāmarūpanirodhā saḷāyatananirodho, When name and form cease, the six sense fields cease. saḷāyatananirodhā phassanirodho, When the six sense fields cease, contact ceases. phassanirodhā vedanānirodho, When contact ceases, feeling ceases. vedanānirodhā taṇhānirodho, When feeling ceases, craving ceases. taṇhānirodhā upādānanirodho, When craving ceases, grasping ceases. upādānanirodhā bhavanirodho, When grasping ceases, continued existence ceases. bhavanirodhā jātinirodho, When continued existence ceases, rebirth ceases. jātinirodhā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā nirujjhanti. When rebirth ceases, old age and death, sorrow, lamentation, pain, sadness, and distress cease. Evametassa kevalassa dukkhakkhandhassa nirodho hoti. That is how this entire mass of suffering ceases. Jātinirodhā jarāmaraṇanirodhoti iti kho panetaṁ vuttaṁ; ‘When rebirth ceases, old age and death cease.’ That’s what I said. jātinirodhā nu kho, bhikkhave, jarāmaraṇanirodho, no vā, kathaṁ vā ettha hotī”ti? Is that how you see this or not?” “Jātinirodhā, bhante, jarāmaraṇanirodho; evaṁ no ettha hoti— “That’s how we see it.” jātinirodhā jarāmaraṇanirodho”ti. “Bhavanirodhā jātinirodhoti iti kho panetaṁ vuttaṁ; ‘When continued existence ceases, rebirth ceases.’ … bhavanirodhā nu kho, bhikkhave, jātinirodho, no vā, kathaṁ vā ettha hotī”ti? “Bhavanirodhā, bhante, jātinirodho; evaṁ no ettha hoti— bhavanirodhā jātinirodho”ti. “Upādānanirodhā bhavanirodhoti iti kho panetaṁ vuttaṁ; upādānanirodhā nu kho, bhikkhave, bhavanirodho, no vā, kathaṁ vā ettha hotī”ti? “Upādānanirodhā, bhante, bhavanirodho; evaṁ no ettha hoti— upādānanirodhā bhavanirodho”ti. “Taṇhānirodhā upādānanirodhoti iti kho panetaṁ vuttaṁ; taṇhānirodhā nu kho, bhikkhave, upādānanirodho, no vā, kathaṁ vā ettha hotī”ti? “Taṇhānirodhā, bhante, upādānanirodho; evaṁ no ettha hoti— taṇhānirodhā upādānanirodho”ti. “Vedanānirodhā taṇhānirodhoti iti kho panetaṁ vuttaṁ; vedanānirodhā nu kho, bhikkhave, taṇhānirodho, no vā, kathaṁ vā ettha hotī”ti? “Vedanānirodhā, bhante, taṇhānirodho; evaṁ no ettha hoti— vedanānirodhā taṇhānirodho”ti. “Phassanirodhā vedanānirodhoti iti kho panetaṁ vuttaṁ; phassanirodhā nu kho, bhikkhave, vedanānirodho, no vā, kathaṁ vā ettha hotī”ti? “Phassanirodhā, bhante, vedanānirodho; evaṁ no ettha hoti— phassanirodhā vedanānirodho”ti. “Saḷāyatananirodhā phassanirodhoti iti kho panetaṁ vuttaṁ; saḷāyatananirodhā nu kho, bhikkhave, phassanirodho, no vā, kathaṁ vā ettha hotīti? Saḷāyatananirodhā, bhante, phassanirodho; evaṁ no ettha hoti— saḷāyatananirodhā phassanirodho”ti. “Nāmarūpanirodhā saḷāyatananirodhoti iti kho panetaṁ vuttaṁ; nāmarūpanirodhā nu kho, bhikkhave, saḷāyatananirodho, no vā, kathaṁ vā ettha hotī”ti? “Nāmarūpanirodhā, bhante, saḷāyatananirodho; evaṁ no ettha hoti— nāmarūpanirodhā saḷāyatananirodho”ti. “Viññāṇanirodhā nāmarūpanirodhoti iti kho panetaṁ vuttaṁ; viññāṇanirodhā nu kho, bhikkhave, nāmarūpanirodho, no vā, kathaṁ vā ettha hotī”ti? “Viññāṇanirodhā, bhante, nāmarūpanirodho; evaṁ no ettha hoti— viññāṇanirodhā nāmarūpanirodho”ti. “Saṅkhāranirodhā viññāṇanirodhoti iti kho panetaṁ vuttaṁ; saṅkhāranirodhā nu kho, bhikkhave, viññāṇanirodho, no vā, kathaṁ vā ettha hotī”ti? “Saṅkhāranirodhā, bhante, viññāṇanirodho; evaṁ no ettha hoti— saṅkhāranirodhā viññāṇanirodho”ti. “Avijjānirodhā saṅkhāranirodhoti iti kho panetaṁ vuttaṁ; ‘When ignorance ceases, choices cease.’ That’s what I said. avijjānirodhā nu kho, bhikkhave, saṅkhāranirodho, no vā, kathaṁ vā ettha hotī”ti? Is that how you see this or not?” “Avijjānirodhā, bhante, saṅkhāranirodho; evaṁ no ettha hoti— “That’s how we see it.” avijjānirodhā saṅkhāranirodho”ti. “Sādhu, bhikkhave. “Good, mendicants! Iti kho, bhikkhave, tumhepi evaṁ vadetha, ahampi evaṁ vadāmi— So both you and I say this. imasmiṁ asati idaṁ na hoti, imassa nirodhā idaṁ nirujjhati, yadidaṁ— When this doesn’t exist, that is not; due to the cessation of this, that ceases. That is: avijjānirodhā saṅkhāranirodho, When ignorance ceases, choices cease. saṅkhāranirodhā viññāṇanirodho, When choices cease, consciousness ceases. viññāṇanirodhā nāmarūpanirodho, When consciousness ceases, name and form cease. nāmarūpanirodhā saḷāyatananirodho, When name and form cease, the six sense fields cease. saḷāyatananirodhā phassanirodho, When the six sense fields cease, contact ceases. phassanirodhā vedanānirodho, When contact ceases, feeling ceases. vedanānirodhā taṇhānirodho, When feeling ceases, craving ceases. taṇhānirodhā upādānanirodho, When craving ceases, grasping ceases. upādānanirodhā bhavanirodho, When grasping ceases, continued existence ceases. bhavanirodhā jātinirodho, When continued existence ceases, rebirth ceases. jātinirodhā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā nirujjhanti. When rebirth ceases, old age and death, sorrow, lamentation, pain, sadness, and distress cease. Evametassa kevalassa dukkhakkhandhassa nirodho hoti. That is how this entire mass of suffering ceases. Api nu tumhe, bhikkhave, evaṁ jānantā evaṁ passantā pubbantaṁ vā paṭidhāveyyātha: Knowing and seeing in this way, mendicants, would you turn back to the past, thinking, ‘ahesumha nu kho mayaṁ atītamaddhānaṁ, nanu kho ahesumha atītamaddhānaṁ, kiṁ nu kho ahesumha atītamaddhānaṁ, kathaṁ nu kho ahesumha atītamaddhānaṁ, kiṁ hutvā kiṁ ahesumha nu kho mayaṁ atītamaddhānan’”ti? ‘Did we exist in the past? Did we not exist in the past? What were we in the past? How were we in the past? After being what, what did we become in the past?’?” “No hetaṁ, bhante”. “No, sir.” “Api nu tumhe, bhikkhave, evaṁ jānantā evaṁ passantā aparantaṁ vā paṭidhāveyyātha— “Knowing and seeing in this way, mendicants, would you turn forward to the future, thinking, bhavissāma nu kho mayaṁ anāgatamaddhānaṁ, nanu kho bhavissāma anāgatamaddhānaṁ, kiṁ nu kho bhavissāma anāgatamaddhānaṁ, kathaṁ nu kho bhavissāma anāgatamaddhānaṁ, kiṁ hutvā kiṁ bhavissāma nu kho mayaṁ anāgatamaddhānan”ti? ‘Will we exist in the future? Will we not exist in the future? What will we be in the future? How will we be in the future? After being what, what will we become in the future?’?” “No hetaṁ, bhante”. “No, sir.” “Api nu tumhe, bhikkhave, evaṁ jānantā evaṁ passantā etarahi vā paccuppannamaddhānaṁ ajjhattaṁ kathaṅkathī assatha— “Knowing and seeing in this way, mendicants, would you be undecided about the present, thinking, ahaṁ nu khosmi, no nu khosmi, kiṁ nu khosmi, kathaṁ nu khosmi, ayaṁ nu kho satto kuto āgato, so kuhiṁ gāmī bhavissatī”ti? ‘Am I? Am I not? What am I? How am I? This sentient being—where did it come from? And where will it go?’?” “No hetaṁ, bhante”. “No, sir.” “Api nu tumhe, bhikkhave, evaṁ jānantā evaṁ passantā evaṁ vadeyyātha— “Knowing and seeing in this way, would you say, satthā no garu, satthugāravena ca mayaṁ evaṁ vademā”ti? ‘Our teacher is respected. We speak like this out of respect for our teacher.’?” “No hetaṁ, bhante”. “No, sir.” “Api nu tumhe, bhikkhave, evaṁ jānantā evaṁ passantā evaṁ vadeyyātha— “Knowing and seeing in this way, would you say, samaṇo evamāha, samaṇā ca nāma mayaṁ evaṁ vademā”ti? ‘Our ascetic says this. It’s only because of him that we say this’?” “No hetaṁ, bhante”. “No, sir.” “Api nu tumhe, bhikkhave, evaṁ jānantā evaṁ passantā aññaṁ satthāraṁ uddiseyyāthā”ti? “Knowing and seeing in this way, would you acknowledge another teacher?” “No hetaṁ, bhante”. “No, sir.” “Api nu tumhe, bhikkhave, evaṁ jānantā evaṁ passantā yāni tāni puthusamaṇabrāhmaṇānaṁ vata kotūhalamaṅgalāni tāni sārato paccāgaccheyyāthā”ti? “Knowing and seeing in this way, would you believe that the observances and noisy, superstitious rites of the various ascetics and brahmins are the most important things?” “No hetaṁ, bhante”. “No, sir.” “Nanu, bhikkhave, yadeva tumhākaṁ sāmaṁ ñātaṁ sāmaṁ diṭṭhaṁ sāmaṁ viditaṁ, tadeva tumhe vadethā”ti. “Aren’t you speaking only of what you have known and seen and realized for yourselves?” “Evaṁ, bhante”. “Yes, sir.” “Sādhu, bhikkhave, upanītā kho me tumhe, bhikkhave, iminā sandiṭṭhikena dhammena akālikena ehipassikena opaneyyikena paccattaṁ veditabbena viññūhi. “Good, mendicants! You have been guided by me with this teaching that’s visible in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves. Sandiṭṭhiko ayaṁ, bhikkhave, dhammo akāliko ehipassiko opaneyyiko paccattaṁ veditabbo viññūhi— For when I said that this teaching is visible in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves, iti yantaṁ vuttaṁ, idametaṁ paṭicca vuttanti. this is what I was referring to. Tiṇṇaṁ kho pana, bhikkhave, sannipātā gabbhassāvakkanti hoti. Mendicants, when three things come together an embryo is conceived. Idha mātāpitaro ca sannipatitā honti, mātā ca na utunī hoti, gandhabbo ca na paccupaṭṭhito hoti, neva tāva gabbhassāvakkanti hoti. In a case where the mother and father come together, but the mother is not in the fertile part of her menstrual cycle, and the spirit being reborn is not present, the embryo is not conceived. Idha mātāpitaro ca sannipatitā honti, mātā ca utunī hoti, gandhabbo ca na paccupaṭṭhito hoti, neva tāva gabbhassāvakkanti hoti. In a case where the mother and father come together, the mother is in the fertile part of her menstrual cycle, but the spirit being reborn is not present, the embryo is not conceived. Yato ca kho, bhikkhave, mātāpitaro ca sannipatitā honti, mātā ca utunī hoti, gandhabbo ca paccupaṭṭhito hoti—evaṁ tiṇṇaṁ sannipātā gabbhassāvakkanti hoti. But when these three things come together—the mother and father come together, the mother is in the fertile part of her menstrual cycle, and the spirit being reborn is present—an embryo is conceived. Tamenaṁ, bhikkhave, mātā nava vā dasa vā māse gabbhaṁ kucchinā pariharati mahatā saṁsayena garubhāraṁ. The mother nurtures the embryo in her womb for nine or ten months at great risk to her heavy burden. Tamenaṁ, bhikkhave, mātā navannaṁ vā dasannaṁ vā māsānaṁ accayena vijāyati mahatā saṁsayena garubhāraṁ. When nine or ten months have passed, the mother gives birth at great risk to her heavy burden. Tamenaṁ jātaṁ samānaṁ sakena lohitena poseti. When the infant is born she nourishes it with her own blood. Lohitañhetaṁ, bhikkhave, ariyassa vinaye yadidaṁ mātuthaññaṁ. For mother’s milk is regarded as blood in the training of the noble one. Sa kho so, bhikkhave, kumāro vuddhimanvāya indriyānaṁ paripākamanvāya That boy grows up and his faculties mature. yāni tāni kumārakānaṁ kīḷāpanakāni tehi kīḷati, seyyathidaṁ—vaṅkakaṁ ghaṭikaṁ mokkhacikaṁ ciṅgulakaṁ pattāḷhakaṁ rathakaṁ dhanukaṁ. He accordingly plays childish games such as toy plows, tipcat, somersaults, pinwheels, toy measures, toy carts, and toy bows. Sa kho so, bhikkhave, kumāro vuddhimanvāya indriyānaṁ paripākamanvāya That boy grows up and his faculties mature further. pañcahi kāmaguṇehi samappito samaṅgībhūto paricāreti— He accordingly amuses himself, supplied and provided with the five kinds of sensual stimulation. cakkhuviññeyyehi rūpehi iṭṭhehi kantehi manāpehi piyarūpehi kāmūpasaṁhitehi rajanīyehi, Sights known by the eye that are likable, desirable, agreeable, pleasant, sensual, and arousing. sotaviññeyyehi saddehi … Sounds known by the ear … ghānaviññeyyehi gandhehi … Smells known by the nose … jivhāviññeyyehi rasehi … Tastes known by the tongue … kāyaviññeyyehi phoṭṭhabbehi iṭṭhehi kantehi manāpehi piyarūpehi kāmūpasaṁhitehi rajanīyehi. Touches known by the body that are likable, desirable, agreeable, pleasant, sensual, and arousing. So cakkhunā rūpaṁ disvā piyarūpe rūpe sārajjati, appiyarūpe rūpe byāpajjati, anupaṭṭhitakāyasati ca viharati parittacetaso. When they see a sight with their eyes, if it’s pleasant they desire it, but if it’s unpleasant they dislike it. They live with mindfulness of the body unestablished and their heart restricted. Tañca cetovimuttiṁ paññāvimuttiṁ yathābhūtaṁ nappajānāti yatthassa te pāpakā akusalā dhammā aparisesā nirujjhanti. And they don’t truly understand the freedom of heart and freedom by wisdom where those arisen bad, unskillful qualities cease without anything left over. So evaṁ anurodhavirodhaṁ samāpanno yaṁ kiñci vedanaṁ vedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā, so taṁ vedanaṁ abhinandati abhivadati ajjhosāya tiṭṭhati. Being so full of favoring and opposing, when they experience any kind of feeling—pleasant, unpleasant, or neutral—they approve, welcome, and keep clinging to it. Tassa taṁ vedanaṁ abhinandato abhivadato ajjhosāya tiṭṭhato uppajjati nandī. This gives rise to relishing. Yā vedanāsu nandī tadupādānaṁ, tassupādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā sambhavanti. Relishing feelings is grasping. Their grasping is a condition for continued existence. Continued existence is a condition for rebirth. Rebirth is a condition for old age and death, sorrow, lamentation, pain, sadness, and distress to come to be. Evametassa kevalassa dukkhakkhandhassa samudayo hoti. That is how this entire mass of suffering originates. Sotena saddaṁ sutvā …pe… When they hear a sound with their ears … ghānena gandhaṁ ghāyitvā …pe… When they smell an odor with their nose … jivhāya rasaṁ sāyitvā …pe… When they taste a flavor with their tongue … kāyena phoṭṭhabbaṁ phusitvā …pe… When they feel a touch with their body … manasā dhammaṁ viññāya piyarūpe dhamme sārajjati, appiyarūpe dhamme byāpajjati, anupaṭṭhitakāyasati ca viharati parittacetaso. When they know a thought with their mind, if it’s pleasant they desire it, but if it’s unpleasant they dislike it. They live with mindfulness of the body unestablished and their heart restricted. Tañca cetovimuttiṁ paññāvimuttiṁ yathābhūtaṁ nappajānāti yatthassa te pāpakā akusalā dhammā aparisesā nirujjhanti. And they don’t truly understand the freedom of heart and freedom by wisdom where those arisen bad, unskillful qualities cease without anything left over. So evaṁ anurodhavirodhaṁ samāpanno yaṁ kiñci vedanaṁ vedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā, so taṁ vedanaṁ abhinandati abhivadati ajjhosāya tiṭṭhati. Being so full of favoring and opposing, when they experience any kind of feeling—pleasant, unpleasant, or neutral—they approve, welcome, and keep clinging to it. Tassa taṁ vedanaṁ abhinandato abhivadato ajjhosāya tiṭṭhato uppajjati nandī. This gives rise to relishing. Yā vedanāsu nandī tadupādānaṁ, tassupādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā sambhavanti. Relishing feelings is grasping. Their grasping is a condition for continued existence. Continued existence is a condition for rebirth. Rebirth is a condition for old age and death, sorrow, lamentation, pain, sadness, and distress to come to be. Evametassa kevalassa dukkhakkhandhassa samudayo hoti. That is how this entire mass of suffering originates. Idha, bhikkhave, tathāgato loke uppajjati arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā. But consider when a Realized One arises in the world, perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed. So imaṁ lokaṁ sadevakaṁ samārakaṁ sabrahmakaṁ sassamaṇabrāhmaṇiṁ pajaṁ sadevamanussaṁ sayaṁ abhiññā sacchikatvā pavedeti. He has realized with his own insight this world—with its gods, Māras and Brahmās, this population with its ascetics and brahmins, gods and humans—and he makes it known to others. So dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ; He proclaims a teaching that is good in the beginning, good in the middle, and good in the end, with the right meaning and phrasing. kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti. He reveals an entirely full and pure spiritual life. Taṁ dhammaṁ suṇāti gahapati vā gahapatiputto vā aññatarasmiṁ vā kule paccājāto. A householder hears that teaching, or a householder’s child, or someone reborn in some good family. So taṁ dhammaṁ sutvā tathāgate saddhaṁ paṭilabhati. They gain faith in the Realized One, So tena saddhāpaṭilābhena samannāgato iti paṭisañcikkhati: and reflect, ‘sambādho gharāvāso rajāpatho, abbhokāso pabbajjā. ‘Living in a house is cramped and dirty, but the life of one gone forth is wide open. Nayidaṁ sukaraṁ agāraṁ ajjhāvasatā ekantaparipuṇṇaṁ ekantaparisuddhaṁ saṅkhalikhitaṁ brahmacariyaṁ carituṁ. It’s not easy for someone living at home to lead the spiritual life utterly full and pure, like a polished shell. Yannūnāhaṁ kesamassuṁ ohāretvā, kāsāyāni vatthāni acchādetvā, agārasmā anagāriyaṁ pabbajeyyan’”ti. Why don’t I cut off my hair and beard, dress in ocher robes, and go forth from lay life to homelessness?’ So aparena samayena appaṁ vā bhogakkhandhaṁ pahāya, mahantaṁ vā bhogakkhandhaṁ pahāya, appaṁ vā ñātiparivaṭṭaṁ pahāya, mahantaṁ vā ñātiparivaṭṭaṁ pahāya, kesamassuṁ ohāretvā, kāsāyāni vatthāni acchādetvā, agārasmā anagāriyaṁ pabbajati. After some time they give up a large or small fortune, and a large or small family circle. They shave off hair and beard, dress in ocher robes, and go forth from the lay life to homelessness. So evaṁ pabbajito samāno bhikkhūnaṁ sikkhāsājīvasamāpanno pāṇātipātaṁ pahāya pāṇātipātā paṭivirato hoti, nihitadaṇḍo nihitasattho lajjī dayāpanno sabbapāṇabhūtahitānukampī viharati. Once they’ve gone forth, they take up the training and livelihood of the mendicants. They give up killing living creatures, renouncing the rod and the sword. They’re scrupulous and kind, living full of compassion for all living beings. Adinnādānaṁ pahāya adinnādānā paṭivirato hoti, dinnādāyī dinnapāṭikaṅkhī athenena sucibhūtena attanā viharati. They give up stealing. They take only what’s given, and expect only what’s given. They keep themselves clean by not thieving. Abrahmacariyaṁ pahāya brahmacārī hoti, ārācārī virato methunā gāmadhammā. They give up unchastity. They are celibate, set apart, avoiding the common practice of sex. Musāvādaṁ pahāya musāvādā paṭivirato hoti, saccavādī saccasandho theto paccayiko avisaṁvādako lokassa. They give up lying. They speak the truth and stick to the truth. They’re honest and trustworthy, and don’t trick the world with their words. Pisuṇaṁ vācaṁ pahāya pisuṇāya vācāya paṭivirato hoti—ito sutvā na amutra akkhātā imesaṁ bhedāya, amutra vā sutvā na imesaṁ akkhātā amūsaṁ bhedāya. Iti bhinnānaṁ vā sandhātā, sahitānaṁ vā anuppadātā samaggārāmo samaggarato samagganandī, samaggakaraṇiṁ vācaṁ bhāsitā hoti. They give up divisive speech. They don’t repeat in one place what they heard in another so as to divide people against each other. Instead, they reconcile those who are divided, supporting unity, delighting in harmony, loving harmony, speaking words that promote harmony. Pharusaṁ vācaṁ pahāya pharusāya vācāya paṭivirato hoti—yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā tathārūpiṁ vācaṁ bhāsitā hoti. They give up harsh speech. They speak in a way that’s mellow, pleasing to the ear, lovely, going to the heart, polite, likable and agreeable to the people. Samphappalāpaṁ pahāya samphappalāpā paṭivirato hoti, kālavādī bhūtavādī atthavādī dhammavādī vinayavādī, nidhānavatiṁ vācaṁ bhāsitā kālena, sāpadesaṁ pariyantavatiṁ atthasaṁhitaṁ. They give up talking nonsense. Their words are timely, true, and meaningful, in line with the teaching and training. They say things at the right time which are valuable, reasonable, succinct, and beneficial. So bījagāmabhūtagāmasamārambhā paṭivirato hoti, They avoid injuring plants and seeds. ekabhattiko hoti rattūparato, virato vikālabhojanā. They eat in one part of the day, abstaining from eating at night and food at the wrong time. Naccagītavāditavisūkadassanā paṭivirato hoti, They avoid dancing, singing, music, and seeing shows. mālāgandhavilepanadhāraṇamaṇḍanavibhūsanaṭṭhānā paṭivirato hoti, They avoid beautifying and adorning themselves with garlands, perfumes, and makeup. uccāsayanamahāsayanā paṭivirato hoti, They avoid high and luxurious beds. jātarūparajatapaṭiggahaṇā paṭivirato hoti, They avoid receiving gold and money, āmakadhaññapaṭiggahaṇā paṭivirato hoti, raw grains, āmakamaṁsapaṭiggahaṇā paṭivirato hoti, raw meat, itthikumārikapaṭiggahaṇā paṭivirato hoti, women and girls, dāsidāsapaṭiggahaṇā paṭivirato hoti, male and female bondservants, ajeḷakapaṭiggahaṇā paṭivirato hoti, goats and sheep, kukkuṭasūkarapaṭiggahaṇā paṭivirato hoti, chickens and pigs, hatthigavāssavaḷavapaṭiggahaṇā paṭivirato hoti, elephants, cows, horses, and mares, khettavatthupaṭiggahaṇā paṭivirato hoti, and fields and land. dūteyyapahiṇagamanānuyogā paṭivirato hoti, They avoid running errands and messages; kayavikkayā paṭivirato hoti, buying and selling; tulākūṭakaṁsakūṭamānakūṭā paṭivirato hoti, falsifying weights, metals, or measures; ukkoṭanavañcananikatisāciyogā paṭivirato hoti, bribery, fraud, cheating, and duplicity; chedanavadhabandhanaviparāmosaālopasahasākārā paṭivirato hoti. mutilation, murder, abduction, banditry, plunder, and violence. So santuṭṭho hoti kāyaparihārikena cīvarena kucchiparihārikena piṇḍapātena. So yena yeneva pakkamati samādāyeva pakkamati. They’re content with robes to look after the body and alms-food to look after the belly. Wherever they go, they set out taking only these things. Seyyathāpi nāma pakkhī sakuṇo yena yeneva ḍeti sapattabhārova ḍeti; They’re like a bird: wherever it flies, wings are its only burden. evameva bhikkhu santuṭṭho hoti kāyaparihārikena cīvarena, kucchiparihārikena piṇḍapātena. So yena yeneva pakkamati samādāyeva pakkamati. In the same way, a mendicant is content with robes to look after the body and alms-food to look after the belly. Wherever they go, they set out taking only these things. So iminā ariyena sīlakkhandhena samannāgato ajjhattaṁ anavajjasukhaṁ paṭisaṁvedeti. When they have this entire spectrum of noble ethics, they experience a blameless happiness inside themselves. So cakkhunā rūpaṁ disvā na nimittaggāhī hoti nānubyañjanaggāhī. When they see a sight with their eyes, they don’t get caught up in the features and details. Yatvādhikaraṇamenaṁ cakkhundriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ tassa saṁvarāya paṭipajjati, rakkhati cakkhundriyaṁ, cakkhundriye saṁvaraṁ āpajjati. If the faculty of sight were left unrestrained, bad unskillful qualities of desire and aversion would become overwhelming. For this reason, they practice restraint, protecting the faculty of sight, and achieving its restraint. Sotena saddaṁ sutvā …pe… When they hear a sound with their ears … ghānena gandhaṁ ghāyitvā …pe… When they smell an odor with their nose … jivhāya rasaṁ sāyitvā …pe… When they taste a flavor with their tongue … kāyena phoṭṭhabbaṁ phusitvā …pe… When they feel a touch with their body … manasā dhammaṁ viññāya na nimittaggāhī hoti nānubyañjanaggāhī. When they know a thought with their mind, they don’t get caught up in the features and details. Yatvādhikaraṇamenaṁ manindriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ tassa saṁvarāya paṭipajjati, rakkhati manindriyaṁ manindriye saṁvaraṁ āpajjati. If the faculty of mind were left unrestrained, bad unskillful qualities of desire and aversion would become overwhelming. For this reason, they practice restraint, protecting the faculty of mind, and achieving its restraint. So iminā ariyena indriyasaṁvarena samannāgato ajjhattaṁ abyāsekasukhaṁ paṭisaṁvedeti. When they have this noble sense restraint, they experience an unsullied bliss inside themselves. So abhikkante paṭikkante sampajānakārī hoti, ālokite vilokite sampajānakārī hoti, samiñjite pasārite sampajānakārī hoti, saṅghāṭipattacīvaradhāraṇe sampajānakārī hoti, asite pīte khāyite sāyite sampajānakārī hoti, uccārapassāvakamme sampajānakārī hoti, gate ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī hoti. They act with situational awareness when going out and coming back; when looking ahead and aside; when bending and extending the limbs; when bearing the outer robe, bowl and robes; when eating, drinking, chewing, and tasting; when urinating and defecating; when walking, standing, sitting, sleeping, waking, speaking, and keeping silent. So iminā ca ariyena sīlakkhandhena samannāgato, imāya ca ariyāya santuṭṭhiyā samannāgato, iminā ca ariyena indriyasaṁvarena samannāgato, iminā ca ariyena satisampajaññena samannāgato, When they have this noble spectrum of ethics, this noble sense restraint, and this noble mindfulness and situational awareness, vivittaṁ senāsanaṁ bhajati—araññaṁ rukkhamūlaṁ pabbataṁ kandaraṁ giriguhaṁ susānaṁ vanapatthaṁ abbhokāsaṁ palālapuñjaṁ. they frequent a secluded lodging—a wilderness, the root of a tree, a hill, a ravine, a mountain cave, a charnel ground, a forest, the open air, a heap of straw. So pacchābhattaṁ piṇḍapātapaṭikkanto nisīdati pallaṅkaṁ ābhujitvā, ujuṁ kāyaṁ paṇidhāya, parimukhaṁ satiṁ upaṭṭhapetvā. After the meal, they return from alms-round, sit down cross-legged with their body straight, and establish mindfulness right there. So abhijjhaṁ loke pahāya vigatābhijjhena cetasā viharati, abhijjhāya cittaṁ parisodheti; Giving up desire for the world, they meditate with a heart rid of desire, cleansing the mind of desire. byāpādapadosaṁ pahāya abyāpannacitto viharati, sabbapāṇabhūtahitānukampī, byāpādapadosā cittaṁ parisodheti; Giving up ill will and malevolence, they meditate with a mind rid of ill will, full of compassion for all living beings, cleansing the mind of ill will. thinamiddhaṁ pahāya vigatathinamiddho viharati ālokasaññī, sato sampajāno, thinamiddhā cittaṁ parisodheti; Giving up dullness and drowsiness, they meditate with a mind rid of dullness and drowsiness, perceiving light, mindful and aware, cleansing the mind of dullness and drowsiness. uddhaccakukkuccaṁ pahāya anuddhato viharati ajjhattaṁ vūpasantacitto, uddhaccakukkuccā cittaṁ parisodheti; Giving up restlessness and remorse, they meditate without restlessness, their mind peaceful inside, cleansing the mind of restlessness and remorse. vicikicchaṁ pahāya tiṇṇavicikiccho viharati akathaṅkathī kusalesu dhammesu, vicikicchāya cittaṁ parisodheti. Giving up doubt, they meditate having gone beyond doubt, not undecided about skillful qualities, cleansing the mind of doubt. So ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe, They give up these five hindrances, corruptions of the heart that weaken wisdom. vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati. Then, quite secluded from sensual pleasures, secluded from unskillful qualities, they enter and remain in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. Puna caparaṁ, bhikkhave, bhikkhu vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ …pe… Furthermore, as the placing of the mind and keeping it connected are stilled, a mendicant enters and remains in the second absorption … tatiyaṁ jhānaṁ …pe… third absorption … catutthaṁ jhānaṁ upasampajja viharati. fourth absorption. So cakkhunā rūpaṁ disvā piyarūpe rūpe na sārajjati, appiyarūpe rūpe na byāpajjati, upaṭṭhitakāyasati ca viharati appamāṇacetaso. When they see a sight with their eyes, if it’s pleasant they don’t desire it, and if it’s unpleasant they don’t dislike it. They live with mindfulness of the body established and a limitless heart. Tañca cetovimuttiṁ paññāvimuttiṁ yathābhūtaṁ pajānāti yatthassa te pāpakā akusalā dhammā aparisesā nirujjhanti. And they truly understand the freedom of heart and freedom by wisdom where those arisen bad, unskillful qualities cease without anything left over. So evaṁ anurodhavirodhavippahīno yaṁ kiñci vedanaṁ vedeti, sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā, so taṁ vedanaṁ nābhinandati nābhivadati nājjhosāya tiṭṭhati. Having given up favoring and opposing, when they experience any kind of feeling—pleasant, unpleasant, or neutral—they don’t approve, welcome, or keep clinging to it. Tassa taṁ vedanaṁ anabhinandato anabhivadato anajjhosāya tiṭṭhato yā vedanāsu nandī sā nirujjhati. As a result, relishing of feelings ceases. Tassa nandīnirodhā upādānanirodho, upādānanirodhā bhavanirodho, bhavanirodhā jātinirodho, jātinirodhā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā nirujjhanti. When their relishing ceases, grasping ceases. When grasping ceases, continued existence ceases. When continued existence ceases, rebirth ceases. When rebirth ceases, old age and death, sorrow, lamentation, pain, sadness, and distress cease. Evametassa kevalassa dukkhakkhandhassa nirodho hoti. That is how this entire mass of suffering ceases. Sotena saddaṁ sutvā …pe… When they hear a sound with their ears … ghānena gandhaṁ ghāyitvā …pe… When they smell an odor with their nose … jivhāya rasaṁ sāyitvā …pe… When they taste a flavor with their tongue … kāyena phoṭṭhabbaṁ phusitvā …pe… When they feel a touch with their body … manasā dhammaṁ viññāya piyarūpe dhamme na sārajjati, appiyarūpe dhamme na byāpajjati, upaṭṭhitakāyasati ca viharati appamāṇacetaso, When they know a thought with their mind, if it’s pleasant they don’t desire it, and if it’s unpleasant they don’t dislike it. They live with mindfulness of the body established and a limitless heart. tañca cetovimuttiṁ paññāvimuttiṁ yathābhūtaṁ pajānāti yatthassa te pāpakā akusalā dhammā aparisesā nirujjhanti. And they truly understand the freedom of heart and freedom by wisdom where those arisen bad, unskillful qualities cease without anything left over. So evaṁ anurodhavirodhavippahīno yaṁ kiñci vedanaṁ vedeti, sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā, so taṁ vedanaṁ nābhinandati nābhivadati nājjhosāya tiṭṭhati. Having given up favoring and opposing, when they experience any kind of feeling—pleasant, unpleasant, or neutral—they don’t approve, welcome, or keep clinging to it. Tassa taṁ vedanaṁ anabhinandato anabhivadato anajjhosāya tiṭṭhato yā vedanāsu nandī sā nirujjhati. As a result, relishing of feelings ceases. Tassa nandīnirodhā upādānanirodho, upādānanirodhā bhavanirodho, bhavanirodhā jātinirodho, jātinirodhā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā nirujjhanti. When their relishing ceases, grasping ceases. When grasping ceases, continued existence ceases. When continued existence ceases, rebirth ceases. When rebirth ceases, old age and death, sorrow, lamentation, pain, sadness, and distress cease. Evametassa kevalassa dukkhakkhandhassa nirodho hoti. That is how this entire mass of suffering ceases. Imaṁ kho me tumhe, bhikkhave, saṅkhittena taṇhāsaṅkhayavimuttiṁ dhāretha, sātiṁ pana bhikkhuṁ kevaṭṭaputtaṁ mahātaṇhājālataṇhāsaṅghāṭappaṭimukkan”ti. Mendicants, you should memorize that brief statement on freedom through the ending of craving. But the mendicant Sāti, the fisherman’s son, is caught in a vast net of craving, a tangle of craving.” Idamavoca bhagavā. That is what the Buddha said. Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti. Satisfied, the mendicants were happy with what the Buddha said. Mahātaṇhāsaṅkhayasuttaṁ niṭṭhitaṁ aṭṭhamaṁ. 39. Mahāassapurasutta The Longer Discourse at Assapura Evaṁ me sutaṁ— So I have heard. ekaṁ samayaṁ bhagavā aṅgesu viharati assapuraṁ nāma aṅgānaṁ nigamo. At one time the Buddha was staying in the land of the Aṅgas, near the Aṅgan town named Assapura. Tatra kho bhagavā bhikkhū āmantesi: There the Buddha addressed the mendicants, “bhikkhavo”ti. “Mendicants!” “Bhadante”ti te bhikkhū bhagavato paccassosuṁ. “Venerable sir,” they replied. Bhagavā etadavoca: The Buddha said this: “Samaṇā samaṇāti vo, bhikkhave, jano sañjānāti. “Mendicants, people label you as ascetics. Tumhe ca pana ‘ke tumhe’ti puṭṭhā samānā ‘samaṇāmhā’ti paṭijānātha; And when they ask you what you are, you claim to be ascetics. tesaṁ vo, bhikkhave, evaṁsamaññānaṁ sataṁ evaṁpaṭiññānaṁ sataṁ ‘ye dhammā samaṇakaraṇā ca brāhmaṇakaraṇā ca te dhamme samādāya vattissāma, evaṁ no ayaṁ amhākaṁ samaññā ca saccā bhavissati paṭiññā ca bhūtā. Given this label and this claim, you should train like this: ‘We will undertake and follow the things that make one an ascetic and a brahmin. That way our label will be accurate and our claim correct. Yesañca mayaṁ cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhāraṁ paribhuñjāma, tesaṁ te kārā amhesu mahapphalā bhavissanti mahānisaṁsā, amhākañcevāyaṁ pabbajjā avañjhā bhavissati saphalā saudrayā’ti. Any robes, alms-food, lodgings, and medicines and supplies for the sick that we use will be very fruitful and beneficial for the donor. And our going forth will not be wasted, but will be fruitful and fertile.’ Evañhi vo, bhikkhave, sikkhitabbaṁ. Katame ca, bhikkhave, dhammā samaṇakaraṇā ca brāhmaṇakaraṇā ca? And what are the things that make one an ascetic and a brahmin? ‘Hirottappena samannāgatā bhavissāmā’ti evañhi vo, bhikkhave, sikkhitabbaṁ. You should train like this: ‘We will have conscience and prudence.’ Siyā kho pana, bhikkhave, tumhākaṁ evamassa: Now, mendicants, you might think, ‘hirottappenamha samannāgatā, alamettāvatā katamettāvatā, anuppatto no sāmaññattho, natthi no kiñci uttariṁ karaṇīyan’ti tāvatakeneva tuṭṭhiṁ āpajjeyyātha. ‘We have conscience and prudence. Just this much is enough. We have achieved the goal of life as an ascetic. There is nothing more to do.’ And you might rest content with just that much. Ārocayāmi vo, bhikkhave, paṭivedayāmi vo, bhikkhave: I declare this to you, mendicants, I announce this to you: ‘mā vo sāmaññatthikānaṁ sataṁ sāmaññattho parihāyi, sati uttariṁ karaṇīye’. ‘You who seek to be true ascetics, do not lose sight of the goal of the ascetic life while there is still more to do.’ Kiñca, bhikkhave, uttariṁ karaṇīyaṁ? What more is there to do? ‘Parisuddho no kāyasamācāro bhavissati uttāno vivaṭo na ca chiddavā saṁvuto ca. You should train like this: ‘Our bodily behavior will be pure, clear, open, neither inconsistent nor secretive. Tāya ca pana parisuddhakāyasamācāratāya nevattānukkaṁsessāma na paraṁ vambhessāmā’ti evañhi vo, bhikkhave, sikkhitabbaṁ. And we won’t glorify ourselves or put others down on account of our pure bodily behavior.’ Siyā kho pana, bhikkhave, tumhākaṁ evamassa: Now, mendicants, you might think, ‘hirottappenamha samannāgatā, parisuddho no kāyasamācāro; ‘We have conscience and prudence, and our bodily behavior is pure. alamettāvatā katamettāvatā, anuppatto no sāmaññattho, natthi no kiñci uttariṁ karaṇīyan’ti tāvatakeneva tuṭṭhiṁ āpajjeyyātha. Just this much is enough …’ Ārocayāmi vo, bhikkhave, paṭivedayāmi vo, bhikkhave: I declare this to you, mendicants, I announce this to you: ‘mā vo sāmaññatthikānaṁ sataṁ sāmaññattho parihāyi, sati uttariṁ karaṇīye’. ‘You who seek to be true ascetics, do not lose sight of the goal of the ascetic life while there is still more to do.’ Kiñca, bhikkhave, uttariṁ karaṇīyaṁ? What more is there to do? ‘Parisuddho no vacīsamācāro bhavissati uttāno vivaṭo na ca chiddavā saṁvuto ca. You should train like this: ‘Our verbal behavior … Tāya ca pana parisuddhavacīsamācāratāya nevattānukkaṁsessāma na paraṁ vambhessāmā’ti evañhi vo, bhikkhave, sikkhitabbaṁ. Siyā kho pana, bhikkhave, tumhākaṁ evamassa: ‘hirottappenamha samannāgatā, parisuddho no kāyasamācāro, parisuddho vacīsamācāro; alamettāvatā katamettāvatā, anuppatto no sāmaññattho, natthi no kiñci uttariṁ karaṇīyan’ti tāvatakeneva tuṭṭhiṁ āpajjeyyātha. Ārocayāmi vo, bhikkhave, paṭivedayāmi vo, bhikkhave: ‘mā vo sāmaññatthikānaṁ sataṁ sāmaññattho parihāyi, sati uttariṁ karaṇīye’. Kiñca, bhikkhave, uttariṁ karaṇīyaṁ? ‘Parisuddho no manosamācāro bhavissati uttāno vivaṭo na ca chiddavā saṁvuto ca. mental behavior … Tāya ca pana parisuddhamanosamācāratāya nevattānukkaṁsessāma na paraṁ vambhessāmā’ti evañhi vo, bhikkhave, sikkhitabbaṁ. Siyā kho pana, bhikkhave, tumhākaṁ evamassa: ‘hirottappenamha samannāgatā, parisuddho no kāyasamācāro, parisuddho vacīsamācāro, parisuddho manosamācāro; alamettāvatā katamettāvatā, anuppatto no sāmaññattho, natthi no kiñci uttariṁ karaṇīyan’ti tāvatakeneva tuṭṭhiṁ āpajjeyyātha. Ārocayāmi vo, bhikkhave, paṭivedayāmi vo, bhikkhave: ‘mā vo sāmaññatthikānaṁ sataṁ sāmaññattho parihāyi, sati uttariṁ karaṇīye’. Kiñca, bhikkhave, uttariṁ karaṇīyaṁ? ‘Parisuddho no ājīvo bhavissati uttāno vivaṭo na ca chiddavā saṁvuto ca. livelihood will be pure, clear, open, neither inconsistent nor secretive. Tāya ca pana parisuddhājīvatāya nevattānukkaṁsessāma na paraṁ vambhessāmā’ti evañhi vo, bhikkhave, sikkhitabbaṁ. And we won’t glorify ourselves or put others down on account of our pure livelihood.’ Siyā kho pana, bhikkhave, tumhākaṁ evamassa: Now, mendicants, you might think, ‘hirottappenamha samannāgatā, parisuddho no kāyasamācāro, parisuddho vacīsamācāro, parisuddho manosamācāro, parisuddho ājīvo; ‘We have conscience and prudence, our bodily, verbal, and mental behavior is pure, and our livelihood is pure. alamettāvatā katamettāvatā, anuppatto no sāmaññattho, natthi no kiñci uttariṁ karaṇīyan’ti tāvatakeneva tuṭṭhiṁ āpajjeyyātha. Just this much is enough. We have achieved the goal of life as an ascetic. There is nothing more to do.’ And you might rest content with just that much. Ārocayāmi vo, bhikkhave, paṭivedayāmi vo, bhikkhave: I declare this to you, mendicants, I announce this to you: ‘mā vo sāmaññatthikānaṁ sataṁ sāmaññattho parihāyi, sati uttariṁ karaṇīye’. ‘You who seek to be true ascetics, do not lose sight of the goal of the ascetic life while there is still more to do.’ Kiñca, bhikkhave, uttariṁ karaṇīyaṁ? What more is there to do? ‘Indriyesu guttadvārā bhavissāma; You should train yourselves like this: ‘We will restrain our sense doors. cakkhunā rūpaṁ disvā na nimittaggāhī nānubyañjanaggāhī. When we see a sight with our eyes, we won’t get caught up in the features and details. Yatvādhikaraṇamenaṁ cakkhundriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ, tassa saṁvarāya paṭipajjissāma, rakkhissāma cakkhundriyaṁ, cakkhundriye saṁvaraṁ āpajjissāma. If the faculty of sight were left unrestrained, bad unskillful qualities of desire and aversion would become overwhelming. For this reason, we will practice restraint, we will protect the faculty of sight, and we will achieve its restraint. Sotena saddaṁ sutvā …pe… When we hear a sound with our ears … ghānena gandhaṁ ghāyitvā …pe… When we smell an odor with our nose … jivhāya rasaṁ sāyitvā …pe… When we taste a flavor with our tongue … kāyena phoṭṭhabbaṁ phusitvā …pe… When we feel a touch with our body … manasā dhammaṁ viññāya na nimittaggāhī nānubyañjanaggāhī. When we know a thought with our mind, we won’t get caught up in the features and details. Yatvādhikaraṇamenaṁ manindriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ, tassa saṁvarāya paṭipajjissāma, rakkhissāma manindriyaṁ, manindriye saṁvaraṁ āpajjissāmā’ti evañhi vo, bhikkhave, sikkhitabbaṁ. If the faculty of mind were left unrestrained, bad unskillful qualities of desire and aversion would become overwhelming. For this reason, we will practice restraint, we will protect the faculty of mind, and we will achieve its restraint.’ Siyā kho pana, bhikkhave, tumhākaṁ evamassa: Now, mendicants, you might think, ‘hirottappenamha samannāgatā, parisuddho no kāyasamācāro, parisuddho vacīsamācāro, parisuddho manosamācāro, parisuddho ājīvo, indriyesumha guttadvārā; ‘We have conscience and prudence, our bodily, verbal, and mental behavior is pure, our livelihood is pure, and our sense doors are restrained. alamettāvatā katamettāvatā, anuppatto no sāmaññattho, natthi no kiñci uttariṁ karaṇīyan’ti tāvatakeneva tuṭṭhiṁ āpajjeyyātha. Just this much is enough …’ Ārocayāmi vo, bhikkhave, paṭivedayāmi vo, bhikkhave: ‘mā vo sāmaññatthikānaṁ sataṁ sāmaññattho parihāyi, sati uttariṁ karaṇīye’. Kiñca, bhikkhave, uttariṁ karaṇīyaṁ? What more is there to do? ‘Bhojane mattaññuno bhavissāma, paṭisaṅkhā yoniso āhāraṁ āharissāma, You should train yourselves like this: ‘We will not eat too much. We will only eat after reflecting properly on our food. neva davāya na madāya na maṇḍanāya na vibhūsanāya yāvadeva imassa kāyassa ṭhitiyā yāpanāya, vihiṁsūparatiyā, brahmacariyānuggahāya, iti purāṇañca vedanaṁ paṭihaṅkhāma navañca vedanaṁ na uppādessāma, yātrā ca no bhavissati, anavajjatā ca, phāsu vihāro cā’ti evañhi vo, bhikkhave, sikkhitabbaṁ. We will eat not for fun, indulgence, adornment, or decoration, but only to sustain this body, to avoid harm, and to support spiritual practice. In this way, we shall put an end to old discomfort and not give rise to new discomfort, and we will live blamelessly and at ease.’ Siyā kho pana, bhikkhave, tumhākaṁ evamassa: Now, mendicants, you might think, ‘hirottappenamha samannāgatā, parisuddho no kāyasamācāro, parisuddho vacīsamācāro, parisuddho manosamācāro, parisuddho ājīvo, indriyesumha guttadvārā, bhojane mattaññuno; ‘We have conscience and prudence, our bodily, verbal, and mental behavior is pure, our livelihood is pure, our sense doors are restrained, and we don’t eat too much. alamettāvatā katamettāvatā, anuppatto no sāmaññattho, natthi no kiñci uttariṁ karaṇīyan’ti tāvatakeneva tuṭṭhiṁ āpajjeyyātha. Just this much is enough …’ Ārocayāmi vo, bhikkhave, paṭivedayāmi vo, bhikkhave: ‘mā vo, sāmaññatthikānaṁ sataṁ sāmaññattho parihāyi sati uttariṁ karaṇīye’. Kiñca, bhikkhave, uttariṁ karaṇīyaṁ? What more is there to do? ‘Jāgariyaṁ anuyuttā bhavissāma, divasaṁ caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṁ parisodhessāma. You should train yourselves like this: ‘We will be dedicated to wakefulness. When practicing walking and sitting meditation by day, we will purify our mind from obstacles. Rattiyā paṭhamaṁ yāmaṁ caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṁ parisodhessāma. In the evening, we will continue to practice walking and sitting meditation. Rattiyā majjhimaṁ yāmaṁ dakkhiṇena passena sīhaseyyaṁ kappessāma pāde pādaṁ accādhāya, sato sampajāno uṭṭhānasaññaṁ manasi karitvā. In the middle of the night, we will lie down in the lion’s posture—on the right side, placing one foot on top of the other—mindful and aware, and focused on the time of getting up. Rattiyā pacchimaṁ yāmaṁ paccuṭṭhāya caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṁ parisodhessāmā’ti, evañhi vo, bhikkhave, sikkhitabbaṁ. In the last part of the night, we will get up and continue to practice walking and sitting meditation, purifying our mind from obstacles.’ Siyā kho pana, bhikkhave, tumhākaṁ evamassa: Now, mendicants, you might think, ‘hirottappenamha samannāgatā, parisuddho no kāyasamācāro, parisuddho vacīsamācāro, parisuddho manosamācāro, parisuddho ājīvo, indriyesumha guttadvārā, bhojane mattaññuno, jāgariyaṁ anuyuttā; ‘We have conscience and prudence, our bodily, verbal, and mental behavior is pure, our livelihood is pure, our sense doors are restrained, we don’t eat too much, and we are dedicated to wakefulness. alamettāvatā katamettāvatā, anuppatto no sāmaññattho, natthi no kiñci uttariṁ karaṇīyan’ti, tāvatakeneva tuṭṭhiṁ āpajjeyyātha. Just this much is enough …’ Ārocayāmi vo, bhikkhave, paṭivedayāmi vo, bhikkhave: ‘mā vo, sāmaññatthikānaṁ sataṁ sāmaññattho parihāyi sati uttariṁ karaṇīye’. Kiñca, bhikkhave, uttariṁ karaṇīyaṁ? What more is there to do? ‘Satisampajaññena samannāgatā bhavissāma, abhikkante paṭikkante sampajānakārī, ālokite vilokite sampajānakārī, samiñjite pasārite sampajānakārī, saṅghāṭipattacīvaradhāraṇe sampajānakārī, asite pīte khāyite sāyite sampajānakārī, uccārapassāvakamme sampajānakārī, gate ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī’ti, evañhi vo, bhikkhave, sikkhitabbaṁ. You should train yourselves like this: ‘We will have situational awareness and mindfulness. We will act with situational awareness when going out and coming back; when looking ahead and aside; when bending and extending the limbs; when bearing the outer robe, bowl and robes; when eating, drinking, chewing, and tasting; when urinating and defecating; when walking, standing, sitting, sleeping, waking, speaking, and keeping silent.’ Siyā kho pana, bhikkhave, tumhākaṁ evamassa: Now, mendicants, you might think, ‘hirottappenamha samannāgatā, parisuddho no kāyasamācāro, parisuddho vacīsamācāro, parisuddho manosamācāro, parisuddho ājīvo, indriyesumha guttadvārā, bhojane mattaññuno, jāgariyaṁ anuyuttā, satisampajaññena samannāgatā; ‘We have conscience and prudence, our bodily, verbal, and mental behavior is pure, our livelihood is pure, our sense doors are restrained, we don’t eat too much, we are dedicated to wakefulness, and we have mindfulness and situational awareness. alamettāvatā katamettāvatā, anuppatto no sāmaññattho, natthi no kiñci uttariṁ karaṇīyan’ti tāvatakeneva tuṭṭhiṁ āpajjeyyātha. Just this much is enough …’ Ārocayāmi vo, bhikkhave, paṭivedayāmi vo, bhikkhave: ‘mā vo, sāmaññatthikānaṁ sataṁ sāmaññattho parihāyi sati uttariṁ karaṇīye’. Kiñca, bhikkhave, uttariṁ karaṇīyaṁ? What more is there to do? Idha, bhikkhave, bhikkhu vivittaṁ senāsanaṁ bhajati—araññaṁ rukkhamūlaṁ pabbataṁ kandaraṁ giriguhaṁ susānaṁ vanappatthaṁ abbhokāsaṁ palālapuñjaṁ. Take a mendicant who frequents a secluded lodging—a wilderness, the root of a tree, a hill, a ravine, a mountain cave, a charnel ground, a forest, the open air, a heap of straw. So pacchābhattaṁ piṇḍapātapaṭikkanto nisīdati pallaṅkaṁ ābhujitvā, ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā. After the meal, they return from alms-round, sit down cross-legged with their body straight, and establish mindfulness right there. So abhijjhaṁ loke pahāya vigatābhijjhena cetasā viharati, abhijjhāya cittaṁ parisodheti; Giving up desire for the world, they meditate with a heart rid of desire, cleansing the mind of desire. byāpādapadosaṁ pahāya abyāpannacitto viharati, sabbapāṇabhūtahitānukampī, byāpādapadosā cittaṁ parisodheti; Giving up ill will and malevolence, they meditate with a mind rid of ill will, full of compassion for all living beings, cleansing the mind of ill will. thinamiddhaṁ pahāya vigatathinamiddho viharati, ālokasaññī sato sampajāno, thinamiddhā cittaṁ parisodheti; Giving up dullness and drowsiness, they meditate with a mind rid of dullness and drowsiness, perceiving light, mindful and aware, cleansing the mind of dullness and drowsiness. uddhaccakukkuccaṁ pahāya anuddhato viharati, ajjhattaṁ vūpasantacitto, uddhaccakukkuccā cittaṁ parisodheti; Giving up restlessness and remorse, they meditate without restlessness, their mind peaceful inside, cleansing the mind of restlessness and remorse. vicikicchaṁ pahāya tiṇṇavicikiccho viharati, akathaṅkathī kusalesu dhammesu, vicikicchāya cittaṁ parisodheti. Giving up doubt, they meditate having gone beyond doubt, not undecided about skillful qualities, cleansing the mind of doubt. Seyyathāpi, bhikkhave, puriso iṇaṁ ādāya kammante payojeyya. Suppose a man who has gotten into debt were to apply himself to work, Tassa te kammantā samijjheyyuṁ. and his efforts proved successful. So yāni ca porāṇāni iṇamūlāni tāni ca byantī kareyya, siyā cassa uttariṁ avasiṭṭhaṁ dārabharaṇāya. He would pay off the original loan and have enough left over to support his partner. Tassa evamassa: Thinking about this, ‘ahaṁ kho pubbe iṇaṁ ādāya kammante payojesiṁ, tassa me te kammantā samijjhiṁsu. Sohaṁ yāni ca porāṇāni iṇamūlāni tāni ca byantī akāsiṁ, atthi ca me uttariṁ avasiṭṭhaṁ dārabharaṇāyā’ti. So tatonidānaṁ labhetha pāmojjaṁ, adhigaccheyya somanassaṁ. he’d be filled with joy and happiness. Seyyathāpi, bhikkhave, puriso ābādhiko assa dukkhito bāḷhagilāno, bhattañcassa nacchādeyya, na cassa kāye balamattā. Suppose a person was sick, suffering, and gravely ill. They’d lose their appetite and get physically weak. So aparena samayena tamhā ābādhā mucceyya, bhattañcassa chādeyya, siyā cassa kāye balamattā. But after some time they’d recover from that illness, and regain their appetite and their strength. Tassa evamassa: Thinking about this, ‘ahaṁ kho pubbe ābādhiko ahosiṁ dukkhito bāḷhagilāno, bhattañca me nacchādesi, na ca me āsi kāye balamattā, somhi etarahi tamhā ābādhā mutto, bhattañca me chādeti, atthi ca me kāye balamattā’ti. So tatonidānaṁ labhetha pāmojjaṁ, adhigaccheyya somanassaṁ. they’d be filled with joy and happiness. Seyyathāpi, bhikkhave, puriso bandhanāgāre baddho assa. Suppose a person was imprisoned in a jail. So aparena samayena tamhā bandhanā mucceyya sotthinā abbhayena, na cassa kiñci bhogānaṁ vayo. But after some time they were released from jail, safe and sound, with no loss of wealth. Tassa evamassa: Thinking about this, ‘ahaṁ kho pubbe bandhanāgāre baddho ahosiṁ, somhi etarahi tamhā bandhanā mutto, sotthinā abbhayena, natthi ca me kiñci bhogānaṁ vayo’ti. So tatonidānaṁ labhetha pāmojjaṁ, adhigaccheyya somanassaṁ. they’d be filled with joy and happiness. Seyyathāpi, bhikkhave, puriso dāso assa anattādhīno parādhīno na yenakāmaṅgamo. Suppose a person was a bondservant. They belonged to someone else and were unable to go where they wished. So aparena samayena tamhā dāsabyā mucceyya attādhīno aparādhīno bhujisso yenakāmaṅgamo. But after some time they’d be freed from servitude and become their own master, an emancipated individual able to go where they wished. Tassa evamassa: Thinking about this, ‘ahaṁ kho pubbe dāso ahosiṁ anattādhīno parādhīno na yenakāmaṅgamo, somhi etarahi tamhā dāsabyā mutto attādhīno aparādhīno bhujisso yenakāmaṅgamo’ti. So tatonidānaṁ labhetha pāmojjaṁ, adhigaccheyya somanassaṁ. they’d be filled with joy and happiness. Seyyathāpi, bhikkhave, puriso sadhano sabhogo kantāraddhānamaggaṁ paṭipajjeyya. Suppose there was a person with wealth and property who was traveling along a desert road. So aparena samayena tamhā kantārā nitthareyya sotthinā abbhayena, na cassa kiñci bhogānaṁ vayo. But after some time they crossed over the desert, safe and sound, with no loss of wealth. Tassa evamassa: Thinking about this, ‘ahaṁ kho pubbe sadhano sabhogo kantāraddhānamaggaṁ paṭipajjiṁ. Somhi etarahi tamhā kantārā nitthiṇṇo sotthinā abbhayena, natthi ca me kiñci bhogānaṁ vayo’ti. So tatonidānaṁ labhetha pāmojjaṁ, adhigaccheyya somanassaṁ. they’d be filled with joy and happiness. Evameva kho, bhikkhave, bhikkhu yathā iṇaṁ yathā rogaṁ yathā bandhanāgāraṁ yathā dāsabyaṁ yathā kantāraddhānamaggaṁ, ime pañca nīvaraṇe appahīne attani samanupassati. In the same way, as long as these five hindrances are not given up inside themselves, a mendicant regards them as a debt, a disease, a prison, slavery, and a desert crossing. Seyyathāpi, bhikkhave, āṇaṇyaṁ yathā ārogyaṁ yathā bandhanāmokkhaṁ yathā bhujissaṁ yathā khemantabhūmiṁ; evameva bhikkhu ime pañca nīvaraṇe pahīne attani samanupassati. But when these five hindrances are given up inside themselves, a mendicant regards this as freedom from debt, good health, release from prison, emancipation, and sanctuary. So ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe, They give up these five hindrances, corruptions of the heart that weaken wisdom. vivicceva kāmehi vivicca akusalehi dhammehi, savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati. Then, quite secluded from sensual pleasures, secluded from unskillful qualities, they enter and remain in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. So imameva kāyaṁ vivekajena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa vivekajena pītisukhena apphuṭaṁ hoti. They drench, steep, fill, and spread their body with rapture and bliss born of seclusion. There’s no part of the body that’s not spread with rapture and bliss born of seclusion. Seyyathāpi, bhikkhave, dakkho nhāpako vā nhāpakantevāsī vā kaṁsathāle nhānīyacuṇṇāni ākiritvā udakena paripphosakaṁ paripphosakaṁ sanneyya. Sāyaṁ nhānīyapiṇḍi snehānugatā snehaparetā santarabāhirā, phuṭā snehena na ca pagghariṇī. It’s like when a deft bathroom attendant or their apprentice pours bath powder into a bronze dish, sprinkling it little by little with water. They knead it until the ball of bath powder is soaked and saturated with moisture, spread through inside and out; yet no moisture oozes out. Evameva kho, bhikkhave, bhikkhu imameva kāyaṁ vivekajena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa vivekajena pītisukhena apphuṭaṁ hoti. In the same way, a mendicant drenches, steeps, fills, and spreads their body with rapture and bliss born of seclusion. There’s no part of the body that’s not spread with rapture and bliss born of seclusion. Puna caparaṁ, bhikkhave, bhikkhu vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharati. Furthermore, as the placing of the mind and keeping it connected are stilled, a mendicant enters and remains 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. So imameva kāyaṁ samādhijena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa samādhijena pītisukhena apphuṭaṁ hoti. They drench, steep, fill, and spread their body with rapture and bliss born of immersion. There’s no part of the body that’s not spread with rapture and bliss born of immersion. Seyyathāpi, bhikkhave, udakarahado ubbhidodako. Tassa nevassa puratthimāya disāya udakassa āyamukhaṁ, na pacchimāya disāya udakassa āyamukhaṁ, na uttarāya disāya udakassa āyamukhaṁ, na dakkhiṇāya disāya udakassa āyamukhaṁ, devo ca na kālena kālaṁ sammādhāraṁ anuppaveccheyya. Atha kho tamhāva udakarahadā sītā vāridhārā ubbhijjitvā tameva udakarahadaṁ sītena vārinā abhisandeyya parisandeyya paripūreyya paripphareyya, nāssa kiñci sabbāvato udakarahadassa sītena vārinā apphuṭaṁ assa. It’s like a deep lake fed by spring water. There’s no inlet to the east, west, north, or south, and no rainfall to replenish it from time to time. But the stream of cool water welling up in the lake drenches, steeps, fills, and spreads throughout the lake. There’s no part of the lake that’s not spread through with cool water. Evameva kho, bhikkhave, bhikkhu imameva kāyaṁ samādhijena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa samādhijena pītisukhena apphuṭaṁ hoti. In the same way, a mendicant drenches, steeps, fills, and spreads their body with rapture and bliss born of immersion. There’s no part of the body that’s not spread with rapture and bliss born of immersion. Puna caparaṁ, 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. Furthermore, with the fading away of rapture, a mendicant enters and remains in the third absorption, where they meditate with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’ So imameva kāyaṁ nippītikena sukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa nippītikena sukhena apphuṭaṁ hoti. They drench, steep, fill, and spread their body with bliss free of rapture. There’s no part of the body that’s not spread with bliss free of rapture. Seyyathāpi, bhikkhave, uppaliniyaṁ vā paduminiyaṁ vā puṇḍarīkiniyaṁ vā appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṁvaḍḍhāni udakānuggatāni antonimuggaposīni, tāni yāva caggā yāva ca mūlā sītena vārinā abhisannāni parisannāni paripūrāni paripphuṭāni, nāssa kiñci sabbāvataṁ uppalānaṁ vā padumānaṁ vā puṇḍarīkānaṁ vā sītena vārinā apphuṭaṁ assa. It’s like a pool with blue water lilies, or pink or white lotuses. Some of them sprout and grow in the water without rising above it, thriving underwater. From the tip to the root they’re drenched, steeped, filled, and soaked with cool water. There’s no part of them that’s not soaked with cool water. Evameva kho, bhikkhave, bhikkhu imameva kāyaṁ nippītikena sukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa nippītikena sukhena apphuṭaṁ hoti. In the same way, a mendicant drenches, steeps, fills, and spreads their body with bliss free of rapture. There’s no part of the body that’s not spread with bliss free of rapture. Puna caparaṁ, bhikkhave, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā, pubbeva somanassadomanassānaṁ atthaṅgamā, adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati. Furthermore, giving up pleasure and pain, and ending former happiness and sadness, a mendicant enters and remains in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness. So imameva kāyaṁ parisuddhena cetasā pariyodātena pharitvā nisinno hoti, nāssa kiñci sabbāvato kāyassa parisuddhena cetasā pariyodātena apphuṭaṁ hoti. They sit spreading their body through with pure bright mind. There’s no part of the body that’s not spread with pure bright mind. Seyyathāpi, bhikkhave, puriso odātena vatthena sasīsaṁ pārupetvā nisinno assa, nāssa kiñci sabbāvato kāyassa odātena vatthena apphuṭaṁ assa. It’s like someone sitting wrapped from head to foot with white cloth. There’s no part of the body that’s not spread over with white cloth. Evameva kho, bhikkhave, bhikkhu imameva kāyaṁ parisuddhena cetasā pariyodātena pharitvā nisinno hoti, nāssa kiñci sabbāvato kāyassa parisuddhena cetasā pariyodātena apphuṭaṁ hoti. In the same way, they sit spreading their body through with pure bright mind. There’s no part of the body that’s not spread with pure bright mind. So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṁ abhininnāmeti. When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they extend it toward recollection of past lives. So anekavihitaṁ pubbenivāsaṁ anussarati, seyyathidaṁ—ekampi jātiṁ, dvepi jātiyo …pe… iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarati. They recollect many kinds of past lives, with features and details. Seyyathāpi, bhikkhave, puriso sakamhā gāmā aññaṁ gāmaṁ gaccheyya, tamhāpi gāmā aññaṁ gāmaṁ gaccheyya, so tamhā gāmā sakaṁyeva gāmaṁ paccāgaccheyya. Tassa evamassa: ‘ahaṁ kho sakamhā gāmā amuṁ gāmaṁ agacchiṁ, tatrapi evaṁ aṭṭhāsiṁ evaṁ nisīdiṁ evaṁ abhāsiṁ evaṁ tuṇhī ahosiṁ; tamhāpi gāmā amuṁ gāmaṁ agacchiṁ, tatrapi evaṁ aṭṭhāsiṁ evaṁ nisīdiṁ evaṁ abhāsiṁ evaṁ tuṇhī ahosiṁ; somhi tamhā gāmā sakaṁyeva gāmaṁ paccāgato’ti. Suppose a person was to leave their home village and go to another village. From that village they’d go to yet another village. And from that village they’d return to their home village. They’d think: ‘I went from my home village to another village. There I stood like this, sat like that, spoke like this, or kept silent like that. From that village I went to yet another village. There too I stood like this, sat like that, spoke like this, or kept silent like that. And from that village I returned to my home village.’ Evameva kho, bhikkhave, bhikkhu anekavihitaṁ pubbenivāsaṁ anussarati, seyyathidaṁ—ekampi jātiṁ dvepi jātiyo …pe… iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarati. In the same way, a mendicant recollects their many kinds of past lives, with features and details. So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṁ cutūpapātañāṇāya cittaṁ abhininnāmeti. When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they extend it toward knowledge of the death and rebirth of sentient beings. So dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate, yathākammūpage satte pajānāti …pe… With clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings are reborn according to their deeds. seyyathāpi, bhikkhave, dve agārā sadvārā. Tattha cakkhumā puriso majjhe ṭhito passeyya manusse gehaṁ pavisantepi nikkhamantepi, anucaṅkamantepi anuvicarantepi. Suppose there were two houses with doors. A person with good eyesight standing in between them would see people entering and leaving a house and wandering to and fro. Evameva kho, bhikkhave, bhikkhu dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāti …pe…. In the same way, with clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings are reborn according to their deeds. So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṁ khayañāṇāya cittaṁ abhininnāmeti. When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they extend it toward knowledge of the ending of defilements. So ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhasamudayo’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhanirodho’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti. They truly understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering.’ ‘Ime āsavā’ti yathābhūtaṁ pajānāti, ‘ayaṁ āsavasamudayo’ti yathābhūtaṁ pajānāti, ‘ayaṁ āsavanirodho’ti yathābhūtaṁ pajānāti, ‘ayaṁ āsavanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti. They truly understand: ‘These are defilements’ … ‘This is the origin of defilements’ … ‘This is the cessation of defilements’ … ‘This is the practice that leads to the cessation of defilements.’ Tassa evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccati, bhavāsavāpi cittaṁ vimuccati, avijjāsavāpi cittaṁ vimuccati. Knowing and seeing like this, their mind is freed from the defilements of sensuality, desire to be reborn, and ignorance. Vimuttasmiṁ vimuttamiti ñāṇaṁ hoti: When they’re freed, they know they’re freed. ‘khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāti. They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.’ Seyyathāpi, bhikkhave, pabbatasaṅkhepe udakarahado accho vippasanno anāvilo. Suppose that in a mountain glen there was a lake that was transparent, clear, and unclouded. A person with good eyesight standing on the bank would see the mussel shells, gravel and pebbles, and schools of fish swimming about or staying still. Tattha cakkhumā puriso tīre ṭhito passeyya sippisambukampi sakkharakathalampi macchagumbampi, carantampi tiṭṭhantampi. Tassa evamassa: They’d think: ‘ayaṁ kho udakarahado accho vippasanno anāvilo. Tatrime sippisambukāpi sakkharakathalāpi macchagumbāpi carantipi tiṭṭhantipī’ti’. ‘This lake is transparent, clear, and unclouded. And here are the mussel shells, gravel and pebbles, and schools of fish swimming about or staying still.’ Evameva kho, bhikkhave, bhikkhu ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti …pe… In the same way, a mendicant truly understands: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering.’ nāparaṁ itthattāyāti pajānāti. They understand: ‘… there is no return to any state of existence.’ Ayaṁ vuccati, bhikkhave, bhikkhu ‘samaṇo’ itipi ‘brāhmaṇo’itipi ‘nhātako’itipi ‘vedagū’itipi ‘sottiyo’itipi ‘ariyo’itipi ‘arahaṁ’itipi. This mendicant is called an ‘ascetic’, a ‘brahmin’, a ‘bathed initiate’, a ‘knowledge master’, a ‘scholar’, a ‘noble one’, and a ‘perfected one’. Kathañca, bhikkhave, bhikkhu samaṇo hoti? And how is a mendicant an ascetic? Samitāssa honti pāpakā akusalā dhammā, saṅkilesikā, ponobbhavikā, sadarā, dukkhavipākā, āyatiṁ, jātijarāmaraṇiyā. They have quelled the bad, unskillful qualities that are corrupted, leading to future lives, hurtful, resulting in suffering and future rebirth, old age, and death. Evaṁ kho, bhikkhave, bhikkhu samaṇo hoti. That’s how a mendicant is an ascetic. Kathañca, bhikkhave, bhikkhu brāhmaṇo hoti? And how is a mendicant a brahmin? Bāhitāssa honti pāpakā akusalā dhammā, saṅkilesikā, ponobbhavikā, sadarā, dukkhavipākā, āyatiṁ, jātijarāmaraṇiyā. They have barred out the bad, unskillful qualities. Evaṁ kho, bhikkhave, bhikkhu brāhmaṇo hoti. That’s how a mendicant is a brahmin. Kathañca, bhikkhave, bhikkhu nhātako hoti? And how is a mendicant a bathed initiate? Nhātāssa honti pāpakā akusalā dhammā, saṅkilesikā, ponobbhavikā, sadarā, dukkhavipākā, āyatiṁ, jātijarāmaraṇiyā. They have bathed off the bad, unskillful qualities. Evaṁ kho, bhikkhave, bhikkhu nhātako hoti. That’s how a mendicant is a bathed initiate. Kathañca, bhikkhave, bhikkhu vedagū hoti? And how is a mendicant a knowledge master? Viditāssa honti pāpakā akusalā dhammā, saṅkilesikā, ponobbhavikā, sadarā, dukkhavipākā, āyatiṁ, jātijarāmaraṇiyā. They have known the bad, unskillful qualities. Evaṁ kho, bhikkhave, bhikkhu vedagū hoti. That’s how a mendicant is a knowledge master. Kathañca, bhikkhave, bhikkhu sottiyo hoti? And how is a mendicant a scholar? Nissutāssa honti pāpakā akusalā dhammā, saṅkilesikā, ponobbhavikā, sadarā, dukkhavipākā, āyatiṁ, jātijarāmaraṇiyā. They have scoured off the bad, unskillful qualities. Evaṁ kho, bhikkhave, bhikkhu sottiyo hoti. That’s how a mendicant is a scholar. Kathañca, bhikkhave, bhikkhu ariyo hoti? And how is a mendicant a noble one? Ārakāssa honti pāpakā akusalā dhammā, saṅkilesikā, ponobbhavikā, sadarā, dukkhavipākā, āyatiṁ, jātijarāmaraṇiyā. They are far away from the bad, unskillful qualities. Evaṁ kho, bhikkhave, bhikkhu ariyo hoti. That’s how a mendicant is a noble one. Kathañca, bhikkhave, bhikkhu arahaṁ hoti? And how is a mendicant a perfected one? Ārakāssa honti pāpakā akusalā dhammā, saṅkilesikā, ponobbhavikā, sadarā, dukkhavipākā, āyatiṁ, jātijarāmaraṇiyā. They are far away from the bad, unskillful qualities that are corrupted, leading to future lives, hurtful, resulting in suffering and future rebirth, old age, and death. Evaṁ kho, bhikkhave, bhikkhu arahaṁ hotī”ti. That’s how a mendicant is a perfected one.” Idamavoca bhagavā. That is what the Buddha said. Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti. Satisfied, the mendicants were happy with what the Buddha said. Mahāassapurasuttaṁ niṭṭhitaṁ navamaṁ. 40. Cūḷaassapurasutta The Shorter Discourse at Assapura Evaṁ me sutaṁ— So I have heard. ekaṁ samayaṁ bhagavā aṅgesu viharati assapuraṁ nāma aṅgānaṁ nigamo. At one time the Buddha was staying in the land of the Aṅgas, near the Aṅgan town named Assapura. Tatra kho bhagavā bhikkhū āmantesi: There the Buddha addressed the mendicants, “bhikkhavo”ti. “Mendicants!” “Bhadante”ti te bhikkhū bhagavato paccassosuṁ. “Venerable sir,” they replied. Bhagavā etadavoca: The Buddha said this: “Samaṇā samaṇāti vo, bhikkhave, jano sañjānāti. “Mendicants, people label you as ascetics. Tumhe ca pana ‘ke tumhe’ti puṭṭhā samānā ‘samaṇāmhā’ti paṭijānātha. And when they ask you what you are, you claim to be ascetics. Tesaṁ vo, bhikkhave, evaṁsamaññānaṁ sataṁ evaṁpaṭiññānaṁ sataṁ: Given this label and this claim, you should train like this: ‘We will practice in the way that is proper for an ascetic. That way our label will be accurate and our claim correct. ‘yā samaṇasāmīcippaṭipadā taṁ paṭipajjissāma; evaṁ no ayaṁ amhākaṁ samaññā ca saccā bhavissati paṭiññā ca bhūtā; yesañca mayaṁ cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhāraṁ paribhuñjāma, tesaṁ te kārā amhesu mahapphalā bhavissanti mahānisaṁsā, amhākañcevāyaṁ pabbajjā avañjhā bhavissati saphalā saudrayā’ti. Any robes, alms-food, lodgings, and medicines and supplies for the sick that we use will be very fruitful and beneficial for the donor. And our going forth will not be wasted, but will be fruitful and fertile.’ Evañhi vo, bhikkhave, sikkhitabbaṁ. Kathañca, bhikkhave, bhikkhu na samaṇasāmīcippaṭipadaṁ paṭipanno hoti? And how does a mendicant not practice in the way that is proper for an ascetic? Yassa kassaci, bhikkhave, bhikkhuno abhijjhālussa abhijjhā appahīnā hoti, byāpannacittassa byāpādo appahīno hoti, kodhanassa kodho appahīno hoti, upanāhissa upanāho appahīno hoti, makkhissa makkho appahīno hoti, paḷāsissa paḷāso appahīno hoti, issukissa issā appahīnā hoti, maccharissa macchariyaṁ appahīnaṁ hoti, saṭhassa sāṭheyyaṁ appahīnaṁ hoti, māyāvissa māyā appahīnā hoti, pāpicchassa pāpikā icchā appahīnā hoti, micchādiṭṭhikassa micchādiṭṭhi appahīnā hoti— There are some mendicants who have not given up covetousness, ill will, irritability, hostility, disdain, contempt, jealousy, stinginess, deviousness, deceit, bad desires, and wrong view. imesaṁ kho ahaṁ, bhikkhave, samaṇamalānaṁ samaṇadosānaṁ samaṇakasaṭānaṁ āpāyikānaṁ ṭhānānaṁ duggativedaniyānaṁ appahānā ‘na samaṇasāmīcippaṭipadaṁ paṭipanno’ti vadāmi. These stains, defects, and dregs of an ascetic are grounds for rebirth in places of loss, and are experienced in bad places. As long as they have not given these up, they do not practice in the way that is proper for an ascetic, I say. Seyyathāpi, bhikkhave, matajaṁ nāma āvudhajātaṁ ubhatodhāraṁ pītanisitaṁ. I say that such a mendicant’s going forth may be compared to the kind of weapon called ‘death-dealer’—double-edged, hardened, and keen—covered and wrapped in the outer robe. Tadassa saṅghāṭiyā sampārutaṁ sampaliveṭhitaṁ. Tathūpamāhaṁ, bhikkhave, imassa bhikkhuno pabbajjaṁ vadāmi. Nāhaṁ, bhikkhave, saṅghāṭikassa saṅghāṭidhāraṇamattena sāmaññaṁ vadāmi. I say that you don’t deserve the label ‘outer robe wearer’ just because you wear an outer robe. Nāhaṁ, bhikkhave, acelakassa acelakamattena sāmaññaṁ vadāmi. You don’t deserve the label ‘naked ascetic’ just because you go naked. Nāhaṁ, bhikkhave, rajojallikassa rajojallikamattena sāmaññaṁ vadāmi. You don’t deserve the label ‘dust and dirt wearer’ just because you’re caked in dust and dirt. Nāhaṁ, bhikkhave, udakorohakassa udakorohaṇamattena sāmaññaṁ vadāmi. You don’t deserve the label ‘water immerser’ just because you immerse yourself in water. Nāhaṁ, bhikkhave, rukkhamūlikassa rukkhamūlikamattena sāmaññaṁ vadāmi. You don’t deserve the label ‘tree root dweller’ just because you stay at the root of a tree. Nāhaṁ, bhikkhave, abbhokāsikassa abbhokāsikamattena sāmaññaṁ vadāmi. You don’t deserve the label ‘open air dweller’ just because you stay in the open air. Nāhaṁ, bhikkhave, ubbhaṭṭhakassa ubbhaṭṭhakamattena sāmaññaṁ vadāmi. You don’t deserve the label ‘stander’ just because you continually stand. Nāhaṁ, bhikkhave, pariyāyabhattikassa pariyāyabhattikamattena sāmaññaṁ vadāmi. You don’t deserve the label ‘interval eater’ just because you eat food at set intervals. Nāhaṁ, bhikkhave, mantajjhāyakassa mantajjhāyakamattena sāmaññaṁ vadāmi. You don’t deserve the label ‘reciter’ just because you recite scriptures. Nāhaṁ, bhikkhave, jaṭilakassa jaṭādhāraṇamattena sāmaññaṁ vadāmi. You don’t deserve the label ‘matted-hair ascetic’ just because you have matted hair. Saṅghāṭikassa ce, bhikkhave, saṅghāṭidhāraṇamattena abhijjhālussa abhijjhā pahīyetha, byāpannacittassa byāpādo pahīyetha, kodhanassa kodho pahīyetha, upanāhissa upanāho pahīyetha, makkhissa makkho pahīyetha, paḷāsissa paḷāso pahīyetha, issukissa issā pahīyetha, maccharissa macchariyaṁ pahīyetha, saṭhassa sāṭheyyaṁ pahīyetha, māyāvissa māyā pahīyetha, pāpicchassa pāpikā icchā pahīyetha, micchādiṭṭhikassa micchādiṭṭhi pahīyetha, tamenaṁ mittāmaccā ñātisālohitā jātameva naṁ saṅghāṭikaṁ kareyyuṁ, saṅghāṭikattameva samādapeyyuṁ: Imagine that just by wearing an outer robe someone with covetousness, ill will, irritability, hostility, disdain, contempt, jealousy, stinginess, deviousness, deceit, bad desires, and wrong view could give up these things. If that were the case, your friends and colleagues, relatives and kin would make you an outer robe wearer as soon as you were born. They’d encourage you: ‘ehi tvaṁ, bhadramukha, saṅghāṭiko hohi, saṅghāṭikassa te sato saṅghāṭidhāraṇamattena abhijjhālussa abhijjhā pahīyissati, byāpannacittassa byāpādo pahīyissati, kodhanassa kodho pahīyissati, upanāhissa upanāho pahīyissati, makkhissa makkho pahīyissati, paḷāsissa paḷāso pahīyissati, issukissa issā pahīyissati, maccharissa macchariyaṁ pahīyissati, saṭhassa sāṭheyyaṁ pahīyissati, māyāvissa māyā pahīyissati, pāpicchassa pāpikā icchā pahīyissati, micchādiṭṭhikassa micchādiṭṭhi pahīyissatī’ti. ‘Please, my dear, wear an outer robe! By doing so you will give up covetousness, ill will, irritability, hostility, disdain, contempt, jealousy, stinginess, deviousness, deceit, bad desires, and wrong view.’ Yasmā ca kho ahaṁ, bhikkhave, saṅghāṭikampi idhekaccaṁ passāmi abhijjhāluṁ byāpannacittaṁ kodhanaṁ upanāhiṁ makkhiṁ paḷāsiṁ issukiṁ macchariṁ saṭhaṁ māyāviṁ pāpicchaṁ micchādiṭṭhikaṁ, tasmā na saṅghāṭikassa saṅghāṭidhāraṇamattena sāmaññaṁ vadāmi. But sometimes I see someone with these bad qualities who is an outer robe wearer. That’s why I say that you don’t deserve the label ‘outer robe wearer’ just because you wear an outer robe. Acelakassa ce, bhikkhave …pe… Imagine that just by going naked … rajojallikassa ce, bhikkhave …pe… wearing dust and dirt … udakorohakassa ce, bhikkhave …pe… immersing in water … rukkhamūlikassa ce, bhikkhave …pe… staying at the root of a tree … abbhokāsikassa ce, bhikkhave …pe… staying in the open air … ubbhaṭṭhakassa ce, bhikkhave …pe… standing continually … pariyāyabhattikassa ce, bhikkhave …pe… eating at set intervals … mantajjhāyakassa ce, bhikkhave …pe… reciting scriptures … jaṭilakassa ce, bhikkhave, jaṭādhāraṇamattena abhijjhālussa abhijjhā pahīyetha, byāpannacittassa byāpādo pahīyetha, kodhanassa kodho pahīyetha, upanāhissa upanāho pahīyetha, makkhissa makkho pahīyetha, paḷāsissa paḷāso pahīyetha, issukissa issā pahīyetha, maccharissa macchariyaṁ pahīyetha, saṭhassa sāṭheyyaṁ pahīyetha, māyāvissa māyā pahīyetha, pāpicchassa pāpikā icchā pahīyetha, micchādiṭṭhikassa micchādiṭṭhi pahīyetha, tamenaṁ mittāmaccā ñātisālohitā jātameva naṁ jaṭilakaṁ kareyyuṁ, jaṭilakattameva samādapeyyuṁ: having matted hair someone with covetousness, ill will, irritability, hostility, disdain, contempt, jealousy, stinginess, deviousness, deceit, bad desires, and wrong view could give up these things. If that were the case, your friends and colleagues, relatives and kin would make you a matted-hair ascetic as soon as you were born. They’d encourage you: ‘ehi tvaṁ, bhadramukha, jaṭilako hohi, jaṭilakassa te sato jaṭādhāraṇamattena abhijjhālussa abhijjhā pahīyissati byāpannacittassa byāpādo pahīyissati, kodhanassa kodho pahīyissati …pe… pāpicchassa pāpikā icchā pahīyissati micchādiṭṭhikassa micchādiṭṭhi pahīyissatī’ti. ‘Please, my dear, become a matted-hair ascetic! By doing so you will give up covetousness, ill will, irritability, hostility, disdain, contempt, jealousy, stinginess, deviousness, deceit, bad desires, and wrong view.’ Yasmā ca kho ahaṁ, bhikkhave, jaṭilakampi idhekaccaṁ passāmi abhijjhāluṁ byāpannacittaṁ kodhanaṁ upanāhiṁ makkhiṁ palāsiṁ issukiṁ macchariṁ saṭhaṁ māyāviṁ pāpicchaṁ micchādiṭṭhiṁ, tasmā na jaṭilakassa jaṭādhāraṇamattena sāmaññaṁ vadāmi. But sometimes I see someone with these bad qualities who is a matted-hair ascetic. That’s why I say that you don’t deserve the label ‘matted-hair ascetic’ just because you have matted hair. Kathañca, bhikkhave, bhikkhu samaṇasāmīcippaṭipadaṁ paṭipanno hoti? And how does a mendicant practice in the way that is proper for an ascetic? Yassa kassaci, bhikkhave, bhikkhuno abhijjhālussa abhijjhā pahīnā hoti, byāpannacittassa byāpādo pahīno hoti, kodhanassa kodho pahīno hoti, upanāhissa upanāho pahīno hoti, makkhissa makkho pahīno hoti, paḷāsissa paḷāso pahīno hoti, issukissa issā pahīnā hoti, maccharissa macchariyaṁ pahīnaṁ hoti, saṭhassa sāṭheyyaṁ pahīnaṁ hoti, māyāvissa māyā pahīnā hoti, pāpicchassa pāpikā icchā pahīnā hoti, micchādiṭṭhikassa micchādiṭṭhi pahīnā hoti— There are some mendicants who have given up covetousness, ill will, irritability, hostility, disdain, contempt, jealousy, stinginess, deviousness, deceit, bad desires, and wrong view. imesaṁ kho ahaṁ, bhikkhave, samaṇamalānaṁ samaṇadosānaṁ samaṇakasaṭānaṁ āpāyikānaṁ ṭhānānaṁ duggativedaniyānaṁ pahānā ‘samaṇasāmīcippaṭipadaṁ paṭipanno’ti vadāmi. These stains, defects, and dregs of an ascetic are grounds for rebirth in places of loss, and are experienced in bad places. When they have given these up, they are practicing in the way that is proper for an ascetic, I say. So sabbehi imehi pāpakehi akusalehi dhammehi visuddhamattānaṁ samanupassati (…). They see themselves purified from all these bad, unskillful qualities. Tassa sabbehi imehi pāpakehi akusalehi dhammehi visuddhamattānaṁ samanupassato (…) pāmojjaṁ jāyati, pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṁ vedeti, sukhino cittaṁ samādhiyati. Seeing this, joy springs up. Being joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, they feel bliss. And when blissful, the mind becomes immersed in samādhi. So mettāsahagatena cetasā ekaṁ disaṁ pharitvā viharati, tathā dutiyaṁ, tathā tatiyaṁ, tathā catutthaṁ. Iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharati. They meditate spreading a heart full of love to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of love to the whole world—abundant, expansive, limitless, free of enmity and ill will. Karuṇāsahagatena cetasā …pe… They meditate spreading a heart full of compassion … muditāsahagatena cetasā …pe… They meditate spreading a heart full of rejoicing … upekkhāsahagatena cetasā ekaṁ disaṁ pharitvā viharati, tathā dutiyaṁ, tathā tatiyaṁ, tathā catutthaṁ. Iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharati. They meditate spreading a heart full of equanimity to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of equanimity to the whole world—abundant, expansive, limitless, free of enmity and ill will. Seyyathāpi, bhikkhave, pokkharaṇī acchodakā sātodakā sītodakā setakā supatitthā ramaṇīyā. Suppose there was a lotus pond with clear, sweet, cool water, clean, with smooth banks, delightful. Puratthimāya cepi disāya puriso āgaccheyya ghammābhitatto ghammapareto kilanto tasito pipāsito. Then along comes a person—whether from the east, west, north, or south—struggling in the oppressive heat, weary, thirsty, and parched. So taṁ pokkharaṇiṁ āgamma vineyya udakapipāsaṁ vineyya ghammapariḷāhaṁ …pe… pacchimāya cepi disāya puriso āgaccheyya …pe… uttarāya cepi disāya puriso āgaccheyya …pe… dakkhiṇāya cepi disāya puriso āgaccheyya. Yato kuto cepi naṁ puriso āgaccheyya ghammābhitatto ghammapareto, kilanto tasito pipāsito. So taṁ pokkharaṇiṁ āgamma vineyya udakapipāsaṁ, vineyya ghammapariḷāhaṁ. No matter what direction they come from, when they arrive at that lotus pond they would alleviate their thirst and heat exhaustion. Evameva kho, bhikkhave, khattiyakulā cepi agārasmā anagāriyaṁ pabbajito hoti, so ca tathāgatappaveditaṁ dhammavinayaṁ āgamma, evaṁ mettaṁ karuṇaṁ muditaṁ upekkhaṁ bhāvetvā labhati ajjhattaṁ vūpasamaṁ. Ajjhattaṁ vūpasamā ‘samaṇasāmīcippaṭipadaṁ paṭipanno’ti vadāmi. Brāhmaṇakulā cepi …pe… vessakulā cepi …pe… suddakulā cepi …pe… yasmā kasmā cepi kulā agārasmā anagāriyaṁ pabbajito hoti, so ca tathāgatappaveditaṁ dhammavinayaṁ āgamma, evaṁ mettaṁ karuṇaṁ muditaṁ upekkhaṁ bhāvetvā labhati ajjhattaṁ vūpasamaṁ. In the same way, suppose someone has gone forth from the lay life to homelessness—whether from a family of aristocrats, brahmins, merchants, or workers—and has arrived at the teaching and training proclaimed by a Realized One. Having developed love, compassion, rejoicing, and equanimity in this way they gain inner peace. Ajjhattaṁ vūpasamā ‘samaṇasāmīcippaṭipadaṁ paṭipanno’ti vadāmi. Because of that inner peace they are practicing the way proper for an ascetic, I say. Khattiyakulā cepi agārasmā anagāriyaṁ pabbajito hoti. And suppose someone has gone forth from the lay life to homelessness—whether from a family of aristocrats, brahmins, merchants, or workers— So ca āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati. and they realize the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements. Āsavānaṁ khayā samaṇo hoti. Brāhmaṇakulā cepi …pe… vessakulā cepi … suddakulā cepi … yasmā kasmā cepi kulā agārasmā anagāriyaṁ pabbajito hoti, so ca āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati. Āsavānaṁ khayā samaṇo hotī”ti. They’re an ascetic because of the ending of defilements.” Idamavoca bhagavā. That is what the Buddha said. Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti. Satisfied, the mendicants were happy with what the Buddha said. Cūḷaassapurasuttaṁ niṭṭhitaṁ dasamaṁ. Mahāyamakavaggo niṭṭhito catuttho. Tassuddānaṁ Giñjakasālavanaṁ pariharituṁ, Paññavato puna saccakanisedho; Mukhavaṇṇapasīdanatāpindo, Kevaṭṭaassapurajaṭilena. (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