MAJJHIMA NIKĀYA (MIDDLE DISCOURSES) Suttas 51-60: Gahapativagga (The Division on Householders) Pali Canon Translated by Bhikkhu Sujato 51. Kandarakasutta With Kandaraka Evaṁ me sutaṁ— So I have heard. ekaṁ samayaṁ bhagavā campāyaṁ viharati gaggarāya pokkharaṇiyā tīre mahatā bhikkhusaṅghena saddhiṁ. At one time the Buddha was staying near Campā on the banks of the Gaggarā Lotus Pond together with a large Saṅgha of mendicants. Atha kho pesso ca hatthārohaputto kandarako ca paribbājako yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā pesso hatthārohaputto bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Then Pessa the elephant driver’s son and Kandaraka the wanderer went to see the Buddha. When they had approached, Pessa bowed and sat down to one side. Kandarako pana paribbājako bhagavatā saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ aṭṭhāsi. But the wanderer Kandaraka exchanged greetings with the Buddha and stood to one side. Ekamantaṁ ṭhito kho kandarako paribbājako tuṇhībhūtaṁ tuṇhībhūtaṁ bhikkhusaṅghaṁ anuviloketvā bhagavantaṁ etadavoca: He looked around the mendicant Saṅgha, who were so very silent, and said to the Buddha: “acchariyaṁ, bho gotama, abbhutaṁ, bho gotama. “It’s incredible, Master Gotama, it’s amazing! Yāvañcidaṁ bhotā gotamena sammā bhikkhusaṅgho paṭipādito. How the mendicant Saṅgha has been led to practice properly by Master Gotama! Yepi te, bho gotama, ahesuṁ atītamaddhānaṁ arahanto sammāsambuddhā tepi bhagavanto etaparamaṁyeva sammā bhikkhusaṅghaṁ paṭipādesuṁ— All the perfected ones, the fully awakened Buddhas in the past or the future who lead the mendicant Saṅgha to practice properly will at best do so seyyathāpi etarahi bhotā gotamena sammā bhikkhusaṅgho paṭipādito. like Master Gotama does in the present.” Yepi te, bho gotama, bhavissanti anāgatamaddhānaṁ arahanto sammāsambuddhā tepi bhagavanto etaparamaṁyeva sammā bhikkhusaṅghaṁ paṭipādessanti— seyyathāpi etarahi bhotā gotamena sammā bhikkhusaṅgho paṭipādito”ti. “Evametaṁ, kandaraka, evametaṁ, kandaraka. “That’s so true, Kandaraka! That’s so true! Yepi te, kandaraka, ahesuṁ atītamaddhānaṁ arahanto sammāsambuddhā tepi bhagavanto etaparamaṁyeva sammā bhikkhusaṅghaṁ paṭipādesuṁ— All the perfected ones, the fully awakened Buddhas in the past or the future who lead the mendicant Saṅgha to practice properly will at best do so seyyathāpi etarahi mayā sammā bhikkhusaṅgho paṭipādito. like I do in the present. Yepi te, kandaraka, bhavissanti anāgatamaddhānaṁ arahanto sammāsambuddhā tepi bhagavanto etaparamaṁyeva sammā bhikkhusaṅghaṁ paṭipādessanti— seyyathāpi etarahi mayā sammā bhikkhusaṅgho paṭipādito. Santi hi, kandaraka, bhikkhū imasmiṁ bhikkhusaṅghe arahanto khīṇāsavā vusitavanto katakaraṇīyā ohitabhārā anuppattasadatthā parikkhīṇabhavasaṁyojanā sammadaññāvimuttā. For in this mendicant Saṅgha there are perfected mendicants, 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. Santi hi, kandaraka, bhikkhū imasmiṁ bhikkhusaṅghe sekkhā santatasīlā santatavuttino nipakā nipakavuttino; And in this mendicant Saṅgha there are trainee mendicants who are consistently ethical, living consistently, alert, living alertly. te catūsu satipaṭṭhānesu suppatiṭṭhitacittā viharanti. They meditate with their minds firmly established in the four kinds of mindfulness meditation. Katamesu catūsu? What four? Idha, kandaraka, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ; It’s when a mendicant meditates by observing an aspect of the body—keen, aware, and mindful, rid of desire and aversion for the world. vedanāsu vedanānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ; They meditate observing an aspect of feelings—keen, aware, and mindful, rid of desire and aversion for the world. citte cittānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ; They meditate observing an aspect of the mind—keen, aware, and mindful, rid of desire and aversion for the world. dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassan”ti. They meditate observing an aspect of principles—keen, aware, and mindful, rid of desire and aversion for the world.” Evaṁ vutte, pesso hatthārohaputto bhagavantaṁ etadavoca: When he had spoken, Pessa said to the Buddha: “acchariyaṁ, bhante, abbhutaṁ, bhante. “It’s incredible, sir, it’s amazing, Yāva supaññattā cime, bhante, bhagavatā cattāro satipaṭṭhānā sattānaṁ visuddhiyā sokaparidevānaṁ samatikkamāya dukkhadomanassānaṁ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya. how much the Buddha has clearly described the four kinds of mindfulness meditation! They are in order to purify sentient beings, to get past sorrow and crying, to make an end of pain and sadness, to end the cycle of suffering, and to realize extinguishment. Mayampi hi, bhante, gihī odātavasanā kālena kālaṁ imesu catūsu satipaṭṭhānesu suppatiṭṭhitacittā viharāma. For we white-clothed laypeople also from time to time meditate with our minds well established in the four kinds of mindfulness meditation. Idha mayaṁ, bhante, kāye kāyānupassino viharāma ātāpino sampajānā satimanto, vineyya loke abhijjhādomanassaṁ; We meditate observing an aspect of the body … vedanāsu vedanānupassino viharāma ātāpino sampajānā satimanto, vineyya loke abhijjhādomanassaṁ; feelings … citte cittānupassino viharāma ātāpino sampajānā satimanto, vineyya loke abhijjhādomanassaṁ; mind … dhammesu dhammānupassino viharāma ātāpino sampajānā satimanto, vineyya loke abhijjhādomanassaṁ. principles—keen, aware, and mindful, rid of desire and aversion for the world. Acchariyaṁ, bhante, abbhutaṁ, bhante. It’s incredible, sir, it’s amazing! Yāvañcidaṁ, bhante, bhagavā evaṁ manussagahane evaṁ manussakasaṭe evaṁ manussasāṭheyye vattamāne sattānaṁ hitāhitaṁ jānāti. How the Buddha knows what’s best for sentient beings, even though people continue to be so shady, rotten, and tricky. Gahanañhetaṁ, bhante, yadidaṁ manussā; For human beings are shady, sir, uttānakañhetaṁ, bhante, yadidaṁ pasavo. while the animal is obvious. Ahañhi, bhante, pahomi hatthidammaṁ sāretuṁ. For I can drive an elephant in training, Yāvatakena antarena campaṁ gatāgataṁ karissati sabbāni tāni sāṭheyyāni kūṭeyyāni vaṅkeyyāni jimheyyāni pātukarissati. and while going back and forth in Campā it’ll try all the tricks, bluffs, ruses, and feints that it can. Amhākaṁ pana, bhante, dāsāti vā pessāti vā kammakarāti vā aññathāva kāyena samudācaranti aññathāva vācāya aññathāva nesaṁ cittaṁ hoti. But my bondservants, employees, and workers behave one way by body, another by speech, and their minds another. Acchariyaṁ, bhante, abbhutaṁ, bhante. It’s incredible, sir, it’s amazing! Yāvañcidaṁ, bhante, bhagavā evaṁ manussagahane evaṁ manussakasaṭe evaṁ manussasāṭheyye vattamāne sattānaṁ hitāhitaṁ jānāti. How the Buddha knows what’s best for sentient beings, even though people continue to be so shady, rotten, and tricky. Gahanañhetaṁ, bhante, yadidaṁ manussā; For human beings are shady, sir, uttānakañhetaṁ, bhante, yadidaṁ pasavo”ti. while the animal is obvious.” “Evametaṁ, pessa, evametaṁ, pessa. “That’s so true, Pessa! That’s so true! Gahanañhetaṁ, pessa, yadidaṁ manussā; For human beings are shady, uttānakañhetaṁ, pessa, yadidaṁ pasavo. while the animal is obvious. Cattārome, pessa, puggalā santo saṁvijjamānā lokasmiṁ. Pessa, these four people are found in the world. Katame cattāro? What four? Idha, pessa, ekacco puggalo attantapo hoti attaparitāpanānuyogamanuyutto; One person mortifies themselves, committed to the practice of mortifying themselves. idha pana, pessa, ekacco puggalo parantapo hoti paraparitāpanānuyogamanuyutto; One person mortifies others, committed to the practice of mortifying others. idha pana, pessa, ekacco puggalo attantapo ca hoti attaparitāpanānuyogamanuyutto, parantapo ca paraparitāpanānuyogamanuyutto; One person mortifies themselves and others, committed to the practice of mortifying themselves and others. idha pana, pessa, ekacco puggalo nevattantapo hoti nāttaparitāpanānuyogamanuyutto na parantapo na paraparitāpanānuyogamanuyutto. One person doesn’t mortify either themselves or others, committed to the practice of not mortifying themselves or others. So anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṁvedī brahmabhūtena attanā viharati. They live without wishes in the present life, extinguished, cooled, experiencing bliss, having become holy in themselves. Imesaṁ, pessa, catunnaṁ puggalānaṁ katamo te puggalo cittaṁ ārādhetī”ti? Which one of these four people do you like the sound of?” “Yvāyaṁ, bhante, puggalo attantapo attaparitāpanānuyogamanuyutto, ayaṁ me puggalo cittaṁ nārādheti. “Sir, I don’t like the sound of the first three people. Yopāyaṁ, bhante, puggalo parantapo paraparitāpanānuyogamanuyutto, ayampi me puggalo cittaṁ nārādheti. Yopāyaṁ, bhante, puggalo attantapo ca attaparitāpanānuyogamanuyutto parantapo ca paraparitāpanānuyogamanuyutto, ayampi me puggalo cittaṁ nārādheti. Yo ca kho ayaṁ, bhante, puggalo nevattantapo nāttaparitāpanānuyogamanuyutto na parantapo na paraparitāpanānuyogamanuyutto, so anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṁvedī brahmabhūtena attanā viharati— ayameva me puggalo cittaṁ ārādhetī”ti. I only like the sound of the last person, who doesn’t mortify either themselves or others.” “Kasmā pana te, pessa, ime tayo puggalā cittaṁ nārādhentī”ti? “But why don’t you like the sound of those three people?” “Yvāyaṁ, bhante, puggalo attantapo attaparitāpanānuyogamanuyutto so attānaṁ sukhakāmaṁ dukkhapaṭikkūlaṁ ātāpeti paritāpeti— “Sir, the person who mortifies themselves does so even though they want to be happy and recoil from pain. iminā me ayaṁ puggalo cittaṁ nārādheti. That’s why I don’t like the sound of that person. Yopāyaṁ, bhante, puggalo parantapo paraparitāpanānuyogamanuyutto so paraṁ sukhakāmaṁ dukkhapaṭikkūlaṁ ātāpeti paritāpeti— The person who mortifies others does so even though others want to be happy and recoil from pain. iminā me ayaṁ puggalo cittaṁ nārādheti. That’s why I don’t like the sound of that person. Yopāyaṁ, bhante, puggalo attantapo ca attaparitāpanānuyogamanuyutto parantapo ca paraparitāpanānuyogamanuyutto so attānañca parañca sukhakāmaṁ dukkhapaṭikkūlaṁ ātāpeti paritāpeti— The person who mortifies themselves and others does so even though both themselves and others want to be happy and recoil from pain. iminā me ayaṁ puggalo cittaṁ nārādheti. That’s why I don’t like the sound of that person. Yo ca kho ayaṁ, bhante, puggalo nevattantapo nāttaparitāpanānuyogamanuyutto na parantapo na paraparitāpanānuyogamanuyutto so anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṁvedī brahmabhūtena attanā viharati; The person who doesn’t mortify either themselves or others—living without wishes, extinguished, cooled, experiencing bliss, having become holy in themselves—does not torment themselves or others, both of whom want to be happy and recoil from pain. so attānañca parañca sukhakāmaṁ dukkhapaṭikkūlaṁ neva ātāpeti na paritāpeti— iminā me ayaṁ puggalo cittaṁ ārādheti. That’s why I like the sound of that person. Handa ca dāni mayaṁ, bhante, gacchāma; Well, now, sir, I must go. bahukiccā mayaṁ bahukaraṇīyā”ti. I have many duties, and much to do.” “Yassadāni tvaṁ, pessa, kālaṁ maññasī”ti. “Please, Pessa, go at your convenience.” Atha kho pesso hatthārohaputto bhagavato bhāsitaṁ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi. And then Pessa the elephant driver’s son approved and agreed with what the Buddha said. He got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving. Atha kho bhagavā acirapakkante pesse hatthārohaputte bhikkhū āmantesi: Then, not long after he had left, the Buddha addressed the mendicants: “paṇḍito, bhikkhave, pesso hatthārohaputto; “Mendicants, Pessa the elephant driver’s son is astute. mahāpañño, bhikkhave, pesso hatthārohaputto. He has great wisdom. Sace, bhikkhave, pesso hatthārohaputto muhuttaṁ nisīdeyya yāvassāhaṁ ime cattāro puggale vitthārena vibhajissāmi, mahatā atthena saṁyutto abhavissa. If he had sat here a little longer so that I could have analyzed these four people in detail, he would have greatly benefited. Api ca, bhikkhave, ettāvatāpi pesso hatthārohaputto mahatā atthena saṁyutto”ti. Still, even with this much he has already greatly benefited.” “Etassa, bhagavā, kālo, etassa, sugata, kālo, “Now is the time, Blessed One! Now is the time, Holy One! yaṁ bhagavā ime cattāro puggale vitthārena vibhajeyya. Bhagavato sutvā bhikkhū dhāressantī”ti. May the Buddha analyze these four people in detail. The mendicants will listen and remember it.” “Tena hi, bhikkhave, suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti. “Well then, mendicants, listen and pay close attention, I will speak.” “Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ. “Yes, sir,” they replied. Bhagavā etadavoca: The Buddha said this: “Katamo ca, bhikkhave, puggalo attantapo attaparitāpanānuyogamanuyutto? Idha, bhikkhave, ekacco puggalo acelako hoti muttācāro hatthāpalekhano naehibhaddantiko natiṭṭhabhaddantiko; nābhihaṭaṁ na uddissakataṁ na nimantanaṁ sādiyati; “And what person mortifies themselves, committed to the practice of mortifying themselves? It’s when someone goes 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 for them, or an invitation for a meal. so na kumbhimukhā paṭiggaṇhāti na kaḷopimukhā paṭiggaṇhāti 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 pivati. 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. So ekāgāriko vā hoti ekālopiko, dvāgāriko vā hoti dvālopiko …pe… sattāgāriko vā hoti sattālopiko; 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 yāpeti, dvīhipi dattīhi yāpeti …pe… sattahipi dattīhi yāpeti; They feed on one saucer a day, two saucers a day, up to seven saucers a day. ekāhikampi āhāraṁ āhāreti, dvīhikampi āhāraṁ āhāreti …pe… sattāhikampi āhāraṁ āhāreti—iti evarūpaṁ aḍḍhamāsikaṁ pariyāyabhattabhojanānuyogamanuyutto viharati. 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. So sākabhakkho vā hoti, sāmākabhakkho vā hoti, nīvārabhakkho vā hoti, daddulabhakkho vā hoti, haṭabhakkho vā hoti, kaṇabhakkho vā hoti, ācāmabhakkho vā hoti, piññākabhakkho vā hoti, tiṇabhakkho vā hoti, gomayabhakkho vā hoti; vanamūlaphalāhāro yāpeti pavattaphalabhojī. They eat herbs, millet, wild rice, poor rice, water lettuce, rice bran, scum from boiling rice, sesame flour, grass, or cow dung. They survive on forest roots and fruits, or eating fallen fruit. So sāṇānipi dhāreti, masāṇānipi dhāreti, chavadussānipi dhāreti, paṁsukūlānipi dhāreti, tirīṭānipi dhāreti, ajinampi dhāreti, ajinakkhipampi dhāreti, kusacīrampi dhāreti, vākacīrampi dhāreti, phalakacīrampi dhāreti, kesakambalampi dhāreti, vāḷakambalampi dhāreti, ulūkapakkhampi dhāreti; They wear robes of sunn hemp, mixed hemp, corpse-wrapping cloth, rags, lodh tree bark, antelope hide (whole or in strips), kusa grass, bark, wood-chips, human hair, horse-tail hair, or owls’ wings. kesamassulocakopi hoti, kesamassulocanānuyogamanuyutto, They tear out their hair and beard, committed to this practice. ubbhaṭṭhakopi hoti āsanapaṭikkhitto, They constantly stand, refusing seats. ukkuṭikopi hoti ukkuṭikappadhānamanuyutto, They squat, committed to the endeavor of squatting. kaṇṭakāpassayikopi hoti kaṇṭakāpassaye seyyaṁ kappeti; They lie on a mat of thorns, making a mat of thorns their bed. sāyatatiyakampi udakorohanānuyogamanuyutto viharati— They’re committed to the practice of immersion in water three times a day, including the evening. iti evarūpaṁ anekavihitaṁ kāyassa ātāpanaparitāpanānuyogamanuyutto viharati. And so they live committed to practicing these various ways of mortifying and tormenting the body. Ayaṁ vuccati, bhikkhave, puggalo attantapo attaparitāpanānuyogamanuyutto. This is called a person who mortifies themselves, being committed to the practice of mortifying themselves. Katamo ca, bhikkhave, puggalo parantapo paraparitāpanānuyogamanuyutto? And what person mortifies others, committed to the practice of mortifying others? Idha, bhikkhave, ekacco puggalo orabbhiko hoti sūkariko sākuṇiko māgaviko luddo macchaghātako coro coraghātako goghātako bandhanāgāriko, ye vā panaññepi keci kurūrakammantā. It’s when a person is a slaughterer of sheep, pigs, or poultry, a hunter or trapper, a fisher, a bandit, an executioner, a butcher, a jailer, or someone with some other kind of cruel livelihood. Ayaṁ vuccati, bhikkhave, puggalo parantapo paraparitāpanānuyogamanuyutto. This is called a person who mortifies others, being committed to the practice of mortifying others. Katamo ca, bhikkhave, puggalo attantapo ca attaparitāpanānuyogamanuyutto parantapo ca paraparitāpanānuyogamanuyutto? And what person mortifies themselves and others, being committed to the practice of mortifying themselves and others? Idha, bhikkhave, ekacco puggalo rājā vā hoti khattiyo muddhāvasitto brāhmaṇo vā mahāsālo. It’s when a person is an anointed king or a well-to-do brahmin. So puratthimena nagarassa navaṁ santhāgāraṁ kārāpetvā kesamassuṁ ohāretvā kharājinaṁ nivāsetvā sappitelena kāyaṁ abbhañjitvā magavisāṇena piṭṭhiṁ kaṇḍuvamāno navaṁ santhāgāraṁ pavisati saddhiṁ mahesiyā brāhmaṇena ca purohitena. He has a new temple built to the east of the city. He shaves off his hair and beard, dresses in a rough antelope hide, and smears his body with ghee and oil. Scratching his back with antlers, he enters the temple with his chief queen and the brahmin high priest. So tattha anantarahitāya bhūmiyā haritupalittāya seyyaṁ kappeti. There he lies on the bare ground strewn with grass. Ekissāya gāviyā sarūpavacchāya yaṁ ekasmiṁ thane khīraṁ hoti tena rājā yāpeti, yaṁ dutiyasmiṁ thane khīraṁ hoti tena mahesī yāpeti, yaṁ tatiyasmiṁ thane khīraṁ hoti tena brāhmaṇo purohito yāpeti, yaṁ catutthasmiṁ thane khīraṁ hoti tena aggiṁ juhati, avasesena vacchako yāpeti. The king feeds on the milk from one teat of a cow that has a calf of the same color. The chief queen feeds on the milk from the second teat. The brahmin high priest feeds on the milk from the third teat. The milk from the fourth teat is offered to the flames. The calf feeds on the remainder. So evamāha: He says: ‘ettakā usabhā haññantu yaññatthāya, ettakā vacchatarā haññantu yaññatthāya, ettakā vacchatariyo haññantu yaññatthāya, ettakā ajā haññantu yaññatthāya, ettakā urabbhā haññantu yaññatthāya, ettakā assā haññantu yaññatthāya, ettakā rukkhā chijjantu yūpatthāya, ettakā dabbhā lūyantu barihisatthāyā’ti. ‘Slaughter this many bulls, bullocks, heifers, goats, rams, and horses for the sacrifice! Fell this many trees and reap this much grass for the sacrificial equipment!’ Yepissa te honti dāsāti vā pessāti vā kammakarāti vā tepi daṇḍatajjitā bhayatajjitā assumukhā rudamānā parikammāni karonti. His bondservants, employees, and workers do their jobs under threat of punishment and danger, weeping with tearful faces. Ayaṁ vuccati, bhikkhave, puggalo attantapo ca attaparitāpanānuyogamanuyutto parantapo ca paraparitāpanānuyogamanuyutto. This is called a person who mortifies themselves and others, being committed to the practice of mortifying themselves and others. Katamo ca, bhikkhave, puggalo nevattantapo nāttaparitāpanānuyogamanuyutto na parantapo na paraparitāpanānuyogamanuyutto, so anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṁvedī brahmabhūtena attanā viharati? And what person doesn’t mortify either themselves or others, but lives without wishes, extinguished, cooled, experiencing bliss, having become holy in themselves? Idha, bhikkhave, tathāgato loke uppajjati arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā. It’s 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, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti. He teaches Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And he reveals a spiritual practice that’s entirely full and pure. 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 clan. 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 shave off my hair and beard, dress in ocher robes, and go forth from the 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, hatthigavassavaḷavapaṭiggahaṇā 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 contentment, 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, they meditate with a mind rid of ill will, full of compassion for all living beings, cleansing the mind of ill will and malevolence. 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. vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharati; As the placing of the mind and keeping it connected are stilled, they 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. pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno sukhañca kāyena paṭisaṁvedeti, yaṁ taṁ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti tatiyaṁ jhānaṁ upasampajja viharati; And with the fading away of rapture, they enter and remain 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.’ sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati. Giving up pleasure and pain, and ending former happiness and sadness, they enter and remain in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness. So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṁ 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 tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṁsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi anekepi saṁvaṭṭakappe anekepi vivaṭṭakappe anekepi saṁvaṭṭavivaṭṭakappe: ‘amutrāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto amutra udapādiṁ; tatrāpāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto idhūpapanno’ti. Iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarati. They recollect many kinds of past lives, that is, one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world expanding, many eons of the world contracting and expanding. They remember: ‘There, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn somewhere else. There, too, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn here.’ And so they recollect 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: ‘ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṁ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannā; ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṁ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannā’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāti. 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: ‘These dear beings did bad things by way of body, speech, and mind. They spoke ill of the noble ones; they had wrong view; and they chose to act out of that wrong view. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. They never spoke ill of the noble ones; they had right view; and they chose to act out of that right view. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.’ And so, with clairvoyance that is purified and superhuman, 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.’ Ayaṁ vuccati, bhikkhave, puggalo nevattantapo nāttaparitāpanānuyogamanuyutto, na parantapo na paraparitāpanānuyogamanuyutto. This is called a person who neither mortifies themselves or others, being committed to the practice of not mortifying themselves or others. So attantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṁvedī brahmabhūtena attanā viharatī”ti. They live without wishes in the present life, extinguished, cooled, experiencing bliss, having become holy in themselves.” Idamavoca bhagavā. That is what the Buddha said. Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti. Satisfied, the mendicants were happy with what the Buddha said. Kandarakasuttaṁ niṭṭhitaṁ paṭhamaṁ. 52. Aṭṭhakanāgarasutta The Man From the City of Aṭṭhaka Evaṁ me sutaṁ— So I have heard. ekaṁ samayaṁ āyasmā ānando vesāliyaṁ viharati beluvagāmake. At one time Venerable Ānanda was staying near Vesālī in the little village of Beluva. Tena kho pana samayena dasamo gahapati aṭṭhakanāgaro pāṭaliputtaṁ anuppatto hoti kenacideva karaṇīyena. Now at that time the householder Dasama from the city of Aṭṭhaka had arrived at Pāṭaliputta on some business. Atha kho dasamo gahapati aṭṭhakanāgaro yena kukkuṭārāmo yena aññataro bhikkhu tenupasaṅkami; upasaṅkamitvā taṁ bhikkhuṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho dasamo gahapati aṭṭhakanāgaro taṁ bhikkhuṁ etadavoca: He went to the Chicken Monastery, approached a certain mendicant, bowed, sat down to one side, and said to him, “kahaṁ nu kho, bhante, āyasmā ānando etarahi viharati? “Sir, where is Venerable Ānanda now staying? Dassanakāmā hi mayaṁ taṁ āyasmantaṁ ānandan”ti. For I want to see him.” “Eso, gahapati, āyasmā ānando vesāliyaṁ viharati beluvagāmake”ti. “Householder, Venerable Ānanda is staying near Vesālī in the little village of Beluva.” Atha kho dasamo gahapati aṭṭhakanāgaro pāṭaliputte taṁ karaṇīyaṁ tīretvā yena vesālī yena beluvagāmako yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmantaṁ ānandaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho dasamo gahapati aṭṭhakanāgaro āyasmantaṁ ānandaṁ etadavoca: Then the householder Dasama, having concluded his business there, went to the little village of Beluva in Vesālī to see Ānanda. He bowed, sat down to one side, and said to Ānanda: “atthi nu kho, bhante ānanda, tena bhagavatā jānatā passatā arahatā sammāsambuddhena ekadhammo akkhāto yattha bhikkhuno appamattassa ātāpino pahitattassa viharato avimuttañceva cittaṁ vimuccati, aparikkhīṇā ca āsavā parikkhayaṁ gacchanti, ananuppattañca anuttaraṁ yogakkhemaṁ anupāpuṇātī”ti? “Sir, Ānanda, is there one thing that has been rightly explained by the Blessed One—who knows and sees, the perfected one, the fully awakened Buddha—practicing which a diligent, keen, and resolute mendicant’s mind is freed, their defilements are ended, and they arrive at the supreme sanctuary?” “Atthi kho, gahapati, tena bhagavatā jānatā passatā arahatā sammāsambuddhena ekadhammo akkhāto, yattha bhikkhuno appamattassa ātāpino pahitattassa viharato avimuttañceva cittaṁ vimuccati, aparikkhīṇā ca āsavā parikkhayaṁ gacchanti, ananuppattañca anuttaraṁ yogakkhemaṁ anupāpuṇātī”ti. “There is, householder.” “Katamo pana, bhante ānanda, tena bhagavatā jānatā passatā arahatā sammāsambuddhena ekadhammo akkhāto, yattha bhikkhuno appamattassa ātāpino pahitattassa viharato avimuttañceva cittaṁ vimuccati, aparikkhīṇā ca āsavā parikkhayaṁ gacchanti, ananuppattañca anuttaraṁ yogakkhemaṁ anupāpuṇātī”ti? “And what is that one thing?” “Idha, gahapati, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati. “Householder, it’s when a mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. So iti paṭisañcikkhati: Then they reflect: ‘idampi kho paṭhamaṁ jhānaṁ abhisaṅkhataṁ abhisañcetayitaṁ. ‘Even this first absorption is produced by choices and intentions.’ Yaṁ kho pana kiñci abhisaṅkhataṁ abhisañcetayitaṁ tadaniccaṁ nirodhadhamman’ti pajānāti. They understand: ‘But whatever is produced by choices and intentions is impermanent and liable to cessation.’ So tattha ṭhito āsavānaṁ khayaṁ pāpuṇāti. Abiding in that they attain the ending of defilements. No ce āsavānaṁ khayaṁ pāpuṇāti, teneva dhammarāgena tāya dhammanandiyā pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātiko hoti tattha parinibbāyī anāvattidhammo tasmā lokā. If they don’t attain the ending of defilements, with the ending of the five lower fetters they’re reborn spontaneously, because of their passion and love for that meditation. They are extinguished there, and are not liable to return from that world. Ayampi kho, gahapati, tena bhagavatā jānatā passatā arahatā sammāsambuddhena ekadhammo akkhāto, yattha bhikkhuno appamattassa ātāpino pahitattassa viharato avimuttañceva cittaṁ vimuccati, aparikkhīṇā ca āsavā parikkhayaṁ gacchanti, ananuppattañca anuttaraṁ yogakkhemaṁ anupāpuṇāti. (1) This is one thing that has been rightly explained by the Blessed One—who knows and sees, the perfected one, the fully awakened Buddha—practicing which a diligent, keen, and resolute mendicant’s mind is freed, their defilements are ended, and they arrive at the supreme sanctuary. Puna caparaṁ, gahapati, bhikkhu vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ …pe… dutiyaṁ jhānaṁ upasampajja viharati. Furthermore, as the placing of the mind and keeping it connected are stilled, they enter and remain in the second absorption … So iti paṭisañcikkhati: ‘idampi kho dutiyaṁ jhānaṁ abhisaṅkhataṁ abhisañcetayitaṁ …pe… anuttaraṁ yogakkhemaṁ anupāpuṇāti. (2) Puna caparaṁ, gahapati, bhikkhu pītiyā ca virāgā …pe… tatiyaṁ jhānaṁ upasampajja viharati. third absorption … So iti paṭisañcikkhati: ‘idampi kho tatiyaṁ jhānaṁ abhisaṅkhataṁ abhisañcetayitaṁ …pe… anuttaraṁ yogakkhemaṁ anupāpuṇāti. (3) Puna caparaṁ, gahapati, bhikkhu sukhassa ca pahānā …pe… catutthaṁ jhānaṁ upasampajja viharati. fourth absorption … So iti paṭisañcikkhati: ‘idampi kho catutthaṁ jhānaṁ abhisaṅkhataṁ abhisañcetayitaṁ …pe… anuttaraṁ yogakkhemaṁ anupāpuṇāti. (4) Puna caparaṁ, gahapati, bhikkhu mettāsahagatena cetasā ekaṁ disaṁ pharitvā viharati, tathā dutiyaṁ, tathā tatiyaṁ, tathā catutthaṁ. Iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharati. Furthermore, a mendicant meditates spreading a heart full of love to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of love to the whole world—abundant, expansive, limitless, free of enmity and ill will. So iti paṭisañcikkhati: Then they reflect: ‘ayampi kho mettācetovimutti abhisaṅkhatā abhisañcetayitā. ‘Even this heart’s release by love is produced by choices and intentions.’ Yaṁ kho pana kiñci abhisaṅkhataṁ abhisañcetayitaṁ tadaniccaṁ nirodhadhamman’ti pajānāti. They understand: ‘But whatever is produced by choices and intentions is impermanent and liable to cessation.’ … So tattha ṭhito …pe… anuttaraṁ yogakkhemaṁ anupāpuṇāti. (5) Puna caparaṁ, gahapati, bhikkhu karuṇāsahagatena cetasā …pe… Furthermore, a mendicant meditates spreading a heart full of compassion … muditāsahagatena cetasā …pe… 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. equanimity … So iti paṭisañcikkhati: ‘ayampi kho upekkhācetovimutti abhisaṅkhatā abhisañcetayitā. Yaṁ kho pana kiñci abhisaṅkhataṁ abhisañcetayitaṁ tadaniccaṁ nirodhadhamman’ti pajānāti. So tattha ṭhito …pe… anuttaraṁ yogakkhemaṁ anupāpuṇāti. (6–8.) Puna caparaṁ, gahapati, bhikkhu sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṁ upasampajja viharati. Furthermore, householder, a mendicant, going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, enters and remains in the dimension of infinite space. So iti paṭisañcikkhati: Then they reflect: ‘ayampi kho ākāsānañcāyatanasamāpatti abhisaṅkhatā abhisañcetayitā. ‘Even this attainment of the dimension of infinite space is produced by choices and intentions.’ Yaṁ kho pana kiñci abhisaṅkhataṁ abhisañcetayitaṁ tadaniccaṁ nirodhadhamman’ti pajānāti. They understand: ‘But whatever is produced by choices and intentions is impermanent and liable to cessation.’ … So tattha ṭhito …pe… anuttaraṁ yogakkhemaṁ anupāpuṇāti. (9) Puna caparaṁ, gahapati, bhikkhu sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanaṁ upasampajja viharati. Furthermore, a mendicant, going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, enters and remains in the dimension of infinite consciousness. … So iti paṭisañcikkhati: ‘ayampi kho viññāṇañcāyatanasamāpatti abhisaṅkhatā abhisañcetayitā. Yaṁ kho pana kiñci abhisaṅkhataṁ abhisañcetayitaṁ tadaniccaṁ nirodhadhamman’ti pajānāti. So tattha ṭhito …pe… anuttaraṁ yogakkhemaṁ anupāpuṇāti. (10) Puna caparaṁ, gahapati, bhikkhu sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharati. Furthermore, a mendicant, going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, enters and remains in the dimension of nothingness. So iti paṭisañcikkhati: Then they reflect: ‘ayampi kho ākiñcaññāyatanasamāpatti abhisaṅkhatā abhisañcetayitā. ‘Even this attainment of the dimension of nothingness is produced by choices and intentions.’ Yaṁ kho pana kiñci abhisaṅkhataṁ abhisañcetayitaṁ tadaniccaṁ nirodhadhamman’ti pajānāti. They understand: ‘But whatever is produced by choices and intentions is impermanent and liable to cessation.’ So tattha ṭhito āsavānaṁ khayaṁ pāpuṇāti. Abiding in that they attain the ending of defilements. No ce āsavānaṁ khayaṁ pāpuṇāti, teneva dhammarāgena tāya dhammanandiyā pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātiko hoti tattha parinibbāyī anāvattidhammo tasmā lokā. If they don’t attain the ending of defilements, with the ending of the five lower fetters they’re reborn spontaneously because of their passion and love for that meditation. They are extinguished there, and are not liable to return from that world. Ayampi kho, gahapati, tena bhagavatā jānatā passatā arahatā sammāsambuddhena ekadhammo akkhāto yattha bhikkhuno appamattassa ātāpino pahitattassa viharato avimuttañceva cittaṁ vimuccati, aparikkhīṇā ca āsavā parikkhayaṁ gacchanti, ananuppattañca anuttaraṁ yogakkhemaṁ anupāpuṇātī”ti. (11) This too is one thing that has been rightly explained by the Blessed One—who knows and sees, the perfected one, the fully awakened Buddha—practicing which a diligent, keen, and resolute mendicant’s mind is freed, their defilements are ended, and they arrive at the supreme sanctuary.” Evaṁ vutte, dasamo gahapati aṭṭhakanāgaro āyasmantaṁ ānandaṁ etadavoca: When he said this, the householder Dasama said to Venerable Ānanda, “seyyathāpi, bhante ānanda, puriso ekaṁva nidhimukhaṁ gavesanto sakideva ekādasa nidhimukhāni adhigaccheyya; “Sir, suppose a person was looking for an entrance to a hidden treasure. And all at once they’d come across eleven entrances! evameva kho ahaṁ, bhante, ekaṁ amatadvāraṁ gavesanto sakideva ekādasa amatadvārāni alatthaṁ bhāvanāya. In the same way, I was searching for the door to the deathless. And all at once I got to hear of eleven doors to the deathless. Seyyathāpi, bhante, purisassa agāraṁ ekādasadvāraṁ, so tasmiṁ agāre āditte ekamekenapi dvārena sakkuṇeyya attānaṁ sotthiṁ kātuṁ; Suppose a person had a house with eleven doors. If the house caught fire they’d be able to flee to safety through any one of those doors. evameva kho ahaṁ, bhante, imesaṁ ekādasannaṁ amatadvārānaṁ ekamekenapi amatadvārena sakkuṇissāmi attānaṁ sotthiṁ kātuṁ. In the same way, I’m able to flee to safety through any one of these eleven doors to the deathless. Imehi nāma, bhante, aññatitthiyā ācariyassa ācariyadhanaṁ pariyesissanti, kimaṅgaṁ panāhaṁ āyasmato ānandassa pūjaṁ na karissāmī”ti. Sir, those who follow other paths seek a fee for the teacher. Why shouldn’t I make an offering to Venerable Ānanda?” Atha kho dasamo gahapati aṭṭhakanāgaro pāṭaliputtakañca vesālikañca bhikkhusaṅghaṁ sannipātetvā paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi, Then the householder Dasama, having assembled the Saṅgha from Vesālī and Pāṭaliputta, served and satisfied them with his own hands with a variety of delicious foods. ekamekañca bhikkhuṁ paccekaṁ dussayugena acchādesi, āyasmantañca ānandaṁ ticīvarena acchādesi, āyasmato ca ānandassa pañcasatavihāraṁ kārāpesīti. He clothed each and every mendicant in a pair of garments, with a set of three robes for Ānanda. And he had a dwelling worth five hundred built for Ānanda. Aṭṭhakanāgarasuttaṁ niṭṭhitaṁ dutiyaṁ. 53. Sekhasutta A Trainee Evaṁ me sutaṁ— So I have heard. ekaṁ samayaṁ bhagavā sakkesu viharati kapilavatthusmiṁ nigrodhārāme. At one time the Buddha was staying in the land of the Sakyans, near Kapilavatthu in the Banyan Tree Monastery. Tena kho pana samayena kāpilavatthavānaṁ sakyānaṁ navaṁ santhāgāraṁ acirakāritaṁ hoti anajjhāvuṭṭhaṁ samaṇena vā brāhmaṇena vā kenaci vā manussabhūtena. Now at that time a new town hall had recently been constructed for the Sakyans of Kapilavatthu. It had not yet been occupied by an ascetic or brahmin or any person at all. Atha kho kāpilavatthavā sakyā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho kāpilavatthavā sakyā bhagavantaṁ etadavocuṁ: Then the Sakyans of Kapilavatthu went up to the Buddha, bowed, sat down to one side, and said to him: “idha, bhante, kāpilavatthavānaṁ sakyānaṁ navaṁ santhāgāraṁ acirakāritaṁ anajjhāvuṭṭhaṁ samaṇena vā brāhmaṇena vā kenaci vā manussabhūtena. “Sir, a new town hall has recently been constructed for the Sakyans of Kapilavatthu. It has not yet been occupied by an ascetic or brahmin or any person at all. Taṁ, bhante, bhagavā paṭhamaṁ paribhuñjatu. Bhagavatā paṭhamaṁ paribhuttaṁ pacchā kāpilavatthavā sakyā paribhuñjissanti. May the Buddha be the first to use it, and only then will the Sakyans of Kapilavatthu use it. Tadassa kāpilavatthavānaṁ sakyānaṁ dīgharattaṁ hitāya sukhāyā”ti. That would be for the lasting welfare and happiness of the Sakyans of Kapilavatthu.” Adhivāsesi bhagavā tuṇhībhāvena. The Buddha consented in silence. Atha kho kāpilavatthavā sakyā bhagavato adhivāsanaṁ viditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā yena navaṁ santhāgāraṁ tenupasaṅkamiṁsu; upasaṅkamitvā sabbasanthariṁ santhāgāraṁ santharitvā āsanāni paññapetvā udakamaṇikaṁ upaṭṭhapetvā telappadīpaṁ āropetvā yena bhagavā tenupasaṅkamiṁsu; Then, knowing that the Buddha had consented, the Sakyans got up from their seat, bowed, and respectfully circled the Buddha, keeping him on their right. Then they went to the new town hall, where they spread carpets all over, prepared seats, set up a water jar, and placed a lamp. Then they went back to the Buddha, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhaṁsu. bowed, stood to one side, Ekamantaṁ ṭhitā kho kāpilavatthavā sakyā bhagavantaṁ etadavocuṁ: and told him of their preparations, saying, “sabbasanthariṁ santhataṁ, bhante, santhāgāraṁ, āsanāni paññattāni, udakamaṇiko upaṭṭhāpito, telappadīpo āropito. Yassadāni, bhante, bhagavā kālaṁ maññatī”ti. “Please, sir, come at your convenience.” Atha kho bhagavā nivāsetvā pattacīvaramādāya saddhiṁ bhikkhusaṅghena yena santhāgāraṁ tenupasaṅkami; upasaṅkamitvā pāde pakkhāletvā santhāgāraṁ pavisitvā majjhimaṁ thambhaṁ nissāya puratthābhimukho nisīdi. Then the Buddha robed up and, taking his bowl and robe, went to the new town hall together with the Saṅgha of mendicants. Having washed his feet he entered the town hall and sat against the central column facing east. Bhikkhusaṅghopi kho pāde pakkhāletvā santhāgāraṁ pavisitvā pacchimaṁ bhittiṁ nissāya puratthābhimukho nisīdi, bhagavantaṁyeva purakkhatvā. The Saṅgha of mendicants also washed their feet, entered the town hall, and sat against the west wall facing east, with the Buddha right in front of them. Kāpilavatthavāpi kho sakyā pāde pakkhāletvā santhāgāraṁ pavisitvā puratthimaṁ bhittiṁ nissāya pacchimābhimukhā nisīdiṁsu, bhagavantaṁyeva purakkhatvā. The Sakyans of Kapilavatthu also washed their feet, entered the town hall, and sat against the east wall facing west, with the Buddha right in front of them. Atha kho bhagavā kāpilavatthave sakye bahudeva rattiṁ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṁsetvā āyasmantaṁ ānandaṁ āmantesi: The Buddha spent most of the night educating, encouraging, firing up, and inspiring the Sakyans with a Dhamma talk. Then he addressed Venerable Ānanda, “paṭibhātu taṁ, ānanda, kāpilavatthavānaṁ sakyānaṁ sekho pāṭipado. “Ānanda, speak about the practicing trainee to the Sakyans of Kapilavatthu as you feel inspired. Piṭṭhi me āgilāyati; My back is sore, tamahaṁ āyamissāmī”ti. I’ll stretch it.” “Evaṁ, bhante”ti kho āyasmā ānando bhagavato paccassosi. “Yes, sir,” Ānanda replied. Atha kho bhagavā catugguṇaṁ saṅghāṭiṁ paññāpetvā dakkhiṇena passena sīhaseyyaṁ kappesi, pāde pādaṁ accādhāya, sato sampajāno, uṭṭhānasaññaṁ manasi karitvā. And then the Buddha spread out his outer robe folded in four and laid down in the lion’s posture—on the right side, placing one foot on top of the other—mindful and aware, and focused on the time of getting up. Atha kho āyasmā ānando mahānāmaṁ sakkaṁ āmantesi: Then Ānanda addressed Mahānāma the Sakyan: “idha, mahānāma, ariyasāvako sīlasampanno hoti, indriyesu guttadvāro hoti, bhojane mattaññū hoti, jāgariyaṁ anuyutto hoti, sattahi saddhammehi samannāgato hoti, catunnaṁ jhānānaṁ ābhicetasikānaṁ diṭṭhadhammasukhavihārānaṁ nikāmalābhī hoti akicchalābhī akasiralābhī. “Mahānāma, a noble disciple is accomplished in ethics, guards the sense doors, eats in moderation, and is dedicated to wakefulness. They have seven good qualities, and they get the four absorptions—blissful meditations in the present life that belong to the higher mind—when they want, without trouble or difficulty. Kathañca, mahānāma, ariyasāvako sīlasampanno hoti? And how is a noble disciple accomplished in ethics? Idha, mahānāma, ariyasāvako sīlavā hoti, pātimokkhasaṁvarasaṁvuto viharati ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu. It’s when a noble disciple is ethical, restrained in the monastic code, conducting themselves well and seeking alms in suitable places. Seeing danger in the slightest fault, they keep the rules they’ve undertaken. Evaṁ kho, mahānāma, ariyasāvako sīlasampanno hoti. (1) That’s how a noble disciple is ethical. Kathañca, mahānāma, ariyasāvako indriyesu guttadvāro hoti? And how does a noble disciple guard the sense doors? Idha, mahānāma, ariyasāvako cakkhunā rūpaṁ disvā na nimittaggāhī hoti nānubyañjanaggāhī. When a noble disciple 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… 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. Evaṁ kho, mahānāma, ariyasāvako indriyesu guttadvāro hoti. (2) That’s how a noble disciple guards the sense doors. Kathañca, mahānāma, ariyasāvako bhojane mattaññū hoti? And how does a noble disciple eat in moderation? Idha, mahānāma, ariyasāvako paṭisaṅkhā yoniso āhāraṁ āhāreti: It’s when a noble disciple reflects properly on the food that they eat: ‘neva davāya na madāya na maṇḍanāya na vibhūsanāya; yāvadeva imassa kāyassa ṭhitiyā yāpanāya vihiṁsūparatiyā brahmacariyānuggahāya. Iti purāṇañca vedanaṁ paṭihaṅkhāmi, navañca vedanaṁ na uppādessāmi, yātrā ca me bhavissati anavajjatā ca phāsuvihāro cā’ti. ‘Not for fun, indulgence, adornment, or decoration, but only to sustain this body, to avoid harm, and to support spiritual practice. In this way, I shall put an end to old discomfort and not give rise to new discomfort, and I will live blamelessly and at ease.’ Evaṁ kho, mahānāma, ariyasāvako bhojane mattaññū hoti. (3) That’s how a noble disciple eats in moderation. Kathañca, mahānāma, ariyasāvako jāgariyaṁ anuyutto hoti? And how is a noble disciple dedicated to wakefulness? Idha, mahānāma, ariyasāvako divasaṁ caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṁ parisodheti, It’s when a noble disciple practices walking and sitting meditation by day, purifying their mind from obstacles. rattiyā paṭhamaṁ yāmaṁ caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṁ parisodheti, In the evening, they continue to practice walking and sitting meditation. rattiyā majjhimaṁ yāmaṁ dakkhiṇena passena sīhaseyyaṁ kappeti, pāde pādaṁ accādhāya, sato sampajāno, uṭṭhānasaññaṁ manasi karitvā, In the middle of the night, they 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 parisodheti. In the last part of the night, they get up and continue to practice walking and sitting meditation, purifying their mind from obstacles. Evaṁ kho, mahānāma, ariyasāvako jāgariyaṁ anuyutto hoti. (4) That’s how a noble disciple is dedicated to wakefulness. Kathañca, mahānāma, ariyasāvako sattahi saddhammehi samannāgato hoti? And how does a noble disciple have seven good qualities? Idha, mahānāma, ariyasāvako saddho hoti, saddahati tathāgatassa bodhiṁ: It’s when a noble disciple has faith in the Realized One’s awakening: ‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’ti. ‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’ Hirimā hoti, hirīyati kāyaduccaritena vacīduccaritena manoduccaritena, hirīyati pāpakānaṁ akusalānaṁ dhammānaṁ samāpattiyā. They have a conscience. They’re conscientious about bad conduct by way of body, speech, and mind, and conscientious about having any bad, unskillful qualities. Ottappī hoti, ottappati kāyaduccaritena vacīduccaritena manoduccaritena, ottappati pāpakānaṁ akusalānaṁ dhammānaṁ samāpattiyā. They exercise prudence. They’re prudent when it comes to bad conduct by way of body, speech, and mind, and prudent when it comes to acquiring any bad, unskillful qualities. 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. They’re 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. Āraddhavīriyo viharati akusalānaṁ dhammānaṁ pahānāya, kusalānaṁ dhammānaṁ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu. They live with energy roused up for giving up unskillful qualities and embracing skillful qualities. They’re strong, staunchly vigorous, not slacking off when it comes to developing skillful qualities. Satimā hoti, paramena satinepakkena samannāgato, cirakatampi cirabhāsitampi saritā anussaritā. They’re mindful. They have utmost mindfulness and alertness, and can remember and recall what was said and done long ago. Paññavā hoti, udayatthagāminiyā paññāya samannāgato, ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā. They’re wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering. Evaṁ kho, mahānāma, ariyasāvako sattahi saddhammehi samannāgato hoti. (5–11) That’s how a noble disciple has seven good qualities. Kathañca, mahānāma, ariyasāvako catunnaṁ jhānānaṁ ābhicetasikānaṁ diṭṭhadhammasukhavihārānaṁ nikāmalābhī hoti akicchalābhī akasiralābhī? And how does a noble disciple get the four absorptions—blissful meditations in the present life that belong to the higher mind—when they want, without trouble or difficulty? Idha, mahānāma, ariyasāvako vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati; It’s when a noble disciple, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption … vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ …pe… dutiyaṁ jhānaṁ upasampajja viharati; second absorption … pītiyā ca virāgā …pe… tatiyaṁ jhānaṁ upasampajja viharati; third absorption … sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā …pe… catutthaṁ jhānaṁ upasampajja viharati. fourth absorption. Evaṁ kho, mahānāma, ariyasāvako catunnaṁ jhānānaṁ ābhicetasikānaṁ diṭṭhadhammasukhavihārānaṁ nikāmalābhī hoti akicchalābhī akasiralābhī. (12–15.) That’s how a noble disciple gets the four absorptions—blissful meditations in the present life that belong to the higher mind—when they want, without trouble or difficulty. Yato kho, mahānāma, ariyasāvako evaṁ sīlasampanno hoti, evaṁ indriyesu guttadvāro hoti, evaṁ bhojane mattaññū hoti, evaṁ jāgariyaṁ anuyutto hoti, evaṁ sattahi saddhammehi samannāgato hoti, evaṁ catunnaṁ jhānānaṁ ābhicetasikānaṁ diṭṭhadhammasukhavihārānaṁ nikāmalābhī hoti akicchalābhī akasiralābhī, ayaṁ vuccati, mahānāma, ariyasāvako sekho pāṭipado apuccaṇḍatāya samāpanno, bhabbo abhinibbhidāya, bhabbo sambodhāya, bhabbo anuttarassa yogakkhemassa adhigamāya. When a noble disciple is accomplished in ethics, guards the sense doors, eats in moderation, and is dedicated to wakefulness; and they have seven good qualities, and they get the four absorptions—blissful meditations in the present life that belong to the higher mind—when they want, without trouble or difficulty, they are called a noble disciple who is a practicing trainee. Their eggs are unspoiled, and they are capable of breaking out of their shell, becoming awakened, and achieving the supreme sanctuary. Seyyathāpi, mahānāma, kukkuṭiyā aṇḍāni aṭṭha vā dasa vā dvādasa vā tānāssu kukkuṭiyā sammā adhisayitāni sammā pariseditāni sammā paribhāvitāni, kiñcāpi tassā kukkuṭiyā na evaṁ icchā uppajjeyya: Suppose there was a chicken with eight or ten or twelve eggs. And she properly sat on them to keep them warm and incubated. Even if that chicken doesn’t wish, ‘aho vatime kukkuṭapotakā pādanakhasikhāya vā mukhatuṇḍakena vā aṇḍakosaṁ padāletvā sotthinā abhinibbhijjeyyun’ti, ‘If only my chicks could break out of the eggshell with their claws and beak and hatch safely!’ atha kho bhabbāva te kukkuṭapotakā pādanakhasikhāya vā mukhatuṇḍakena vā aṇḍakosaṁ padāletvā sotthinā abhinibbhijjituṁ. Still they can break out and hatch safely. Evameva kho, mahānāma, yato ariyasāvako evaṁ sīlasampanno hoti, evaṁ indriyesu guttadvāro hoti, evaṁ bhojane mattaññū hoti, evaṁ jāgariyaṁ anuyutto hoti, evaṁ sattahi saddhammehi samannāgato hoti, evaṁ catunnaṁ jhānānaṁ ābhicetasikānaṁ diṭṭhadhammasukhavihārānaṁ nikāmalābhī hoti akicchalābhī akasiralābhī, ayaṁ vuccati, mahānāma, ariyasāvako sekho pāṭipado apuccaṇḍatāya samāpanno, bhabbo abhinibbhidāya, bhabbo sambodhāya, bhabbo anuttarassa yogakkhemassa adhigamāya. In the same way, when a noble disciple is practicing all these things they are called a noble disciple who is a practicing trainee. Their eggs are unspoiled, and they are capable of breaking out of their shell, becoming awakened, and achieving the supreme sanctuary. Sa kho so, mahānāma, ariyasāvako imaṁyeva anuttaraṁ upekkhāsatipārisuddhiṁ āgamma anekavihitaṁ pubbenivāsaṁ anussarati, Relying on this supreme purity of mindfulness and equanimity, that noble disciple recollects their many kinds of past lives. seyyathidaṁ—ekampi jātiṁ dvepi jātiyo …pe… iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarati, That is: one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world expanding, many eons of the world contracting and expanding. … And so they recollect their many kinds of past lives, with features and details. ayamassa paṭhamābhinibbhidā hoti kukkuṭacchāpakasseva aṇḍakosamhā. (1) This is their first breaking out, like a chick from an eggshell. Sa kho so, mahānāma, ariyasāvako imaṁyeva anuttaraṁ upekkhāsatipārisuddhiṁ āgamma dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate …pe… yathākammūpage satte pajānāti, Relying on this supreme purity of mindfulness and equanimity, that noble disciple, with clairvoyance that is purified and superhuman, sees 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. ayamassa dutiyābhinibbhidā hoti kukkuṭacchāpakasseva aṇḍakosamhā. (2) This is their second breaking out, like a chick from an eggshell. Sa kho so, mahānāma, ariyasāvako imaṁyeva anuttaraṁ upekkhāsatipārisuddhiṁ āgamma āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati, Relying on this supreme purity of mindfulness and equanimity, that noble disciple realizes the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements. ayamassa tatiyābhinibbhidā hoti kukkuṭacchāpakasseva aṇḍakosamhā. (3) This is their third breaking out, like a chick from an eggshell. Yampi, mahānāma, ariyasāvako sīlasampanno hoti, idampissa hoti caraṇasmiṁ; A noble disciple’s conduct includes the following: being accomplished in ethics, yampi, mahānāma, ariyasāvako indriyesu guttadvāro hoti, idampissa hoti caraṇasmiṁ; guarding the sense doors, yampi, mahānāma, ariyasāvako bhojane mattaññū hoti, idampissa hoti caraṇasmiṁ; moderation in eating, yampi, mahānāma, ariyasāvako jāgariyaṁ anuyutto hoti, idampissa hoti caraṇasmiṁ; being dedicated to wakefulness, yampi, mahānāma, ariyasāvako sattahi saddhammehi samannāgato hoti, idampissa hoti caraṇasmiṁ; having seven good qualities, yampi, mahānāma, ariyasāvako catunnaṁ jhānānaṁ ābhicetasikānaṁ diṭṭhadhammasukhavihārānaṁ nikāmalābhī hoti akicchalābhī akasiralābhī, idampissa hoti caraṇasmiṁ. and getting the four absorptions when they want, without trouble or difficulty. Yañca kho, mahānāma, ariyasāvako anekavihitaṁ pubbenivāsaṁ anussarati, seyyathidaṁ—ekampi jātiṁ dvepi jātiyo …pe… iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarati, idampissa hoti vijjāya; A noble disciple’s knowledge includes the following: recollecting their past lives, yampi, mahānāma, ariyasāvako dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate …pe… yathākammūpage satte pajānāti, idampissa hoti vijjāya. clairvoyance that is purified and superhuman, Yampi, mahānāma, ariyasāvako āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati, idampissa hoti vijjāya. and realizing the undefiled freedom of heart and freedom by wisdom in this very life due to the ending of defilements. Ayaṁ vuccati, mahānāma, ariyasāvako vijjāsampanno itipi caraṇasampanno itipi vijjācaraṇasampanno itipi. This noble disciple is said to be ‘accomplished in knowledge’, and also ‘accomplished in conduct’, and also ‘accomplished in knowledge and conduct’. Brahmunāpesā, mahānāma, sanaṅkumārena gāthā bhāsitā: And Brahmā Sanaṅkumāra also spoke this verse: ‘Khattiyo seṭṭho janetasmiṁ, ‘The aristocrat is best of those people ye gottapaṭisārino; who take clan as the standard. Vijjācaraṇasampanno, But one accomplished in knowledge and conduct so seṭṭho devamānuse’ti. is best of gods and humans.’ Sā kho panesā, mahānāma, brahmunā sanaṅkumārena gāthā sugītā no duggītā, subhāsitā no dubbhāsitā, atthasaṁhitā no anatthasaṁhitā, anumatā bhagavatā”ti. And that verse was well sung by Brahmā Sanaṅkumāra, not poorly sung; well spoken, not poorly spoken, beneficial, not harmful, and it was approved by the Buddha.” Atha kho bhagavā uṭṭhahitvā āyasmantaṁ ānandaṁ āmantesi: Then the Buddha got up and said to Venerable Ānanda, “sādhu sādhu, ānanda, “Good, good, Ānanda! sādhu kho tvaṁ, ānanda, kāpilavatthavānaṁ sakyānaṁ sekhaṁ pāṭipadaṁ abhāsī”ti. It’s good that you spoke to the Sakyans of Kapilavatthu about the practicing trainee.” Idamavocāyasmā ānando. This is what Venerable Ānanda said, Samanuñño satthā ahosi. and the teacher approved. Attamanā kāpilavatthavā sakyā āyasmato ānandassa bhāsitaṁ abhinandunti. Satisfied, the Sakyans of Kapilavatthu were happy with what Venerable Ānanda said. Sekhasuttaṁ niṭṭhitaṁ tatiyaṁ. 54. Potaliyasutta With Potaliya the Wanderer Evaṁ me sutaṁ— So I have heard. ekaṁ samayaṁ bhagavā aṅguttarāpesu viharati āpaṇaṁ nāma aṅguttarāpānaṁ nigamo. At one time the Buddha was staying in the land of the Northern Āpaṇas, near the town of theirs named Āpaṇa. Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya āpaṇaṁ piṇḍāya pāvisi. Then the Buddha robed up in the morning and, taking his bowl and robe, entered Āpaṇa for alms. Āpaṇe piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto yenaññataro vanasaṇḍo tenupasaṅkami divāvihārāya. He wandered for alms in Āpaṇa. After the meal, on his return from alms-round, he went to a certain forest grove for the day’s meditation. Taṁ vanasaṇḍaṁ ajjhogāhetvā aññatarasmiṁ rukkhamūle divāvihāraṁ nisīdi. Having plunged deep into it, he sat at the root of a certain tree for the day’s meditation. Potaliyopi kho gahapati sampannanivāsanapāvuraṇo chattupāhanāhi jaṅghāvihāraṁ anucaṅkamamāno anuvicaramāno yena so vanasaṇḍo tenupasaṅkami; upasaṅkamitvā taṁ vanasaṇḍaṁ ajjhogāhetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi. Potaliya the householder also approached that forest grove while going for a walk. He was well dressed in a cloak and sarong, with parasol and sandals. Having plunged deep into it, he went up to the Buddha, and exchanged greetings with him. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhitaṁ kho potaliyaṁ gahapatiṁ bhagavā etadavoca: When the greetings and polite conversation were over, he stood to one side, and the Buddha said to him, “saṁvijjanti kho, gahapati, āsanāni; sace ākaṅkhasi nisīdā”ti. “There are seats, householder. Please sit if you wish.” Evaṁ vutte, potaliyo gahapati “gahapativādena maṁ samaṇo gotamo samudācaratī”ti kupito anattamano tuṇhī ahosi. When he said this, Potaliya was angry and upset. Thinking, “The ascetic Gotama addresses me as ‘householder’!” he stayed silent. Dutiyampi kho bhagavā …pe… For a second time … tatiyampi kho bhagavā potaliyaṁ gahapatiṁ etadavoca: and a third time the Buddha said to him, “saṁvijjanti kho, gahapati, āsanāni; sace ākaṅkhasi nisīdā”ti. “There are seats, householder. Please sit if you wish.” Evaṁ vutte, potaliyo gahapati “gahapativādena maṁ samaṇo gotamo samudācaratī”ti kupito anattamano bhagavantaṁ etadavoca: When he said this, Potaliya was angry and upset. Thinking, “The ascetic Gotama addresses me as ‘householder’!” he said to the Buddha, “tayidaṁ, bho gotama, nacchannaṁ, tayidaṁ nappatirūpaṁ, yaṁ maṁ tvaṁ gahapativādena samudācarasī”ti. “Master Gotama, it is neither proper nor appropriate for you to address me as ‘householder’.” “Te hi te, gahapati, ākārā, te liṅgā, te nimittā yathā taṁ gahapatissā”ti. “Well, householder, you have the features, attributes, and signs of a householder.” “Tathā hi pana me, bho gotama, sabbe kammantā paṭikkhittā, sabbe vohārā samucchinnā”ti. “Master Gotama, it’s because I have refused all work and cut off all judgments.” “Yathā kathaṁ pana te, gahapati, sabbe kammantā paṭikkhittā, sabbe vohārā samucchinnā”ti? “Householder, in what way have you refused all work and cut off all judgments?” “Idha me, bho gotama, yaṁ ahosi dhanaṁ vā dhaññaṁ vā rajataṁ vā jātarūpaṁ vā sabbaṁ taṁ puttānaṁ dāyajjaṁ niyyātaṁ, tatthāhaṁ anovādī anupavādī ghāsacchādanaparamo viharāmi. “Master Gotama, all the money, grain, gold, and silver I used to have has been handed over to my children as their inheritance. And in this matter I do not advise or reprimand them, but live with nothing more than food and clothes. Evaṁ kho me, bho gotama, sabbe kammantā paṭikkhittā, sabbe vohārā samucchinnā”ti. That’s how I have refused all work and cut off all judgments.” “Aññathā kho tvaṁ, gahapati, vohārasamucchedaṁ vadasi, aññathā ca pana ariyassa vinaye vohārasamucchedo hotī”ti. “The cutting off of judgments as you describe it is one thing, householder, but the cutting off of judgments in the noble one’s training is quite different.” “Yathā kathaṁ pana, bhante, ariyassa vinaye vohārasamucchedo hoti? “But what, sir, is cutting off of judgments in the noble one’s training? Sādhu me, bhante, bhagavā tathā dhammaṁ desetu yathā ariyassa vinaye vohārasamucchedo hotī”ti. Sir, please teach me this.” “Tena hi, gahapati, suṇāhi, sādhukaṁ manasi karohi, bhāsissāmī”ti. “Well then, householder, listen and pay close attention, I will speak.” “Evaṁ, bhante”ti kho potaliyo gahapati bhagavato paccassosi. “Yes, sir,” said Potaliya. Bhagavā etadavoca: The Buddha said this: “aṭṭha kho ime, gahapati, dhammā ariyassa vinaye vohārasamucchedāya saṁvattanti. “Householder, these eight things lead to the cutting off of judgments in the noble one’s training. Katame aṭṭha? What eight? Apāṇātipātaṁ nissāya pāṇātipāto pahātabbo; Killing living creatures should be given up, relying on not killing living creatures. dinnādānaṁ nissāya adinnādānaṁ pahātabbaṁ; Stealing should be given up, relying on not stealing. saccavācaṁ nissāya musāvādo pahātabbo; Lying should be given up, relying on speaking the truth. apisuṇaṁ vācaṁ nissāya pisuṇā vācā pahātabbā; Divisive speech should be given up, relying on speech that isn’t divisive. agiddhilobhaṁ nissāya giddhilobho pahātabbo; Greed and lust should be given up, relying on not being greedy and lustful. anindārosaṁ nissāya nindāroso pahātabbo; Blaming and insulting should be given up, relying on not blaming and not insulting. akkodhūpāyāsaṁ nissāya kodhūpāyāso pahātabbo; Anger and distress should be given up, relying on not being angry and distressed. anatimānaṁ nissāya atimāno pahātabbo. Arrogance should be given up, relying on not being arrogant. Ime kho, gahapati, aṭṭha dhammā saṅkhittena vuttā, vitthārena avibhattā, ariyassa vinaye vohārasamucchedāya saṁvattantī”ti. These are the eight things—stated in brief without being analyzed in detail—that lead to the cutting off of judgments in the noble one’s training.” “Ye me, bhante, bhagavatā aṭṭha dhammā saṅkhittena vuttā, vitthārena avibhattā, ariyassa vinaye vohārasamucchedāya saṁvattanti, sādhu me, bhante, bhagavā ime aṭṭha dhamme vitthārena vibhajatu anukampaṁ upādāyā”ti. “Sir, please teach me these eight things in detail out of compassion.” “Tena hi, gahapati, suṇāhi, sādhukaṁ manasi karohi, bhāsissāmī”ti. “Well then, householder, listen and pay close attention, I will speak.” “Evaṁ, bhante”ti kho potaliyo gahapati bhagavato paccassosi. “Yes, sir,” said Potaliya. Bhagavā etadavoca: The Buddha said this: “‘Apāṇātipātaṁ nissāya pāṇātipāto pahātabbo’ti iti kho panetaṁ vuttaṁ, kiñcetaṁ paṭicca vuttaṁ? “‘Killing living creatures should be given up, relying on not killing living creatures.’ That’s what I said, but why did I say it? Idha, gahapati, ariyasāvako iti paṭisañcikkhati: It’s when a noble disciple reflects: ‘yesaṁ kho ahaṁ saṁyojanānaṁ hetu pāṇātipātī assaṁ, tesāhaṁ saṁyojanānaṁ pahānāya samucchedāya paṭipanno. ‘I am practicing to give up and cut off the fetters that might cause me to kill living creatures. Ahañceva kho pana pāṇātipātī assaṁ, attāpi maṁ upavadeyya pāṇātipātapaccayā, anuviccāpi maṁ viññū garaheyyuṁ pāṇātipātapaccayā, kāyassa bhedā paraṁ maraṇā duggati pāṭikaṅkhā pāṇātipātapaccayā. But if I were to kill living creatures, because of that I would reprimand myself; sensible people, after examination, would criticize me; and when my body breaks up, after death, I could expect to be reborn in a bad place. Etadeva kho pana saṁyojanaṁ etaṁ nīvaraṇaṁ yadidaṁ pāṇātipāto. And killing living creatures is itself a fetter and a hindrance. Ye ca pāṇātipātapaccayā uppajjeyyuṁ āsavā vighātapariḷāhā, pāṇātipātā paṭiviratassa evaṁsa te āsavā vighātapariḷāhā na honti’. The distressing and feverish defilements that might arise because of killing living creatures do not occur in someone who does not kill living creatures.’ ‘Apāṇātipātaṁ nissāya pāṇātipāto pahātabbo’ti— ‘Killing living creatures should be given up, relying on not killing living creatures.’ iti yantaṁ vuttaṁ idametaṁ paṭicca vuttaṁ. That’s what I said, and this is why I said it. ‘Dinnādānaṁ nissāya adinnādānaṁ pahātabban’ti iti kho panetaṁ vuttaṁ, kiñcetaṁ paṭicca vuttaṁ? ‘Stealing … Idha, gahapati, ariyasāvako iti paṭisañcikkhati: ‘yesaṁ kho ahaṁ saṁyojanānaṁ hetu adinnādāyī assaṁ, tesāhaṁ saṁyojanānaṁ pahānāya samucchedāya paṭipanno. Ahañceva kho pana adinnādāyī assaṁ, attāpi maṁ upavadeyya adinnādānapaccayā, anuviccāpi maṁ viññū garaheyyuṁ adinnādānapaccayā, kāyassa bhedā paraṁ maraṇā duggati pāṭikaṅkhā adinnādānapaccayā. Etadeva kho pana saṁyojanaṁ etaṁ nīvaraṇaṁ yadidaṁ adinnādānaṁ. Ye ca adinnādānapaccayā uppajjeyyuṁ āsavā vighātapariḷāhā adinnādānā paṭiviratassa evaṁsa te āsavā vighātapariḷāhā na honti’. ‘Dinnādānaṁ nissāya adinnādānaṁ pahātabban’ti— iti yantaṁ vuttaṁ idametaṁ paṭicca vuttaṁ. ‘Saccavācaṁ nissāya musāvādo pahātabbo’ti iti kho panetaṁ vuttaṁ, kiñcetaṁ paṭicca vuttaṁ? lying … Idha, gahapati, ariyasāvako iti paṭisañcikkhati: ‘yesaṁ kho ahaṁ saṁyojanānaṁ hetu musāvādī assaṁ, tesāhaṁ saṁyojanānaṁ pahānāya samucchedāya paṭipanno. Ahañceva kho pana musāvādī assaṁ, attāpi maṁ upavadeyya musāvādapaccayā, anuviccāpi maṁ viññū garaheyyuṁ musāvādapaccayā, kāyassa bhedā paraṁ maraṇā duggati pāṭikaṅkhā musāvādapaccayā. Etadeva kho pana saṁyojanaṁ etaṁ nīvaraṇaṁ yadidaṁ musāvādo. Ye ca musāvādapaccayā uppajjeyyuṁ āsavā vighātapariḷāhā, musāvādā paṭiviratassa evaṁsa te āsavā vighātapariḷāhā na honti’. ‘Saccavācaṁ nissāya musāvādo pahātabbo’ti— iti yantaṁ vuttaṁ idametaṁ paṭicca vuttaṁ. ‘Apisuṇaṁ vācaṁ nissāya pisuṇā vācā pahātabbā’ti iti kho panetaṁ vuttaṁ, kiñcetaṁ paṭicca vuttaṁ? divisive speech … Idha, gahapati, ariyasāvako iti paṭisañcikkhati: ‘yesaṁ kho ahaṁ saṁyojanānaṁ hetu pisuṇavāco assaṁ, tesāhaṁ saṁyojanānaṁ pahānāya samucchedāya paṭipanno. Ahañceva kho pana pisuṇavāco assaṁ, attāpi maṁ upavadeyya pisuṇavācāpaccayā, anuviccāpi maṁ viññū garaheyyuṁ pisuṇavācāpaccayā, kāyassa bhedā paraṁ maraṇā duggati pāṭikaṅkhā pisuṇavācāpaccayā. Etadeva kho pana saṁyojanaṁ etaṁ nīvaraṇaṁ yadidaṁ pisuṇā vācā. Ye ca pisuṇavācāpaccayā uppajjeyyuṁ āsavā vighātapariḷāhā, pisuṇāya vācāya paṭiviratassa evaṁsa te āsavā vighātapariḷāhā na honti’. ‘Apisuṇaṁ vācaṁ nissāya pisuṇā vācā pahātabbā’ti— iti yantaṁ vuttaṁ idametaṁ paṭicca vuttaṁ. ‘Agiddhilobhaṁ nissāya giddhilobho pahātabbo’ti iti kho panetaṁ vuttaṁ, kiñcetaṁ paṭicca vuttaṁ? greed and lust … Idha, gahapati, ariyasāvako iti paṭisañcikkhati: ‘yesaṁ kho ahaṁ saṁyojanānaṁ hetu giddhilobhī assaṁ, tesāhaṁ saṁyojanānaṁ pahānāya samucchedāya paṭipanno. Ahañceva kho pana giddhilobhī assaṁ, attāpi maṁ upavadeyya giddhilobhapaccayā, anuviccāpi maṁ viññū garaheyyuṁ giddhilobhapaccayā, kāyassa bhedā paraṁ maraṇā duggati pāṭikaṅkhā giddhilobhapaccayā. Etadeva kho pana saṁyojanaṁ etaṁ nīvaraṇaṁ yadidaṁ giddhilobho. Ye ca giddhilobhapaccayā uppajjeyyuṁ āsavā vighātapariḷāhā, giddhilobhā paṭiviratassa evaṁsa te āsavā vighātapariḷāhā na honti’. ‘Agiddhilobhaṁ nissāya giddhilobho pahātabbo’ti— iti yantaṁ vuttaṁ idametaṁ paṭicca vuttaṁ. ‘Anindārosaṁ nissāya nindāroso pahātabbo’ti iti kho panetaṁ vuttaṁ, kiñcetaṁ paṭicca vuttaṁ? blaming and insulting … Idha, gahapati, ariyasāvako iti paṭisañcikkhati: ‘yesaṁ kho ahaṁ saṁyojanānaṁ hetu nindārosī assaṁ, tesāhaṁ saṁyojanānaṁ pahānāya samucchedāya paṭipanno. Ahañceva kho pana nindārosī assaṁ, attāpi maṁ upavadeyya nindārosapaccayā, anuviccāpi maṁ viññū garaheyyuṁ nindārosapaccayā, kāyassa bhedā paraṁ maraṇā duggati pāṭikaṅkhā nindārosapaccayā. Etadeva kho pana saṁyojanaṁ etaṁ nīvaraṇaṁ yadidaṁ nindāroso. Ye ca nindārosapaccayā uppajjeyyuṁ āsavā vighātapariḷāhā, anindārosissa evaṁsa te āsavā vighātapariḷāhā na honti’. ‘Anindārosaṁ nissāya nindāroso pahātabbo’ti— iti yantaṁ vuttaṁ idametaṁ paṭicca vuttaṁ. ‘Akkodhūpāyāsaṁ nissāya kodhūpāyāso pahātabbo’ti iti kho panetaṁ vuttaṁ, kiñcetaṁ paṭicca vuttaṁ? anger and distress … Idha, gahapati, ariyasāvako iti paṭisañcikkhati: ‘yesaṁ kho ahaṁ saṁyojanānaṁ hetu kodhūpāyāsī assaṁ, tesāhaṁ saṁyojanānaṁ pahānāya samucchedāya paṭipanno. Ahañceva kho pana kodhūpāyāsī assaṁ, attāpi maṁ upavadeyya kodhūpāyāsapaccayā, anuviccāpi maṁ viññū garaheyyuṁ kodhūpāyāsapaccayā, kāyassa bhedā paraṁ maraṇā duggati pāṭikaṅkhā kodhūpāyāsapaccayā. Etadeva kho pana saṁyojanaṁ etaṁ nīvaraṇaṁ yadidaṁ kodhūpāyāso. Ye ca kodhūpāyāsapaccayā uppajjeyyuṁ āsavā vighātapariḷāhā, akkodhūpāyāsissa evaṁsa te āsavā vighātapariḷāhā na honti’. ‘Akkodhūpāyāsaṁ nissāya kodhūpāyāso pahātabbo’ti— iti yantaṁ vuttaṁ idametaṁ paṭicca vuttaṁ. ‘Anatimānaṁ nissāya atimāno pahātabbo’ti iti kho panetaṁ vuttaṁ, kiñcetaṁ paṭicca vuttaṁ? Arrogance should be given up, relying on not being arrogant.’ That’s what I said, but why did I say it? Idha, gahapati, ariyasāvako iti paṭisañcikkhati: It’s when a noble disciple reflects: ‘yesaṁ kho ahaṁ saṁyojanānaṁ hetu atimānī assaṁ, tesāhaṁ saṁyojanānaṁ pahānāya samucchedāya paṭipanno. ‘I am practicing to give up and cut off the fetters that might cause me to be arrogant. Ahañceva kho pana atimānī assaṁ, attāpi maṁ upavadeyya atimānapaccayā, anuviccāpi maṁ viññū garaheyyuṁ atimānapaccayā, kāyassa bhedā paraṁ maraṇā duggati pāṭikaṅkhā atimānapaccayā. But if I were to be arrogant, because of that I would reprimand myself; sensible people, after examination, would criticize me; and when my body breaks up, after death, I could expect to be reborn in a bad place. Etadeva kho pana saṁyojanaṁ etaṁ nīvaraṇaṁ yadidaṁ atimāno. And arrogance is itself a fetter and a hindrance. Ye ca atimānapaccayā uppajjeyyuṁ āsavā vighātapariḷāhā, anatimānissa evaṁsa te āsavā vighātapariḷāhā na honti’. The distressing and feverish defilements that might arise because of arrogance do not occur in someone who is not arrogant.’ ‘Anatimānaṁ nissāya atimāno pahātabbo’ti— ‘Arrogance should be given up by not being arrogant.’ iti yantaṁ vuttaṁ idametaṁ paṭicca vuttaṁ. That’s what I said, and this is why I said it. Ime kho, gahapati, aṭṭha dhammā saṅkhittena vuttā, vitthārena vibhattā, ye ariyassa vinaye vohārasamucchedāya saṁvattanti; These are the eight things—stated in brief and analyzed in detail—that lead to the cutting off of judgments in the noble one’s training. na tveva tāva ariyassa vinaye sabbena sabbaṁ sabbathā sabbaṁ vohārasamucchedo hotī”ti. But just this much does not constitute the cutting off of judgments in each and every respect in the noble one’s training.” “Yathā kathaṁ pana, bhante, ariyassa vinaye sabbena sabbaṁ sabbathā sabbaṁ vohārasamucchedo hoti? “But, sir, how is there the cutting off of judgments in each and every respect in the noble one’s training? Sādhu me, bhante, bhagavā tathā dhammaṁ desetu yathā ariyassa vinaye sabbena sabbaṁ sabbathā sabbaṁ vohārasamucchedo hotī”ti. Sir, please teach me this.” “Tena hi, gahapati, suṇāhi, sādhukaṁ manasi karohi, bhāsissāmī”ti. “Well then, householder, listen and pay close attention, I will speak.” “Evaṁ, bhante”ti kho potaliyo gahapati bhagavato paccassosi. “Yes, sir,” said Potaliya. Bhagavā etadavoca: The Buddha said this: 1. Kāmādīnavakathā 1. The Dangers of Sensual Pleasures “Seyyathāpi, gahapati, kukkuro jighacchādubbalyapareto goghātakasūnaṁ paccupaṭṭhito assa. “Householder, suppose a dog weak with hunger was hanging around a butcher’s shop. Tamenaṁ dakkho goghātako vā goghātakantevāsī vā aṭṭhikaṅkalaṁ sunikkantaṁ nikkantaṁ nimmaṁsaṁ lohitamakkhitaṁ upasumbheyya. Then a deft butcher or their apprentice would toss them a skeleton scraped clean of flesh and smeared in blood. Taṁ kiṁ maññasi, gahapati, What do you think, householder? api nu kho so kukkuro amuṁ aṭṭhikaṅkalaṁ sunikkantaṁ nikkantaṁ nimmaṁsaṁ lohitamakkhitaṁ palehanto jighacchādubbalyaṁ paṭivineyyā”ti? Gnawing on such a fleshless skeleton, would that dog still get rid of its hunger?” “No hetaṁ, bhante”. “No, sir. “Taṁ kissa hetu”? Why not? “Aduñhi, bhante, aṭṭhikaṅkalaṁ sunikkantaṁ nikkantaṁ nimmaṁsaṁ lohitamakkhitaṁ. Because that skeleton is scraped clean of flesh and smeared in blood. Yāvadeva pana so kukkuro kilamathassa vighātassa bhāgī assā”ti. That dog will eventually get weary and frustrated.” “Evameva kho, gahapati, ariyasāvako iti paṭisañcikkhati: “In the same way, a noble disciple reflects: ‘aṭṭhikaṅkalūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo’ti. ‘With the simile of a skeleton the Buddha said that sensual pleasures give little gratification and much suffering and distress, and they are all the more full of drawbacks.’ Evametaṁ yathābhūtaṁ sammappaññāya disvā yāyaṁ upekkhā nānattā nānattasitā taṁ abhinivajjetvā, yāyaṁ upekkhā ekattā ekattasitā yattha sabbaso lokāmisūpādānā aparisesā nirujjhanti tamevūpekkhaṁ bhāveti. Having truly seen this with right understanding, they reject equanimity based on diversity and develop only the equanimity based on unity, where all kinds of grasping to the world’s material delights cease without anything left over. Seyyathāpi, gahapati, gijjho vā kaṅko vā kulalo vā maṁsapesiṁ ādāya uḍḍīyeyya. Suppose a vulture or a crow or a hawk was to grab a lump of meat and fly away. Tamenaṁ gijjhāpi kaṅkāpi kulalāpi anupatitvā anupatitvā vitaccheyyuṁ vissajjeyyuṁ. Other vultures, crows, and hawks would keep chasing it, pecking and clawing. Taṁ kiṁ maññasi, gahapati, What do you think, householder? sace so gijjho vā kaṅko vā kulalo vā taṁ maṁsapesiṁ na khippameva paṭinissajjeyya, so tatonidānaṁ maraṇaṁ vā nigaccheyya maraṇamattaṁ vā dukkhan”ti? If that vulture, crow, or hawk doesn’t quickly let go of that lump of meat, wouldn’t that result in death or deadly suffering for them?” “Evaṁ, bhante”. “Yes, sir.” … “Evameva kho, gahapati, ariyasāvako iti paṭisañcikkhati: ‘maṁsapesūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo’ti. Evametaṁ yathābhūtaṁ sammappaññāya disvā yāyaṁ upekkhā nānattā nānattasitā taṁ abhinivajjetvā yāyaṁ upekkhā ekattā ekattasitā yattha sabbaso lokāmisūpādānā aparisesā nirujjhanti tamevūpekkhaṁ bhāveti. Seyyathāpi, gahapati, puriso ādittaṁ tiṇukkaṁ ādāya paṭivātaṁ gaccheyya. “Suppose a person carrying a blazing grass torch was to walk against the wind. Taṁ kiṁ maññasi, gahapati, What do you think, householder? sace so puriso taṁ ādittaṁ tiṇukkaṁ na khippameva paṭinissajjeyya tassa sā ādittā tiṇukkā hatthaṁ vā daheyya bāhuṁ vā daheyya aññataraṁ vā aññataraṁ vā aṅgapaccaṅgaṁ daheyya, so tatonidānaṁ maraṇaṁ vā nigaccheyya maraṇamattaṁ vā dukkhan”ti? If that person doesn’t quickly let go of that blazing grass torch, wouldn’t they burn their hands or arm or other limb, resulting in death or deadly suffering for them?” “Evaṁ, bhante”. “Yes, sir.” … “Evameva kho, gahapati, ariyasāvako iti paṭisañcikkhati: ‘tiṇukkūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo’ti. Evametaṁ yathābhūtaṁ sammappaññāya disvā …pe… tamevūpekkhaṁ bhāveti. Seyyathāpi, gahapati, aṅgārakāsu sādhikaporisā, pūrā aṅgārānaṁ vītaccikānaṁ vītadhūmānaṁ. “Suppose there was a pit of glowing coals deeper than a man’s height, full of glowing coals that neither flamed nor smoked. Atha puriso āgaccheyya jīvitukāmo amaritukāmo sukhakāmo dukkhapaṭikkūlo. Then a person would come along who wants to live and doesn’t want to die, who wants to be happy and recoils from pain. Tamenaṁ dve balavanto purisā nānābāhāsu gahetvā aṅgārakāsuṁ upakaḍḍheyyuṁ. Then two strong men would grab them by the arms and drag them towards the pit of glowing coals. Taṁ kiṁ maññasi, gahapati, What do you think, householder? api nu so puriso iticiticeva kāyaṁ sannāmeyyā”ti? Wouldn’t that person writhe and struggle to and fro?” “Evaṁ, bhante”. “Yes, sir. “Taṁ kissa hetu”? Why is that? “Viditañhi, bhante, tassa purisassa imañcāhaṁ aṅgārakāsuṁ papatissāmi, tatonidānaṁ maraṇaṁ vā nigacchissāmi maraṇamattaṁ vā dukkhan”ti. For that person knows: ‘If I fall in that pit of glowing coals, that’d result in my death or deadly pain.’” … “Evameva kho, gahapati, ariyasāvako iti paṭisañcikkhati: ‘aṅgārakāsūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo’ti. Evametaṁ yathābhūtaṁ sammappaññāya disvā …pe… tamevūpekkhaṁ bhāveti. Seyyathāpi, gahapati, puriso supinakaṁ passeyya ārāmarāmaṇeyyakaṁ vanarāmaṇeyyakaṁ bhūmirāmaṇeyyakaṁ pokkharaṇirāmaṇeyyakaṁ. “Suppose a person was to see delightful parks, woods, meadows, and lotus ponds in a dream. So paṭibuddho na kiñci paṭipasseyya. But when they woke they couldn’t see them at all. … Evameva kho, gahapati, ariyasāvako iti paṭisañcikkhati: ‘supinakūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo’ti …pe… tamevūpekkhaṁ bhāveti. Seyyathāpi, gahapati, puriso yācitakaṁ bhogaṁ yācitvā yānaṁ vā poriseyyaṁ pavaramaṇikuṇḍalaṁ. Suppose a man had borrowed some goods—a gentleman’s carriage and fine jewelled earrings— So tehi yācitakehi bhogehi purakkhato parivuto antarāpaṇaṁ paṭipajjeyya. and preceded and surrounded by these he proceeded through the middle of Āpaṇa. Tamenaṁ jano disvā evaṁ vadeyya: When people saw him they’d say: ‘bhogī vata bho puriso, evaṁ kira bhogino bhogāni bhuñjantī’ti. ‘This must be a wealthy man! For that’s how the wealthy enjoy their wealth.’ Tamenaṁ sāmikā yattha yattheva passeyyuṁ tattha tattheva sāni hareyyuṁ. But when the owners saw him, they’d take back what was theirs. Taṁ kiṁ maññasi, gahapati, alaṁ nu kho tassa purisassa aññathattāyā”ti? What do you think? Would that be enough for that man to get upset?” “Evaṁ, bhante”. “Yes, sir. “Taṁ kissa hetu”? Why is that? “Sāmino hi, bhante, sāni harantī”ti. Because the owners took back what was theirs.” … “Evameva kho, gahapati, ariyasāvako iti paṭisañcikkhati: ‘yācitakūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo’ti …pe… tamevūpekkhaṁ bhāveti. Seyyathāpi, gahapati, gāmassa vā nigamassa vā avidūre tibbo vanasaṇḍo. “Suppose there was a dark forest grove not far from a town or village. Tatrassa rukkho sampannaphalo ca upapannaphalo ca, na cassu kānici phalāni bhūmiyaṁ patitāni. And there was a tree laden with fruit, yet none of the fruit had fallen to the ground. Atha puriso āgaccheyya phalatthiko phalagavesī phalapariyesanaṁ caramāno. And along came a person in need of fruit, wandering in search of fruit. So taṁ vanasaṇḍaṁ ajjhogāhetvā taṁ rukkhaṁ passeyya sampannaphalañca upapannaphalañca. Having plunged deep into that forest grove, they’d see that tree laden with fruit. Tassa evamassa: They’d think: ‘ayaṁ kho rukkho sampannaphalo ca upapannaphalo ca, natthi ca kānici phalāni bhūmiyaṁ patitāni. ‘That tree is laden with fruit, yet none of the fruit has fallen to the ground. Jānāmi kho panāhaṁ rukkhaṁ ārohituṁ. But I know how to climb a tree. Yannūnāhaṁ imaṁ rukkhaṁ ārohitvā yāvadatthañca khādeyyaṁ ucchaṅgañca pūreyyan’ti. Why don’t I climb the tree, eat as much as I like, then fill my pouch?’ So taṁ rukkhaṁ ārohitvā yāvadatthañca khādeyya ucchaṅgañca pūreyya. And that’s what they’d do. Atha dutiyo puriso āgaccheyya phalatthiko phalagavesī phalapariyesanaṁ caramāno tiṇhaṁ kuṭhāriṁ ādāya. And along would come a second person in need of fruit, wandering in search of fruit, carrying a sharp axe. So taṁ vanasaṇḍaṁ ajjhogāhetvā taṁ rukkhaṁ passeyya sampannaphalañca upapannaphalañca. Having plunged deep into that forest grove, they’d see that tree laden with fruit. Tassa evamassa: They’d think: ‘ayaṁ kho rukkho sampannaphalo ca upapannaphalo ca, natthi ca kānici phalāni bhūmiyaṁ patitāni. ‘That tree is laden with fruit, yet none of the fruit has fallen to the ground. Na kho panāhaṁ jānāmi rukkhaṁ ārohituṁ. But I don’t know how to climb a tree. Yannūnāhaṁ imaṁ rukkhaṁ mūlato chetvā yāvadatthañca khādeyyaṁ ucchaṅgañca pūreyyan’ti. Why don’t I chop this tree down at the root, eat as much as I like, then fill my pouch?’ So taṁ rukkhaṁ mūlatova chindeyya. And so they’d chop the tree down at the root. Taṁ kiṁ maññasi, gahapati, What do you think, householder? amuko yo so puriso paṭhamaṁ rukkhaṁ ārūḷho sace so na khippameva oroheyya tassa so rukkho papatanto hatthaṁ vā bhañjeyya pādaṁ vā bhañjeyya aññataraṁ vā aññataraṁ vā aṅgapaccaṅgaṁ bhañjeyya, so tatonidānaṁ maraṇaṁ vā nigaccheyya maraṇamattaṁ vā dukkhan”ti? If the first person, who climbed the tree, doesn’t quickly come down, when that tree fell wouldn’t they break their hand or arm or other limb, resulting in death or deadly suffering for them?” “Evaṁ, bhante”. “Yes, sir.” “Evameva kho, gahapati, ariyasāvako iti paṭisañcikkhati: “In the same way, a noble disciple reflects: ‘rukkhaphalūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo’ti. ‘With the simile of the fruit tree the Buddha said that sensual pleasures give little gratification and much suffering and distress, and they are all the more full of drawbacks.’ Evametaṁ yathābhūtaṁ sammappaññāya disvā yāyaṁ upekkhā nānattā nānattasitā taṁ abhinivajjetvā yāyaṁ upekkhā ekattā ekattasitā yattha sabbaso lokāmisūpādānā aparisesā nirujjhanti tamevūpekkhaṁ bhāveti. Having truly seen this with right understanding, they reject equanimity based on diversity and develop only the equanimity based on unity, where all kinds of grasping to the world’s material delights cease without anything left over. Sa kho so, gahapati, ariyasāvako imaṁyeva anuttaraṁ upekkhāsatipārisuddhiṁ āgamma anekavihitaṁ pubbenivāsaṁ anussarati, Relying on this supreme purity of mindfulness and equanimity, that noble disciple recollects their many kinds of past lives. seyyathidaṁ—ekampi jātiṁ dvepi jātiyo …pe… iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarati. That is: one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world expanding, many eons of the world contracting and expanding. … They recollect their many kinds of past lives, with features and details. Sa kho so, gahapati, ariyasāvako imaṁyeva anuttaraṁ upekkhāsatipārisuddhiṁ āgamma dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate …pe… yathākammūpage satte pajānāti. Relying on this supreme purity of mindfulness and equanimity, that noble disciple, with clairvoyance that is purified and superhuman, sees 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. Sa kho so, gahapati, ariyasāvako imaṁyeva anuttaraṁ upekkhāsatipārisuddhiṁ āgamma āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati. Relying on this supreme purity of mindfulness and equanimity, that noble disciple realizes the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements. Ettāvatā kho, gahapati, ariyassa vinaye sabbena sabbaṁ sabbathā sabbaṁ vohārasamucchedo hoti. That’s how there is the cutting off of judgments in each and every respect in the noble one’s training. Taṁ kiṁ maññasi, gahapati, What do you think, householder? yathā ariyassa vinaye sabbena sabbaṁ sabbathā sabbaṁ vohārasamucchedo hoti, api nu tvaṁ evarūpaṁ vohārasamucchedaṁ attani samanupassasī”ti? Do you regard yourself as having cut off judgments in a way comparable to the cutting off of judgments in each and every respect in the noble one’s training?” “Ko cāhaṁ, bhante, ko ca ariyassa vinaye sabbena sabbaṁ sabbathā sabbaṁ vohārasamucchedo. “Who am I compared to one who has cut off judgments in each and every respect in the noble one’s training? Ārakā ahaṁ, bhante, ariyassa vinaye sabbena sabbaṁ sabbathā sabbaṁ vohārasamucchedā. I am far from that. Mayañhi, bhante, pubbe aññatitthiye paribbājake anājānīyeva samāne ājānīyāti amaññimha, anājānīyeva samāne ājānīyabhojanaṁ bhojimha, anājānīyeva samāne ājānīyaṭhāne ṭhapimha; Sir, I used to think that the wanderers following other paths were thoroughbreds, and I fed them and treated them accordingly, but they were not actually thoroughbreds. bhikkhū pana mayaṁ, bhante, ājānīyeva samāne anājānīyāti amaññimha, ājānīyeva samāne anājānīyabhojanaṁ bhojimha, ājānīyeva samāne anājānīyaṭhāne ṭhapimha; I thought that the mendicants were not thoroughbreds, and I fed them and treated them accordingly, but they actually were thoroughbreds. idāni pana mayaṁ, bhante, aññatitthiye paribbājake anājānīyeva samāne anājānīyāti jānissāma, anājānīyeva samāne anājānīyabhojanaṁ bhojessāma, anājānīyeva samāne anājānīyaṭhāne ṭhapessāma. But now I shall understand that the wanderers following other paths are not actually thoroughbreds, and I will feed them and treat them accordingly. Bhikkhū pana mayaṁ, bhante, ājānīyeva samāne ājānīyāti jānissāma, ājānīyeva samāne ājānīyabhojanaṁ bhojessāma, ājānīyeva samāne ājānīyaṭhāne ṭhapessāma. And I shall understand that the mendicants actually are thoroughbreds, and I will feed them and treat them accordingly. Ajanesi vata me, bhante, bhagavā samaṇesu samaṇappemaṁ, samaṇesu samaṇappasādaṁ, samaṇesu samaṇagāravaṁ. The Buddha has inspired me to have love, confidence, and respect for ascetics! Abhikkantaṁ, bhante, abhikkantaṁ, bhante. Excellent, sir! Excellent! Seyyathāpi, bhante, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya, ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ kho, bhante, bhagavatā anekapariyāyena dhammo pakāsito. As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with good eyes can see what’s there, the Buddha has made the teaching clear in many ways. Esāhaṁ, bhante, bhagavantaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca. I go for refuge to the Buddha, to the teaching, and to the mendicant Saṅgha. Upāsakaṁ maṁ bhagavā dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti. From this day forth, may the Buddha remember me as a lay follower who has gone for refuge for life.” Potaliyasuttaṁ niṭṭhitaṁ catutthaṁ. 55. Jīvakasutta With Jīvaka Evaṁ me sutaṁ— So I have heard. ekaṁ samayaṁ bhagavā rājagahe viharati jīvakassa komārabhaccassa ambavane. At one time the Buddha was staying near Rājagaha in the Mango Grove of Jīvaka Komārabhacca. Atha kho jīvako komārabhacco yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho jīvako komārabhacco bhagavantaṁ etadavoca: Then Jīvaka went up to the Buddha, bowed, sat down to one side, and said to the Buddha: “sutaṁ metaṁ, bhante: “Sir, I have heard this: ‘samaṇaṁ gotamaṁ uddissa pāṇaṁ ārabhanti, taṁ samaṇo gotamo jānaṁ uddissakataṁ maṁsaṁ paribhuñjati paṭiccakamman’ti. ‘They slaughter living creatures specially for the ascetic Gotama. The ascetic Gotama knowingly eats meat prepared on purpose for him: this is a deed he caused.’ Ye te, bhante, evamāhaṁsu: ‘samaṇaṁ gotamaṁ uddissa pāṇaṁ ārabhanti, taṁ samaṇo gotamo jānaṁ uddissakataṁ maṁsaṁ paribhuñjati paṭiccakamman’ti, kacci te, bhante, bhagavato vuttavādino, na ca bhagavantaṁ abhūtena abbhācikkhanti, dhammassa cānudhammaṁ byākaronti, na ca koci sahadhammiko vādānuvādo gārayhaṁ ṭhānaṁ āgacchatī”ti? I trust that those who say this repeat what the Buddha has said, and do not misrepresent him with an untruth? Is their explanation in line with the teaching? Are there any legitimate grounds for rebuke and criticism?” “Ye te, jīvaka, evamāhaṁsu: ‘samaṇaṁ gotamaṁ uddissa pāṇaṁ ārabhanti, taṁ samaṇo gotamo jānaṁ uddissakataṁ maṁsaṁ paribhuñjati paṭiccakamman’ti na me te vuttavādino, abbhācikkhanti ca maṁ te asatā abhūtena. “Jīvaka, those who say this do not repeat what I have said. They misrepresent me with what is false and untrue. Tīhi kho ahaṁ, jīvaka, ṭhānehi maṁsaṁ aparibhoganti vadāmi. In three cases I say that meat may not be eaten: Diṭṭhaṁ, sutaṁ, parisaṅkitaṁ— it’s seen, heard, or suspected. imehi kho ahaṁ, jīvaka, tīhi ṭhānehi maṁsaṁ aparibhoganti vadāmi. These are three cases in which meat may not be eaten. Tīhi kho ahaṁ, jīvaka, ṭhānehi maṁsaṁ paribhoganti vadāmi. In three cases I say that meat may be eaten: Adiṭṭhaṁ, asutaṁ, aparisaṅkitaṁ— it’s not seen, heard, or suspected. imehi kho ahaṁ, jīvaka, tīhi ṭhānehi maṁsaṁ paribhoganti vadāmi. These are three cases in which meat may be eaten. Idha, jīvaka, bhikkhu aññataraṁ gāmaṁ vā nigamaṁ vā upanissāya viharati. Take the case of a mendicant living supported by a town or village. 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. Tamenaṁ gahapati vā gahapatiputto vā upasaṅkamitvā svātanāya bhattena nimanteti. A householder or their child approaches and invites them for the next day’s meal. Ākaṅkhamānova, jīvaka, bhikkhu adhivāseti. The mendicant accepts if they want. So tassā rattiyā accayena pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena tassa gahapatissa vā gahapatiputtassa vā nivesanaṁ tenupasaṅkamati; upasaṅkamitvā paññatte āsane nisīdati. When the night has passed, they robe up in the morning, take their bowl and robe, and approach that householder’s home, where they sit on the seat spread out. Tamenaṁ so gahapati vā gahapatiputto vā paṇītena piṇḍapātena parivisati. That householder or their child serves them with delicious alms-food. Tassa na evaṁ hoti: It never occurs to them, ‘sādhu vata māyaṁ gahapati vā gahapatiputto vā paṇītena piṇḍapātena pariviseyyāti. ‘It’s so good that this householder serves me with delicious alms-food! Aho vata māyaṁ gahapati vā gahapatiputto vā āyatimpi evarūpena paṇītena piṇḍapātena pariviseyyā’ti— I hope they serve me with such delicious alms-food in the future!’ evampissa na hoti. They don’t think that. So taṁ piṇḍapātaṁ agathito amucchito anajjhopanno ādīnavadassāvī nissaraṇapañño paribhuñjati. They eat that alms-food untied, uninfatuated, unattached, seeing the drawback, and understanding the escape. Taṁ kiṁ maññasi, jīvaka, What do you think, Jīvaka? api nu so bhikkhu tasmiṁ samaye attabyābādhāya vā ceteti, parabyābādhāya vā ceteti, ubhayabyābādhāya vā cetetī”ti? At that time is that mendicant intending to hurt themselves, hurt others, or hurt both?” “No hetaṁ, bhante”. “No, sir.” “Nanu so, jīvaka, bhikkhu tasmiṁ samaye anavajjaṁyeva āhāraṁ āhāretī”ti? “Aren’t they eating blameless food at that time?” “Evaṁ, bhante. “Yes, sir. Sutaṁ metaṁ, bhante: Sir, I have heard that ‘brahmā mettāvihārī’ti. Brahmā abides in love. Taṁ me idaṁ, bhante, bhagavā sakkhidiṭṭho; Now, I’ve seen the Buddha with my own eyes, bhagavā hi, bhante, mettāvihārī”ti. and it is the Buddha who truly abides in love.” “Yena kho, jīvaka, rāgena yena dosena yena mohena byāpādavā assa so rāgo so doso so moho tathāgatassa pahīno ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṁ anuppādadhammo. “Any greed, hate, or delusion that might give rise to ill will has been given up by the Realized One, cut off at the root, made like a palm stump, obliterated, and is unable to arise in the future. Sace kho te, jīvaka, idaṁ sandhāya bhāsitaṁ anujānāmi te etan”ti. If that’s what you were referring to, I acknowledge it.” “Etadeva kho pana me, bhante, sandhāya bhāsitaṁ”. “That’s exactly what I was referring to.” “Idha, jīvaka, bhikkhu aññataraṁ gāmaṁ vā nigamaṁ vā upanissāya viharati. “Take the case, Jīvaka, of a mendicant living supported by a town or village. So 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. They meditate spreading a heart full of equanimity to one direction, and to the second, and to the third, and to the fourth. Iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharati. 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. Tamenaṁ gahapati vā gahapatiputto vā upasaṅkamitvā svātanāya bhattena nimanteti. A householder or their child approaches and invites them for the next day’s meal. Ākaṅkhamānova, jīvaka, bhikkhu adhivāseti. The mendicant accepts if they want. So tassā rattiyā accayena pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena gahapatissa vā gahapatiputtassa vā nivesanaṁ tenupasaṅkamati; upasaṅkamitvā paññatte āsane nisīdati. When the night has passed, they robe up in the morning, take their bowl and robe, and approach that householder’s home, where they sit on the seat spread out. Tamenaṁ so gahapati vā gahapatiputto vā paṇītena piṇḍapātena parivisati. That householder or their child serves them with delicious alms-food. Tassa na evaṁ hoti: It never occurs to them, ‘sādhu vata māyaṁ gahapati vā gahapatiputto vā paṇītena piṇḍapātena pariviseyyāti. ‘It’s so good that this householder serves me with delicious alms-food! Aho vata māyaṁ gahapati vā gahapatiputto vā āyatimpi evarūpena paṇītena piṇḍapātena pariviseyyā’ti— I hope they serve me with such delicious alms-food in the future!’ evampissa na hoti. They don’t think that. So taṁ piṇḍapātaṁ agathito amucchito anajjhopanno ādīnavadassāvī nissaraṇapañño paribhuñjati. They eat that alms-food untied, uninfatuated, unattached, seeing the drawback, and understanding the escape. Taṁ kiṁ maññasi, jīvaka, What do you think, Jīvaka? api nu so bhikkhu tasmiṁ samaye attabyābādhāya vā ceteti, parabyābādhāya vā ceteti, ubhayabyābādhāya vā cetetī”ti? At that time is that mendicant intending to hurt themselves, hurt others, or hurt both?” “No hetaṁ, bhante”. “No, sir.” “Nanu so, jīvaka, bhikkhu tasmiṁ samaye anavajjaṁyeva āhāraṁ āhāretī”ti? “Aren’t they eating blameless food at that time?” “Evaṁ, bhante. “Yes, sir. Sutaṁ metaṁ, bhante: Sir, I have heard that ‘brahmā upekkhāvihārī’ti. Brahmā abides in equanimity. Taṁ me idaṁ, bhante, bhagavā sakkhidiṭṭho; Now, I’ve seen the Buddha with my own eyes, bhagavā hi, bhante, upekkhāvihārī”ti. and it is the Buddha who truly abides in equanimity.” “Yena kho, jīvaka, rāgena yena dosena yena mohena vihesavā assa arativā assa paṭighavā assa so rāgo so doso so moho tathāgatassa pahīno ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṁ anuppādadhammo. “Any greed, hate, or delusion that might give rise to cruelty, negativity, or repulsion has been given up by the Realized One, cut off at the root, made like a palm stump, obliterated, and is unable to arise in the future. Sace kho te, jīvaka, idaṁ sandhāya bhāsitaṁ, anujānāmi te etan”ti. If that’s what you were referring to, I acknowledge it.” “Etadeva kho pana me, bhante, sandhāya bhāsitaṁ”. “That’s exactly what I was referring to.” “Yo kho, jīvaka, tathāgataṁ vā tathāgatasāvakaṁ vā uddissa pāṇaṁ ārabhati so pañcahi ṭhānehi bahuṁ apuññaṁ pasavati. “Jīvaka, anyone who slaughters a living creature specially for the Realized One or the Realized One’s disciple makes much bad karma for five reasons. Yampi so, gahapati, evamāha: When they say: ‘gacchatha, amukaṁ nāma pāṇaṁ ānethā’ti, iminā paṭhamena ṭhānena bahuṁ apuññaṁ pasavati. ‘Go, fetch that living creature,’ this is the first reason. Yampi so pāṇo galappaveṭhakena ānīyamāno dukkhaṁ domanassaṁ paṭisaṁvedeti, iminā dutiyena ṭhānena bahuṁ apuññaṁ pasavati. When that living creature experiences pain and sadness as it’s led along by a collar, this is the second reason. Yampi so evamāha: When they say: ‘gacchatha imaṁ pāṇaṁ ārabhathā’ti, iminā tatiyena ṭhānena bahuṁ apuññaṁ pasavati. ‘Go, slaughter that living creature,’ this is the third reason. Yampi so pāṇo ārabhiyamāno dukkhaṁ domanassaṁ paṭisaṁvedeti, iminā catutthena ṭhānena bahuṁ apuññaṁ pasavati. When that living creature experiences pain and sadness as it’s being slaughtered, this is the fourth reason. Yampi so tathāgataṁ vā tathāgatasāvakaṁ vā akappiyena āsādeti, iminā pañcamena ṭhānena bahuṁ apuññaṁ pasavati. When they provide the Realized One or the Realized One’s disciple with unallowable food, this is the fifth reason. Yo kho, jīvaka, tathāgataṁ vā tathāgatasāvakaṁ vā uddissa pāṇaṁ ārabhati so imehi pañcahi ṭhānehi bahuṁ apuññaṁ pasavatī”ti. Anyone who slaughters a living creature specially for the Realized One or the Realized One’s disciple makes much bad karma for five reasons.” Evaṁ vutte, jīvako komārabhacco bhagavantaṁ etadavoca: When he had spoken, Jīvaka said to the Buddha: “acchariyaṁ, bhante, abbhutaṁ, bhante. “It’s incredible, sir, it’s amazing! Kappiyaṁ vata, bhante, bhikkhū āhāraṁ āhārenti; The mendicants indeed eat allowable food. anavajjaṁ vata, bhante, bhikkhū āhāraṁ āhārenti. The mendicants indeed eat blameless food. Abhikkantaṁ, bhante, abhikkantaṁ, bhante …pe… Excellent, sir! Excellent! … upāsakaṁ maṁ bhagavā dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti. From this day forth, may the Buddha remember me as a lay follower who has gone for refuge for life.” Jīvakasuttaṁ niṭṭhitaṁ pañcamaṁ. 56. Upālisutta With Upāli Evaṁ me sutaṁ— So I have heard. ekaṁ samayaṁ bhagavā nāḷandāyaṁ viharati pāvārikambavane. At one time the Buddha was staying near Nālandā in Pāvārika’s mango grove. Tena kho pana samayena nigaṇṭho nāṭaputto nāḷandāyaṁ paṭivasati mahatiyā nigaṇṭhaparisāya saddhiṁ. At that time Nigaṇṭha Nāṭaputta was residing at Nāḷandā together with a large assembly of Jain ascetics. Atha kho dīghatapassī nigaṇṭho nāḷandāyaṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto yena pāvārikambavanaṁ yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi. Then the Jain ascetic Dīgha Tapassī wandered for alms in Nāḷandā. After the meal, on his return from alms-round, he went to Pāvārika’s mango grove. There he approached the Buddha, and exchanged greetings with him. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhitaṁ kho dīghatapassiṁ nigaṇṭhaṁ bhagavā etadavoca: When the greetings and polite conversation were over, he stood to one side. The Buddha said to him, “saṁvijjanti kho, tapassi, āsanāni; sace ākaṅkhasi nisīdā”ti. “There are seats, Tapassī. Please sit if you wish.” Evaṁ vutte, dīghatapassī nigaṇṭho aññataraṁ nīcaṁ āsanaṁ gahetvā ekamantaṁ nisīdi. When he said this, Dīgha Tapassī took a low seat and sat to one side. Ekamantaṁ nisinnaṁ kho dīghatapassiṁ nigaṇṭhaṁ bhagavā etadavoca: The Buddha said to him, “kati pana, tapassi, nigaṇṭho nāṭaputto kammāni paññapeti pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā”ti? “Tapassī, how many kinds of deed does Nigaṇṭha Nātaputta describe for performing bad deeds?” “Na kho, āvuso gotama, āciṇṇaṁ nigaṇṭhassa nāṭaputtassa ‘kammaṁ, kamman’ti paññapetuṁ; “Reverend Gotama, Nigaṇṭha Nātaputta doesn’t usually speak in terms of ‘deeds’. ‘daṇḍaṁ, daṇḍan’ti kho, āvuso gotama, āciṇṇaṁ nigaṇṭhassa nāṭaputtassa paññapetun”ti. He usually speaks in terms of ‘rods’.” “Kati pana, tapassi, nigaṇṭho nāṭaputto daṇḍāni paññapeti pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā”ti? “Then how many kinds of rod does Nigaṇṭha Nātaputta describe for performing bad deeds?” “Tīṇi kho, āvuso gotama, nigaṇṭho nāṭaputto daṇḍāni paññapeti pāpassa kammassa kiriyāya pāpassa kammassa pavattiyāti, seyyathidaṁ— “Nigaṇṭha Nātaputta describes three kinds of rod for performing bad deeds: kāyadaṇḍaṁ, vacīdaṇḍaṁ, manodaṇḍan”ti. the physical rod, the verbal rod, and the mental rod.” “Kiṁ pana, tapassi, aññadeva kāyadaṇḍaṁ, aññaṁ vacīdaṇḍaṁ, aññaṁ manodaṇḍan”ti? “But are these kinds of rod all distinct from each other?” “Aññadeva, āvuso gotama, kāyadaṇḍaṁ, aññaṁ vacīdaṇḍaṁ, aññaṁ manodaṇḍan”ti. “Yes, each is quite distinct.” “Imesaṁ pana, tapassi, tiṇṇaṁ daṇḍānaṁ evaṁ paṭivibhattānaṁ evaṁ paṭivisiṭṭhānaṁ katamaṁ daṇḍaṁ nigaṇṭho nāṭaputto mahāsāvajjataraṁ paññapeti pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā, yadi vā kāyadaṇḍaṁ, yadi vā vacīdaṇḍaṁ, yadi vā manodaṇḍan”ti? “Of the three rods thus analyzed and differentiated, which rod does Nigaṇṭha Nātaputta describe as being the most blameworthy for performing bad deeds: the physical rod, the verbal rod, or the mental rod?” “Imesaṁ kho, āvuso gotama, tiṇṇaṁ daṇḍānaṁ evaṁ paṭivibhattānaṁ evaṁ paṭivisiṭṭhānaṁ kāyadaṇḍaṁ nigaṇṭho nāṭaputto mahāsāvajjataraṁ paññapeti pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā, no tathā vacīdaṇḍaṁ, no tathā manodaṇḍan”ti. “Nigaṇṭha Nātaputta describes the physical rod as being the most blameworthy for performing bad deeds, not so much the verbal rod or the mental rod.” “Kāyadaṇḍanti, tapassi, vadesi”? “Do you say the physical rod, Tapassī?” “Kāyadaṇḍanti, āvuso gotama, vadāmi”. “I say the physical rod, Reverend Gotama.” “Kāyadaṇḍanti, tapassi, vadesi”? “Do you say the physical rod, Tapassī?” “Kāyadaṇḍanti, āvuso gotama, vadāmi”. “I say the physical rod, Reverend Gotama.” “Kāyadaṇḍanti, tapassi, vadesi”? “Do you say the physical rod, Tapassī?” “Kāyadaṇḍanti, āvuso gotama, vadāmī”ti. “I say the physical rod, Reverend Gotama.” Itiha bhagavā dīghatapassiṁ nigaṇṭhaṁ imasmiṁ kathāvatthusmiṁ yāvatatiyakaṁ patiṭṭhāpesi. Thus the Buddha made Dīgha Tapassī stand by this point up to the third time. Evaṁ vutte, dīghatapassī nigaṇṭho bhagavantaṁ etadavoca: When this was said, Dīgha Tapassī said to the Buddha, “tvaṁ panāvuso gotama, kati daṇḍāni paññapesi pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā”ti? “But Reverend Gotama, how many kinds of rod do you describe for performing bad deeds?” “Na kho, tapassi, āciṇṇaṁ tathāgatassa ‘daṇḍaṁ, daṇḍan’ti paññapetuṁ; “Tapassī, the Realized One doesn’t usually speak in terms of ‘rods’. ‘kammaṁ, kamman’ti kho, tapassi, āciṇṇaṁ tathāgatassa paññapetun”ti? He usually speaks in terms of ‘deeds’.” “Tvaṁ panāvuso gotama, kati kammāni paññapesi pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā”ti? “Then how many kinds of deed do you describe for performing bad deeds?” “Tīṇi kho ahaṁ, tapassi, kammāni paññapemi pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā, seyyathidaṁ— “I describe three kinds of deed for performing bad deeds: kāyakammaṁ, vacīkammaṁ, manokamman”ti. physical deeds, verbal deeds, and mental deeds.” “Kiṁ panāvuso gotama, aññadeva kāyakammaṁ, aññaṁ vacīkammaṁ, aññaṁ manokamman”ti? “But are these kinds of deed all distinct from each other?” “Aññadeva, tapassi, kāyakammaṁ, aññaṁ vacīkammaṁ, aññaṁ manokamman”ti. “Yes, each is quite distinct.” “Imesaṁ panāvuso gotama, tiṇṇaṁ kammānaṁ evaṁ paṭivibhattānaṁ evaṁ paṭivisiṭṭhānaṁ katamaṁ kammaṁ mahāsāvajjataraṁ paññapesi pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā, yadi vā kāyakammaṁ, yadi vā vacīkammaṁ, yadi vā manokamman”ti? “Of the three deeds thus analyzed and differentiated, which deed do you describe as being the most blameworthy for performing bad deeds: physical deeds, verbal deeds, or mental deeds?” “Imesaṁ kho ahaṁ, tapassi, tiṇṇaṁ kammānaṁ evaṁ paṭivibhattānaṁ evaṁ paṭivisiṭṭhānaṁ manokammaṁ mahāsāvajjataraṁ paññapemi pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā, no tathā kāyakammaṁ, no tathā vacīkamman”ti. “I describe mental deeds as being the most blameworthy for performing bad deeds, not so much physical deeds or verbal deeds.” “Manokammanti, āvuso gotama, vadesi”? “Do you say mental deeds, Reverend Gotama?” “Manokammanti, tapassi, vadāmi”. “I say mental deeds, Tapassī.” “Manokammanti, āvuso gotama, vadesi”? “Do you say mental deeds, Reverend Gotama?” “Manokammanti, tapassi, vadāmi”. “I say mental deeds, Tapassī.” “Manokammanti, āvuso gotama, vadesi”? “Do you say mental deeds, Reverend Gotama?” “Manokammanti, tapassi, vadāmī”ti. “I say mental deeds, Tapassī.” Itiha dīghatapassī nigaṇṭho bhagavantaṁ imasmiṁ kathāvatthusmiṁ yāvatatiyakaṁ patiṭṭhāpetvā uṭṭhāyāsanā yena nigaṇṭho nāṭaputto tenupasaṅkami. Thus the Jain ascetic Dīgha Tapassī made the Buddha stand by this point up to the third time, after which he got up from his seat and went to see Nigaṇṭha Nātaputta. Tena kho pana samayena nigaṇṭho nāṭaputto mahatiyā gihiparisāya saddhiṁ nisinno hoti bālakiniyā parisāya upālipamukhāya. Now at that time Nigaṇṭha Nātaputta was sitting together with a large assembly of laypeople of Bālaka headed by Upāli. Addasā kho nigaṇṭho nāṭaputto dīghatapassiṁ nigaṇṭhaṁ dūratova āgacchantaṁ; Nigaṇṭha Nātaputta saw Dīgha Tapassī coming off in the distance disvāna dīghatapassiṁ nigaṇṭhaṁ etadavoca: and said to him, “handa kuto nu tvaṁ, tapassi, āgacchasi divā divassā”ti? “So, Tapassī, where are you coming from in the middle of the day?” “Ito hi kho ahaṁ, bhante, āgacchāmi samaṇassa gotamassa santikā”ti. “Just now, sir, I’ve come from the presence of the ascetic Gotama.” “Ahu pana te, tapassi, samaṇena gotamena saddhiṁ kocideva kathāsallāpo”ti? “But did you have some discussion with him?” “Ahu kho me, bhante, samaṇena gotamena saddhiṁ kocideva kathāsallāpo”ti. “I did.” “Yathā kathaṁ pana te, tapassi, ahu samaṇena gotamena saddhiṁ kocideva kathāsallāpo”ti? “And what kind of discussion did you have with him?” Atha kho dīghatapassī nigaṇṭho yāvatako ahosi bhagavatā saddhiṁ kathāsallāpo taṁ sabbaṁ nigaṇṭhassa nāṭaputtassa ārocesi. Then Dīgha Tapassī informed Nigaṇṭha Nātaputta of all they had discussed. Evaṁ vutte, nigaṇṭho nāṭaputto dīghatapassiṁ nigaṇṭhaṁ etadavoca: When he had spoken, Nigaṇṭha said to him, “sādhu sādhu, tapassi. “Good, good, Tapassī! Yathā taṁ sutavatā sāvakena sammadeva satthusāsanaṁ ājānantena evameva dīghatapassinā nigaṇṭhena samaṇassa gotamassa byākataṁ. Dīgha Tapassī has answered the ascetic Gotama like an educated disciple who rightly understands their teacher’s instructions. Kiñhi sobhati chavo manodaṇḍo imassa evaṁ oḷārikassa kāyadaṇḍassa upanidhāya. For how impressive is the measly mental rod when compared with the substantial physical rod? Atha kho kāyadaṇḍova mahāsāvajjataro pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā, no tathā vacīdaṇḍo, no tathā manodaṇḍo”ti. Rather, the physical rod is the most blameworthy for performing bad deeds, not so much the verbal rod or the mental rod.” Evaṁ vutte, upāli gahapati nigaṇṭhaṁ nāṭaputtaṁ etadavoca: When he said this, the householder Upāli said to him, “sādhu sādhu, bhante dīghatapassī. “Good, sir! Well done, Dīgha Tapassī! Yathā taṁ sutavatā sāvakena sammadeva satthusāsanaṁ ājānantena evamevaṁ bhadantena tapassinā samaṇassa gotamassa byākataṁ. The honorable Tapassī has answered the ascetic Gotama like an educated disciple who rightly understands their teacher’s instructions. Kiñhi sobhati chavo manodaṇḍo imassa evaṁ oḷārikassa kāyadaṇḍassa upanidhāya. For how impressive is the measly mental rod when compared with the substantial physical rod? Atha kho kāyadaṇḍova mahāsāvajjataro pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā, no tathā vacīdaṇḍo, no tathā manodaṇḍo. Rather, the physical rod is the most blameworthy for performing bad deeds, not so much the verbal rod or the mental rod. Handa cāhaṁ, bhante, gacchāmi samaṇassa gotamassa imasmiṁ kathāvatthusmiṁ vādaṁ āropessāmi. I’d better go and refute the ascetic Gotama’s doctrine regarding this point. Sace me samaṇo gotamo tathā patiṭṭhahissati yathā bhadantena tapassinā patiṭṭhāpitaṁ; seyyathāpi nāma balavā puriso dīghalomikaṁ eḷakaṁ lomesu gahetvā ākaḍḍheyya parikaḍḍheyya samparikaḍḍheyya; evamevāhaṁ samaṇaṁ gotamaṁ vādena vādaṁ ākaḍḍhissāmi parikaḍḍhissāmi samparikaḍḍhissāmi. If he stands by the position that he stated to Dīgha Tapassī, 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! Seyyathāpi nāma balavā soṇḍikākammakāro mahantaṁ soṇḍikākilañjaṁ gambhīre udakarahade pakkhipitvā kaṇṇe gahetvā ākaḍḍheyya parikaḍḍheyya samparikaḍḍheyya; evamevāhaṁ samaṇaṁ gotamaṁ vādena vādaṁ ākaḍḍhissāmi parikaḍḍhissāmi samparikaḍḍhissāmi. 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! Seyyathāpi nāma balavā soṇḍikādhutto vālaṁ kaṇṇe gahetvā odhuneyya niddhuneyya nipphoṭeyya; evamevāhaṁ samaṇaṁ gotamaṁ vādena vādaṁ odhunissāmi niddhunissāmi nipphoṭessāmi. 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! Seyyathāpi nāma kuñjaro saṭṭhihāyano gambhīraṁ pokkharaṇiṁ ogāhetvā sāṇadhovikaṁ nāma kīḷitajātaṁ kīḷati; evamevāhaṁ samaṇaṁ gotamaṁ sāṇadhovikaṁ maññe kīḷitajātaṁ kīḷissāmi. 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! Handa cāhaṁ, bhante, gacchāmi samaṇassa gotamassa imasmiṁ kathāvatthusmiṁ vādaṁ āropessāmī”ti. Sir, I’d better go and refute the ascetic Gotama’s doctrine on this point.” “Gaccha tvaṁ, gahapati, samaṇassa gotamassa imasmiṁ kathāvatthusmiṁ vādaṁ āropehi. “Go, householder, refute the ascetic Gotama’s doctrine on this point. Ahaṁ vā hi, gahapati, samaṇassa gotamassa vādaṁ āropeyyaṁ, dīghatapassī vā nigaṇṭho, tvaṁ vā”ti. For either I should do so, or Dīgha Tapassī, or you.” Evaṁ vutte, dīghatapassī nigaṇṭho nigaṇṭhaṁ nāṭaputtaṁ etadavoca: When he said this, Dīgha Tapassī said to Nigaṇṭha Nātaputta, “na kho metaṁ, bhante, ruccati yaṁ upāli gahapati samaṇassa gotamassa vādaṁ āropeyya. “Sir, I don’t believe it’s a good idea for the householder Upāli to rebut the ascetic Gotama’s doctrine. Samaṇo hi, bhante, gotamo māyāvī āvaṭṭaniṁ māyaṁ jānāti yāya aññatitthiyānaṁ sāvake āvaṭṭetī”ti. For the ascetic Gotama is a magician. He knows a conversion magic, and uses it to convert the disciples of those who follow other paths.” “Aṭṭhānaṁ kho etaṁ, tapassi, anavakāso yaṁ upāli gahapati samaṇassa gotamassa sāvakattaṁ upagaccheyya. “It is impossible, Tapassī, it cannot happen that Upāli could become Gotama’s disciple. Ṭhānañca kho etaṁ vijjati yaṁ samaṇo gotamo upālissa gahapatissa sāvakattaṁ upagaccheyya. But it is possible that Gotama could become Upāli’s disciple. Gaccha tvaṁ, gahapati, samaṇassa gotamassa imasmiṁ kathāvatthusmiṁ vādaṁ āropehi. Go, householder, refute the ascetic Gotama’s doctrine on this point. Ahaṁ vā hi, gahapati, samaṇassa gotamassa vādaṁ āropeyyaṁ, dīghatapassī vā nigaṇṭho, tvaṁ vā”ti. For either I should do so, or Dīgha Tapassī, or you.” Dutiyampi kho dīghatapassī …pe… For a second time … tatiyampi kho dīghatapassī nigaṇṭho nigaṇṭhaṁ nāṭaputtaṁ etadavoca: and a third time, Dīgha Tapassī said to Nigaṇṭha Nātaputta, “na kho metaṁ, bhante, ruccati yaṁ upāli gahapati samaṇassa gotamassa vādaṁ āropeyya. “Sir, I don’t believe it’s a good idea for the householder Upāli to rebut the ascetic Gotama’s doctrine. Samaṇo hi, bhante, gotamo māyāvī āvaṭṭaniṁ māyaṁ jānāti yāya aññatitthiyānaṁ sāvake āvaṭṭetī”ti. For the ascetic Gotama is a magician. He knows a conversion magic, and uses it to convert the disciples of those who follow other paths.” “Aṭṭhānaṁ kho etaṁ, tapassi, anavakāso yaṁ upāli gahapati samaṇassa gotamassa sāvakattaṁ upagaccheyya. “It is impossible, Tapassī, it cannot happen that Upāli could become Gotama’s disciple. Ṭhānañca kho etaṁ vijjati yaṁ samaṇo gotamo upālissa gahapatissa sāvakattaṁ upagaccheyya. But it is possible that Gotama could become Upāli’s disciple. Gaccha tvaṁ, gahapati, samaṇassa gotamassa imasmiṁ kathāvatthusmiṁ vādaṁ āropehi. Go, householder, refute the ascetic Gotama’s doctrine on this point. Ahaṁ vā hi, gahapati, samaṇassa gotamassa vādaṁ āropeyyaṁ, dīghatapassī vā nigaṇṭho, tvaṁ vā”ti. For either I should do so, or Dīgha Tapassī, or you.” “Evaṁ, bhante”ti kho upāli gahapati nigaṇṭhassa nāṭaputtassa paṭissutvā uṭṭhāyāsanā nigaṇṭhaṁ nāṭaputtaṁ abhivādetvā padakkhiṇaṁ katvā yena pāvārikambavanaṁ yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho upāli gahapati bhagavantaṁ etadavoca: “Yes, sir,” replied the householder Upāli to Nigaṇṭha Nāṭaputta. He got up from his seat, bowed, and respectfully circled him, keeping him on his right. Then he went to the Buddha, bowed, sat down to one side, and said to him, “āgamā nu khvidha, bhante, dīghatapassī nigaṇṭho”ti? “Sir, did the Jain ascetic Dīgha Tapassī come here?” “Āgamā khvidha, gahapati, dīghatapassī nigaṇṭho”ti. “He did, householder.” “Ahu kho pana te, bhante, dīghatapassinā nigaṇṭhena saddhiṁ kocideva kathāsallāpo”ti? “But did you have some discussion with him?” “Ahu kho me, gahapati, dīghatapassinā nigaṇṭhena saddhiṁ kocideva kathāsallāpo”ti. “I did.” “Yathā kathaṁ pana te, bhante, ahu dīghatapassinā nigaṇṭhena saddhiṁ kocideva kathāsallāpo”ti? “And what kind of discussion did you have with him?” Atha kho bhagavā yāvatako ahosi dīghatapassinā nigaṇṭhena saddhiṁ kathāsallāpo taṁ sabbaṁ upālissa gahapatissa ārocesi. Then the Buddha informed Upāli of all they had discussed. Evaṁ vutte, upāli gahapati bhagavantaṁ etadavoca: When he said this, the householder Upāli said to him, “sādhu sādhu, bhante tapassī. “Good, sir, well done by Tapassī! Yathā taṁ sutavatā sāvakena sammadeva satthusāsanaṁ ājānantena evamevaṁ dīghatapassinā nigaṇṭhena bhagavato byākataṁ. The honorable Tapassī has answered the ascetic Gotama like an educated disciple who rightly understands their teacher’s instructions. Kiñhi sobhati chavo manodaṇḍo imassa evaṁ oḷārikassa kāyadaṇḍassa upanidhāya? For how impressive is the measly mental rod when compared with the substantial physical rod? Atha kho kāyadaṇḍova mahāsāvajjataro pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā, no tathā vacīdaṇḍo, no tathā manodaṇḍo”ti. Rather, the physical rod is the most blameworthy for performing bad deeds, not so much the verbal rod or the mental rod.” “Sace kho tvaṁ, gahapati, sacce patiṭṭhāya manteyyāsi siyā no ettha kathāsallāpo”ti. “Householder, so long as you debate on the basis of truth, we can have some discussion about this.” “Sacce ahaṁ, bhante, patiṭṭhāya mantessāmi; “I will debate on the basis of truth, sir. hotu no ettha kathāsallāpo”ti. Let us have some discussion about this.” “Taṁ kiṁ maññasi, gahapati, “What do you think, householder? idhassa nigaṇṭho ābādhiko dukkhito bāḷhagilāno sītodakapaṭikkhitto uṇhodakapaṭisevī. Take a Jain ascetic who is sick, suffering, gravely ill. They reject cold water and use only hot water. So sītodakaṁ alabhamāno kālaṁ kareyya. Not getting cold water, they might die. Imassa pana, gahapati, nigaṇṭho nāṭaputto katthūpapattiṁ paññapetī”ti? Now, where does Nigaṇṭha Nātaputta say they would be reborn?” “Atthi, bhante, manosattā nāma devā tattha so upapajjati”. “Sir, there are gods called ‘mind-bound’. They would be reborn there. “Taṁ kissa hetu”? Why is that? “Asu hi, bhante, manopaṭibaddho kālaṁ karotī”ti. Because they died with mental attachment.” “Manasi karohi, gahapati, manasi karitvā kho, gahapati, byākarohi. “Think about it, householder! 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. Bhāsitā kho pana te, gahapati, esā vācā: But you said that you would debate on the basis of truth.” ‘sacce ahaṁ, bhante, patiṭṭhāya mantessāmi, hotu no ettha kathāsallāpo’”ti. “Kiñcāpi, bhante, bhagavā evamāha, atha kho kāyadaṇḍova mahāsāvajjataro pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā, no tathā vacīdaṇḍo, no tathā manodaṇḍo”ti. “Even though the Buddha says this, still the physical rod is the most blameworthy for performing bad deeds, not so much the verbal rod or the mental rod.” “Taṁ kiṁ maññasi, gahapati, “What do you think, householder? idhassa nigaṇṭho nāṭaputto cātuyāmasaṁvarasaṁvuto sabbavārivārito sabbavāriyutto sabbavāridhuto sabbavāriphuṭo. Take a Jain ascetic who is restrained in the fourfold restraint: obstructed by all water, devoted to all water, shaking off all water, pervaded by all water. So abhikkamanto paṭikkamanto bahū khuddake pāṇe saṅghātaṁ āpādeti. When going out and coming back they accidentally injure many little creatures. Imassa pana, gahapati, nigaṇṭho nāṭaputto kaṁ vipākaṁ paññapetī”ti? Now, what result does Nigaṇṭha Nātaputta say they would incur?” “Asañcetanikaṁ, bhante, nigaṇṭho nāṭaputto no mahāsāvajjaṁ paññapetī”ti. “Sir, Nigaṇṭha Nātaputta says that unintentional acts are not very blameworthy.” “Sace pana, gahapati, cetetī”ti? “But if they are intentional?” “Mahāsāvajjaṁ, bhante, hotī”ti. “Then they are very blameworthy.” “Cetanaṁ pana, gahapati, nigaṇṭho nāṭaputto kismiṁ paññapetī”ti? “But where does Nigaṇṭha Nātaputta say that intention is classified?” “Manodaṇḍasmiṁ, bhante”ti. “In the mental rod, sir.” “Manasi karohi, gahapati, manasi karitvā kho, gahapati, byākarohi. “Think about it, householder! 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. Bhāsitā kho pana te, gahapati, esā vācā: But you said that you would debate on the basis of truth.” ‘sacce ahaṁ, bhante, patiṭṭhāya mantessāmi; hotu no ettha kathāsallāpo’”ti. “Kiñcāpi, bhante, bhagavā evamāha, atha kho kāyadaṇḍova mahāsāvajjataro pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā, no tathā vacīdaṇḍo, no tathā manodaṇḍo”ti. “Even though the Buddha says this, still the physical rod is the most blameworthy for performing bad deeds, not so much the verbal rod or the mental rod.” “Taṁ kiṁ maññasi, gahapati, “What do you think, householder? ayaṁ nāḷandā iddhā ceva phītā ca bahujanā ākiṇṇamanussā”ti? Is this Nāḷandā successful and prosperous and full of people?” “Evaṁ, bhante, ayaṁ nāḷandā iddhā ceva phītā ca bahujanā ākiṇṇamanussā”ti. “Indeed it is, sir.” “Taṁ kiṁ maññasi, gahapati, “What do you think, householder? idha puriso āgaccheyya ukkhittāsiko. Suppose a man were to come along with a drawn sword So evaṁ vadeyya: and say: ‘ahaṁ yāvatikā imissā nāḷandāya pāṇā te ekena khaṇena ekena muhuttena ekaṁ maṁsakhalaṁ ekaṁ maṁsapuñjaṁ karissāmī’ti. ‘In one moment I will reduce all the living creatures within the bounds of Nāḷandā to one heap and mass of flesh!’ Taṁ kiṁ maññasi, gahapati, What do you think, householder? pahoti nu kho so puriso yāvatikā imissā nāḷandāya pāṇā te ekena khaṇena ekena muhuttena ekaṁ maṁsakhalaṁ ekaṁ maṁsapuñjaṁ kātun”ti? Could he do that?” “Dasapi, bhante, purisā, vīsampi, bhante, purisā, tiṁsampi, bhante, purisā, cattārīsampi, bhante, purisā, paññāsampi, bhante, purisā nappahonti yāvatikā imissā nāḷandāya pāṇā te ekena khaṇena ekena muhuttena ekaṁ maṁsakhalaṁ ekaṁ maṁsapuñjaṁ kātuṁ. “Sir, even ten, twenty, thirty, forty, or fifty men couldn’t do that. Kiñhi sobhati eko chavo puriso”ti. How impressive is one measly man?” “Taṁ kiṁ maññasi, gahapati, “What do you think, householder? idha āgaccheyya samaṇo vā brāhmaṇo vā iddhimā cetovasippatto. Suppose an ascetic or brahmin with psychic power, who has achieved mastery of the mind, were to come along So evaṁ vadeyya: and say: ‘ahaṁ imaṁ nāḷandaṁ ekena manopadosena bhasmaṁ karissāmī’ti. ‘I will reduce Nāḷandā to ashes with a single malevolent act of will!’ Taṁ kiṁ maññasi, gahapati, What do you think, householder? pahoti nu kho so samaṇo vā brāhmaṇo vā iddhimā cetovasippatto imaṁ nāḷandaṁ ekena manopadosena bhasmaṁ kātun”ti? Could he do that?” “Dasapi, bhante, nāḷandā, vīsampi nāḷandā, tiṁsampi nāḷandā, cattārīsampi nāḷandā, paññāsampi nāḷandā pahoti so samaṇo vā brāhmaṇo vā iddhimā cetovasippatto ekena manopadosena bhasmaṁ kātuṁ. “Sir, an ascetic or brahmin with psychic power, who has achieved mastery of the mind, could reduce ten, twenty, thirty, forty, or fifty Nāḷandās to ashes with a single malevolent act of will. Kiñhi sobhati ekā chavā nāḷandā”ti. How impressive is one measly Nāḷandā?” “Manasi karohi, gahapati, manasi karitvā kho, gahapati, byākarohi. “Think about it, householder! 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. Bhāsitā kho pana te, gahapati, esā vācā: But you said that you would debate on the basis of truth.” ‘sacce ahaṁ, bhante, patiṭṭhāya mantessāmi; hotu no ettha kathāsallāpo’”ti. “Kiñcāpi, bhante, bhagavā evamāha, atha kho kāyadaṇḍova mahāsāvajjataro pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā, no tathā vacīdaṇḍo, no tathā manodaṇḍo”ti. “Even though the Buddha says this, still the physical rod is the most blameworthy for performing bad deeds, not so much the verbal rod or the mental rod.” “Taṁ kiṁ maññasi, gahapati, “What do you think, householder? sutaṁ te daṇḍakīraññaṁ kāliṅgāraññaṁ majjhāraññaṁ mātaṅgāraññaṁ araññaṁ araññabhūtan”ti? Have you heard how the wildernesses of Daṇḍaka, Kāliṅga, Mejjha, and Mātaṅga came to be that way?” “Evaṁ, bhante, sutaṁ me daṇḍakīraññaṁ kāliṅgāraññaṁ majjhāraññaṁ mātaṅgāraññaṁ araññaṁ araññabhūtan”ti. “I have, sir.” “Taṁ kiṁ maññasi, gahapati, kinti te sutaṁ kena taṁ daṇḍakīraññaṁ kāliṅgāraññaṁ majjhāraññaṁ mātaṅgāraññaṁ araññaṁ araññabhūtan”ti? “What have you heard?” “Sutaṁ metaṁ, bhante, isīnaṁ manopadosena taṁ daṇḍakīraññaṁ kāliṅgāraññaṁ majjhāraññaṁ mātaṅgāraññaṁ araññaṁ araññabhūtan”ti. “I heard that it was because of a malevolent act of will by hermits that the wildernesses of Daṇḍaka, Kāliṅga, Mejjha, and Mātaṅga came to be that way.” “Manasi karohi, gahapati, manasi karitvā kho, gahapati, byākarohi. “Think about it, householder! 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. Bhāsitā kho pana te, gahapati, esā vācā: But you said that you would debate on the basis of truth.” ‘sacce ahaṁ, bhante, patiṭṭhāya mantessāmi; hotu no ettha kathāsallāpo’”ti. “Purimenevāhaṁ, bhante, opammena bhagavato attamano abhiraddho. “Sir, I was already delighted and satisfied by the Buddha’s very first simile. Api cāhaṁ imāni bhagavato vicitrāni pañhapaṭibhānāni sotukāmo, evāhaṁ bhagavantaṁ paccanīkaṁ kātabbaṁ amaññissaṁ. Nevertheless, I wanted to hear the Buddha’s various solutions to the problem, so I thought I’d oppose you in this way. Abhikkantaṁ, bhante, abhikkantaṁ, bhante. Excellent, sir! Excellent! Seyyathāpi, bhante, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ bhagavatā anekapariyāyena dhammo pakāsito. As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with good eyes can see what’s there, the Buddha has made the teaching clear in many ways. Esāhaṁ, bhante, bhagavantaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca. I go for refuge to the Buddha, to the teaching, and to the mendicant Saṅgha. Upāsakaṁ maṁ bhagavā dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti. From this day forth, may the Buddha remember me as a lay follower who has gone for refuge for life.” “Anuviccakāraṁ kho, gahapati, karohi, anuviccakāro tumhādisānaṁ ñātamanussānaṁ sādhu hotī”ti. “Householder, you should act after careful consideration. It’s good for well-known people such as yourself to act after careful consideration.” “Imināpāhaṁ, bhante, bhagavato bhiyyoso mattāya attamano abhiraddho yaṁ maṁ bhagavā evamāha: ‘anuviccakāraṁ kho, gahapati, karohi, anuviccakāro tumhādisānaṁ ñātamanussānaṁ sādhu hotī’ti. “Now I’m even more delighted and satisfied with the Buddha, since he tells me to act after careful consideration. Mañhi, bhante, aññatitthiyā sāvakaṁ labhitvā kevalakappaṁ nāḷandaṁ paṭākaṁ parihareyyuṁ: For if the followers of other paths were to gain me as a disciple, they’d carry a banner all over Nāḷandā, saying: ‘upāli amhākaṁ gahapati sāvakattaṁ upagato’ti. ‘The householder Upāli has become our disciple!’ Atha ca pana maṁ bhagavā evamāha: And yet the Buddha says: ‘anuviccakāraṁ kho, gahapati, karohi, anuviccakāro tumhādisānaṁ ñātamanussānaṁ sādhu hotī’ti. ‘Householder, you should act after careful consideration. It’s good for well-known people such as yourself to act after careful consideration.’ Esāhaṁ, bhante, dutiyampi bhagavantaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca. For a second time, I go for refuge to the Buddha, to the teaching, and to the mendicant Saṅgha. Upāsakaṁ maṁ bhagavā dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti. From this day forth, may the Buddha remember me as a lay follower who has gone for refuge for life.” “Dīgharattaṁ kho te, gahapati, nigaṇṭhānaṁ opānabhūtaṁ kulaṁ yena nesaṁ upagatānaṁ piṇḍakaṁ dātabbaṁ maññeyyāsī”ti. “For a long time now, householder, your family has been a well-spring of support for the Jain ascetics. You should consider giving to them when they come.” “Imināpāhaṁ, bhante, bhagavato bhiyyoso mattāya attamano abhiraddho yaṁ maṁ bhagavā evamāha: ‘dīgharattaṁ kho te, gahapati, nigaṇṭhānaṁ opānabhūtaṁ kulaṁ yena nesaṁ upagatānaṁ piṇḍakaṁ dātabbaṁ maññeyyāsī’ti. “Now I’m even more delighted and satisfied with the Buddha, since he tells me to consider giving to the Jain ascetics when they come. Sutaṁ metaṁ, bhante, samaṇo gotamo evamāha: I have heard, sir, that the ascetic Gotama says this: ‘mayhameva dānaṁ dātabbaṁ, nāññesaṁ dānaṁ dātabbaṁ; ‘Gifts should only be given to me, not to others. mayhameva sāvakānaṁ dānaṁ dātabbaṁ, nāññesaṁ sāvakānaṁ dānaṁ dātabbaṁ; Gifts should only be given to my disciples, not to the disciples of others. mayhameva dinnaṁ mahapphalaṁ, nāññesaṁ dinnaṁ mahapphalaṁ; Only what is given to me is very fruitful, not what is given to others. mayhameva sāvakānaṁ dinnaṁ mahapphalaṁ, nāññesaṁ sāvakānaṁ dinnaṁ mahapphalan’ti. Only what is given to my disciples is very fruitful, not what is given to the disciples of others.’ Atha ca pana maṁ bhagavā nigaṇṭhesupi dāne samādapeti. Yet the Buddha encourages me to give to the Jain ascetics. Api ca, bhante, mayamettha kālaṁ jānissāma. Well, sir, we’ll know the proper time for that. Esāhaṁ, bhante, tatiyampi bhagavantaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca. For a third time, I go for refuge to the Buddha, to the teaching, and to the mendicant Saṅgha. Upāsakaṁ maṁ bhagavā dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti. From this day forth, may the Buddha remember me as a lay follower who has gone for refuge for life.” Atha kho bhagavā upālissa gahapatissa anupubbiṁ kathaṁ kathesi, seyyathidaṁ— Then the Buddha taught the householder Upāli step by step, with dānakathaṁ sīlakathaṁ saggakathaṁ, kāmānaṁ ādīnavaṁ okāraṁ saṅkilesaṁ, nekkhamme ānisaṁsaṁ pakāsesi. a talk on giving, ethical conduct, and heaven. He explained the drawbacks of sensual pleasures, so sordid and corrupt, and the benefit of renunciation. Yadā bhagavā aññāsi upāliṁ gahapatiṁ kallacittaṁ muducittaṁ vinīvaraṇacittaṁ udaggacittaṁ pasannacittaṁ, atha yā buddhānaṁ sāmukkaṁsikā dhammadesanā taṁ pakāsesi— And when he knew that Upāli’s mind was ready, pliable, rid of hindrances, joyful, and confident he explained the special teaching of the Buddhas: dukkhaṁ, samudayaṁ, nirodhaṁ, maggaṁ. suffering, its origin, its cessation, and the path. Seyyathāpi nāma suddhaṁ vatthaṁ apagatakāḷakaṁ sammadeva rajanaṁ paṭiggaṇheyya; Just as a clean cloth rid of stains would properly absorb dye, evameva upālissa gahapatissa tasmiṁyeva āsane virajaṁ vītamalaṁ dhammacakkhuṁ udapādi: in that very seat the stainless, immaculate vision of the Dhamma arose in Upāli: “yaṁ kiñci samudayadhammaṁ sabbaṁ taṁ nirodhadhamman”ti. “Everything that has a beginning has an end.” Atha kho upāli gahapati diṭṭhadhammo pattadhammo viditadhammo pariyogāḷhadhammo tiṇṇavicikiccho vigatakathaṅkatho vesārajjappatto aparappaccayo satthusāsane bhagavantaṁ etadavoca: Then Upāli saw, attained, understood, and fathomed the Dhamma. He went beyond doubt, got rid of indecision, and became self-assured and independent of others regarding the Teacher’s instructions. “handa ca dāni mayaṁ, bhante, gacchāma, bahukiccā mayaṁ bahukaraṇīyā”ti. He said to the Buddha, “Well, now, sir, I must go. I have many duties, and much to do.” “Yassadāni tvaṁ, gahapati, kālaṁ maññasī”ti. “Please, householder, go at your convenience.” Atha kho upāli gahapati bhagavato bhāsitaṁ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā yena sakaṁ nivesanaṁ tenupasaṅkami; upasaṅkamitvā dovārikaṁ āmantesi: And then the householder Upāli approved and agreed with what the Buddha said. He got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right. Then he went back to his own home, where he addressed the gatekeeper, “ajjatagge, samma dovārika, āvarāmi dvāraṁ nigaṇṭhānaṁ nigaṇṭhīnaṁ, anāvaṭaṁ dvāraṁ bhagavato bhikkhūnaṁ bhikkhunīnaṁ upāsakānaṁ upāsikānaṁ. “My good gatekeeper, from this day forth close the gate to Jain monks and nuns, and open it for the Buddha’s monks, nuns, laymen, and laywomen. Sace koci nigaṇṭho āgacchati tamenaṁ tvaṁ evaṁ vadeyyāsi: If any Jain ascetics come, say this to them: ‘tiṭṭha, bhante, mā pāvisi. ‘Wait, sir, do not enter. Ajjatagge upāli gahapati samaṇassa gotamassa sāvakattaṁ upagato. From now on the householder Upāli has become a disciple of the ascetic Gotama. Āvaṭaṁ dvāraṁ nigaṇṭhānaṁ nigaṇṭhīnaṁ, anāvaṭaṁ dvāraṁ bhagavato bhikkhūnaṁ bhikkhunīnaṁ upāsakānaṁ upāsikānaṁ. His gate is closed to Jain monks and nuns, and opened for the Buddha’s monks, nuns, laymen, and laywomen. Sace te, bhante, piṇḍakena attho, ettheva tiṭṭha, ettheva te āharissantī’”ti. If you require alms-food, wait here, they will bring it to you.’” “Evaṁ, bhante”ti kho dovāriko upālissa gahapatissa paccassosi. “Yes, sir,” replied the gatekeeper. Assosi kho dīghatapassī nigaṇṭho: Dīgha Tapassī heard that “upāli kira gahapati samaṇassa gotamassa sāvakattaṁ upagato”ti. Upāli had become a disciple of the ascetic Gotama. Atha kho dīghatapassī nigaṇṭho yena nigaṇṭho nāṭaputto tenupasaṅkami; upasaṅkamitvā nigaṇṭhaṁ nāṭaputtaṁ etadavoca: He went to Nigaṇṭha Nātaputta and said to him, “sutaṁ metaṁ, bhante, upāli kira gahapati samaṇassa gotamassa sāvakattaṁ upagato”ti. “Sir, they say that the householder Upāli has become a disciple of the ascetic Gotama.” “Aṭṭhānaṁ kho etaṁ, tapassi, anavakāso yaṁ upāli gahapati samaṇassa gotamassa sāvakattaṁ upagaccheyya. “It is impossible, Tapassī, it cannot happen that Upāli could become Gotama’s disciple. Ṭhānañca kho etaṁ vijjati yaṁ samaṇo gotamo upālissa gahapatissa sāvakattaṁ upagaccheyyā”ti. But it is possible that Gotama could become Upāli’s disciple.” Dutiyampi kho dīghatapassī nigaṇṭho …pe… For a second time … tatiyampi kho dīghatapassī nigaṇṭho nigaṇṭhaṁ nāṭaputtaṁ etadavoca: and a third time, Dīgha Tapassī said to Nigaṇṭha Nātaputta, “sutaṁ metaṁ, bhante … “Sir, they say that the householder Upāli has become a disciple of the ascetic Gotama.” pe… “It is impossible, Tapassī, it cannot happen that Upāli could become Gotama’s disciple. upālissa gahapatissa sāvakattaṁ upagaccheyyā”ti. But it is possible that Gotama could become Upāli’s disciple.” “Handāhaṁ, bhante, gacchāmi yāva jānāmi yadi vā upāli gahapati samaṇassa gotamassa sāvakattaṁ upagato yadi vā no”ti. “Well, sir, I’d better go and find out whether or not Upāli has become Gotama’s disciple.” “Gaccha tvaṁ, tapassi, jānāhi yadi vā upāli gahapati samaṇassa gotamassa sāvakattaṁ upagato yadi vā no”ti. “Go, Tapassī, and find out whether or not Upāli has become Gotama’s disciple.” Atha kho dīghatapassī nigaṇṭho yena upālissa gahapatissa nivesanaṁ tenupasaṅkami. Then Dīgha Tapassī went to Upāli’s home. Addasā kho dovāriko dīghatapassiṁ nigaṇṭhaṁ dūratova āgacchantaṁ. The gatekeeper saw him coming off in the distance Disvāna dīghatapassiṁ nigaṇṭhaṁ etadavoca: and said to him, “tiṭṭha, bhante, mā pāvisi. “Wait, sir, do not enter. Ajjatagge upāli gahapati samaṇassa gotamassa sāvakattaṁ upagato. From now on the householder Upāli has become a disciple of the ascetic Gotama. Āvaṭaṁ dvāraṁ nigaṇṭhānaṁ nigaṇṭhīnaṁ, anāvaṭaṁ dvāraṁ bhagavato bhikkhūnaṁ bhikkhunīnaṁ upāsakānaṁ upāsikānaṁ. His gate is closed to Jain monks and nuns, and opened for the Buddha’s monks, nuns, laymen, and laywomen. Sace te, bhante, piṇḍakena attho, ettheva tiṭṭha, ettheva te āharissantī”ti. If you require alms-food, wait here, they will bring it to you.” “Na me, āvuso, piṇḍakena attho”ti vatvā tato paṭinivattitvā yena nigaṇṭho nāṭaputto tenupasaṅkami; upasaṅkamitvā nigaṇṭhaṁ nāṭaputtaṁ etadavoca: Saying, “No, mister, I do not require alms-food,” he turned back and went to Nigaṇṭha Nātaputta and said to him, “saccaṁyeva kho, bhante, yaṁ upāli gahapati samaṇassa gotamassa sāvakattaṁ upagato. “Sir, it’s really true that Upāli has become Gotama’s disciple. Etaṁ kho te ahaṁ, bhante, nālatthaṁ, na kho me, bhante, ruccati yaṁ upāli gahapati samaṇassa gotamassa vādaṁ āropeyya. Sir, I couldn’t get you to accept that it wasn’t a good idea for the householder Upāli to rebut the ascetic Gotama’s doctrine. Samaṇo hi, bhante, gotamo māyāvī āvaṭṭaniṁ māyaṁ jānāti yāya aññatitthiyānaṁ sāvake āvaṭṭetīti. For the ascetic Gotama is a magician. He knows a conversion magic, and uses it to convert the disciples of those who follow other paths. Āvaṭṭo kho te, bhante, upāli gahapati samaṇena gotamena āvaṭṭaniyā māyāyā”ti. The householder Upāli has been converted by the ascetic Gotama’s conversion magic!” “Aṭṭhānaṁ kho etaṁ, tapassi, anavakāso yaṁ upāli gahapati samaṇassa gotamassa sāvakattaṁ upagaccheyya. “It is impossible, Tapassī, it cannot happen that Upāli could become Gotama’s disciple. Ṭhānañca kho etaṁ vijjati yaṁ samaṇo gotamo upālissa gahapatissa sāvakattaṁ upagaccheyyā”ti. But it is possible that Gotama could become Upāli’s disciple.” Dutiyampi kho dīghatapassī nigaṇṭho nigaṇṭhaṁ nāṭaputtaṁ etadavoca: For a second time … “saccaṁyeva, bhante …pe… upālissa gahapatissa sāvakattaṁ upagaccheyyā”ti. Tatiyampi kho dīghatapassī nigaṇṭho nigaṇṭhaṁ nāṭaputtaṁ etadavoca: and a third time, Dīgha Tapassī told Nigaṇṭha Nātaputta “saccaṁyeva kho, bhante … that it was really true. pe… “It is impossible … upālissa gahapatissa sāvakattaṁ upagaccheyyā”ti. “Handa cāhaṁ, tapassi, gacchāmi yāva cāhaṁ sāmaṁyeva jānāmi yadi vā upāli gahapati samaṇassa gotamassa sāvakattaṁ upagato yadi vā no”ti. Well, Tapassī, I’d better go and find out for myself whether or not Upāli has become Gotama’s disciple.” Atha kho nigaṇṭho nāṭaputto mahatiyā nigaṇṭhaparisāya saddhiṁ yena upālissa gahapatissa nivesanaṁ tenupasaṅkami. Then Nigaṇṭha Nātaputta went to Upāli’s home together with a large following of Jain ascetics. Addasā kho dovāriko nigaṇṭhaṁ nāṭaputtaṁ dūratova āgacchantaṁ. The gatekeeper saw him coming off in the distance Disvāna nigaṇṭhaṁ nāṭaputtaṁ etadavoca: and said to him: “tiṭṭha, bhante, mā pāvisi. ‘Wait, sir, do not enter. Ajjatagge upāli gahapati samaṇassa gotamassa sāvakattaṁ upagato. From now on the householder Upāli has become a disciple of the ascetic Gotama. Āvaṭaṁ dvāraṁ nigaṇṭhānaṁ nigaṇṭhīnaṁ, anāvaṭaṁ dvāraṁ bhagavato bhikkhūnaṁ bhikkhunīnaṁ upāsakānaṁ upāsikānaṁ. His gate is closed to Jain monks and nuns, and opened for the Buddha’s monks, nuns, laymen, and laywomen. Sace te, bhante, piṇḍakena attho, ettheva tiṭṭha, ettheva te āharissantī”ti. If you require alms-food, wait here, they will bring it to you.” “Tena hi, samma dovārika, yena upāli gahapati tenupasaṅkama; upasaṅkamitvā upāliṁ gahapatiṁ evaṁ vadehi: “Well then, my good gatekeeper, go to Upāli and say: ‘nigaṇṭho, bhante, nāṭaputto mahatiyā nigaṇṭhaparisāya saddhiṁ bahidvārakoṭṭhake ṭhito; ‘Sir, Nigaṇṭha Nātaputta is waiting outside the gates together with a large following of Jain ascetics. so te dassanakāmo’”ti. He wishes to see you.’” “Evaṁ, bhante”ti kho dovāriko nigaṇṭhassa nāṭaputtassa paṭissutvā yena upāli gahapati tenupasaṅkami; upasaṅkamitvā upāliṁ gahapatiṁ etadavoca: “Yes, sir,” replied the gatekeeper. He went to Upāli and relayed what was said. “nigaṇṭho, bhante, nāṭaputto mahatiyā nigaṇṭhaparisāya saddhiṁ bahidvārakoṭṭhake ṭhito; so te dassanakāmo”ti. “Tena hi, samma dovārika, majjhimāya dvārasālāya āsanāni paññapehī”ti. Upāli said to him, “Well, then, my good gatekeeper, prepare seats in the hall of the middle gate.” “Evaṁ, bhante”ti kho dovāriko upālissa gahapatissa paṭissutvā majjhimāya dvārasālāya āsanāni paññapetvā yena upāli gahapati tenupasaṅkami; upasaṅkamitvā upāliṁ gahapatiṁ etadavoca: “Yes, sir,” replied the gatekeeper. He did as he was asked, then returned to Upāli and said, “paññattāni kho, bhante, majjhimāya dvārasālāya āsanāni. “Sir, seats have been prepared in the hall of the middle gate. Yassadāni kālaṁ maññasī”ti. Please go at your convenience.” Atha kho upāli gahapati yena majjhimā dvārasālā tenupasaṅkami; upasaṅkamitvā yaṁ tattha āsanaṁ aggañca seṭṭhañca uttamañca paṇītañca tattha sāmaṁ nisīditvā dovārikaṁ āmantesi: Then Upāli went to the hall of the middle gate, where he sat on the highest and finest seat. He addressed the gatekeeper, “tena hi, samma dovārika, yena nigaṇṭho nāṭaputto tenupasaṅkama; upasaṅkamitvā nigaṇṭhaṁ nāṭaputtaṁ evaṁ vadehi: “Well then, my good gatekeeper, go to Nigaṇṭha Nātaputta and say to him: ‘upāli, bhante, gahapati evamāha— ‘Sir, Upāli says pavisa kira, bhante, sace ākaṅkhasī’”ti. you may enter if you wish.’” “Evaṁ, bhante”ti kho dovāriko upālissa gahapatissa paṭissutvā yena nigaṇṭho nāṭaputto tenupasaṅkami; upasaṅkamitvā nigaṇṭhaṁ nāṭaputtaṁ etadavoca: “Yes, sir,” replied the gatekeeper. He went to Nigaṇṭha Nātaputta and relayed what was said. “upāli, bhante, gahapati evamāha: ‘pavisa kira, bhante, sace ākaṅkhasī’”ti. Atha kho nigaṇṭho nāṭaputto mahatiyā nigaṇṭhaparisāya saddhiṁ yena majjhimā dvārasālā tenupasaṅkami. Then Nigaṇṭha Nātaputta went to the hall of the middle gate together with a large following of Jain ascetics. Atha kho upāli gahapati— yaṁ sudaṁ pubbe yato passati nigaṇṭhaṁ nāṭaputtaṁ dūratova āgacchantaṁ disvāna tato paccuggantvā yaṁ tattha āsanaṁ aggañca seṭṭhañca uttamañca paṇītañca taṁ uttarāsaṅgena sammajjitvā pariggahetvā nisīdāpeti so— Previously, when Upāli saw Nigaṇṭha Nātaputta coming, he would go out to greet him and, having wiped off the highest and finest seat with his upper robe, he would put his arms around him and sit him down. dāni yaṁ tattha āsanaṁ aggañca seṭṭhañca uttamañca paṇītañca tattha sāmaṁ nisīditvā nigaṇṭhaṁ nāṭaputtaṁ etadavoca: But today, having seated himself on the highest and finest seat, he said to Nigaṇṭha Nātaputta, “saṁvijjanti kho, bhante, āsanāni; “There are seats, sir. sace ākaṅkhasi, nisīdā”ti. Please sit if you wish.” Evaṁ vutte, nigaṇṭho nāṭaputto upāliṁ gahapatiṁ etadavoca: When he said this, Nigaṇṭha Nātaputta said to him: “ummattosi tvaṁ, gahapati, dattosi tvaṁ, gahapati. “You’re mad, householder! You’re a moron! ‘Gacchāmahaṁ, bhante, samaṇassa gotamassa vādaṁ āropessāmī’ti gantvā mahatāsi vādasaṅghāṭena paṭimukko āgato. You said: ‘I’ll go and refute the ascetic Gotama’s doctrine.’ But you come back caught in the vast net of his doctrine. Seyyathāpi, gahapati, puriso aṇḍahārako gantvā ubbhatehi aṇḍehi āgaccheyya, seyyathā vā pana gahapati puriso akkhikahārako gantvā ubbhatehi akkhīhi āgaccheyya; Suppose a man went to deliver a pair of balls, but came back castrated. Or they went to deliver eyes, but came back blinded. evameva kho tvaṁ, gahapati, ‘gacchāmahaṁ, bhante, samaṇassa gotamassa vādaṁ āropessāmī’ti gantvā mahatāsi vādasaṅghāṭena paṭimukko āgato. In the same way, you said: ‘I’ll go and refute the ascetic Gotama’s doctrine.’ But you come back caught in the vast net of his doctrine. Āvaṭṭosi kho tvaṁ, gahapati, samaṇena gotamena āvaṭṭaniyā māyāyā”ti. You’ve been converted by the ascetic Gotama’s conversion magic!” “Bhaddikā, bhante, āvaṭṭanī māyā; “Sir, this conversion magic is excellent. kalyāṇī, bhante, āvaṭṭanī māyā; This conversion magic is lovely! piyā me, bhante, ñātisālohitā imāya āvaṭṭaniyā āvaṭṭeyyuṁ; piyānampi me assa ñātisālohitānaṁ dīgharattaṁ hitāya sukhāya; If my loved ones—relatives and kin—were to be converted by this, it would be for their lasting welfare and happiness. sabbe cepi, bhante, khattiyā imāya āvaṭṭaniyā āvaṭṭeyyuṁ; sabbesānampissa khattiyānaṁ dīgharattaṁ hitāya sukhāya; sabbe cepi, bhante, brāhmaṇā …pe… vessā …pe… suddā imāya āvaṭṭaniyā āvaṭṭeyyuṁ; sabbesānampissa suddānaṁ dīgharattaṁ hitāya sukhāya; If all the aristocrats, brahmins, merchants, and workers were to be converted by this, it would be for their lasting welfare and happiness. sadevako cepi, bhante, loko samārako sabrahmako sassamaṇabrāhmaṇī pajā sadevamanussā imāya āvaṭṭaniyā āvaṭṭeyyuṁ; sadevakassapissa lokassa samārakassa sabrahmakassa sassamaṇabrāhmaṇiyā pajāya sadevamanussāya dīgharattaṁ hitāya sukhāyāti. If the whole world—with its gods, Māras and Brahmās, this population with its ascetics and brahmins, gods and humans—were to be converted by this, it would be for their lasting welfare and happiness. Tena hi, bhante, upamaṁ te karissāmi. Well then, sir, I shall give you a simile. Upamāyapidhekacce viññū purisā bhāsitassa atthaṁ ājānanti. For by means of a simile some sensible people understand the meaning of what is said. Bhūtapubbaṁ, bhante, aññatarassa brāhmaṇassa jiṇṇassa vuḍḍhassa mahallakassa daharā māṇavikā pajāpatī ahosi gabbhinī upavijaññā. Once upon a time there was an old brahmin, elderly and senior. His wife was a young brahmin lady who was pregnant and approaching the time for giving birth. Atha kho, bhante, sā māṇavikā taṁ brāhmaṇaṁ etadavoca, Then she said to the brahmin, ‘gaccha tvaṁ, brāhmaṇa, āpaṇā makkaṭacchāpakaṁ kiṇitvā ānehi, yo me kumārakassa kīḷāpanako bhavissatī’ti. ‘Go, brahmin, buy a baby monkey from the market and bring it back so it can be a playmate for my child.’ Evaṁ vutte, so brāhmaṇo taṁ māṇavikaṁ etadavoca: When she said this, the brahmin said to her, ‘āgamehi tāva, bhoti, yāva vijāyati. ‘Wait, my dear, until you give birth. Sace tvaṁ, bhoti, kumārakaṁ vijāyissasi, tassā te ahaṁ āpaṇā makkaṭacchāpakaṁ kiṇitvā ānessāmi, yo te kumārakassa kīḷāpanako bhavissati. If your child is a boy, I’ll buy you a male monkey, Sace pana tvaṁ, bhoti, kumārikaṁ vijāyissasi, tassā te ahaṁ āpaṇā makkaṭacchāpikaṁ kiṇitvā ānessāmi, yā te kumārikāya kīḷāpanikā bhavissatī’ti. but if it’s a girl, I’ll buy a female monkey.’ Dutiyampi kho, bhante, sā māṇavikā …pe… For a second time, tatiyampi kho, bhante, sā māṇavikā taṁ brāhmaṇaṁ etadavoca: and a third time she said to the brahmin, ‘gaccha tvaṁ, brāhmaṇa, āpaṇā makkaṭacchāpakaṁ kiṇitvā ānehi, yo me kumārakassa kīḷāpanako bhavissatī’ti. ‘Go, brahmin, buy a baby monkey from the market and bring it back so it can be a playmate for my child.’ Atha kho, bhante, so brāhmaṇo tassā māṇavikāya sāratto paṭibaddhacitto āpaṇā makkaṭacchāpakaṁ kiṇitvā ānetvā taṁ māṇavikaṁ etadavoca: Then that brahmin, because of his love for the brahmin lady, bought a male baby monkey at the market, brought it to her, and said, ‘ayaṁ te, bhoti, āpaṇā makkaṭacchāpako kiṇitvā ānīto, yo te kumārakassa kīḷāpanako bhavissatī’ti. ‘I’ve bought this male baby monkey for you so it can be a playmate for your child.’ Evaṁ vutte, bhante, sā māṇavikā taṁ brāhmaṇaṁ etadavoca: When he said this, she said to him, ‘gaccha tvaṁ, brāhmaṇa, imaṁ makkaṭacchāpakaṁ ādāya yena rattapāṇi rajakaputto tenupasaṅkama; upasaṅkamitvā rattapāṇiṁ rajakaputtaṁ evaṁ vadehi— ‘Go, brahmin, take this monkey to Rattapāṇi the dyer and say, icchāmahaṁ, samma rattapāṇi, imaṁ makkaṭacchāpakaṁ pītāvalepanaṁ nāma raṅgajātaṁ rajitaṁ ākoṭitapaccākoṭitaṁ ubhatobhāgavimaṭṭhan’ti. “Mister Rattapāṇi, I wish to have this monkey dyed the color of yellow greasepaint, pounded and re-pounded, and pressed on both sides.”’ Atha kho, bhante, so brāhmaṇo tassā māṇavikāya sāratto paṭibaddhacitto taṁ makkaṭacchāpakaṁ ādāya yena rattapāṇi rajakaputto tenupasaṅkami; upasaṅkamitvā rattapāṇiṁ rajakaputtaṁ etadavoca: Then that brahmin, because of his love for the brahmin lady, took the monkey to Rattapāṇi the dyer and said, ‘icchāmahaṁ, samma rattapāṇi, imaṁ makkaṭacchāpakaṁ pītāvalepanaṁ nāma raṅgajātaṁ rajitaṁ ākoṭitapaccākoṭitaṁ ubhatobhāgavimaṭṭhan’ti. ‘Mister Rattapāṇi, I wish to have this monkey dyed the color of yellow greasepaint, pounded and re-pounded, and pressed on both sides.’ Evaṁ vutte, bhante, rattapāṇi rajakaputto taṁ brāhmaṇaṁ etadavoca: When he said this, Rattapāṇi said to him, ‘ayaṁ kho te, bhante, makkaṭacchāpako raṅgakkhamo hi kho, no ākoṭanakkhamo, no vimajjanakkhamo’ti. ‘Sir, this monkey can withstand a dying, but not a pounding or a pressing.’ Evameva kho, bhante, bālānaṁ nigaṇṭhānaṁ vādo raṅgakkhamo hi kho bālānaṁ no paṇḍitānaṁ, no anuyogakkhamo, no vimajjanakkhamo. In the same way, the doctrine of the foolish Jains looks fine initially—for fools, not for the astute—but can’t withstand being scrutinized or pressed. Atha kho, bhante, so brāhmaṇo aparena samayena navaṁ dussayugaṁ ādāya yena rattapāṇi rajakaputto tenupasaṅkami; upasaṅkamitvā rattapāṇiṁ rajakaputtaṁ etadavoca: Then some time later that brahmin took a new pair of garments to Rattapāṇi the dyer and said, ‘icchāmahaṁ, samma rattapāṇi, imaṁ navaṁ dussayugaṁ pītāvalepanaṁ nāma raṅgajātaṁ rajitaṁ ākoṭitapaccākoṭitaṁ ubhatobhāgavimaṭṭhan’ti. ‘Mister Rattapāṇi, I wish to have this new pair of garments dyed the color of yellow greasepaint, pounded and re-pounded, and pressed on both sides.’ Evaṁ vutte, bhante, rattapāṇi rajakaputto taṁ brāhmaṇaṁ etadavoca: When he said this, Rattapāṇi said to him, ‘idaṁ kho te, bhante, navaṁ dussayugaṁ raṅgakkhamañceva ākoṭanakkhamañca vimajjanakkhamañcā’ti. ‘Sir, this pair of garments can withstand a dying, a pounding, and a pressing.’ Evameva kho, bhante, tassa bhagavato vādo arahato sammāsambuddhassa raṅgakkhamo ceva paṇḍitānaṁ no bālānaṁ, anuyogakkhamo ca vimajjanakkhamo cā”ti. In the same way, the doctrine of the Buddha looks fine initially—for the astute, not for fools—and it can withstand being scrutinized and pressed.” “Sarājikā kho, gahapati, parisā evaṁ jānāti: “Householder, the king and his retinue know you as ‘upāli gahapati nigaṇṭhassa nāṭaputtassa sāvako’ti. a disciple of Nigaṇṭha Nātaputta. Kassa taṁ, gahapati, sāvakaṁ dhāremā”ti? Whose disciple should we remember you as?” Evaṁ vutte, upāli gahapati uṭṭhāyāsanā ekaṁsaṁ uttarāsaṅgaṁ karitvā yena bhagavā tenañjaliṁ paṇāmetvā nigaṇṭhaṁ nāṭaputtaṁ etadavoca: When he had spoken, the householder Upāli got up from his seat, arranged his robe over one shoulder, raised his joined palms in the direction of the Buddha, and said to Nigaṇṭha Nātaputta, “tena hi, bhante, suṇohi yassāhaṁ sāvako”ti: “Well then, sir, hear whose disciple I am: “Dhīrassa vigatamohassa, The wise one, free of delusion, Pabhinnakhīlassa vijitavijayassa; rid of barrenness, victor in battle; Anīghassa susamacittassa, he’s untroubled and so even-minded, Vuddhasīlassa sādhupaññassa; with the virtue of an elder and the wisdom of a saint, Vesamantarassa vimalassa, immaculate in the midst of it all: Bhagavato tassa sāvakohamasmi. he is the Buddha, and I am his disciple. Akathaṅkathissa tusitassa, He has no indecision, he’s content, Vantalokāmisassa muditassa; joyful, he has spat out the world’s bait; Katasamaṇassa manujassa, he has completed the ascetic’s task as a human, Antimasārīrassa narassa; a man who bears his final body; Anopamassa virajassa, he’s beyond compare, he’s stainless: Bhagavato tassa sāvakohamasmi. he is the Buddha, and I am his disciple. Asaṁsayassa kusalassa, He’s free of doubt, he’s skillful, Venayikassa sārathivarassa; he’s a trainer, an excellent charioteer; Anuttarassa ruciradhammassa, supreme, with brilliant qualities, Nikkaṅkhassa pabhāsakassa; confident, his light shines forth; Mānacchidassa vīrassa, he has cut off conceit, he’s a hero: Bhagavato tassa sāvakohamasmi. he is the Buddha, and I am his disciple. Nisabhassa appameyyassa, The chief bull, immeasurable, Gambhīrassa monapattassa; profound, sagacious; Khemaṅkarassa vedassa, he is the builder of sanctuary, knowledgeable, Dhammaṭṭhassa saṁvutattassa; firm in principle and restrained; Saṅgātigassa muttassa, he has got over clinging and is liberated: Bhagavato tassa sāvakohamasmi. he is the Buddha, and I am his disciple. Nāgassa pantasenassa, He’s a giant, living remotely, Khīṇasaṁyojanassa muttassa; he’s ended the fetters and is liberated; Paṭimantakassa dhonassa, he’s skilled in dialogue and cleansed, Pannadhajassa vītarāgassa; with banner put down, desireless; Dantassa nippapañcassa, he’s tamed, and doesn’t proliferate: Bhagavato tassa sāvakohamasmi. he is the Buddha, and I am his disciple. Isisattamassa akuhassa, He is the seventh sage, free of deceit, Tevijjassa brahmapattassa; with three knowledges, he has attained to holiness, Nhātakassa padakassa, he has bathed, he knows philology, Passaddhassa viditavedassa; he’s tranquil, he understands what is known; Purindadassa sakkassa, he crushes resistance, he is the lord: Bhagavato tassa sāvakohamasmi. he is the Buddha, and I am his disciple. Ariyassa bhāvitattassa, The noble one, self-developed, Pattipattassa veyyākaraṇassa; he has attained the goal and explains it; Satimato vipassissa, he is mindful, discerning, Anabhinatassa no apanatassa; neither leaning forward nor pulling back, Anejassa vasippattassa, he’s unstirred, attained to mastery: Bhagavato tassa sāvakohamasmi. he is the Buddha, and I am his disciple. Samuggatassa jhāyissa, He has risen up, he practices absorption, Ananugatantarassa suddhassa; not following inner thoughts, he is pure, Asitassa hitassa, independent, and fearless; Pavivittassa aggappattassa; secluded, he has reached the peak, Tiṇṇassa tārayantassa, crossed over, he helps others across: Bhagavato tassa sāvakohamasmi. he is the Buddha, and I am his disciple. Santassa bhūripaññassa, He’s peaceful, his wisdom is vast, Mahāpaññassa vītalobhassa; with great wisdom, he’s free of greed; Tathāgatassa sugatassa, he is the Realized One, the Holy One, Appaṭipuggalassa asamassa; unrivaled, unequaled, Visāradassa nipuṇassa, assured, and subtle: Bhagavato tassa sāvakohamasmi. he is the Buddha, and I am his disciple. Taṇhacchidassa buddhassa, He has cut off craving and is awakened, Vītadhūmassa anupalittassa; free of fuming, unsullied; Āhuneyyassa yakkhassa, a mighty spirit worthy of offerings, Uttamapuggalassa atulassa; best of men, inestimable, Mahato yasaggapattassa, grand, he has reached the peak of glory: Bhagavato tassa sāvakohamasmī”ti. he is the Buddha, and I am his disciple.” “Kadā saññūḷhā pana te, gahapati, ime samaṇassa gotamassa vaṇṇā”ti? “But when did you compose these praises of the ascetic Gotama’s beautiful qualities, householder?” “Seyyathāpi, bhante, nānāpupphānaṁ mahāpuppharāsi, tamenaṁ dakkho mālākāro vā mālākārantevāsī vā vicittaṁ mālaṁ gantheyya; “Sir, suppose there was a large heap of many different flowers. A deft garland-maker or their apprentice could tie them into a colorful garland. evameva kho, bhante, so bhagavā anekavaṇṇo anekasatavaṇṇo. In the same way, the Buddha has many beautiful qualities to praise, many hundreds of such qualities. Ko hi, bhante, vaṇṇārahassa vaṇṇaṁ na karissatī”ti? Who, sir, would not praise the praiseworthy?” Atha kho nigaṇṭhassa nāṭaputtassa bhagavato sakkāraṁ asahamānassa tattheva uṇhaṁ lohitaṁ mukhato uggacchīti. Unable to bear this honor paid to the Buddha, Nigaṇṭha Nātaputta spewed hot blood from his mouth there and then. Upālisuttaṁ niṭṭhitaṁ chaṭṭhaṁ. 57. Kukkuravatikasutta The Ascetic Who Behaved Like a Dog Evaṁ me sutaṁ— So I have heard. ekaṁ samayaṁ bhagavā koliyesu viharati haliddavasanaṁ nāma koliyānaṁ nigamo. At one time the Buddha was staying in the land of the Koliyans, where they have a town named Haliddavasana. Atha kho puṇṇo ca koliyaputto govatiko acelo ca seniyo kukkuravatiko yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā puṇṇo koliyaputto govatiko bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Acelo pana seniyo kukkuravatiko bhagavatā saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā kukkurova palikujjitvā ekamantaṁ nisīdi. Then Puṇṇa Koliyaputta, who had taken a vow to behave like a cow, and Seniya, a naked ascetic who had taken a vow to behave like a dog, went to see the Buddha. Puṇṇa bowed to the Buddha and sat down to one side, while Seniya exchanged greetings and polite conversation with him before sitting down to one side curled up like a dog. Ekamantaṁ nisinno kho puṇṇo koliyaputto govatiko bhagavantaṁ etadavoca: Puṇṇa said to the Buddha, “ayaṁ, bhante, acelo seniyo kukkuravatiko dukkarakārako chamānikkhittaṁ bhojanaṁ bhuñjati. “Sir, this naked dog ascetic Seniya does a hard thing: he eats food placed on the ground. Tassa taṁ kukkuravataṁ dīgharattaṁ samattaṁ samādinnaṁ. For a long time he has undertaken that observance to behave like a dog. Tassa kā gati, ko abhisamparāyo”ti? Where will he be reborn in his next life?” “Alaṁ, puṇṇa, tiṭṭhatetaṁ; mā maṁ etaṁ pucchī”ti. “Enough, Puṇṇa, let it be. Don’t ask me that.” Dutiyampi kho puṇṇo koliyaputto govatiko …pe… For a second time … tatiyampi kho puṇṇo koliyaputto govatiko bhagavantaṁ etadavoca: and a third time, Puṇṇa said to the Buddha, “ayaṁ, bhante, acelo seniyo kukkuravatiko dukkarakārako chamānikkhittaṁ bhojanaṁ bhuñjati. “Sir, this naked dog ascetic Seniya does a hard thing: he eats food placed on the ground. Tassa taṁ kukkuravataṁ dīgharattaṁ samattaṁ samādinnaṁ. For a long time he has undertaken that observance to behave like a dog. Tassa kā gati, ko abhisamparāyo”ti? Where will he be reborn in his next life?” “Addhā kho te ahaṁ, puṇṇa, na labhāmi. “Clearly, Puṇṇa, I’m not getting through to you when I say: Alaṁ, puṇṇa, tiṭṭhatetaṁ; mā maṁ etaṁ pucchīti; ‘Enough, Puṇṇa, let it be. Don’t ask me that.’ api ca tyāhaṁ byākarissāmi. Nevertheless, I will answer you. Idha, puṇṇa, ekacco kukkuravataṁ bhāveti paripuṇṇaṁ abbokiṇṇaṁ, kukkurasīlaṁ bhāveti paripuṇṇaṁ abbokiṇṇaṁ, kukkuracittaṁ bhāveti paripuṇṇaṁ abbokiṇṇaṁ, kukkurākappaṁ bhāveti paripuṇṇaṁ abbokiṇṇaṁ. Take someone who develops the dog observance fully and uninterruptedly. They develop a dog’s ethics, a dog’s mentality, and a dog’s behavior fully and uninterruptedly. So kukkuravataṁ bhāvetvā paripuṇṇaṁ abbokiṇṇaṁ, kukkurasīlaṁ bhāvetvā paripuṇṇaṁ abbokiṇṇaṁ, kukkuracittaṁ bhāvetvā paripuṇṇaṁ abbokiṇṇaṁ, kukkurākappaṁ bhāvetvā paripuṇṇaṁ abbokiṇṇaṁ kāyassa bhedā paraṁ maraṇā kukkurānaṁ sahabyataṁ upapajjati. When their body breaks up, after death, they’re reborn in the company of dogs. Sace kho panassa evaṁdiṭṭhi hoti: ‘imināhaṁ sīlena vā vatena vā tapena vā brahmacariyena vā devo vā bhavissāmi devaññataro vā’ti, sāssa hoti micchādiṭṭhi. But if they have such a view: ‘By this precept or observance or mortification or spiritual life, may I become one of the gods!’ This is their wrong view. Micchādiṭṭhissa kho ahaṁ, puṇṇa, dvinnaṁ gatīnaṁ aññataraṁ gatiṁ vadāmi—nirayaṁ vā tiracchānayoniṁ vā. An individual with wrong view is reborn in one of two places, I say: hell or the animal realm. Iti kho, puṇṇa, sampajjamānaṁ kukkuravataṁ kukkurānaṁ sahabyataṁ upaneti, vipajjamānaṁ nirayan”ti. So if the dog observance succeeds it leads to rebirth in the company of dogs, but if it fails it leads to hell.” Evaṁ vutte, acelo seniyo kukkuravatiko parodi, assūni pavattesi. When he said this, Seniya cried and burst out in tears. Atha kho bhagavā puṇṇaṁ koliyaputtaṁ govatikaṁ etadavoca: The Buddha said to Puṇṇa, “etaṁ kho te ahaṁ, puṇṇa, nālatthaṁ. “This is what I didn’t get through to you when I said: Alaṁ, puṇṇa, tiṭṭhatetaṁ; mā maṁ etaṁ pucchī”ti. ‘Enough, Puṇṇa, let it be. Don’t ask me that.’” “Nāhaṁ, bhante, etaṁ rodāmi yaṁ maṁ bhagavā evamāha; “Sir, I’m not crying because of what the Buddha said. api ca me idaṁ, bhante, kukkuravataṁ dīgharattaṁ samattaṁ samādinnaṁ. But, sir, for a long time I have undertaken this observance to behave like a dog. Ayaṁ, bhante, puṇṇo koliyaputto govatiko. Sir, this Puṇṇa has taken a vow to behave like a cow. Tassa taṁ govataṁ dīgharattaṁ samattaṁ samādinnaṁ. For a long time he has undertaken that observance to behave like a cow. Tassa kā gati, ko abhisamparāyo”ti? Where will he be reborn in his next life?” “Alaṁ, seniya, tiṭṭhatetaṁ; mā maṁ etaṁ pucchī”ti. “Enough, Seniya, let it be. Don’t ask me that.” Dutiyampi kho acelo seniyo …pe… For a second time … tatiyampi kho acelo seniyo kukkuravatiko bhagavantaṁ etadavoca: and a third time Seniya said to the Buddha, “ayaṁ, bhante, puṇṇo koliyaputto govatiko. “Sir, this Puṇṇa has taken a vow to behave like a cow. Tassa taṁ govataṁ dīgharattaṁ samattaṁ samādinnaṁ. For a long time he has undertaken that observance to behave like a cow. Tassa kā gati, ko abhisamparāyo”ti? Where will he be reborn in his next life?” “Addhā kho te ahaṁ, seniya, na labhāmi. “Clearly, Seniya, I’m not getting through to you when I say: Alaṁ, seniya, tiṭṭhatetaṁ; mā maṁ etaṁ pucchīti; ‘Enough, Seniya, let it be. Don’t ask me that.’ api ca tyāhaṁ byākarissāmi. Nevertheless, I will answer you. Idha, seniya, ekacco govataṁ bhāveti paripuṇṇaṁ abbokiṇṇaṁ, gosīlaṁ bhāveti paripuṇṇaṁ abbokiṇṇaṁ, gocittaṁ bhāveti paripuṇṇaṁ abbokiṇṇaṁ, gavākappaṁ bhāveti paripuṇṇaṁ abbokiṇṇaṁ. Take someone who develops the cow observance fully and uninterruptedly. They develop a cow’s ethics, a cow’s mentality, and a cow’s behavior fully and uninterruptedly. So govataṁ bhāvetvā paripuṇṇaṁ abbokiṇṇaṁ, gosīlaṁ bhāvetvā paripuṇṇaṁ abbokiṇṇaṁ, gocittaṁ bhāvetvā paripuṇṇaṁ abbokiṇṇaṁ, gavākappaṁ bhāvetvā paripuṇṇaṁ abbokiṇṇaṁ kāyassa bhedā paraṁ maraṇā gunnaṁ sahabyataṁ upapajjati. When their body breaks up, after death, they’re reborn in the company of cows. Sace kho panassa evaṁdiṭṭhi hoti: ‘imināhaṁ sīlena vā vatena vā tapena vā brahmacariyena vā devo vā bhavissāmi devaññataro vā’ti, sāssa hoti micchādiṭṭhi. But if they have such a view: ‘By this precept or observance or mortification or spiritual life, may I become one of the gods!’ This is their wrong view. Micchādiṭṭhissa kho ahaṁ, seniya, dvinnaṁ gatīnaṁ aññataraṁ gatiṁ vadāmi—nirayaṁ vā tiracchānayoniṁ vā. An individual with wrong view is reborn in one of two places, I say: hell or the animal realm. Iti kho, seniya, sampajjamānaṁ govataṁ gunnaṁ sahabyataṁ upaneti, vipajjamānaṁ nirayan”ti. So if the cow observance succeeds it leads to rebirth in the company of cows, but if it fails it leads to hell.” Evaṁ vutte, puṇṇo koliyaputto govatiko parodi, assūni pavattesi. When he said this, Puṇṇa cried and burst out in tears. Atha kho bhagavā acelaṁ seniyaṁ kukkuravatikaṁ etadavoca: The Buddha said to Seniya, “etaṁ kho te ahaṁ, seniya, nālatthaṁ. “This is what I didn’t get through to you when I said: Alaṁ, seniya, tiṭṭhatetaṁ; mā maṁ etaṁ pucchī”ti. ‘Enough, Seniya, let it be. Don’t ask me that.’” “Nāhaṁ, bhante, etaṁ rodāmi yaṁ maṁ bhagavā evamāha; “Sir, I’m not crying because of what the Buddha said. api ca me idaṁ, bhante, govataṁ dīgharattaṁ samattaṁ samādinnaṁ. But, sir, for a long time I have undertaken this observance to behave like a cow. Evaṁ pasanno ahaṁ, bhante, bhagavati; I am quite confident that the Buddha pahoti bhagavā tathā dhammaṁ desetuṁ yathā ahaṁ cevimaṁ govataṁ pajaheyyaṁ, ayañceva acelo seniyo kukkuravatiko taṁ kukkuravataṁ pajaheyyā”ti. is capable of teaching me so that I can give up this cow observance, and the naked ascetic Seniya can give up that dog observance.” “Tena hi, puṇṇa, suṇāhi, sādhukaṁ manasi karohi, bhāsissāmī”ti. “Well then, Puṇṇa, listen and pay close attention, I will speak.” “Evaṁ, bhante”ti kho puṇṇo koliyaputto govatiko bhagavato paccassosi. “Yes, sir,” he replied. Bhagavā etadavoca: The Buddha said this: “Cattārimāni, puṇṇa, kammāni mayā sayaṁ abhiññā sacchikatvā paveditāni. “Puṇṇa, I declare these four kinds of deeds, having realized them with my own insight. Katamāni cattāri? What four? Atthi, puṇṇa, kammaṁ kaṇhaṁ kaṇhavipākaṁ; There are dark deeds with dark results; atthi, puṇṇa, kammaṁ sukkaṁ sukkavipākaṁ; bright deeds with bright results; atthi, puṇṇa, kammaṁ kaṇhasukkaṁ kaṇhasukkavipākaṁ; dark and bright deeds with dark and bright results; and atthi, puṇṇa, kammaṁ akaṇhaṁ asukkaṁ akaṇhaasukkavipākaṁ, kammakkhayāya saṁvattati. neither dark nor bright deeds with neither dark nor bright results, which lead to the ending of deeds. Katamañca, puṇṇa, kammaṁ kaṇhaṁ kaṇhavipākaṁ? And what are dark deeds with dark results? Idha, puṇṇa, ekacco sabyābajjhaṁ kāyasaṅkhāraṁ abhisaṅkharoti, sabyābajjhaṁ vacīsaṅkhāraṁ abhisaṅkharoti, sabyābajjhaṁ manosaṅkhāraṁ abhisaṅkharoti. It’s when someone makes hurtful choices by way of body, speech, and mind. So sabyābajjhaṁ kāyasaṅkhāraṁ abhisaṅkharitvā, sabyābajjhaṁ vacīsaṅkhāraṁ abhisaṅkharitvā, sabyābajjhaṁ manosaṅkhāraṁ abhisaṅkharitvā, sabyābajjhaṁ lokaṁ upapajjati. Having made these choices, they’re reborn in a hurtful world, Tamenaṁ sabyābajjhaṁ lokaṁ upapannaṁ samānaṁ sabyābajjhā phassā phusanti. where hurtful contacts touch them. So sabyābajjhehi phassehi phuṭṭho samāno sabyābajjhaṁ vedanaṁ vedeti ekantadukkhaṁ, seyyathāpi sattā nerayikā. Touched by hurtful contacts, they experience hurtful feelings that are exclusively painful—like the beings in hell. Iti kho, puṇṇa, bhūtā bhūtassa upapatti hoti; This is how a being is born from a being. yaṁ karoti tena upapajjati, For your deeds determine your rebirth, upapannamenaṁ phassā phusanti. and when you’re reborn contacts affect you. Evampāhaṁ, puṇṇa, ‘kammadāyādā sattā’ti vadāmi. This is why I say that sentient beings are heirs to their deeds. Idaṁ vuccati, puṇṇa, kammaṁ kaṇhaṁ kaṇhavipākaṁ. (1) These are called dark deeds with dark results. Katamañca, puṇṇa, kammaṁ sukkaṁ sukkavipākaṁ? And what are bright deeds with bright results? Idha, puṇṇa, ekacco abyābajjhaṁ kāyasaṅkhāraṁ abhisaṅkharoti, abyābajjhaṁ vacīsaṅkhāraṁ abhisaṅkharoti, abyābajjhaṁ manosaṅkhāraṁ abhisaṅkharoti. It’s when someone makes pleasing choices by way of body, speech, and mind. So abyābajjhaṁ kāyasaṅkhāraṁ abhisaṅkharitvā, abyābajjhaṁ vacīsaṅkhāraṁ abhisaṅkharitvā, abyābajjhaṁ manosaṅkhāraṁ abhisaṅkharitvā abyābajjhaṁ lokaṁ upapajjati. Having made these choices, they are reborn in a pleasing world, Tamenaṁ abyābajjhaṁ lokaṁ upapannaṁ samānaṁ abyābajjhā phassā phusanti. where pleasing contacts touch them. So abyābajjhehi phassehi phuṭṭho samāno abyābajjhaṁ vedanaṁ vedeti ekantasukhaṁ, seyyathāpi devā subhakiṇhā. Touched by pleasing contacts, they experience pleasing feelings that are exclusively happy—like the gods replete with glory. Iti kho, puṇṇa, bhūtā bhūtassa upapatti hoti; This is how a being is born from a being. yaṁ karoti tena upapajjati, For your deeds determine your rebirth, upapannamenaṁ phassā phusanti. and when you’re reborn contacts affect you. Evampāhaṁ, puṇṇa, ‘kammadāyādā sattā’ti vadāmi. This is why I say that sentient beings are heirs to their deeds. Idaṁ vuccati, puṇṇa, kammaṁ sukkaṁ sukkavipākaṁ. (2) These are called bright deeds with bright results. Katamañca, puṇṇa, kammaṁ kaṇhasukkaṁ kaṇhasukkavipākaṁ? And what are dark and bright deeds with dark and bright results? Idha, puṇṇa, ekacco sabyābajjhampi abyābajjhampi kāyasaṅkhāraṁ abhisaṅkharoti, sabyābajjhampi abyābajjhampi vacīsaṅkhāraṁ abhisaṅkharoti, sabyābajjhampi abyābajjhampi manosaṅkhāraṁ abhisaṅkharoti. It’s when someone makes both hurtful and pleasing choices by way of body, speech, and mind. So sabyābajjhampi abyābajjhampi kāyasaṅkhāraṁ abhisaṅkharitvā, sabyābajjhampi abyābajjhampi vacīsaṅkhāraṁ abhisaṅkharitvā, sabyābajjhampi abyābajjhampi manosaṅkhāraṁ abhisaṅkharitvā sabyābajjhampi abyābajjhampi lokaṁ upapajjati. Having made these choices, they are reborn in a world that is both hurtful and pleasing, Tamenaṁ sabyābajjhampi abyābajjhampi lokaṁ upapannaṁ samānaṁ sabyābajjhāpi abyābajjhāpi phassā phusanti. where hurtful and pleasing contacts touch them. So sabyābajjhehipi abyābajjhehipi phassehi phuṭṭho samāno sabyābajjhampi abyābajjhampi vedanaṁ vedeti vokiṇṇasukhadukkhaṁ, seyyathāpi manussā ekacce ca devā ekacce ca vinipātikā. Touched by both hurtful and pleasing contacts, they experience both hurtful and pleasing feelings that are a mixture of pleasure and pain—like humans, some gods, and some beings in the underworld. Iti kho, puṇṇa, bhūtā bhūtassa upapatti hoti; This is how a being is born from a being. yaṁ karoti tena upapajjati. For what you do brings about your rebirth, Upapannamenaṁ phassā phusanti. and when you’re reborn contacts affect you. Evampāhaṁ, puṇṇa, ‘kammadāyādā sattā’ti vadāmi. This is why I say that sentient beings are heirs to their deeds. Idaṁ vuccati, puṇṇa, kammaṁ kaṇhasukkaṁ kaṇhasukkavipākaṁ. (3) These are called dark and bright deeds with dark and bright results. Katamañca, puṇṇa, kammaṁ akaṇhaṁ asukkaṁ akaṇhaasukkavipākaṁ, kammakkhayāya saṁvattati? And what are neither dark nor bright deeds with neither dark nor bright results, which lead to the ending of deeds? Tatra, puṇṇa, yamidaṁ kammaṁ kaṇhaṁ kaṇhavipākaṁ tassa pahānāya yā cetanā, yamidaṁ kammaṁ sukkaṁ sukkavipākaṁ tassa pahānāya yā cetanā, yamidaṁ kammaṁ kaṇhasukkaṁ kaṇhasukkavipākaṁ tassa pahānāya yā cetanā— It’s the intention to give up dark deeds with dark results, bright deeds with bright results, and both dark and bright deeds with both dark and bright results. idaṁ vuccati, puṇṇa, kammaṁ akaṇhaṁ asukkaṁ akaṇhaasukkavipākaṁ, kammakkhayāya saṁvattatīti. These are called neither dark nor bright deeds with neither dark nor bright results, which lead to the ending of deeds. Imāni kho, puṇṇa, cattāri kammāni mayā sayaṁ abhiññā sacchikatvā paveditānī”ti. (4) These are the four kinds of deeds that I declare, having realized them with my own insight.” Evaṁ vutte, puṇṇo koliyaputto govatiko bhagavantaṁ etadavoca: When he had spoken, Puṇṇa Koliyaputta the observer of cow behavior said to the Buddha, “abhikkantaṁ, bhante, abhikkantaṁ, bhante. “Excellent, sir! Excellent! … Seyyathāpi, bhante …pe… upāsakaṁ maṁ bhagavā dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti. From this day forth, may the Buddha remember me as a lay follower who has gone for refuge for life.” Acelo pana seniyo kukkuravatiko bhagavantaṁ etadavoca: And Seniya the naked dog ascetic said to the Buddha, “abhikkantaṁ, bhante, abhikkantaṁ, bhante. “Excellent, sir! Excellent! … Seyyathāpi, bhante …pe… pakāsito. Esāhaṁ, bhante, bhagavantaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca. I go for refuge to the Buddha, to the teaching, and to the mendicant Saṅgha. Labheyyāhaṁ, bhante, bhagavato santike pabbajjaṁ, labheyyaṁ upasampadan”ti. Sir, may I receive the going forth, the ordination in the Buddha’s presence?” “Yo kho, seniya, aññatitthiyapubbo imasmiṁ dhammavinaye ākaṅkhati pabbajjaṁ, ākaṅkhati upasampadaṁ so cattāro māse parivasati. Catunnaṁ māsānaṁ accayena āraddhacittā bhikkhū pabbājenti, upasampādenti bhikkhubhāvāya. “Seniya, if someone formerly ordained in another sect wishes to take the going forth, the ordination in this teaching and training, they must spend four months on probation. When four months have passed, if the mendicants are satisfied, they’ll give the going forth, the ordination into monkhood. Api ca mettha puggalavemattatā viditā”ti. However, I have recognized individual differences in this matter.” “Sace, bhante, aññatitthiyapubbā imasmiṁ dhammavinaye ākaṅkhantā pabbajjaṁ ākaṅkhantā upasampadaṁ te cattāro māse parivasanti catunnaṁ māsānaṁ accayena āraddhacittā bhikkhū pabbājenti upasampādenti bhikkhubhāvāya, ahaṁ cattāri vassāni parivasissāmi catunnaṁ vassānaṁ accayena āraddhacittā bhikkhū pabbājentu, upasampādentu bhikkhubhāvāyā”ti. “Sir, if four months probation are required in such a case, I’ll spend four years on probation. When four years have passed, if the mendicants are satisfied, let them give me the going forth, the ordination into monkhood.” Alattha kho acelo seniyo kukkuravatiko bhagavato santike pabbajjaṁ, alattha upasampadaṁ. And the naked dog ascetic Seniya received the going forth, the ordination in the Buddha’s presence. Acirūpasampanno kho panāyasmā seniyo eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, Tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihāsi. Not long after his ordination, Venerable Seniya, living alone, withdrawn, diligent, keen, and resolute, soon realized the supreme end of the spiritual path in this very life. He lived having achieved with his own insight the goal for which gentlemen rightly go forth from the lay life to homelessness. “Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā”ti abbhaññāsi. He understood: “Rebirth is ended; the spiritual journey has been completed; what had to be done has been done; there is no return to any state of existence.” Aññataro kho panāyasmā seniyo arahataṁ ahosīti. And Venerable Seniya became one of the perfected. Kukkuravatikasuttaṁ niṭṭhitaṁ sattamaṁ. 58. Abhayarājakumārasutta With Prince Abhaya Evaṁ me sutaṁ— So I have heard. ekaṁ samayaṁ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. At one time the Buddha was staying near Rājagaha, in the Bamboo Grove, the squirrels’ feeding ground. Atha kho abhayo rājakumāro yena nigaṇṭho nāṭaputto tenupasaṅkami; upasaṅkamitvā nigaṇṭhaṁ nāṭaputtaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho abhayaṁ rājakumāraṁ nigaṇṭho nāṭaputto etadavoca: Then Prince Abhaya went up to Nigaṇṭha Nātaputta, bowed, and sat down to one side. Nigaṇṭha Nātaputta said to him, “ehi tvaṁ, rājakumāra, samaṇassa gotamassa vādaṁ āropehi. “Come, prince, refute the ascetic Gotama’s doctrine. Evaṁ te kalyāṇo kittisaddo abbhuggacchissati: Then you will get a good reputation: ‘abhayena rājakumārena samaṇassa gotamassa evaṁ mahiddhikassa evaṁ mahānubhāvassa vādo āropito’”ti. ‘Prince Abhaya refuted the doctrine of the ascetic Gotama, so mighty and powerful!’” “Yathā kathaṁ panāhaṁ, bhante, samaṇassa gotamassa evaṁ mahiddhikassa evaṁ mahānubhāvassa vādaṁ āropessāmī”ti? “But sir, how am I to do this?” “Ehi tvaṁ, rājakumāra, yena samaṇo gotamo tenupasaṅkama; upasaṅkamitvā samaṇaṁ gotamaṁ evaṁ vadehi: “Here, prince, go to the ascetic Gotama and say to him: ‘bhāseyya nu kho, bhante, tathāgato taṁ vācaṁ yā sā vācā paresaṁ appiyā amanāpā’ti? ‘Sir, might the Realized One utter speech that is disliked by others?’ Sace te samaṇo gotamo evaṁ puṭṭho evaṁ byākaroti: When he’s asked this, if he answers: ‘bhāseyya, rājakumāra, tathāgato taṁ vācaṁ yā sā vācā paresaṁ appiyā amanāpā’ti, tamenaṁ tvaṁ evaṁ vadeyyāsi: ‘He might, prince,’ say this to him, ‘atha kiñcarahi te, bhante, puthujjanena nānākaraṇaṁ? ‘Then, sir, what exactly is the difference between you and an ordinary person? Puthujjanopi hi taṁ vācaṁ bhāseyya yā sā vācā paresaṁ appiyā amanāpā’ti. For even an ordinary person might utter speech that is disliked by others.’ Sace pana te samaṇo gotamo evaṁ puṭṭho evaṁ byākaroti: But if he answers, ‘na, rājakumāra, tathāgato taṁ vācaṁ bhāseyya yā sā vācā paresaṁ appiyā amanāpā’ti, tamenaṁ tvaṁ evaṁ vadeyyāsi: ‘He would not, prince,’ say this to him: ‘atha kiñcarahi te, bhante, devadatto byākato: ‘Then, sir, why exactly did you declare of Devadatta: “āpāyiko devadatto, nerayiko devadatto, kappaṭṭho devadatto, atekiccho devadatto”ti? “Devadatta is going to a place of loss, to hell, there to remain for an eon, irredeemable”? Tāya ca pana te vācāya devadatto kupito ahosi anattamano’ti. Devadatta was angry and upset with what you said.’ Imaṁ kho te, rājakumāra, samaṇo gotamo ubhatokoṭikaṁ pañhaṁ puṭṭho samāno neva sakkhiti uggilituṁ na sakkhiti ogilituṁ. When you put this dilemma to him, the Buddha won’t be able to either spit it out or swallow it down. Seyyathāpi nāma purisassa ayosiṅghāṭakaṁ kaṇṭhe vilaggaṁ, so neva sakkuṇeyya uggilituṁ na sakkuṇeyya ogilituṁ; He’ll be like a man with an iron cross stuck in his throat, unable to either spit it out or swallow it down.” evameva kho te, rājakumāra, samaṇo gotamo imaṁ ubhatokoṭikaṁ pañhaṁ puṭṭho samāno neva sakkhiti uggilituṁ na sakkhiti ogilitun”ti. “Evaṁ, bhante”ti kho abhayo rājakumāro nigaṇṭhassa nāṭaputtassa paṭissutvā uṭṭhāyāsanā nigaṇṭhaṁ nāṭaputtaṁ abhivādetvā padakkhiṇaṁ katvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. “Yes, sir,” replied Abhaya. He got up from his seat, bowed, and respectfully circled Nigaṇṭha Nāṭaputta, keeping him on his right. Then he went to the Buddha, bowed, and sat down to one side. Ekamantaṁ nisinnassa kho abhayassa rājakumārassa sūriyaṁ ulloketvā etadahosi: Then he looked up at the sun and thought, “akālo kho ajja bhagavato vādaṁ āropetuṁ. “It’s too late to refute the Buddha’s doctrine today. Sve dānāhaṁ sake nivesane bhagavato vādaṁ āropessāmī”ti bhagavantaṁ etadavoca: I shall refute his doctrine in my own home tomorrow.” He said to the Buddha, “adhivāsetu me, bhante, bhagavā svātanāya attacatuttho bhattan”ti. “Sir, may the Buddha please accept tomorrow’s meal from me, together with three other monks.” Adhivāsesi bhagavā tuṇhībhāvena. The Buddha consented in silence. Atha kho abhayo rājakumāro bhagavato adhivāsanaṁ viditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi. Then, knowing that the Buddha had consented, Abhaya got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving. Atha kho bhagavā tassā rattiyā accayena pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena abhayassa rājakumārassa nivesanaṁ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Then when the night had passed, the Buddha robed up in the morning and, taking his bowl and robe, went to Abhaya’s home, and sat down on the seat spread out. Atha kho abhayo rājakumāro bhagavantaṁ paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi. Then Abhaya served and satisfied the Buddha with his own hands with a variety of delicious foods. Atha kho abhayo rājakumāro bhagavantaṁ bhuttāviṁ onītapattapāṇiṁ aññataraṁ nīcaṁ āsanaṁ gahetvā ekamantaṁ nisīdi. When the Buddha had eaten and washed his hand and bowl, Abhaya took a low seat, sat to one side, Ekamantaṁ nisinno kho abhayo rājakumāro bhagavantaṁ etadavoca: and said to him, “bhāseyya nu kho, bhante, tathāgato taṁ vācaṁ yā sā vācā paresaṁ appiyā amanāpā”ti? “Sir, might the Realized One utter speech that is disliked by others?” “Na khvettha, rājakumāra, ekaṁsenā”ti. “This is no simple matter, prince.” “Ettha, bhante, anassuṁ nigaṇṭhā”ti. “Then the Jains have lost in this, sir.” “Kiṁ pana tvaṁ, rājakumāra, evaṁ vadesi: “But prince, why do you say that ‘ettha, bhante, anassuṁ nigaṇṭhā’”ti? the Jains have lost in this?” “Idhāhaṁ, bhante, yena nigaṇṭho nāṭaputto tenupasaṅkami; upasaṅkamitvā nigaṇṭhaṁ nāṭaputtaṁ abhivādetvā ekamantaṁ nisīdiṁ. Ekamantaṁ nisinnaṁ kho maṁ, bhante, nigaṇṭho nāṭaputto etadavoca: Then Abhaya told the Buddha all that had happened. ‘ehi tvaṁ, rājakumāra, samaṇassa gotamassa vādaṁ āropehi. Evaṁ te kalyāṇo kittisaddo abbhuggacchissati— abhayena rājakumārena samaṇassa gotamassa evaṁ mahiddhikassa evaṁ mahānubhāvassa vādo āropito’ti. Evaṁ vutte, ahaṁ, bhante, nigaṇṭhaṁ nāṭaputtaṁ etadavocaṁ: ‘yathā kathaṁ panāhaṁ, bhante, samaṇassa gotamassa evaṁ mahiddhikassa evaṁ mahānubhāvassa vādaṁ āropessāmī’ti? ‘Ehi tvaṁ, rājakumāra, yena samaṇo gotamo tenupasaṅkama; upasaṅkamitvā samaṇaṁ gotamaṁ evaṁ vadehi: “bhāseyya nu kho, bhante, tathāgato taṁ vācaṁ yā sā vācā paresaṁ appiyā amanāpā”ti? Sace te samaṇo gotamo evaṁ puṭṭho evaṁ byākaroti: “bhāseyya, rājakumāra, tathāgato taṁ vācaṁ yā sā vācā paresaṁ appiyā amanāpā”ti, tamenaṁ tvaṁ evaṁ vadeyyāsi: “atha kiñcarahi te, bhante, puthujjanena nānākaraṇaṁ? Puthujjanopi hi taṁ vācaṁ bhāseyya yā sā vācā paresaṁ appiyā amanāpā”ti. Sace pana te samaṇo gotamo evaṁ puṭṭho evaṁ byākaroti: “na, rājakumāra, tathāgato taṁ vācaṁ bhāseyya yā sā vācā paresaṁ appiyā amanāpā”ti, tamenaṁ tvaṁ evaṁ vadeyyāsi— atha kiñcarahi te, bhante, devadatto byākato: “āpāyiko devadatto, nerayiko devadatto, kappaṭṭho devadatto, atekiccho devadatto”ti? Tāya ca pana te vācāya devadatto kupito ahosi anattamano’ti. Imaṁ kho te, rājakumāra, samaṇo gotamo ubhatokoṭikaṁ pañhaṁ puṭṭho samāno neva sakkhiti uggilituṁ na sakkhiti ogilituṁ. Seyyathāpi nāma purisassa ayosiṅghāṭakaṁ kaṇṭhe vilaggaṁ, so neva sakkuṇeyya uggilituṁ na sakkuṇeyya ogilituṁ; evameva kho te, rājakumāra, samaṇo gotamo imaṁ ubhatokoṭikaṁ pañhaṁ puṭṭho samāno neva sakkhiti uggilituṁ na sakkhiti ogilitun”ti. Tena kho pana samayena daharo kumāro mando uttānaseyyako abhayassa rājakumārassa aṅke nisinno hoti. Now at that time a little baby boy was sitting in Prince Abhaya’s lap. Atha kho bhagavā abhayaṁ rājakumāraṁ etadavoca: Then the Buddha said to Abhaya, “Taṁ kiṁ maññasi, rājakumāra, “What do you think, prince? sacāyaṁ kumāro tuyhaṁ vā pamādamanvāya dhātiyā vā pamādamanvāya kaṭṭhaṁ vā kaṭhalaṁ vā mukhe āhareyya, kinti naṁ kareyyāsī”ti? If—because of your negligence or his nurse’s negligence—your boy was to put a stick or stone in his mouth, what would you do to him?” “Āhareyyassāhaṁ, bhante. “I’d try to take it out, sir. Sace, bhante, na sakkuṇeyyaṁ ādikeneva āhattuṁ, vāmena hatthena sīsaṁ pariggahetvā dakkhiṇena hatthena vaṅkaṅguliṁ karitvā salohitampi āhareyyaṁ. If that didn’t work, I’d hold his head with my left hand, and take it out using a hooked finger of my right hand, even if it drew blood. Taṁ kissa hetu? Why is that? Atthi me, bhante, kumāre anukampā”ti. Because I have compassion for the boy, sir.” “Evameva kho, rājakumāra, yaṁ tathāgato vācaṁ jānāti abhūtaṁ atacchaṁ anatthasaṁhitaṁ sā ca paresaṁ appiyā amanāpā, na taṁ tathāgato vācaṁ bhāsati. “In the same way, prince, the Realized One does not utter speech that he knows to be untrue, false, and harmful, and which is disliked by others. Yampi tathāgato vācaṁ jānāti bhūtaṁ tacchaṁ anatthasaṁhitaṁ sā ca paresaṁ appiyā amanāpā, tampi tathāgato vācaṁ na bhāsati. The Realized One does not utter speech that he knows to be true and substantive, but which is harmful and disliked by others. Yañca kho tathāgato vācaṁ jānāti bhūtaṁ tacchaṁ atthasaṁhitaṁ sā ca paresaṁ appiyā amanāpā, tatra kālaññū tathāgato hoti tassā vācāya veyyākaraṇāya. The Realized One knows the right time to speak so as to explain what he knows to be true, substantive, and beneficial, but which is disliked by others. Yaṁ tathāgato vācaṁ jānāti abhūtaṁ atacchaṁ anatthasaṁhitaṁ sā ca paresaṁ piyā manāpā, na taṁ tathāgato vācaṁ bhāsati. The Realized One does not utter speech that he knows to be untrue, false, and harmful, but which is liked by others. Yampi tathāgato vācaṁ jānāti bhūtaṁ tacchaṁ anatthasaṁhitaṁ sā ca paresaṁ piyā manāpā tampi tathāgato vācaṁ na bhāsati. The Realized One does not utter speech that he knows to be true and substantive, but which is harmful, even if it is liked by others. Yañca tathāgato vācaṁ jānāti bhūtaṁ tacchaṁ atthasaṁhitaṁ sā ca paresaṁ piyā manāpā, tatra kālaññū tathāgato hoti tassā vācāya veyyākaraṇāya. The Realized One knows the right time to speak so as to explain what he knows to be true, substantive, and beneficial, and which is liked by others. Taṁ kissa hetu? Why is that? Atthi, rājakumāra, tathāgatassa sattesu anukampā”ti. Because the Realized One has compassion for sentient beings.” “Yeme, bhante, khattiyapaṇḍitāpi brāhmaṇapaṇḍitāpi gahapatipaṇḍitāpi samaṇapaṇḍitāpi pañhaṁ abhisaṅkharitvā tathāgataṁ upasaṅkamitvā pucchanti, “Sir, there are clever aristocrats, brahmins, householders, or ascetics who come to see you with a question already planned. pubbeva nu kho, etaṁ, bhante, bhagavato cetaso parivitakkitaṁ hoti ‘ye maṁ upasaṅkamitvā evaṁ pucchissanti tesāhaṁ evaṁ puṭṭho evaṁ byākarissāmī’ti, udāhu ṭhānasovetaṁ tathāgataṁ paṭibhātī”ti? Do you think beforehand that if they ask you like this, you’ll answer like that, or does the answer just appear to you on the spot?” “Tena hi, rājakumāra, taññevettha paṭipucchissāmi, yathā te khameyya tathā naṁ byākareyyāsi. “Well then, prince, I’ll ask you about this in return, and you can answer as you like. Taṁ kiṁ maññasi, rājakumāra, What do you think, prince? kusalo tvaṁ rathassa aṅgapaccaṅgānan”ti? Are you skilled in the various parts of a chariot?” “Evaṁ, bhante, kusalo ahaṁ rathassa aṅgapaccaṅgānan”ti. “I am, sir.” “Taṁ kiṁ maññasi, rājakumāra, “What do you think, prince? ye taṁ upasaṅkamitvā evaṁ puccheyyuṁ: When they come to you and ask: ‘kiṁ nāmidaṁ rathassa aṅgapaccaṅgan’ti? ‘What’s the name of this chariot part?’ Pubbeva nu kho te etaṁ cetaso parivitakkitaṁ assa ‘ye maṁ upasaṅkamitvā evaṁ pucchissanti tesāhaṁ evaṁ puṭṭho evaṁ byākarissāmī’ti, udāhu ṭhānasovetaṁ paṭibhāseyyā”ti? Do you think beforehand that if they ask you like this, you’ll answer like that, or does the answer appear to you on the spot?” “Ahañhi, bhante, rathiko saññāto kusalo rathassa aṅgapaccaṅgānaṁ. “Sir, I’m well-known as a charioteer skilled in a chariot’s parts. Sabbāni me rathassa aṅgapaccaṅgāni suviditāni. All the parts are well-known to me. Ṭhānasovetaṁ maṁ paṭibhāseyyā”ti. The answer just appears to me on the spot.” “Evameva kho, rājakumāra, ye te khattiyapaṇḍitāpi brāhmaṇapaṇḍitāpi gahapatipaṇḍitāpi samaṇapaṇḍitāpi pañhaṁ abhisaṅkharitvā tathāgataṁ upasaṅkamitvā pucchanti, ṭhānasovetaṁ tathāgataṁ paṭibhāti. “In the same way, when clever aristocrats, brahmins, householders, or ascetics come to see me with a question already planned, the answer just appears to me on the spot. Taṁ kissa hetu? Why is that? Sā hi, rājakumāra, tathāgatassa dhammadhātu suppaṭividdhā yassā dhammadhātuyā suppaṭividdhattā ṭhānasovetaṁ tathāgataṁ paṭibhātī”ti. Because the Realized One has clearly comprehended the principle of the teachings, so that the answer just appears to him on the spot.” Evaṁ vutte, abhayo rājakumāro bhagavantaṁ etadavoca: When he had spoken, Prince Abhaya said to the Buddha, “abhikkantaṁ, bhante, abhikkantaṁ, bhante …pe… “Excellent, sir! Excellent! … ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti. From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.” Abhayarājakumārasuttaṁ niṭṭhitaṁ aṭṭhamaṁ. 59. Bahuvedanīyasutta The Many Kinds of Feeling Evaṁ me sutaṁ— So I have heard. ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Atha kho pañcakaṅgo thapati yenāyasmā udāyī tenupasaṅkami; upasaṅkamitvā āyasmantaṁ udāyiṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho pañcakaṅgo thapati āyasmantaṁ udāyiṁ etadavoca: Then the master builder Pañcakaṅga went up to Venerable Udāyī, bowed, sat down to one side, and said to him, “kati nu kho, bhante udāyi, vedanā vuttā bhagavatā”ti? “Sir, how many feelings has the Buddha spoken of?” “Tisso kho, thapati, vedanā vuttā bhagavatā. “Master builder, the Buddha has spoken of three feelings: Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā— pleasant, painful, and neutral. imā kho, thapati, tisso vedanā vuttā bhagavatā”ti. The Buddha has spoken of these three feelings.” Evaṁ vutte, pañcakaṅgo thapati āyasmantaṁ udāyiṁ etadavoca: When he said this, Pañcakaṅga said to Udāyī, “na kho, bhante udāyi, tisso vedanā vuttā bhagavatā; “Sir, Udāyī, the Buddha hasn’t spoken of three feelings. dve vedanā vuttā bhagavatā— He’s spoken of two feelings: sukhā vedanā, dukkhā vedanā. pleasant and painful. Yāyaṁ, bhante, adukkhamasukhā vedanā santasmiṁ esā paṇīte sukhe vuttā bhagavatā”ti. The Buddha said that neutral feeling is included as a peaceful and subtle kind of pleasure.” Dutiyampi kho āyasmā udāyī pañcakaṅgaṁ thapatiṁ etadavoca: For a second time, Udāyī said to Pañcakaṅga, “na kho, gahapati, dve vedanā vuttā bhagavatā; “The Buddha hasn’t spoken of two feelings, tisso vedanā vuttā bhagavatā. he’s spoken of three.” Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā— imā kho, thapati, tisso vedanā vuttā bhagavatā”ti. Dutiyampi kho pañcakaṅgo thapati āyasmantaṁ udāyiṁ etadavoca: For a second time, Pañcakaṅga said to Udāyī, “na kho, bhante udāyi, tisso vedanā vuttā bhagavatā; “The Buddha hasn’t spoken of three feelings, dve vedanā vuttā bhagavatā— he’s spoken of two.” sukhā vedanā, dukkhā vedanā. Yāyaṁ, bhante, adukkhamasukhā vedanā santasmiṁ esā paṇīte sukhe vuttā bhagavatā”ti. Tatiyampi kho āyasmā udāyī pañcakaṅgaṁ thapatiṁ etadavoca: And for a third time, Udāyī said to Pañcakaṅga, “na kho, thapati, dve vedanā vuttā bhagavatā; “The Buddha hasn’t spoken of two feelings, tisso vedanā vuttā bhagavatā. he’s spoken of three.” Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā— imā kho, thapati, tisso vedanā vuttā bhagavatā”ti. Tatiyampi kho pañcakaṅgo thapati āyasmantaṁ udāyiṁ etadavoca: And for a third time, Pañcakaṅga said to Udāyī, “na kho, bhante udāyi, tisso vedanā vuttā bhagavatā, “The Buddha hasn’t spoken of three feelings, dve vedanā vuttā bhagavatā— he’s spoken of two.” sukhā vedanā, dukkhā vedanā. Yāyaṁ, bhante, adukkhamasukhā vedanā santasmiṁ esā paṇīte sukhe vuttā bhagavatā”ti. Neva kho sakkhi āyasmā udāyī pañcakaṅgaṁ thapatiṁ saññāpetuṁ, na panāsakkhi pañcakaṅgo thapati āyasmantaṁ udāyiṁ saññāpetuṁ. But neither was able to persuade the other. Assosi kho āyasmā ānando āyasmato udāyissa pañcakaṅgena thapatinā saddhiṁ imaṁ kathāsallāpaṁ. Venerable Ānanda heard this discussion between Udāyī and Pañcakaṅga. Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Then he went up to the Buddha, bowed, sat down to one side, Ekamantaṁ nisinno kho āyasmā ānando yāvatako ahosi āyasmato udāyissa pañcakaṅgena thapatinā saddhiṁ kathāsallāpo taṁ sabbaṁ bhagavato ārocesi. and informed the Buddha of all they had discussed. Evaṁ vutte, bhagavā āyasmantaṁ ānandaṁ etadavoca: When he had spoken, the Buddha said to him: “santaññeva kho, ānanda, pariyāyaṁ pañcakaṅgo thapati udāyissa nābbhanumodi, santaññeva ca pana pariyāyaṁ udāyī pañcakaṅgassa thapatissa nābbhanumodi. “Ānanda, the explanation by the mendicant Udāyī, which the master builder Pañcakaṅga didn’t agree with, was quite correct. But the explanation by Pañcakaṅga, which Udāyī didn’t agree with, was also quite correct. Dvepānanda, vedanā vuttā mayā pariyāyena, tissopi vedanā vuttā mayā pariyāyena, pañcapi vedanā vuttā mayā pariyāyena, chapi vedanā vuttā mayā pariyāyena, aṭṭhārasapi vedanā vuttā mayā pariyāyena, chattiṁsapi vedanā vuttā mayā pariyāyena, aṭṭhasatampi vedanā vuttā mayā pariyāyena. In one explanation I’ve spoken of two feelings. In another explanation I’ve spoken of three feelings, or five, six, eighteen, thirty-six, or a hundred and eight feelings. Evaṁ pariyāyadesito kho, ānanda, mayā dhammo. I’ve explained the teaching in all these different ways. Evaṁ pariyāyadesite kho, ānanda, mayā dhamme ye aññamaññassa subhāsitaṁ sulapitaṁ na samanujānissanti na samanumaññissanti na samanumodissanti tesametaṁ pāṭikaṅkhaṁ—bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṁ mukhasattīhi vitudantā viharissanti. This being so, you can expect that those who don’t concede, approve, or agree with what has been well spoken will argue, quarrel, and fight, continually wounding each other with barbed words. Evaṁ pariyāyadesito kho, ānanda, mayā dhammo. I’ve explained the teaching in all these different ways. Evaṁ pariyāyadesite kho, ānanda, mayā dhamme ye aññamaññassa subhāsitaṁ sulapitaṁ samanujānissanti samanumaññissanti samanumodissanti tesametaṁ pāṭikaṅkhaṁ—samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṁ piyacakkhūhi sampassantā viharissanti. This being so, you can expect that those who do concede, approve, or agree with what has been well spoken will live in harmony, appreciating each other, without quarreling, blending like milk and water, and regarding each other with kindly eyes. Pañca kho ime, ānanda, kāmaguṇā. There are these five kinds of sensual stimulation. Katame pañca? What five? Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā, Sights known by the eye that are likable, desirable, agreeable, pleasant, sensual, and arousing. sotaviññeyyā saddā …pe… Sounds known by the ear … ghānaviññeyyā gandhā …pe… Smells known by the nose … jivhāviññeyyā rasā …pe… Tastes known by the tongue … kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā— Touches known by the body that are likable, desirable, agreeable, pleasant, sensual, and arousing. ime kho, ānanda, pañca kāmaguṇā. These are the five kinds of sensual stimulation. Yaṁ kho, ānanda, ime pañca kāmaguṇe paṭicca uppajjati sukhaṁ somanassaṁ idaṁ vuccati kāmasukhaṁ. The pleasure and happiness that arise from these five kinds of sensual stimulation is called sensual pleasure. Yo kho, ānanda, evaṁ vadeyya: ‘etaparamaṁ sattā sukhaṁ somanassaṁ paṭisaṁvedentī’ti, idamassa nānujānāmi. There are those who would say that this is the highest pleasure and happiness that sentient beings experience. But I don’t grant them that. Taṁ kissa hetu? Why is that? Atthānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca. Because there is another pleasure that is finer than that. Katamañcānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca? And what is that pleasure? Idhānanda, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati. It’s when a mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. Idaṁ kho, ānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca. This is a pleasure that is finer than that. Yo kho, ānanda, evaṁ vadeyya: ‘etaparamaṁ sattā sukhaṁ somanassaṁ paṭisaṁvedentī’ti, idamassa nānujānāmi. There are those who would say that this is the highest pleasure and happiness that sentient beings experience. But I don’t grant them that. Taṁ kissa hetu? Why is that? Atthānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca. Because there is another pleasure that is finer than that. Katamañcānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca? And what is that pleasure? Idhānanda, bhikkhu vitakkavicārānaṁ vūpasamā …pe… dutiyaṁ jhānaṁ upasampajja viharati. It’s when, 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. … Idaṁ kho, ānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca. Yo kho, ānanda, evaṁ vadeyya … pe…. There is another pleasure that is finer than that. Katamañcānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca? And what is that pleasure? Idhānanda, bhikkhu pītiyā ca virāgā …pe… tatiyaṁ jhānaṁ upasampajja viharati. It’s when, 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.’ … Idaṁ kho, ānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca. Yo kho, ānanda, evaṁ vadeyya … pe…. There is another pleasure that is finer than that. Katamañcānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca? And what is that pleasure? Idhānanda, bhikkhu sukhassa ca pahānā …pe… catutthaṁ jhānaṁ upasampajja viharati. It’s when, 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. … Idaṁ kho, ānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca. Yo kho, ānanda, evaṁ vadeyya … pe…. There is another pleasure that is finer than that. Katamañcānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca? And what is that pleasure? Idhānanda, bhikkhu sabbaso rūpasaññānaṁ samatikkamā, paṭighasaññānaṁ atthaṅgamā, nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṁ upasampajja viharati. It’s when a mendicant, going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, enters and remains in the dimension of infinite space. … Idaṁ kho, ānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca. Yo kho, ānanda, evaṁ vadeyya … pe…. There is another pleasure that is finer than that. Katamañcānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca? And what is that pleasure? Idhānanda, bhikkhu sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanaṁ upasampajja viharati. It’s when a mendicant, going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, enters and remains in the dimension of infinite consciousness. … Idaṁ kho, ānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca. Yo kho, ānanda, evaṁ vadeyya … pe…. There is another pleasure that is finer than that. Katamañcānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca? And what is that pleasure? Idhānanda, bhikkhu sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharati. It’s when a mendicant, going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, enters and remains in the dimension of nothingness. … Idaṁ kho, ānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca. Yo kho, ānanda, evaṁ vadeyya … pe…. There is another pleasure that is finer than that. Katamañcānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca? And what is that pleasure? Idhānanda, bhikkhu sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja viharati. It’s when a mendicant, going totally beyond the dimension of nothingness, enters and remains in the dimension of neither perception nor non-perception. Idaṁ kho, ānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca. This is a pleasure that is finer than that. Yo kho, ānanda, evaṁ vadeyya: ‘etaparamaṁ sattā sukhaṁ somanassaṁ paṭisaṁvedentī’ti, idamassa nānujānāmi. There are those who would say that this is the highest pleasure and happiness that sentient beings experience. But I don’t grant them that. Taṁ kissa hetu? Why is that? Atthānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca. Because there is another pleasure that is finer than that. Katamañcānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca? And what is that pleasure? Idhānanda, bhikkhu sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharati. It’s when a mendicant, going totally beyond the dimension of neither perception nor non-perception, enters and remains in the cessation of perception and feeling. Idaṁ kho, ānanda, etamhā sukhā aññaṁ sukhaṁ abhikkantatarañca paṇītatarañca. This is a pleasure that is finer than that. Ṭhānaṁ kho panetaṁ, ānanda, vijjati yaṁ aññatitthiyā paribbājakā evaṁ vadeyyuṁ: It’s possible that wanderers who follow other paths might say, ‘saññāvedayitanirodhaṁ samaṇo gotamo āha; tañca sukhasmiṁ paññapeti. ‘The ascetic Gotama spoke of the cessation of perception and feeling, and he includes it in happiness. Tayidaṁ kiṁsu, tayidaṁ kathaṁsū’ti? What’s up with that?’ Evaṁvādino, ānanda, aññatitthiyā paribbājakā evamassu vacanīyā: When wanderers who follow other paths say this, you should say to them, ‘na kho, āvuso, bhagavā sukhaṁyeva vedanaṁ sandhāya sukhasmiṁ paññapeti; ‘Reverends, when the Buddha describes what’s included in happiness, he’s not just referring to pleasant feeling. api ca, āvuso, yattha yattha sukhaṁ upalabbhati yahiṁ yahiṁ taṁ taṁ tathāgato sukhasmiṁ paññapetī’”ti. The Realized One describes pleasure as included in happiness wherever it’s found, and in whatever context.’” Idamavoca bhagavā. That is what the Buddha said. Attamano āyasmā ānando bhagavato bhāsitaṁ abhinandīti. Satisfied, Venerable Ānanda was happy with what the Buddha said. Bahuvedanīyasuttaṁ niṭṭhitaṁ navamaṁ. 60. Apaṇṇakasutta Guaranteed Evaṁ me sutaṁ— So I have heard. ekaṁ samayaṁ bhagavā kosalesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ yena sālā nāma kosalānaṁ brāhmaṇagāmo tadavasari. At one time the Buddha was wandering in the land of the Kosalans together with a large Saṅgha of mendicants when he arrived at a village of the Kosalan brahmins named Sālā. Assosuṁ kho sāleyyakā brāhmaṇagahapatikā: The brahmins and householders of Sālā heard: “samaṇo khalu bho gotamo sakyaputto sakyakulā pabbajito kosalesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ sālaṁ anuppatto. “It seems the ascetic Gotama—a Sakyan, gone forth from a Sakyan family—wandering in the land of the Kosalans has arrived at Sālā, together with a large Saṅgha of mendicants. Taṁ kho pana bhavantaṁ gotamaṁ evaṁ kalyāṇo kittisaddo abbhuggato: He has this good reputation: ‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’ti. ‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’ 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, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti. He teaches Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And he reveals a spiritual practice that’s entirely full and pure. Sādhu kho pana tathārūpānaṁ arahataṁ dassanaṁ hotī”ti. It’s good to see such perfected ones.” Atha kho sāleyyakā brāhmaṇagahapatikā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā 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. Ekamantaṁ nisinne kho sāleyyake brāhmaṇagahapatike bhagavā etadavoca: Then the brahmins and householders of Sālā went up to the Buddha. Before sitting down to one side, some 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. The Buddha said to them: “atthi pana vo, gahapatayo, koci manāpo satthā yasmiṁ vo ākāravatī saddhā paṭiladdhā”ti? “So, householders, is there some other teacher you’re happy with, in whom you have acquired grounded faith?” “Natthi kho no, bhante, koci manāpo satthā yasmiṁ no ākāravatī saddhā paṭiladdhā”ti. “No, sir.” “Manāpaṁ vo, gahapatayo, satthāraṁ alabhantehi ayaṁ apaṇṇako dhammo samādāya vattitabbo. “Since you haven’t found a teacher you’re happy with, you should undertake and implement this guaranteed teaching. Apaṇṇako hi, gahapatayo, dhammo samatto samādinno, so vo bhavissati dīgharattaṁ hitāya sukhāya. For when the guaranteed teaching is undertaken, it will be for your lasting welfare and happiness. Katamo ca, gahapatayo, apaṇṇako dhammo? And what is the guaranteed teaching? Santi, gahapatayo, eke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: There are some ascetics and brahmins who have this doctrine and view: ‘natthi dinnaṁ, natthi yiṭṭhaṁ, natthi hutaṁ; natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko, natthi ayaṁ loko, natthi paro loko; natthi mātā, natthi pitā; natthi sattā opapātikā; natthi loke samaṇabrāhmaṇā sammaggatā sammā paṭipannā ye imañca lokaṁ parañca lokaṁ sayaṁ abhiññā sacchikatvā pavedentī’ti. ‘There’s no meaning in giving, sacrifice, or offerings. There’s no fruit or result of good and bad deeds. There’s no afterlife. There’s no obligation to mother and father. No beings are reborn spontaneously. And there’s no ascetic or brahmin who is well attained and practiced, and who describes the afterlife after realizing it with their own insight.’ Tesaṁyeva kho, gahapatayo, samaṇabrāhmaṇānaṁ eke samaṇabrāhmaṇā ujuvipaccanīkavādā. And there are some ascetics and brahmins whose doctrine directly contradicts this. Te evamāhaṁsu: They say: ‘atthi dinnaṁ, atthi yiṭṭhaṁ, atthi hutaṁ; atthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko; atthi ayaṁ loko, atthi paro loko; atthi mātā, atthi pitā; atthi sattā opapātikā; atthi loke samaṇabrāhmaṇā sammaggatā sammā paṭipannā ye imañca lokaṁ parañca lokaṁ sayaṁ abhiññā sacchikatvā pavedentī’ti. ‘There is meaning in giving, sacrifice, and offerings. There are fruits and results of good and bad deeds. There is an afterlife. There is obligation to mother and father. There are beings reborn spontaneously. And there are ascetics and brahmins who are well attained and practiced, and who describe the afterlife after realizing it with their own insight.’ Taṁ kiṁ maññatha, gahapatayo: What do you think, householders? ‘nanume samaṇabrāhmaṇā aññamaññassa ujuvipaccanīkavādā’”ti? Don’t these doctrines directly contradict each other?” “Evaṁ, bhante”. “Yes, sir.” “Tatra, gahapatayo, ye te samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: “Since this is so, consider those ascetics and brahmins whose view is that ‘natthi dinnaṁ, natthi yiṭṭhaṁ …pe… ye imañca lokaṁ parañca lokaṁ sayaṁ abhiññā sacchikatvā pavedentī’ti there’s no meaning in giving, etc. tesametaṁ pāṭikaṅkhaṁ—yamidaṁ kāyasucaritaṁ, vacīsucaritaṁ, manosucaritaṁ—ime tayo kusale dhamme abhinivajjetvā yamidaṁ kāyaduccaritaṁ, vacīduccaritaṁ, manoduccaritaṁ—ime tayo akusale dhamme samādāya vattissanti. You can expect that they will reject good conduct by way of body, speech, and mind, and undertake and implement bad conduct by way of body, speech, and mind. Taṁ kissa hetu? Why is that? Na hi te bhonto samaṇabrāhmaṇā passanti akusalānaṁ dhammānaṁ ādīnavaṁ okāraṁ saṅkilesaṁ, kusalānaṁ dhammānaṁ nekkhamme ānisaṁsaṁ vodānapakkhaṁ. Because those ascetics and brahmins don’t see that unskillful qualities are full of drawbacks, sordidness, and corruption, or that skillful qualities have the benefit and cleansing power of renunciation. Santaṁyeva pana paraṁ lokaṁ ‘natthi paro loko’ tissa diṭṭhi hoti; sāssa hoti micchādiṭṭhi. Moreover, since there actually is another world, their view that there is no other world is wrong view. Santaṁyeva kho pana paraṁ lokaṁ ‘natthi paro loko’ti saṅkappeti; svāssa hoti micchāsaṅkappo. Since there actually is another world, their thought that there is no other world is wrong thought. Santaṁyeva kho pana paraṁ lokaṁ ‘natthi paro loko’ti vācaṁ bhāsati; sāssa hoti micchāvācā. Since there actually is another world, their speech that there is no other world is wrong speech. Santaṁyeva kho pana paraṁ lokaṁ ‘natthi paro loko’ti āha; ye te arahanto paralokaviduno tesamayaṁ paccanīkaṁ karoti. Since there actually is another world, in saying that there is no other world they contradict those perfected ones who know the other world. Santaṁyeva kho pana paraṁ lokaṁ ‘natthi paro loko’ti paraṁ saññāpeti; sāssa hoti asaddhammasaññatti. Since there actually is another world, in convincing another that there is no other world they are convincing them to accept an untrue teaching. Tāya ca pana asaddhammasaññattiyā attānukkaṁseti, paraṁ vambheti. And on account of that they glorify themselves and put others down. Iti pubbeva kho panassa susīlyaṁ pahīnaṁ hoti, dussīlyaṁ paccupaṭṭhitaṁ— So they give up their former ethical conduct and are established in unethical conduct. ayañca micchādiṭṭhi micchāsaṅkappo micchāvācā ariyānaṁ paccanīkatā asaddhammasaññatti attukkaṁsanā paravambhanā. Evamassime aneke pāpakā akusalā dhammā sambhavanti micchādiṭṭhipaccayā. And that is how wrong view gives rise to these many bad, unskillful qualities—wrong view, wrong thought, wrong speech, contradicting the noble ones, convincing others to accept untrue teachings, and glorifying oneself and putting others down. Tatra, gahapatayo, viññū puriso iti paṭisañcikkhati: A sensible person reflects on this matter in this way: ‘sace kho natthi paro loko evamayaṁ bhavaṁ purisapuggalo kāyassa bhedā sotthimattānaṁ karissati; ‘If there is no other world, when this individual’s body breaks up they will keep themselves safe. sace kho atthi paro loko, evamayaṁ bhavaṁ purisapuggalo kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjissati. And if there is another world, when their body breaks up, after death, they will be reborn in a place of loss, a bad place, the underworld, hell. Kāmaṁ kho pana māhu paro loko, hotu nesaṁ bhavataṁ samaṇabrāhmaṇānaṁ saccaṁ vacanaṁ; But let’s assume that those who say that there is no other world are correct. atha ca panāyaṁ bhavaṁ purisapuggalo diṭṭheva dhamme viññūnaṁ gārayho—dussīlo purisapuggalo micchādiṭṭhi natthikavādo’ti. Regardless, that individual is still criticized by sensible people in the present life as being an immoral individual of wrong view, a nihilist.’ Sace kho attheva paro loko, evaṁ imassa bhoto purisapuggalassa ubhayattha kaliggaho— But if there really is another world, they lose on both counts. yañca diṭṭheva dhamme viññūnaṁ gārayho, yañca kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjissati. For they are criticized by sensible people in the present life, and when their body breaks up, after death, they will be reborn in a place of loss, a bad place, the underworld, hell. Evamassāyaṁ apaṇṇako dhammo dussamatto samādinno, ekaṁsaṁ pharitvā tiṭṭhati, riñcati kusalaṁ ṭhānaṁ. They have wrongly undertaken this guaranteed teaching in such a way that it encompasses the positive outcomes of one side only, leaving out the skillful premise. Tatra, gahapatayo, ye te samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: Since this is so, consider those ascetics and brahmins whose view is that ‘atthi dinnaṁ …pe… ye imañca lokaṁ parañca lokaṁ sayaṁ abhiññā sacchikatvā pavedentī’ti there is meaning in giving, etc. tesametaṁ pāṭikaṅkhaṁ—yamidaṁ kāyaduccaritaṁ, vacīduccaritaṁ, manoduccaritaṁ—ime tayo akusale dhamme abhinivajjetvā yamidaṁ kāyasucaritaṁ, vacīsucaritaṁ, manosucaritaṁ—ime tayo kusale dhamme samādāya vattissanti. You can expect that they will reject bad conduct by way of body, speech, and mind, and undertake and implement good conduct by way of body, speech, and mind. Taṁ kissa hetu? Why is that? Passanti hi te bhonto samaṇabrāhmaṇā akusalānaṁ dhammānaṁ ādīnavaṁ okāraṁ saṅkilesaṁ, kusalānaṁ dhammānaṁ nekkhamme ānisaṁsaṁ vodānapakkhaṁ. Because those ascetics and brahmins see that unskillful qualities are full of drawbacks, sordidness, and corruption, and that skillful qualities have the benefit and cleansing power of renunciation. Santaṁyeva kho pana paraṁ lokaṁ ‘atthi paro loko’ tissa diṭṭhi hoti; sāssa hoti sammādiṭṭhi. Moreover, since there actually is another world, their view that there is another world is right view. Santaṁyeva kho pana paraṁ lokaṁ ‘atthi paro loko’ti saṅkappeti; svāssa hoti sammāsaṅkappo. Since there actually is another world, their thought that there is another world is right thought. Santaṁyeva kho pana paraṁ lokaṁ ‘atthi paro loko’ti vācaṁ bhāsati; sāssa hoti sammāvācā. Since there actually is another world, their speech that there is another world is right speech. Santaṁyeva kho pana paraṁ lokaṁ ‘atthi paro loko’ti āha; ye te arahanto paralokaviduno tesamayaṁ na paccanīkaṁ karoti. Since there actually is another world, in saying that there is another world they don’t contradict those perfected ones who know the other world. Santaṁyeva kho pana paraṁ lokaṁ ‘atthi paro loko’ti paraṁ saññāpeti; sāssa hoti saddhammasaññatti. Since there actually is another world, in convincing another that there is another world they are convincing them to accept a true teaching. Tāya ca pana saddhammasaññattiyā nevattānukkaṁseti, na paraṁ vambheti. And on account of that they don’t glorify themselves or put others down. Iti pubbeva kho panassa dussīlyaṁ pahīnaṁ hoti, susīlyaṁ paccupaṭṭhitaṁ— So they give up their former unethical conduct and are established in ethical conduct. ayañca sammādiṭṭhi sammāsaṅkappo sammāvācā ariyānaṁ apaccanīkatā saddhammasaññatti anattukkaṁsanā aparavambhanā. Evamassime aneke kusalā dhammā sambhavanti sammādiṭṭhipaccayā. And that is how right view gives rise to these many skillful qualities—right view, right thought, right speech, not contradicting the noble ones, convincing others to accept true teachings, and not glorifying oneself or putting others down. Tatra, gahapatayo, viññū puriso iti paṭisañcikkhati: A sensible person reflects on this matter in this way: ‘sace kho atthi paro loko, evamayaṁ bhavaṁ purisapuggalo kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjissati. ‘If there is another world, when this individual’s body breaks up, after death, they will be reborn in a good place, a heavenly realm. Kāmaṁ kho pana māhu paro loko, hotu nesaṁ bhavataṁ samaṇabrāhmaṇānaṁ saccaṁ vacanaṁ; But let’s assume that those who say that there is no other world are correct. atha ca panāyaṁ bhavaṁ purisapuggalo diṭṭheva dhamme viññūnaṁ pāsaṁso—sīlavā purisapuggalo sammādiṭṭhi atthikavādo’ti. Regardless, that individual is still praised by sensible people in the present life as being a moral individual of right view, who affirms a positive teaching.’ Sace kho attheva paro loko, evaṁ imassa bhoto purisapuggalassa ubhayattha kaṭaggaho— So if there really is another world, they win on both counts. yañca diṭṭheva dhamme viññūnaṁ pāsaṁso, yañca kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjissati. For they are praised by sensible people in the present life, and when their body breaks up, after death, they will be reborn in a good place, a heavenly realm. Evamassāyaṁ apaṇṇako dhammo susamatto samādinno ubhayaṁsaṁ pharitvā tiṭṭhati, riñcati akusalaṁ ṭhānaṁ. They have rightly undertaken this guaranteed teaching in such a way that it encompasses the positive outcomes of both sides, leaving out the unskillful premise. Santi, gahapatayo, eke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: There are some ascetics and brahmins who have this doctrine and view: ‘karoto kārayato, chindato chedāpayato, pacato pācāpayato, socayato socāpayato, kilamato kilamāpayato, phandato phandāpayato, pāṇamatipātayato, adinnaṁ ādiyato, sandhiṁ chindato, nillopaṁ harato, ekāgārikaṁ karoto, paripanthe tiṭṭhato, paradāraṁ gacchato, musā bhaṇato; karoto na karīyati pāpaṁ. ‘The one who acts does nothing wrong when they punish, mutilate, torture, aggrieve, oppress, intimidate, or when they encourage others to do the same. They do nothing wrong when they kill, steal, break into houses, plunder wealth, steal from isolated buildings, commit highway robbery, commit adultery, and lie. Khurapariyantena cepi cakkena yo imissā pathaviyā pāṇe ekaṁ maṁsakhalaṁ ekaṁ maṁsapuñjaṁ kareyya, natthi tatonidānaṁ pāpaṁ, natthi pāpassa āgamo. If you were to reduce all the living creatures of this earth to one heap and mass of flesh with a razor-edged chakram, no evil comes of that, and no outcome of evil. Dakkhiṇañcepi gaṅgāya tīraṁ gaccheyya hananto ghātento, chindanto chedāpento, pacanto pācento; natthi tatonidānaṁ pāpaṁ, natthi pāpassa āgamo. If you were to go along the south bank of the Ganges killing, mutilating, and torturing, and encouraging others to do the same, no evil comes of that, and no outcome of evil. Uttarañcepi gaṅgāya tīraṁ gaccheyya dadanto dāpento, yajanto yajāpento; natthi tatonidānaṁ puññaṁ, natthi puññassa āgamo. If you were to go along the north bank of the Ganges giving and sacrificing and encouraging others to do the same, no merit comes of that, and no outcome of merit. Dānena damena saṁyamena saccavajjena natthi puññaṁ, natthi puññassa āgamo’ti. In giving, self-control, restraint, and truthfulness there is no merit or outcome of merit.’ Tesaṁyeva kho, gahapatayo, samaṇabrāhmaṇānaṁ eke samaṇabrāhmaṇā ujuvipaccanīkavādā te evamāhaṁsu: And there are some ascetics and brahmins whose doctrine directly contradicts this. They say: ‘karoto kārayato, chindato chedāpayato, pacato pācāpayato, socayato socāpayato, kilamato kilamāpayato, phandato phandāpayato, pāṇamatipātayato, adinnaṁ ādiyato, sandhiṁ chindato, nillopaṁ harato, ekāgārikaṁ karoto, paripanthe tiṭṭhato, paradāraṁ gacchato, musā bhaṇato; karoto karīyati pāpaṁ. ‘The one who acts does a bad deed when they punish, mutilate, torture, aggrieve, oppress, intimidate, or when they encourage others to do the same. They do a bad deed when they kill, steal, break into houses, plunder wealth, steal from isolated buildings, commit highway robbery, commit adultery, and lie. Khurapariyantena cepi cakkena yo imissā pathaviyā pāṇe ekaṁ maṁsakhalaṁ ekaṁ maṁsapuñjaṁ kareyya, atthi tatonidānaṁ pāpaṁ, atthi pāpassa āgamo. If you were to reduce all the living creatures of this earth to one heap and mass of flesh with a razor-edged chakram, evil comes of that, and an outcome of evil. Dakkhiṇañcepi gaṅgāya tīraṁ gaccheyya hananto ghātento, chindanto chedāpento, pacanto pācento; atthi tatonidānaṁ pāpaṁ, atthi pāpassa āgamo. If you were to go along the south bank of the Ganges killing, mutilating, and torturing, and encouraging others to do the same, evil comes of that, and an outcome of evil. Uttarañcepi gaṅgāya tīraṁ gaccheyya dadanto dāpento, yajanto yajāpento; atthi tatonidānaṁ puññaṁ, atthi puññassa āgamo. If you were to go along the north bank of the Ganges giving and sacrificing and encouraging others to do the same, merit comes of that, and an outcome of merit. Dānena damena saṁyamena saccavajjena atthi puññaṁ, atthi puññassa āgamo’ti. In giving, self-control, restraint, and truthfulness there is merit and outcome of merit.’ Taṁ kiṁ maññatha, gahapatayo, What do you think, householders? nanume samaṇabrāhmaṇā aññamaññassa ujuvipaccanīkavādā”ti? Don’t these doctrines directly contradict each other?” “Evaṁ, bhante”. “Yes, sir.” “Tatra, gahapatayo, ye te samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: “Since this is so, consider those ascetics and brahmins whose view is that ‘karoto kārayato, chindato chedāpayato, pacato pācāpayato, socayato socāpayato, kilamato kilamāpayato, phandato phandāpayato, pāṇamatipātayato, adinnaṁ ādiyato, sandhiṁ chindato, nillopaṁ harato, ekāgārikaṁ karoto, paripanthe tiṭṭhato, paradāraṁ gacchato, musā bhaṇato; karoto na karīyati pāpaṁ. the one who acts does nothing wrong when they punish, etc. Khurapariyantena cepi cakkena yo imissā pathaviyā pāṇe ekaṁ maṁsakhalaṁ ekaṁ maṁsapuñjaṁ kareyya, natthi tatonidānaṁ pāpaṁ, natthi pāpassa āgamo. Dakkhiṇañcepi gaṅgāya tīraṁ gaccheyya hananto ghātento …pe… dānena damena saṁyamena saccavajjena natthi puññaṁ, natthi puññassa āgamo’ti tesametaṁ pāṭikaṅkhaṁ—yamidaṁ kāyasucaritaṁ, vacīsucaritaṁ, manosucaritaṁ—ime tayo kusale dhamme abhinivajjetvā yamidaṁ kāyaduccaritaṁ, vacīduccaritaṁ, manoduccaritaṁ—ime tayo akusale dhamme samādāya vattissanti. You can expect that they will reject good conduct by way of body, speech, and mind, and undertake and implement bad conduct by way of body, speech, and mind. Taṁ kissa hetu? Why is that? Na hi te bhonto samaṇabrāhmaṇā passanti akusalānaṁ dhammānaṁ ādīnavaṁ okāraṁ saṅkilesaṁ, kusalānaṁ dhammānaṁ nekkhamme ānisaṁsaṁ vodānapakkhaṁ. Because those ascetics and brahmins don’t see that unskillful qualities are full of drawbacks, sordidness, and corruption, or that skillful qualities have the benefit and cleansing power of renunciation. Santaṁyeva kho pana kiriyaṁ ‘natthi kiriyā’ tissa diṭṭhi hoti; sāssa hoti micchādiṭṭhi. Moreover, since action actually does have an effect, their view that action is ineffective is wrong view. Santaṁyeva kho pana kiriyaṁ ‘natthi kiriyā’ti saṅkappeti; svāssa hoti micchāsaṅkappo. Since action actually does have an effect, their thought that action is ineffective is wrong thought. Santaṁyeva kho pana kiriyaṁ ‘natthi kiriyā’ti vācaṁ bhāsati; sāssa hoti micchāvācā. Since action actually does have an effect, their speech that action is ineffective is wrong speech. Santaṁyeva kho pana kiriyaṁ ‘natthi kiriyā’ti āha, ye te arahanto kiriyavādā tesamayaṁ paccanīkaṁ karoti. Since action actually does have an effect, in saying that action is ineffective they contradict those perfected ones who teach that action is effective. Santaṁyeva kho pana kiriyaṁ ‘natthi kiriyā’ti paraṁ saññāpeti; sāssa hoti asaddhammasaññatti. Since action actually does have an effect, in convincing another that action is ineffective they are convincing them to accept an untrue teaching. Tāya ca pana asaddhammasaññattiyā attānukkaṁseti, paraṁ vambheti. And on account of that they glorify themselves and put others down. Iti pubbeva kho panassa susīlyaṁ pahīnaṁ hoti, dussīlyaṁ paccupaṭṭhitaṁ— So they give up their former ethical conduct and are established in unethical conduct. ayañca micchādiṭṭhi micchāsaṅkappo micchāvācā ariyānaṁ paccanīkatā asaddhammasaññatti attukkaṁsanā paravambhanā. Evamassime aneke pāpakā akusalā dhammā sambhavanti micchādiṭṭhipaccayā. And that is how wrong view gives rise to these many bad, unskillful qualities—wrong view, wrong thought, wrong speech, contradicting the noble ones, convincing others to accept untrue teachings, and glorifying oneself and putting others down. Tatra, gahapatayo, viññū puriso iti paṭisañcikkhati: A sensible person reflects on this matter in this way: ‘sace kho natthi kiriyā, evamayaṁ bhavaṁ purisapuggalo kāyassa bhedā sotthimattānaṁ karissati; ‘If there is no effective action, when this individual’s body breaks up they will keep themselves safe. sace kho atthi kiriyā evamayaṁ bhavaṁ purisapuggalo kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjissati. And if there is effective action, when their body breaks up, after death, they will be reborn in a place of loss, a bad place, the underworld, hell. Kāmaṁ kho pana māhu kiriyā, hotu nesaṁ bhavataṁ samaṇabrāhmaṇānaṁ saccaṁ vacanaṁ; But let’s assume that those who say that there is no effective action are correct. atha ca panāyaṁ bhavaṁ purisapuggalo diṭṭheva dhamme viññūnaṁ gārayho—dussīlo purisapuggalo micchādiṭṭhi akiriyavādo’ti. Regardless, that individual is still criticized by sensible people in the present life as being an immoral individual of wrong view, one who denies the efficacy of action.’ Sace kho attheva kiriyā, evaṁ imassa bhoto purisapuggalassa ubhayattha kaliggaho— But if there really is effective action, they lose on both counts. yañca diṭṭheva dhamme viññūnaṁ gārayho, yañca kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjissati. For they are criticized by sensible people in the present life, and when their body breaks up, after death, they will be reborn in a place of loss, a bad place, the underworld, hell. Evamassāyaṁ apaṇṇako dhammo dussamatto samādinno, ekaṁsaṁ pharitvā tiṭṭhati, riñcati kusalaṁ ṭhānaṁ. They have wrongly undertaken this guaranteed teaching in such a way that it encompasses the positive outcomes of one side only, leaving out the skillful premise. Tatra, gahapatayo, ye te samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: Since this is so, consider those ascetics and brahmins whose view is that ‘karoto kārayato, chindato chedāpayato, pacato pācāpayato, socayato socāpayato, kilamato kilamāpayato, phandato phandāpayato, pāṇamatipātayato, adinnaṁ ādiyato, sandhiṁ chindato, nillopaṁ harato, ekāgārikaṁ karoto, paripanthe tiṭṭhato, paradāraṁ gacchato, musā bhaṇato; karoto karīyati pāpaṁ. the one who acts does a bad deed when they punish, etc. Khurapariyantena cepi cakkena yo imissā pathaviyā pāṇe ekaṁ maṁsakhalaṁ ekaṁ maṁsapuñjaṁ kareyya, atthi tatonidānaṁ pāpaṁ, atthi pāpassa āgamo. Dakkhiṇañcepi gaṅgāya tīraṁ gaccheyya hananto ghātento, chindanto chedāpento, pacanto pācento, atthi tatonidānaṁ pāpaṁ, atthi pāpassa āgamo. Uttarañcepi gaṅgāya tīraṁ gaccheyya dadanto dāpento, yajanto yajāpento, atthi tatonidānaṁ puññaṁ, atthi puññassa āgamo. Dānena damena saṁyamena saccavajjena atthi puññaṁ, atthi puññassa āgamo’ti tesametaṁ pāṭikaṅkhaṁ yamidaṁ kāyaduccaritaṁ, vacīduccaritaṁ, manoduccaritaṁ—ime tayo akusale dhamme abhinivajjetvā yamidaṁ kāyasucaritaṁ, vacīsucaritaṁ, manosucaritaṁ—ime tayo kusale dhamme samādāya vattissanti. You can expect that they will reject bad conduct by way of body, speech, and mind, and undertake and implement good conduct by way of body, speech, and mind. Taṁ kissa hetu? Why is that? Passanti hi te bhonto samaṇabrāhmaṇā akusalānaṁ dhammānaṁ ādīnavaṁ okāraṁ saṅkilesaṁ, kusalānaṁ dhammānaṁ nekkhamme ānisaṁsaṁ vodānapakkhaṁ. Because those ascetics and brahmins see that unskillful qualities are full of drawbacks, sordidness, and corruption, and that skillful qualities have the benefit and cleansing power of renunciation. Santaṁyeva kho pana kiriyaṁ ‘atthi kiriyā’ tissa diṭṭhi hoti; sāssa hoti sammādiṭṭhi. Moreover, since action actually does have an effect, their view that action is effective is right view. Santaṁyeva kho pana kiriyaṁ ‘atthi kiriyā’ti saṅkappeti; svāssa hoti sammāsaṅkappo. Since action actually does have an effect, their thought that action is effective is right thought. Santaṁyeva kho pana kiriyaṁ ‘atthi kiriyā’ti vācaṁ bhāsati; sāssa hoti sammāvācā. Since action actually does have an effect, their speech that action is effective is right speech. Santaṁyeva kho pana kiriyaṁ ‘atthi kiriyā’ti āha; ye te arahanto kiriyavādā tesamayaṁ na paccanīkaṁ karoti. Since action actually does have an effect, in saying that action is effective they don’t contradict those perfected ones who teach that action is effective. Santaṁyeva kho pana kiriyaṁ ‘atthi kiriyā’ti paraṁ saññāpeti; sāssa hoti saddhammasaññatti. Since action actually does have an effect, in convincing another that action is effective they are convincing them to accept a true teaching. Tāya ca pana saddhammasaññattiyā nevattānukkaṁseti, na paraṁ vambheti. And on account of that they don’t glorify themselves or put others down. Iti pubbeva kho panassa dussīlyaṁ pahīnaṁ hoti, susīlyaṁ paccupaṭṭhitaṁ— So they give up their former unethical conduct and are established in ethical conduct. ayañca sammādiṭṭhi sammāsaṅkappo sammāvācā ariyānaṁ apaccanīkatā saddhammasaññatti anattukkaṁsanā aparavambhanā. Evamassime aneke kusalā dhammā sambhavanti sammādiṭṭhipaccayā. And that is how right view gives rise to these many skillful qualities—right view, right thought, right speech, not contradicting the noble ones, convincing others to accept true teachings, and not glorifying oneself or putting others down. Tatra, gahapatayo, viññū puriso iti paṭisañcikkhati: A sensible person reflects on this matter in this way: ‘sace kho atthi kiriyā, evamayaṁ bhavaṁ purisapuggalo kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjissati. ‘If there is effective action, when this individual’s body breaks up, after death, they will be reborn in a good place, a heavenly realm. Kāmaṁ kho pana māhu kiriyā, hotu nesaṁ bhavataṁ samaṇabrāhmaṇānaṁ saccaṁ vacanaṁ; But let’s assume that those who say that there is no effective action are correct. atha ca panāyaṁ bhavaṁ purisapuggalo diṭṭheva dhamme viññūnaṁ pāsaṁso—sīlavā purisapuggalo sammādiṭṭhi kiriyavādo’ti. Regardless, that individual is still praised by sensible people in the present life as being a moral individual of right view, who affirms the efficacy of action.’ Sace kho attheva kiriyā, evaṁ imassa bhoto purisapuggalassa ubhayattha kaṭaggaho— So if there really is effective action, they win on both counts. yañca diṭṭheva dhamme viññūnaṁ pāsaṁso, yañca kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjissati. For they are praised by sensible people in the present life, and when their body breaks up, after death, they will be reborn in a good place, a heavenly realm. Evamassāyaṁ apaṇṇako dhammo susamatto samādinno, ubhayaṁsaṁ pharitvā tiṭṭhati, riñcati akusalaṁ ṭhānaṁ. They have rightly undertaken this guaranteed teaching in such a way that it encompasses the positive outcomes of both sides, leaving out the unskillful premise. Santi, gahapatayo, eke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: There are some ascetics and brahmins who have this doctrine and view: ‘natthi hetu, natthi paccayo sattānaṁ saṅkilesāya; ‘There is no cause or condition for the corruption of sentient beings. ahetū appaccayā sattā saṅkilissanti. Sentient beings are corrupted without cause or reason. Natthi hetu, natthi paccayo sattānaṁ visuddhiyā; There’s no cause or condition for the purification of sentient beings. ahetū appaccayā sattā visujjhanti. Sentient beings are purified without cause or reason. Natthi balaṁ, natthi vīriyaṁ, natthi purisathāmo, natthi purisaparakkamo; There is no power, no energy, no manly strength or vigor. sabbe sattā sabbe pāṇā sabbe bhūtā sabbe jīvā avasā abalā avīriyā niyatisaṅgatibhāvapariṇatā chasvevābhijātīsu sukhadukkhaṁ paṭisaṁvedentī’ti. All sentient beings, all living creatures, all beings, all souls lack control, power, and energy. Molded by destiny, circumstance, and nature, they experience pleasure and pain in the six classes of rebirth.’ Tesaṁyeva kho, gahapatayo, samaṇabrāhmaṇānaṁ eke samaṇabrāhmaṇā ujuvipaccanīkavādā. And there are some ascetics and brahmins whose doctrine directly contradicts this. Te evamāhaṁsu: They say: ‘atthi hetu, atthi paccayo sattānaṁ saṅkilesāya; ‘There is a cause and condition for the corruption of sentient beings. sahetū sappaccayā sattā saṅkilissanti. Sentient beings are corrupted with cause and reason. Atthi hetu, atthi paccayo sattānaṁ visuddhiyā; There is a cause and condition for the purification of sentient beings. sahetū sappaccayā sattā visujjhanti. Sentient beings are purified with cause and reason. Atthi balaṁ, atthi vīriyaṁ, atthi purisathāmo, atthi purisaparakkamo; There is power, energy, manly strength and vigor. na sabbe sattā sabbe pāṇā sabbe bhūtā sabbe jīvā avasā abalā avīriyā niyatisaṅgatibhāvapariṇatā chasvevābhijātīsu sukhadukkhaṁ paṭisaṁvedentī’ti. It is not the case that all sentient beings, all living creatures, all beings, all souls lack control, power, and energy, or that, molded by destiny, circumstance, and nature, they experience pleasure and pain in the six classes of rebirth.’ Taṁ kiṁ maññatha, gahapatayo, What do you think, householders? nanume samaṇabrāhmaṇā aññamaññassa ujuvipaccanīkavādā”ti? Don’t these doctrines directly contradict each other?” “Evaṁ, bhante”. “Yes, sir.” “Tatra, gahapatayo, ye te samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: “Since this is so, consider those ascetics and brahmins whose view is that ‘natthi hetu, natthi paccayo sattānaṁ saṅkilesāya; there’s no cause or condition for the corruption of sentient beings, etc. ahetū appaccayā sattā saṅkilissanti. Natthi hetu, natthi paccayo sattānaṁ visuddhiyā; ahetū appaccayā sattā visujjhanti. Natthi balaṁ, natthi vīriyaṁ, natthi purisathāmo, natthi purisaparakkamo; sabbe sattā sabbe pāṇā sabbe bhūtā sabbe jīvā avasā abalā avīriyā niyatisaṅgatibhāvapariṇatā chasvevābhijātīsu sukhadukkhaṁ paṭisaṁvedentī’ti tesametaṁ pāṭikaṅkhaṁ—yamidaṁ kāyasucaritaṁ, vacīsucaritaṁ, manosucaritaṁ—ime tayo kusale dhamme abhinivajjetvā yamidaṁ kāyaduccaritaṁ, vacīduccaritaṁ, manoduccaritaṁ—ime tayo akusale dhamme samādāya vattissanti. You can expect that they will reject good conduct by way of body, speech, and mind, and undertake and implement bad conduct by way of body, speech, and mind. Taṁ kissa hetu? Why is that? Na hi te bhonto samaṇabrāhmaṇā passanti akusalānaṁ dhammānaṁ ādīnavaṁ okāraṁ saṅkilesaṁ, kusalānaṁ dhammānaṁ nekkhamme ānisaṁsaṁ vodānapakkhaṁ. Because those ascetics and brahmins don’t see that unskillful qualities are full of drawbacks, sordidness, and corruption, or that skillful qualities have the benefit and cleansing power of renunciation. Santaṁyeva kho pana hetuṁ ‘natthi hetū’ tissa diṭṭhi hoti; sāssa hoti micchādiṭṭhi. Moreover, since there actually is causality, their view that there is no causality is wrong view. Santaṁyeva kho pana hetuṁ ‘natthi hetū’ti saṅkappeti; svāssa hoti micchāsaṅkappo. Since there actually is causality, their thought that there is no causality is wrong thought. Santaṁyeva kho pana hetuṁ ‘natthi hetū’ti vācaṁ bhāsati; sāssa hoti micchāvācā. Since there actually is causality, their speech that there is no causality is wrong speech. Santaṁyeva kho pana hetuṁ ‘natthi hetū’ti āha; ye te arahanto hetuvādā tesamayaṁ paccanīkaṁ karoti. Since there actually is causality, in saying that there is no causality they contradict those perfected ones who teach that there is causality. Santaṁyeva kho pana hetuṁ ‘natthi hetū’ti paraṁ saññāpeti; sāssa hoti asaddhammasaññatti. Since there actually is causality, in convincing another that there is no causality they are convincing them to accept an untrue teaching. Tāya ca pana asaddhammasaññattiyā attānukkaṁseti, paraṁ vambheti. And on account of that they glorify themselves and put others down. Iti pubbeva kho panassa susīlyaṁ pahīnaṁ hoti, dussīlyaṁ paccupaṭṭhitaṁ— So they give up their former ethical conduct and are established in unethical conduct. ayañca micchādiṭṭhi micchāsaṅkappo micchāvācā ariyānaṁ paccanīkatā asaddhammasaññatti attānukkaṁsanā paravambhanā. Evamassime aneke pāpakā akusalā dhammā sambhavanti micchādiṭṭhipaccayā. And that is how wrong view gives rise to these many bad, unskillful qualities—wrong view, wrong thought, wrong speech, contradicting the noble ones, convincing others to accept untrue teachings, and glorifying oneself and putting others down. Tatra, gahapatayo, viññū puriso iti paṭisañcikkhati: A sensible person reflects on this matter in this way: ‘sace kho natthi hetu, evamayaṁ bhavaṁ purisapuggalo kāyassa bhedā paraṁ maraṇā sotthimattānaṁ karissati; ‘If there is no causality, when this individual’s body breaks up they will keep themselves safe. sace kho atthi hetu, evamayaṁ bhavaṁ purisapuggalo kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjissati. And if there is causality, when their body breaks up, after death, they will be reborn in a place of loss, a bad place, the underworld, hell. Kāmaṁ kho pana māhu hetu, hotu nesaṁ bhavataṁ samaṇabrāhmaṇānaṁ saccaṁ vacanaṁ; But let’s assume that those who say that there is no causality are correct. atha ca panāyaṁ bhavaṁ purisapuggalo diṭṭheva dhamme viññūnaṁ gārayho—dussīlo purisapuggalo micchādiṭṭhi ahetukavādo’ti. Regardless, that individual is still criticized by sensible people in the present life as being an immoral individual of wrong view, one who denies causality.’ Sace kho attheva hetu, evaṁ imassa bhoto purisapuggalassa ubhayattha kaliggaho— But if there really is causality, they lose on both counts. yañca diṭṭheva dhamme viññūnaṁ gārayho, yañca kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjissati. For they are criticized by sensible people in the present life, and when their body breaks up, after death, they will be reborn in a place of loss, a bad place, the underworld, hell. Evamassāyaṁ apaṇṇako dhammo dussamatto samādinno, ekaṁsaṁ pharitvā tiṭṭhati, riñcati kusalaṁ ṭhānaṁ. They have wrongly undertaken this guaranteed teaching in such a way that it encompasses the positive outcomes of one side only, leaving out the skillful premise. Tatra, gahapatayo, ye te samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: Since this is so, consider those ascetics and brahmins whose view is that ‘atthi hetu, atthi paccayo sattānaṁ saṅkilesāya; there is a cause and condition for the corruption of sentient beings, etc. sahetū sappaccayā sattā saṅkilissanti. Atthi hetu, atthi paccayo sattānaṁ visuddhiyā; sahetū sappaccayā sattā visujjhanti. Atthi balaṁ, atthi vīriyaṁ, atthi purisathāmo, atthi purisaparakkamo; na sabbe sattā sabbe pāṇā sabbe bhūtā sabbe jīvā avasā abalā avīriyā niyatisaṅgatibhāvapariṇatā chasvevābhijātīsu sukhadukkhaṁ paṭisaṁvedentī’ti tesametaṁ pāṭikaṅkhaṁ—yamidaṁ kāyaduccaritaṁ, vacīduccaritaṁ, manoduccaritaṁ—ime tayo akusale dhamme abhinivajjetvā yamidaṁ kāyasucaritaṁ, vacīsucaritaṁ, manosucaritaṁ—ime tayo kusale dhamme samādāya vattissanti. You can expect that they will reject bad conduct by way of body, speech, and mind, and undertake and implement good conduct by way of body, speech, and mind. Taṁ kissa hetu? Why is that? Passanti hi te bhonto samaṇabrāhmaṇā akusalānaṁ dhammānaṁ ādīnavaṁ okāraṁ saṅkilesaṁ, kusalānaṁ dhammānaṁ nekkhamme ānisaṁsaṁ vodānapakkhaṁ. Because those ascetics and brahmins see that unskillful qualities are full of drawbacks, sordidness, and corruption, and that skillful qualities have the benefit and cleansing power of renunciation. Santaṁyeva kho pana hetuṁ ‘atthi hetū’ tissa diṭṭhi hoti; sāssa hoti sammādiṭṭhi. Moreover, since there actually is causality, their view that there is causality is right view. Santaṁyeva kho pana hetuṁ ‘atthi hetū’ti saṅkappeti; svāssa hoti sammāsaṅkappo. Since there actually is causality, their thought that there is causality is right thought. Santaṁyeva kho pana hetuṁ ‘atthi hetū’ti vācaṁ bhāsati; sāssa hoti sammāvācā. Since there actually is causality, their speech that there is causality is right speech. Santaṁyeva kho pana hetuṁ ‘atthi hetū’ti āha, ye te arahanto hetuvādā tesamayaṁ na paccanīkaṁ karoti. Since there actually is causality, in saying that there is causality they don’t contradict those perfected ones who teach that there is causality. Santaṁyeva kho pana hetuṁ ‘atthi hetū’ti paraṁ saññāpeti; sāssa hoti saddhammasaññatti. Since there actually is causality, in convincing another that there is causality they are convincing them to accept a true teaching. Tāya ca pana saddhammasaññattiyā nevattānukkaṁseti, na paraṁ vambheti. And on account of that they don’t glorify themselves or put others down. Iti pubbeva kho panassa dussīlyaṁ pahīnaṁ hoti, susīlyaṁ paccupaṭṭhitaṁ— So they give up their former unethical conduct and are established in ethical conduct. ayañca sammādiṭṭhi sammāsaṅkappo sammāvācā ariyānaṁ apaccanīkatā saddhammasaññatti anattukkaṁsanā aparavambhanā. Evamassime aneke kusalā dhammā sambhavanti sammādiṭṭhipaccayā. And that is how right view gives rise to these many skillful qualities—right view, right thought, right speech, not contradicting the noble ones, convincing others to accept true teachings, and not glorifying oneself or putting others down. Tatra, gahapatayo, viññū puriso iti paṭisañcikkhati: ‘sace kho atthi hetu, evamayaṁ bhavaṁ purisapuggalo kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjissati. A sensible person reflects on this matter in this way: ‘If there is causality, when this individual’s body breaks up, after death, they will be reborn in a good place, a heavenly realm. Kāmaṁ kho pana māhu hetu, hotu nesaṁ bhavataṁ samaṇabrāhmaṇānaṁ saccaṁ vacanaṁ; But let’s assume that those who say that there is no causality are correct. atha ca panāyaṁ bhavaṁ purisapuggalo diṭṭheva dhamme viññūnaṁ pāsaṁso—sīlavā purisapuggalo sammādiṭṭhi hetuvādo’ti. Regardless, that individual is still praised by sensible people in the present life as being a moral individual of right view, who affirms causality.’ Sace kho atthi hetu, evaṁ imassa bhoto purisapuggalassa ubhayattha kaṭaggaho— So if there really is causality, they win on both counts. yañca diṭṭheva dhamme viññūnaṁ pāsaṁso, yañca kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjissati. For they are praised by sensible people in the present life, and when their body breaks up, after death, they will be reborn in a good place, a heavenly realm. Evamassāyaṁ apaṇṇako dhammo susamatto samādinno, ubhayaṁsaṁ pharitvā tiṭṭhati, riñcati akusalaṁ ṭhānaṁ. They have rightly undertaken this guaranteed teaching in such a way that it encompasses the positive outcomes of both sides, leaving out the unskillful premise. Santi, gahapatayo, eke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: There are some ascetics and brahmins who have this doctrine and view: ‘natthi sabbaso āruppā’ti. ‘There are no totally formless states of meditation.’ Tesaṁyeva kho, gahapatayo, samaṇabrāhmaṇānaṁ eke samaṇabrāhmaṇā ujuvipaccanīkavādā. And there are some ascetics and brahmins whose doctrine directly contradicts this. Te evamāhaṁsu: They say: ‘atthi sabbaso āruppā’ti. ‘There are totally formless states of meditation.’ Taṁ kiṁ maññatha, gahapatayo, What do you think, householders? nanume samaṇabrāhmaṇā aññamaññassa ujuvipaccanīkavādā”ti? Don’t these doctrines directly contradict each other?” “Evaṁ, bhante”. “Yes, sir.” “Tatra, gahapatayo, viññū puriso iti paṭisañcikkhati— “A sensible person reflects on this matter in this way: ye kho te bhonto samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: ‘Some ascetics and brahmins say that ‘natthi sabbaso āruppā’ti, idaṁ me adiṭṭhaṁ; there are no totally formless meditations, but I have not seen that. yepi te bhonto samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: Some ascetics and brahmins say that ‘atthi sabbaso āruppā’ti, idaṁ me aviditaṁ. there are totally formless meditations, but I have not known that. Ahañceva kho pana ajānanto apassanto ekaṁsena ādāya vohareyyaṁ— Without knowing or seeing, it would not be appropriate for me to take one side and declare, idameva saccaṁ, moghamaññanti, na metaṁ assa patirūpaṁ. ‘This is the only truth, other ideas are silly.’ Ye kho te bhonto samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: If those ascetics and brahmins who say that ‘natthi sabbaso āruppā’ti, sace tesaṁ bhavataṁ samaṇabrāhmaṇānaṁ saccaṁ vacanaṁ, ṭhānametaṁ vijjati— there are no totally formless meditations are correct, it is possible ye te devā rūpino manomayā, apaṇṇakaṁ me tatrūpapatti bhavissati. that I will be guaranteed rebirth among the gods who possess form and made of mind. Ye pana te bhonto samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: If those ascetics and brahmins who say that ‘atthi sabbaso āruppā’ti, sace tesaṁ bhavataṁ samaṇabrāhmaṇānaṁ saccaṁ vacanaṁ, ṭhānametaṁ vijjati— there are totally formless meditations are correct, it is possible ye te devā arūpino saññāmayā, apaṇṇakaṁ me tatrūpapatti bhavissati. that I will be guaranteed rebirth among the gods who are formless and made of perception. Dissanti kho pana rūpādhikaraṇaṁ daṇḍādānasatthādānakalahaviggahavivādatuvaṁtuvaṁpesuññamusāvādā. Now, owing to form, bad things are seen: taking up the rod and the sword, quarrels, arguments, and fights, accusations, divisive speech, and lies. ‘Natthi kho panetaṁ sabbaso arūpe’ti. But those things don’t exist where it is totally formless.’ So iti paṭisaṅkhāya rūpānaṁyeva nibbidāya virāgāya nirodhāya paṭipanno hoti. Reflecting like this, they simply practice for disillusionment, dispassion, and cessation regarding forms. Santi, gahapatayo, eke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: There are some ascetics and brahmins who have this doctrine and view: ‘natthi sabbaso bhavanirodho’ti. ‘There is no such thing as the total cessation of future lives.’ Tesaṁyeva kho, gahapatayo, samaṇabrāhmaṇānaṁ eke samaṇabrāhmaṇā ujuvipaccanīkavādā. And there are some ascetics and brahmins whose doctrine directly contradicts this. Te evamāhaṁsu: They say: ‘atthi sabbaso bhavanirodho’ti. ‘There is such a thing as the total cessation of future lives.’ Taṁ kiṁ maññatha, gahapatayo, What do you think, householders? nanume samaṇabrāhmaṇā aññamaññassa ujuvipaccanīkavādā”ti? Don’t these doctrines directly contradict each other?” “Evaṁ, bhante”. “Yes, sir.” “Tatra, gahapatayo, viññū puriso iti paṭisañcikkhati— “A sensible person reflects on this matter in this way: ye kho te bhonto samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: ‘Some ascetics and brahmins say that ‘natthi sabbaso bhavanirodho’ti, idaṁ me adiṭṭhaṁ; there is no such thing as the total cessation of future lives, but I have not seen that. yepi te bhonto samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: Some ascetics and brahmins say that ‘atthi sabbaso bhavanirodho’ti, idaṁ me aviditaṁ. there is such a thing as the total cessation of future lives, but I have not known that. Ahañceva kho pana ajānanto apassanto ekaṁsena ādāya vohareyyaṁ— Without knowing or seeing, it would not be appropriate for me to take one side and declare, idameva saccaṁ, moghamaññanti, na metaṁ assa patirūpaṁ. ‚This is the only truth, other ideas are silly.’ Ye kho te bhonto samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: If those ascetics and brahmins who say that ‘natthi sabbaso bhavanirodho’ti, sace tesaṁ bhavataṁ samaṇabrāhmaṇānaṁ saccaṁ vacanaṁ, ṭhānametaṁ vijjati— there is no such thing as the total cessation of future lives are correct, it is possible ye te devā arūpino saññāmayā apaṇṇakaṁ me tatrūpapatti bhavissati. that I will be guaranteed rebirth among the gods who are formless and made of perception. Ye pana te bhonto samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: If those ascetics and brahmins who say that ‘atthi sabbaso bhavanirodho’ti, sace tesaṁ bhavataṁ samaṇabrāhmaṇānaṁ saccaṁ vacanaṁ, ṭhānametaṁ vijjati— there is such a thing as the total cessation of future lives are correct, it is possible yaṁ diṭṭheva dhamme parinibbāyissāmi. that I will be extinguished in the present life. Ye kho te bhonto samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: The view of those ascetics and brahmins who say that ‘natthi sabbaso bhavanirodho’ti, tesamayaṁ diṭṭhi sārāgāya santike, saṁyogāya santike, abhinandanāya santike, ajjhosānāya santike, upādānāya santike. there is no such thing as the total cessation of future lives is close to greed, approving, attachment, and grasping. Ye pana te bhonto samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: The view of those ascetics and brahmins who say that ‘atthi sabbaso bhavanirodho’ti, tesamayaṁ diṭṭhi asārāgāya santike, asaṁyogāya santike, anabhinandanāya santike, anajjhosānāya santike, anupādānāya santiketi. there is such a thing as the total cessation of future lives is close to non-greed, non-approving, non-attachment, and non-grasping.’ So iti paṭisaṅkhāya bhavānaṁyeva nibbidāya virāgāya nirodhāya paṭipanno hoti. Reflecting like this, they simply practice for disillusionment, dispassion, and cessation regarding future lives. Cattārome, gahapatayo, puggalā santo saṁvijjamānā lokasmiṁ. Householders, these four people are found in the world. Katame cattāro? What four? Idha, gahapatayo, ekacco puggalo attantapo hoti attaparitāpanānuyogamanuyutto. One person mortifies themselves, committed to the practice of mortifying themselves. Idha, gahapatayo, ekacco puggalo parantapo hoti paraparitāpanānuyogamanuyutto. One person mortifies others, committed to the practice of mortifying others. Idha, gahapatayo, ekacco puggalo attantapo ca hoti attaparitāpanānuyogamanuyutto parantapo ca paraparitāpanānuyogamanuyutto. One person mortifies themselves and others, committed to the practice of mortifying themselves and others. Idha, gahapatayo, ekacco puggalo nevattantapo hoti nāttaparitāpanānuyogamanuyutto na parantapo na paraparitāpanānuyogamanuyutto; One person doesn’t mortify either themselves or others, committed to the practice of not mortifying themselves or others. so anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṁvedī brahmabhūtena attanā viharati. They live without wishes in the present life, extinguished, cooled, experiencing bliss, having become holy in themselves. Katamo ca, gahapatayo, puggalo attantapo attaparitāpanānuyogamanuyutto? And what person mortifies themselves, committed to the practice of mortifying themselves? Idha, gahapatayo, ekacco puggalo acelako hoti muttācāro hatthāpalekhano …pe… It’s when someone goes naked, ignoring conventions. … iti evarūpaṁ anekavihitaṁ kāyassa ātāpanaparitāpanānuyogamanuyutto viharati. And so they live committed to practicing these various ways of mortifying and tormenting the body. Ayaṁ vuccati, gahapatayo, puggalo attantapo attaparitāpanānuyogamanuyutto. This is called a person who mortifies themselves, being committed to the practice of mortifying themselves. Katamo ca, gahapatayo, puggalo parantapo paraparitāpanānuyogamanuyutto? And what person mortifies others, committed to the practice of mortifying others? Idha, gahapatayo, ekacco puggalo orabbhiko hoti sūkariko …pe… ye vā panaññepi keci kurūrakammantā. It’s when a person is a butcher of sheep, pigs, poultry, or deer, a hunter or fisher, a bandit, an executioner, a butcher of cattle, a jailer, or has some other cruel livelihood. Ayaṁ vuccati, gahapatayo, puggalo parantapo paraparitāpanānuyogamanuyutto. This is called a person who mortifies others, being committed to the practice of mortifying others. Katamo ca, gahapatayo, puggalo attantapo ca attaparitāpanānuyogamanuyutto parantapo ca paraparitāpanānuyogamanuyutto? And what person mortifies themselves and others, being committed to the practice of mortifying themselves and others? Idha, gahapatayo, ekacco puggalo rājā vā hoti khattiyo muddhāvasitto …pe… It’s when a person is an anointed king or a well-to-do brahmin. … tepi daṇḍatajjitā bhayatajjitā assumukhā rudamānā parikammāni karonti. His bondservants, servants, and workers do their jobs under threat of punishment and danger, weeping, with tearful faces. Ayaṁ vuccati, gahapatayo, puggalo attantapo ca attaparitāpanānuyogamanuyutto parantapo ca paraparitāpanānuyogamanuyutto. This is called a person who mortifies themselves and others, being committed to the practice of mortifying themselves and others. Katamo ca, gahapatayo, puggalo nevattantapo nāttaparitāpanānuyogamanuyutto na parantapo na paraparitāpanānuyogamanuyutto; And what person doesn’t mortify either themselves or others, committed to the practice of not mortifying themselves or others, so anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṁvedī brahmabhūtena attanā viharati? living without wishes in the present life, extinguished, cooled, experiencing bliss, having become holy in themselves? Idha, gahapatayo, tathāgato loke uppajjati arahaṁ sammāsambuddho … It’s when a Realized One arises in the world, perfected, a fully awakened Buddha … pe… A householder hears that teaching, or a householder’s child, or someone reborn in some good family. … 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 … Vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ …pe… second absorption … tatiyaṁ jhānaṁ …pe… third absorption … catutthaṁ jhānaṁ upasampajja viharati. fourth absorption. 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 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 …pe… yathākammūpage satte pajānāti. With clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. … They understand how sentient beings are reborn according to their deeds. 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 …pe… 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’. ‘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.’ Ayaṁ vuccati, gahapatayo, puggalo nevattantapo nāttaparitāpanānuyogamanuyutto na parantapo na paraparitāpanānuyogamanuyutto; This is called a person who neither mortifies themselves or others, being committed to the practice of not mortifying themselves or others. so anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṁvedī brahmabhūtena attanā viharatī”ti. They live without wishes in the present life, extinguished, cooled, experiencing bliss, having become holy in themselves.” Evaṁ vutte, sāleyyakā brāhmaṇagahapatikā bhagavantaṁ etadavocuṁ: When he had spoken, the brahmins and householders of Sālā said to the Buddha, “abhikkantaṁ, bho gotama, abhikkantaṁ, bho gotama. “Excellent, Master Gotama! Excellent! Seyyathāpi, bho gotama, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ bhotā gotamena anekapariyāyena dhammo pakāsito. As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with good eyes can see what’s there, Master Gotama has made the teaching clear in many ways. Ete mayaṁ bhavantaṁ gotamaṁ saraṇaṁ gacchāma dhammañca bhikkhusaṅghañca. We go for refuge to Master Gotama, to the teaching, and to the mendicant Saṅgha. Upāsake no bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gate”ti. From this day forth, may Master Gotama remember us as lay followers who have gone for refuge for life.” Apaṇṇakasuttaṁ niṭṭhitaṁ dasamaṁ. Gahapativaggo niṭṭhito paṭhamo. Tassuddānaṁ Kandaranāgarasekhavato ca, Potaliyo puna jīvakabhacco; Upālidamatho kukkuraabhayo, Bahuvedanīyāpaṇṇakato dasamo. (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