MAJJHIMA NIKĀYA (MIDDLE DISCOURSES)
Suttas 121-130: Suññatavagga (The Division on Voidness)
Pali Canon
Translated by Bhikkhu Sujato

121. Cūḷasuññatasutta
The Shorter Discourse on Emptiness

Evaṁ me sutaṁ—
So I have heard.

ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati pubbārāme migāramātupāsāde.
At one time the Buddha was staying near Sāvatthī in the Eastern Monastery, the stilt longhouse of Migāra’s mother.

Atha kho āyasmā ānando sāyanhasamayaṁ paṭisallānā vuṭṭhito yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā ānando bhagavantaṁ etadavoca:
Then in the late afternoon, Venerable Ānanda came out of retreat and went to the Buddha. He bowed, sat down to one side, and said to him:

“Ekamidaṁ, bhante, samayaṁ bhagavā sakkesu viharati nagarakaṁ nāma sakyānaṁ nigamo.
“Sir, this one time the Buddha was staying in the land of the Sakyans where they have a town named Townsville.

Tattha me, bhante, bhagavato sammukhā sutaṁ, sammukhā paṭiggahitaṁ:
There I heard and learned this in the presence of the Buddha:

‘suññatāvihārenāhaṁ, ānanda, etarahi bahulaṁ viharāmī’ti.
‘Ānanda, these days I usually practice the meditation on emptiness.’

Kacci metaṁ, bhante, sussutaṁ suggahitaṁ sumanasikataṁ sūpadhāritan”ti?
I trust I properly heard, learned, attended, and remembered that from the Buddha?”

“Taggha te etaṁ, ānanda, sussutaṁ suggahitaṁ sumanasikataṁ sūpadhāritaṁ.
“Indeed, Ānanda, you properly heard, learned, attended, and remembered that.

Pubbepāhaṁ, ānanda, etarahipi suññatāvihārena bahulaṁ viharāmi.
Now, as before, I usually practice the meditation on emptiness.

Seyyathāpi, ānanda, ayaṁ migāramātupāsādo suñño hatthigavassavaḷavena, suñño jātarūparajatena, suñño itthipurisasannipātena atthi cevidaṁ asuññataṁ yadidaṁ—
Consider this stilt longhouse of Migāra’s mother. It’s empty of elephants, cows, horses, and mares; of gold and money; and of gatherings of men and women.

bhikkhusaṅghaṁ paṭicca ekattaṁ;
There is only this that is not emptiness, namely, the oneness dependent on the mendicant Saṅgha.

evameva kho, ānanda, bhikkhu amanasikaritvā gāmasaññaṁ, amanasikaritvā manussasaññaṁ, araññasaññaṁ paṭicca manasi karoti ekattaṁ.
In the same way, a mendicant—ignoring the perception of the village and the perception of people—focuses on the oneness dependent on the perception of wilderness.

Tassa araññasaññāya cittaṁ pakkhandati pasīdati santiṭṭhati adhimuccati.
Their mind becomes eager, confident, settled, and decided in that perception of wilderness.

So evaṁ pajānāti:
They understand:

‘ye assu darathā gāmasaññaṁ paṭicca tedha na santi, ye assu darathā manussasaññaṁ paṭicca tedha na santi, atthi cevāyaṁ darathamattā yadidaṁ—
‘Here there is no stress due to the perception of village or the perception of people.

araññasaññaṁ paṭicca ekattan’ti.
There is only this modicum of stress, namely the oneness dependent on the perception of wilderness.’

So ‘suññamidaṁ saññāgataṁ gāmasaññāyā’ti pajānāti, ‘suññamidaṁ saññāgataṁ manussasaññāyā’ti pajānāti, ‘atthi cevidaṁ asuññataṁ yadidaṁ—
They understand: ‘This field of perception is empty of the perception of the village. It is empty of the perception of people.

araññasaññaṁ paṭicca ekattan’ti.
There is only this that is not emptiness, namely the oneness dependent on the perception of wilderness.’

Iti yañhi kho tattha na hoti tena taṁ suññaṁ samanupassati, yaṁ pana tattha avasiṭṭhaṁ hoti taṁ ‘santamidaṁ atthī’ti pajānāti.
And so they regard it as empty of what is not there, but as to what remains they understand that it is present.

Evampissa esā, ānanda, yathābhuccā avipallatthā parisuddhā suññatāvakkanti bhavati.
That’s how emptiness is born in them—genuine, undistorted, and pure.

Puna caparaṁ, ānanda, bhikkhu amanasikaritvā manussasaññaṁ, amanasikaritvā araññasaññaṁ, pathavīsaññaṁ paṭicca manasi karoti ekattaṁ.
Furthermore, a mendicant—ignoring the perception of people and the perception of wilderness—focuses on the oneness dependent on the perception of earth.

Tassa pathavīsaññāya cittaṁ pakkhandati pasīdati santiṭṭhati adhimuccati.
Their mind becomes eager, confident, settled, and decided in that perception of earth.

Seyyathāpi, ānanda, āsabhacammaṁ saṅkusatena suvihataṁ vigatavalikaṁ;
As a bull’s hide is rid of folds when fully stretched out by a hundred pegs,

evameva kho, ānanda, bhikkhu yaṁ imissā pathaviyā ukkūlavikkūlaṁ nadīviduggaṁ khāṇukaṇṭakaṭṭhānaṁ pabbatavisamaṁ taṁ sabbaṁ amanasikaritvā pathavīsaññaṁ paṭicca manasi karoti ekattaṁ.
so too, ignoring the hilly terrain, inaccessible riverlands, stumps and thorns, and rugged mountains, they focus on the oneness dependent on the perception of earth.

Tassa pathavīsaññāya cittaṁ pakkhandati pasīdati santiṭṭhati adhimuccati.
Their mind becomes eager, confident, settled, and decided in that perception of earth.

So evaṁ pajānāti:
They understand:

‘ye assu darathā manussasaññaṁ paṭicca tedha na santi, ye assu darathā araññasaññaṁ paṭicca tedha na santi, atthi cevāyaṁ darathamattā yadidaṁ—
‘Here there is no stress due to the perception of people or the perception of wilderness.

pathavīsaññaṁ paṭicca ekattan’ti.
There is only this modicum of stress, namely the oneness dependent on the perception of earth.’

So ‘suññamidaṁ saññāgataṁ manussasaññāyā’ti pajānāti, ‘suññamidaṁ saññāgataṁ araññasaññāyā’ti pajānāti, ‘atthi cevidaṁ asuññataṁ yadidaṁ—
They understand: ‘This field of perception is empty of the perception of people. It is empty of the perception of wilderness.

pathavīsaññaṁ paṭicca ekattan’ti.
There is only this that is not emptiness, namely the oneness dependent on the perception of earth.’

Evampissa esā, ānanda, yathābhuccā avipallatthā parisuddhā suññatāvakkanti bhavati.
That’s how emptiness is born in them—genuine, undistorted, and pure.

Puna caparaṁ, ānanda, bhikkhu amanasikaritvā araññasaññaṁ, amanasikaritvā pathavīsaññaṁ, ākāsānañcāyatanasaññaṁ paṭicca manasi karoti ekattaṁ.
Furthermore, a mendicant—ignoring the perception of wilderness and the perception of earth—focuses on the oneness dependent on the perception of the dimension of infinite space.

Tassa ākāsānañcāyatanasaññāya cittaṁ pakkhandati pasīdati santiṭṭhati adhimuccati.
Their mind becomes eager, confident, settled, and decided in that perception of the dimension of infinite space.

So evaṁ pajānāti:
They understand:

‘ye assu darathā araññasaññaṁ paṭicca tedha na santi, ye assu darathā pathavīsaññaṁ paṭicca tedha na santi, atthi cevāyaṁ darathamattā yadidaṁ—
‘Here there is no stress due to the perception of wilderness or the perception of earth.

ākāsānañcāyatanasaññaṁ paṭicca ekattan’ti.
There is only this modicum of stress, namely the oneness dependent on the perception of the dimension of infinite space.’

So ‘suññamidaṁ saññāgataṁ araññasaññāyā’ti pajānāti, ‘suññamidaṁ saññāgataṁ pathavīsaññāyā’ti pajānāti, ‘atthi cevidaṁ asuññataṁ yadidaṁ—
They understand: ‘This field of perception is empty of the perception of wilderness. It is empty of the perception of earth.

ākāsānañcāyatanasaññaṁ paṭicca ekattan’ti.
There is only this that is not emptiness, namely the oneness dependent on the perception of the dimension of infinite space.’

Evampissa esā, ānanda, yathābhuccā avipallatthā parisuddhā suññatāvakkanti bhavati.
That’s how emptiness is born in them—genuine, undistorted, and pure.

Puna caparaṁ, ānanda, bhikkhu amanasikaritvā pathavīsaññaṁ, amanasikaritvā ākāsānañcāyatanasaññaṁ, viññāṇañcāyatanasaññaṁ paṭicca manasi karoti ekattaṁ.
Furthermore, a mendicant—ignoring the perception of earth and the perception of the dimension of infinite space—focuses on the oneness dependent on the perception of the dimension of infinite consciousness.

Tassa viññāṇañcāyatanasaññāya cittaṁ pakkhandati pasīdati santiṭṭhati adhimuccati.
Their mind becomes eager, confident, settled, and decided in that perception of the dimension of infinite consciousness.

So evaṁ pajānāti:
They understand:

‘ye assu darathā pathavīsaññaṁ paṭicca tedha na santi, ye assu darathā ākāsānañcāyatanasaññaṁ paṭicca tedha na santi, atthi cevāyaṁ darathamattā yadidaṁ—
‘Here there is no stress due to the perception of earth or the perception of the dimension of infinite space.

viññāṇañcāyatanasaññaṁ paṭicca ekattan’ti.
There is only this modicum of stress, namely the oneness dependent on the perception of the dimension of infinite consciousness.’

So ‘suññamidaṁ saññāgataṁ pathavīsaññāyā’ti pajānāti, ‘suññamidaṁ saññāgataṁ ākāsānañcāyatanasaññāyā’ti pajānāti, ‘atthi cevidaṁ asuññataṁ yadidaṁ—
They understand: ‘This field of perception is empty of the perception of earth. It is empty of the perception of the dimension of infinite space.

viññāṇañcāyatanasaññaṁ paṭicca ekattan’ti.
There is only this modicum of stress, namely the oneness dependent on the perception of the dimension of infinite consciousness.’

Evampissa esā, ānanda, yathābhuccā avipallatthā parisuddhā suññatāvakkanti bhavati.
That’s how emptiness is born in them—genuine, undistorted, and pure.

Puna caparaṁ, ānanda, bhikkhu amanasikaritvā ākāsānañcāyatanasaññaṁ, amanasikaritvā viññāṇañcāyatanasaññaṁ, ākiñcaññāyatanasaññaṁ paṭicca manasi karoti ekattaṁ.
Furthermore, a mendicant—ignoring the perception of the dimension of infinite space and the perception of the dimension of infinite consciousness—focuses on the oneness dependent on the perception of the dimension of nothingness.

Tassa ākiñcaññāyatanasaññāya cittaṁ pakkhandati pasīdati santiṭṭhati adhimuccati.
Their mind becomes eager, confident, settled, and decided in that perception of the dimension of nothingness.

So evaṁ pajānāti:
They understand:

‘ye assu darathā ākāsānañcāyatanasaññaṁ paṭicca tedha na santi, ye assu darathā viññāṇañcāyatanasaññaṁ paṭicca tedha na santi, atthi cevāyaṁ darathamattā yadidaṁ—
‘Here there is no stress due to the perception of the dimension of infinite space or the perception of the dimension of infinite consciousness.

ākiñcaññāyatanasaññaṁ paṭicca ekattan’ti.
There is only this modicum of stress, namely the oneness dependent on the perception of the dimension of nothingness.’

So ‘suññamidaṁ saññāgataṁ ākāsānañcāyatanasaññāyā’ti pajānāti, ‘suññamidaṁ saññāgataṁ viññāṇañcāyatanasaññāyā’ti pajānāti, ‘atthi cevidaṁ asuññataṁ yadidaṁ—
They understand: ‘This field of perception is empty of the perception of the dimension of infinite space. It is empty of the perception of the dimension of infinite consciousness.

ākiñcaññāyatanasaññaṁ paṭicca ekattan’ti.
There is only this that is not emptiness, namely the oneness dependent on the perception of the dimension of nothingness.’

Evampissa esā, ānanda, yathābhuccā avipallatthā parisuddhā suññatāvakkanti bhavati.
That’s how emptiness is born in them—genuine, undistorted, and pure.

Puna caparaṁ, ānanda bhikkhu amanasikaritvā viññāṇañcāyatanasaññaṁ, amanasikaritvā ākiñcaññāyatanasaññaṁ, nevasaññānāsaññāyatanasaññaṁ paṭicca manasi karoti ekattaṁ.
Furthermore, a mendicant—ignoring the perception of the dimension of infinite consciousness and the perception of the dimension of nothingness—focuses on the oneness dependent on the perception of the dimension of neither perception nor non-perception.

Tassa nevasaññānāsaññāyatanasaññāya cittaṁ pakkhandati pasīdati santiṭṭhati adhimuccati.
Their mind becomes eager, confident, settled, and decided in that perception of the dimension of neither perception nor non-perception.

So evaṁ pajānāti:
They understand:

‘ye assu darathā viññāṇañcāyatanasaññaṁ paṭicca tedha na santi, ye assu darathā ākiñcaññāyatanasaññaṁ paṭicca tedha na santi, atthi cevāyaṁ darathamattā yadidaṁ—
‘Here there is no stress due to the perception of the dimension of infinite consciousness or the perception of the dimension of nothingness.

nevasaññānāsaññāyatanasaññaṁ paṭicca ekattan’ti.
There is only this modicum of stress, namely the oneness dependent on the perception of the dimension of neither perception nor non-perception.’

So ‘suññamidaṁ saññāgataṁ viññāṇañcāyatanasaññāyā’ti pajānāti, ‘suññamidaṁ saññāgataṁ ākiñcaññāyatanasaññāyā’ti pajānāti, ‘atthi cevidaṁ asuññataṁ yadidaṁ—
They understand: ‘This field of perception is empty of the perception of the dimension of infinite consciousness. It is empty of the perception of the dimension of nothingness.

nevasaññānāsaññāyatanasaññaṁ paṭicca ekattan’ti.
There is only this that is not emptiness, namely the oneness dependent on the perception of the dimension of neither perception nor non-perception.’

Evampissa esā, ānanda, yathābhuccā avipallatthā parisuddhā suññatāvakkanti bhavati.
That’s how emptiness is born in them—genuine, undistorted, and pure.

Puna caparaṁ, ānanda, bhikkhu amanasikaritvā ākiñcaññāyatanasaññaṁ, amanasikaritvā nevasaññānāsaññāyatanasaññaṁ, animittaṁ cetosamādhiṁ paṭicca manasi karoti ekattaṁ.
Furthermore, a mendicant—ignoring the perception of the dimension of nothingness and the perception of the dimension of neither perception nor non-perception—focuses on the oneness dependent on the signless immersion of the heart.

Tassa animitte cetosamādhimhi cittaṁ pakkhandati pasīdati santiṭṭhati adhimuccati.
Their mind becomes eager, confident, settled, and decided in that signless immersion of the heart.

So evaṁ pajānāti:
They understand:

‘ye assu darathā ākiñcaññāyatanasaññaṁ paṭicca tedha na santi, ye assu darathā nevasaññānāsaññāyatanasaññaṁ paṭicca tedha na santi, atthi cevāyaṁ darathamattā yadidaṁ—
‘Here there is no stress due to the perception of the dimension of nothingness or the perception of the dimension of neither perception nor non-perception.

imameva kāyaṁ paṭicca saḷāyatanikaṁ jīvitapaccayā’ti.
There is only this modicum of stress, namely that associated with the six sense fields dependent on this body and conditioned by life.’

So ‘suññamidaṁ saññāgataṁ ākiñcaññāyatanasaññāyā’ti pajānāti, ‘suññamidaṁ saññāgataṁ nevasaññānāsaññāyatanasaññāyā’ti pajānāti, ‘atthi cevidaṁ asuññataṁ yadidaṁ—
They understand: ‘This field of perception is empty of the perception of the dimension of nothingness. It is empty of the perception of the dimension of neither perception nor non-perception.

imameva kāyaṁ paṭicca saḷāyatanikaṁ jīvitapaccayā’ti.
There is only this that is not emptiness, namely that associated with the six sense fields dependent on this body and conditioned by life.’

Evampissa esā, ānanda, yathābhuccā avipallatthā parisuddhā suññatāvakkanti bhavati.
That’s how emptiness is born in them—genuine, undistorted, and pure.

Tassa animitte cetosamādhimhi cittaṁ pakkhandati pasīdati santiṭṭhati adhimuccati.
Their mind becomes eager, confident, settled, and decided in that signless immersion of the heart.

So evaṁ pajānāti:
They understand:

‘ayampi kho animitto cetosamādhi abhisaṅkhato abhisañcetayito’.
‘Even this signless immersion of the heart 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.’

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.’

So evaṁ pajānāti:
They understand:

‘ye assu darathā kāmāsavaṁ paṭicca tedha na santi, ye assu darathā bhavāsavaṁ paṭicca tedha na santi, ye assu darathā avijjāsavaṁ paṭicca tedha na santi, atthi cevāyaṁ darathamattā yadidaṁ—
‘Here there is no stress due to the defilements of sensuality, desire to be reborn, or ignorance.

So ‘suññamidaṁ saññāgataṁ kāmāsavenā’ti pajānāti, ‘suññamidaṁ saññāgataṁ bhavāsavenā’ti pajānāti, ‘suññamidaṁ saññāgataṁ avijjāsavenā’ti pajānāti, ‘atthi cevidaṁ asuññataṁ yadidaṁ—
They understand: ‘This field of perception is empty of the perception of the defilements of sensuality, desire to be reborn, and ignorance.

Evampissa esā, ānanda, yathābhuccā avipallatthā parisuddhā paramānuttarā suññatāvakkanti bhavati.
That’s how emptiness is born in them—genuine, undistorted, and pure.

Yepi hi keci, ānanda, atītamaddhānaṁ samaṇā vā brāhmaṇā vā parisuddhaṁ paramānuttaraṁ suññataṁ upasampajja vihariṁsu, sabbe te imaṁyeva parisuddhaṁ paramānuttaraṁ suññataṁ upasampajja vihariṁsu.
Whatever ascetics and brahmins enter and remain in the pure, ultimate, supreme emptiness—whether in the past, future, or present—all of them enter and remain in this same pure, ultimate, supreme emptiness.

Yepi hi keci, ānanda, anāgatamaddhānaṁ samaṇā vā brāhmaṇā vā parisuddhaṁ paramānuttaraṁ suññataṁ upasampajja viharissanti, sabbe te imaṁyeva parisuddhaṁ paramānuttaraṁ suññataṁ upasampajja viharissanti.

Yepi hi keci, ānanda, etarahi samaṇā vā brāhmaṇā vā parisuddhaṁ paramānuttaraṁ suññataṁ upasampajja viharanti, sabbe te imaṁyeva parisuddhaṁ paramānuttaraṁ suññataṁ upasampajja viharanti.

Tasmātiha, ānanda, ‘parisuddhaṁ paramānuttaraṁ suññataṁ upasampajja viharissāmā’ti—
So, Ānanda, you should train like this: ‘We will enter and remain in the pure, ultimate, supreme emptiness.’

evañhi vo, ānanda, sikkhitabban”ti.
That’s how you should train.”

Idamavoca bhagavā.
That is what the Buddha said.

Attamano āyasmā ānando bhagavato bhāsitaṁ abhinandīti.
Satisfied, Venerable Ānanda was happy with what the Buddha said.

Cūḷasuññatasuttaṁ niṭṭhitaṁ paṭhamaṁ.

122. Mahāsuññatasutta
The Longer Discourse on Emptiness

Evaṁ me sutaṁ—
So I have heard.

ekaṁ samayaṁ bhagavā sakkesu viharati kapilavatthusmiṁ nigrodhārāme.
At one time the Buddha was staying in the land of the Sakyans, near Kapilavatthu in the Banyan Tree Monastery.

Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya kapilavatthuṁ piṇḍāya pāvisi.
Then the Buddha robed up in the morning and, taking his bowl and robe, entered Kapilavatthu for alms.

Kapilavatthusmiṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto yena kāḷakhemakassa sakkassa vihāro tenupasaṅkami divāvihārāya.
He wandered for alms in Kapilavatthu. After the meal, on his return from alms-round, he went to the dwelling of Kāḷakhemaka the Sakyan for the day’s meditation.

Tena kho pana samayena kāḷakhemakassa sakkassa vihāre sambahulāni senāsanāni paññattāni honti.
Now at that time many resting places had been spread out at Kāḷakhemaka’s dwelling.

Addasā kho bhagavā kāḷakhemakassa sakkassa vihāre sambahulāni senāsanāni paññattāni.
The Buddha saw this,

Disvāna bhagavato etadahosi:
and wondered,

“sambahulāni kho kāḷakhemakassa sakkassa vihāre senāsanāni paññattāni.
“Many resting places have been spread out;

Sambahulā nu kho idha bhikkhū viharantī”ti.
are there many mendicants living here?”

Tena kho pana samayena āyasmā ānando sambahulehi bhikkhūhi saddhiṁ ghaṭāya sakkassa vihāre cīvarakammaṁ karoti.
Now at that time Venerable Ānanda, together with many other mendicants, was making robes in Ghaṭa the Sakyan’s dwelling.

Atha kho bhagavā sāyanhasamayaṁ paṭisallānā vuṭṭhito yena ghaṭāya sakkassa vihāro tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi.
Then in the late afternoon, the Buddha came out of retreat and went to Ghaṭa’s dwelling, where he sat on the seat spread out

Nisajja kho bhagavā āyasmantaṁ ānandaṁ āmantesi:
and said to Venerable Ānanda,

“sambahulāni kho, ānanda, kāḷakhemakassa sakkassa vihāre senāsanāni paññattāni.
“Many resting places have been spread out at Kāḷakhemaka’s dwelling;

Sambahulā nu kho ettha bhikkhū viharantī”ti?
are many mendicants living there?”

“Sambahulāni, bhante, kāḷakhemakassa sakkassa vihāre senāsanāni paññattāni.

Sambahulā bhikkhū ettha viharanti.
“Indeed there are, sir.

Cīvarakārasamayo no, bhante, vattatī”ti.
It’s currently the time for making robes.”

“Na kho, ānanda, bhikkhu sobhati saṅgaṇikārāmo saṅgaṇikarato saṅgaṇikārāmataṁ anuyutto gaṇārāmo gaṇarato gaṇasammudito.
“Ānanda, a mendicant doesn’t shine who enjoys company and groups, who loves them and likes to enjoy them.

So vatānanda, bhikkhu saṅgaṇikārāmo saṅgaṇikarato saṅgaṇikārāmataṁ anuyutto gaṇārāmo gaṇarato gaṇasammudito yaṁ taṁ nekkhammasukhaṁ pavivekasukhaṁ upasamasukhaṁ sambodhisukhaṁ tassa sukhassa nikāmalābhī bhavissati akicchalābhī akasiralābhīti—netaṁ ṭhānaṁ vijjati.
It’s simply not possible that such a mendicant will get the pleasure of renunciation, the pleasure of seclusion, the pleasure of peace, the pleasure of awakening when they want, without trouble or difficulty.

Yo ca kho so, ānanda, bhikkhu eko gaṇasmā vūpakaṭṭho viharati tassetaṁ bhikkhuno pāṭikaṅkhaṁ yaṁ taṁ nekkhammasukhaṁ pavivekasukhaṁ upasamasukhaṁ sambodhisukhaṁ tassa sukhassa nikāmalābhī bhavissati akicchalābhī akasiralābhīti—ṭhānametaṁ vijjati.
But you should expect that a mendicant who lives alone, withdrawn from the group, will get the pleasure of renunciation, the pleasure of seclusion, the pleasure of peace, the pleasure of awakening when they want, without trouble or difficulty. That is possible.

So vatānanda, bhikkhu saṅgaṇikārāmo saṅgaṇikarato saṅgaṇikārāmataṁ anuyutto gaṇārāmo gaṇarato gaṇasammudito sāmāyikaṁ vā kantaṁ cetovimuttiṁ upasampajja viharissati asāmāyikaṁ vā akuppanti—netaṁ ṭhānaṁ vijjati.
Indeed, Ānanda, it is not possible that a mendicant who enjoys company will enter and remain in the freedom of heart—either that which is temporary and pleasant, or that which is irreversible and unshakable.

Yo ca kho so, ānanda, bhikkhu eko gaṇasmā vūpakaṭṭho viharati tassetaṁ bhikkhuno pāṭikaṅkhaṁ sāmāyikaṁ vā kantaṁ cetovimuttiṁ upasampajja viharissati asāmāyikaṁ vā akuppanti—ṭhānametaṁ vijjati.
But it is possible that a mendicant who lives alone, withdrawn from the group will enter and remain in the freedom of heart—either that which is temporary and pleasant, or that which is irreversible and unshakable.

Nāhaṁ, ānanda, ekaṁ rūpampi samanupassāmi yattha rattassa yathābhiratassa rūpassa vipariṇāmaññathābhāvā na uppajjeyyuṁ sokaparidevadukkhadomanassūpāyāsā.
Ānanda, I do not see even a single sight which, with its decay and perishing, would not give rise to sorrow, lamentation, pain, sadness, and distress in someone who has desire and lust for it.

Ayaṁ kho panānanda, vihāro tathāgatena abhisambuddho yadidaṁ—
But the Realized One woke up to this meditation, namely

sabbanimittānaṁ amanasikārā ajjhattaṁ suññataṁ upasampajja viharituṁ.
to enter and remain in emptiness internally by not focusing on any signs.

Tatra ce, ānanda, tathāgataṁ iminā vihārena viharantaṁ bhavanti upasaṅkamitāro bhikkhū bhikkhuniyo upāsakā upāsikāyo rājāno rājamahāmattā titthiyā titthiyasāvakā.
Now, suppose that while the Realized One is practicing this meditation, monks, nuns, laymen, laywomen, rulers and their ministers, founders of religious sects, and their disciples go to visit him.

Tatrānanda, tathāgato vivekaninneneva cittena vivekapoṇena vivekapabbhārena vūpakaṭṭhena nekkhammābhiratena byantībhūtena sabbaso āsavaṭṭhānīyehi dhammehi aññadatthu uyyojanikapaṭisaṁyuttaṁyeva kathaṁ kattā hoti.
In that case, with a mind slanting, sloping, and inclining to seclusion, withdrawn, and loving renunciation, he invariably gives each of them a talk emphasizing the topic of dismissal.

Tasmātihānanda, bhikkhu cepi ākaṅkheyya:
Therefore, if a mendicant might wish:

‘ajjhattaṁ suññataṁ upasampajja vihareyyan’ti, tenānanda, bhikkhunā ajjhattameva cittaṁ saṇṭhapetabbaṁ sannisādetabbaṁ ekodi kātabbaṁ samādahātabbaṁ.
‘May I enter and remain in emptiness internally!’ So they should still, settle, unify, and immerse their mind in samādhi internally.

Kathañcānanda, bhikkhu ajjhattameva cittaṁ saṇṭhapeti sannisādeti ekodiṁ karoti samādahati?
And how does a mendicant still, settle, unify, and immerse their mind in samādhi internally?

Idhānanda, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati …pe…
It’s when a mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption …

dutiyaṁ jhānaṁ …
second absorption …

tatiyaṁ jhānaṁ …
third absorption …

catutthaṁ jhānaṁ upasampajja viharati.
fourth absorption.

Evaṁ kho, ānanda, bhikkhu ajjhattameva cittaṁ saṇṭhapeti sannisādeti ekodiṁ karoti samādahati.
That’s how a mendicant stills, settles, unifies, and immerses their mind in samādhi internally.

So ajjhattaṁ suññataṁ manasi karoti.
They focus on emptiness internally,

Tassa ajjhattaṁ suññataṁ manasikaroto suññatāya cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccati.
but their mind isn’t eager, confident, settled, and decided.

Evaṁ santametaṁ, ānanda, bhikkhu evaṁ pajānāti:
In that case, they understand:

‘ajjhattaṁ suññataṁ kho me manasikaroto ajjhattaṁ suññatāya cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccatī’ti.
‘I am focusing on emptiness internally, but my mind isn’t eager, confident, settled, and decided.’

Itiha tattha sampajāno hoti.
In this way they are aware of the situation.

So bahiddhā suññataṁ manasi karoti …pe…
They focus on emptiness externally …

so ajjhattabahiddhā suññataṁ manasi karoti …pe…
They focus on emptiness internally and externally …

so āneñjaṁ manasi karoti.
They focus on the imperturbable,

Tassa āneñjaṁ manasikaroto āneñjāya cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccati.
but their mind isn’t eager, confident, settled, and decided.

Evaṁ santametaṁ, ānanda, bhikkhu evaṁ pajānāti:
In that case, they understand:

‘āneñjaṁ kho me manasikaroto āneñjāya cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccatī’ti.
‘I am focusing on the imperturbable internally, but my mind isn’t eager, confident, settled, and decided.’

Itiha tattha sampajāno hoti.
In this way they are aware of the situation.

Tenānanda, bhikkhunā tasmiṁyeva purimasmiṁ samādhinimitte ajjhattameva cittaṁ saṇṭhapetabbaṁ sannisādetabbaṁ ekodi kātabbaṁ samādahātabbaṁ.
Then that mendicant should still, settle, unify, and immerse their mind in samādhi internally using the same meditation subject as a basis of immersion that they used before.

So ajjhattaṁ suññataṁ manasi karoti.
They focus on emptiness internally,

Tassa ajjhattaṁ suññataṁ manasikaroto ajjhattaṁ suññatāya cittaṁ pakkhandati pasīdati santiṭṭhati vimuccati.
and their mind is eager, confident, settled, and decided.

Evaṁ santametaṁ, ānanda, bhikkhu evaṁ pajānāti:
In that case, they understand:

‘ajjhattaṁ suññataṁ kho me manasikaroto ajjhattaṁ suññatāya cittaṁ pakkhandati pasīdati santiṭṭhati vimuccatī’ti.
‘I am focusing on emptiness internally, and my mind is eager, confident, settled, and decided.’

Itiha tattha sampajāno hoti.
In this way they are aware of the situation.

So bahiddhā suññataṁ manasi karoti …pe…
They focus on emptiness externally …

so ajjhattabahiddhā suññataṁ manasi karoti …pe…
They focus on emptiness internally and externally …

so āneñjaṁ manasi karoti.
They focus on the imperturbable,

Tassa āneñjaṁ manasikaroto āneñjāya cittaṁ pakkhandati pasīdati santiṭṭhati vimuccati.
and their mind is eager, confident, settled, and decided.

Evaṁ santametaṁ, ānanda, bhikkhu evaṁ pajānāti:
In that case, they understand:

‘āneñjaṁ kho me manasikaroto āneñjāya cittaṁ pakkhandati pasīdati santiṭṭhati vimuccatī’ti.
‘I am focusing on the imperturbable, and my mind is eager, confident, settled, and decided.’

Itiha tattha sampajāno hoti.
In this way they are aware of the situation.

Tassa ce, ānanda, bhikkhuno iminā vihārena viharato caṅkamāya cittaṁ namati, so caṅkamati:
While a mendicant is practicing such meditation, if their mind inclines to walking, they walk, thinking:

‘evaṁ maṁ caṅkamantaṁ nābhijjhādomanassā pāpakā akusalā dhammā anvāssavissantī’ti.
‘While I’m walking, bad, unskillful qualities of desire and aversion will not overwhelm me.’

Itiha tattha sampajāno hoti.
In this way they are aware of the situation.

Tassa ce, ānanda, bhikkhuno iminā vihārena viharato ṭhānāya cittaṁ namati, so tiṭṭhati:
While a mendicant is practicing such meditation, if their mind inclines to standing, they stand, thinking:

‘evaṁ maṁ ṭhitaṁ nābhijjhādomanassā pāpakā akusalā dhammā anvāssavissantī’ti.
‘While I’m standing, bad, unskillful qualities of desire and aversion will not overwhelm me.’

Itiha tattha sampajāno hoti.
In this way they are aware of the situation.

Tassa ce, ānanda, bhikkhuno iminā vihārena viharato nisajjāya cittaṁ namati, so nisīdati:
While a mendicant is practicing such meditation, if their mind inclines to sitting, they sit, thinking:

‘evaṁ maṁ nisinnaṁ nābhijjhādomanassā pāpakā akusalā dhammā anvāssavissantī’ti.
‘While I’m sitting, bad, unskillful qualities of desire and aversion will not overwhelm me.’

Itiha tattha sampajāno hoti.
In this way they are aware of the situation.

Tassa ce, ānanda, bhikkhuno iminā vihārena viharato sayanāya cittaṁ namati, so sayati:
While a mendicant is practicing such meditation, if their mind inclines to lying down, they lie down, thinking:

‘evaṁ maṁ sayantaṁ nābhijjhādomanassā pāpakā akusalā dhammā anvāssavissantī’ti.
‘While I’m lying down, bad, unskillful qualities of desire and aversion will not overwhelm me.’

Itiha tattha sampajāno hoti.
In this way they are aware of the situation.

Tassa ce, ānanda, bhikkhuno iminā vihārena viharato kathāya cittaṁ namati, so:
While a mendicant is practicing such meditation, if their mind inclines to talking, they think:

‘yāyaṁ kathā hīnā gammā pothujjanikā anariyā anatthasaṁhitā na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṁvattati, seyyathidaṁ—rājakathā corakathā mahāmattakathā senākathā bhayakathā yuddhakathā annakathā pānakathā vatthakathā sayanakathā mālākathā gandhakathā ñātikathā yānakathā gāmakathā nigamakathā nagarakathā janapadakathā itthikathā surākathā visikhākathā kumbhaṭṭhānakathā pubbapetakathā nānattakathā lokakkhāyikā samuddakkhāyikā itibhavābhavakathā iti vā iti—evarūpiṁ kathaṁ na kathessāmī’ti.
‘I will not engage in the kind of speech that is low, crude, ordinary, ignoble, and pointless. Such speech doesn’t lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment. Namely: talk about kings, bandits, and ministers; talk about armies, threats, and wars; talk about food, drink, clothes, and beds; talk about garlands and fragrances; talk about family, vehicles, villages, towns, cities, and countries; talk about women and heroes; street talk and well talk; talk about the departed; motley talk; tales of land and sea; and talk about being reborn in this or that state of existence.’

Itiha tattha sampajāno hoti.
In this way they are aware of the situation.

Yā ca kho ayaṁ, ānanda, kathā abhisallekhikā cetovinīvaraṇasappāyā ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṁvattati, seyyathidaṁ—appicchakathā santuṭṭhikathā pavivekakathā asaṁsaggakathā vīriyārambhakathā sīlakathā samādhikathā paññākathā vimuttikathā vimuttiñāṇadassanakathā iti: ‘evarūpiṁ kathaṁ kathessāmī’ti.
‘But I will engage in speech about self-effacement that helps open the heart and leads solely to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment. That is, talk about fewness of wishes, contentment, seclusion, aloofness, arousing energy, ethics, immersion, wisdom, freedom, and the knowledge and vision of freedom.’

Itiha tattha sampajāno hoti.
In this way they are aware of the situation.

Tassa ce, ānanda, bhikkhuno iminā vihārena viharato vitakkāya cittaṁ namati, so:
While a mendicant is practicing such meditation, if their mind inclines to thinking, they think:

‘ye te vitakkā hīnā gammā pothujjanikā anariyā anatthasaṁhitā na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṁvattanti, seyyathidaṁ—kāmavitakko byāpādavitakko vihiṁsāvitakko iti evarūpe vitakke na vitakkessāmī’ti.
‘I will not think the kind of thought that is low, crude, ordinary, ignoble, and pointless. Such thoughts don’t lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment. That is, sensual, malicious, or cruel thoughts.’

Itiha tattha sampajāno hoti.
In this way they are aware of the situation.

Ye ca kho ime, ānanda, vitakkā ariyā niyyānikā niyyanti takkarassa sammādukkhakkhayāya, seyyathidaṁ—nekkhammavitakko abyāpādavitakko avihiṁsāvitakko iti: ‘evarūpe vitakke vitakkessāmī’ti.
‘But I will think the kind of thought that is noble and emancipating, and brings one who practices it to the complete ending of suffering. That is, thoughts of renunciation, good will, and harmlessness.’

Itiha tattha sampajāno hoti.
In this way they are aware of the situation.

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 …
Sounds known by the ear …

ghānaviññeyyā gandhā …
Smells known by the nose …

jivhāviññeyyā rasā …
Tastes known by the tongue …

kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā—
Touches known by the body that are likable, desirable, agreeable, pleasant, sensual, and arousing.

ime kho, ānanda, pañca kāmaguṇā.
These are the five kinds of sensual stimulation.

Yattha bhikkhunā abhikkhaṇaṁ sakaṁ cittaṁ paccavekkhitabbaṁ:
So you should regularly check your own mind:

‘atthi nu kho me imesu pañcasu kāmaguṇesu aññatarasmiṁ vā aññatarasmiṁ vā āyatane uppajjati cetaso samudācāro’ti?
‘Does my mind take an interest in any of these five kinds of sensual stimulation?’

Sace, ānanda, bhikkhu paccavekkhamāno evaṁ pajānāti:
Suppose that, upon checking, a mendicant knows this:

‘atthi kho me imesu pañcasu kāmaguṇesu aññatarasmiṁ vā aññatarasmiṁ vā āyatane uppajjati cetaso samudācāro’ti,
‘My mind does take an interest.’

evaṁ santametaṁ, ānanda, bhikkhu evaṁ pajānāti:
In that case, they understand:

‘yo kho imesu pañcasu kāmaguṇesu chandarāgo so me nappahīno’ti.
‘I have not given up desire and greed for the five kinds of sensual stimulation.’

Itiha tattha sampajāno hoti.
In this way they are aware of the situation.

Sace panānanda, bhikkhu paccavekkhamāno evaṁ pajānāti:
But suppose that, upon checking, a mendicant knows this:

‘natthi kho me imesu pañcasu kāmaguṇesu aññatarasmiṁ vā aññatarasmiṁ vā āyatane uppajjati cetaso samudācāro’ti,
‘My mind does not take an interest.’

evaṁ santametaṁ, ānanda, bhikkhu evaṁ pajānāti:
In that case, they understand:

‘yo kho imesu pañcasu kāmaguṇesu chandarāgo so me pahīno’ti.
‘I have given up desire and greed for the five kinds of sensual stimulation.’

Itiha tattha sampajāno hoti.
In this way they are aware of the situation.

Pañca kho ime, ānanda, upādānakkhandhā yattha bhikkhunā udayabbayānupassinā vihātabbaṁ:
A mendicant should meditate observing rise and fall in these five grasping aggregates:

‘iti rūpaṁ iti rūpassa samudayo iti rūpassa atthaṅgamo,
‘Such is form, such is the origin of form, such is the ending of form.

iti vedanā …
Such is feeling …

iti saññā …
Such is perception …

iti saṅkhārā …
Such are choices …

iti viññāṇaṁ iti viññāṇassa samudayo iti viññāṇassa atthaṅgamo’ti.
Such is consciousness, such is the origin of consciousness, such is the ending of consciousness.’

Tassa imesu pañcasu upādānakkhandhesu udayabbayānupassino viharato yo pañcasu upādānakkhandhesu asmimāno so pahīyati.
As they do so, they give up the conceit ‘I am’ regarding the five grasping aggregates.

Evaṁ santametaṁ, ānanda, bhikkhu evaṁ pajānāti:
In that case, they understand:

‘yo kho imesu pañcasu upādānakkhandhesu asmimāno so me pahīno’ti.
‘I have given up the conceit “I am” regarding the five grasping aggregates.’

Itiha tattha sampajāno hoti.
In this way they are aware of the situation.

Ime kho te, ānanda, dhammā ekantakusalā kusalāyātikā ariyā lokuttarā anavakkantā pāpimatā.
These principles are entirely skillful, with skillful outcomes; they are noble, transcendent, and inaccessible to the Wicked One.

Taṁ kiṁ maññasi, ānanda,
What do you think, Ānanda?

kaṁ atthavasaṁ sampassamāno arahati sāvako satthāraṁ anubandhituṁ api paṇujjamāno”ti?
For what reason would a disciple value following the Teacher, even if sent away?”

“Bhagavaṁmūlakā no, bhante, dhammā bhagavaṁnettikā bhagavaṁpaṭisaraṇā. Sādhu vata, bhante, bhagavantaṁyeva paṭibhātu etassa bhāsitassa attho. Bhagavato sutvā bhikkhū dhāressantī”ti.
“Our teachings are rooted in the Buddha. He is our guide and our refuge. Sir, may the Buddha himself please clarify the meaning of this. The mendicants will listen and remember it.”

“Na kho, ānanda, arahati sāvako satthāraṁ anubandhituṁ, yadidaṁ suttaṁ geyyaṁ veyyākaraṇaṁ tassa hetu.
“A disciple should not value following the Teacher for the sake of statements, songs, or discussions.

Taṁ kissa hetu?
Why is that?

Dīgharattassa hi te, ānanda, dhammā sutā dhātā vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā.
Because for a long time you have learned the teachings, remembering them, reciting them, mentally scrutinizing them, and understanding them with right view.

Yā ca kho ayaṁ, ānanda, kathā abhisallekhikā cetovinīvaraṇasappāyā ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṁvattati, seyyathidaṁ—appicchakathā santuṭṭhikathā pavivekakathā asaṁsaggakathā vīriyārambhakathā sīlakathā samādhikathā paññākathā vimuttikathā vimuttiñāṇadassanakathā—evarūpiyā kho, ānanda, kathāya hetu arahati sāvako satthāraṁ anubandhituṁ api paṇujjamāno.
But a disciple should value following the Teacher, even if asked to go away, for the sake of talk about self-effacement that helps open the heart and leads solely to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment. That is, talk about fewness of wishes, contentment, seclusion, aloofness, arousing energy, ethics, immersion, wisdom, freedom, and the knowledge and vision of freedom.

Evaṁ sante kho, ānanda, ācariyūpaddavo hoti, evaṁ sante antevāsūpaddavo hoti, evaṁ sante brahmacārūpaddavo hoti.
This being so, Ānanda, there is a peril for the teacher, a peril for the student, and a peril for a spiritual practitioner.

Kathañcānanda, ācariyūpaddavo hoti?
And how is there a peril for the teacher?

Idhānanda, ekacco satthā vivittaṁ senāsanaṁ bhajati araññaṁ rukkhamūlaṁ pabbataṁ kandaraṁ giriguhaṁ susānaṁ vanapatthaṁ abbhokāsaṁ palālapuñjaṁ.
It’s when some teacher frequents a secluded lodging—a wilderness, the root of a tree, a hill, a ravine, a mountain cave, a charnel ground, a forest, the open air, a heap of straw.

Tassa tathāvūpakaṭṭhassa viharato anvāvattanti brāhmaṇagahapatikā negamā ceva jānapadā ca.
While meditating withdrawn, they’re visited by a stream of brahmins and householders of the city and country.

So anvāvattantesu brāhmaṇagahapatikesu negamesu ceva jānapadesu ca mucchaṁ nikāmayati, gedhaṁ āpajjati, āvattati bāhullāya.
When this happens, they enjoy infatuation, fall into greed, and return to indulgence.

Ayaṁ vuccatānanda, upaddavo ācariyo.
This teacher is said to be imperiled by the teacher’s peril.

Ācariyūpaddavena avadhiṁsu naṁ pāpakā akusalā dhammā saṅkilesikā ponobbhavikā sadarā dukkhavipākā āyatiṁ jātijarāmaraṇiyā.
They’re ruined by bad, unskillful qualities that are corrupted, leading to future lives, hurtful, resulting in suffering and future rebirth, old age, and death.

Evaṁ kho, ānanda, ācariyūpaddavo hoti.
That’s how there is a peril for the teacher.

Kathañcānanda, antevāsūpaddavo hoti?
And how is there a peril for the student?

Tasseva kho panānanda, satthu sāvako tassa satthu vivekamanubrūhayamāno
It’s when the student of a teacher, emulating their teacher’s fostering of seclusion,

vivittaṁ senāsanaṁ bhajati araññaṁ rukkhamūlaṁ pabbataṁ kandaraṁ giriguhaṁ susānaṁ vanapatthaṁ abbhokāsaṁ palālapuñjaṁ.
frequents a secluded lodging—a wilderness, the root of a tree, a hill, a ravine, a mountain cave, a charnel ground, a forest, the open air, a heap of straw.

Ayaṁ vuccatānanda, upaddavo antevāsī.
This student is said to be imperiled by the student’s peril.

Antevāsūpaddavena avadhiṁsu naṁ pāpakā akusalā dhammā saṅkilesikā ponobbhavikā sadarā dukkhavipākā āyatiṁ jātijarāmaraṇiyā.
They’re ruined by bad, unskillful qualities that are corrupted, leading to future lives, hurtful, resulting in suffering and future rebirth, old age, and death.

Evaṁ kho, ānanda, antevāsūpaddavo hoti.
That’s how there is a peril for the student.

Kathañcānanda, brahmacārūpaddavo hoti?
And how is there a peril for a spiritual practitioner?

Idhānanda, 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 vivittaṁ senāsanaṁ bhajati araññaṁ rukkhamūlaṁ pabbataṁ kandaraṁ giriguhaṁ susānaṁ vanapatthaṁ abbhokāsaṁ palālapuñjaṁ.
He frequents a secluded lodging—a wilderness, the root of a tree, a hill, a ravine, a mountain cave, a charnel ground, a forest, the open air, a heap of straw.

Tassa tathāvūpakaṭṭhassa viharato anvāvattanti brāhmaṇagahapatikā negamā ceva jānapadā ca.
While meditating withdrawn, he’s visited by a stream of brahmins and householders of the city and country.

So anvāvattantesu brāhmaṇagahapatikesu negamesu ceva jānapadesu ca na mucchaṁ nikāmayati, na gedhaṁ āpajjati, na āvattati bāhullāya.
When this happens, he doesn’t enjoy infatuation, fall into greed, and return to indulgence.

Tasseva kho panānanda, satthu sāvako tassa satthu vivekamanubrūhayamāno
But a disciple of this teacher, emulating their teacher’s fostering of seclusion,

Ayaṁ vuccatānanda, upaddavo brahmacārī.
This spiritual practitioner is said to be imperiled by the spiritual practitioner’s peril.

Brahmacārūpaddavena avadhiṁsu naṁ pāpakā akusalā dhammā saṅkilesikā ponobbhavikā sadarā dukkhavipākā āyatiṁ jātijarāmaraṇiyā.
They’re ruined by bad, unskillful qualities that are corrupted, leading to future lives, hurtful, resulting in suffering and future rebirth, old age, and death.

Evaṁ kho, ānanda, brahmacārūpaddavo hoti.
That’s how there is a peril for the spiritual practitioner.

Tatrānanda, yo cevāyaṁ ācariyūpaddavo, yo ca antevāsūpaddavo ayaṁ tehi brahmacārūpaddavo dukkhavipākataro ceva kaṭukavipākataro ca, api ca vinipātāya saṁvattati.
And in this context, Ānanda, as compared to the peril of the teacher or the student, the peril of the spiritual practitioner has more painful, bitter results, and even leads to the underworld.

Tasmātiha maṁ, ānanda, mittavatāya samudācaratha, mā sapattavatāya.
So, Ānanda, treat me as a friend, not as an enemy.

Taṁ vo bhavissati dīgharattaṁ hitāya sukhāya.
That will be for your lasting welfare and happiness.

Kathañcānanda, satthāraṁ sāvakā sapattavatāya samudācaranti, no mittavatāya?
And how do disciples treat their Teacher as an enemy, not a friend?

Idhānanda, satthā sāvakānaṁ dhammaṁ deseti anukampako hitesī anukampaṁ upādāya:
It’s when the Teacher teaches the Dhamma out of kindness and compassion:

‘idaṁ vo hitāya, idaṁ vo sukhāyā’ti.
‘This is for your welfare. This is for your happiness.’

Tassa sāvakā na sussūsanti, na sotaṁ odahanti, na aññā cittaṁ upaṭṭhapenti, vokkamma ca satthusāsanā vattanti.
But their disciples don’t want to listen. They don’t pay attention or apply their minds to understand. They proceed having turned away from the Teacher’s instruction.

Evaṁ kho, ānanda, satthāraṁ sāvakā sapattavatāya samudācaranti, no mittavatāya.
That’s how the disciples treat their Teacher as an enemy, not a friend.

Kathañcānanda, satthāraṁ sāvakā mittavatāya samudācaranti, no sapattavatāya?
And how do disciples treat their Teacher as a friend, not an enemy?

Idhānanda, satthā sāvakānaṁ dhammaṁ deseti anukampako hitesī anukampaṁ upādāya:
It’s when the Teacher teaches the Dhamma out of kindness and compassion:

‘idaṁ vo hitāya, idaṁ vo sukhāyā’ti.
‘This is for your welfare. This is for your happiness.’

Tassa sāvakā sussūsanti, sotaṁ odahanti, aññā cittaṁ upaṭṭhapenti, na ca vokkamma satthusāsanā vattanti.
And their disciples want to listen. They pay attention and apply their minds to understand. They don’t proceed having turned away from the Teacher’s instruction.

Evaṁ kho, ānanda, satthāraṁ sāvakā mittavatāya samudācaranti, no sapattavatāya.
That’s how the disciples treat their Teacher as a friend, not an enemy.

Tasmātiha maṁ, ānanda, mittavatāya samudācaratha, mā sapattavatāya.
So, Ānanda, treat me as a friend, not as an enemy.

Taṁ vo bhavissati dīgharattaṁ hitāya sukhāya.
That will be for your lasting welfare and happiness.

Na vo ahaṁ, ānanda, tathā parakkamissāmi yathā kumbhakāro āmake āmakamatte.
I shall not mollycoddle you like a potter with their damp, unfired pots.

Niggayha niggayhāhaṁ, ānanda, vakkhāmi;
I shall speak, correcting you again and again,

pavayha pavayha, ānanda, vakkhāmi.
pressing you again and again.

Yo sāro so ṭhassatī”ti.
The core will stand the test.”

Idamavoca bhagavā.
That is what the Buddha said.

Attamano āyasmā ānando bhagavato bhāsitaṁ abhinandīti.
Satisfied, Venerable Ānanda was happy with what the Buddha said.

Mahāsuññatasuttaṁ niṭṭhitaṁ dutiyaṁ.

123. Acchariyaabbhutasutta
Incredible and Amazing

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 sambahulānaṁ bhikkhūnaṁ pacchābhattaṁ piṇḍapātapaṭikkantānaṁ upaṭṭhānasālāyaṁ sannisinnānaṁ sannipatitānaṁ ayamantarākathā udapādi:
Then after the meal, on return from alms-round, several senior mendicants sat together in the pavilion and this discussion came up among them:

“acchariyaṁ, āvuso, abbhutaṁ, āvuso. Tathāgatassa mahiddhikatā mahānubhāvatā,
“It’s incredible, reverends, it’s amazing, the power and might of a Realized One!

yatra hi nāma tathāgato atīte buddhe parinibbute chinnapapañce chinnavaṭume pariyādinnavaṭṭe sabbadukkhavītivatte jānissati:
For he is able to know the Buddhas of the past who have become completely extinguished, cut off proliferation, cut off the track, finished off the cycle, and transcended suffering.

‘evaṁjaccā te bhagavanto ahesuṁ’ itipi, ‘evaṁnāmā te bhagavanto ahesuṁ’ itipi, ‘evaṅgottā te bhagavanto ahesuṁ’ itipi, ‘evaṁsīlā te bhagavanto ahesuṁ’ itipi, ‘evaṁdhammā te bhagavanto ahesuṁ’ itipi, ‘evaṁpaññā te bhagavanto ahesuṁ’ itipi, ‘evaṁvihārī te bhagavanto ahesuṁ’ itipi, ‘evaṁvimuttā te bhagavanto ahesuṁ’ itipī”ti.
He knows the caste they were born in, and also their names, clans, conduct, teaching, wisdom, meditation, and freedom.”

Evaṁ vutte, āyasmā ānando te bhikkhū etadavoca:
When they said this, Venerable Ānanda said,

“acchariyā ceva, āvuso, tathāgatā acchariyadhammasamannāgatā ca;
“The Realized Ones are incredible, reverends, and they have incredible qualities.

abbhutā ceva, āvuso, tathāgatā abbhutadhammasamannāgatā cā”ti.
They’re amazing, and they have amazing qualities.”

Ayañca hidaṁ tesaṁ bhikkhūnaṁ antarākathā vippakatā hoti.
But this conversation among those mendicants was left unfinished.

Atha kho bhagavā sāyanhasamayaṁ paṭisallānā vuṭṭhito yenupaṭṭhānasālā tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi.
Then in the late afternoon, the Buddha came out of retreat, went to the assembly hall, sat down on the seat spread out,

Nisajja kho bhagavā bhikkhū āmantesi:
and addressed the mendicants:

“kāya nuttha, bhikkhave, etarahi kathāya sannisinnā, kā ca pana vo antarākathā vippakatā”ti?
“Mendicants, what were you sitting talking about just now? What conversation was unfinished?”

“Idha, bhante, amhākaṁ pacchābhattaṁ piṇḍapātapaṭikkantānaṁ upaṭṭhānasālāyaṁ sannisinnānaṁ sannipatitānaṁ ayamantarākathā udapādi:
So the mendicants told him what they had been talking about when the Buddha arrived. The Buddha said,

‘acchariyaṁ, āvuso, abbhutaṁ, āvuso, tathāgatassa mahiddhikatā mahānubhāvatā, yatra hi nāma tathāgato atīte buddhe parinibbute chinnapapañce chinnavaṭume pariyādinnavaṭṭe sabbadukkhavītivatte jānissati—

evaṁjaccā te bhagavanto ahesuṁ itipi, evaṁnāmā … evaṅgottā … evaṁsīlā … evaṁdhammā … evaṁpaññā … evaṁvihārī … evaṁvimuttā te bhagavanto ahesuṁ itipī’ti. Evaṁ vutte, bhante, āyasmā ānando amhe etadavoca:

‘acchariyā ceva, āvuso, tathāgatā acchariyadhammasamannāgatā ca;

abbhutā ceva, āvuso, tathāgatā abbhutadhammasamannāgatā cā’ti.

Ayaṁ kho no, bhante, antarākathā vippakatā; atha bhagavā anuppatto”ti.

Atha kho bhagavā āyasmantaṁ ānandaṁ āmantesi:

“tasmātiha taṁ, ānanda, bhiyyoso mattāya paṭibhantu tathāgatassa acchariyā abbhutadhammā”ti.
“Well then, Ānanda, say some more about the incredible and amazing qualities of the Realized One.”

“Sammukhā metaṁ, bhante, bhagavato sutaṁ, sammukhā paṭiggahitaṁ:
“Sir, I have heard and learned this in the presence of the Buddha:

‘sato sampajāno, ānanda, bodhisatto tusitaṁ kāyaṁ upapajjī’ti.
‘Mindful and aware, the being intent on awakening was reborn in the host of Joyful Gods.’

Yampi, bhante, sato sampajāno bodhisatto tusitaṁ kāyaṁ upapajji idampāhaṁ, bhante, bhagavato acchariyaṁ abbhutadhammaṁ dhāremi. (1)
This I remember as an incredible quality of the Buddha.

Sammukhā metaṁ, bhante, bhagavato sutaṁ, sammukhā paṭiggahitaṁ:
I have learned this in the presence of the Buddha:

‘sato sampajāno, ānanda, bodhisatto tusite kāye aṭṭhāsī’ti.
‘Mindful and aware, the being intent on awakening remained in the host of Joyful Gods.’

Yampi, bhante, sato sampajāno bodhisatto tusite kāye aṭṭhāsi idampāhaṁ, bhante, bhagavato acchariyaṁ abbhutadhammaṁ dhāremi. (2)
This too I remember as an incredible quality of the Buddha.

Sammukhā metaṁ, bhante, bhagavato sutaṁ, sammukhā paṭiggahitaṁ:
I have learned this in the presence of the Buddha:

‘yāvatāyukaṁ, ānanda, bodhisatto tusite kāye aṭṭhāsī’ti.
‘For the whole of that life, the being intent on awakening remained in the host of Joyful Gods.’

Yampi, bhante, yāvatāyukaṁ bodhisatto tusite kāye aṭṭhāsi idampāhaṁ, bhante, bhagavato acchariyaṁ abbhutadhammaṁ dhāremi. (3)
This too I remember as an incredible quality of the Buddha.

Sammukhā metaṁ, bhante, bhagavato sutaṁ, sammukhā paṭiggahitaṁ:
I have learned this in the presence of the Buddha:

‘sato sampajāno, ānanda, bodhisatto tusitā, kāyā cavitvā mātukucchiṁ okkamī’ti.
‘Mindful and aware, the being intent on awakening passed away from the host of Joyful Gods and was conceived in his mother’s womb.’

Yampi, bhante, sato sampajāno bodhisatto tusitā kāyā cavitvā mātukucchiṁ okkami idampāhaṁ, bhante, bhagavato acchariyaṁ abbhutadhammaṁ dhāremi. (4)
This too I remember as an incredible quality of the Buddha.

Sammukhā metaṁ, bhante, bhagavato sutaṁ, sammukhā paṭiggahitaṁ:
I have learned this in the presence of the Buddha:

‘yadā, ānanda, bodhisatto tusitā kāyā cavitvā mātukucchiṁ okkamati,
‘When the being intent on awakening passes away from the host of Joyful Gods, he is conceived in his mother’s womb.

atha sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya appamāṇo uḷāro obhāso loke pātubhavati atikkammeva devānaṁ devānubhāvaṁ.
And then—in this world with its gods, Māras and Brahmās, this population with its ascetics and brahmins, gods and humans—an immeasurable, magnificent light appears, surpassing the glory of the gods.

Yāpi tā lokantarikā aghā asaṁvutā andhakārā andhakāratimisā, yatthapime candimasūriyā evaṁmahiddhikā evaṁmahānubhāvā ābhāya nānubhonti tatthapi appamāṇo uḷāro obhāso loke pātubhavati atikkammeva devānaṁ devānubhāvaṁ.
Even in the boundless desolation of interstellar space—so utterly dark that even the light of the moon and the sun, so mighty and powerful, makes no impression—an immeasurable, magnificent light appears, surpassing the glory of the gods.

Yepi tattha sattā upapannā tepi tenobhāsena aññamaññaṁ sañjānanti—aññepi kira, bho, santi sattā idhūpapannāti.
And even the sentient beings reborn there recognize each other by that light: “So, it seems other sentient beings have been reborn here!”

Ayañca dasasahassī lokadhātu saṅkampati sampakampati sampavedhati appamāṇo ca uḷāro obhāso loke pātubhavati atikkammeva devānaṁ devānubhāvan’ti.
And this galaxy shakes and rocks and trembles. And an immeasurable, magnificent light appears in the world, surpassing the glory of the gods.’

Yampi, bhante …pe… idampāhaṁ, bhante, bhagavato acchariyaṁ abbhutadhammaṁ dhāremi. (5)
This too I remember as an incredible quality of the Buddha.

Sammukhā metaṁ, bhante, bhagavato sutaṁ, sammukhā paṭiggahitaṁ:
I have learned this in the presence of the Buddha:

‘yadā, ānanda, bodhisatto mātukucchiṁ okkanto hoti, cattāro devaputtā catuddisaṁ ārakkhāya upagacchanti—mā naṁ bodhisattaṁ vā bodhisattamātaraṁ vā manusso vā amanusso vā koci vā viheṭhesī’ti.
‘When the being intent on awakening is conceived in his mother’s belly, four deities approach to guard the four directions, so that no human or non-human or anyone at all shall harm the being intent on awakening or his mother.’

Yampi, bhante …pe… idampāhaṁ, bhante, bhagavato acchariyaṁ abbhutadhammaṁ dhāremi. (6)
This too I remember as an incredible quality of the Buddha.

Sammukhā metaṁ, bhante, bhagavato sutaṁ, sammukhā paṭiggahitaṁ:
I have learned this in the presence of the Buddha:

‘yadā, ānanda, bodhisatto mātukucchiṁ okkanto hoti, pakatiyā sīlavatī bodhisattamātā hoti viratā pāṇātipātā viratā adinnādānā viratā kāmesumicchācārā viratā musāvādā viratā surāmerayamajjapamādaṭṭhānā’ti.
‘When the being intent on awakening is conceived in his mother’s belly, she becomes naturally ethical. She refrains from killing living creatures, stealing, sexual misconduct, lying, and alcoholic drinks that cause negligence.’

Yampi, bhante …pe… idampāhaṁ, bhante, bhagavato acchariyaṁ abbhutadhammaṁ dhāremi. (7)
This too I remember as an incredible quality of the Buddha.

Sammukhā metaṁ, bhante, bhagavato sutaṁ, sammukhā paṭiggahitaṁ:
I have learned this in the presence of the Buddha:

‘yadā, ānanda, bodhisatto mātukucchiṁ okkanto hoti, na bodhisattamātu purisesu mānasaṁ uppajjati kāmaguṇūpasaṁhitaṁ, anatikkamanīyā ca bodhisattamātā hoti kenaci purisena rattacittenā’ti.
‘When the being intent on awakening is conceived in his mother’s belly, she no longer feels sexual desire for men, and she cannot be violated by a man of lustful intent.’

Yampi, bhante …pe… idampāhaṁ, bhante, bhagavato acchariyaṁ abbhutadhammaṁ dhāremi. (8)
This too I remember as an incredible quality of the Buddha.

Sammukhā metaṁ, bhante, bhagavato sutaṁ, sammukhā paṭiggahitaṁ:
I have learned this in the presence of the Buddha:

‘yadā, ānanda, bodhisatto mātukucchiṁ okkanto hoti, lābhinī bodhisattamātā hoti pañcannaṁ kāmaguṇānaṁ. Sā pañcahi kāmaguṇehi samappitā samaṅgībhūtā paricāretī’ti.
‘When the being intent on awakening is conceived in his mother’s belly, she obtains the five kinds of sensual stimulation and amuses herself, supplied and provided with them.’

Yampi, bhante …pe… idampāhaṁ, bhante, bhagavato acchariyaṁ abbhutadhammaṁ dhāremi. (9)
This too I remember as an incredible quality of the Buddha.

Sammukhā metaṁ, bhante, bhagavato sutaṁ, sammukhā paṭiggahitaṁ:
I have learned this in the presence of the Buddha:

‘yadā, ānanda, bodhisatto mātukucchiṁ okkanto hoti, na bodhisattamātu kocideva ābādho uppajjati; sukhinī bodhisattamātā hoti akilantakāyā; bodhisattañca bodhisattamātā tirokucchigataṁ passati sabbaṅgapaccaṅgaṁ ahīnindriyaṁ.
‘When the being intent on awakening is conceived in his mother’s belly, no afflictions beset her. She’s happy and free of bodily fatigue. And she sees the being intent on awakening in her womb, complete with all his various parts, not deficient in any faculty.

Seyyathāpi, ānanda, maṇi veḷuriyo subho jātimā aṭṭhaṁso suparikammakato. Tatrāssa suttaṁ āvutaṁ nīlaṁ vā pītaṁ vā lohitaṁ vā odātaṁ vā paṇḍusuttaṁ vā.
Suppose there was a beryl gem that was naturally beautiful, eight-faceted, well-worked. And it was strung with a thread of blue, yellow, red, white, or golden brown.

Tamenaṁ cakkhumā puriso hatthe karitvā paccavekkheyya—ayaṁ kho maṇi veḷuriyo subho jātimā aṭṭhaṁso suparikammakato, tatridaṁ suttaṁ āvutaṁ nīlaṁ vā pītaṁ vā lohitaṁ vā odātaṁ vā paṇḍusuttaṁ vāti.
And someone with good eyesight were to take it in their hand and examine it: “This beryl gem is naturally beautiful, eight-faceted, well-worked. And it’s strung with a thread of blue, yellow, red, white, or golden brown.”

Evameva kho, ānanda, yadā bodhisatto mātukucchiṁ okkanto hoti, na bodhisattamātu kocideva ābādho uppajjati; sukhinī bodhisattamātā hoti akilantakāyā; bodhisattañca bodhisattamātā tirokucchigataṁ passati sabbaṅgapaccaṅgaṁ ahīnindriyan’ti.
In the same way, when the being intent on awakening is conceived in his mother’s belly, no afflictions beset her. She’s happy and free of bodily fatigue. And she sees the being intent on awakening in her womb, complete with all his various parts, not deficient in any faculty.’

Yampi, bhante …pe… idampāhaṁ, bhante, bhagavato acchariyaṁ abbhutadhammaṁ dhāremi. (10)
This too I remember as an incredible quality of the Buddha.

Sammukhā metaṁ, bhante, bhagavato sutaṁ, sammukhā paṭiggahitaṁ:
I have learned this in the presence of the Buddha:

‘sattāhajāte, ānanda, bodhisatte bodhisattamātā kālaṁ karoti, tusitaṁ kāyaṁ upapajjatī’ti.
‘Seven days after the being intent on awakening is born, his mother passes away and is reborn in the host of Joyful Gods.’

Yampi, bhante …pe… idampāhaṁ, bhante, bhagavato acchariyaṁ abbhutadhammaṁ dhāremi. (11)
This too I remember as an incredible quality of the Buddha.

Sammukhā metaṁ, bhante, bhagavato sutaṁ, sammukhā paṭiggahitaṁ:
I have learned this in the presence of the Buddha:

‘yathā kho panānanda, aññā itthikā nava vā dasa vā māse gabbhaṁ kucchinā pariharitvā vijāyanti, na hevaṁ bodhisattaṁ bodhisattamātā vijāyati. Daseva māsāni bodhisattaṁ bodhisattamātā kucchinā pariharitvā vijāyatī’ti.
‘Other women carry the infant in the womb for nine or ten months before giving birth. Not so the mother of the being intent on awakening. She gives birth after exactly ten months.’

Yampi, bhante …pe… idampāhaṁ, bhante, bhagavato acchariyaṁ abbhutadhammaṁ dhāremi. (12)
This too I remember as an incredible quality of the Buddha.

Sammukhā metaṁ, bhante, bhagavato sutaṁ, sammukhā paṭiggahitaṁ:
I have learned this in the presence of the Buddha:

‘yathā kho panānanda, aññā itthikā nisinnā vā nipannā vā vijāyanti, na hevaṁ bodhisattaṁ bodhisattamātā vijāyati. Ṭhitāva bodhisattaṁ bodhisattamātā vijāyatī’ti.
‘Other women give birth while sitting or lying down. Not so the mother of the being intent on awakening. She only gives birth standing up.’

Yampi, bhante …pe… idampāhaṁ, bhante, bhagavato acchariyaṁ abbhutadhammaṁ dhāremi. (13)
This too I remember as an incredible quality of the Buddha.

Sammukhā metaṁ, bhante, bhagavato sutaṁ, sammukhā paṭiggahitaṁ:
I have learned this in the presence of the Buddha:

‘yadā, ānanda, bodhisatto mātukucchimhā nikkhamati, devā naṁ paṭhamaṁ paṭiggaṇhanti pacchā manussā’ti.
‘When the being intent on awakening emerges from his mother’s womb, gods receive him first, then humans.’

Yampi, bhante …pe… idampāhaṁ, bhante, bhagavato acchariyaṁ abbhutadhammaṁ dhāremi. (14)
This too I remember as an incredible quality of the Buddha.

Sammukhā metaṁ, bhante, bhagavato sutaṁ, sammukhā paṭiggahitaṁ:
I have learned this in the presence of the Buddha:

‘yadā, ānanda, bodhisatto mātukucchimhā nikkhamati, appattova bodhisatto pathaviṁ hoti, cattāro naṁ devaputtā paṭiggahetvā mātu purato ṭhapenti—attamanā, devi, hohi; mahesakkho te putto uppanno’ti.
‘When the being intent on awakening emerges from his mother’s womb, before he reaches the ground, four deities receive him and place him before his mother, saying: “Rejoice, O Queen! An illustrious son is born to you.”’

Yampi, bhante …pe… idampāhaṁ, bhante, bhagavato acchariyaṁ abbhutadhammaṁ dhāremi. (15)
This too I remember as an incredible quality of the Buddha.

Sammukhā metaṁ, bhante, bhagavato sutaṁ, sammukhā paṭiggahitaṁ:
I have learned this in the presence of the Buddha:

‘yadā, ānanda, bodhisatto mātukucchimhā nikkhamati, visadova nikkhamati amakkhito udena amakkhito semhena amakkhito ruhirena amakkhito kenaci asucinā suddho visado.
‘When the being intent on awakening emerges from his mother’s womb, he emerges already clean, unsoiled by waters, mucus, blood, or any other kind of impurity, pure and clean.

Seyyathāpi, ānanda, maṇiratanaṁ kāsike vatthe nikkhittaṁ neva maṇiratanaṁ kāsikaṁ vatthaṁ makkheti nāpi kāsikaṁ vatthaṁ maṇiratanaṁ makkheti.
Suppose a jewel-treasure was placed on a cloth from Kāsī. The jewel would not soil the cloth, nor would the cloth soil the jewel.

Taṁ kissa hetu?
Why is that?

Ubhinnaṁ suddhattā.
Because of the cleanliness of them both.

Evameva kho, ānanda, yadā bodhisatto mātukucchimhā nikkhamati, visadova nikkhamati amakkhito udena amakkhito semhena amakkhito ruhirena amakkhito kenaci asucinā suddho visado’ti.
In the same way, when the being intent on awakening emerges from his mother’s womb, he emerges already clean, unsoiled by waters, mucus, blood, or any other kind of impurity, pure and clean.’

Yampi, bhante …pe… idampāhaṁ, bhante, bhagavato acchariyaṁ abbhutadhammaṁ dhāremi. (16)
This too I remember as an incredible quality of the Buddha.

Sammukhā metaṁ, bhante, bhagavato sutaṁ, sammukhā paṭiggahitaṁ:
I have learned this in the presence of the Buddha:

‘yadā, ānanda, bodhisatto mātukucchimhā nikkhamati, dve udakassa dhārā antalikkhā pātubhavanti—ekā sītassa, ekā uṇhassa; yena bodhisattassa udakakiccaṁ karonti mātu cā’ti.
‘When the being intent on awakening emerges from his mother’s womb, two streams of water appear in the sky, one cool, one warm, for bathing the being intent on awakening and his mother.’

Yampi, bhante …pe… idampāhaṁ, bhante, bhagavato acchariyaṁ abbhutadhammaṁ dhāremi. (17)
This too I remember as an incredible quality of the Buddha.

Sammukhā metaṁ, bhante, bhagavato sutaṁ, sammukhā paṭiggahitaṁ:
I have learned this in the presence of the Buddha:

‘sampatijāto, ānanda, bodhisatto samehi pādehi pathaviyaṁ patiṭṭhahitvā uttarābhimukho sattapadavītihārena gacchati, setamhi chatte anudhāriyamāne, sabbā ca disā viloketi, āsabhiñca vācaṁ bhāsati—aggohamasmi lokassa, jeṭṭhohamasmi lokassa, seṭṭhohamasmi lokassa. Ayamantimā jāti, natthi dāni punabbhavo’ti.
‘As soon as he’s born, the being intent on awakening stands firm with his own feet on the ground. Facing north, he takes seven strides with a white parasol held above him, surveys all quarters, and makes this dramatic statement: “I am the foremost in the world! I am the eldest in the world! I am the best in the world! This is my last rebirth. Now there are no more future lives.”’

Yampi, bhante …pe… idampāhaṁ, bhante, bhagavato acchariyaṁ abbhutadhammaṁ dhāremi. (18)
This too I remember as an incredible quality of the Buddha.

Sammukhā metaṁ, bhante, bhagavato sutaṁ, sammukhā paṭiggahitaṁ:
I have learned this in the presence of the Buddha:

‘yadā, ānanda, bodhisatto mātukucchimhā nikkhamati, atha sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya appamāṇo uḷāro obhāso loke pātubhavati atikkammeva devānaṁ devānubhāvaṁ.
‘When the being intent on awakening emerges from his mother’s womb, then—in this world with its gods, Māras and Brahmās, this population with its ascetics and brahmins, gods and humans—an immeasurable, magnificent light appears, surpassing the glory of the gods.

Yāpi tā lokantarikā aghā asaṁvutā andhakārā andhakāratimisā yatthapime candimasūriyā evaṁmahiddhikā evaṁmahānubhāvā ābhāya nānubhonti tatthapi appamāṇo uḷāro obhāso loke pātubhavati atikkammeva devānaṁ devānubhāvaṁ.
Even in the boundless desolation of interstellar space—so utterly dark that even the light of the moon and the sun, so mighty and powerful, makes no impression—an immeasurable, magnificent light appears, surpassing the glory of the gods.

Yepi tattha sattā upapannā tepi tenobhāsena aññamaññaṁ sañjānanti—aññepi kira, bho, santi sattā idhūpapannāti.
And the sentient beings reborn there recognize each other by that light: “So, it seems other sentient beings have been reborn here!”

Ayañca dasasahassī lokadhātu saṅkampati sampakampati sampavedhati, appamāṇo ca uḷāro obhāso loke pātubhavati atikkammeva devānaṁ devānubhāvan’ti.
And this galaxy shakes and rocks and trembles. And an immeasurable, magnificent light appears in the world, surpassing the glory of the gods.’

Yampi, bhante …pe… idampāhaṁ, bhante, bhagavato acchariyaṁ abbhutadhammaṁ dhāremī”ti. (19)
This too I remember as an incredible and amazing quality of the Buddha.”

“Tasmātiha tvaṁ, ānanda, idampi tathāgatassa acchariyaṁ abbhutadhammaṁ dhārehi.
“Well then, Ānanda, you should also remember this as an incredible and amazing quality of the Realized One.

Idhānanda, tathāgatassa viditā vedanā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṁ gacchanti;
It’s that the Realized One knows feelings as they arise, as they remain, and as they go away.

viditā saññā uppajjanti …pe…
He knows perceptions as they arise, as they remain, and as they go away.

viditā vitakkā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṁ gacchanti.
He knows thoughts as they arise, as they remain, and as they go away.

Idampi kho tvaṁ, ānanda, tathāgatassa acchariyaṁ abbhutadhammaṁ dhārehī”ti.
This too you should remember as an incredible and amazing quality of the Realized One.”

“Yampi, bhante, bhagavato viditā vedanā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṁ gacchanti;
“Sir, the Buddha knows feelings as they arise, as they remain, and as they go away.

viditā saññā …
He knows perceptions as they arise, as they remain, and as they go away.

viditā vitakkā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṁ gacchanti.
He knows thoughts as they arise, as they remain, and as they go away.

Idampāhaṁ, bhante, bhagavato acchariyaṁ abbhutadhammaṁ dhāremī”ti. (20)
This too I remember as an incredible and amazing quality of the Buddha.”

Idamavoca āyasmā ānando.
That’s what Ānanda said,

Samanuñño satthā ahosi;
and the teacher approved.

attamanā ca te bhikkhū āyasmato ānandassa bhāsitaṁ abhinandunti.
Satisfied, those mendicants were happy with what Venerable Ānanda said.

Acchariyaabbhutasuttaṁ niṭṭhitaṁ tatiyaṁ.

124. Bākulasutta
With Bakkula

Evaṁ me sutaṁ—
So I have heard.

ekaṁ samayaṁ āyasmā bākulo rājagahe viharati veḷuvane kalandakanivāpe.
At one time Venerable Bakkula was staying near Rājagaha, in the Bamboo Grove, the squirrels’ feeding ground.

Atha kho acelakassapo āyasmato bākulassa purāṇagihisahāyo yenāyasmā bākulo tenupasaṅkami; upasaṅkamitvā āyasmatā bākulena saddhiṁ sammodi.
Then the naked ascetic Kassapa, who had been a friend of Bakkula’s in the lay life, approached him, and exchanged greetings with him.

Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho acelakassapo āyasmantaṁ bākulaṁ etadavoca:
When the greetings and polite conversation were over, he sat down to one side and said to Venerable Bakkula,

“Kīvaciraṁ pabbajitosi, āvuso bākulā”ti?
“Reverend Bakkula, how long has it been since you went forth?”

“Asīti me, āvuso, vassāni pabbajitassā”ti.
“It has been eighty years, reverend.”

“Imehi pana te, āvuso bākula, asītiyā vassehi katikkhattuṁ methuno dhammo paṭisevito”ti?
“But in these eighty years, how many times have you had sex?”

“Na kho maṁ, āvuso kassapa, evaṁ pucchitabbaṁ:
“You shouldn’t ask me such a question.

‘imehi pana te, āvuso bākula, asītiyā vassehi katikkhattuṁ methuno dhammo paṭisevito’ti.

Evañca kho maṁ, āvuso kassapa, pucchitabbaṁ:
Rather, you should ask me this:

‘imehi pana te, āvuso bākula, asītiyā vassehi katikkhattuṁ kāmasaññā uppannapubbā’”ti?
‘But in these eighty years, how many times have sensual perceptions ever arisen in you?’”

(…)
“But in these eighty years, how many times have sensual perceptions ever arisen in you?”

“Asīti me, āvuso, vassāni pabbajitassa nābhijānāmi kāmasaññaṁ uppannapubbaṁ”.
“In these eighty years, I don’t recall that any sensual perception has ever arisen in me.”

“Yampāyasmā bākulo asītiyā vassehi nābhijānāti kāmasaññaṁ uppannapubbaṁ idampi mayaṁ āyasmato bākulassa acchariyaṁ abbhutadhammaṁ dhārema”. (1)
“This we remember as an incredible quality of Venerable Bakkula.”

“Asīti me, āvuso, vassāni pabbajitassa nābhijānāmi byāpādasaññaṁ …pe…
“In these eighty years, I don’t recall that any perception of ill will …

vihiṁsāsaññaṁ uppannapubbaṁ”.
or cruelty has ever arisen in me.”

“Yampāyasmā bākulo asītiyā vassehi nābhijānāti vihiṁsāsaññaṁ uppannapubbaṁ, idampi mayaṁ āyasmato bākulassa acchariyaṁ abbhutadhammaṁ dhārema”. (2–3.)
“This too we remember as an incredible quality of Venerable Bakkula.”

“Asīti me, āvuso, vassāni pabbajitassa nābhijānāmi kāmavitakkaṁ uppannapubbaṁ”.
“In these eighty years, I don’t recall that any thought of sensuality …

“Yampāyasmā bākulo asītiyā vassehi nābhijānāti kāmavitakkaṁ uppannapubbaṁ, idampi mayaṁ āyasmato bākulassa acchariyaṁ abbhutadhammaṁ dhārema”. (4)

“Asīti me, āvuso, vassāni pabbajitassa nābhijānāmi byāpādavitakkaṁ …pe…
ill will …

vihiṁsāvitakkaṁ uppannapubbaṁ”.
or cruelty has ever arisen in me.”

“Yampāyasmā bākulo asītiyā vassehi nābhijānāti vihiṁsāvitakkaṁ uppannapubbaṁ, idampi mayaṁ āyasmato bākulassa acchariyaṁ abbhutadhammaṁ dhārema”. (5–6.)
“This too we remember as an incredible quality of Venerable Bakkula.”

“Asīti me, āvuso, vassāni pabbajitassa nābhijānāmi gahapaticīvaraṁ sāditā”.
“In these eighty years, I don’t recall accepting a robe from a householder …

“Yampāyasmā bākulo asītiyā vassehi nābhijānāti gahapaticīvaraṁ sāditā, idampi mayaṁ āyasmato bākulassa acchariyaṁ abbhutadhammaṁ dhārema”. (7)

“Asīti me, āvuso, vassāni pabbajitassa nābhijānāmi satthena cīvaraṁ chinditā”.
cutting a robe with a knife …

“Yampāyasmā bākulo asītiyā vassehi nābhijānāti satthena cīvaraṁ chinditā …pe… dhārema”. (8)

“Asīti me, āvuso, vassāni pabbajitassa nābhijānāmi sūciyā cīvaraṁ sibbitā …pe…
sewing a robe with a needle …

nābhijānāmi rajanena cīvaraṁ rajitā …
dying a robe …

nābhijānāmi kathine cīvaraṁ sibbitā …
sewing a robe during the robe-making ceremony …

nābhijānāmi sabrahmacārīnaṁ cīvarakamme vicāritā …
looking for robe material for my companions in the spiritual life when they are making robes …

nābhijānāmi nimantanaṁ sāditā …
accepting an invitation …

nābhijānāmi evarūpaṁ cittaṁ uppannapubbaṁ:
having such a thought:

‘aho vata maṁ koci nimanteyyā’ti …
‘If only someone would invite me!’ …

nābhijānāmi antaraghare nisīditā …
sitting down inside a house …

nābhijānāmi antaraghare bhuñjitā …
eating inside a house …

nābhijānāmi mātugāmassa anubyañjanaso nimittaṁ gahetā …
getting caught up in the details of female’s appearance …

nābhijānāmi mātugāmassa dhammaṁ desitā antamaso catuppadampi gāthaṁ …
teaching a female, even so much as a four line verse …

nābhijānāmi bhikkhunupassayaṁ upasaṅkamitā …
going to the nuns’ quarters …

nābhijānāmi bhikkhuniyā dhammaṁ desitā …
teaching the nuns …

nābhijānāmi sikkhamānāya dhammaṁ desitā …
teaching the trainee nuns …

nābhijānāmi sāmaṇeriyā dhammaṁ desitā …
teaching the novice nuns …

nābhijānāmi pabbājetā …
giving the going forth …

nābhijānāmi upasampādetā …
giving the ordination …

nābhijānāmi nissayaṁ dātā …
giving dependence …

nābhijānāmi sāmaṇeraṁ upaṭṭhāpetā …
being looked after by a novice …

nābhijānāmi jantāghare nhāyitā …
bathing in the sauna …

nābhijānāmi cuṇṇena nhāyitā …
bathing with bath powder …

nābhijānāmi sabrahmacārīgattaparikamme vicāritā …
looking for a massage from my companions in the spiritual life …

nābhijānāmi ābādhaṁ uppannapubbaṁ, antamaso gaddūhanamattampi …
being ill, even for as long as it takes to pull a cow’s udder …

nābhijānāmi bhesajjaṁ upaharitā, antamaso haritakikhaṇḍampi …
being presented with medicine, even as much as a bit of yellow myrobalan …

nābhijānāmi apassenakaṁ apassayitā …
leaning on a headrest …

nābhijānāmi seyyaṁ kappetā”.
preparing a cot …”

“Yampāyasmā …pe… dhārema”. (9–33.)
“This too we remember as an incredible quality of Venerable Bakkula.”

“Asīti me, āvuso, vassāni pabbajitassa nābhijānāmi gāmantasenāsane vassaṁ upagantā”.
“In these eighty years, I don’t recall commencing the rainy season residence in the neighborhood of a village.”

“Yampāyasmā bākulo asītiyā vassehi nābhijānāti gāmantasenāsane vassaṁ upagantā, idampi mayaṁ āyasmato bākulassa acchariyaṁ abbhutadhammaṁ dhārema”. (34)
“This too we remember as an incredible quality of Venerable Bakkula.”

“Sattāhameva kho ahaṁ, āvuso, saraṇo raṭṭhapiṇḍaṁ bhuñjiṁ;
“Reverend, for seven days I ate the nation’s alms-food as a debtor.

atha aṭṭhamiyaṁ aññā udapādi.
Then on the eighth day I became enlightened.”

Yampāyasmā bākulo sattāhameva saraṇo raṭṭhapiṇḍaṁ bhuñji; atha aṭṭhamiyaṁ aññā udapādi idampi mayaṁ āyasmato bākulassa acchariyaṁ abbhutadhammaṁ dhārema. (35)
“This too we remember as an incredible quality of Venerable Bakkula.

Labheyyāhaṁ, āvuso bākula, imasmiṁ dhammavinaye pabbajjaṁ, labheyyaṁ upasampadan”ti.
Reverend Bakkula, may I receive the going forth, the ordination in this teaching and training?”

Alattha kho acelakassapo imasmiṁ dhammavinaye pabbajjaṁ, alattha upasampadaṁ.
And the naked ascetic Kassapa received the going forth, the ordination in this teaching and training.

Acirūpasampanno panāyasmā kassapo 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 Kassapa, 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 kassapo arahataṁ ahosi.
And Venerable Kassapa became one of the perfected.

Atha kho āyasmā bākulo aparena samayena avāpuraṇaṁ ādāya vihārena vihāraṁ upasaṅkamitvā evamāha:
Then some time later Venerable Bakkula took a key and went from dwelling to dwelling, saying,

“abhikkamathāyasmanto, abhikkamathāyasmanto. Ajja me parinibbānaṁ bhavissatī”ti.
“Come forth, venerables, come forth! Today will be my final extinguishment.”

“Yampāyasmā bākulo avāpuraṇaṁ ādāya vihārena vihāraṁ upasaṅkamitvā evamāha: ‘abhikkamathāyasmanto, abhikkamathāyasmanto; ajja me parinibbānaṁ bhavissatī’ti, idampi mayaṁ āyasmato bākulassa acchariyaṁ abbhutadhammaṁ dhārema”. (36)
“This too we remember as an incredible quality of Venerable Bakkula.”

Āyasmā bākulo majjhe bhikkhusaṅghassa nisinnakova parinibbāyi.
And Venerable Bakkula became fully extinguished while sitting right in the middle of the Saṅgha.

“Yampāyasmā bākulo majjhe bhikkhusaṅghassa nisinnakova parinibbāyi, idampi mayaṁ āyasmato bākulassa acchariyaṁ abbhutadhammaṁ dhāremā”ti. (37)
“This too we remember as an incredible quality of Venerable Bakkula.”

Bākulasuttaṁ niṭṭhitaṁ catutthaṁ.

125. Dantabhūmisutta
The Level of the Tamed

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.

Tena kho pana samayena aciravato samaṇuddeso araññakuṭikāyaṁ viharati.
Now at that time the novice Aciravata was staying in a wilderness hut.

Atha kho jayaseno rājakumāro jaṅghāvihāraṁ anucaṅkamamāno anuvicaramāno yena aciravato samaṇuddeso tenupasaṅkami; upasaṅkamitvā aciravatena samaṇuddesena saddhiṁ sammodi.
Then as Prince Jayasena was going for a walk he approached Aciravata, and exchanged greetings with him.

Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho jayaseno rājakumāro aciravataṁ samaṇuddesaṁ etadavoca:
When the greetings and polite conversation were over, he sat down to one side and said to Aciravata,

“Sutaṁ metaṁ, bho aggivessana:
“Master Aggivessana, I have heard that

‘idha bhikkhu appamatto ātāpī pahitatto viharanto phuseyya cittassa ekaggatan’”ti.
a mendicant who meditates diligently, keenly, and resolutely can experience unification of mind.”

“Evametaṁ, rājakumāra, evametaṁ, rājakumāra.
“That’s so true, Prince! That’s so true!

Idha bhikkhu appamatto ātāpī pahitatto viharanto phuseyya cittassa ekaggatan”ti.
A mendicant who meditates diligently, keenly, and resolutely can experience unification of mind.”

“Sādhu me bhavaṁ aggivessano yathāsutaṁ yathāpariyattaṁ dhammaṁ desetū”ti.
“Master Aggivessana, please teach me the Dhamma as you have learned and memorized it.”

“Na kho te ahaṁ, rājakumāra, sakkomi yathāsutaṁ yathāpariyattaṁ dhammaṁ desetuṁ.
“I’m not competent to do so, Prince.

Ahañca hi te, rājakumāra, yathāsutaṁ yathāpariyattaṁ dhammaṁ deseyyaṁ, tvañca me bhāsitassa atthaṁ na ājāneyyāsi; so mamassa kilamatho, sā mamassa vihesā”ti.
For if I were to teach you the Dhamma as I have learned and memorized it, you might not understand the meaning, which would be wearying and troublesome for me.”

“Desetu me bhavaṁ aggivessano yathāsutaṁ yathāpariyattaṁ dhammaṁ.
“Master Aggivessana, please teach me the Dhamma as you have learned and memorized it.

Appevanāmāhaṁ bhoto aggivessanassa bhāsitassa atthaṁ ājāneyyan”ti.
Hopefully I will understand the meaning of what you say.”

“Deseyyaṁ kho te ahaṁ, rājakumāra, yathāsutaṁ yathāpariyattaṁ dhammaṁ.
“Then I shall teach you.

Sace me tvaṁ bhāsitassa atthaṁ ājāneyyāsi, iccetaṁ kusalaṁ;
If you understand the meaning of what I say, that’s good.

no ce me tvaṁ bhāsitassa atthaṁ ājāneyyāsi, yathāsake tiṭṭheyyāsi, na maṁ tattha uttariṁ paṭipuccheyyāsī”ti.
If not, then leave each to his own, and do not question me about it further.”

“Desetu me bhavaṁ aggivessano yathāsutaṁ yathāpariyattaṁ dhammaṁ.
“Master Aggivessana, please teach me the Dhamma as you have learned and memorized it.

Sace ahaṁ bhoto aggivessanassa bhāsitassa atthaṁ ājānissāmi, iccetaṁ kusalaṁ;
If I understand the meaning of what you say, that’s good.

no ce ahaṁ bhoto aggivessanassa bhāsitassa atthaṁ ājānissāmi, yathāsake tiṭṭhissāmi, nāhaṁ tattha bhavantaṁ aggivessanaṁ uttariṁ paṭipucchissāmī”ti.
If not, then I will leave each to his own, and not question you about it further.”

Atha kho aciravato samaṇuddeso jayasenassa rājakumārassa yathāsutaṁ yathāpariyattaṁ dhammaṁ desesi.
Then the novice Aciravata taught Prince Jayasena the Dhamma as he had learned and memorized it.

Evaṁ vutte, jayaseno rājakumāro aciravataṁ samaṇuddesaṁ etadavoca:
When he had spoken, Jayasena said to him,

“aṭṭhānametaṁ, bho aggivessana, anavakāso yaṁ bhikkhu appamatto ātāpī pahitatto viharanto phuseyya cittassa ekaggatan”ti.
“It is impossible, Master Aggivessana, it cannot happen that a mendicant who meditates diligently, keenly, and resolutely can experience unification of mind.”

Atha kho jayaseno rājakumāro aciravatassa samaṇuddesassa aṭṭhānatañca anavakāsatañca pavedetvā uṭṭhāyāsanā pakkāmi.
Having declared that this was impossible, Jayasena got up from his seat and left.

Atha kho aciravato samaṇuddeso acirapakkante jayasene rājakumāre yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi.
Not long after he had left, Aciravata went to the Buddha, bowed, sat down to one side,

Ekamantaṁ nisinno kho aciravato samaṇuddeso yāvatako ahosi jayasenena rājakumārena saddhiṁ kathāsallāpo taṁ sabbaṁ bhagavato ārocesi.
and informed the Buddha of all they had discussed.

Evaṁ vutte, bhagavā aciravataṁ samaṇuddesaṁ etadavoca:
When he had spoken, the Buddha said to him:

“‘taṁ kutettha, aggivessana, labbhā.
“How could it possibly be otherwise, Aggivessana?

Yaṁ taṁ nekkhammena ñātabbaṁ nekkhammena daṭṭhabbaṁ nekkhammena pattabbaṁ nekkhammena sacchikātabbaṁ taṁ vata jayaseno rājakumāro kāmamajjhe vasanto kāme paribhuñjanto kāmavitakkehi khajjamāno kāmapariḷāhena pariḍayhamāno kāmapariyesanāya ussuko ñassati vā dakkhati vā sacchi vā karissatī’ti—netaṁ ṭhānaṁ vijjati.
Prince Jayasena dwells in the midst of sensual pleasures, enjoying them, consumed by thoughts of them, burning with fever for them, and eagerly seeking more. It’s simply impossible for him to know or see or realize what can only be known, seen, and realized by renunciation.

Seyyathāpissu, aggivessana, dve hatthidammā vā assadammā vā godammā vā sudantā suvinītā, dve hatthidammā vā assadammā vā godammā vā adantā avinītā.
Suppose there was a pair of elephants or horse or oxen in training who were well tamed and well trained. And there was a pair who were not tamed or trained.

Taṁ kiṁ maññasi, aggivessana,
What do you think, Aggivessana?

ye te dve hatthidammā vā assadammā vā godammā vā sudantā suvinītā, api nu te dantāva dantakāraṇaṁ gaccheyyuṁ, dantāva dantabhūmiṁ sampāpuṇeyyun”ti?
Wouldn’t the pair that was well tamed and well trained perform the tasks of the tamed and reach the level of the tamed?”

“Evaṁ, bhante”.
“Yes, sir.”

“Ye pana te dve hatthidammā vā assadammā vā godammā vā adantā avinītā, api nu te adantāva dantakāraṇaṁ gaccheyyuṁ, adantāva dantabhūmiṁ sampāpuṇeyyuṁ, seyyathāpi te dve hatthidammā vā assadammā vā godammā vā sudantā suvinītā”ti?
“But would the pair that was not tamed and trained perform the tasks of the tamed and reach the level of the tamed, just like the tamed pair?”

“No hetaṁ, bhante”.
“No, sir.”

“Evameva kho, aggivessana, ‘yaṁ taṁ nekkhammena ñātabbaṁ nekkhammena daṭṭhabbaṁ nekkhammena pattabbaṁ nekkhammena sacchikātabbaṁ taṁ vata jayaseno rājakumāro kāmamajjhe vasanto kāme paribhuñjanto kāmavitakkehi khajjamāno kāmapariḷāhena pariḍayhamāno kāmapariyesanāya ussuko ñassati vā dakkhati vā sacchi vā karissatī’ti—netaṁ ṭhānaṁ vijjati.
“In the same way, Prince Jayasena dwells in the midst of sensual pleasures, enjoying them, consumed by thoughts of them, burning with fever for them, and eagerly seeking more. It’s simply impossible for him to know or see or realize what can only be known, seen, and realized by renunciation.

Seyyathāpi, aggivessana, gāmassa vā nigamassa vā avidūre mahāpabbato.
Suppose there was a big mountain not far from a town or village.

Tamenaṁ dve sahāyakā tamhā gāmā vā nigamā vā nikkhamitvā hatthavilaṅghakena yena so pabbato tenupasaṅkameyyuṁ; upasaṅkamitvā eko sahāyako heṭṭhā pabbatapāde tiṭṭheyya, eko sahāyako uparipabbataṁ āroheyya.
And two friends set out from that village or town, lending each other a hand up to the mountain. Once there, one friend would remain at the foot of the mountain, while the other would climb to the peak.

Tamenaṁ heṭṭhā pabbatapāde ṭhito sahāyako uparipabbate ṭhitaṁ sahāyakaṁ evaṁ vadeyya:
Then the one standing at the foot would say to the one at the peak,

‘yaṁ, samma, kiṁ tvaṁ passasi uparipabbate ṭhito’ti?
‘My friend, what do you see, standing there at the peak?’

So evaṁ vadeyya:
They’d reply,

‘passāmi kho ahaṁ, samma, uparipabbate ṭhito ārāmarāmaṇeyyakaṁ vanarāmaṇeyyakaṁ bhūmirāmaṇeyyakaṁ pokkharaṇīrāmaṇeyyakan’ti.
‘Standing at the peak, I see delightful parks, woods, meadows, and lotus ponds!’

So evaṁ vadeyya:
But the other would say,

‘aṭṭhānaṁ kho etaṁ, samma, anavakāso yaṁ tvaṁ uparipabbate ṭhito passeyyāsi ārāmarāmaṇeyyakaṁ vanarāmaṇeyyakaṁ bhūmirāmaṇeyyakaṁ pokkharaṇīrāmaṇeyyakan’ti.
‘It’s impossible, it cannot happen that, standing at the peak, you can see delightful parks, woods, meadows, and lotus ponds.’

Tamenaṁ uparipabbate ṭhito sahāyako heṭṭhimapabbatapādaṁ orohitvā taṁ sahāyakaṁ bāhāyaṁ gahetvā uparipabbataṁ āropetvā muhuttaṁ assāsetvā evaṁ vadeyya:
So their friend would come down from the peak, take their friend by the arm, and make them climb to the peak. After giving them a moment to catch their breath, they’d say,

‘yaṁ, samma, kiṁ tvaṁ passasi uparipabbate ṭhito’ti?
‘My friend, what do you see, standing here at the peak?’

So evaṁ vadeyya:
They’d reply,

So evaṁ vadeyya:
They’d say,

‘idāneva kho te, samma, bhāsitaṁ—mayaṁ evaṁ ājānāma—
‘Just now I understood you to say:

aṭṭhānaṁ kho etaṁ samma, anavakāso yaṁ tvaṁ uparipabbate ṭhito passeyyāsi ārāmarāmaṇeyyakaṁ vanarāmaṇeyyakaṁ bhūmirāmaṇeyyakaṁ pokkharaṇīrāmaṇeyyakan’ti.
“It’s impossible, it cannot happen that, standing at the peak, you can see delightful parks, woods, meadows, and lotus ponds.”

Idāneva ca pana te bhāsitaṁ mayaṁ evaṁ ājānāma:
But now you say:

‘passāmi kho ahaṁ, samma, uparipabbate ṭhito ārāmarāmaṇeyyakaṁ vanarāmaṇeyyakaṁ bhūmirāmaṇeyyakaṁ pokkharaṇīrāmaṇeyyakan’ti.
“Standing at the peak, I see delightful parks, woods, meadows, and lotus ponds!”’

So evaṁ vadeyya:
They’d say,

‘tathā hi panāhaṁ, samma, iminā mahatā pabbatena āvuto daṭṭheyyaṁ nāddasan’ti.
‘But my friend, it was because I was obstructed by this big mountain that I didn’t see what could be seen.’

Ato mahantatarena, aggivessana, ‘avijjākhandhena jayaseno rājakumāro āvuto nivuto ophuṭo pariyonaddho.
But bigger than that is the mass of ignorance by which Prince Jayasena is hindered, obstructed, covered, and engulfed.

So vata yaṁ taṁ nekkhammena ñātabbaṁ nekkhammena daṭṭhabbaṁ nekkhammena pattabbaṁ nekkhammena sacchikātabbaṁ taṁ vata jayaseno rājakumāro kāmamajjhe vasanto kāme paribhuñjanto kāmavitakkehi khajjamāno kāmapariḷāhena pariḍayhamāno kāmapariyesanāya ussuko ñassati vā dakkhati vā sacchi vā karissatī’ti—netaṁ ṭhānaṁ vijjati.
Prince Jayasena dwells in the midst of sensual pleasures, enjoying them, consumed by thoughts of them, burning with fever for them, and eagerly seeking more. It’s simply impossible for him to know or see or realize what can only be known, seen, and realized by renunciation.

Sace kho taṁ, aggivessana, jayasenassa rājakumārassa imā dve upamā paṭibhāyeyyuṁ, anacchariyaṁ te jayaseno rājakumāro pasīdeyya, pasanno ca te pasannākāraṁ kareyyā”ti.
It wouldn’t be surprising if, had these two similes occurred to you, Prince Jayasena would have gained confidence in you and shown his confidence.”

“Kuto pana maṁ, bhante, jayasenassa rājakumārassa imā dve upamā paṭibhāyissanti anacchariyā pubbe assutapubbā, seyyathāpi bhagavantan”ti?
“But sir, how could these two similes have occurred to me as they did to the Buddha, since they were neither supernaturally inspired, nor learned before in the past?”

“Seyyathāpi, aggivessana, rājā khattiyo muddhāvasitto nāgavanikaṁ āmanteti:
“Suppose, Aggivessana, an anointed king was to address his elephant tracker,

‘ehi tvaṁ, samma nāgavanika, rañño nāgaṁ abhiruhitvā nāgavanaṁ pavisitvā āraññakaṁ nāgaṁ atipassitvā rañño nāgassa gīvāyaṁ upanibandhāhī’ti.
‘Please, my good elephant tracker, mount the royal bull elephant and enter the elephant wood. When you see a wild bull elephant, tether it by the neck to the royal elephant.’

‘Evaṁ, devā’ti kho, aggivessana, nāgavaniko rañño khattiyassa muddhāvasittassa paṭissutvā rañño nāgaṁ abhiruhitvā nāgavanaṁ pavisitvā āraññakaṁ nāgaṁ atipassitvā rañño nāgassa gīvāyaṁ upanibandhati.
‘Yes, Your Majesty,’ replied the elephant tracker, and did as he was asked.

Tamenaṁ rañño nāgo abbhokāsaṁ nīharati.
The royal elephant leads the wild elephant out into the open;

Ettāvatā kho, aggivessana, āraññako nāgo abbhokāsaṁ gato hoti.
and it’s only then that it comes out into the open,

Etthagedhā hi, aggivessana, āraññakā nāgā yadidaṁ—nāgavanaṁ.
for a wild bull elephant clings to the elephant wood.

Tamenaṁ nāgavaniko rañño khattiyassa muddhāvasittassa ārocesi:
Then the elephant tracker informs the king,

‘abbhokāsagato kho, deva, āraññako nāgo’ti.
‘Sire, the wild elephant has come out into the open.’

Atha kho aggivessana, tamenaṁ rājā khattiyo muddhāvasitto hatthidamakaṁ āmantesi:
Then the king addresses his elephant trainer,

‘ehi tvaṁ, samma hatthidamaka, āraññakaṁ nāgaṁ damayāhi āraññakānañceva sīlānaṁ abhinimmadanāya āraññakānañceva sarasaṅkappānaṁ abhinimmadanāya āraññakānañceva darathakilamathapariḷāhānaṁ abhinimmadanāya gāmante abhiramāpanāya manussakantesu sīlesu samādapanāyā’ti.
‘Please, my good elephant trainer, tame the wild bull elephant. Subdue its wild behaviors, its wild memories and thoughts, and its wild stress, weariness, and fever. Make it happy to be in the neighborhood of a village, and instill behaviors congenial to humans.’

‘Evaṁ, devā’ti kho, aggivessana, hatthidamako rañño khattiyassa muddhāvasittassa paṭissutvā mahantaṁ thambhaṁ pathaviyaṁ nikhaṇitvā āraññakassa nāgassa gīvāyaṁ upanibandhati āraññakānañceva sīlānaṁ abhinimmadanāya āraññakānañceva sarasaṅkappānaṁ abhinimmadanāya āraññakānañceva darathakilamathapariḷāhānaṁ abhinimmadanāya gāmante abhiramāpanāya manussakantesu sīlesu samādapanāya.
‘Yes, Your Majesty,’ replied the elephant trainer. He dug a large post into the earth and tethered the elephant to it by the neck, so as to subdue its wild behaviors, its wild memories and thoughts, and its wild stress, weariness, and fever, and to make it happy to be in the neighborhood of a village, and instill behaviors congenial to humans.

Tamenaṁ hatthidamako yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā tathārūpāhi vācāhi samudācarati.
He spoke in a way that’s mellow, pleasing to the ear, lovely, going to the heart, polite, likable and agreeable to the people.

Yato kho, aggivessana, āraññako nāgo hatthidamakassa yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā tathārūpāhi vācāhi samudācariyamāno sussūsati, sotaṁ odahati, aññā cittaṁ upaṭṭhāpeti;
Spoken to in such a way by the elephant trainer, the wild elephant wanted to listen. It leant an ear and applied its mind to understand.

tamenaṁ hatthidamako uttari tiṇaghāsodakaṁ anuppavecchati.
So the elephant trainer rewards it with grass, fodder, and water.

Yato kho, aggivessana, āraññako nāgo hatthidamakassa tiṇaghāsodakaṁ paṭiggaṇhāti, tatra hatthidamakassa evaṁ hoti:
When the wild elephant accepts the grass, fodder, and water, the trainer knows,

‘jīvissati kho dāni āraññako nāgo’ti.
‘Now the wild elephant will survive!’

Tamenaṁ hatthidamako uttari kāraṇaṁ kāreti:
Then he sets it a further task:

‘ādiya, bho, nikkhipa, bho’ti.
‘Pick it up, sir! Put it down, sir!’

Yato kho, aggivessana, āraññako nāgo hatthidamakassa ādānanikkhepe vacanakaro hoti ovādappaṭikaro, tamenaṁ hatthidamako uttari kāraṇaṁ kāreti:
When the wild elephant picks up and puts down when the trainer says, following instructions, the trainer sets it a further task:

‘abhikkama, bho, paṭikkama, bho’ti.
‘Forward, sir! Back, sir!’

Yato kho, aggivessana, āraññako nāgo hatthidamakassa abhikkamapaṭikkamavacanakaro hoti ovādappaṭikaro, tamenaṁ hatthidamako uttari kāraṇaṁ kāreti:
When the wild elephant goes forward and back when the trainer says, following instructions, the trainer sets it a further task:

‘uṭṭhaha, bho, nisīda, bho’ti.
‘Stand, sir! Sit, sir!’

Yato kho, aggivessana, āraññako nāgo hatthidamakassa uṭṭhānanisajjāya vacanakaro hoti ovādappaṭikaro, tamenaṁ hatthidamako uttari āneñjaṁ nāma kāraṇaṁ kāreti, mahantassa phalakaṁ soṇḍāya upanibandhati, tomarahattho ca puriso uparigīvāya nisinno hoti, samantato ca tomarahatthā purisā parivāretvā ṭhitā honti, hatthidamako ca dīghatomarayaṭṭhiṁ gahetvā purato ṭhito hoti.
When the wild elephant stands and sits when the trainer says, following instructions, the trainer sets the task called imperturbability. He fastens a large plank to its trunk; a lancer sits on its neck; other lancers surround it on all sides; and the trainer himself stands in front with a long lance.

So āneñjaṁ kāraṇaṁ kāriyamāno neva purime pāde copeti na pacchime pāde copeti, na purimakāyaṁ copeti na pacchimakāyaṁ copeti, na sīsaṁ copeti, na kaṇṇe copeti, na dante copeti, na naṅguṭṭhaṁ copeti, na soṇḍaṁ copeti.
While practicing this task, it doesn’t budge its fore-feet or hind-feet, its fore-quarters or hind-quarters, its head, ears, tusks, tail, or trunk.

So hoti āraññako nāgo khamo sattippahārānaṁ asippahārānaṁ usuppahārānaṁ sarapattappahārānaṁ bheripaṇavavaṁsasaṅkhaḍiṇḍimaninnādasaddānaṁ sabbavaṅkadosanihitaninnītakasāvo rājāraho rājabhoggo rañño aṅganteva saṅkhaṁ gacchati.
The wild bull elephant endures being struck by spears, swords, arrows, and axes; it endures the thunder of the drums, kettledrums, horns, and cymbals. Rid of all crooks and flaws, and purged of defects, it is worthy of a king, fit to serve a king, and considered a factor of kingship.

Evameva kho, aggivessana, idha tathāgato loke uppajjati arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā.
In the same way, Aggivessana, 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 realizes 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.

Ettāvatā kho, aggivessana, ariyasāvako abbhokāsagato hoti.
And it’s only then that a noble disciple comes out into the open,

Etthagedhā hi, aggivessana, devamanussā yadidaṁ—pañca kāmaguṇā.
for gods and humans cling to the five kinds of sensual stimulation.

Tamenaṁ tathāgato uttariṁ vineti:
Then the Realized One guides them further:

‘ehi tvaṁ, bhikkhu, sīlavā hohi, pātimokkhasaṁvarasaṁvuto viharāhi ācāragocarasampanno, aṇumattesu vajjesu bhayadassāvī, samādāya sikkhassu sikkhāpadesū’ti.
‘Come, mendicant, be ethical and restrained in the monastic code, conducting yourself well and seeking alms in suitable places. Seeing danger in the slightest fault, keep the rules you’ve undertaken.’

Yato kho, aggivessana, ariyasāvako sīlavā hoti, pātimokkhasaṁvarasaṁvuto viharati ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu, tamenaṁ tathāgato uttariṁ vineti:
When they have ethical conduct, the Realized One guides them further:

‘ehi tvaṁ, bhikkhu, indriyesu guttadvāro hohi, cakkhunā rūpaṁ disvā mā nimittaggāhī …pe…
‘Come, mendicant, guard your sense doors. When you see a sight with your eyes, don’t get caught up in the features and details. …

(yathā gaṇakamoggallānasuttante, evaṁ vitthāretabbāni.)
(This should be expanded as in MN 107, the Discourse with Moggallāna the Accountant.)

So ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe
They give up these five hindrances, corruptions of the heart that weaken wisdom.

kāye kāyānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ.
Then they meditate observing an aspect of the body—keen, aware, and mindful, rid of desire and aversion for the world.

Vedanāsu …pe…
They meditate observing an aspect of feelings …

citte …
mind …

dhammesu dhammānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ.
principles—keen, aware, and mindful, rid of desire and aversion for the world.

Seyyathāpi, aggivessana, hatthidamako mahantaṁ thambhaṁ pathaviyaṁ nikhaṇitvā āraññakassa nāgassa gīvāyaṁ upanibandhati āraññakānañceva sīlānaṁ abhinimmadanāya āraññakānañceva sarasaṅkappānaṁ abhinimmadanāya āraññakānañceva darathakilamathapariḷāhānaṁ abhinimmadanāya gāmante abhiramāpanāya manussakantesu sīlesu samādapanāya;
It’s like when the elephant trainer dug a large post into the earth and tethered the elephant to it by the neck, so as to subdue its wild behaviors, its wild memories and thoughts, and its wild stress, weariness, and fever, and to make it happy to be in the neighborhood of a village, and instill behaviors congenial to humans.

evameva kho, aggivessana, ariyasāvakassa ime cattāro satipaṭṭhānā cetaso upanibandhanā honti gehasitānañceva sīlānaṁ abhinimmadanāya gehasitānañceva sarasaṅkappānaṁ abhinimmadanāya gehasitānañceva darathakilamathapariḷāhānaṁ abhinimmadanāya ñāyassa adhigamāya nibbānassa sacchikiriyāya.
In the same way, a noble disciple has these four kinds of mindfulness meditation as tethers for the mind so as to subdue behaviors of the lay life, memories and thoughts of the lay life, the stress, weariness, and fever of the lay life, to end the cycle of suffering and to realize extinguishment.

Tamenaṁ tathāgato uttariṁ vineti:
Then the Realized One guides them further:

‘ehi tvaṁ, bhikkhu, kāye kāyānupassī viharāhi, mā ca kāmūpasaṁhitaṁ vitakkaṁ vitakkesi.
‘Come, mendicant, meditate observing an aspect of the body, but don’t think thoughts connected with sensual pleasures.

Vedanāsu …
Meditate observing an aspect of feelings …

citte …
mind …

dhammesu dhammānupassī viharāhi, mā ca kāmūpasaṁhitaṁ vitakkaṁ vitakkesī’ti.
principles, but don’t think thoughts connected with sensual pleasures.’

So vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ …
As the placing of the mind and keeping it connected are stilled, they enter and remain in the second absorption …

tatiyaṁ jhānaṁ …
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 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. 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 …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, ‘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’.

Vimuttasmiṁ vimuttamiti ñāṇaṁ hoti.
When they’re freed, they know they’re freed.

So hoti bhikkhu khamo sītassa uṇhassa jighacchāya pipāsāya ḍaṁsamakasavātātapasarīsapasamphassānaṁ duruttānaṁ durāgatānaṁ vacanapathānaṁ, uppannānaṁ sārīrikānaṁ vedanānaṁ dukkhānaṁ tibbānaṁ kharānaṁ kaṭukānaṁ asātānaṁ amanāpānaṁ pāṇaharānaṁ adhivāsakajātiko hoti
Such a mendicant endures cold, heat, hunger, and thirst; the touch of flies, mosquitoes, wind, sun, and reptiles; rude and unwelcome criticism; and puts up with physical pain—sharp, severe, acute, unpleasant, disagreeable, and life-threatening.

sabbarāgadosamohanihitaninnītakasāvo āhuneyyo pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṁ puññakkhettaṁ lokassa.
Rid of all greed, hate, and delusion, and purged of defects, they are worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of greeting with joined palms, and are the supreme field of merit for the world.

Mahallako cepi, aggivessana, rañño nāgo adanto avinīto kālaṁ karoti, ‘adantamaraṇaṁ mahallako rañño nāgo kālaṅkato’tveva saṅkhaṁ gacchati;
If a royal bull elephant passes away untamed and untrained—whether in their old age, middle age, or youth—they’re considered a royal bull elephant who passed away untamed.

majjhimo cepi, aggivessana, rañño nāgo.

Daharo cepi, aggivessana, rañño nāgo adanto avinīto kālaṁ karoti, ‘adantamaraṇaṁ daharo rañño nāgo kālaṅkato’tveva saṅkhaṁ gacchati;

evameva kho, aggivessana, thero cepi bhikkhu akhīṇāsavo kālaṁ karoti, ‘adantamaraṇaṁ thero bhikkhu kālaṅkato’tveva saṅkhaṁ gacchati;
In the same way, if a mendicant passes away without having ended the defilements—whether as a senior, middle, or junior—they’re considered as a mendicant who passed away untamed.

majjhimo cepi, aggivessana, bhikkhu.

Navo cepi, aggivessana, bhikkhu akhīṇāsavo kālaṁ karoti, ‘adantamaraṇaṁ navo bhikkhu kālaṅkato’tveva saṅkhaṁ gacchati.

Mahallako cepi, aggivessana, rañño nāgo sudanto suvinīto kālaṁ karoti, ‘dantamaraṇaṁ mahallako rañño nāgo kālaṅkato’tveva saṅkhaṁ gacchati;
If a royal bull elephant passes away tamed and trained—whether in their old age, middle age, or youth—they’re considered a royal bull elephant who passed away tamed.

majjhimo cepi, aggivessana, rañño nāgo …

daharo cepi, aggivessana, rañño nāgo sudanto suvinīto kālaṁ karoti, ‘dantamaraṇaṁ daharo rañño nāgo kālaṅkato’tveva saṅkhaṁ gacchati;

evameva kho, aggivessana, thero cepi bhikkhu khīṇāsavo kālaṁ karoti, ‘dantamaraṇaṁ thero bhikkhu kālaṅkato’tveva saṅkhaṁ gacchati;
In the same way, if a mendicant passes away having ended the defilements—whether as a senior, middle, or junior—they’re considered as a mendicant who passed away tamed.”

majjhimo cepi, aggivessana, bhikkhu.

Navo cepi, aggivessana, bhikkhu khīṇāsavo kālaṁ karoti, ‘dantamaraṇaṁ navo bhikkhu kālaṅkato’tveva saṅkhaṁ gacchatī”ti.

Idamavoca bhagavā.
That is what the Buddha said.

Attamano aciravato samaṇuddeso bhagavato bhāsitaṁ abhinandīti.
Satisfied, the novice Aciravata was happy with what the Buddha said.

Dantabhūmisuttaṁ niṭṭhitaṁ pañcamaṁ.

126. Bhūmijasutta
With Bhūmija

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 āyasmā bhūmijo pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena jayasenassa rājakumārassa nivesanaṁ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi.
Then Venerable Bhūmija robed up in the morning and, taking his bowl and robe, went to the home of Prince Jayasena, where he sat on the seat spread out.

Atha kho jayaseno rājakumāro yenāyasmā bhūmijo tenupasaṅkami; upasaṅkamitvā āyasmatā bhūmijena saddhiṁ sammodi.
Then Jayasena approached and exchanged greetings with him.

Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho jayaseno rājakumāro āyasmantaṁ bhūmijaṁ etadavoca:
When the greetings and polite conversation were over, he sat down to one side and said to Bhūmija:

“santi, bho bhūmija, eke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino:
“Master Bhūmija, there are some ascetics and brahmins who have this doctrine and view:

‘āsañcepi karitvā brahmacariyaṁ caranti, abhabbā phalassa adhigamāya;
‘If you make a wish and lead the spiritual life, you can’t win the fruit.

anāsañcepi karitvā brahmacariyaṁ caranti, abhabbā phalassa adhigamāya;
If you don’t make a wish and lead the spiritual life, you can’t win the fruit.

āsañca anāsañcepi karitvā brahmacariyaṁ caranti, abhabbā phalassa adhigamāya;
If you both make a wish and don’t make a wish and lead the spiritual life, you can’t win the fruit.

nevāsaṁ nānāsañcepi karitvā brahmacariyaṁ caranti, abhabbā phalassa adhigamāyā’ti.
If you neither make a wish nor don’t make a wish and lead the spiritual life, you can’t win the fruit.’

Idha bhoto bhūmijassa satthā kiṁvādī kimakkhāyī”ti?
What does Master Bhūmija’s Teacher say about this? How does he explain it?”

“Na kho metaṁ, rājakumāra, bhagavato sammukhā sutaṁ, sammukhā paṭiggahitaṁ.
“Prince, I haven’t heard and learned this in the presence of the Buddha.

Ṭhānañca kho etaṁ vijjati yaṁ bhagavā evaṁ byākareyya:
But it’s possible that he might explain it like this:

‘āsañcepi karitvā ayoniso brahmacariyaṁ caranti, abhabbā phalassa adhigamāya;
‘If you lead the spiritual life irrationally, you can’t win the fruit, regardless of whether you make a wish,

anāsañcepi karitvā ayoniso brahmacariyaṁ caranti, abhabbā phalassa adhigamāya;
you don’t make a wish,

āsañca anāsañcepi karitvā ayoniso brahmacariyaṁ caranti, abhabbā phalassa adhigamāya;
you both do and do not make a wish,

nevāsaṁ nānāsañcepi karitvā ayoniso brahmacariyaṁ caranti, abhabbā phalassa adhigamāya.
or you neither do nor don’t make a wish.

Āsañcepi karitvā yoniso brahmacariyaṁ caranti, bhabbā phalassa adhigamāya;
But if you lead the spiritual life rationally, you can win the fruit, regardless of whether you make a wish,

anāsañcepi karitvā yoniso brahmacariyaṁ caranti, bhabbā phalassa adhigamāya;
you don’t make a wish,

āsañca anāsañcepi karitvā yoniso brahmacariyaṁ caranti, bhabbā phalassa adhigamāya;
you both do and do not make a wish,

nevāsaṁ nānāsañcepi karitvā yoniso brahmacariyaṁ caranti, bhabbā phalassa adhigamāyā’ti.
or you neither do nor don’t make a wish.’

Na kho me taṁ, rājakumāra, bhagavato sammukhā sutaṁ, sammukhā paṭiggahitaṁ.
I haven’t heard and learned this in the presence of the Buddha.

Ṭhānañca kho etaṁ vijjati yaṁ bhagavā evaṁ byākareyyā”ti.
But it’s possible that he might explain it like that.”

“Sace kho bhoto bhūmijassa satthā evaṁvādī evamakkhāyī, addhā bhoto bhūmijassa satthā sabbesaṁyeva puthusamaṇabrāhmaṇānaṁ muddhānaṁ maññe āhacca tiṭṭhatī”ti.
“If that’s what your teacher says, Master Bhūmija, he clearly stands head and shoulders above all the various other ascetics and brahmins.”

Atha kho jayaseno rājakumāro āyasmantaṁ bhūmijaṁ sakeneva thālipākena parivisi.
Then Prince Jayasena served Venerable Bhūmija from his own dish.

Atha kho āyasmā bhūmijo pacchābhattaṁ piṇḍapātapaṭikkanto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā bhūmijo bhagavantaṁ etadavoca:
Then after the meal, on his return from alms-round, Bhūmija went to the Buddha, bowed, sat down to one side, and told him all that had happened, adding:

“idhāhaṁ, bhante, pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena jayasenassa rājakumārassa nivesanaṁ tenupasaṅkamiṁ; upasaṅkamitvā paññatte āsane nisīdiṁ.

Atha kho, bhante, jayaseno rājakumāro yenāhaṁ tenupasaṅkami; upasaṅkamitvā mayā saddhiṁ sammodi.

Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho, bhante, jayaseno rājakumāro maṁ etadavoca:

‘santi, bho bhūmija, eke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino—

āsañcepi karitvā brahmacariyaṁ caranti, abhabbā phalassa adhigamāya;

anāsañcepi karitvā …pe…

āsañca anāsañcepi karitvā brahmacariyaṁ caranti, abhabbā phalassa adhigamāya;

nevāsaṁ nānāsañcepi karitvā brahmacariyaṁ caranti, abhabbā phalassa adhigamāyā’ti.

‘Idha bhoto bhūmijassa satthā kiṁvādī kimakkhāyī’ti?

Evaṁ vutte, ahaṁ, bhante, jayasenaṁ rājakumāraṁ etadavocaṁ:

‘na kho me taṁ, rājakumāra, bhagavato sammukhā sutaṁ, sammukhā paṭiggahitaṁ.

Ṭhānañca kho etaṁ vijjati yaṁ bhagavā evaṁ byākareyya—

āsañcepi karitvā ayoniso brahmacariyaṁ caranti, abhabbā phalassa adhigamāya;

anāsañcepi karitvā ayoniso brahmacariyaṁ caranti, abhabbā phalassa adhigamāya;

āsañca anāsañcepi karitvā ayoniso brahmacariyaṁ caranti, abhabbā phalassa adhigamāya;

nevāsaṁ nānāsañcepi karitvā ayoniso brahmacariyaṁ caranti, abhabbā phalassa adhigamāya.

Āsañcepi karitvā yoniso brahmacariyaṁ caranti, bhabbā phalassa adhigamāya;

anāsañcepi karitvā …pe…

āsañca anāsañcepi karitvā …pe…

nevāsaṁ nānāsañcepi karitvā yoniso brahmacariyaṁ caranti, bhabbā phalassa adhigamāyāti.

Na kho me taṁ, rājakumāra, bhagavato sammukhā sutaṁ, sammukhā paṭiggahitaṁ.

Ṭhānañca kho etaṁ vijjati yaṁ bhagavā evaṁ byākareyyā’ti.

‘Sace bhoto bhūmijassa satthā evaṁvādī evamakkhāyī, addhā bhoto bhūmijassa satthā sabbesaṁyeva puthusamaṇabrāhmaṇānaṁ muddhānaṁ maññe āhacca tiṭṭhatī’ti.

‘Kaccāhaṁ, bhante, evaṁ puṭṭho evaṁ byākaramāno vuttavādī ceva bhagavato homi, na ca bhagavantaṁ abhūtena abbhācikkhāmi, dhammassa cānudhammaṁ byākaromi, na ca koci sahadhammiko vādānuvādo gārayhaṁ ṭhānaṁ āgacchatī’”ti?
“Answering this way, I trust that I repeated what the Buddha has said, and didn’t misrepresent him with an untruth. I trust my explanation was in line with the teaching, and that there are no legitimate grounds for rebuke or criticism.”

“Taggha tvaṁ, bhūmija, evaṁ puṭṭho evaṁ byākaramāno vuttavādī ceva me hosi, na ca maṁ abhūtena abbhācikkhasi, dhammassa cānudhammaṁ byākarosi, na ca koci sahadhammiko vādānuvādo gārayhaṁ ṭhānaṁ āgacchati.
“Indeed, Bhūmija, in answering this way you repeated what I’ve said, and didn’t misrepresent me with an untruth. Your explanation was in line with the teaching, and there are no legitimate grounds for rebuke or criticism.

Ye hi keci, bhūmija, samaṇā vā brāhmaṇā vā micchādiṭṭhino micchāsaṅkappā micchāvācā micchākammantā micchāājīvā micchāvāyāmā micchāsatī micchāsamādhino te āsañcepi karitvā brahmacariyaṁ caranti, abhabbā phalassa adhigamāya;
There are some ascetics and brahmins who have wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, and wrong immersion. If they lead the spiritual life, they can’t win the fruit, regardless of whether they make a wish,

anāsañcepi karitvā brahmacariyaṁ caranti, abhabbā phalassa adhigamāya;
they don’t make a wish,

āsañca anāsañcepi karitvā brahmacariyaṁ caranti, abhabbā phalassa adhigamāya;
they both do and do not make a wish,

nevāsaṁ nānāsañcepi karitvā brahmacariyaṁ caranti, abhabbā phalassa adhigamāya.
or they neither do nor don’t make a wish.

Taṁ kissa hetu?
Why is that?

Ayoni hesā, bhūmija, phalassa adhigamāya.
Because that’s an irrational way to win the fruit.

Seyyathāpi, bhūmija, puriso telatthiko telagavesī telapariyesanaṁ caramāno vālikaṁ doṇiyā ākiritvā udakena paripphosakaṁ paripphosakaṁ pīḷeyya.
Suppose there was a person in need of oil. While wandering in search of oil, they tried heaping sand in a bucket, sprinkling it thoroughly with water, and pressing it out.

Āsañcepi karitvā vālikaṁ doṇiyā ākiritvā udakena paripphosakaṁ paripphosakaṁ pīḷeyya, abhabbo telassa adhigamāya;
But by doing this, they couldn’t extract any oil, regardless of whether they made a wish,

anāsañcepi karitvā vālikaṁ doṇiyā ākiritvā udakena paripphosakaṁ paripphosakaṁ pīḷeyya, abhabbo telassa adhigamāya;
didn’t make a wish,

āsañca anāsañcepi karitvā vālikaṁ doṇiyā ākiritvā udakena paripphosakaṁ paripphosakaṁ pīḷeyya, abhabbo telassa adhigamāya;
both did and did not make a wish,

nevāsaṁ nānāsañcepi karitvā vālikaṁ doṇiyā ākiritvā udakena paripphosakaṁ paripphosakaṁ pīḷeyya, abhabbo telassa adhigamāya.
or neither did nor did not make a wish.

Taṁ kissa hetu?
Why is that?

Ayoni hesā, bhūmija, telassa adhigamāya.
Because that’s an irrational way to extract oil.

Evameva kho, bhūmija, ye hi keci samaṇā vā brāhmaṇā vā micchādiṭṭhino micchāsaṅkappā micchāvācā micchākammantā micchāājīvā micchāvāyāmā micchāsatī micchāsamādhino te āsañcepi karitvā brahmacariyaṁ caranti, abhabbā phalassa adhigamāya;
And so it is for any ascetics and brahmins who have wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, and wrong immersion. If they lead the spiritual life, they can’t win the fruit, regardless of whether or not they make a wish.

anāsañcepi karitvā brahmacariyaṁ caranti, abhabbā phalassa adhigamāya;

āsañca anāsañcepi karitvā brahmacariyaṁ caranti, abhabbā phalassa adhigamāya;

nevāsaṁ nānāsañcepi karitvā brahmacariyaṁ caranti, abhabbā phalassa adhigamāya.

Taṁ kissa hetu?
Why is that?

Ayoni hesā, bhūmija, phalassa adhigamāya.
Because that’s an irrational way to win the fruit.

Seyyathāpi, bhūmija, puriso khīratthiko khīragavesī khīrapariyesanaṁ caramāno gāviṁ taruṇavacchaṁ visāṇato āviñcheyya.
Suppose there was a person in need of milk. While wandering in search of milk, they tried pulling the horn of a newly-calved cow.

Āsañcepi karitvā gāviṁ taruṇavacchaṁ visāṇato āviñcheyya, abhabbo khīrassa adhigamāya;
But by doing this, they couldn’t get any milk, regardless of whether they made a wish,

anāsañcepi karitvā …pe…
didn’t make a wish,

āsañca anāsañcepi karitvā …pe…
both did and did not make a wish,

nevāsaṁ nānāsañcepi karitvā gāviṁ taruṇavacchaṁ visāṇato āviñcheyya, abhabbo khīrassa adhigamāya.
or neither did nor did not make a wish.

Taṁ kissa hetu?
Why is that?

Ayoni hesā, bhūmija, khīrassa adhigamāya.
Because that’s an irrational way to get milk.

Evameva kho, bhūmija, ye hi keci samaṇā vā brāhmaṇā vā micchādiṭṭhino …pe…
And so it is for any ascetics and brahmins who have wrong view …

micchāsamādhino te āsañcepi karitvā brahmacariyaṁ caranti, abhabbā phalassa adhigamāya;

anāsañcepi karitvā …pe…

āsañca anāsañcepi karitvā …pe…

nevāsaṁ nānāsañcepi karitvā brahmacariyaṁ caranti, abhabbā phalassa adhigamāya.

Taṁ kissa hetu?

Ayoni hesā, bhūmija, phalassa adhigamāya.
Because that’s an irrational way to win the fruit.

Seyyathāpi, bhūmija, puriso navanītatthiko navanītagavesī navanītapariyesanaṁ caramāno udakaṁ kalase āsiñcitvā matthena āviñcheyya.
Suppose there was a person in need of butter. While wandering in search of butter, they tried pouring water into a pot and churning it with a stick.

Āsañcepi karitvā udakaṁ kalase āsiñcitvā matthena āviñcheyya, abhabbo navanītassa adhigamāya;
But by doing this, they couldn’t produce any butter, regardless of whether they made a wish,

anāsañcepi karitvā …pe…
didn’t make a wish,

āsañca anāsañcepi karitvā …pe…
both did and did not make a wish,

nevāsaṁ nānāsañcepi karitvā udakaṁ kalase āsiñcitvā matthena āviñcheyya, abhabbo navanītassa adhigamāya.
or neither did nor did not make a wish.

Taṁ kissa hetu?
Why is that?

Ayoni hesā, bhūmija, navanītassa adhigamāya.
Because that’s an irrational way to produce butter.

Evameva kho, bhūmija, ye hi keci samaṇā vā brāhmaṇā vā micchādiṭṭhino …pe…
And so it is for any ascetics and brahmins who have wrong view …

micchāsamādhino te āsañcepi karitvā brahmacariyaṁ caranti, abhabbā phalassa adhigamāya;

anāsañcepi karitvā …pe…

āsañca anāsañcepi karitvā …pe…

nevāsaṁ nānāsañcepi karitvā brahmacariyaṁ caranti, abhabbā phalassa adhigamāya.

Taṁ kissa hetu?

Ayoni hesā, bhūmija, phalassa adhigamāya.
Because that’s an irrational way to win the fruit.

Seyyathāpi, bhūmija, puriso aggitthiko aggigavesī aggipariyesanaṁ caramāno allaṁ kaṭṭhaṁ sasnehaṁ uttarāraṇiṁ ādāya abhimantheyya.
Suppose there was a person in need of fire. While wandering in search of fire, they tried drilling a green, sappy log with a drill-stick.

Āsañcepi karitvā allaṁ kaṭṭhaṁ sasnehaṁ uttarāraṇiṁ ādāya abhimantheyya, abhabbo aggissa adhigamāya;
But by doing this, they couldn’t start a fire, regardless of whether they made a wish,

anāsañcepi karitvā …pe…
didn’t make a wish,

āsañca anāsañcepi karitvā …pe…
both did and did not make a wish,

nevāsaṁ nānāsañcepi karitvā allaṁ kaṭṭhaṁ sasnehaṁ uttarāraṇiṁ ādāya abhimantheyya, abhabbo aggissa adhigamāya.
or neither did nor did not make a wish.

Taṁ kissa hetu?
Why is that?

Ayoni hesā, bhūmija, aggissa adhigamāya.
Because that’s an irrational way to start a fire.

Evameva kho, bhūmija, ye hi keci samaṇā vā brāhmaṇā vā micchādiṭṭhino …pe…
And so it is for any ascetics and brahmins who have wrong view …

micchāsamādhino te āsañcepi karitvā brahmacariyaṁ caranti, abhabbā phalassa adhigamāya;

anāsañcepi karitvā …pe…

āsañca anāsañcepi karitvā …pe…

nevāsaṁ nānāsañcepi karitvā brahmacariyaṁ caranti, abhabbā phalassa adhigamāya.

Taṁ kissa hetu?

Ayoni hesā, bhūmija, phalassa adhigamāya.
Because that’s an irrational way to win the fruit.

Ye hi keci, bhūmija, samaṇā vā brāhmaṇā vā sammādiṭṭhino sammāsaṅkappā sammāvācā sammākammantā sammāājīvā sammāvāyāmā sammāsatī sammāsamādhino te āsañcepi karitvā brahmacariyaṁ caranti, bhabbā phalassa adhigamāya;
There are some ascetics and brahmins who have right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. If they lead the spiritual life, they can win the fruit, regardless of whether they make a wish,

anāsañcepi karitvā brahmacariyaṁ caranti, bhabbā phalassa adhigamāya;
they don’t make a wish,

āsañca anāsañcepi karitvā brahmacariyaṁ caranti, bhabbā phalassa adhigamāya;
they both do and do not make a wish,

nevāsaṁ nānāsañcepi karitvā brahmacariyaṁ caranti, bhabbā phalassa adhigamāya.
or they neither do nor do not make a wish.

Taṁ kissa hetu?
Why is that?

Yoni hesā, bhūmija, phalassa adhigamāya.
Because that’s a rational way to win the fruit.

Seyyathāpi, bhūmija, puriso telatthiko telagavesī telapariyesanaṁ caramāno tilapiṭṭhaṁ doṇiyā ākiritvā udakena paripphosakaṁ paripphosakaṁ pīḷeyya.
Suppose there was a person in need of oil. While wandering in search of oil, they tried heaping sesame flour in a bucket, sprinkling it thoroughly with water, and pressing it out.

Āsañcepi karitvā tilapiṭṭhaṁ doṇiyā ākiritvā udakena paripphosakaṁ paripphosakaṁ pīḷeyya, bhabbo telassa adhigamāya;
By doing this, they could extract oil, regardless of whether they made a wish,

anāsañcepi karitvā …pe…
didn’t make a wish,

āsañca anāsañcepi karitvā …pe…
both did and did not make a wish,

nevāsaṁ nānāsañcepi karitvā tilapiṭṭhaṁ doṇiyā ākiritvā udakena paripphosakaṁ paripphosakaṁ pīḷeyya, bhabbo telassa adhigamāya.
or neither did nor did not make a wish.

Taṁ kissa hetu?
Why is that?

Yoni hesā, bhūmija, telassa adhigamāya.
Because that’s a rational way to extract oil.

Evameva kho, bhūmija, ye hi keci samaṇā vā brāhmaṇā vā sammādiṭṭhino …pe…
And so it is for any ascetics and brahmins who have right view …

sammāsamādhino te āsañcepi karitvā brahmacariyaṁ caranti, bhabbā phalassa adhigamāya;

anāsañcepi karitvā …pe…

āsañca anāsañcepi karitvā …pe…

nevāsaṁ nānāsañcepi karitvā brahmacariyaṁ caranti, bhabbā phalassa adhigamāya.

Taṁ kissa hetu?

Yoni hesā, bhūmija, phalassa adhigamāya.
Because that’s a rational way to win the fruit.

Seyyathāpi, bhūmija, puriso khīratthiko khīragavesī khīrapariyesanaṁ caramāno gāviṁ taruṇavacchaṁ thanato āviñcheyya.
Suppose there was a person in need of milk. While wandering in search of milk, they tried pulling the udder of a newly-calved cow.

Āsañcepi karitvā gāviṁ taruṇavacchaṁ thanato āviñcheyya, bhabbo khīrassa adhigamāya;
By doing this, they could get milk, regardless of whether they made a wish,

anāsañcepi karitvā …pe…
didn’t make a wish,

āsañca anāsañcepi karitvā …pe…
both did and did not make a wish,

nevāsaṁ nānāsañcepi karitvā gāviṁ taruṇavacchaṁ thanato āviñcheyya, bhabbo khīrassa adhigamāya.
or neither did nor did not make a wish.

Taṁ kissa hetu?
Why is that?

Yoni hesā, bhūmija, khīrassa adhigamāya.
Because that’s a rational way to get milk.

Evameva kho, bhūmija, ye hi keci samaṇā vā brāhmaṇā vā sammādiṭṭhino …pe…
And so it is for any ascetics and brahmins who have right view …

sammāsamādhino te āsañcepi karitvā …pe…

anāsañcepi karitvā …pe…

āsañca anāsañcepi karitvā …pe…

nevāsaṁ nānāsañcepi karitvā brahmacariyaṁ caranti, bhabbā phalassa adhigamāya.

Taṁ kissa hetu?

Yoni hesā, bhūmija, phalassa adhigamāya.
Because that’s a rational way to win the fruit.

Seyyathāpi, bhūmija, puriso navanītatthiko navanītagavesī navanītapariyesanaṁ caramāno dadhiṁ kalase āsiñcitvā matthena āviñcheyya.
Suppose there was a person in need of butter. While wandering in search of butter, they tried pouring curds into a pot and churning them with a stick.

Āsañcepi karitvā dadhiṁ kalase āsiñcitvā matthena āviñcheyya, bhabbo navanītassa adhigamāya;
By doing this, they could produce butter, regardless of whether they made a wish,

anāsañcepi karitvā …
didn’t make a wish,

āsañca anāsañcepi karitvā …
both did and did not make a wish,

nevāsaṁ nānāsañcepi karitvā dadhiṁ kalase āsiñcitvā matthena āviñcheyya, bhabbo navanītassa adhigamāya.
or neither did nor did not make a wish.

Taṁ kissa hetu?
Why is that?

Yoni hesā, bhūmija, navanītassa adhigamāya.
Because that’s a rational way to produce butter.

Evameva kho, bhūmija, ye hi keci samaṇā vā brāhmaṇā vā sammādiṭṭhino …pe…
And so it is for any ascetics and brahmins who have right view …

sammāsamādhino te āsañcepi karitvā brahmacariyaṁ caranti, bhabbā phalassa adhigamāya;

anāsañcepi karitvā …

āsañca anāsañcepi karitvā …

nevāsaṁ nānāsañcepi karitvā brahmacariyaṁ caranti, bhabbā phalassa adhigamāya.

Taṁ kissa hetu?

Yoni hesā, bhūmija, phalassa adhigamāya.
Because that’s a rational way to win the fruit.

Seyyathāpi, bhūmija, puriso aggitthiko aggigavesī aggipariyesanaṁ caramāno sukkhaṁ kaṭṭhaṁ koḷāpaṁ uttarāraṇiṁ ādāya abhimantheyya;
Suppose there was a person in need of fire. While wandering in search of fire, they tried drilling a dried up, withered log with a drill-stick.

(…) āsañcepi karitvā …
By doing this, they could start a fire, regardless of whether they made a wish,

anāsañcepi karitvā …
didn’t make a wish,

āsañca anāsañcepi karitvā …
both did and did not make a wish,

nevāsaṁ nānāsañcepi karitvā sukkhaṁ kaṭṭhaṁ koḷāpaṁ uttarāraṇiṁ ādāya abhimantheyya, bhabbo aggissa adhigamāya.
or neither did nor did not make a wish.

Taṁ kissa hetu?
Why is that?

Yoni hesā, bhūmija, aggissa adhigamāya.
Because that’s a rational way to start a fire.

Evameva kho, bhūmija, ye hi keci samaṇā vā brāhmaṇā vā sammādiṭṭhino …pe…
And so it is for any ascetics and brahmins who have right view …

sammāsamādhino te āsañcepi karitvā brahmacariyaṁ caranti, bhabbā phalassa adhigamāya;

anāsañcepi karitvā brahmacariyaṁ caranti, bhabbā phalassa adhigamāya;

āsañca anāsañcepi karitvā brahmacariyaṁ caranti, bhabbā phalassa adhigamāya;

nevāsaṁ nānāsañcepi karitvā brahmacariyaṁ caranti, bhabbā phalassa adhigamāya.

Taṁ kissa hetu?

Yoni hesā, bhūmija, phalassa adhigamāya.
Because that’s a rational way to win the fruit.

Sace kho taṁ, bhūmija, jayasenassa rājakumārassa imā catasso upamā paṭibhāyeyyuṁ anacchariyaṁ te jayaseno rājakumāro pasīdeyya, pasanno ca te pasannākāraṁ kareyyā”ti.
Bhūmija, it wouldn’t be surprising if, had these four similes occurred to you, Prince Jayasena would have gained confidence in you and shown his confidence.”

“Kuto pana maṁ, bhante, jayasenassa rājakumārassa imā catasso upamā paṭibhāyissanti anacchariyā pubbe assutapubbā, seyyathāpi bhagavantan”ti?
“But sir, how could these four similes have occurred to me as they did to the Buddha, since they were neither supernaturally inspired, nor learned before in the past?”

Idamavoca bhagavā.
That is what the Buddha said.

Attamano āyasmā bhūmijo bhagavato bhāsitaṁ abhinandīti.
Satisfied, Venerable Bhūmija was happy with what the Buddha said.

Bhūmijasuttaṁ niṭṭhitaṁ chaṭṭhaṁ.

127. Anuruddhasutta
With Anuruddha

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 aññataraṁ purisaṁ āmantesi:
And then the master builder Pañcakaṅga addressed a man,

“ehi tvaṁ, ambho purisa, yenāyasmā anuruddho tenupasaṅkama; upasaṅkamitvā mama vacanena āyasmato anuruddhassa pāde sirasā vandāhi:
“Please, mister, go to Venerable Anuruddha, and in my name bow with your head to his feet. Say to him,

‘pañcakaṅgo, bhante, thapati āyasmato anuruddhassa pāde sirasā vandatī’ti;
‘Sir, the master builder Pañcakaṅga bows with his head to your feet.’

evañca vadehi:
And then ask him whether he

‘adhivāsetu kira, bhante, āyasmā anuruddho pañcakaṅgassa thapatissa svātanāya attacatuttho bhattaṁ;
might accept tomorrow’s meal from Pañcakaṅga together with the mendicant Saṅgha.

yena ca kira, bhante, āyasmā anuruddho pagevataraṁ āgaccheyya;
And ask whether he might please come earlier than usual,

pañcakaṅgo, bhante, thapati bahukicco bahukaraṇīyo rājakaraṇīyenā’”ti.
for Pañcakaṅga has many duties, and much work to do for the king.”

“Evaṁ, bhante”ti kho so puriso pañcakaṅgassa thapatissa paṭissutvā yenāyasmā anuruddho tenupasaṅkami; upasaṅkamitvā āyasmantaṁ anuruddhaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho so puriso āyasmantaṁ anuruddhaṁ etadavoca:
“Yes, sir,” that man replied. He did as Pañcakaṅga asked, and

“pañcakaṅgo, bhante, thapati āyasmato anuruddhassa pāde sirasā vandati, evañca vadeti:

‘adhivāsetu kira, bhante, āyasmā anuruddho pañcakaṅgassa thapatissa svātanāya attacatuttho bhattaṁ;

yena ca kira, bhante, āyasmā anuruddho pagevataraṁ āgaccheyya;

pañcakaṅgo, bhante, thapati bahukicco bahukaraṇīyo rājakaraṇīyenā’”ti.

Adhivāsesi kho āyasmā anuruddho tuṇhībhāvena.
Venerable Anuruddha consented in silence.

Atha kho āyasmā anuruddho tassā rattiyā accayena pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena pañcakaṅgassa thapatissa nivesanaṁ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi.
Then when the night had passed, Anuruddha robed up in the morning and, taking his bowl and robe, went to Pañcakaṅga’s home, where he sat on the seat spread out.

Atha kho pañcakaṅgo thapati āyasmantaṁ anuruddhaṁ paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi.
Then Pañcakaṅga served and satisfied Anuruddha with his own hands with a variety of delicious foods.

Atha kho pañcakaṅgo thapati āyasmantaṁ anuruddhaṁ bhuttāviṁ onītapattapāṇiṁ aññataraṁ nīcaṁ āsanaṁ gahetvā ekamantaṁ nisīdi.
When Anuruddha had eaten and washed his hands and bowl, Pañcakaṅga took a low seat, sat to one side,

Ekamantaṁ nisinno kho pañcakaṅgo thapati āyasmantaṁ anuruddhaṁ etadavoca:
and said to him:

“Idha maṁ, bhante, therā bhikkhū upasaṅkamitvā evamāhaṁsu:
“Sir, some senior mendicants have come to me and said,

‘appamāṇaṁ, gahapati, cetovimuttiṁ bhāvehī’ti.
‘Householder, develop the limitless release of heart.’

Ekacce therā evamāhaṁsu:
Others have said,

‘mahaggataṁ, gahapati, cetovimuttiṁ bhāvehī’ti.
‘Householder, develop the expansive release of heart.’

Yā cāyaṁ, bhante, appamāṇā cetovimutti yā ca mahaggatā cetovimutti—
Now, the limitless release of the heart and the expansive release of the heart:

ime dhammā nānatthā ceva nānābyañjanā ca, udāhu ekatthā byañjanameva nānan”ti?
do these things differ in both meaning and phrasing? Or do they mean the same thing, and differ only in the phrasing?”

“Tena hi, gahapati, taṁyevettha paṭibhātu, apaṇṇakante ito bhavissatī”ti.
“Well then, householder, let me know what you think about this. Afterwards you’ll get it for sure.”

“Mayhaṁ kho, bhante, evaṁ hoti:
“Sir, this is what I think.

‘yā cāyaṁ appamāṇā cetovimutti yā ca mahaggatā cetovimutti ime dhammā ekatthā byañjanameva nānan’”ti.
The limitless release of the heart and the expansive release of the heart mean the same thing, and differ only in the phrasing.”

“Yā cāyaṁ, gahapati, appamāṇā cetovimutti yā ca mahaggatā cetovimutti ime dhammā nānatthā ceva nānābyañjanā ca.
“The limitless release of the heart and the expansive release of the heart differ in both meaning and phrasing.

Tadamināpetaṁ, gahapati, pariyāyena veditabbaṁ yathā ime dhammā nānatthā ceva nānābyañjanā ca.
This is a way to understand how these things differ in both meaning and phrasing.

Katamā ca, gahapati, appamāṇā cetovimutti?
And what is the limitless release of the heart?

Idha, 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.
It’s when 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.

Karuṇāsahagatena cetasā …
They meditate spreading a heart full of compassion …

muditāsahagatena cetasā …
They meditate spreading a heart full of rejoicing …

upekkhāsahagatena cetasā ekaṁ disaṁ pharitvā viharati, tathā dutiyaṁ tathā tatiyaṁ tathā catutthaṁ; iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharati.
They meditate spreading a heart full of equanimity to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of equanimity to the whole world—abundant, expansive, limitless, free of enmity and ill will.

Ayaṁ vuccati, gahapati, appamāṇā cetovimutti.
This is called the limitless release of the heart.

Katamā ca, gahapati, mahaggatā cetovimutti?
And what is the expansive release of the heart?

Idha, gahapati, bhikkhu yāvatā ekaṁ rukkhamūlaṁ mahaggatanti pharitvā adhimuccitvā viharati.
It’s when a mendicant meditates determined on pervading the extent of a single tree root as expansive.

Ayaṁ vuccati, gahapati, mahaggatā cetovimutti.
This is called the expansive release of the heart.

Idha pana, gahapati, bhikkhu yāvatā dve vā tīṇi vā rukkhamūlāni mahaggatanti pharitvā adhimuccitvā viharati.
Also, a mendicant meditates determined on pervading the extent of two or three tree roots …

Ayampi vuccati, gahapati, mahaggatā cetovimutti.

Idha pana, gahapati, bhikkhu yāvatā ekaṁ gāmakkhettaṁ mahaggatanti pharitvā adhimuccitvā viharati.
a single village district …

Ayampi vuccati, gahapati, mahaggatā cetovimutti.

Idha pana, gahapati, bhikkhu yāvatā dve vā tīṇi vā gāmakkhettāni mahaggatanti pharitvā adhimuccitvā viharati.
two or three village districts …

Ayampi vuccati, gahapati, mahaggatā cetovimutti.

Idha pana, gahapati, bhikkhu yāvatā ekaṁ mahārajjaṁ mahaggatanti pharitvā adhimuccitvā viharati.
a single kingdom …

Ayampi vuccati, gahapati, mahaggatā cetovimutti.

Idha pana, gahapati, bhikkhu yāvatā dve vā tīṇi vā mahārajjāni mahaggatanti pharitvā adhimuccitvā viharati.
two or three kingdoms …

Ayampi vuccati, gahapati, mahaggatā cetovimutti.

Idha pana, gahapati, bhikkhu yāvatā samuddapariyantaṁ pathaviṁ mahaggatanti pharitvā adhimuccitvā viharati.
this land surrounded by ocean.

Ayampi vuccati, gahapati, mahaggatā cetovimutti.
This too is called the expansive release of the heart.

Iminā kho etaṁ, gahapati, pariyāyena veditabbaṁ yathā ime dhammā nānatthā ceva nānābyañjanā ca.
This is a way to understand how these things differ in both meaning and phrasing.

Catasso kho imā gahapati, bhavūpapattiyo.
Householder, there are these four kinds of rebirth in a future life.

Katamā catasso?
What four?

Idha, gahapati, ekacco ‘parittābhā’ti pharitvā adhimuccitvā viharati.
Take someone who meditates determined on pervading ‘limited radiance’.

So kāyassa bhedā paraṁ maraṇā parittābhānaṁ devānaṁ sahabyataṁ upapajjati.
When their body breaks up, after death, they’re reborn in the company of the gods of limited radiance.

Idha pana, gahapati, ekacco ‘appamāṇābhā’ti pharitvā adhimuccitvā viharati.
Next, take someone who meditates determined on pervading ‘limitless radiance’.

So kāyassa bhedā paraṁ maraṇā appamāṇābhānaṁ devānaṁ sahabyataṁ upapajjati.
When their body breaks up, after death, they’re reborn in the company of the gods of limitless radiance.

Idha pana, gahapati, ekacco ‘saṅkiliṭṭhābhā’ti pharitvā adhimuccitvā viharati.
Next, take someone who meditates determined on pervading ‘corrupted radiance’.

So kāyassa bhedā paraṁ maraṇā saṅkiliṭṭhābhānaṁ devānaṁ sahabyataṁ upapajjati.
When their body breaks up, after death, they’re reborn in the company of the gods of corrupted radiance.

Idha pana, gahapati, ekacco ‘parisuddhābhā’ti pharitvā adhimuccitvā viharati.
Next, take someone who meditates determined on pervading ‘pure radiance’.

So kāyassa bhedā paraṁ maraṇā parisuddhābhānaṁ devānaṁ sahabyataṁ upapajjati.
When their body breaks up, after death, they’re reborn in the company of the gods of pure radiance.

Imā kho, gahapati, catasso bhavūpapattiyo.
These are the four kinds of rebirth in a future life.

Hoti kho so, gahapati, samayo, yā tā devatā ekajjhaṁ sannipatanti, tāsaṁ ekajjhaṁ sannipatitānaṁ vaṇṇanānattañhi kho paññāyati no ca ābhānānattaṁ.
There comes a time, householder, when the deities gather together as one. When they do so, a difference in their color is evident, but not in their radiance.

Seyyathāpi, gahapati, puriso sambahulāni telappadīpāni ekaṁ gharaṁ paveseyya.
It’s like when a person brings several oil lamps into one house.

Tesaṁ ekaṁ gharaṁ pavesitānaṁ accinānattañhi kho paññāyetha, no ca ābhānānattaṁ;
You can detect a difference in their flames, but not in their radiance.

evameva kho, gahapati, hoti kho so samayo, yā tā devatā ekajjhaṁ sannipatanti tāsaṁ ekajjhaṁ sannipatitānaṁ vaṇṇanānattañhi kho paññāyati, no ca ābhānānattaṁ.
In the same way, when the deities gather together as one, a difference in their color is evident, but not in their radiance.

Hoti kho so, gahapati, samayo, yā tā devatā tato vipakkamanti, tāsaṁ tato vipakkamantīnaṁ vaṇṇanānattañceva paññāyati ābhānānattañca.
There comes a time when those deities go their separate ways. When they do so, a difference both in their color and also in their radiance is evident.

Seyyathāpi, gahapati, puriso tāni sambahulāni telappadīpāni tamhā gharā nīhareyya.
It’s like when a person takes those several oil lamps out of that house.

Tesaṁ tato nīhatānaṁ accinānattañceva paññāyetha ābhānānattañca;
You can detect a difference both in their flames and also in their radiance.

evameva kho, gahapati, hoti kho so samayo, yā tā devatā tato vipakkamanti, tāsaṁ tato vipakkamantīnaṁ vaṇṇanānattañceva paññāyati ābhānānattañca.
In the same way, when the deities go their separate ways, a difference both in their color and also in their radiance is evident.

Na kho, gahapati, tāsaṁ devatānaṁ evaṁ hoti:
It’s not that those deities think,

‘idaṁ amhākaṁ niccanti vā dhuvanti vā sassatanti vā’, api ca yattha yattheva tā devatā abhinivisanti tattha tattheva tā devatā abhiramanti.
‘What we have is permanent, lasting, and eternal.’ Rather, wherever those deities cling, that’s where they take pleasure.

Seyyathāpi, gahapati, makkhikānaṁ kājena vā piṭakena vā harīyamānānaṁ na evaṁ hoti:
It’s like when flies are being carried along on a carrying-pole or basket. It’s not that they think,

‘idaṁ amhākaṁ niccanti vā dhuvanti vā sassatanti vā’, api ca yattha yattheva tā makkhikā abhinivisanti tattha tattheva tā makkhikā abhiramanti;
‘What we have is permanent, lasting, and eternal.’ Rather, wherever those flies cling, that’s where they take pleasure.

evameva kho, gahapati, tāsaṁ devatānaṁ na evaṁ hoti:
In the same way, it’s not that those deities think,

‘idaṁ amhākaṁ niccanti vā dhuvanti vā sassatanti vā’, api ca yattha yattheva tā devatā abhinivisanti tattha tattheva tā devatā abhiramantī”ti.
‘What we have is permanent, lasting, and eternal.’ Rather, wherever those deities cling, that’s where they take pleasure.”

Evaṁ vutte, āyasmā sabhiyo kaccāno āyasmantaṁ anuruddhaṁ etadavoca:
When he had spoken, Venerable Abhiya Kaccāna said to Venerable Anuruddha:

“sādhu, bhante anuruddha.
“Good, Venerable Anuruddha!

Atthi ca me ettha uttariṁ paṭipucchitabbaṁ.
I have a further question about this.

Yā tā, bhante, devatā ābhā sabbā tā parittābhā udāhu santettha ekaccā devatā appamāṇābhā”ti?
Do all the radiant deities have limited radiance, or do some there have limitless radiance?”

“Tadaṅgena kho, āvuso kaccāna, santettha ekaccā devatā parittābhā, santi panettha ekaccā devatā appamāṇābhā”ti.
“In that respect, Reverend Kaccāna, some deities there have limited radiance, while some have limitless radiance.”

“Ko nu kho, bhante anuruddha, hetu ko paccayo yena tāsaṁ devatānaṁ ekaṁ devanikāyaṁ upapannānaṁ santettha ekaccā devatā parittābhā, santi panettha ekaccā devatā appamāṇābhā”ti?
“What is the cause, Venerable Anuruddha, what is the reason why, when those deities have been reborn in a single order of gods, some deities there have limited radiance, while some have limitless radiance?”

“Tena hāvuso kaccāna, taṁyevettha paṭipucchissāmi. Yathā te khameyya tathā naṁ byākareyyāsi.
“Well then, Reverend Kaccāna, I’ll ask you about this in return, and you can answer as you like.

Taṁ kiṁ maññasi, āvuso kaccāna,
What do you think, Reverend Kaccāna?

yvāyaṁ bhikkhu yāvatā ekaṁ rukkhamūlaṁ ‘mahaggatan’ti pharitvā adhimuccitvā viharati, yo cāyaṁ bhikkhu yāvatā dve vā tīṇi vā rukkhamūlāni ‘mahaggatan’ti pharitvā adhimuccitvā viharati—
Which of these two kinds of mental development is more expansive: when a mendicant meditates determined on pervading as expansive the extent of a single tree root, or two or three tree roots?”

imāsaṁ ubhinnaṁ cittabhāvanānaṁ katamā cittabhāvanā mahaggatatarā”ti?

“Yvāyaṁ, bhante, bhikkhu yāvatā dve vā tīṇi vā rukkhamūlāni ‘mahaggatan’ti pharitvā adhimuccitvā viharati—
“When a mendicant meditates on two or three tree roots.”

ayaṁ imāsaṁ ubhinnaṁ cittabhāvanānaṁ mahaggatatarā”ti.

“Taṁ kiṁ maññasi, āvuso kaccāna,
“What do you think, Reverend Kaccāna?

yvāyaṁ bhikkhu yāvatā dve vā tīṇi vā rukkhamūlāni ‘mahaggatan’ti pharitvā adhimuccitvā viharati, yo cāyaṁ bhikkhu yāvatā ekaṁ gāmakkhettaṁ ‘mahaggatan’ti pharitvā adhimuccitvā viharati—
Which of these two kinds of mental development is more expansive: when a mendicant meditates determined on pervading as expansive the extent of two or three tree roots, or a single village district …

imāsaṁ ubhinnaṁ cittabhāvanānaṁ katamā cittabhāvanā mahaggatatarā”ti?

“Yvāyaṁ, bhante, bhikkhu yāvatā ekaṁ gāmakkhettaṁ ‘mahaggatan’ti pharitvā adhimuccitvā viharati—

ayaṁ imāsaṁ ubhinnaṁ cittabhāvanānaṁ mahaggatatarā”ti.

“Taṁ kiṁ maññasi, āvuso kaccāna, yvāyaṁ bhikkhu yāvatā ekaṁ gāmakkhettaṁ ‘mahaggatan’ti pharitvā adhimuccitvā viharati, yo cāyaṁ bhikkhu yāvatā dve vā tīṇi vā gāmakkhettāni ‘mahaggatan’ti pharitvā adhimuccitvā viharati—
two or three village districts …

imāsaṁ ubhinnaṁ cittabhāvanānaṁ katamā cittabhāvanā mahaggatatarā”ti?

“Yvāyaṁ, bhante, bhikkhu yāvatā dve vā tīṇi vā gāmakkhettāni ‘mahaggatan’ti pharitvā adhimuccitvā viharati—

ayaṁ imāsaṁ ubhinnaṁ cittabhāvanānaṁ mahaggatatarā”ti.

“Taṁ kiṁ maññasi, āvuso kaccāna, yvāyaṁ bhikkhu yāvatā dve vā tīṇi vā gāmakkhettāni ‘mahaggatan’ti pharitvā adhimuccitvā viharati, yo cāyaṁ bhikkhu yāvatā ekaṁ mahārajjaṁ ‘mahaggatan’ti pharitvā adhimuccitvā viharati—
a single kingdom …

imāsaṁ ubhinnaṁ cittabhāvanānaṁ katamā cittabhāvanā mahaggatatarā”ti?

“Yvāyaṁ, bhante, bhikkhu yāvatā ekaṁ mahārajjaṁ ‘mahaggatan’ti pharitvā adhimuccitvā viharati—

ayaṁ imāsaṁ ubhinnaṁ cittabhāvanānaṁ mahaggatatarā”ti.

“Taṁ kiṁ maññasi, āvuso kaccāna, yvāyaṁ bhikkhu yāvatā ekaṁ mahārajjaṁ ‘mahaggatan’ti pharitvā adhimuccitvā viharati, yo cāyaṁ bhikkhu yāvatā dve vā tīṇi vā mahārajjāni ‘mahaggatan’ti pharitvā adhimuccitvā viharati—
two or three kingdoms …

imāsaṁ ubhinnaṁ cittabhāvanānaṁ katamā cittabhāvanā mahaggatatarā”ti?

“Yvāyaṁ, bhante, bhikkhu yāvatā dve vā tīṇi vā mahārajjāni ‘mahaggatan’ti pharitvā adhimuccitvā viharati—

ayaṁ imāsaṁ ubhinnaṁ cittabhāvanānaṁ mahaggatatarā”ti.

“Taṁ kiṁ maññasi, āvuso kaccāna, yvāyaṁ bhikkhu yāvatā dve vā tīṇi vā mahārajjāni ‘mahaggatan’ti pharitvā adhimuccitvā viharati, yo cāyaṁ bhikkhu yāvatā samuddapariyantaṁ pathaviṁ ‘mahaggatan’ti pharitvā adhimuccitvā viharati—
this land surrounded by ocean?”

imāsaṁ ubhinnaṁ cittabhāvanānaṁ katamā cittabhāvanā mahaggatatarā”ti?

“Yvāyaṁ, bhante, bhikkhu yāvatā samuddapariyantaṁ pathaviṁ ‘mahaggatan’ti pharitvā adhimuccitvā viharati—
“When a mendicant meditates on this land surrounded by ocean.”

ayaṁ imāsaṁ ubhinnaṁ cittabhāvanānaṁ mahaggatatarā”ti?

“Ayaṁ kho, āvuso kaccāna, hetu ayaṁ paccayo, yena tāsaṁ devatānaṁ ekaṁ devanikāyaṁ upapannānaṁ santettha ekaccā devatā parittābhā, santi panettha ekaccā devatā appamāṇābhā”ti.
“This is the cause, Reverend Kaccāna, this is the reason why, when those deities have been reborn in a single order of gods, some deities there have limited radiance, while some have limitless radiance.”

“Sādhu, bhante anuruddha.
“Good, Venerable Anuruddha!

Atthi ca me ettha uttariṁ paṭipucchitabbaṁ.
I have a further question about this.

Yāvatā, bhante, devatā ābhā sabbā tā saṅkiliṭṭhābhā udāhu santettha ekaccā devatā parisuddhābhā”ti?
Do all the radiant deities have corrupted radiance, or do some there have pure radiance?”

“Tadaṅgena kho, āvuso kaccāna, santettha ekaccā devatā saṅkiliṭṭhābhā, santi panettha ekaccā devatā parisuddhābhā”ti.
“In that respect, Reverend Kaccāna, some deities there have corrupted radiance, while some have pure radiance.”

“Ko nu kho, bhante, anuruddha, hetu ko paccayo, yena tāsaṁ devatānaṁ ekaṁ devanikāyaṁ upapannānaṁ santettha ekaccā devatā saṅkiliṭṭhābhā, santi panettha ekaccā devatā parisuddhābhā”ti?
“What is the cause, Venerable Anuruddha, what is the reason why, when those deities have been reborn in a single order of gods, some deities there have corrupted radiance, while some have pure radiance?”

“Tena hāvuso kaccāna, upamaṁ te karissāmi.
“Well then, Reverend Kaccāna, 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.

Seyyathāpi, āvuso kaccāna, telappadīpassa jhāyato telampi aparisuddhaṁ vaṭṭipi aparisuddhā.
Suppose an oil lamp was burning with impure oil and impure wick.

So telassapi aparisuddhattā vaṭṭiyāpi aparisuddhattā andhandhaṁ viya jhāyati;
Because of the impurity of the oil and the wick it burns dimly, as it were.

evameva kho, āvuso kaccāna, idhekacco bhikkhu ‘saṅkiliṭṭhābhā’ti pharitvā adhimuccitvā viharati,
In the same way, take some mendicant who meditates determined on pervading ‘corrupted radiance’.

tassa kāyaduṭṭhullampi na suppaṭippassaddhaṁ hoti, thinamiddhampi na susamūhataṁ hoti, uddhaccakukkuccampi na suppaṭivinītaṁ hoti.
Their physical discomfort is not completely settled, their dullness and drowsiness is not completely eradicated, and their restlessness and remorse is not completely eliminated.

So kāyaduṭṭhullassapi na suppaṭippassaddhattā thinamiddhassapi na susamūhatattā uddhaccakukkuccassapi na suppaṭivinītattā andhandhaṁ viya jhāyati.
Because of this they practice absorption dimly, as it were.

Seyyathāpi, āvuso kaccāna, telappadīpassa jhāyato telampi parisuddhaṁ vaṭṭipi parisuddhā.
Suppose an oil lamp was burning with pure oil and pure wick.

So telassapi parisuddhattā vaṭṭiyāpi parisuddhattā na andhandhaṁ viya jhāyati;
Because of the purity of the oil and the wick it doesn’t burn dimly, as it were.

evameva kho, āvuso kaccāna, idhekacco bhikkhu ‘parisuddhābhā’ti pharitvā adhimuccitvā viharati.
In the same way, take some mendicant who meditates determined on pervading ‘pure radiance’.

Tassa kāyaduṭṭhullampi suppaṭippassaddhaṁ hoti, thinamiddhampi susamūhataṁ hoti, uddhaccakukkuccampi suppaṭivinītaṁ hoti.
Their physical discomfort is completely settled, their dullness and drowsiness is completely eradicated, and their restlessness and remorse is completely eliminated.

So kāyaduṭṭhullassapi suppaṭippassaddhattā thinamiddhassapi susamūhatattā uddhaccakukkuccassapi suppaṭivinītattā na andhandhaṁ viya jhāyati.
Because of this they don’t practice absorption dimly, as it were.

So kāyassa bhedā paraṁ maraṇā parisuddhābhānaṁ devānaṁ sahabyataṁ upapajjati.
When their body breaks up, after death, they’re reborn in the company of the gods of pure radiance.

Ayaṁ kho, āvuso kaccāna, hetu ayaṁ paccayo yena tāsaṁ devatānaṁ ekaṁ devanikāyaṁ upapannānaṁ santettha ekaccā devatā saṅkiliṭṭhābhā, santi panettha ekaccā devatā parisuddhābhā”ti.
“This is the cause, Reverend Kaccāna, this is the reason why, when those deities have been reborn in a single order of gods, some deities there have corrupted radiance, while some have pure radiance.”

Evaṁ vutte, āyasmā sabhiyo kaccāno āyasmantaṁ anuruddhaṁ etadavoca:
When he had spoken, Venerable Abhiya Kaccāna said to Venerable Anuruddha,

“sādhu, bhante anuruddha.
“Good, Venerable Anuruddha!

Na, bhante, āyasmā anuruddho evamāha:
Venerable Anuruddha, you don’t say,

‘evaṁ me sutan’ti vā ‘evaṁ arahati bhavitun’ti vā;
‘So I have heard’ or ‘It ought to be like this.’

atha ca pana, bhante, āyasmā anuruddho ‘evampi tā devatā, itipi tā devatā’tveva bhāsati.
Rather, you say: ‘These deities are like this, those deities are like that.’

Tassa mayhaṁ, bhante, evaṁ hoti:
Sir, it occurs to me,

‘addhā āyasmatā anuruddhena tāhi devatāhi saddhiṁ sannivutthapubbañceva sallapitapubbañca sākacchā ca samāpajjitapubbā’”ti.
‘Clearly, Venerable Anuruddha has previously lived together with those deities, conversed, and engaged in discussion.’”

“Addhā kho ayaṁ, āvuso kaccāna, āsajja upanīya vācā bhāsitā,
“Your words are clearly invasive and intrusive, Reverend Kaccāna.

api ca te ahaṁ byākarissāmi:
Nevertheless, I will answer you.

‘dīgharattaṁ kho me, āvuso kaccāna, tāhi devatāhi saddhiṁ sannivutthapubbañceva sallapitapubbañca sākacchā ca samāpajjitapubbā’”ti.
For a long time I have previously lived together with those deities, conversed, and engaged in discussion.”

Evaṁ vutte, āyasmā sabhiyo kaccāno pañcakaṅgaṁ thapatiṁ etadavoca:
When he had spoken, Venerable Abhiya Kaccāna said to Pañcakaṅga the master builder,

“lābhā te, gahapati, suladdhaṁ te, gahapati,
“You’re fortunate, householder, so very fortunate,

yaṁ tvañceva taṁ kaṅkhādhammaṁ pahāsi, mayañcimaṁ dhammapariyāyaṁ alatthamhā savanāyā”ti.
to have given up your state of uncertainty, and to have got the chance to listen to this exposition of the teaching.”

Anuruddhasuttaṁ niṭṭhitaṁ sattamaṁ.

128. Upakkilesasutta
Corruptions

Evaṁ me sutaṁ—
So I have heard.

ekaṁ samayaṁ bhagavā kosambiyaṁ viharati ghositārāme.
At one time the Buddha was staying near Kosambi, in Ghosita’s Monastery.

Tena kho pana samayena kosambiyaṁ bhikkhū bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṁ mukhasattīhi vitudantā viharanti.
Now at that time the mendicants of Kosambi were arguing, quarreling, and fighting, continually wounding each other with barbed words.

Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhito kho so bhikkhu bhagavantaṁ etadavoca:
Then a mendicant went up to the Buddha, bowed, stood to one side, and told him what was happening, adding:

“idha, bhante, kosambiyaṁ bhikkhū bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṁ mukhasattīhi vitudantā viharanti.

Sādhu, bhante, bhagavā yena te bhikkhū tenupasaṅkamatu anukampaṁ upādāyā”ti.
“Please, sir go to those mendicants out of compassion.”

Adhivāsesi bhagavā tuṇhībhāvena.
The Buddha consented in silence.

Atha kho bhagavā yena te bhikkhū tenupasaṅkami; upasaṅkamitvā te bhikkhū etadavoca:
Then the Buddha went up to those mendicants and said,

“alaṁ, bhikkhave, mā bhaṇḍanaṁ, mā kalahaṁ, mā viggahaṁ, mā vivādan”ti.
“Enough, mendicants! Stop arguing, quarreling, and fighting.”

Evaṁ vutte, aññataro bhikkhu bhagavantaṁ etadavoca:
When he said this, one of the mendicants said to the Buddha,

“āgametu, bhante.
“Wait, sir!

Bhagavā dhammassāmī;
Let the Buddha, the Lord of the Dhamma,

appossukko, bhante, bhagavā diṭṭhadhammasukhavihāraṁ anuyutto viharatu;
remain passive, dwelling in blissful meditation in the present life.

mayametena bhaṇḍanena kalahena viggahena vivādena paññāyissāmā”ti.
We will be known for this arguing, quarreling, and fighting.”

Dutiyampi kho bhagavā te bhikkhū etadavoca:
For a second time …

“alaṁ, bhikkhave, mā bhaṇḍanaṁ, mā kalahaṁ, mā viggahaṁ, mā vivādan”ti.

Dutiyampi kho so bhikkhu bhagavantaṁ etadavoca:

“āgametu, bhante.

Bhagavā dhammassāmī;

appossukko, bhante, bhagavā diṭṭhadhammasukhavihāraṁ anuyutto viharatu;

mayametena bhaṇḍanena kalahena viggahena vivādena paññāyissāmā”ti.

Tatiyampi kho bhagavā te bhikkhū etadavoca:
and a third time the Buddha said to those mendicants,

“alaṁ, bhikkhave, mā bhaṇḍanaṁ, mā kalahaṁ, mā viggahaṁ, mā vivādan”ti.
“Enough, mendicants! Stop arguing, quarreling, and fighting.”

Tatiyampi kho so bhikkhu bhagavantaṁ etadavoca:
For a third time that mendicant said to the Buddha,

“āgametu, bhante.
“Wait, sir!

Bhagavā dhammassāmī;
Let the Buddha, the Lord of the Dhamma,

appossukko, bhante, bhagavā diṭṭhadhammasukhavihāraṁ anuyutto viharatu;
remain passive, dwelling in blissful meditation in the present life.

mayametena bhaṇḍanena kalahena viggahena vivādena paññāyissāmā”ti.
We will be known for this arguing, quarreling, and fighting.”

Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya kosambiṁ piṇḍāya pāvisi.
Then the Buddha robed up in the morning and, taking his bowl and robe, entered Kosambi for alms.

Kosambiyaṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto senāsanaṁ saṁsāmetvā pattacīvaramādāya ṭhitakova imā gāthā abhāsi:
After the meal, on his return from alms-round, he set his lodgings in order. Taking his bowl and robe, he recited these verses while standing right there:

“Puthusaddo samajano,
“When many voices shout at once,

na bālo koci maññatha;
no-one thinks that they’re a fool!

Saṅghasmiṁ bhijjamānasmiṁ,
While the Saṅgha’s being split,

nāññaṁ bhiyyo amaññaruṁ.
none thought another to be better.

Parimuṭṭhā paṇḍitābhāsā,
Dolts pretending to be astute,

vācāgocarabhāṇino;
they talk, their words right out of bounds.

Yāvicchanti mukhāyāmaṁ,
They blab at will, their mouths agape,

yena nītā na taṁ vidū.
and no-one knows what leads them on.

Akkocchi maṁ avadhi maṁ,
“They abused me, they hit me!

ajini maṁ ahāsi me;
They beat me, they robbed me!”

Ye ca taṁ upanayhanti,
For those who bear such a grudge,

veraṁ tesaṁ na sammati.
hatred never ends.

Akkocchi maṁ avadhi maṁ,
“They abused me, they hit me!

ajini maṁ ahāsi me;
They beat me, they robbed me!”

Ye ca taṁ nupanayhanti,
For those who bear no such grudge,

veraṁ tesūpasammati.
hatred has an end.

Na hi verena verāni,
For never is hatred

sammantīdha kudācanaṁ;
settled by hate,

Averena ca sammanti,
it’s only settled by love:

esa dhammo sanantano.
this is an ancient law.

Pare ca na vijānanti,
Others don’t understand

mayamettha yamāmase;
that here we need to be restrained.

Ye ca tattha vijānanti,
But those who do understand this,

tato sammanti medhagā.
being clever, settle their quarrels.

Aṭṭhicchinnā pāṇaharā,
Breakers of bones and takers of life,

gavassadhanahārino;
thieves of cattle, horses, wealth,

Raṭṭhaṁ vilumpamānānaṁ,
those who plunder the nation:

tesampi hoti saṅgati;
even they can come together,

Kasmā tumhākaṁ no siyā.
so why on earth can’t you?

Sace labhetha nipakaṁ sahāyaṁ,
If you find an alert companion,

Saddhiṁ caraṁ sādhuvihāri dhīraṁ;
a wise and virtuous friend,

Abhibhuyya sabbāni parissayāni,
then, overcoming all challenges,

Careyya tenattamano satīmā.
wander with them, joyful and mindful.

No ce labhetha nipakaṁ sahāyaṁ,
If you find no alert companion,

Saddhiṁ caraṁ sādhuvihāri dhīraṁ;
no wise and virtuous friend,

Rājāva raṭṭhaṁ vijitaṁ pahāya,
then, like a king who flees his conquered realm,

Eko care mātaṅgaraññeva nāgo.
wander alone like a tusker in the wilds.

Ekassa caritaṁ seyyo,
It’s better to wander alone,

Natthi bāle sahāyatā;
there’s no fellowship with fools.

Eko care na ca pāpāni kayirā,
Wander alone and do no wrong,

Appossukko mātaṅgaraññeva nāgo”ti.
at ease like a tusker in the wilds.”

Atha kho bhagavā ṭhitakova imā gāthā bhāsitvā yena bālakaloṇakāragāmo tenupasaṅkami.
After speaking these verses while standing, the Buddha went to the village of the child salt-miners,

Tena kho pana samayena āyasmā bhagu bālakaloṇakāragāme viharati.
where Venerable Bhagu was staying at the time.

Addasā kho āyasmā bhagu bhagavantaṁ dūratova āgacchantaṁ.
Bhagu saw the Buddha coming off in the distance,

Disvāna āsanaṁ paññapesi udakañca pādānaṁ dhovanaṁ.
so he spread out a seat and placed water for washing the feet.

Nisīdi bhagavā paññatte āsane.
The Buddha sat on the seat spread out,

Nisajja pāde pakkhālesi.
and washed his feet.

Āyasmāpi kho bhagu bhagavantaṁ abhivādetvā ekamantaṁ nisīdi.
Bhagu bowed to the Buddha and sat down to one side.

Ekamantaṁ nisinnaṁ kho āyasmantaṁ bhaguṁ bhagavā etadavoca:
The Buddha said to him,

“kacci, bhikkhu, khamanīyaṁ, kacci yāpanīyaṁ, kacci piṇḍakena na kilamasī”ti?
“I hope you’re keeping well, mendicant; I hope you’re all right. And I hope you’re having no trouble getting alms-food.”

“Khamanīyaṁ bhagavā, yāpanīyaṁ bhagavā, na cāhaṁ, bhante, piṇḍakena kilamāmī”ti.
“I’m keeping well, sir; I’m all right. And I’m having no trouble getting alms-food.”

Atha kho bhagavā āyasmantaṁ bhaguṁ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṁsetvā uṭṭhāyāsanā yena pācīnavaṁsadāyo tenupasaṅkami.
Then the Buddha educated, encouraged, fired up, and inspired Bhagu with a Dhamma talk, after which he got up from his seat and set out for the Eastern Bamboo Park.

Tena kho pana samayena āyasmā ca anuruddho āyasmā ca nandiyo āyasmā ca kimilo pācīnavaṁsadāye viharanti.
Now at that time the venerables Anuruddha, Nandiya, and Kimbila were staying in the Eastern Bamboo Park.

Addasā kho dāyapālo bhagavantaṁ dūratova āgacchantaṁ.
The park keeper saw the Buddha coming off in the distance

Disvāna bhagavantaṁ etadavoca:
and said to the Buddha,

“mā, mahāsamaṇa, etaṁ dāyaṁ pāvisi.
“Don’t come into this park, ascetic.

Santettha tayo kulaputtā attakāmarūpā viharanti.
There are three gentlemen who love themselves staying here.

Mā tesaṁ aphāsumakāsī”ti.
Don’t disturb them.”

Assosi kho āyasmā anuruddho dāyapālassa bhagavatā saddhiṁ mantayamānassa.
Anuruddha heard the park keeper conversing with the Buddha,

Sutvāna dāyapālaṁ etadavoca:
and said to him,

“mā, āvuso dāyapāla, bhagavantaṁ vāresi.
“Don’t keep the Buddha out, good park keeper!

Satthā no bhagavā anuppatto”ti.
Our Teacher, the Blessed One, has arrived.”

Atha kho āyasmā anuruddho yenāyasmā ca nandiyo yenāyasmā ca kimilo tenupasaṅkami; upasaṅkamitvā āyasmantañca nandiyaṁ āyasmantañca kimilaṁ etadavoca:
Then Anuruddha went to Nandiya and Kimbila, and said to them,

“abhikkamathāyasmanto, abhikkamathāyasmanto, satthā no bhagavā anuppatto”ti.
“Come forth, venerables, come forth! Our Teacher, the Blessed One, has arrived!”

Atha kho āyasmā ca anuruddho āyasmā ca nandiyo āyasmā ca kimilo bhagavantaṁ paccuggantvā
Then Anuruddha, Nandiya, and Kimbila came out to greet the Buddha.

eko bhagavato pattacīvaraṁ paṭiggahesi, eko āsanaṁ paññapesi, eko pādodakaṁ upaṭṭhapesi.
One received his bowl and robe, one spread out a seat, and one set out water for washing his feet.

Nisīdi bhagavā paññatte āsane.
The Buddha sat on the seat spread out

Nisajja pāde pakkhālesi.
and washed his feet.

Tepi kho āyasmanto bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu.
Those venerables bowed and sat down to one side.

Ekamantaṁ nisinnaṁ kho āyasmantaṁ anuruddhaṁ bhagavā etadavoca:
The Buddha said to Anuruddha,

“kacci vo, anuruddhā, khamanīyaṁ, kacci yāpanīyaṁ, kacci piṇḍakena na kilamathā”ti?
“I hope you’re keeping well, Anuruddha and friends; I hope you’re all right. And I hope you’re having no trouble getting alms-food.”

“Khamanīyaṁ bhagavā, yāpanīyaṁ bhagavā, na ca mayaṁ, bhante, piṇḍakena kilamāmā”ti.
“We’re keeping well, sir; we’re all right. And we’re having no trouble getting alms-food.”

“Kacci pana vo, anuruddhā, samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṁ piyacakkhūhi sampassantā viharathā”ti?
“I hope you’re living in harmony, appreciating each other, without quarreling, blending like milk and water, and regarding each other with kindly eyes?”

“Taggha mayaṁ, bhante, samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṁ piyacakkhūhi sampassantā viharāmā”ti.
“Indeed, sir, we live in harmony as you say.”

“Yathā kathaṁ pana tumhe, anuruddhā, samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṁ piyacakkhūhi sampassantā viharathā”ti?
“But how do you live this way?”

“Idha mayhaṁ, bhante, evaṁ hoti:
“In this case, sir, I think:

‘lābhā vata me, suladdhaṁ vata me
‘I’m fortunate, so very fortunate,

yohaṁ evarūpehi sabrahmacārīhi saddhiṁ viharāmī’ti.
to live together with spiritual companions such as these.’

Tassa mayhaṁ, bhante, imesu āyasmantesu mettaṁ kāyakammaṁ paccupaṭṭhitaṁ āvi ceva raho ca,
I consistently treat these venerables with kindness by way of body, speech, and mind, both in public and in private.

mettaṁ vacīkammaṁ paccupaṭṭhitaṁ āvi ceva raho ca,

mettaṁ manokammaṁ paccupaṭṭhitaṁ āvi ceva raho ca.

Tassa, mayhaṁ, bhante, evaṁ hoti:
I think:

‘yannūnāhaṁ sakaṁ cittaṁ nikkhipitvā imesaṁyeva āyasmantānaṁ cittassa vasena vatteyyan’ti.
‘Why don’t I set aside my own ideas and just go along with these venerables’ ideas?’

So kho ahaṁ, bhante, sakaṁ cittaṁ nikkhipitvā imesaṁyeva āyasmantānaṁ cittassa vasena vattāmi.
And that’s what I do.

Nānā hi kho no, bhante, kāyā, ekañca pana maññe cittan”ti.
Though we’re different in body, sir, we’re one in mind, it seems to me.”

Āyasmāpi kho nandiyo …pe…
And the venerables Nandiya and Kimbila spoke likewise, and they added:

āyasmāpi kho kimilo bhagavantaṁ etadavoca:

“mayhampi kho, bhante, evaṁ hoti:

‘lābhā vata me, suladdhaṁ vata me

yohaṁ evarūpehi sabrahmacārīhi saddhiṁ viharāmī’ti.

Tassa mayhaṁ, bhante, imesu āyasmantesu mettaṁ kāyakammaṁ paccupaṭṭhitaṁ āvi ceva raho ca,

mettaṁ vacīkammaṁ paccupaṭṭhitaṁ āvi ceva raho ca,

mettaṁ manokammaṁ paccupaṭṭhitaṁ āvi ceva raho ca.

Tassa mayhaṁ, bhante, evaṁ hoti:

‘yannūnāhaṁ sakaṁ cittaṁ nikkhipitvā imesaṁyeva āyasmantānaṁ cittassa vasena vatteyyan’ti.

So kho ahaṁ, bhante, sakaṁ cittaṁ nikkhipitvā imesaṁyeva āyasmantānaṁ cittassa vasena vattāmi.

Nānā hi kho no, bhante, kāyā, ekañca pana maññe cittanti.

Evaṁ kho mayaṁ, bhante, samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṁ piyacakkhūhi sampassantā viharāmā”ti.
“That’s how we live in harmony, appreciating each other, without quarreling, blending like milk and water, and regarding each other with kindly eyes.”

“Sādhu sādhu, anuruddhā.
“Good, good, Anuruddha and friends!

Kacci pana vo, anuruddhā, appamattā ātāpino pahitattā viharathā”ti?
But I hope you’re living diligently, keen, and resolute?”

“Taggha mayaṁ, bhante, appamattā ātāpino pahitattā viharāmā”ti.
“Indeed, sir, we live diligently.”

“Yathā kathaṁ pana tumhe, anuruddhā, appamattā ātāpino pahitattā viharathā”ti?
“But how do you live this way?”

“Idha, bhante, amhākaṁ yo paṭhamaṁ gāmato piṇḍāya paṭikkamati, so āsanāni paññapeti, pānīyaṁ paribhojanīyaṁ upaṭṭhāpeti, avakkārapātiṁ upaṭṭhāpeti.
“In this case, sir, whoever returns first from alms-round prepares the seats, and puts out the drinking water and the rubbish bin.

Yo pacchā gāmato piṇḍāya paṭikkamati—sace hoti bhuttāvaseso, sace ākaṅkhati, bhuñjati; no ce ākaṅkhati, appaharite vā chaḍḍeti apāṇake vā udake opilāpeti—
If there’s anything left over, whoever returns last eats it if they like. Otherwise they throw it out where there is little that grows, or drop it into water that has no living creatures.

so āsanāni paṭisāmeti, pānīyaṁ paribhojanīyaṁ paṭisāmeti, avakkārapātiṁ dhovitvā paṭisāmeti, bhattaggaṁ sammajjati.
Then they put away the seats, drinking water, and rubbish bin, and sweep the refectory.

Yo passati pānīyaghaṭaṁ vā paribhojanīyaghaṭaṁ vā vaccaghaṭaṁ vā rittaṁ tucchaṁ so upaṭṭhāpeti.
If someone sees that the pot of water for washing, drinking, or the toilet is empty they set it up.

Sacassa hoti avisayhaṁ, hatthavikārena dutiyaṁ āmantetvā hatthavilaṅghakena upaṭṭhāpema, na tveva mayaṁ, bhante, tappaccayā vācaṁ bhindāma.
If he can’t do it, he summons another with a wave of the hand, and they set it up by lifting it with their hands. But we don’t break into speech for that reason.

Pañcāhikaṁ kho pana mayaṁ, bhante, sabbarattiṁ dhammiyā kathāya sannisīdāma.
And every five days we sit together for the whole night and discuss the teachings.

Evaṁ kho mayaṁ, bhante, appamattā ātāpino pahitattā viharāmā”ti.
That’s how we live diligently, keen, and resolute.”

“Sādhu sādhu, anuruddhā.
“Good, good, Anuruddha and friends!

Atthi pana vo, anuruddhā, evaṁ appamattānaṁ ātāpīnaṁ pahitattānaṁ viharataṁ uttari manussadhammā alamariyañāṇadassanaviseso adhigato phāsuvihāro”ti?
But as you live diligently like this, have you achieved any superhuman distinction in knowledge and vision worthy of the noble ones, a meditation at ease?”

“Idha mayaṁ, bhante, appamattā ātāpino pahitattā viharantā obhāsañceva sañjānāma dassanañca rūpānaṁ.
“Well, sir, while meditating diligent, keen, and resolute, we perceive both light and vision of forms.

So kho pana no obhāso nacirasseva antaradhāyati dassanañca rūpānaṁ;
But before long the light and the vision of forms vanish.

tañca nimittaṁ nappaṭivijjhāmā”ti.
We haven’t worked out the reason for that.”

“Taṁ kho pana vo, anuruddhā, nimittaṁ paṭivijjhitabbaṁ.
“Well, you should work out the reason for that.

Ahampi sudaṁ, anuruddhā, pubbeva sambodhā anabhisambuddho bodhisattova samāno obhāsañceva sañjānāmi dassanañca rūpānaṁ.
Before my awakening—when I was still unawakened but intent on awakening—I too perceived both light and vision of forms.

So kho pana me obhāso nacirasseva antaradhāyati dassanañca rūpānaṁ.
But before long my light and vision of forms vanished.

Tassa mayhaṁ, anuruddhā, etadahosi:
It occurred to me:

‘ko nu kho hetu ko paccayo yena me obhāso antaradhāyati dassanañca rūpānan’ti?
‘What’s the cause, what’s the reason why my light and vision of forms vanish?’

Tassa mayhaṁ, anuruddhā, etadahosi:
It occurred to me:

‘vicikicchā kho me udapādi, vicikicchādhikaraṇañca pana me samādhi cavi.
‘Doubt arose in me, and because of that my immersion fell away.

Samādhimhi cute obhāso antaradhāyati dassanañca rūpānaṁ.
When immersion falls away, the light and vision of forms vanish.

Sohaṁ tathā karissāmi yathā me puna na vicikicchā uppajjissatī’ti. (1)
I’ll make sure that doubt will not arise in me again.’

So kho ahaṁ, anuruddhā, appamatto ātāpī pahitatto viharanto obhāsañceva sañjānāmi dassanañca rūpānaṁ.
While meditating diligent, keen, and resolute, I perceived both light and vision of forms.

So kho pana me obhāso nacirasseva antaradhāyati dassanañca rūpānaṁ.
But before long my light and vision of forms vanished.

Tassa mayhaṁ, anuruddhā, etadahosi:
It occurred to me:

‘ko nu kho hetu ko paccayo yena me obhāso antaradhāyati dassanañca rūpānan’ti?
‘What’s the cause, what’s the reason why my light and vision of forms vanish?’

Tassa mayhaṁ, anuruddhā, etadahosi:
It occurred to me:

‘amanasikāro kho me udapādi, amanasikārādhikaraṇañca pana me samādhi cavi.
‘Loss of focus arose in me, and because of that my immersion fell away.

Samādhimhi cute obhāso antaradhāyati dassanañca rūpānaṁ.
When immersion falls away, the light and vision of forms vanish.

Sohaṁ tathā karissāmi yathā me puna na vicikicchā uppajjissati, na amanasikāro’ti. (2)
I’ll make sure that neither doubt nor loss of focus will arise in me again.’

So kho ahaṁ, anuruddhā …pe…
While meditating …

tassa mayhaṁ, anuruddhā, etadahosi:

‘thinamiddhaṁ kho me udapādi, thinamiddhādhikaraṇañca pana me samādhi cavi.
‘Dullness and drowsiness arose in me …

Samādhimhi cute obhāso antaradhāyati dassanañca rūpānaṁ.

Sohaṁ tathā karissāmi yathā me puna na vicikicchā uppajjissati, na amanasikāro, na thinamiddhan’ti. (3)
I’ll make sure that neither doubt nor loss of focus nor dullness and drowsiness will arise in me again.’

So kho ahaṁ, anuruddhā …pe…
While meditating …

tassa mayhaṁ, anuruddhā, etadahosi:

‘chambhitattaṁ kho me udapādi, chambhitattādhikaraṇañca pana me samādhi cavi.
‘Terror arose in me, and because of that my immersion fell away.

Samādhimhi cute obhāso antaradhāyati dassanañca rūpānaṁ.
When immersion falls away, the light and vision of forms vanish.

Seyyathāpi, anuruddhā, puriso addhānamaggappaṭipanno, tassa ubhatopasse vaṭṭakā uppateyyuṁ, tassa tatonidānaṁ chambhitattaṁ uppajjeyya;
Suppose a person was traveling along a road, and killers were to spring out at them from both sides. They’d feel terrified because of that.

evameva kho me, anuruddhā, chambhitattaṁ udapādi, chambhitattādhikaraṇañca pana me samādhi cavi.
In the same way, terror arose in me …

Samādhimhi cute obhāso antaradhāyati dassanañca rūpānaṁ.

Sohaṁ tathā karissāmi yathā me puna na vicikicchā uppajjissati, na amanasikāro, na thinamiddhaṁ, na chambhitattan’ti. (4)
I’ll make sure that neither doubt nor loss of focus nor dullness and drowsiness nor terror will arise in me again.’

So kho ahaṁ, anuruddhā …pe…
While meditating …

tassa mayhaṁ, anuruddhā, etadahosi:

‘uppilaṁ kho me udapādi, uppilādhikaraṇañca pana me samādhi cavi.
‘Excitement arose in me, and because of that my immersion fell away.

Samādhimhi cute obhāso antaradhāyati dassanañca rūpānaṁ.
When immersion falls away, the light and vision of forms vanish.

Seyyathāpi, anuruddhā, puriso ekaṁ nidhimukhaṁ gavesanto sakideva pañcanidhimukhāni adhigaccheyya, tassa tatonidānaṁ uppilaṁ uppajjeyya;
Suppose a person was looking for an entrance to a hidden treasure. And all at once they’d come across five entrances! They’d feel excited because of that.

evameva kho me, anuruddhā, uppilaṁ udapādi, uppilādhikaraṇañca pana me samādhi cavi.
In the same way, excitement arose in me …

Samādhimhi cute obhāso antaradhāyati dassanañca rūpānaṁ.

Sohaṁ tathā karissāmi yathā me puna na vicikicchā uppajjissati, na amanasikāro, na thinamiddhaṁ, na chambhitattaṁ, na uppilan’ti. (5)
I’ll make sure that neither doubt nor loss of focus nor dullness and drowsiness nor terror nor excitement will arise in me again.’

So kho ahaṁ, anuruddhā …pe…
While meditating …

tassa mayhaṁ, anuruddhā, etadahosi:

‘duṭṭhullaṁ kho me udapādi, duṭṭhullādhikaraṇañca pana me samādhi cavi.
‘Discomfort arose in me …

Samādhimhi cute obhāso antaradhāyati dassanañca rūpānaṁ.

Sohaṁ tathā karissāmi yathā me puna na vicikicchā uppajjissati, na amanasikāro, na thinamiddhaṁ, na chambhitattaṁ, na uppilaṁ, na duṭṭhullan’ti. (6)
I’ll make sure that neither doubt nor loss of focus nor dullness and drowsiness nor terror nor excitement nor discomfort will arise in me again.’

So kho ahaṁ, anuruddhā …pe…
While meditating …

tassa mayhaṁ, anuruddhā, etadahosi:

‘accāraddhavīriyaṁ kho me udapādi, accāraddhavīriyādhikaraṇañca pana me samādhi cavi.
‘Excessive energy arose in me, and because of that my immersion fell away.

Samādhimhi cute obhāso antaradhāyati dassanañca rūpānaṁ.
When immersion falls away, the light and vision of forms vanish.

Seyyathāpi, anuruddhā, puriso ubhohi hatthehi vaṭṭakaṁ gāḷhaṁ gaṇheyya, so tattheva patameyya;
Suppose a person was to grip a quail too tightly in this hands—it would die right there.

evameva kho me, anuruddhā, accāraddhavīriyaṁ udapādi, accāraddhavīriyādhikaraṇañca pana me samādhi cavi.

Samādhimhi cute obhāso antaradhāyati dassanañca rūpānaṁ.

Sohaṁ tathā karissāmi yathā me puna na vicikicchā uppajjissati, na amanasikāro, na thinamiddhaṁ, na chambhitattaṁ, na uppilaṁ, na duṭṭhullaṁ, na accāraddhavīriyan’ti. (7)
I’ll make sure that neither doubt nor loss of focus nor dullness and drowsiness nor terror nor excitement nor discomfort nor excessive energy will arise in me again.’

So kho ahaṁ, anuruddhā …pe…
While meditating …

tassa mayhaṁ, anuruddhā, etadahosi:

‘atilīnavīriyaṁ kho me udapādi, atilīnavīriyādhikaraṇañca pana me samādhi cavi.
‘Overly lax energy arose in me, and because of that my immersion fell away.

Samādhimhi cute obhāso antaradhāyati dassanañca rūpānaṁ.
When immersion falls away, the light and vision of forms vanish.

Seyyathāpi, anuruddhā, puriso vaṭṭakaṁ sithilaṁ gaṇheyya, so tassa hatthato uppateyya;
Suppose a person was to grip a quail too loosely—it would fly out of their hands.

evameva kho me, anuruddhā, atilīnavīriyaṁ udapādi, atilīnavīriyādhikaraṇañca pana me samādhi cavi.

Samādhimhi cute obhāso antaradhāyati dassanañca rūpānaṁ.

Sohaṁ tathā karissāmi yathā me puna na vicikicchā uppajjissati, na amanasikāro, na thinamiddhaṁ, na chambhitattaṁ, na uppilaṁ, na duṭṭhullaṁ, na accāraddhavīriyaṁ, na atilīnavīriyan’ti. (8)
I’ll make sure that neither doubt nor loss of focus nor dullness and drowsiness nor terror nor excitement nor discomfort nor excessive energy nor overly lax energy will arise in me again.’

So kho ahaṁ, anuruddhā …pe…
While meditating …

tassa mayhaṁ, anuruddhā, etadahosi:

‘abhijappā kho me udapādi, abhijappādhikaraṇañca pana me samādhi cavi.
‘Longing arose in me …

Samādhimhi cute obhāso antaradhāyati dassanañca rūpānaṁ.

Sohaṁ tathā karissāmi yathā me puna na vicikicchā uppajjissati, na amanasikāro, na thinamiddhaṁ, na chambhitattaṁ, na uppilaṁ, na duṭṭhullaṁ, na accāraddhavīriyaṁ, na atilīnavīriyaṁ, na abhijappā’ti. (9)
I’ll make sure that neither doubt nor loss of focus nor dullness and drowsiness nor terror nor excitement nor discomfort nor excessive energy nor overly lax energy nor longing will arise in me again.’

So kho ahaṁ, anuruddhā …pe…
While meditating …

tassa mayhaṁ, anuruddhā, etadahosi:

‘nānattasaññā kho me udapādi, nānattasaññādhikaraṇañca pana me samādhi cavi.
‘Perceptions of diversity arose in me …

Samādhimhi cute obhāso antaradhāyati dassanañca rūpānaṁ.

Sohaṁ tathā karissāmi yathā me puna na vicikicchā uppajjissati, na amanasikāro, na thinamiddhaṁ, na chambhitattaṁ, na uppilaṁ, na duṭṭhullaṁ, na accāraddhavīriyaṁ, na atilīnavīriyaṁ, na abhijappā, na nānattasaññā’ti. (10)
I’ll make sure that neither doubt nor loss of focus nor dullness and drowsiness nor terror nor excitement nor discomfort nor excessive energy nor overly lax energy nor longing nor perception of diversity will arise in me again.’

So kho pana me obhāso nacirasseva antaradhāyati dassanañca rūpānaṁ.
But before long my light and vision of forms vanished.

Tassa mayhaṁ anuruddhā etadahosi:
It occurred to me:

‘ko nu kho hetu ko paccayo yena me obhāso antaradhāyati dassanañca rūpānan’ti.
‘What’s the cause, what’s the reason why my light and vision of forms vanish?’

Tassa mayhaṁ, anuruddhā, etadahosi:
It occurred to me:

‘atinijjhāyitattaṁ kho me rūpānaṁ udapādi, atinijjhāyitattādhikaraṇañca pana me rūpānaṁ samādhi cavi.
‘Excessive concentration on forms arose in me, and because of that my immersion fell away.

Samādhimhi cute obhāso antaradhāyati dassanañca rūpānaṁ.
When immersion falls away, the light and vision of forms vanish.

Sohaṁ tathā karissāmi yathā me puna na vicikicchā uppajjissati, na amanasikāro, na thinamiddhaṁ, na chambhitattaṁ, na uppilaṁ, na duṭṭhullaṁ, na accāraddhavīriyaṁ, na atilīnavīriyaṁ, na abhijappā, na nānattasaññā, na atinijjhāyitattaṁ rūpānan’ti. (11)
I’ll make sure that neither doubt nor loss of focus nor dullness and drowsiness nor terror nor excitement nor discomfort nor excessive energy nor overly lax energy nor longing nor perception of diversity nor excessive concentration on forms will arise in me again.’

So kho ahaṁ, anuruddhā, ‘vicikicchā cittassa upakkileso’ti—
When I understood that doubt is a corruption of the mind, I gave it up.

iti viditvā vicikicchaṁ cittassa upakkilesaṁ pajahiṁ, ‘amanasikāro cittassa upakkileso’ti—
When I understood that loss of focus,

iti viditvā amanasikāraṁ cittassa upakkilesaṁ pajahiṁ, ‘thinamiddhaṁ cittassa upakkileso’ti—
dullness and drowsiness,

iti viditvā thinamiddhaṁ cittassa upakkilesaṁ pajahiṁ, ‘chambhitattaṁ cittassa upakkileso’ti—
terror,

iti viditvā chambhitattaṁ cittassa upakkilesaṁ pajahiṁ, ‘uppilaṁ cittassa upakkileso’ti—
excitement,

iti viditvā uppilaṁ cittassa upakkilesaṁ pajahiṁ, ‘duṭṭhullaṁ cittassa upakkileso’ti—
discomfort,

iti viditvā duṭṭhullaṁ cittassa upakkilesaṁ pajahiṁ, ‘accāraddhavīriyaṁ cittassa upakkileso’ti—
excessive energy,

iti viditvā accāraddhavīriyaṁ cittassa upakkilesaṁ pajahiṁ, ‘atilīnavīriyaṁ cittassa upakkileso’ti—
overly lax energy,

iti viditvā atilīnavīriyaṁ cittassa upakkilesaṁ pajahiṁ, ‘abhijappā cittassa upakkileso’ti—
longing,

iti viditvā abhijappaṁ cittassa upakkilesaṁ pajahiṁ, ‘nānattasaññā cittassa upakkileso’ti—
perception of diversity,

iti viditvā nānattasaññaṁ cittassa upakkilesaṁ pajahiṁ, ‘atinijjhāyitattaṁ rūpānaṁ cittassa upakkileso’ti—
and excessive concentration on forms are corruptions of the mind, I gave them up.

iti viditvā atinijjhāyitattaṁ rūpānaṁ cittassa upakkilesaṁ pajahiṁ.

So kho ahaṁ, anuruddhā, appamatto ātāpī pahitatto viharanto obhāsañhi kho sañjānāmi, na ca rūpāni passāmi;
While meditating diligent, keen, and resolute, I perceived light but did not see forms,

rūpāni hi kho passāmi, na ca obhāsaṁ sañjānāmi:
or I saw forms, but did not see light.

‘kevalampi rattiṁ, kevalampi divaṁ, kevalampi rattindivaṁ’.
And this went on for a whole night, a whole day, even a whole night and day.

Tassa mayhaṁ, anuruddhā, etadahosi:
I thought:

‘ko nu kho hetu ko paccayo yvāhaṁ obhāsañhi kho sañjānāmi na ca rūpāni passāmi;
‘What is the cause, what is the reason for this?’

rūpāni hi kho passāmi na ca obhāsaṁ sañjānāmi—

kevalampi rattiṁ, kevalampi divaṁ, kevalampi rattindivan’ti.

Tassa mayhaṁ, anuruddhā, etadahosi:
It occurred to me:

‘yasmiñhi kho ahaṁ samaye rūpanimittaṁ amanasikaritvā obhāsanimittaṁ manasi karomi, obhāsañhi kho tasmiṁ samaye sañjānāmi, na ca rūpāni passāmi.
‘When I don’t focus on the foundation of the forms, but focus on the foundation of the light, then I perceive light and do not see forms.

Yasmiṁ panāhaṁ samaye obhāsanimittaṁ amanasikaritvā rūpanimittaṁ manasi karomi, rūpāni hi kho tasmiṁ samaye passāmi na ca obhāsaṁ sañjānāmi—
But when I don’t focus on the foundation of the light, but focus on the foundation of the forms, then I see forms and do not perceive light.

kevalampi rattiṁ, kevalampi divaṁ, kevalampi rattindivan’ti.
And this goes on for a whole night, a whole day, even a whole night and day.’

So kho ahaṁ, anuruddhā, appamatto ātāpī pahitatto viharanto parittañceva obhāsaṁ sañjānāmi, parittāni ca rūpāni passāmi;
While meditating diligent, keen, and resolute, I perceived limited light and saw limited forms,

appamāṇañceva obhāsaṁ sañjānāmi, appamāṇāni ca rūpāni passāmi:
or I perceived limitless light and saw limitless forms.

‘kevalampi rattiṁ, kevalampi divaṁ, kevalampi rattindivaṁ’.
And this went on for a whole night, a whole day, even a whole night and day.

Tassa mayhaṁ, anuruddhā, etadahosi:
I thought:

‘ko nu kho hetu ko paccayo yvāhaṁ parittañceva obhāsaṁ sañjānāmi, parittāni ca rūpāni passāmi;
‘What is the cause, what is the reason for this?’

appamāṇañceva obhāsaṁ sañjānāmi, appamāṇāni ca rūpāni passāmi—

kevalampi rattiṁ, kevalampi divaṁ, kevalampi rattindivan’ti.

Tassa mayhaṁ, anuruddhā, etadahosi:
It occurred to me:

‘yasmiṁ kho me samaye paritto samādhi hoti, parittaṁ me tasmiṁ samaye cakkhu hoti.
‘When my immersion is limited, then my vision is limited,

Sohaṁ parittena cakkhunā parittañceva obhāsaṁ sañjānāmi, parittāni ca rūpāni passāmi.
and with limited vision I perceive limited light and see limited forms.

Yasmiṁ pana me samaye appamāṇo samādhi hoti, appamāṇaṁ me tasmiṁ samaye cakkhu hoti.
But when my immersion is limitless, then my vision is limitless,

Sohaṁ appamāṇena cakkhunā appamāṇañceva obhāsaṁ sañjānāmi, appamāṇāni ca rūpāni passāmi—
and with limitless vision I perceive limitless light and see limitless forms.

kevalampi rattiṁ, kevalampi divaṁ, kevalampi rattindivan’ti.
And this goes on for a whole night, a whole day, even a whole night and day.’

Yato kho me, anuruddhā, ‘vicikicchā cittassa upakkileso’ti—
When I understood that doubt,

iti viditvā vicikicchā cittassa upakkileso pahīno ahosi, ‘amanasikāro cittassa upakkileso’ti—
loss of focus,

iti viditvā amanasikāro cittassa upakkileso pahīno ahosi, ‘thinamiddhaṁ cittassa upakkileso’ti—
dullness and drowsiness,

iti viditvā thinamiddhaṁ cittassa upakkileso pahīno ahosi, ‘chambhitattaṁ cittassa upakkileso’ti—
terror,

iti viditvā chambhitattaṁ cittassa upakkileso pahīno ahosi, ‘uppilaṁ cittassa upakkileso’ti—
excitement,

iti viditvā uppilaṁ cittassa upakkileso pahīno ahosi, ‘duṭṭhullaṁ cittassa upakkileso’ti—
discomfort,

iti viditvā duṭṭhullaṁ cittassa upakkileso pahīno ahosi, ‘accāraddhavīriyaṁ cittassa upakkileso’ti—
excessive energy,

iti viditvā accāraddhavīriyaṁ cittassa upakkileso pahīno ahosi, ‘atilīnavīriyaṁ cittassa upakkileso’ti—
overly lax energy,

iti viditvā atilīnavīriyaṁ cittassa upakkileso pahīno ahosi, ‘abhijappā cittassa upakkileso’ti—
longing,

iti viditvā abhijappā cittassa upakkileso pahīno ahosi, ‘nānattasaññā cittassa upakkileso’ti—
perception of diversity,

iti viditvā nānattasaññā cittassa upakkileso pahīno ahosi, ‘atinijjhāyitattaṁ rūpānaṁ cittassa upakkileso’ti—
and excessive concentration on forms are corruptions of the mind, I gave them up.

iti viditvā atinijjhāyitattaṁ rūpānaṁ cittassa upakkileso pahīno ahosi.

Tassa mayhaṁ, anuruddhā, etadahosi:
I thought:

‘ye kho me cittassa upakkilesā te me pahīnā.
‘I’ve given up my mental corruptions.

Handa dānāhaṁ tividhena samādhiṁ bhāvemī’ti.
Now let me develop immersion in three ways.’

So kho ahaṁ, anuruddhā, savitakkampi savicāraṁ samādhiṁ bhāvesiṁ, avitakkampi vicāramattaṁ samādhiṁ bhāvesiṁ, avitakkampi avicāraṁ samādhiṁ bhāvesiṁ, sappītikampi samādhiṁ bhāvesiṁ, nippītikampi samādhiṁ bhāvesiṁ, sātasahagatampi samādhiṁ bhāvesiṁ, upekkhāsahagatampi samādhiṁ bhāvesiṁ.
I developed immersion while placing the mind and keeping it connected; without placing the mind, but just keeping it connected; without placing the mind or keeping it connected; with rapture; without rapture; with pleasure; with equanimity.

Yato kho me, anuruddhā, savitakkopi savicāro samādhi bhāvito ahosi, avitakkopi vicāramatto samādhi bhāvito ahosi, avitakkopi avicāro samādhi bhāvito ahosi, sappītikopi samādhi bhāvito ahosi, nippītikopi samādhi bhāvito ahosi, sātasahagatopi samādhi bhāvito ahosi, upekkhāsahagatopi samādhi bhāvito ahosi.
When I had developed immersion in these ways,

Ñāṇañca pana me dassanaṁ udapādi,
the knowledge and vision arose in me:

akuppā me cetovimutti. Ayamantimā jāti, natthi dāni punabbhavo”ti.
‘My freedom is unshakable; this is my last rebirth; now there are no more future lives.’”

Idamavoca bhagavā.
That is what the Buddha said.

Attamano āyasmā anuruddho bhagavato bhāsitaṁ abhinandīti.
Satisfied, Venerable Anuruddha was happy with what the Buddha said.

Upakkilesasuttaṁ niṭṭhitaṁ aṭṭhamaṁ.

129. Bālapaṇḍitasutta
The Foolish and the Astute

Evaṁ me sutaṁ—
So I have heard.

ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.
At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.

Tatra kho bhagavā bhikkhū āmantesi:
There the Buddha addressed the mendicants,

“bhikkhavo”ti.
“Mendicants!”

“Bhadante”ti te bhikkhū bhagavato paccassosuṁ.
“Venerable sir,” they replied.

Bhagavā etadavoca:
The Buddha said this:

“Tīṇimāni, bhikkhave, bālassa bālalakkhaṇāni bālanimittāni bālāpadānāni.
“These are the three characteristics, signs, and manifestations of a fool.

Katamāni tīṇi?
What three?

Idha, bhikkhave, bālo duccintitacintī ca hoti dubbhāsitabhāsī ca dukkaṭakammakārī ca.
A fool thinks poorly, speaks poorly, and acts poorly.

No cetaṁ, bhikkhave, bālo duccintitacintī ca abhavissa dubbhāsitabhāsī ca dukkaṭakammakārī ca kena naṁ paṇḍitā jāneyyuṁ:
If a fool didn’t think poorly, speak poorly, and act poorly, then how would the astute know of them,

‘bālo ayaṁ bhavaṁ asappuriso’ti?
‘This fellow is a fool, a bad person’?

Yasmā ca kho, bhikkhave, bālo duccintitacintī ca hoti dubbhāsitabhāsī ca dukkaṭakammakārī ca tasmā naṁ paṇḍitā jānanti:
But since a fool does think poorly, speak poorly, and act poorly, then the astute do know of them,

‘bālo ayaṁ bhavaṁ asappuriso’ti.
‘This fellow is a fool, a bad person’.

Sa kho so, bhikkhave, bālo tividhaṁ diṭṭheva dhamme dukkhaṁ domanassaṁ paṭisaṁvedeti.
A fool experiences three kinds of suffering and sadness in the present life.

Sace, bhikkhave, bālo sabhāyaṁ vā nisinno hoti, rathikāya vā nisinno hoti, siṅghāṭake vā nisinno hoti;
Suppose a fool is sitting in a council hall, a street, or a crossroad,

tatra ce jano tajjaṁ tassāruppaṁ kathaṁ manteti.
where people are discussing what is proper and fitting.

Sace, bhikkhave, bālo pāṇātipātī hoti, adinnādāyī hoti, kāmesumicchācārī hoti, musāvādī hoti, surāmerayamajjapamādaṭṭhāyī hoti.
And suppose that fool is someone who kills living creatures, steals, commits sexual misconduct, lies, and uses alcoholic drinks that cause negligence.

Tatra, bhikkhave, bālassa evaṁ hoti:
Then that fool thinks,

‘yaṁ kho jano tajjaṁ tassāruppaṁ kathaṁ manteti,
‘These people are discussing what is proper and fitting.

saṁvijjanteva te dhammā mayi, ahañca tesu dhammesu sandissāmī’ti.
But those things are found in me and I am seen in them!’

Idaṁ, bhikkhave, bālo paṭhamaṁ diṭṭheva dhamme dukkhaṁ domanassaṁ paṭisaṁvedeti.
This is the first kind of suffering and sadness that a fool experiences in the present life.

Puna caparaṁ, bhikkhave, bālo passati rājāno coraṁ āgucāriṁ gahetvā vividhā kammakāraṇā kārente—
Furthermore, a fool sees that the kings have arrested a bandit, a criminal, and subjected them to various punishments—

kasāhipi tāḷente vettehipi tāḷente addhadaṇḍakehipi tāḷente hatthampi chindante pādampi chindante hatthapādampi chindante kaṇṇampi chindante nāsampi chindante kaṇṇanāsampi chindante bilaṅgathālikampi karonte saṅkhamuṇḍikampi karonte rāhumukhampi karonte jotimālikampi karonte hatthapajjotikampi karonte erakavattikampi karonte cīrakavāsikampi karonte eṇeyyakampi karonte baḷisamaṁsikampi karonte kahāpaṇikampi karonte khārāpatacchikampi karonte palighaparivattikampi karonte palālapīṭhakampi karonte tattenapi telena osiñcante sunakhehipi khādāpente jīvantampi sūle uttāsente asināpi sīsaṁ chindante.
whipping, caning, and clubbing; cutting off hands or feet, or both; cutting off ears or nose, or both; the ‘porridge pot’, the ‘shell-shave’, the ‘demon’s mouth’, the ‘garland of fire’, the ‘burning hand’, the ‘grass blades’, the ‘bark dress’, the ‘antelope’, the ‘meat hook’, the ‘coins’, the ‘acid pickle’, the ‘twisting bar’, the ‘straw mat’; being splashed with hot oil, being fed to the dogs, being impaled alive, and being beheaded.

Tatra, bhikkhave, bālassa evaṁ hoti:
Then that fool thinks,

‘yathārūpānaṁ kho pāpakānaṁ kammānaṁ hetu rājāno coraṁ āgucāriṁ gahetvā vividhā kammakāraṇā kārenti—
‘The kinds of deeds for which the kings inflict such punishments—

kasāhipi tāḷenti …pe… asināpi sīsaṁ chindanti;

saṁvijjanteva te dhammā mayi, ahañca tesu dhammesu sandissāmi.
those things are found in me and I am seen in them!

Mañcepi rājāno jāneyyuṁ, mampi rājāno gahetvā vividhā kammakāraṇā kāreyyuṁ—
If the kings find out about me, they will inflict the same kinds of punishments on me!’

kasāhipi tāḷeyyuṁ …pe… jīvantampi sūle uttāseyyuṁ, asināpi sīsaṁ chindeyyun’ti.

Idampi, bhikkhave, bālo dutiyaṁ diṭṭheva dhamme dukkhaṁ domanassaṁ paṭisaṁvedeti.
This is the second kind of suffering and sadness that a fool experiences in the present life.

Puna caparaṁ, bhikkhave, bālaṁ pīṭhasamārūḷhaṁ vā mañcasamārūḷhaṁ vā chamāyaṁ vā semānaṁ, yānissa pubbe pāpakāni kammāni katāni kāyena duccaritāni vācāya duccaritāni manasā duccaritāni tānissa tamhi samaye olambanti ajjholambanti abhippalambanti.
Furthermore, when a fool is resting on a chair or a bed or on the ground, their past bad deeds—misconduct of body, speech, and mind—settle down upon them, rest down upon them, and lay down upon them.

Seyyathāpi, bhikkhave, mahataṁ pabbatakūṭānaṁ chāyā sāyanhasamayaṁ pathaviyā olambanti ajjholambanti abhippalambanti;
It is like the shadow of a great mountain peak in the evening as it settles down, rests down, and lays down upon the earth.

evameva kho, bhikkhave, bālaṁ pīṭhasamārūḷhaṁ vā mañcasamārūḷhaṁ vā chamāyaṁ vā semānaṁ, yānissa pubbe pāpakāni kammāni katāni kāyena duccaritāni vācāya duccaritāni manasā duccaritāni tānissa tamhi samaye olambanti ajjholambanti abhippalambanti.
In the same way, when a fool is resting on a chair or a bed or on the ground, their past bad deeds—misconduct of body, speech, and mind—settle down upon them, rest down upon them, and lay down upon them.

Tatra, bhikkhave, bālassa evaṁ hoti:
Then that fool thinks,

‘akataṁ vata me kalyāṇaṁ, akataṁ kusalaṁ, akataṁ bhīruttāṇaṁ;
‘Well, I haven’t done good and skillful things that keep me safe.

kataṁ pāpaṁ, kataṁ luddaṁ, kataṁ kibbisaṁ.
And I have done bad, violent, and corrupt things.

Yāvatā, bho, akatakalyāṇānaṁ akatakusalānaṁ akatabhīruttāṇānaṁ katapāpānaṁ kataluddānaṁ katakibbisānaṁ gati taṁ gatiṁ pecca gacchāmī’ti.
When I depart, I’ll go to the place where people who’ve done such things go.’

So socati kilamati paridevati urattāḷiṁ kandati sammohaṁ āpajjati.
They sorrow and pine and lament, beating their breasts and falling into confusion.

Idampi, bhikkhave, bālo tatiyaṁ diṭṭheva dhamme dukkhaṁ domanassaṁ paṭisaṁvedeti.
This is the third kind of suffering and sadness that a fool experiences in the present life.

Sa kho so, bhikkhave, bālo kāyena duccaritaṁ caritvā vācāya duccaritaṁ caritvā manasā duccaritaṁ caritvā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati.
Having done bad things by way of body, speech, and mind, when their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell.

Yaṁ kho taṁ, bhikkhave, sammā vadamāno vadeyya:
And if there’s anything of which it may be rightly said that

‘ekantaṁ aniṭṭhaṁ ekantaṁ akantaṁ ekantaṁ amanāpan’ti, nirayameva taṁ sammā vadamāno vadeyya:
it is utterly unlikable, undesirable, and disagreeable, it is of hell that this should be said.

‘ekantaṁ aniṭṭhaṁ ekantaṁ akantaṁ ekantaṁ amanāpan’ti.

Yāvañcidaṁ, bhikkhave, upamāpi na sukarā yāva dukkhā nirayā”ti.
So much so that it’s not easy to give a simile for how painful hell is.”

Evaṁ vutte, aññataro bhikkhu bhagavantaṁ etadavoca:
When he said this, one of the mendicants asked the Buddha,

“sakkā pana, bhante, upamaṁ kātun”ti?
“But sir, is it possible to give a simile?”

“Sakkā, bhikkhū”ti bhagavā avoca.
“It’s possible,” said the Buddha.

“Seyyathāpi, bhikkhu, coraṁ āgucāriṁ gahetvā rañño dasseyyuṁ:
“Suppose they arrest a bandit, a criminal and present him to the king, saying,

‘ayaṁ kho, deva, coro āgucārī, imassa yaṁ icchasi taṁ daṇḍaṁ paṇehī’ti.
‘Your Majesty, this is a bandit, a criminal. Punish him as you will.’

Tamenaṁ rājā evaṁ vadeyya:
The king would say,

‘gacchatha, bho, imaṁ purisaṁ pubbaṇhasamayaṁ sattisatena hanathā’ti.
‘Go, my men, and strike this man in the morning with a hundred spears!’

Tamenaṁ pubbaṇhasamayaṁ sattisatena haneyyuṁ.
The king’s men did as they were told.

Atha rājā majjhanhikasamayaṁ evaṁ vadeyya:
Then at midday the king would say,

‘ambho, kathaṁ so puriso’ti?
‘My men, how is that man?’

‘Tatheva, deva, jīvatī’ti.
‘He’s still alive, Your Majesty.’

Tamenaṁ rājā evaṁ vadeyya:
The king would say,

‘gacchatha, bho, taṁ purisaṁ majjhanhikasamayaṁ sattisatena hanathā’ti.
‘Go, my men, and strike this man in the midday with a hundred spears!’

Tamenaṁ majjhanhikasamayaṁ sattisatena haneyyuṁ.
The king’s men did as they were told.

Atha rājā sāyanhasamayaṁ evaṁ vadeyya:
Then late in the afternoon the king would say,

‘ambho, kathaṁ so puriso’ti?
‘My men, how is that man?’

‘Tatheva, deva, jīvatī’ti.
‘He’s still alive, Your Majesty.’

Tamenaṁ rājā evaṁ vadeyya:
The king would say,

‘gacchatha, bho, taṁ purisaṁ sāyanhasamayaṁ sattisatena hanathā’ti.
‘Go, my men, and strike this man in the late afternoon with a hundred spears!’

Tamenaṁ sāyanhasamayaṁ sattisatena haneyyuṁ.
The king’s men did as they were told.

Taṁ kiṁ maññatha, bhikkhave,
What do you think, mendicants?

api nu so puriso tīhi sattisatehi haññamāno tatonidānaṁ dukkhaṁ domanassaṁ paṭisaṁvediyethā”ti?
Would that man experience pain and distress from being struck with three hundred spears?”

“Ekissāpi, bhante, sattiyā haññamāno so puriso tatonidānaṁ dukkhaṁ domanassaṁ paṭisaṁvediyetha, ko pana vādo tīhi sattisatehī”ti?
“Sir, that man would experience pain and distress from being struck with one spear, let alone three hundred spears!”

Atha kho bhagavā parittaṁ pāṇimattaṁ pāsāṇaṁ gahetvā bhikkhū āmantesi:
Then the Buddha, picking up a stone the size of his palm, addressed the mendicants,

“Taṁ kiṁ maññatha, bhikkhave,
“What do you think, mendicants?

katamo nu kho mahantataro—yo cāyaṁ mayā paritto pāṇimatto pāsāṇo gahito, yo ca himavā pabbatarājā”ti?
Which is bigger: the stone the size of my palm that I’ve picked up, or the Himalayas, the king of mountains?”

“Appamattako ayaṁ, bhante, bhagavatā paritto pāṇimatto pāsāṇo gahito, himavantaṁ pabbatarājānaṁ upanidhāya saṅkhampi na upeti, kalabhāgampi na upeti, upanidhampi na upe”ti.
“Sir, the stone you’ve picked up is tiny. Compared to the Himalayas, it doesn’t even count, it’s not even a fraction, there’s no comparison.”

“Evameva kho, bhikkhave, yaṁ so puriso tīhi sattisatehi haññamāno tatonidānaṁ dukkhaṁ domanassaṁ paṭisaṁvedeti taṁ nirayakassa dukkhassa upanidhāya saṅkhampi na upeti, kalabhāgampi na upeti, upanidhampi na upeti.
“In the same way, compared to the suffering in hell, the pain and distress experienced by that man due to being struck with three hundred spears doesn’t even count, it’s not even a fraction, there’s no comparison.

Tamenaṁ, bhikkhave, nirayapālā pañcavidhabandhanaṁ nāma kammakāraṇaṁ karonti—
The wardens of hell punish them with the five-fold crucifixion.

tattaṁ ayokhilaṁ hatthe gamenti, tattaṁ ayokhilaṁ dutiye hatthe gamenti, tattaṁ ayokhilaṁ pāde gamenti, tattaṁ ayokhilaṁ dutiye pāde gamenti, tattaṁ ayokhilaṁ majjhe urasmiṁ gamenti.
They drive red-hot stakes through the hands and feet, and another in the middle of the chest.

So tattha dukkhā tibbā kharā kaṭukā vedanā vedeti, na ca tāva kālaṁ karoti yāva na taṁ pāpakammaṁ byantīhoti.
And there they feel painful, sharp, severe, acute feelings—but they don’t die until that bad deed is eliminated.

Tamenaṁ, bhikkhave, nirayapālā saṁvesetvā kuṭhārīhi tacchanti.
The wardens of hell throw them down and hack them with axes. …

So tattha dukkhā tibbā …pe… byantīhoti.

Tamenaṁ, bhikkhave, nirayapālā uddhampādaṁ adhosiraṁ gahetvā vāsīhi tacchanti.
They hang them upside-down and hack them with hatchets. …

So tattha dukkhā tibbā …pe… byantīhoti.

Tamenaṁ, bhikkhave, nirayapālā rathe yojetvā ādittāya pathaviyā sampajjalitāya sajotibhūtāya sārentipi paccāsārentipi.
They harness them to a chariot, and drive them back and forth across burning ground, blazing and glowing. …

So tattha dukkhā tibbā …pe… byantīhoti.

Tamenaṁ, bhikkhave, nirayapālā mahantaṁ aṅgārapabbataṁ ādittaṁ sampajjalitaṁ sajotibhūtaṁ āropentipi oropentipi.
They make them climb up and down a huge mountain of burning coals, blazing and glowing. …

So tattha dukkhā tibbā kharā kaṭukā vedanā vedeti, na ca tāva kālaṁ karoti yāva na taṁ pāpakammaṁ byantīhoti.

Tamenaṁ, bhikkhave, nirayapālā uddhampādaṁ adhosiraṁ gahetvā tattāya lohakumbhiyā pakkhipanti ādittāya sampajjalitāya sajotibhūtāya.
The wardens of hell turn them upside down and throw them into a red-hot copper pot, burning, blazing, and glowing.

So tattha pheṇuddehakaṁ paccati.

So tattha pheṇuddehakaṁ paccamāno sakimpi uddhaṁ gacchati, sakimpi adho gacchati, sakimpi tiriyaṁ gacchati.
There they’re seared in boiling scum, and they’re swept up and down and round and round.

Tamenaṁ, bhikkhave, nirayapālā mahāniraye pakkhipanti.
The wardens of hell toss them in the Great Hell.

So kho pana, bhikkhave, mahānirayo—
Now, about that Great Hell:

Catukkaṇṇo catudvāro,
‘Four are its corners, four its doors,

vibhatto bhāgaso mito;
divided into measured parts.

Ayopākārapariyanto,
Surrounded by an iron wall,

ayasā paṭikujjito.
of iron is its roof.

Tassa ayomayā bhūmi,
The ground is even made of iron,

jalitā tejasā yutā;
it burns with fierce fire.

Samantā yojanasataṁ,
The heat forever radiates

pharitvā tiṭṭhati sabbadā.
a hundred leagues around.’

Anekapariyāyenapi kho ahaṁ, bhikkhave, nirayakathaṁ katheyyaṁ;
I could tell you many different things about hell.

yāvañcidaṁ, bhikkhave, na sukarā akkhānena pāpuṇituṁ yāva dukkhā nirayā.
So much so that it’s not easy to completely describe the suffering in hell.

Santi, bhikkhave, tiracchānagatā pāṇā tiṇabhakkhā.
There are, mendicants, animals that feed on grass.

Te allānipi tiṇāni sukkhānipi tiṇāni dantullehakaṁ khādanti.
They eat by cropping fresh or dried grass with their teeth.

Katame ca, bhikkhave, tiracchānagatā pāṇā tiṇabhakkhā?
And what animals feed on grass?

Hatthī assā goṇā gadrabhā ajā migā, ye vā panaññepi keci tiracchānagatā pāṇā tiṇabhakkhā.
Elephants, horses, cattle, donkeys, goats, deer, and various others.

Sa kho so, bhikkhave, bālo idha pubbe rasādo idha pāpāni kammāni karitvā kāyassa bhedā paraṁ maraṇā tesaṁ sattānaṁ sahabyataṁ upapajjati ye te sattā tiṇabhakkhā.
A fool who used to be a glutton here and did bad deeds here, when their body breaks up, after death, is reborn in the company of those sentient beings who feed on grass.

Santi, bhikkhave, tiracchānagatā pāṇā gūthabhakkhā.
There are animals that feed on dung.

Te dūratova gūthagandhaṁ ghāyitvā dhāvanti:
When they catch a whiff of dung they run to it, thinking,

‘ettha bhuñjissāma, ettha bhuñjissāmā’ti.
‘There we’ll eat! There we’ll eat!’

Seyyathāpi nāma brāhmaṇā āhutigandhena dhāvanti:
It’s like when brahmins smell a burnt offering, they run to it, thinking,

‘ettha bhuñjissāma, ettha bhuñjissāmā’ti;
‘There we’ll eat! There we’ll eat!’

evameva kho, bhikkhave, santi tiracchānagatā pāṇā gūthabhakkhā,
In the same way, there are animals that feed on dung.

te dūratova gūthagandhaṁ ghāyitvā dhāvanti:
When they catch a whiff of dung they run to it, thinking,

‘ettha bhuñjissāma, ettha bhuñjissāmā’ti.
‘There we’ll eat! There we’ll eat!’

Katame ca, bhikkhave, tiracchānagatā pāṇā gūthabhakkhā?
And what animals feed on dung?

Kukkuṭā sūkarā soṇā siṅgālā, ye vā panaññepi keci tiracchānagatā pāṇā gūthabhakkhā.
Chickens, pigs, dogs, jackals, and various others.

Sa kho so, bhikkhave, bālo idha pubbe rasādo idha pāpāni kammāni karitvā kāyassa bhedā paraṁ maraṇā tesaṁ sattānaṁ sahabyataṁ upapajjati ye te sattā gūthabhakkhā.
A fool who used to be a glutton here and did bad deeds here, after death is reborn in the company of those sentient beings who feed on dung.

Santi, bhikkhave, tiracchānagatā pāṇā andhakāre jāyanti andhakāre jīyanti andhakāre mīyanti.
There are animals who are born, live, and die in darkness.

Katame ca, bhikkhave, tiracchānagatā pāṇā andhakāre jāyanti andhakāre jīyanti andhakāre mīyanti?
And what animals are born, live, and die in darkness?

Kīṭā puḷavā gaṇḍuppādā, ye vā panaññepi keci tiracchānagatā pāṇā andhakāre jāyanti andhakāre jīyanti andhakāre mīyanti.
Moths, maggots, earthworms, and various others.

Sa kho so, bhikkhave, bālo idha pubbe rasādo, idha pāpāni kammāni karitvā kāyassa bhedā paraṁ maraṇā tesaṁ sattānaṁ sahabyataṁ upapajjati ye te sattā andhakāre jāyanti andhakāre jīyanti andhakāre mīyanti.
A fool who used to be a glutton here and did bad deeds here, after death is reborn in the company of those sentient beings who are born, live, and die in darkness.

Santi, bhikkhave, tiracchānagatā pāṇā udakasmiṁ jāyanti udakasmiṁ jīyanti udakasmiṁ mīyanti.
There are animals who are born, live, and die in water.

Katame ca, bhikkhave, tiracchānagatā pāṇā udakasmiṁ jāyanti udakasmiṁ jīyanti udakasmiṁ mīyanti?
And what animals are born, live, and die in water?

Macchā kacchapā susumārā, ye vā panaññepi keci tiracchānagatā pāṇā udakasmiṁ jāyanti udakasmiṁ jīyanti udakasmiṁ mīyanti.
Fish, turtles, crocodiles, and various others.

Sa kho so, bhikkhave, bālo idha pubbe rasādo idha pāpāni kammāni karitvā kāyassa bhedā paraṁ maraṇā tesaṁ sattānaṁ sahabyataṁ upapajjati ye te sattā udakasmiṁ jāyanti udakasmiṁ jīyanti udakasmiṁ mīyanti.
A fool who used to be a glutton here and did bad deeds here, after death is reborn in the company of those sentient beings who are born, live, and die in water.

Santi, bhikkhave, tiracchānagatā pāṇā asucismiṁ jāyanti asucismiṁ jīyanti asucismiṁ mīyanti.
There are animals who are born, live, and die in filth.

Katame ca, bhikkhave, tiracchānagatā pāṇā asucismiṁ jāyanti asucismiṁ jīyanti asucismiṁ mīyanti?
And what animals are born, live, and die in filth?

Ye te, bhikkhave, sattā pūtimacche vā jāyanti pūtimacche vā jīyanti pūtimacche vā mīyanti pūtikuṇape vā …pe…
Those animals that are born, live, and die in a rotten fish, a rotten corpse,

pūtikummāse vā …
rotten porridge,

candanikāya vā …
or a sewer.

oligalle vā jāyanti, ye vā panaññepi keci tiracchānagatā pāṇā asucismiṁ jāyanti asucismiṁ jīyanti asucismiṁ mīyanti.

Sa kho so, bhikkhave, bālo idha pubbe rasādo idha pāpāni kammāni karitvā kāyassa bhedā paraṁ maraṇā tesaṁ sattānaṁ sahabyataṁ upapajjati ye te sattā asucismiṁ jāyanti asucismiṁ jīyanti asucismiṁ mīyanti.
A fool who used to be a glutton here and did bad deeds here, after death is reborn in the company of those sentient beings who are born, live, and die in filth.

Anekapariyāyenapi kho ahaṁ, bhikkhave, tiracchānayonikathaṁ katheyyaṁ;
I could tell you many different things about the animal realm.

yāvañcidaṁ, bhikkhave, na sukaraṁ akkhānena pāpuṇituṁ yāva dukkhā tiracchānayoni.
So much so that it’s not easy to completely describe the suffering in the animal realm.

Seyyathāpi, bhikkhave, puriso ekacchiggalaṁ yugaṁ mahāsamudde pakkhipeyya.
Mendicants, suppose a person were to throw a yoke with a single hole into the ocean.

Tamenaṁ puratthimo vāto pacchimena saṁhareyya, pacchimo vāto puratthimena saṁhareyya, uttaro vāto dakkhiṇena saṁhareyya, dakkhiṇo vāto uttarena saṁhareyya.
The east wind wafts it west; the west wind wafts it east; the north wind wafts it south; and the south wind wafts it north.

Tatrāssa kāṇo kacchapo, so vassasatassa vassasatassa accayena sakiṁ ummujjeyya.
And there was a one-eyed turtle who popped up once every hundred years.

Taṁ kiṁ maññatha, bhikkhave,
What do you think, mendicants?

api nu so kāṇo kacchapo amusmiṁ ekacchiggale yuge gīvaṁ paveseyyā”ti?
Would that one-eyed turtle still poke its neck through the hole in that yoke?”

“No hetaṁ, bhante”.
“No, sir.

“Yadi pana, bhante, kadāci karahaci dīghassa addhuno accayenā”ti.
Only after a very long time, sir, if ever.”

“Khippataraṁ kho so, bhikkhave, kāṇo kacchapo amusmiṁ ekacchiggale yuge gīvaṁ paveseyya, ato dullabhatarāhaṁ, bhikkhave, manussattaṁ vadāmi sakiṁ vinipātagatena bālena.
“That one-eyed turtle would poke its neck through the hole in that yoke sooner than a fool who has fallen to the underworld would be reborn as a human being, I say.

Taṁ kissa hetu?
Why is that?

Na hettha, bhikkhave, atthi dhammacariyā samacariyā kusalakiriyā puññakiriyā.
Because in that place there’s no principled or moral conduct, and no doing what is good and skillful.

Aññamaññakhādikā ettha, bhikkhave, vattati dubbalakhādikā.
There they just prey on each other, preying on the weak.

Sa kho so, bhikkhave, bālo sace kadāci karahaci dīghassa addhuno accayena manussattaṁ āgacchati, yāni tāni nīcakulāni—
And suppose that fool, after a very long time, returned to the human realm.

caṇḍālakulaṁ vā nesādakulaṁ vā venakulaṁ vā rathakārakulaṁ vā pukkusakulaṁ vā.
They’d be reborn in a low class family—a family of outcastes, hunters, bamboo-workers, chariot-makers, or waste-collectors.

Tathārūpe kule paccājāyati dalidde appannapānabhojane kasiravuttike, yattha kasirena ghāsacchādo labbhati.
Such families are poor, with little to eat or drink, where life is tough, and food and shelter are hard to find.

So ca hoti dubbaṇṇo duddasiko okoṭimako bavhābādho kāṇo vā kuṇī vā khujjo vā pakkhahato vā na lābhī annassa pānassa vatthassa yānassa mālāgandhavilepanassa seyyāvasathapadīpeyyassa.
And they’d be ugly, unsightly, deformed, chronically ill—one-eyed, crippled, lame, or half-paralyzed. They don’t get to have food, drink, clothes, and vehicles; garlands, perfumes, and makeup; or bed, house, and lighting.

So kāyena duccaritaṁ carati vācāya duccaritaṁ carati manasā duccaritaṁ carati.
And they do bad things by way of body, speech, and mind.

So kāyena duccaritaṁ caritvā vācāya duccaritaṁ caritvā manasā duccaritaṁ caritvā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati.
When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell.

Seyyathāpi, bhikkhave, akkhadhutto paṭhameneva kaliggahena puttampi jīyetha, dārampi jīyetha, sabbaṁ sāpateyyampi jīyetha, uttaripi adhibandhaṁ nigaccheyya.
Suppose a gambler on the first unlucky throw were to lose his wife and child, all his property, and then get thrown in jail.

Appamattako so, bhikkhave, kaliggaho yaṁ so akkhadhutto paṭhameneva kaliggahena puttampi jīyetha, dārampi jīyetha, sabbaṁ sāpateyyampi jīyetha, uttaripi adhibandhaṁ nigaccheyya.
But such an unlucky throw is trivial compared to

Atha kho ayameva tato mahantataro kaliggaho yaṁ so bālo kāyena duccaritaṁ caritvā vācāya duccaritaṁ caritvā manasā duccaritaṁ caritvā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati.
the unlucky throw whereby a fool, having done bad things by way of body, speech, and mind, when their body breaks up, after death, is reborn in a place of loss, a bad place, the underworld, hell.

Ayaṁ, bhikkhave, kevalā paripūrā bālabhūmīti.
This is the total fulfillment of the fool’s level.

Tīṇimāni, bhikkhave, paṇḍitassa paṇḍitalakkhaṇāni paṇḍitanimittāni paṇḍitāpadānāni.
There are these three characteristics, signs, and manifestations of an astute person.

Katamāni tīṇi?
What three?

Idha, bhikkhave, paṇḍito sucintitacintī ca hoti subhāsitabhāsī ca sukatakammakārī ca.
An astute person thinks well, speaks well, and acts well.

No cetaṁ, bhikkhave, paṇḍito sucintitacintī ca abhavissa subhāsitabhāsī ca sukatakammakārī ca, kena naṁ paṇḍitā jāneyyuṁ:
If an astute person didn’t think well, speak well, and act well, then how would the astute know of them,

‘paṇḍito ayaṁ bhavaṁ sappuriso’ti?
‘This fellow is astute, a good person’?

Yasmā ca kho, bhikkhave, paṇḍito sucintitacintī ca hoti subhāsitabhāsī ca sukatakammakārī ca tasmā naṁ paṇḍitā jānanti:
But since an astute person does think well, speak well, and act well, then the astute do know of them,

‘paṇḍito ayaṁ bhavaṁ sappuriso’ti.
‘This fellow is astute, a good person’.

Sa kho so, bhikkhave, paṇḍito tividhaṁ diṭṭheva dhamme sukhaṁ somanassaṁ paṭisaṁvedeti.
An astute person experiences three kinds of pleasure and happiness in the present life.

Sace, bhikkhave, paṇḍito sabhāyaṁ vā nisinno hoti, rathikāya vā nisinno hoti, siṅghāṭake vā nisinno hoti;
Suppose an astute person is sitting in a council hall, a street, or a crossroad,

tatra ce jano tajjaṁ tassāruppaṁ kathaṁ manteti.
where people are discussing about what is proper and fitting.

Sace, bhikkhave, paṇḍito pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti, kāmesumicchācārā paṭivirato hoti, musāvādā paṭivirato hoti, surāmerayamajjappamādaṭṭhānā paṭivirato hoti;
And suppose that astute person is someone who refrains from killing living creatures, stealing, committing sexual misconduct, lying, and alcoholic drinks that cause negligence.

tatra, bhikkhave, paṇḍitassa evaṁ hoti:
Then that astute person thinks,

‘yaṁ kho jano tajjaṁ tassāruppaṁ kathaṁ manteti;
‘These people are discussing what is proper and fitting.

saṁvijjanteva te dhammā mayi, ahañca tesu dhammesu sandissāmī’ti.
And those things are found in me and I am seen in them.’

Idaṁ, bhikkhave, paṇḍito paṭhamaṁ diṭṭheva dhamme sukhaṁ somanassaṁ paṭisaṁvedeti.
This is the first kind of pleasure and happiness that an astute person experiences in the present life.

Puna caparaṁ, bhikkhave, paṇḍito passati rājāno coraṁ āgucāriṁ gahetvā vividhā kammakāraṇā kārente—
Furthermore, an astute person sees that the kings have arrested a bandit, a criminal, and subjected them to various punishments—

kasāhipi tāḷente vettehipi tāḷente addhadaṇḍakehipi tāḷente hatthampi chindante pādampi chindante hatthapādampi chindante kaṇṇampi chindante nāsampi chindante kaṇṇanāsampi chindante bilaṅgathālikampi karonte saṅkhamuṇḍikampi karonte rāhumukhampi karonte jotimālikampi karonte hatthapajjotikampi karonte erakavattikampi karonte cīrakavāsikampi karonte eṇeyyakampi karonte balisamaṁsikampi karonte kahāpaṇikampi karonte khārāpatacchikampi karonte palighaparivattikampi karonte palālapīṭhakampi karonte tattenapi telena osiñcante sunakhehipi khādāpente jīvantampi sūle uttāsente asināpi sīsaṁ chindante.
whipping, caning, and clubbing; cutting off hands or feet, or both; cutting off ears or nose, or both; the ‘porridge pot’, the ‘shell-shave’, the ‘demon’s mouth’, the ‘garland of fire’, the ‘burning hand’, the ‘grass blades’, the ‘bark dress’, the ‘antelope’, the ‘meat hook’, the ‘coins’, the ‘acid pickle’, the ‘twisting bar’, the ‘straw mat’; being splashed with hot oil, being fed to the dogs, being impaled alive, and being beheaded.

Tatra, bhikkhave, paṇḍitassa evaṁ hoti:
Then that astute person thinks,

‘yathārūpānaṁ kho pāpakānaṁ kammānaṁ hetu rājāno coraṁ āgucāriṁ gahetvā vividhā kammakāraṇā kārenti kasāhipi tāḷenti, vettehipi tāḷenti, addhadaṇḍakehipi tāḷenti, hatthampi chindanti, pādampi chindanti, hatthapādampi chindanti, kaṇṇampi chindanti, nāsampi chindanti, kaṇṇanāsampi chindanti, bilaṅgathālikampi karonti, saṅkhamuṇḍikampi karonti, rāhumukhampi karonti, jotimālikampi karonti, hatthapajjotikampi karonti, erakavattikampi karonti, cīrakavāsikampi karonti, eṇeyyakampi karonti, balisamaṁsikampi karonti, kahāpaṇikampi karonti, khārāpatacchikampi karonti, palighaparivattikampi karonti, palālapīṭhakampi karonti, tattenapi telena osiñcanti, sunakhehipi khādāpenti, jīvantampi sūle uttāsenti, asināpi sīsaṁ chindanti, na te dhammā mayi saṁvijjanti, ahañca na tesu dhammesu sandissāmī’ti.
‘The kinds of deeds for which the kings inflict such punishments—those things are not found in me and I am not seen in them!’

Idampi, bhikkhave, paṇḍito dutiyaṁ diṭṭheva dhamme sukhaṁ somanassaṁ paṭisaṁvedeti.
This is the second kind of pleasure and happiness that an astute person experiences in the present life.

Puna caparaṁ, bhikkhave, paṇḍitaṁ pīṭhasamārūḷhaṁ vā mañcasamārūḷhaṁ vā chamāyaṁ vā semānaṁ, yānissa pubbe kalyāṇāni kammāni katāni kāyena sucaritāni vācāya sucaritāni manasā sucaritāni tānissa tamhi samaye olambanti …pe…
Furthermore, when an astute person is resting on a chair or a bed or on the ground, their past good deeds—good conduct of body, speech, and mind—settle down upon them, rest down upon them, and lay down upon them.

seyyathāpi, bhikkhave, mahataṁ pabbatakūṭānaṁ chāyā sāyanhasamayaṁ pathaviyā olambanti ajjholambanti abhippalambanti;
It is like the shadow of a great mountain peak in the evening as it settles down, rests down, and lays down upon the earth.

evameva kho, bhikkhave, paṇḍitaṁ pīṭhasamārūḷhaṁ vā mañcasamārūḷhaṁ vā chamāyaṁ vā semānaṁ yānissa pubbe kalyāṇāni kammāni katāni kāyena sucaritāni vācāya sucaritāni manasā sucaritāni tānissa tamhi samaye olambanti ajjholambanti abhippalambanti.
In the same way, when an astute person is resting on a chair or a bed or on the ground, their past good deeds—good conduct of body, speech, and mind—settle down upon them, rest down upon them, and lay down upon them.

Tatra, bhikkhave, paṇḍitassa evaṁ hoti:
Then that astute person thinks,

‘akataṁ vata me pāpaṁ, akataṁ luddaṁ, akataṁ kibbisaṁ;
‘Well, I haven’t done bad, violent, and corrupt things.

kataṁ kalyāṇaṁ, kataṁ kusalaṁ, kataṁ bhīruttāṇaṁ.
And I have done good and skillful deeds that keep me safe.

Yāvatā, bho, akatapāpānaṁ akataluddānaṁ akatakibbisānaṁ katakalyāṇānaṁ katakusalānaṁ katabhīruttāṇānaṁ gati taṁ gatiṁ pecca gacchāmī’ti.
When I pass away, I’ll go to the place where people who’ve done such things go.’

So na socati, na kilamati, na paridevati, na urattāḷiṁ kandati, na sammohaṁ āpajjati.
So they don’t sorrow and pine and lament, beating their breast and falling into confusion.

Idampi, bhikkhave, paṇḍito tatiyaṁ diṭṭheva dhamme sukhaṁ somanassaṁ paṭisaṁvedeti.
This is the third kind of pleasure and happiness that an astute person experiences in the present life.

Sa kho so, bhikkhave, paṇḍito kāyena sucaritaṁ caritvā vācāya sucaritaṁ caritvā manasā sucaritaṁ caritvā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati.
When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.

Yaṁ kho taṁ, bhikkhave, sammā vadamāno vadeyya:
And if there’s anything of which it may be rightly said that

‘ekantaṁ iṭṭhaṁ ekantaṁ kantaṁ ekantaṁ manāpan’ti, saggameva taṁ sammā vadamāno vadeyya:
it is utterly likable, desirable, and agreeable, it is of heaven that this should be said.

‘ekantaṁ iṭṭhaṁ ekantaṁ kantaṁ ekantaṁ manāpan’ti.

Yāvañcidaṁ, bhikkhave, upamāpi na sukarā yāva sukhā saggā”ti.
So much so that it’s not easy to give a simile for how pleasurable heaven is.”

Evaṁ vutte, aññataro bhikkhu bhagavantaṁ etadavoca:
When he said this, one of the mendicants asked the Buddha,

“sakkā pana, bhante, upamaṁ kātun”ti?
“But sir, is it possible to give a simile?”

“Sakkā, bhikkhū”ti bhagavā avoca.
“It’s possible,” said the Buddha.

“Seyyathāpi, bhikkhave, rājā cakkavattī sattahi ratanehi samannāgato catūhi ca iddhīhi tatonidānaṁ sukhaṁ somanassaṁ paṭisaṁvedeti.
“Suppose there was a king, a wheel-turning monarch who possessed seven treasures and four blessings, and experienced pleasure and happiness because of them.

Katamehi sattahi?
What seven?

Idha, bhikkhave, rañño khattiyassa muddhāvasittassa tadahuposathe pannarase sīsaṁnhātassa uposathikassa uparipāsādavaragatassa dibbaṁ cakkaratanaṁ pātubhavati sahassāraṁ sanemikaṁ sanābhikaṁ sabbākāraparipūraṁ.
It’s when, on the fifteenth day sabbath, an anointed aristocratic king has bathed his head and gone upstairs in the stilt longhouse to observe the sabbath. And the heavenly wheel-treasure appears to him, with a thousand spokes, with rim and hub, complete in every detail.

Taṁ disvāna rañño khattiyassa muddhāvasittassa evaṁ hoti:
Seeing this, the king thinks,

‘sutaṁ kho pana metaṁ yassa rañño khattiyassa muddhāvasittassa tadahuposathe pannarase sīsaṁnhātassa uposathikassa uparipāsādavaragatassa dibbaṁ cakkaratanaṁ pātubhavati sahassāraṁ sanemikaṁ sanābhikaṁ sabbākāraparipūraṁ, so hoti rājā cakkavattīti.
‘I have heard that when the heavenly wheel-treasure appears to a king in this way, he becomes a wheel-turning monarch.

Assaṁ nu kho ahaṁ rājā cakkavattī’ti?
Am I then a wheel-turning monarch?’

Atha kho, bhikkhave, rājā khattiyo muddhāvasitto vāmena hatthena bhiṅkāraṁ gahetvā dakkhiṇena hatthena cakkaratanaṁ abbhukkirati:
Then the anointed king, taking a ceremonial vase in his left hand, besprinkled the wheel-treasure with his right hand, saying,

‘pavattatu bhavaṁ cakkaratanaṁ, abhivijinātu bhavaṁ cakkaratanan’ti.
‘Roll forth, O wheel-treasure! Triumph, O wheel-treasure!’

Atha kho taṁ, bhikkhave, cakkaratanaṁ puratthimaṁ disaṁ pavattati. Anvadeva rājā cakkavattī saddhiṁ caturaṅginiyā senāya. Yasmiṁ kho pana, bhikkhave, padese cakkaratanaṁ patiṭṭhāti tattha rājā cakkavattī vāsaṁ upeti saddhiṁ caturaṅginiyā senāya.
Then the wheel-treasure rolls towards the east. And the king follows it together with his army of four divisions. In whatever place the wheel-treasure stands still, there the king comes to stay together with his army.

Ye kho pana, bhikkhave, puratthimāya disāya paṭirājāno te rājānaṁ cakkavattiṁ upasaṅkamitvā evamāhaṁsu:
And any opposing rulers of the eastern quarter come to the wheel-turning monarch and say,

‘ehi kho, mahārāja. Svāgataṁ te, mahārāja. Sakaṁ te, mahārāja. Anusāsa, mahārājā’ti.
‘Come, great king! Welcome, great king! We are yours, great king, instruct us.’

Rājā cakkavattī evamāha:
The wheel-turning monarch says,

‘pāṇo na hantabbo, adinnaṁ nādātabbaṁ, kāmesumicchā na caritabbā, musā na bhāsitabbā, majjaṁ na pātabbaṁ, yathābhuttañca bhuñjathā’ti.
‘Do not kill living creatures. Do not steal. Do not commit sexual misconduct. Do not lie. Do not drink alcohol. Maintain the current level of taxation.’

Ye kho pana, bhikkhave, puratthimāya disāya paṭirājāno te rañño cakkavattissa anuyantā bhavanti.
And so the opposing rulers of the eastern quarter become his vassals.

Atha kho taṁ, bhikkhave, cakkaratanaṁ puratthimaṁ samuddaṁ ajjhogāhetvā paccuttaritvā dakkhiṇaṁ disaṁ pavattati …pe…
Then the wheel-treasure, having plunged into the eastern ocean and emerged again, rolls towards the south. …

dakkhiṇaṁ samuddaṁ ajjhogāhetvā paccuttaritvā pacchimaṁ disaṁ pavattati …pe…
Having plunged into the southern ocean and emerged again, it rolls towards the west. …

pacchimaṁ samuddaṁ ajjhogāhetvā paccuttaritvā uttaraṁ disaṁ pavattati anvadeva rājā cakkavattī saddhiṁ caturaṅginiyā senāya. Yasmiṁ kho pana, bhikkhave, padese cakkaratanaṁ patiṭṭhāti tattha rājā cakkavattī vāsaṁ upeti saddhiṁ caturaṅginiyā senāya.
Having plunged into the western ocean and emerged again, it rolls towards the north, followed by the king together with his army of four divisions. In whatever place the wheel-treasure stands still, there the king comes to stay together with his army.

Ye kho pana, bhikkhave, uttarāya disāya paṭirājāno te rājānaṁ cakkavattiṁ upasaṅkamitvā evamāhaṁsu:
And any opposing rulers of the northern quarter come to the wheel-turning monarch and say,

‘ehi kho, mahārāja. Svāgataṁ te, mahārāja. Sakaṁ te, mahārāja. Anusāsa, mahārājā’ti.
‘Come, great king! Welcome, great king! We are yours, great king, instruct us.’

Rājā cakkavattī evamāha:
The wheel-turning monarch says,

‘pāṇo na hantabbo, adinnaṁ nādātabbaṁ, kāmesumicchā na caritabbā, musā na bhāsitabbā, majjaṁ na pātabbaṁ; yathābhuttañca bhuñjathā’ti.
‘Do not kill living creatures. Do not steal. Do not commit sexual misconduct. Do not lie. Do not drink alcohol. Maintain the current level of taxation.’

Ye kho pana, bhikkhave, uttarāya disāya paṭirājāno te rañño cakkavattissa anuyantā bhavanti.
And so the rulers of the northern quarter become his vassals.

Atha kho taṁ, bhikkhave, cakkaratanaṁ samuddapariyantaṁ pathaviṁ abhivijinitvā tameva rājadhāniṁ paccāgantvā rañño cakkavattissa antepuradvāre akkhāhataṁ maññe tiṭṭhati rañño cakkavattissa antepuradvāraṁ upasobhayamānaṁ.
And then the wheel-treasure, having triumphed over this land surrounded by ocean, returns to the royal capital. There it stands still at the gate to the royal compound as if fixed to an axle, illuminating the royal compound.

Rañño, bhikkhave, cakkavattissa evarūpaṁ cakkaratanaṁ pātubhavati. (1)
Such is the wheel-treasure that appears to the wheel-turning monarch.

Puna caparaṁ, bhikkhave, rañño cakkavattissa hatthiratanaṁ pātubhavati—
Next, the elephant-treasure appears to the wheel-turning monarch.

sabbaseto sattappatiṭṭho iddhimā vehāsaṅgamo uposatho nāma nāgarājā.
It was an all-white sky-walker with psychic power, touching the ground in seven places, a king of elephants named Sabbath.

Taṁ disvāna rañño cakkavattissa cittaṁ pasīdati:
Seeing him, the king was impressed,

‘bhaddakaṁ vata bho hatthiyānaṁ, sace damathaṁ upeyyā’ti.
‘This would truly be a fine elephant vehicle, if he would submit to taming.’

Atha kho taṁ, bhikkhave, hatthiratanaṁ seyyathāpi nāma bhaddo hatthājānīyo dīgharattaṁ suparidanto evameva damathaṁ upeti.
Then the elephant-treasure submitted to taming, as if he were a fine thoroughbred elephant that had been tamed for a long time.

Bhūtapubbaṁ, bhikkhave, rājā cakkavattī tameva hatthiratanaṁ vīmaṁsamāno pubbaṇhasamayaṁ abhiruhitvā samuddapariyantaṁ pathaviṁ anusaṁyāyitvā tameva rājadhāniṁ paccāgantvā pātarāsamakāsi.
Once it so happened that the wheel-turning monarch, testing that same elephant-treasure, mounted him in the morning and traversed the land surrounded by ocean before returning to the royal capital in time for breakfast.

Rañño, bhikkhave, cakkavattissa evarūpaṁ hatthiratanaṁ pātubhavati. (2)
Such is the elephant-treasure that appears to the wheel-turning monarch.

Puna caparaṁ, bhikkhave, rañño cakkavattissa assaratanaṁ pātubhavati—
Next, the horse-treasure appears to the wheel-turning monarch.

sabbaseto kāḷasīso muñjakeso iddhimā vehāsaṅgamo valāhako nāma assarājā.
It was an all-white sky-walker with psychic power, with head of black and mane like woven reeds, a royal steed named Thundercloud.

Taṁ disvāna rañño cakkavattissa cittaṁ pasīdati:
Seeing him, the king was impressed,

‘bhaddakaṁ vata bho assayānaṁ, sace damathaṁ upeyyā’ti.
‘This would truly be a fine horse vehicle, if he would submit to taming.’

Atha kho taṁ, bhikkhave, assaratanaṁ seyyathāpi nāma bhaddo assājānīyo dīgharattaṁ suparidanto evameva damathaṁ upeti.
Then the horse-treasure submitted to taming, as if he were a fine thoroughbred horse that had been tamed for a long time.

Bhūtapubbaṁ, bhikkhave, rājā cakkavattī tameva assaratanaṁ vīmaṁsamāno pubbaṇhasamayaṁ abhiruhitvā samuddapariyantaṁ pathaviṁ anusaṁyāyitvā tameva rājadhāniṁ paccāgantvā pātarāsamakāsi.
Once it so happened that the wheel-turning monarch, testing that same horse-treasure, mounted him in the morning and traversed the land surrounded by ocean before returning to the royal capital in time for breakfast.

Rañño, bhikkhave, cakkavattissa evarūpaṁ assaratanaṁ pātubhavati. (3)
Such is the horse-treasure that appears to the wheel-turning monarch.

Puna caparaṁ, bhikkhave, rañño cakkavattissa maṇiratanaṁ pātubhavati.
Next, the jewel-treasure appears to the wheel-turning monarch.

So hoti maṇi veḷuriyo subho jātimā aṭṭhaṁso suparikammakato.
It is a beryl gem that’s naturally beautiful, eight-faceted, well-worked.

Tassa kho pana, bhikkhave, maṇiratanassa ābhā samantā yojanaṁ phuṭā hoti.
And the radiance of that jewel spreads all-round for a league.

Bhūtapubbaṁ, bhikkhave, rājā cakkavattī tameva maṇiratanaṁ vīmaṁsamāno caturaṅginiṁ senaṁ sannayhitvā maṇiṁ dhajaggaṁ āropetvā rattandhakāratimisāya pāyāsi.
Once it so happened that the wheel-turning monarch, testing that same jewel-treasure, mobilized his army of four divisions and, with the jewel hoisted on his banner, set out in the dark of the night.

Ye kho pana, bhikkhave, samantā gāmā ahesuṁ te tenobhāsena kammante payojesuṁ ‘divā’ti maññamānā.
Then the villagers around them set off to work, thinking that it was day.

Rañño, bhikkhave, cakkavattissa evarūpaṁ maṇiratanaṁ pātubhavati. (4)
Such is the jewel-treasure that appears to the wheel-turning monarch.

Puna caparaṁ, bhikkhave, rañño cakkavattissa itthiratanaṁ pātubhavati.
Next, the woman-treasure appears to the wheel-turning monarch.

Sā abhirūpā dassanīyā pāsādikā paramāya vaṇṇapokkharatāya samannāgatā nātidīghā nātirassā nātikisā nātithūlā nātikāḷikā nāccodātā, atikkantā mānusaṁ vaṇṇaṁ, appattā dibbaṁ vaṇṇaṁ.
She is attractive, good-looking, lovely, of surpassing beauty. She’s neither too tall nor too short; neither too thin nor too fat; neither too dark nor too light. She outdoes human beauty without reaching divine beauty.

Tassa kho pana, bhikkhave, itthiratanassa evarūpo kāyasamphasso hoti, seyyathāpi nāma tūlapicuno vā kappāsapicuno vā.
And her touch is like a tuft of cotton-wool or kapok.

Tassa kho pana, bhikkhave, itthiratanassa sīte uṇhāni gattāni honti, uṇhe sītāni gattāni honti.
When it’s cool her limbs are warm, and when it’s warm her limbs are cool.

Tassa kho pana, bhikkhave, itthiratanassa kāyato candanagandho vāyati, mukhato uppalagandho vāyati.
The fragrance of sandal floats from her body, and lotus from her mouth.

Taṁ kho pana, bhikkhave, itthiratanaṁ rañño cakkavattissa pubbuṭṭhāyinī hoti pacchānipātinī kiṅkārapaṭissāvinī manāpacārinī piyavādinī.
She gets up before the king and goes to bed after him, and is obliging, behaving nicely and speaking politely.

Taṁ kho pana, bhikkhave, itthiratanaṁ rājānaṁ cakkavattiṁ manasāpi no aticarati, kuto pana kāyena?
The woman-treasure does not betray the wheel-turning monarch even in thought, still less in deed.

Rañño, bhikkhave, cakkavattissa evarūpaṁ itthiratanaṁ pātubhavati. (5)
Such is the woman-treasure who appears to the wheel-turning monarch.

Puna caparaṁ, bhikkhave, rañño cakkavattissa gahapatiratanaṁ pātubhavati.
Next, the householder-treasure appears to the wheel-turning monarch.

Tassa kammavipākajaṁ dibbacakkhu pātubhavati, yena nidhiṁ passati sassāmikampi assāmikampi.
The power of clairvoyance manifests in him as a result of past deeds, by which he sees hidden treasure, both owned and ownerless.

So rājānaṁ cakkavattiṁ upasaṅkamitvā evamāha:
He approaches the wheel-turning monarch and says,

‘appossukko tvaṁ, deva, hohi. Ahaṁ te dhanena dhanakaraṇīyaṁ karissāmī’ti.
‘Relax, sire. I will take care of the treasury.’

Bhūtapubbaṁ, bhikkhave, rājā cakkavattī tameva gahapatiratanaṁ vīmaṁsamāno nāvaṁ abhiruhitvā majjhe gaṅgāya nadiyā sotaṁ ogāhitvā gahapatiratanaṁ etadavoca:
Once it so happened that the wheel-turning monarch, testing that same householder-treasure, boarded a boat and sailed to the middle of the Ganges river. Then he said to the householder-treasure,

‘attho me, gahapati, hiraññasuvaṇṇenā’ti.
‘Householder, I need gold coins and bullion.’

‘Tena hi, mahārāja, ekaṁ tīraṁ nāvā upetū’ti.
‘Well then, great king, draw the boat up to one shore.’

‘Idheva me, gahapati, attho hiraññasuvaṇṇenā’ti.
‘It’s right here, householder, that I need gold coins and bullion.’

Atha kho taṁ, bhikkhave, gahapatiratanaṁ ubhohi hatthehi udake omasitvā pūraṁ hiraññasuvaṇṇassa kumbhiṁ uddharitvā rājānaṁ cakkavattiṁ etadavoca:
Then that householder-treasure, immersing both hands in the water, pulled up a pot full of gold coin and bullion, and said to the king,

‘alamettāvatā, mahārāja. Katamettāvatā, mahārāja. Pūjitamettāvatā, mahārājā’ti.
‘Is this sufficient, great king? Has enough been done, great king, enough offered?’

Rājā cakkavattī evamāha:
The wheel-turning monarch said,

‘alamettāvatā, gahapati. Katamettāvatā, gahapati. Pūjitamettāvatā, gahapatī’ti.
‘That is sufficient, householder. Enough has been done, enough offered.’

Rañño, bhikkhave, cakkavattissa evarūpaṁ gahapatiratanaṁ pātubhavati. (6)
Such is the householder-treasure that appears to the wheel-turning monarch.

Puna caparaṁ, bhikkhave, rañño cakkavattissa pariṇāyakaratanaṁ pātubhavati—
Next, the counselor-treasure appears to the wheel-turning monarch.

paṇḍito byatto medhāvī paṭibalo rājānaṁ cakkavattiṁ upayāpetabbaṁ upayāpetuṁ apayāpetabbaṁ apayāpetuṁ ṭhapetabbaṁ ṭhapetuṁ.
He is astute, competent, intelligent, and capable of getting the king to appoint who should be appointed, dismiss who should be dismissed, and retain who should be retained.

So rājānaṁ cakkavattiṁ upasaṅkamitvā evamāha:
He approaches the wheel-turning monarch and says,

‘appossukko tvaṁ, deva, hohi. Ahamanusāsissāmī’ti.
‘Relax, sire. I shall issue instructions.’

Rañño, bhikkhave, cakkavattissa evarūpaṁ pariṇāyakaratanaṁ pātubhavati.
Such is the counselor-treasure that appears to the wheel-turning monarch.

Rājā, bhikkhave, cakkavattī imehi sattahi ratanehi samannāgato hoti. (7)
These are the seven treasures possessed by a wheel-turning monarch.

Katamāhi catūhi iddhīhi?
And what are the four blessings?

Idha, bhikkhave, rājā cakkavattī abhirūpo hoti dassanīyo pāsādiko paramāya vaṇṇapokkharatāya samannāgato ativiya aññehi manussehi.
A wheel-turning monarch is attractive, good-looking, lovely, of surpassing beauty, more so than other people.

Rājā, bhikkhave, cakkavattī imāya paṭhamāya iddhiyā samannāgato hoti.
This is the first blessing.

Puna caparaṁ, bhikkhave, rājā cakkavattī dīghāyuko hoti ciraṭṭhitiko ativiya aññehi manussehi.
Furthermore, he is long-lived, more so than other people.

Rājā, bhikkhave, cakkavattī imāya dutiyāya iddhiyā samannāgato hoti.
This is the second blessing.

Puna caparaṁ, bhikkhave, rājā cakkavattī appābādho hoti appātaṅko samavepākiniyā gahaṇiyā samannāgato nātisītāya nāccuṇhāya ativiya aññehi manussehi.
Furthermore, he is rarely ill or unwell, and his stomach digests well, being neither too hot nor too cold, more so than other people.

Rājā, bhikkhave, cakkavattī imāya tatiyāya iddhiyā samannāgato hoti.
This is the third blessing.

Puna caparaṁ, bhikkhave, rājā cakkavattī brāhmaṇagahapatikānaṁ piyo hoti manāpo.
Furthermore, a wheel-turning monarch is as dear and beloved to the brahmins and householders

Seyyathāpi, bhikkhave, pitā puttānaṁ piyo hoti manāpo;
as a father is to his children.

evameva kho, bhikkhave, rājā cakkavattī brāhmaṇagahapatikānaṁ piyo hoti manāpo.

Raññopi, bhikkhave, cakkavattissa brāhmaṇagahapatikā piyā honti manāpā.
And the brahmins and householders are as dear to the wheel-turning monarch

Seyyathāpi, bhikkhave, pitu puttā piyā honti manāpā;
as children are to their father.

evameva kho, bhikkhave, raññopi cakkavattissa brāhmaṇagahapatikā piyā honti manāpā.

Bhūtapubbaṁ, bhikkhave, rājā cakkavattī caturaṅginiyā senāya uyyānabhūmiṁ niyyāsi.
Once it so happened that a wheel-turning monarch went with his army of four divisions to visit a park.

Atha kho, bhikkhave, brāhmaṇagahapatikā rājānaṁ cakkavattiṁ upasaṅkamitvā evamāhaṁsu:
Then the brahmins and householders went up to him and said,

‘ataramāno, deva, yāhi yathā taṁ mayaṁ cirataraṁ passeyyāmā’ti.
‘Slow down, Your Majesty, so we may see you longer!’

Rājāpi, bhikkhave, cakkavattī sārathiṁ āmantesi:
And the king addressed his charioteer,

‘ataramāno, sārathi, pesehi yathā maṁ brāhmaṇagahapatikā cirataraṁ passeyyun’ti.
‘Drive slowly, charioteer, so I can see the brahmins and householders longer!’

Rājā, bhikkhave, cakkavattī imāya catutthāya iddhiyā samannāgato hoti.
This is the fourth blessing.

Rājā, bhikkhave, cakkavattī imāhi catūhi iddhīhi samannāgato hoti.
These are the four blessings possessed by a wheel-turning monarch.

Taṁ kiṁ maññatha, bhikkhave,
What do you think, mendicants?

api nu kho rājā cakkavattī imehi sattahi ratanehi samannāgato imāhi catūhi ca iddhīhi tatonidānaṁ sukhaṁ somanassaṁ paṭisaṁvediyethā”ti?
Would a wheel-turning monarch who possessed these seven treasures and these four blessings experience pleasure and happiness because of them?”

“Ekamekenapi, bhante, ratanena samannāgato rājā cakkavattī tatonidānaṁ sukhaṁ somanassaṁ paṭisaṁvediyetha, ko pana vādo sattahi ratanehi catūhi ca iddhīhī”ti?
“Sir, a wheel-turning monarch who possessed even a single one of these treasures would experience pleasure and happiness because of that, let alone all seven treasures and four blessings!”

Atha kho bhagavā parittaṁ pāṇimattaṁ pāsāṇaṁ gahetvā bhikkhū āmantesi:
Then the Buddha, picking up a stone the size of his palm, addressed the mendicants,

“Taṁ kiṁ maññatha, bhikkhave,
“What do you think, mendicants?

katamo nu kho mahantataro—yo cāyaṁ mayā paritto pāṇimatto pāsāṇo gahito yo ca himavā pabbatarājā”ti?
Which is bigger: the stone the size of my palm that I’ve picked up, or the Himalayas, the king of mountains?”

“Appamattako ayaṁ, bhante, bhagavatā paritto pāṇimatto pāsāṇo gahito; himavantaṁ pabbatarājānaṁ upanidhāya saṅkhampi na upeti; kalabhāgampi na upeti; upanidhampi na upetī”ti.
“Sir, the stone you’ve picked up is tiny. Compared to the Himalayas, it doesn’t even count, it’s not even a fraction, there’s no comparison.”

“Evameva kho, bhikkhave, yaṁ rājā cakkavattī sattahi ratanehi samannāgato catūhi ca iddhīhi tatonidānaṁ sukhaṁ somanassaṁ paṭisaṁvedeti taṁ dibbassa sukhassa upanidhāya saṅkhampi na upeti; kalabhāgampi na upeti; upanidhampi na upeti.
“In the same way, compared to the happiness of heaven, the pleasure and happiness experienced by a wheel-turning monarch due to those seven treasures and those four blessings doesn’t even count, it’s not even a fraction, there’s no comparison.

Sa kho so, bhikkhave, paṇḍito sace kadāci karahaci dīghassa addhuno accayena manussattaṁ āgacchati, yāni tāni uccākulāni—
And suppose that astute person, after a very long time, returned to the human realm.

khattiyamahāsālakulaṁ vā brāhmaṇamahāsālakulaṁ vā gahapatimahāsālakulaṁ vā tathārūpe kule paccājāyati aḍḍhe mahaddhane mahābhoge pahūtajātarūparajate pahūtavittūpakaraṇe pahūtadhanadhaññe.
They’d be reborn in a well-to-do family of aristocrats, brahmins, or householders—rich, affluent, and wealthy, with lots of gold and silver, lots of property and assets, and lots of money and grain.

So ca hoti abhirūpo dassanīyo pāsādiko paramāya vaṇṇapokkharatāya samannāgato, lābhī annassa pānassa vatthassa yānassa mālāgandhavilepanassa seyyāvasathapadīpeyyassa.
And they’d be attractive, good-looking, lovely, of surpassing beauty. They’d get to have food, drink, clothes, and vehicles; garlands, perfumes, and makeup; and a bed, house, and lighting.

So kāyena sucaritaṁ carati, vācāya sucaritaṁ carati, manasā sucaritaṁ carati.
And they do good things by way of body, speech, and mind.

So kāyena sucaritaṁ caritvā, vācāya sucaritaṁ caritvā, manasā sucaritaṁ caritvā, kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati.
When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.

Seyyathāpi, bhikkhave, akkhadhutto paṭhameneva kaṭaggahena mahantaṁ bhogakkhandhaṁ adhigaccheyya;
Suppose a gambler on the first lucky throw was to win a big pile of money.

appamattako so, bhikkhave, kaṭaggaho yaṁ so akkhadhutto paṭhameneva kaṭaggahena mahantaṁ bhogakkhandhaṁ adhigaccheyya.
But such a lucky throw is trivial compared to

Atha kho ayameva tato mahantataro kaṭaggaho yaṁ so paṇḍito kāyena sucaritaṁ caritvā, vācāya sucaritaṁ caritvā, manasā sucaritaṁ caritvā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati.
the lucky throw whereby an astute person, when their body breaks up, after death, is reborn in a good place, a heavenly realm.

Ayaṁ, bhikkhave, kevalā paripūrā paṇḍitabhūmī”ti.
This is the total fulfillment of the astute person’s level.”

Idamavoca bhagavā.
That is what the Buddha said.

Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.
Satisfied, the mendicants were happy with what the Buddha said.

Bālapaṇḍitasuttaṁ niṭṭhitaṁ navamaṁ.

130. Devadūtasutta
Messengers of the Gods

Evaṁ me sutaṁ—
So I have heard.

ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.
At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.

Tatra kho bhagavā bhikkhū āmantesi:
There the Buddha addressed the mendicants,

“bhikkhavo”ti.
“Mendicants!”

“Bhadante”ti te bhikkhū bhagavato paccassosuṁ.
“Venerable sir,” they replied.

Bhagavā etadavoca:
The Buddha said this:

“Seyyathāpi, bhikkhave, dve agārā sadvārā, tattha cakkhumā puriso majjhe ṭhito passeyya manusse gehaṁ pavisantepi nikkhamantepi anucaṅkamantepi anuvicarantepi;
“Mendicants, suppose there were two houses with doors. A person with good eyesight standing in between them would see people entering and leaving a house and wandering to and fro.

evameva kho ahaṁ, bhikkhave, dibbena cakkhunā visuddhena atikkantamānusakena satte passāmi cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāmi: ‘ime vata bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṁ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā; te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannā. Ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṁ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā; te kāyassa bhedā paraṁ maraṇā manussesu upapannā. Ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṁ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā; te kāyassa bhedā paraṁ maraṇā pettivisayaṁ upapannā. Ime vā pana bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṁ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā; te kāyassa bhedā paraṁ maraṇā tiracchānayoniṁ upapannā. Ime vā pana bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṁ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā; te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannā’ti.
In the same way, with clairvoyance that is purified and superhuman, I see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. I understand how sentient beings are reborn according to their deeds: ‘These dear beings did 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, or among humans. 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 the ghost realm, the animal realm, or in a lower realm, a bad destination, a world of misery, hell.’

Tamenaṁ, bhikkhave, nirayapālā nānābāhāsu gahetvā yamassa rañño dassenti:
Then the wardens of hell take them by the arms and present them to King Yama, saying,

‘ayaṁ, deva, puriso amatteyyo apetteyyo asāmañño abrāhmañño, na kule jeṭṭhāpacāyī.
‘Your Majesty, this person did not pay due respect to their mother and father, ascetics and brahmins, or honor the elders in the family.

Imassa devo daṇḍaṁ paṇetū’ti.
May Your Majesty punish them!’

Tamenaṁ, bhikkhave, yamo rājā paṭhamaṁ devadūtaṁ samanuyuñjati samanugāhati samanubhāsati:
Then King Yama pursues, presses, and grills them about the first messenger of the gods.

‘ambho purisa, na tvaṁ addasa manussesu paṭhamaṁ devadūtaṁ pātubhūtan’ti?
‘Mister, did you not see the first messenger of the gods that appeared among human beings?’

So evamāha:
He says,

‘nāddasaṁ, bhante’ti.
‘I saw nothing, sir.’

Tamenaṁ, bhikkhave, yamo rājā evamāha:
Then King Yama says,

‘ambho purisa, na tvaṁ addasa manussesu daharaṁ kumāraṁ mandaṁ uttānaseyyakaṁ sake muttakarīse palipannaṁ semānan’ti?
‘Mister, did you not see among human beings a little baby collapsed in their own urine and feces?’

So evamāha:
He says,

‘addasaṁ, bhante’ti.
‘I saw that, sir.’

Tamenaṁ, bhikkhave, yamo rājā evamāha:
Then King Yama says,

‘ambho purisa, tassa te viññussa sato mahallakassa na etadahosi—
‘Mister, did it not occur to you—being sensible and mature—

ahampi khomhi jātidhammo, jātiṁ anatīto. Handāhaṁ kalyāṇaṁ karomi kāyena vācāya manasā’ti?
“I, too, am liable to be born. I’m not exempt from rebirth. I’d better do good by way of body, speech, and mind”?’

So evamāha:
He says,

‘nāsakkhissaṁ, bhante, pamādassaṁ, bhante’ti.
‘I couldn’t, sir. I was negligent.’

Tamenaṁ, bhikkhave, yamo rājā evamāha:
Then King Yama says,

‘ambho purisa, pamādavatāya na kalyāṇamakāsi kāyena vācāya manasā.
‘Mister, because you were negligent, you didn’t do good by way of body, speech, and mind.

Taggha tvaṁ, ambho purisa, tathā karissanti yathā taṁ pamattaṁ.
Well, they’ll definitely punish you to fit your negligence.

Taṁ kho pana te etaṁ pāpakammaṁ neva mātarā kataṁ na pitarā kataṁ na bhātarā kataṁ na bhaginiyā kataṁ na mittāmaccehi kataṁ na ñātisālohitehi kataṁ na samaṇabrāhmaṇehi kataṁ na devatāhi kataṁ, tayāvetaṁ pāpakammaṁ kataṁ, tvaññevetassa vipākaṁ paṭisaṁvedissasī’ti. (1)
That bad deed wasn’t done by your mother, father, brother, or sister. It wasn’t done by friends and colleagues, by relatives and kin, by ascetics and brahmins, or by the deities. That bad deed was done by you alone, and you alone will experience the result.’

Tamenaṁ, bhikkhave, yamo rājā paṭhamaṁ devadūtaṁ samanuyuñjitvā samanugāhitvā samanubhāsitvā dutiyaṁ devadūtaṁ samanuyuñjati samanugāhati samanubhāsati:
Then King Yama grills them about the second messenger of the gods.

‘ambho purisa, na tvaṁ addasa manussesu dutiyaṁ devadūtaṁ pātubhūtan’ti?
‘Mister, did you not see the second messenger of the gods that appeared among human beings?’

So evamāha:
He says,

‘nāddasaṁ, bhante’ti.
‘I saw nothing, sir.’

Tamenaṁ, bhikkhave, yamo rājā evamāha:
Then King Yama says,

‘ambho purisa, na tvaṁ addasa manussesu itthiṁ vā purisaṁ vā (…) jiṇṇaṁ gopānasivaṅkaṁ bhoggaṁ daṇḍaparāyanaṁ pavedhamānaṁ gacchantaṁ āturaṁ gatayobbanaṁ khaṇḍadantaṁ palitakesaṁ vilūnaṁ khalitasiraṁ valinaṁ tilakāhatagattan’ti?
‘Mister, did you not see among human beings an elderly woman or a man—eighty, ninety, or a hundred years old—bent double, crooked, leaning on a staff, trembling as they walk, ailing, past their prime, with teeth broken, hair grey and scanty or bald, skin wrinkled, and limbs blotchy?’

So evamāha:
He says,

‘addasaṁ, bhante’ti.
‘I saw that, sir.’

Tamenaṁ, bhikkhave, yamo rājā evamāha:
Then King Yama says,

‘ambho purisa, tassa te viññussa sato mahallakassa na etadahosi—
‘Mister, did it not occur to you—being sensible and mature—

ahampi khomhi jarādhammo, jaraṁ anatīto. Handāhaṁ kalyāṇaṁ karomi kāyena vācāya manasā’ti?
“I, too, am liable to grow old. I’m not exempt from old age. I’d better do good by way of body, speech, and mind”?’

So evamāha:
He says,

‘nāsakkhissaṁ, bhante, pamādassaṁ, bhante’ti.
‘I couldn’t, sir. I was negligent.’

Tamenaṁ, bhikkhave, yamo rājā evamāha:
Then King Yama says,

‘ambho purisa, pamādavatāya na kalyāṇamakāsi kāyena vācāya manasā.
‘Mister, because you were negligent, you didn’t do good by way of body, speech, and mind.

Taggha tvaṁ, ambho purisa, tathā karissanti yathā taṁ pamattaṁ.
Well, they’ll definitely punish you to fit your negligence.

Taṁ kho pana te etaṁ pāpakammaṁ neva mātarā kataṁ na pitarā kataṁ na bhātarā kataṁ na bhaginiyā kataṁ na mittāmaccehi kataṁ na ñātisālohitehi kataṁ na samaṇabrāhmaṇehi kataṁ na devatāhi kataṁ, tayāvetaṁ pāpakammaṁ kataṁ, tvaññevetassa vipākaṁ paṭisaṁvedissasī’ti. (2)
That bad deed wasn’t done by your mother, father, brother, or sister. It wasn’t done by friends and colleagues, by relatives and kin, by ascetics and brahmins, or by the deities. That bad deed was done by you alone, and you alone will experience the result.’

Tamenaṁ, bhikkhave, yamo rājā dutiyaṁ devadūtaṁ samanuyuñjitvā samanugāhitvā samanubhāsitvā tatiyaṁ devadūtaṁ samanuyuñjati samanugāhati samanubhāsati:
Then King Yama grills them about the third messenger of the gods.

‘ambho purisa, na tvaṁ addasa manussesu tatiyaṁ devadūtaṁ pātubhūtan’ti?
‘Mister, did you not see the third messenger of the gods that appeared among human beings?’

So evamāha:
He says,

‘nāddasaṁ, bhante’ti.
‘I saw nothing, sir.’

Tamenaṁ, bhikkhave, yamo rājā evamāha:
Then King Yama says,

‘ambho purisa, na tvaṁ addasa manussesu itthiṁ vā purisaṁ vā ābādhikaṁ dukkhitaṁ bāḷhagilānaṁ sake muttakarīse palipannaṁ semānaṁ aññehi vuṭṭhāpiyamānaṁ aññehi saṁvesiyamānan’ti?
‘Mister, did you not see among human beings a woman or a man, sick, suffering, gravely ill, collapsed in their own urine and feces, being picked up by some and put down by others?’

So evamāha:
He says,

‘addasaṁ, bhante’ti.
‘I saw that, sir.’

Tamenaṁ, bhikkhave, yamo rājā evamāha:
Then King Yama says,

‘ambho purisa, tassa te viññussa sato mahallakassa na etadahosi—
‘Mister, did it not occur to you—being sensible and mature—

ahampi khomhi byādhidhammo, byādhiṁ anatīto.
“I, too, am liable to become sick. I’m not exempt from sickness. I’d better do good by way of body, speech, and mind”?’

Handāhaṁ kalyāṇaṁ karomi kāyena vācāya manasā’ti? So evamāha:
He says,

‘nāsakkhissaṁ, bhante, pamādassaṁ, bhante’ti.
‘I couldn’t, sir. I was negligent.’

Tamenaṁ, bhikkhave, yamo rājā evamāha:
Then King Yama says,

‘ambho purisa, pamādavatāya na kalyāṇamakāsi kāyena vācāya manasā.
‘Mister, because you were negligent, you didn’t do good by way of body, speech, and mind.

Taggha tvaṁ, ambho purisa, tathā karissanti yathā taṁ pamattaṁ.
Well, they’ll definitely punish you to fit your negligence.

Taṁ kho pana te etaṁ pāpakammaṁ neva mātarā kataṁ na pitarā kataṁ na bhātarā kataṁ na bhaginiyā kataṁ na mittāmaccehi kataṁ na ñātisālohitehi kataṁ na samaṇabrāhmaṇehi kataṁ na devatāhi kataṁ, tayāvetaṁ pāpakammaṁ kataṁ, tvaññevetassa vipākaṁ paṭisaṁvedissasī’ti. (3)
That bad deed wasn’t done by your mother, father, brother, or sister. It wasn’t done by friends and colleagues, by relatives and kin, by ascetics and brahmins, or by the deities. That bad deed was done by you alone, and you alone will experience the result.’

Tamenaṁ, bhikkhave, yamo rājā tatiyaṁ devadūtaṁ samanuyuñjitvā samanugāhitvā samanubhāsitvā catutthaṁ devadūtaṁ samanuyuñjati samanugāhati samanubhāsati:
Then King Yama grills them about the fourth messenger of the gods.

‘ambho purisa, na tvaṁ addasa manussesu catutthaṁ devadūtaṁ pātubhūtan’ti?
‘Mister, did you not see the fourth messenger of the gods that appeared among human beings?’

So evamāha:
He says,

‘nāddasaṁ, bhante’ti.
‘I saw nothing, sir.’

Tamenaṁ, bhikkhave, yamo rājā evamāha:
Then King Yama says,

‘ambho purisa, na tvaṁ addasa manussesu rājāno coraṁ āgucāriṁ gahetvā vividhā kammakāraṇā kārente—
‘Mister, did you not see among human beings when the rulers arrested a bandit, a criminal, and subjected them to various punishments—

kasāhipi tāḷente vettehipi tāḷente addhadaṇḍakehipi tāḷente hatthampi chindante pādampi chindante hatthapādampi chindante kaṇṇampi chindante nāsampi chindante kaṇṇanāsampi chindante bilaṅgathālikampi karonte saṅkhamuṇḍikampi karonte rāhumukhampi karonte jotimālikampi karonte hatthapajjotikampi karonte erakavattikampi karonte cīrakavāsikampi karonte eṇeyyakampi karonte baḷisamaṁsikampi karonte kahāpaṇikampi karonte khārāpatacchikampi karonte palighaparivattikampi karonte palālapīṭhakampi karonte tattenapi telena osiñcante sunakhehipi khādāpente jīvantampi sūle uttāsente asināpi sīsaṁ chindante’ti?
whipping, caning, and clubbing; cutting off hands or feet, or both; cutting off ears or nose, or both; the ‘porridge pot’, the ‘shell-shave’, the ‘demon’s mouth’, the ‘garland of fire’, the ‘burning hand’, the ‘grass blades’, the ‘bark dress’, the ‘antelope’, the ‘meat hook’, the ‘coins’, the ‘acid pickle’, the ‘twisting bar’, the ‘straw mat’; being splashed with hot oil, being fed to the dogs, being impaled alive, and being beheaded?’

So evamāha:
He says,

‘addasaṁ, bhante’ti.
‘I saw that, sir.’

Tamenaṁ, bhikkhave, yamo rājā evamāha:
Then King Yama says,

‘ambho purisa, tassa te viññussa sato mahallakassa na etadahosi—
‘Mister, did it not occur to you—being sensible and mature—

ye kira, bho, pāpakāni kammāni karonti te diṭṭheva dhamme evarūpā vividhā kammakāraṇā karīyanti, kimaṅgaṁ pana parattha. Handāhaṁ kalyāṇaṁ karomi kāyena vācāya manasā’ti?
that if someone who does bad deeds receives such punishment in the present life, what must happen to them in the next; I’d better do good by way of body, speech, and mind”?’

So evamāha:
He says,

‘nāsakkhissaṁ, bhante, pamādassaṁ, bhante’ti.
‘I couldn’t, sir. I was negligent.’

Tamenaṁ, bhikkhave, yamo rājā evamāha:
Then King Yama says,

‘ambho purisa, pamādavatāya na kalyāṇamakāsi kāyena vācāya manasā.
‘Mister, because you were negligent, you didn’t do good by way of body, speech, and mind.

Taggha tvaṁ, ambho purisa, tathā karissanti yathā taṁ pamattaṁ.
Well, they’ll definitely punish you to fit your negligence.

Taṁ kho pana te etaṁ pāpakammaṁ neva mātarā kataṁ na pitarā kataṁ na bhātarā kataṁ na bhaginiyā kataṁ na mittāmaccehi kataṁ na ñātisālohitehi kataṁ na samaṇabrāhmaṇehi kataṁ na devatāhi kataṁ, tayāvetaṁ pāpakammaṁ kataṁ, tvaññevetassa vipākaṁ paṭisaṁvedissasī’ti. (4)
That bad deed wasn’t done by your mother, father, brother, or sister. It wasn’t done by friends and colleagues, by relatives and kin, by ascetics and brahmins, or by the deities. That bad deed was done by you alone, and you alone will experience the result.’

Tamenaṁ, bhikkhave, yamo rājā catutthaṁ devadūtaṁ samanuyuñjitvā samanugāhitvā samanubhāsitvā pañcamaṁ devadūtaṁ samanuyuñjati samanugāhati samanubhāsati:
Then King Yama grills them about the fifth messenger of the gods.

‘ambho purisa, na tvaṁ addasa manussesu pañcamaṁ devadūtaṁ pātubhūtan’ti?
‘Mister, did you not see the fifth messenger of the gods that appeared among human beings?’

So evamāha:
He says,

‘nāddasaṁ, bhante’ti.
‘I saw nothing, sir.’

Tamenaṁ, bhikkhave, yamo rājā evamāha:
Then King Yama says,

‘ambho purisa, na tvaṁ addasa manussesu itthiṁ vā purisaṁ vā ekāhamataṁ vā dvīhamataṁ vā tīhamataṁ vā uddhumātakaṁ vinīlakaṁ vipubbakajātan’ti?
‘Mister, did you not see among human beings a woman or a man, dead for one, two, or three days, bloated, livid, and festering?’

So evamāha:
He says,

‘addasaṁ, bhante’ti.
‘I saw that, sir.’

Tamenaṁ, bhikkhave, yamo rājā evamāha:
Then King Yama says,

‘ambho purisa, tassa te viññussa sato mahallakassa na etadahosi—
‘Mister, did it not occur to you—being sensible and mature—

ahampi khomhi maraṇadhammo, maraṇaṁ anatīto. Handāhaṁ kalyāṇaṁ karomi kāyena vācāya manasā’ti?
“I, too, am liable to die. I’m not exempt from death. I’d better do good by way of body, speech, and mind”?’

So evamāha:
He says,

‘nāsakkhissaṁ, bhante, pamādassaṁ, bhante’ti.
‘I couldn’t, sir. I was negligent.’

Tamenaṁ, bhikkhave, yamo rājā evamāha:
Then King Yama says,

‘ambho purisa, pamādavatāya na kalyāṇamakāsi kāyena vācāya manasā.
‘Mister, because you were negligent, you didn’t do good by way of body, speech, and mind.

Taggha tvaṁ, ambho purisa, tathā karissanti yathā taṁ pamattaṁ.
Well, they’ll definitely punish you to fit your negligence.

Taṁ kho pana te etaṁ pāpakammaṁ neva mātarā kataṁ na pitarā kataṁ na bhātarā kataṁ na bhaginiyā kataṁ na mittāmaccehi kataṁ na ñātisālohitehi kataṁ na samaṇabrāhmaṇehi kataṁ na devatāhi kataṁ, tayāvetaṁ pāpakammaṁ kataṁ, tvaññevetassa vipākaṁ paṭisaṁvedissasī’ti. (5)
That bad deed wasn’t done by your mother, father, brother, or sister. It wasn’t done by friends and colleagues, by relatives and kin, by ascetics and brahmins, or by the deities. That bad deed was done by you alone, and you alone will experience the result.’

Tamenaṁ, bhikkhave, yamo rājā pañcamaṁ devadūtaṁ samanuyuñjitvā samanugāhitvā samanubhāsitvā tuṇhī hoti.
Then, after grilling them about the fifth messenger of the gods, King Yama falls silent.

Tamenaṁ, bhikkhave, nirayapālā pañcavidhabandhanaṁ nāma kammakāraṇaṁ karonti—
Then the wardens of hell punish them with the five-fold crucifixion.

tattaṁ ayokhilaṁ hatthe gamenti, tattaṁ ayokhilaṁ dutiye hatthe gamenti, tattaṁ ayokhilaṁ pāde gamenti, tattaṁ ayokhilaṁ dutiye pāde gamenti, tattaṁ ayokhilaṁ majjheurasmiṁ gamenti.
They drive red-hot stakes through the hands and feet, and another in the middle of the chest.

Tamenaṁ, bhikkhave, nirayapālā saṁvesetvā kuṭhārīhi tacchanti …pe…
Then the wardens of hell throw them down and hack them with axes. …

tamenaṁ, bhikkhave, nirayapālā uddhampādaṁ adhosiraṁ gahetvā vāsīhi tacchanti …pe…
They hang them upside-down and hack them with hatchets. …

tamenaṁ, bhikkhave, nirayapālā rathe yojetvā ādittāya pathaviyā sampajjalitāya sajotibhūtāya sārentipi, paccāsārentipi …pe…
They harness them to a chariot, and drive them back and forth across burning ground, blazing and glowing. …

tamenaṁ, bhikkhave, nirayapālā mahantaṁ aṅgārapabbataṁ ādittaṁ sampajjalitaṁ sajotibhūtaṁ āropentipi oropentipi …pe…
They make them climb up and down a huge mountain of burning coals, blazing and glowing. …

tamenaṁ, bhikkhave, nirayapālā uddhampādaṁ adhosiraṁ gahetvā tattāya lohakumbhiyā pakkhipanti ādittāya sampajjalitāya sajotibhūtāya.
Then the wardens of hell turn them upside down and throw them in a red-hot copper pot, burning, blazing, and glowing.

So tattha pheṇuddehakaṁ paccati.

Tamenaṁ, bhikkhave, nirayapālā mahāniraye pakkhipanti.
Then the wardens of hell toss them into the Great Hell.

So kho pana, bhikkhave, mahānirayo—
Now, about that Great Hell:

Catukkaṇṇo catudvāro,
‘Four are its corners, four its doors,

vibhatto bhāgaso mito;
divided into measured parts.

Ayopākārapariyanto,
Surrounded by an iron wall,

ayasā paṭikujjito.
of iron is its roof.

Tassa ayomayā bhūmi,
The ground is even made of iron,

jalitā tejasāyutā;
it burns with fierce fire.

Samantā yojanasataṁ,
The heat forever radiates

pharitvā tiṭṭhati sabbadā.
a hundred leagues around.’

Tassa kho pana, bhikkhave, mahānirayassa puratthimāya bhittiyā acci uṭṭhahitvā pacchimāya bhittiyā paṭihaññati, pacchimāya bhittiyā acci uṭṭhahitvā puratthimāya bhittiyā paṭihaññati, uttarāya bhittiyā acci uṭṭhahitvā dakkhiṇāya bhittiyā paṭihaññati, dakkhiṇāya bhittiyā acci uṭṭhahitvā uttarāya bhittiyā paṭihaññati, heṭṭhā acci uṭṭhahitvā upari paṭihaññati, uparito acci uṭṭhahitvā heṭṭhā paṭihaññati.
Now in the Great Hell, flames surge out of the walls and crash into the opposite wall: from east to west, from west to east, from north to south, from south to north, from bottom to top, from top to bottom.

Hoti kho so, bhikkhave, samayo yaṁ kadāci karahaci dīghassa addhuno accayena tassa mahānirayassa puratthimaṁ dvāraṁ apāpurīyati.
There comes a time when, after a very long period has passed, the eastern gate of the Great Hell is opened.

So tattha sīghena javena dhāvati.
So they run there as fast as they can.

Tassa sīghena javena dhāvato chavimpi ḍayhati, cammampi ḍayhati, maṁsampi ḍayhati, nhārumpi ḍayhati, aṭṭhīnipi sampadhūpāyanti, ubbhataṁ tādisameva hoti.
And as they run, their outer skin, inner skin, flesh, and sinews burn and even their bones smoke. Such is their escape;

Yato ca kho so, bhikkhave, bahusampatto hoti, atha taṁ dvāraṁ pidhīyati.
but when they’ve managed to make it most of the way, the gate is slammed shut.

Hoti kho so, bhikkhave, samayo yaṁ kadāci karahaci dīghassa addhuno accayena tassa mahānirayassa pacchimaṁ dvāraṁ apāpurīyati …pe…
There comes a time when, after a very long period has passed, the western gate …

uttaraṁ dvāraṁ apāpurīyati …pe…
northern gate …

dakkhiṇaṁ dvāraṁ apāpurīyati.
southern gate of the Great hell is opened.

So tattha sīghena javena dhāvati.
So they run there as fast as they can.

Yato ca kho so, bhikkhave, bahusampatto hoti, atha taṁ dvāraṁ pidhīyati.
but when they’ve managed to make it most of the way, the gate is slammed shut.

So tattha sīghena javena dhāvati.
So they run there as fast as they can.

So tena dvārena nikkhamati.
and they make it out that door.

Tassa kho pana, bhikkhave, mahānirayassa samanantarā sahitameva mahanto gūthanirayo.
Immediately adjacent to the Great Hell is the vast Dung Hell.

So tattha patati.
And that’s where they fall.

Tasmiṁ kho pana, bhikkhave, gūthaniraye sūcimukhā pāṇā chaviṁ chindanti, chaviṁ chetvā cammaṁ chindanti, cammaṁ chetvā maṁsaṁ chindanti, maṁsaṁ chetvā nhāruṁ chindanti, nhāruṁ chetvā aṭṭhiṁ chindanti, aṭṭhiṁ chetvā aṭṭhimiñjaṁ khādanti.
In that Dung Hell there are needle-mouthed creatures that bore through the outer skin, the inner skin, the flesh, sinews, and bones, until they reach the marrow and devour it.

So tattha dukkhā tibbā kharā kaṭukā vedanā vedeti, na ca tāva kālaṁ karoti yāva na taṁ pāpakammaṁ byantīhoti. (1)
And there they feel painful, sharp, severe, acute feelings—but they don’t die until that bad deed is eliminated.

Tassa kho pana, bhikkhave, gūthanirayassa samanantarā sahitameva mahanto kukkulanirayo.
Immediately adjacent to the Dung Hell is the vast Hell of Hot Coals.

So tattha patati.
And that’s where they fall.

So tattha dukkhā tibbā kharā kaṭukā vedanā vedeti, na ca tāva kālaṁ karoti yāva na taṁ pāpakammaṁ byantīhoti. (2)
And there they feel painful, sharp, severe, acute feelings—but they don’t die until that bad deed is eliminated.

Tassa kho pana, bhikkhave, kukkulanirayassa samanantarā sahitameva mahantaṁ simbalivanaṁ uddhaṁ yojanamuggataṁ soḷasaṅgulakaṇṭakaṁ ādittaṁ sampajjalitaṁ sajotibhūtaṁ.
Immediately adjacent to the Hell of Hot Coals is the vast Hell of the Red Silk-Cotton Wood. It’s a league high, full of sixteen-inch thorns, burning, blazing, and glowing.

Tattha āropentipi oropentipi.
And there they make them climb up and down.

So tattha dukkhā tibbā kharā kaṭukā vedanā vedeti, na ca tāva kālaṁ karoti yāva na taṁ pāpakammaṁ byantīhoti. (3)
And there they feel painful, sharp, severe, acute feelings—but they don’t die until that bad deed is eliminated.

Tassa kho pana, bhikkhave, simbalivanassa samanantarā sahitameva mahantaṁ asipattavanaṁ.
Immediately adjacent to the Hell of the Red Silk-Cotton Wood is the vast Hell of the Sword-Leaf Trees.

So tattha pavisati.
They enter that.

Tassa vāteritāni pattāni patitāni hatthampi chindanti, pādampi chindanti, hatthapādampi chindanti, kaṇṇampi chindanti, nāsampi chindanti, kaṇṇanāsampi chindanti.
There the fallen leaves blown by the wind cut their hands, feet, both hands and feet; they cut their ears, nose, both ears and nose.

So tattha dukkhā tibbā kharā kaṭukā vedanā vedeti, na ca tāva kālaṁ karoti yāva na taṁ pāpakammaṁ byantīhoti. (4)
And there they feel painful, sharp, severe, acute feelings—but they don’t die until that bad deed is eliminated.

Tassa kho pana, bhikkhave, asipattavanassa samanantarā sahitameva mahatī khārodakā nadī.
Immediately adjacent to the Hell of the Sword-Leaf Trees is the vast Acid Hell.

So tattha patati.
And that’s where they fall.

So tattha anusotampi vuyhati, paṭisotampi vuyhati, anusotapaṭisotampi vuyhati.
There they are swept upstream, swept downstream, and swept both up and down stream.

So tattha dukkhā tibbā kharā kaṭukā vedanā vedeti, na ca tāva kālaṁ karoti yāva na taṁ pāpakammaṁ byantīhoti. (5)
And there they feel painful, sharp, severe, acute feelings—but they don’t die until that bad deed is eliminated.

Tamenaṁ, bhikkhave, nirayapālā balisena uddharitvā thale patiṭṭhāpetvā evamāhaṁsu:
Then the wardens of hell pull them out and place them on dry land, and say,

‘ambho purisa, kiṁ icchasī’ti?
‘Mister, what do you want?’

So evamāha:
They say,

‘jighacchitosmi, bhante’ti.
‘I’m hungry, sir.’

Tamenaṁ, bhikkhave, nirayapālā tattena ayosaṅkunā mukhaṁ vivaritvā ādittena sampajjalitena sajotibhūtena tattaṁ lohaguḷaṁ mukhe pakkhipanti ādittaṁ sampajjalitaṁ sajotibhūtaṁ.
The wardens of hell force open their mouth with a hot iron spike—burning, blazing, glowing—and shove in a red-hot copper ball, burning, blazing, and glowing.

So tassa oṭṭhampi dahati, mukhampi dahati, kaṇṭhampi dahati, urampi dahati, antampi antaguṇampi ādāya adhobhāgā nikkhamati.
It burns their lips, mouth, tongue, throat, and stomach before coming out below dragging their entrails.

Tamenaṁ, bhikkhave, nirayapālā evamāhaṁsu:
Then the wardens of hell say,

‘ambho purisa, kiṁ icchasī’ti?
‘Mister, what do you want?’

So evamāha:
They say,

‘pipāsitosmi, bhante’ti.
‘I’m thirsty, sir.’

Tamenaṁ, bhikkhave, nirayapālā tattena ayosaṅkunā mukhaṁ vivaritvā ādittena sampajjalitena sajotibhūtena tattaṁ tambalohaṁ mukhe āsiñcanti ādittaṁ sampajjalitaṁ sajotibhūtaṁ.
The wardens of hell force open their mouth with a hot iron spike—burning, blazing, glowing—and pour in molten copper, burning, blazing, and glowing.

Taṁ tassa oṭṭhampi dahati, mukhampi dahati, kaṇṭhampi dahati, urampi dahati, antampi antaguṇampi ādāya adhobhāgā nikkhamati.
It burns their lips, mouth, tongue, throat, and stomach before coming out below dragging their entrails.

So tattha dukkhā tibbā kharā kaṭukā vedanā vedeti, na ca tāva kālaṁ karoti, yāva na taṁ pāpakammaṁ byantīhoti.
And there they feel painful, sharp, severe, acute feelings—but they don’t die until that bad deed is eliminated.

Tamenaṁ, bhikkhave, nirayapālā puna mahāniraye pakkhipanti.
Then the wardens of hell toss them back in the Great Hell.

Bhūtapubbaṁ, bhikkhave, yamassa rañño etadahosi:
Once upon a time, King Yama thought:

‘ye kira, bho, loke pāpakāni akusalāni kammāni karonti te evarūpā vividhā kammakāraṇā karīyanti.
‘Those who do such bad deeds in the world receive these many different punishments.

Aho vatāhaṁ manussattaṁ labheyyaṁ. Tathāgato ca loke uppajjeyya arahaṁ sammāsambuddho. Tañcāhaṁ bhagavantaṁ payirupāseyyaṁ.
Oh, I hope I may be reborn as a human being! And that a Realized One—a perfected one, a fully awakened Buddha—arises in the world! And that I may pay homage to the Buddha!

So ca me bhagavā dhammaṁ deseyya. Tassa cāhaṁ bhagavato dhammaṁ ājāneyyan’ti.
Then the Buddha can teach me Dhamma, so that I may understand his teaching.’

Taṁ kho panāhaṁ, bhikkhave, nāññassa samaṇassa vā brāhmaṇassa vā sutvā vadāmi, api ca yadeva sāmaṁ ñātaṁ sāmaṁ diṭṭhaṁ sāmaṁ viditaṁ tadevāhaṁ vadāmī”ti.
Now, I don’t say this because I’ve heard it from some other ascetic or brahmin. I only say it because I’ve known, seen, and realized it for myself.”

Idamavoca bhagavā.
That is what the Buddha said.

Idaṁ vatvāna sugato athāparaṁ etadavoca satthā:
Then the Holy One, the Teacher, went on to say:

“Coditā devadūtehi,
“Those people who are negligent,

ye pamajjanti māṇavā;
when warned by the gods’ messengers:

Te dīgharattaṁ socanti,
a long time they sorrow,

hīnakāyūpagā narā.
when they go to that wretched place.

Ye ca kho devadūtehi,
But those good and peaceful people,

santo sappurisā idha;
when warned by the gods’ messengers,

Coditā nappamajjanti,
never neglect

ariyadhamme kudācanaṁ.
the teaching of the noble ones.

Upādāne bhayaṁ disvā,
Seeing the danger in grasping,

jātimaraṇasambhave;
the origin of birth and death,

Anupādā vimuccanti,
they’re freed by not grasping,

jātimaraṇasaṅkhaye.
with the ending of birth and death.

Te khemappattā sukhino,
Happy, they’ve come to a safe place,

diṭṭhadhammābhinibbutā;
extinguished in this very life.

Sabbaverabhayātītā,
They’ve gone beyond all threats and perils,

sabbadukkhaṁ upaccagun”ti.
and risen above all suffering.”

Devadūtasuttaṁ niṭṭhitaṁ dasamaṁ.

Suññatavaggo niṭṭhito tatiyo.

Tassuddānaṁ

Dvidhāva suññatā hoti,

Abbhutadhammabākulaṁ;

Aciravatabhūmijanāmo,

Anuruddhupakkilesaṁ;

Bālapaṇḍito devadūtañca te dasāti.

(CONTINUED AT ETCHING.NET)

Dated c. 500 BCE
From suttacentral.net
Inscribed by etching.net - PGP ordinal 1534430655325919
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MAJJHIMA NIKĀYA (MIDDLE DISCOURSES) Suttas 121-130: Suññatavagga (The Division on Voidness) Pali Canon Translated by Bhikkhu Sujato 121. Cūḷasuññatasutta The Shorter Discourse on Emptiness Evaṁ me sutaṁ— So I have heard. ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati pubbārāme migāramātupāsāde. At one time the Buddha was staying near Sāvatthī in the Eastern Monastery, the stilt longhouse of Migāra’s mother. Atha kho āyasmā ānando sāyanhasamayaṁ paṭisallānā vuṭṭhito yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā ānando bhagavantaṁ etadavoca: Then in the late afternoon, Venerable Ānanda came out of retreat and went to the Buddha. He bowed, sat down to one side, and said to him: “Ekamidaṁ, bhante, samayaṁ bhagavā sakkesu viharati nagarakaṁ nāma sakyānaṁ nigamo. “Sir, this one time the Buddha was staying in the land of the Sakyans where they have a town named Townsville. Tattha me, bhante, bhagavato sammukhā sutaṁ, sammukhā paṭiggahitaṁ: There I heard and learned this in the presence of the Buddha: ‘suññatāvihārenāhaṁ, ānanda, etarahi bahulaṁ viharāmī’ti. ‘Ānanda, these days I usually practice the meditation on emptiness.’ Kacci metaṁ, bhante, sussutaṁ suggahitaṁ sumanasikataṁ sūpadhāritan”ti? I trust I properly heard, learned, attended, and remembered that from the Buddha?” “Taggha te etaṁ, ānanda, sussutaṁ suggahitaṁ sumanasikataṁ sūpadhāritaṁ. “Indeed, Ānanda, you properly heard, learned, attended, and remembered that. Pubbepāhaṁ, ānanda, etarahipi suññatāvihārena bahulaṁ viharāmi. Now, as before, I usually practice the meditation on emptiness. Seyyathāpi, ānanda, ayaṁ migāramātupāsādo suñño hatthigavassavaḷavena, suñño jātarūparajatena, suñño itthipurisasannipātena atthi cevidaṁ asuññataṁ yadidaṁ— Consider this stilt longhouse of Migāra’s mother. It’s empty of elephants, cows, horses, and mares; of gold and money; and of gatherings of men and women. bhikkhusaṅghaṁ paṭicca ekattaṁ; There is only this that is not emptiness, namely, the oneness dependent on the mendicant Saṅgha. evameva kho, ānanda, bhikkhu amanasikaritvā gāmasaññaṁ, amanasikaritvā manussasaññaṁ, araññasaññaṁ paṭicca manasi karoti ekattaṁ. In the same way, a mendicant—ignoring the perception of the village and the perception of people—focuses on the oneness dependent on the perception of wilderness. Tassa araññasaññāya cittaṁ pakkhandati pasīdati santiṭṭhati adhimuccati. Their mind becomes eager, confident, settled, and decided in that perception of wilderness. So evaṁ pajānāti: They understand: ‘ye assu darathā gāmasaññaṁ paṭicca tedha na santi, ye assu darathā manussasaññaṁ paṭicca tedha na santi, atthi cevāyaṁ darathamattā yadidaṁ— ‘Here there is no stress due to the perception of village or the perception of people. araññasaññaṁ paṭicca ekattan’ti. There is only this modicum of stress, namely the oneness dependent on the perception of wilderness.’ So ‘suññamidaṁ saññāgataṁ gāmasaññāyā’ti pajānāti, ‘suññamidaṁ saññāgataṁ manussasaññāyā’ti pajānāti, ‘atthi cevidaṁ asuññataṁ yadidaṁ— They understand: ‘This field of perception is empty of the perception of the village. It is empty of the perception of people. araññasaññaṁ paṭicca ekattan’ti. There is only this that is not emptiness, namely the oneness dependent on the perception of wilderness.’ Iti yañhi kho tattha na hoti tena taṁ suññaṁ samanupassati, yaṁ pana tattha avasiṭṭhaṁ hoti taṁ ‘santamidaṁ atthī’ti pajānāti. And so they regard it as empty of what is not there, but as to what remains they understand that it is present. Evampissa esā, ānanda, yathābhuccā avipallatthā parisuddhā suññatāvakkanti bhavati. That’s how emptiness is born in them—genuine, undistorted, and pure. Puna caparaṁ, ānanda, bhikkhu amanasikaritvā manussasaññaṁ, amanasikaritvā araññasaññaṁ, pathavīsaññaṁ paṭicca manasi karoti ekattaṁ. Furthermore, a mendicant—ignoring the perception of people and the perception of wilderness—focuses on the oneness dependent on the perception of earth. Tassa pathavīsaññāya cittaṁ pakkhandati pasīdati santiṭṭhati adhimuccati. Their mind becomes eager, confident, settled, and decided in that perception of earth. Seyyathāpi, ānanda, āsabhacammaṁ saṅkusatena suvihataṁ vigatavalikaṁ; As a bull’s hide is rid of folds when fully stretched out by a hundred pegs, evameva kho, ānanda, bhikkhu yaṁ imissā pathaviyā ukkūlavikkūlaṁ nadīviduggaṁ khāṇukaṇṭakaṭṭhānaṁ pabbatavisamaṁ taṁ sabbaṁ amanasikaritvā pathavīsaññaṁ paṭicca manasi karoti ekattaṁ. so too, ignoring the hilly terrain, inaccessible riverlands, stumps and thorns, and rugged mountains, they focus on the oneness dependent on the perception of earth. Tassa pathavīsaññāya cittaṁ pakkhandati pasīdati santiṭṭhati adhimuccati. Their mind becomes eager, confident, settled, and decided in that perception of earth. So evaṁ pajānāti: They understand: ‘ye assu darathā manussasaññaṁ paṭicca tedha na santi, ye assu darathā araññasaññaṁ paṭicca tedha na santi, atthi cevāyaṁ darathamattā yadidaṁ— ‘Here there is no stress due to the perception of people or the perception of wilderness. pathavīsaññaṁ paṭicca ekattan’ti. There is only this modicum of stress, namely the oneness dependent on the perception of earth.’ So ‘suññamidaṁ saññāgataṁ manussasaññāyā’ti pajānāti, ‘suññamidaṁ saññāgataṁ araññasaññāyā’ti pajānāti, ‘atthi cevidaṁ asuññataṁ yadidaṁ— They understand: ‘This field of perception is empty of the perception of people. It is empty of the perception of wilderness. pathavīsaññaṁ paṭicca ekattan’ti. There is only this that is not emptiness, namely the oneness dependent on the perception of earth.’ Iti yañhi kho tattha na hoti tena taṁ suññaṁ samanupassati, yaṁ pana tattha avasiṭṭhaṁ hoti taṁ ‘santamidaṁ atthī’ti pajānāti. And so they regard it as empty of what is not there, but as to what remains they understand that it is present. Evampissa esā, ānanda, yathābhuccā avipallatthā parisuddhā suññatāvakkanti bhavati. That’s how emptiness is born in them—genuine, undistorted, and pure. Puna caparaṁ, ānanda, bhikkhu amanasikaritvā araññasaññaṁ, amanasikaritvā pathavīsaññaṁ, ākāsānañcāyatanasaññaṁ paṭicca manasi karoti ekattaṁ. Furthermore, a mendicant—ignoring the perception of wilderness and the perception of earth—focuses on the oneness dependent on the perception of the dimension of infinite space. Tassa ākāsānañcāyatanasaññāya cittaṁ pakkhandati pasīdati santiṭṭhati adhimuccati. Their mind becomes eager, confident, settled, and decided in that perception of the dimension of infinite space. So evaṁ pajānāti: They understand: ‘ye assu darathā araññasaññaṁ paṭicca tedha na santi, ye assu darathā pathavīsaññaṁ paṭicca tedha na santi, atthi cevāyaṁ darathamattā yadidaṁ— ‘Here there is no stress due to the perception of wilderness or the perception of earth. ākāsānañcāyatanasaññaṁ paṭicca ekattan’ti. There is only this modicum of stress, namely the oneness dependent on the perception of the dimension of infinite space.’ So ‘suññamidaṁ saññāgataṁ araññasaññāyā’ti pajānāti, ‘suññamidaṁ saññāgataṁ pathavīsaññāyā’ti pajānāti, ‘atthi cevidaṁ asuññataṁ yadidaṁ— They understand: ‘This field of perception is empty of the perception of wilderness. It is empty of the perception of earth. ākāsānañcāyatanasaññaṁ paṭicca ekattan’ti. There is only this that is not emptiness, namely the oneness dependent on the perception of the dimension of infinite space.’ Iti yañhi kho tattha na hoti tena taṁ suññaṁ samanupassati, yaṁ pana tattha avasiṭṭhaṁ hoti taṁ ‘santamidaṁ atthī’ti pajānāti. And so they regard it as empty of what is not there, but as to what remains they understand that it is present. Evampissa esā, ānanda, yathābhuccā avipallatthā parisuddhā suññatāvakkanti bhavati. That’s how emptiness is born in them—genuine, undistorted, and pure. Puna caparaṁ, ānanda, bhikkhu amanasikaritvā pathavīsaññaṁ, amanasikaritvā ākāsānañcāyatanasaññaṁ, viññāṇañcāyatanasaññaṁ paṭicca manasi karoti ekattaṁ. Furthermore, a mendicant—ignoring the perception of earth and the perception of the dimension of infinite space—focuses on the oneness dependent on the perception of the dimension of infinite consciousness. Tassa viññāṇañcāyatanasaññāya cittaṁ pakkhandati pasīdati santiṭṭhati adhimuccati. Their mind becomes eager, confident, settled, and decided in that perception of the dimension of infinite consciousness. So evaṁ pajānāti: They understand: ‘ye assu darathā pathavīsaññaṁ paṭicca tedha na santi, ye assu darathā ākāsānañcāyatanasaññaṁ paṭicca tedha na santi, atthi cevāyaṁ darathamattā yadidaṁ— ‘Here there is no stress due to the perception of earth or the perception of the dimension of infinite space. viññāṇañcāyatanasaññaṁ paṭicca ekattan’ti. There is only this modicum of stress, namely the oneness dependent on the perception of the dimension of infinite consciousness.’ So ‘suññamidaṁ saññāgataṁ pathavīsaññāyā’ti pajānāti, ‘suññamidaṁ saññāgataṁ ākāsānañcāyatanasaññāyā’ti pajānāti, ‘atthi cevidaṁ asuññataṁ yadidaṁ— They understand: ‘This field of perception is empty of the perception of earth. It is empty of the perception of the dimension of infinite space. viññāṇañcāyatanasaññaṁ paṭicca ekattan’ti. There is only this modicum of stress, namely the oneness dependent on the perception of the dimension of infinite consciousness.’ Iti yañhi kho tattha na hoti tena taṁ suññaṁ samanupassati, yaṁ pana tattha avasiṭṭhaṁ hoti taṁ ‘santamidaṁ atthī’ti pajānāti. And so they regard it as empty of what is not there, but as to what remains they understand that it is present. Evampissa esā, ānanda, yathābhuccā avipallatthā parisuddhā suññatāvakkanti bhavati. That’s how emptiness is born in them—genuine, undistorted, and pure. Puna caparaṁ, ānanda, bhikkhu amanasikaritvā ākāsānañcāyatanasaññaṁ, amanasikaritvā viññāṇañcāyatanasaññaṁ, ākiñcaññāyatanasaññaṁ paṭicca manasi karoti ekattaṁ. Furthermore, a mendicant—ignoring the perception of the dimension of infinite space and the perception of the dimension of infinite consciousness—focuses on the oneness dependent on the perception of the dimension of nothingness. Tassa ākiñcaññāyatanasaññāya cittaṁ pakkhandati pasīdati santiṭṭhati adhimuccati. Their mind becomes eager, confident, settled, and decided in that perception of the dimension of nothingness. So evaṁ pajānāti: They understand: ‘ye assu darathā ākāsānañcāyatanasaññaṁ paṭicca tedha na santi, ye assu darathā viññāṇañcāyatanasaññaṁ paṭicca tedha na santi, atthi cevāyaṁ darathamattā yadidaṁ— ‘Here there is no stress due to the perception of the dimension of infinite space or the perception of the dimension of infinite consciousness. ākiñcaññāyatanasaññaṁ paṭicca ekattan’ti. There is only this modicum of stress, namely the oneness dependent on the perception of the dimension of nothingness.’ So ‘suññamidaṁ saññāgataṁ ākāsānañcāyatanasaññāyā’ti pajānāti, ‘suññamidaṁ saññāgataṁ viññāṇañcāyatanasaññāyā’ti pajānāti, ‘atthi cevidaṁ asuññataṁ yadidaṁ— They understand: ‘This field of perception is empty of the perception of the dimension of infinite space. It is empty of the perception of the dimension of infinite consciousness. ākiñcaññāyatanasaññaṁ paṭicca ekattan’ti. There is only this that is not emptiness, namely the oneness dependent on the perception of the dimension of nothingness.’ Iti yañhi kho tattha na hoti tena taṁ suññaṁ samanupassati, yaṁ pana tattha avasiṭṭhaṁ hoti taṁ ‘santamidaṁ atthī’ti pajānāti. And so they regard it as empty of what is not there, but as to what remains they understand that it is present. Evampissa esā, ānanda, yathābhuccā avipallatthā parisuddhā suññatāvakkanti bhavati. That’s how emptiness is born in them—genuine, undistorted, and pure. Puna caparaṁ, ānanda bhikkhu amanasikaritvā viññāṇañcāyatanasaññaṁ, amanasikaritvā ākiñcaññāyatanasaññaṁ, nevasaññānāsaññāyatanasaññaṁ paṭicca manasi karoti ekattaṁ. Furthermore, a mendicant—ignoring the perception of the dimension of infinite consciousness and the perception of the dimension of nothingness—focuses on the oneness dependent on the perception of the dimension of neither perception nor non-perception. Tassa nevasaññānāsaññāyatanasaññāya cittaṁ pakkhandati pasīdati santiṭṭhati adhimuccati. Their mind becomes eager, confident, settled, and decided in that perception of the dimension of neither perception nor non-perception. So evaṁ pajānāti: They understand: ‘ye assu darathā viññāṇañcāyatanasaññaṁ paṭicca tedha na santi, ye assu darathā ākiñcaññāyatanasaññaṁ paṭicca tedha na santi, atthi cevāyaṁ darathamattā yadidaṁ— ‘Here there is no stress due to the perception of the dimension of infinite consciousness or the perception of the dimension of nothingness. nevasaññānāsaññāyatanasaññaṁ paṭicca ekattan’ti. There is only this modicum of stress, namely the oneness dependent on the perception of the dimension of neither perception nor non-perception.’ So ‘suññamidaṁ saññāgataṁ viññāṇañcāyatanasaññāyā’ti pajānāti, ‘suññamidaṁ saññāgataṁ ākiñcaññāyatanasaññāyā’ti pajānāti, ‘atthi cevidaṁ asuññataṁ yadidaṁ— They understand: ‘This field of perception is empty of the perception of the dimension of infinite consciousness. It is empty of the perception of the dimension of nothingness. nevasaññānāsaññāyatanasaññaṁ paṭicca ekattan’ti. There is only this that is not emptiness, namely the oneness dependent on the perception of the dimension of neither perception nor non-perception.’ Iti yañhi kho tattha na hoti tena taṁ suññaṁ samanupassati, yaṁ pana tattha avasiṭṭhaṁ hoti taṁ ‘santamidaṁ atthī’ti pajānāti. And so they regard it as empty of what is not there, but as to what remains they understand that it is present. Evampissa esā, ānanda, yathābhuccā avipallatthā parisuddhā suññatāvakkanti bhavati. That’s how emptiness is born in them—genuine, undistorted, and pure. Puna caparaṁ, ānanda, bhikkhu amanasikaritvā ākiñcaññāyatanasaññaṁ, amanasikaritvā nevasaññānāsaññāyatanasaññaṁ, animittaṁ cetosamādhiṁ paṭicca manasi karoti ekattaṁ. Furthermore, a mendicant—ignoring the perception of the dimension of nothingness and the perception of the dimension of neither perception nor non-perception—focuses on the oneness dependent on the signless immersion of the heart. Tassa animitte cetosamādhimhi cittaṁ pakkhandati pasīdati santiṭṭhati adhimuccati. Their mind becomes eager, confident, settled, and decided in that signless immersion of the heart. So evaṁ pajānāti: They understand: ‘ye assu darathā ākiñcaññāyatanasaññaṁ paṭicca tedha na santi, ye assu darathā nevasaññānāsaññāyatanasaññaṁ paṭicca tedha na santi, atthi cevāyaṁ darathamattā yadidaṁ— ‘Here there is no stress due to the perception of the dimension of nothingness or the perception of the dimension of neither perception nor non-perception. imameva kāyaṁ paṭicca saḷāyatanikaṁ jīvitapaccayā’ti. There is only this modicum of stress, namely that associated with the six sense fields dependent on this body and conditioned by life.’ So ‘suññamidaṁ saññāgataṁ ākiñcaññāyatanasaññāyā’ti pajānāti, ‘suññamidaṁ saññāgataṁ nevasaññānāsaññāyatanasaññāyā’ti pajānāti, ‘atthi cevidaṁ asuññataṁ yadidaṁ— They understand: ‘This field of perception is empty of the perception of the dimension of nothingness. It is empty of the perception of the dimension of neither perception nor non-perception. imameva kāyaṁ paṭicca saḷāyatanikaṁ jīvitapaccayā’ti. There is only this that is not emptiness, namely that associated with the six sense fields dependent on this body and conditioned by life.’ Iti yañhi kho tattha na hoti tena taṁ suññaṁ samanupassati, yaṁ pana tattha avasiṭṭhaṁ hoti taṁ ‘santamidaṁ atthī’ti pajānāti. And so they regard it as empty of what is not there, but as to what remains they understand that it is present. Evampissa esā, ānanda, yathābhuccā avipallatthā parisuddhā suññatāvakkanti bhavati. That’s how emptiness is born in them—genuine, undistorted, and pure. Puna caparaṁ, ānanda, bhikkhu amanasikaritvā ākiñcaññāyatanasaññaṁ, amanasikaritvā nevasaññānāsaññāyatanasaññaṁ, animittaṁ cetosamādhiṁ paṭicca manasi karoti ekattaṁ. Furthermore, a mendicant—ignoring the perception of the dimension of nothingness and the perception of the dimension of neither perception nor non-perception—focuses on the oneness dependent on the signless immersion of the heart. Tassa animitte cetosamādhimhi cittaṁ pakkhandati pasīdati santiṭṭhati adhimuccati. Their mind becomes eager, confident, settled, and decided in that signless immersion of the heart. So evaṁ pajānāti: They understand: ‘ayampi kho animitto cetosamādhi abhisaṅkhato abhisañcetayito’. ‘Even this signless immersion of the heart 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.’ 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.’ So evaṁ pajānāti: They understand: ‘ye assu darathā kāmāsavaṁ paṭicca tedha na santi, ye assu darathā bhavāsavaṁ paṭicca tedha na santi, ye assu darathā avijjāsavaṁ paṭicca tedha na santi, atthi cevāyaṁ darathamattā yadidaṁ— ‘Here there is no stress due to the defilements of sensuality, desire to be reborn, or ignorance. imameva kāyaṁ paṭicca saḷāyatanikaṁ jīvitapaccayā’ti. There is only this modicum of stress, namely that associated with the six sense fields dependent on this body and conditioned by life.’ So ‘suññamidaṁ saññāgataṁ kāmāsavenā’ti pajānāti, ‘suññamidaṁ saññāgataṁ bhavāsavenā’ti pajānāti, ‘suññamidaṁ saññāgataṁ avijjāsavenā’ti pajānāti, ‘atthi cevidaṁ asuññataṁ yadidaṁ— They understand: ‘This field of perception is empty of the perception of the defilements of sensuality, desire to be reborn, and ignorance. imameva kāyaṁ paṭicca saḷāyatanikaṁ jīvitapaccayā’ti. There is only this that is not emptiness, namely that associated with the six sense fields dependent on this body and conditioned by life.’ Iti yañhi kho tattha na hoti tena taṁ suññaṁ samanupassati, yaṁ pana tattha avasiṭṭhaṁ hoti taṁ ‘santamidaṁ atthī’ti pajānāti. And so they regard it as empty of what is not there, but as to what remains they understand that it is present. Evampissa esā, ānanda, yathābhuccā avipallatthā parisuddhā paramānuttarā suññatāvakkanti bhavati. That’s how emptiness is born in them—genuine, undistorted, and pure. Yepi hi keci, ānanda, atītamaddhānaṁ samaṇā vā brāhmaṇā vā parisuddhaṁ paramānuttaraṁ suññataṁ upasampajja vihariṁsu, sabbe te imaṁyeva parisuddhaṁ paramānuttaraṁ suññataṁ upasampajja vihariṁsu. Whatever ascetics and brahmins enter and remain in the pure, ultimate, supreme emptiness—whether in the past, future, or present—all of them enter and remain in this same pure, ultimate, supreme emptiness. Yepi hi keci, ānanda, anāgatamaddhānaṁ samaṇā vā brāhmaṇā vā parisuddhaṁ paramānuttaraṁ suññataṁ upasampajja viharissanti, sabbe te imaṁyeva parisuddhaṁ paramānuttaraṁ suññataṁ upasampajja viharissanti. Yepi hi keci, ānanda, etarahi samaṇā vā brāhmaṇā vā parisuddhaṁ paramānuttaraṁ suññataṁ upasampajja viharanti, sabbe te imaṁyeva parisuddhaṁ paramānuttaraṁ suññataṁ upasampajja viharanti. Tasmātiha, ānanda, ‘parisuddhaṁ paramānuttaraṁ suññataṁ upasampajja viharissāmā’ti— So, Ānanda, you should train like this: ‘We will enter and remain in the pure, ultimate, supreme emptiness.’ evañhi vo, ānanda, sikkhitabban”ti. That’s how you should train.” Idamavoca bhagavā. That is what the Buddha said. Attamano āyasmā ānando bhagavato bhāsitaṁ abhinandīti. Satisfied, Venerable Ānanda was happy with what the Buddha said. Cūḷasuññatasuttaṁ niṭṭhitaṁ paṭhamaṁ. 122. Mahāsuññatasutta The Longer Discourse on Emptiness Evaṁ me sutaṁ— So I have heard. ekaṁ samayaṁ bhagavā sakkesu viharati kapilavatthusmiṁ nigrodhārāme. At one time the Buddha was staying in the land of the Sakyans, near Kapilavatthu in the Banyan Tree Monastery. Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya kapilavatthuṁ piṇḍāya pāvisi. Then the Buddha robed up in the morning and, taking his bowl and robe, entered Kapilavatthu for alms. Kapilavatthusmiṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto yena kāḷakhemakassa sakkassa vihāro tenupasaṅkami divāvihārāya. He wandered for alms in Kapilavatthu. After the meal, on his return from alms-round, he went to the dwelling of Kāḷakhemaka the Sakyan for the day’s meditation. Tena kho pana samayena kāḷakhemakassa sakkassa vihāre sambahulāni senāsanāni paññattāni honti. Now at that time many resting places had been spread out at Kāḷakhemaka’s dwelling. Addasā kho bhagavā kāḷakhemakassa sakkassa vihāre sambahulāni senāsanāni paññattāni. The Buddha saw this, Disvāna bhagavato etadahosi: and wondered, “sambahulāni kho kāḷakhemakassa sakkassa vihāre senāsanāni paññattāni. “Many resting places have been spread out; Sambahulā nu kho idha bhikkhū viharantī”ti. are there many mendicants living here?” Tena kho pana samayena āyasmā ānando sambahulehi bhikkhūhi saddhiṁ ghaṭāya sakkassa vihāre cīvarakammaṁ karoti. Now at that time Venerable Ānanda, together with many other mendicants, was making robes in Ghaṭa the Sakyan’s dwelling. Atha kho bhagavā sāyanhasamayaṁ paṭisallānā vuṭṭhito yena ghaṭāya sakkassa vihāro tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Then in the late afternoon, the Buddha came out of retreat and went to Ghaṭa’s dwelling, where he sat on the seat spread out Nisajja kho bhagavā āyasmantaṁ ānandaṁ āmantesi: and said to Venerable Ānanda, “sambahulāni kho, ānanda, kāḷakhemakassa sakkassa vihāre senāsanāni paññattāni. “Many resting places have been spread out at Kāḷakhemaka’s dwelling; Sambahulā nu kho ettha bhikkhū viharantī”ti? are many mendicants living there?” “Sambahulāni, bhante, kāḷakhemakassa sakkassa vihāre senāsanāni paññattāni. Sambahulā bhikkhū ettha viharanti. “Indeed there are, sir. Cīvarakārasamayo no, bhante, vattatī”ti. It’s currently the time for making robes.” “Na kho, ānanda, bhikkhu sobhati saṅgaṇikārāmo saṅgaṇikarato saṅgaṇikārāmataṁ anuyutto gaṇārāmo gaṇarato gaṇasammudito. “Ānanda, a mendicant doesn’t shine who enjoys company and groups, who loves them and likes to enjoy them. So vatānanda, bhikkhu saṅgaṇikārāmo saṅgaṇikarato saṅgaṇikārāmataṁ anuyutto gaṇārāmo gaṇarato gaṇasammudito yaṁ taṁ nekkhammasukhaṁ pavivekasukhaṁ upasamasukhaṁ sambodhisukhaṁ tassa sukhassa nikāmalābhī bhavissati akicchalābhī akasiralābhīti—netaṁ ṭhānaṁ vijjati. It’s simply not possible that such a mendicant will get the pleasure of renunciation, the pleasure of seclusion, the pleasure of peace, the pleasure of awakening when they want, without trouble or difficulty. Yo ca kho so, ānanda, bhikkhu eko gaṇasmā vūpakaṭṭho viharati tassetaṁ bhikkhuno pāṭikaṅkhaṁ yaṁ taṁ nekkhammasukhaṁ pavivekasukhaṁ upasamasukhaṁ sambodhisukhaṁ tassa sukhassa nikāmalābhī bhavissati akicchalābhī akasiralābhīti—ṭhānametaṁ vijjati. But you should expect that a mendicant who lives alone, withdrawn from the group, will get the pleasure of renunciation, the pleasure of seclusion, the pleasure of peace, the pleasure of awakening when they want, without trouble or difficulty. That is possible. So vatānanda, bhikkhu saṅgaṇikārāmo saṅgaṇikarato saṅgaṇikārāmataṁ anuyutto gaṇārāmo gaṇarato gaṇasammudito sāmāyikaṁ vā kantaṁ cetovimuttiṁ upasampajja viharissati asāmāyikaṁ vā akuppanti—netaṁ ṭhānaṁ vijjati. Indeed, Ānanda, it is not possible that a mendicant who enjoys company will enter and remain in the freedom of heart—either that which is temporary and pleasant, or that which is irreversible and unshakable. Yo ca kho so, ānanda, bhikkhu eko gaṇasmā vūpakaṭṭho viharati tassetaṁ bhikkhuno pāṭikaṅkhaṁ sāmāyikaṁ vā kantaṁ cetovimuttiṁ upasampajja viharissati asāmāyikaṁ vā akuppanti—ṭhānametaṁ vijjati. But it is possible that a mendicant who lives alone, withdrawn from the group will enter and remain in the freedom of heart—either that which is temporary and pleasant, or that which is irreversible and unshakable. Nāhaṁ, ānanda, ekaṁ rūpampi samanupassāmi yattha rattassa yathābhiratassa rūpassa vipariṇāmaññathābhāvā na uppajjeyyuṁ sokaparidevadukkhadomanassūpāyāsā. Ānanda, I do not see even a single sight which, with its decay and perishing, would not give rise to sorrow, lamentation, pain, sadness, and distress in someone who has desire and lust for it. Ayaṁ kho panānanda, vihāro tathāgatena abhisambuddho yadidaṁ— But the Realized One woke up to this meditation, namely sabbanimittānaṁ amanasikārā ajjhattaṁ suññataṁ upasampajja viharituṁ. to enter and remain in emptiness internally by not focusing on any signs. Tatra ce, ānanda, tathāgataṁ iminā vihārena viharantaṁ bhavanti upasaṅkamitāro bhikkhū bhikkhuniyo upāsakā upāsikāyo rājāno rājamahāmattā titthiyā titthiyasāvakā. Now, suppose that while the Realized One is practicing this meditation, monks, nuns, laymen, laywomen, rulers and their ministers, founders of religious sects, and their disciples go to visit him. Tatrānanda, tathāgato vivekaninneneva cittena vivekapoṇena vivekapabbhārena vūpakaṭṭhena nekkhammābhiratena byantībhūtena sabbaso āsavaṭṭhānīyehi dhammehi aññadatthu uyyojanikapaṭisaṁyuttaṁyeva kathaṁ kattā hoti. In that case, with a mind slanting, sloping, and inclining to seclusion, withdrawn, and loving renunciation, he invariably gives each of them a talk emphasizing the topic of dismissal. Tasmātihānanda, bhikkhu cepi ākaṅkheyya: Therefore, if a mendicant might wish: ‘ajjhattaṁ suññataṁ upasampajja vihareyyan’ti, tenānanda, bhikkhunā ajjhattameva cittaṁ saṇṭhapetabbaṁ sannisādetabbaṁ ekodi kātabbaṁ samādahātabbaṁ. ‘May I enter and remain in emptiness internally!’ So they should still, settle, unify, and immerse their mind in samādhi internally. Kathañcānanda, bhikkhu ajjhattameva cittaṁ saṇṭhapeti sannisādeti ekodiṁ karoti samādahati? And how does a mendicant still, settle, unify, and immerse their mind in samādhi internally? Idhānanda, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati …pe… It’s when a mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption … dutiyaṁ jhānaṁ … second absorption … tatiyaṁ jhānaṁ … third absorption … catutthaṁ jhānaṁ upasampajja viharati. fourth absorption. Evaṁ kho, ānanda, bhikkhu ajjhattameva cittaṁ saṇṭhapeti sannisādeti ekodiṁ karoti samādahati. That’s how a mendicant stills, settles, unifies, and immerses their mind in samādhi internally. So ajjhattaṁ suññataṁ manasi karoti. They focus on emptiness internally, Tassa ajjhattaṁ suññataṁ manasikaroto suññatāya cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccati. but their mind isn’t eager, confident, settled, and decided. Evaṁ santametaṁ, ānanda, bhikkhu evaṁ pajānāti: In that case, they understand: ‘ajjhattaṁ suññataṁ kho me manasikaroto ajjhattaṁ suññatāya cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccatī’ti. ‘I am focusing on emptiness internally, but my mind isn’t eager, confident, settled, and decided.’ Itiha tattha sampajāno hoti. In this way they are aware of the situation. So bahiddhā suññataṁ manasi karoti …pe… They focus on emptiness externally … so ajjhattabahiddhā suññataṁ manasi karoti …pe… They focus on emptiness internally and externally … so āneñjaṁ manasi karoti. They focus on the imperturbable, Tassa āneñjaṁ manasikaroto āneñjāya cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccati. but their mind isn’t eager, confident, settled, and decided. Evaṁ santametaṁ, ānanda, bhikkhu evaṁ pajānāti: In that case, they understand: ‘āneñjaṁ kho me manasikaroto āneñjāya cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccatī’ti. ‘I am focusing on the imperturbable internally, but my mind isn’t eager, confident, settled, and decided.’ Itiha tattha sampajāno hoti. In this way they are aware of the situation. Tenānanda, bhikkhunā tasmiṁyeva purimasmiṁ samādhinimitte ajjhattameva cittaṁ saṇṭhapetabbaṁ sannisādetabbaṁ ekodi kātabbaṁ samādahātabbaṁ. Then that mendicant should still, settle, unify, and immerse their mind in samādhi internally using the same meditation subject as a basis of immersion that they used before. So ajjhattaṁ suññataṁ manasi karoti. They focus on emptiness internally, Tassa ajjhattaṁ suññataṁ manasikaroto ajjhattaṁ suññatāya cittaṁ pakkhandati pasīdati santiṭṭhati vimuccati. and their mind is eager, confident, settled, and decided. Evaṁ santametaṁ, ānanda, bhikkhu evaṁ pajānāti: In that case, they understand: ‘ajjhattaṁ suññataṁ kho me manasikaroto ajjhattaṁ suññatāya cittaṁ pakkhandati pasīdati santiṭṭhati vimuccatī’ti. ‘I am focusing on emptiness internally, and my mind is eager, confident, settled, and decided.’ Itiha tattha sampajāno hoti. In this way they are aware of the situation. So bahiddhā suññataṁ manasi karoti …pe… They focus on emptiness externally … so ajjhattabahiddhā suññataṁ manasi karoti …pe… They focus on emptiness internally and externally … so āneñjaṁ manasi karoti. They focus on the imperturbable, Tassa āneñjaṁ manasikaroto āneñjāya cittaṁ pakkhandati pasīdati santiṭṭhati vimuccati. and their mind is eager, confident, settled, and decided. Evaṁ santametaṁ, ānanda, bhikkhu evaṁ pajānāti: In that case, they understand: ‘āneñjaṁ kho me manasikaroto āneñjāya cittaṁ pakkhandati pasīdati santiṭṭhati vimuccatī’ti. ‘I am focusing on the imperturbable, and my mind is eager, confident, settled, and decided.’ Itiha tattha sampajāno hoti. In this way they are aware of the situation. Tassa ce, ānanda, bhikkhuno iminā vihārena viharato caṅkamāya cittaṁ namati, so caṅkamati: While a mendicant is practicing such meditation, if their mind inclines to walking, they walk, thinking: ‘evaṁ maṁ caṅkamantaṁ nābhijjhādomanassā pāpakā akusalā dhammā anvāssavissantī’ti. ‘While I’m walking, bad, unskillful qualities of desire and aversion will not overwhelm me.’ Itiha tattha sampajāno hoti. In this way they are aware of the situation. Tassa ce, ānanda, bhikkhuno iminā vihārena viharato ṭhānāya cittaṁ namati, so tiṭṭhati: While a mendicant is practicing such meditation, if their mind inclines to standing, they stand, thinking: ‘evaṁ maṁ ṭhitaṁ nābhijjhādomanassā pāpakā akusalā dhammā anvāssavissantī’ti. ‘While I’m standing, bad, unskillful qualities of desire and aversion will not overwhelm me.’ Itiha tattha sampajāno hoti. In this way they are aware of the situation. Tassa ce, ānanda, bhikkhuno iminā vihārena viharato nisajjāya cittaṁ namati, so nisīdati: While a mendicant is practicing such meditation, if their mind inclines to sitting, they sit, thinking: ‘evaṁ maṁ nisinnaṁ nābhijjhādomanassā pāpakā akusalā dhammā anvāssavissantī’ti. ‘While I’m sitting, bad, unskillful qualities of desire and aversion will not overwhelm me.’ Itiha tattha sampajāno hoti. In this way they are aware of the situation. Tassa ce, ānanda, bhikkhuno iminā vihārena viharato sayanāya cittaṁ namati, so sayati: While a mendicant is practicing such meditation, if their mind inclines to lying down, they lie down, thinking: ‘evaṁ maṁ sayantaṁ nābhijjhādomanassā pāpakā akusalā dhammā anvāssavissantī’ti. ‘While I’m lying down, bad, unskillful qualities of desire and aversion will not overwhelm me.’ Itiha tattha sampajāno hoti. In this way they are aware of the situation. Tassa ce, ānanda, bhikkhuno iminā vihārena viharato kathāya cittaṁ namati, so: While a mendicant is practicing such meditation, if their mind inclines to talking, they think: ‘yāyaṁ kathā hīnā gammā pothujjanikā anariyā anatthasaṁhitā na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṁvattati, seyyathidaṁ—rājakathā corakathā mahāmattakathā senākathā bhayakathā yuddhakathā annakathā pānakathā vatthakathā sayanakathā mālākathā gandhakathā ñātikathā yānakathā gāmakathā nigamakathā nagarakathā janapadakathā itthikathā surākathā visikhākathā kumbhaṭṭhānakathā pubbapetakathā nānattakathā lokakkhāyikā samuddakkhāyikā itibhavābhavakathā iti vā iti—evarūpiṁ kathaṁ na kathessāmī’ti. ‘I will not engage in the kind of speech that is low, crude, ordinary, ignoble, and pointless. Such speech doesn’t lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment. Namely: talk about kings, bandits, and ministers; talk about armies, threats, and wars; talk about food, drink, clothes, and beds; talk about garlands and fragrances; talk about family, vehicles, villages, towns, cities, and countries; talk about women and heroes; street talk and well talk; talk about the departed; motley talk; tales of land and sea; and talk about being reborn in this or that state of existence.’ Itiha tattha sampajāno hoti. In this way they are aware of the situation. Yā ca kho ayaṁ, ānanda, kathā abhisallekhikā cetovinīvaraṇasappāyā ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṁvattati, seyyathidaṁ—appicchakathā santuṭṭhikathā pavivekakathā asaṁsaggakathā vīriyārambhakathā sīlakathā samādhikathā paññākathā vimuttikathā vimuttiñāṇadassanakathā iti: ‘evarūpiṁ kathaṁ kathessāmī’ti. ‘But I will engage in speech about self-effacement that helps open the heart and leads solely to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment. That is, talk about fewness of wishes, contentment, seclusion, aloofness, arousing energy, ethics, immersion, wisdom, freedom, and the knowledge and vision of freedom.’ Itiha tattha sampajāno hoti. In this way they are aware of the situation. Tassa ce, ānanda, bhikkhuno iminā vihārena viharato vitakkāya cittaṁ namati, so: While a mendicant is practicing such meditation, if their mind inclines to thinking, they think: ‘ye te vitakkā hīnā gammā pothujjanikā anariyā anatthasaṁhitā na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṁvattanti, seyyathidaṁ—kāmavitakko byāpādavitakko vihiṁsāvitakko iti evarūpe vitakke na vitakkessāmī’ti. ‘I will not think the kind of thought that is low, crude, ordinary, ignoble, and pointless. Such thoughts don’t lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment. That is, sensual, malicious, or cruel thoughts.’ Itiha tattha sampajāno hoti. In this way they are aware of the situation. Ye ca kho ime, ānanda, vitakkā ariyā niyyānikā niyyanti takkarassa sammādukkhakkhayāya, seyyathidaṁ—nekkhammavitakko abyāpādavitakko avihiṁsāvitakko iti: ‘evarūpe vitakke vitakkessāmī’ti. ‘But I will think the kind of thought that is noble and emancipating, and brings one who practices it to the complete ending of suffering. That is, thoughts of renunciation, good will, and harmlessness.’ Itiha tattha sampajāno hoti. In this way they are aware of the situation. 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 … Sounds known by the ear … ghānaviññeyyā gandhā … Smells known by the nose … jivhāviññeyyā rasā … Tastes known by the tongue … kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā— Touches known by the body that are likable, desirable, agreeable, pleasant, sensual, and arousing. ime kho, ānanda, pañca kāmaguṇā. These are the five kinds of sensual stimulation. Yattha bhikkhunā abhikkhaṇaṁ sakaṁ cittaṁ paccavekkhitabbaṁ: So you should regularly check your own mind: ‘atthi nu kho me imesu pañcasu kāmaguṇesu aññatarasmiṁ vā aññatarasmiṁ vā āyatane uppajjati cetaso samudācāro’ti? ‘Does my mind take an interest in any of these five kinds of sensual stimulation?’ Sace, ānanda, bhikkhu paccavekkhamāno evaṁ pajānāti: Suppose that, upon checking, a mendicant knows this: ‘atthi kho me imesu pañcasu kāmaguṇesu aññatarasmiṁ vā aññatarasmiṁ vā āyatane uppajjati cetaso samudācāro’ti, ‘My mind does take an interest.’ evaṁ santametaṁ, ānanda, bhikkhu evaṁ pajānāti: In that case, they understand: ‘yo kho imesu pañcasu kāmaguṇesu chandarāgo so me nappahīno’ti. ‘I have not given up desire and greed for the five kinds of sensual stimulation.’ Itiha tattha sampajāno hoti. In this way they are aware of the situation. Sace panānanda, bhikkhu paccavekkhamāno evaṁ pajānāti: But suppose that, upon checking, a mendicant knows this: ‘natthi kho me imesu pañcasu kāmaguṇesu aññatarasmiṁ vā aññatarasmiṁ vā āyatane uppajjati cetaso samudācāro’ti, ‘My mind does not take an interest.’ evaṁ santametaṁ, ānanda, bhikkhu evaṁ pajānāti: In that case, they understand: ‘yo kho imesu pañcasu kāmaguṇesu chandarāgo so me pahīno’ti. ‘I have given up desire and greed for the five kinds of sensual stimulation.’ Itiha tattha sampajāno hoti. In this way they are aware of the situation. Pañca kho ime, ānanda, upādānakkhandhā yattha bhikkhunā udayabbayānupassinā vihātabbaṁ: A mendicant should meditate observing rise and fall in these five grasping aggregates: ‘iti rūpaṁ iti rūpassa samudayo iti rūpassa atthaṅgamo, ‘Such is form, such is the origin of form, such is the ending of form. iti vedanā … Such is feeling … iti saññā … Such is perception … iti saṅkhārā … Such are choices … iti viññāṇaṁ iti viññāṇassa samudayo iti viññāṇassa atthaṅgamo’ti. Such is consciousness, such is the origin of consciousness, such is the ending of consciousness.’ Tassa imesu pañcasu upādānakkhandhesu udayabbayānupassino viharato yo pañcasu upādānakkhandhesu asmimāno so pahīyati. As they do so, they give up the conceit ‘I am’ regarding the five grasping aggregates. Evaṁ santametaṁ, ānanda, bhikkhu evaṁ pajānāti: In that case, they understand: ‘yo kho imesu pañcasu upādānakkhandhesu asmimāno so me pahīno’ti. ‘I have given up the conceit “I am” regarding the five grasping aggregates.’ Itiha tattha sampajāno hoti. In this way they are aware of the situation. Ime kho te, ānanda, dhammā ekantakusalā kusalāyātikā ariyā lokuttarā anavakkantā pāpimatā. These principles are entirely skillful, with skillful outcomes; they are noble, transcendent, and inaccessible to the Wicked One. Taṁ kiṁ maññasi, ānanda, What do you think, Ānanda? kaṁ atthavasaṁ sampassamāno arahati sāvako satthāraṁ anubandhituṁ api paṇujjamāno”ti? For what reason would a disciple value following the Teacher, even if sent away?” “Bhagavaṁmūlakā no, bhante, dhammā bhagavaṁnettikā bhagavaṁpaṭisaraṇā. Sādhu vata, bhante, bhagavantaṁyeva paṭibhātu etassa bhāsitassa attho. Bhagavato sutvā bhikkhū dhāressantī”ti. “Our teachings are rooted in the Buddha. He is our guide and our refuge. Sir, may the Buddha himself please clarify the meaning of this. The mendicants will listen and remember it.” “Na kho, ānanda, arahati sāvako satthāraṁ anubandhituṁ, yadidaṁ suttaṁ geyyaṁ veyyākaraṇaṁ tassa hetu. “A disciple should not value following the Teacher for the sake of statements, songs, or discussions. Taṁ kissa hetu? Why is that? Dīgharattassa hi te, ānanda, dhammā sutā dhātā vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā. Because for a long time you have learned the teachings, remembering them, reciting them, mentally scrutinizing them, and understanding them with right view. Yā ca kho ayaṁ, ānanda, kathā abhisallekhikā cetovinīvaraṇasappāyā ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṁvattati, seyyathidaṁ—appicchakathā santuṭṭhikathā pavivekakathā asaṁsaggakathā vīriyārambhakathā sīlakathā samādhikathā paññākathā vimuttikathā vimuttiñāṇadassanakathā—evarūpiyā kho, ānanda, kathāya hetu arahati sāvako satthāraṁ anubandhituṁ api paṇujjamāno. But a disciple should value following the Teacher, even if asked to go away, for the sake of talk about self-effacement that helps open the heart and leads solely to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment. That is, talk about fewness of wishes, contentment, seclusion, aloofness, arousing energy, ethics, immersion, wisdom, freedom, and the knowledge and vision of freedom. Evaṁ sante kho, ānanda, ācariyūpaddavo hoti, evaṁ sante antevāsūpaddavo hoti, evaṁ sante brahmacārūpaddavo hoti. This being so, Ānanda, there is a peril for the teacher, a peril for the student, and a peril for a spiritual practitioner. Kathañcānanda, ācariyūpaddavo hoti? And how is there a peril for the teacher? Idhānanda, ekacco satthā vivittaṁ senāsanaṁ bhajati araññaṁ rukkhamūlaṁ pabbataṁ kandaraṁ giriguhaṁ susānaṁ vanapatthaṁ abbhokāsaṁ palālapuñjaṁ. It’s when some teacher frequents a secluded lodging—a wilderness, the root of a tree, a hill, a ravine, a mountain cave, a charnel ground, a forest, the open air, a heap of straw. Tassa tathāvūpakaṭṭhassa viharato anvāvattanti brāhmaṇagahapatikā negamā ceva jānapadā ca. While meditating withdrawn, they’re visited by a stream of brahmins and householders of the city and country. So anvāvattantesu brāhmaṇagahapatikesu negamesu ceva jānapadesu ca mucchaṁ nikāmayati, gedhaṁ āpajjati, āvattati bāhullāya. When this happens, they enjoy infatuation, fall into greed, and return to indulgence. Ayaṁ vuccatānanda, upaddavo ācariyo. This teacher is said to be imperiled by the teacher’s peril. Ācariyūpaddavena avadhiṁsu naṁ pāpakā akusalā dhammā saṅkilesikā ponobbhavikā sadarā dukkhavipākā āyatiṁ jātijarāmaraṇiyā. They’re ruined by bad, unskillful qualities that are corrupted, leading to future lives, hurtful, resulting in suffering and future rebirth, old age, and death. Evaṁ kho, ānanda, ācariyūpaddavo hoti. That’s how there is a peril for the teacher. Kathañcānanda, antevāsūpaddavo hoti? And how is there a peril for the student? Tasseva kho panānanda, satthu sāvako tassa satthu vivekamanubrūhayamāno It’s when the student of a teacher, emulating their teacher’s fostering of seclusion, vivittaṁ senāsanaṁ bhajati araññaṁ rukkhamūlaṁ pabbataṁ kandaraṁ giriguhaṁ susānaṁ vanapatthaṁ abbhokāsaṁ palālapuñjaṁ. frequents a secluded lodging—a wilderness, the root of a tree, a hill, a ravine, a mountain cave, a charnel ground, a forest, the open air, a heap of straw. Tassa tathāvūpakaṭṭhassa viharato anvāvattanti brāhmaṇagahapatikā negamā ceva jānapadā ca. While meditating withdrawn, they’re visited by a stream of brahmins and householders of the city and country. So anvāvattantesu brāhmaṇagahapatikesu negamesu ceva jānapadesu ca mucchaṁ nikāmayati, gedhaṁ āpajjati, āvattati bāhullāya. When this happens, they enjoy infatuation, fall into greed, and return to indulgence. Ayaṁ vuccatānanda, upaddavo antevāsī. This student is said to be imperiled by the student’s peril. Antevāsūpaddavena avadhiṁsu naṁ pāpakā akusalā dhammā saṅkilesikā ponobbhavikā sadarā dukkhavipākā āyatiṁ jātijarāmaraṇiyā. They’re ruined by bad, unskillful qualities that are corrupted, leading to future lives, hurtful, resulting in suffering and future rebirth, old age, and death. Evaṁ kho, ānanda, antevāsūpaddavo hoti. That’s how there is a peril for the student. Kathañcānanda, brahmacārūpaddavo hoti? And how is there a peril for a spiritual practitioner? Idhānanda, 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 vivittaṁ senāsanaṁ bhajati araññaṁ rukkhamūlaṁ pabbataṁ kandaraṁ giriguhaṁ susānaṁ vanapatthaṁ abbhokāsaṁ palālapuñjaṁ. He frequents a secluded lodging—a wilderness, the root of a tree, a hill, a ravine, a mountain cave, a charnel ground, a forest, the open air, a heap of straw. Tassa tathāvūpakaṭṭhassa viharato anvāvattanti brāhmaṇagahapatikā negamā ceva jānapadā ca. While meditating withdrawn, he’s visited by a stream of brahmins and householders of the city and country. So anvāvattantesu brāhmaṇagahapatikesu negamesu ceva jānapadesu ca na mucchaṁ nikāmayati, na gedhaṁ āpajjati, na āvattati bāhullāya. When this happens, he doesn’t enjoy infatuation, fall into greed, and return to indulgence. Tasseva kho panānanda, satthu sāvako tassa satthu vivekamanubrūhayamāno But a disciple of this teacher, emulating their teacher’s fostering of seclusion, vivittaṁ senāsanaṁ bhajati araññaṁ rukkhamūlaṁ pabbataṁ kandaraṁ giriguhaṁ susānaṁ vanapatthaṁ abbhokāsaṁ palālapuñjaṁ. frequents a secluded lodging—a wilderness, the root of a tree, a hill, a ravine, a mountain cave, a charnel ground, a forest, the open air, a heap of straw. Tassa tathāvūpakaṭṭhassa viharato anvāvattanti brāhmaṇagahapatikā negamā ceva jānapadā ca. While meditating withdrawn, they’re visited by a stream of brahmins and householders of the city and country. So anvāvattantesu brāhmaṇagahapatikesu negamesu ceva jānapadesu ca mucchaṁ nikāmayati, gedhaṁ āpajjati, āvattati bāhullāya. When this happens, they enjoy infatuation, fall into greed, and return to indulgence. Ayaṁ vuccatānanda, upaddavo brahmacārī. This spiritual practitioner is said to be imperiled by the spiritual practitioner’s peril. Brahmacārūpaddavena avadhiṁsu naṁ pāpakā akusalā dhammā saṅkilesikā ponobbhavikā sadarā dukkhavipākā āyatiṁ jātijarāmaraṇiyā. They’re ruined by bad, unskillful qualities that are corrupted, leading to future lives, hurtful, resulting in suffering and future rebirth, old age, and death. Evaṁ kho, ānanda, brahmacārūpaddavo hoti. That’s how there is a peril for the spiritual practitioner. Tatrānanda, yo cevāyaṁ ācariyūpaddavo, yo ca antevāsūpaddavo ayaṁ tehi brahmacārūpaddavo dukkhavipākataro ceva kaṭukavipākataro ca, api ca vinipātāya saṁvattati. And in this context, Ānanda, as compared to the peril of the teacher or the student, the peril of the spiritual practitioner has more painful, bitter results, and even leads to the underworld. Tasmātiha maṁ, ānanda, mittavatāya samudācaratha, mā sapattavatāya. So, Ānanda, treat me as a friend, not as an enemy. Taṁ vo bhavissati dīgharattaṁ hitāya sukhāya. That will be for your lasting welfare and happiness. Kathañcānanda, satthāraṁ sāvakā sapattavatāya samudācaranti, no mittavatāya? And how do disciples treat their Teacher as an enemy, not a friend? Idhānanda, satthā sāvakānaṁ dhammaṁ deseti anukampako hitesī anukampaṁ upādāya: It’s when the Teacher teaches the Dhamma out of kindness and compassion: ‘idaṁ vo hitāya, idaṁ vo sukhāyā’ti. ‘This is for your welfare. This is for your happiness.’ Tassa sāvakā na sussūsanti, na sotaṁ odahanti, na aññā cittaṁ upaṭṭhapenti, vokkamma ca satthusāsanā vattanti. But their disciples don’t want to listen. They don’t pay attention or apply their minds to understand. They proceed having turned away from the Teacher’s instruction. Evaṁ kho, ānanda, satthāraṁ sāvakā sapattavatāya samudācaranti, no mittavatāya. That’s how the disciples treat their Teacher as an enemy, not a friend. Kathañcānanda, satthāraṁ sāvakā mittavatāya samudācaranti, no sapattavatāya? And how do disciples treat their Teacher as a friend, not an enemy? Idhānanda, satthā sāvakānaṁ dhammaṁ deseti anukampako hitesī anukampaṁ upādāya: It’s when the Teacher teaches the Dhamma out of kindness and compassion: ‘idaṁ vo hitāya, idaṁ vo sukhāyā’ti. ‘This is for your welfare. This is for your happiness.’ Tassa sāvakā sussūsanti, sotaṁ odahanti, aññā cittaṁ upaṭṭhapenti, na ca vokkamma satthusāsanā vattanti. And their disciples want to listen. They pay attention and apply their minds to understand. They don’t proceed having turned away from the Teacher’s instruction. Evaṁ kho, ānanda, satthāraṁ sāvakā mittavatāya samudācaranti, no sapattavatāya. That’s how the disciples treat their Teacher as a friend, not an enemy. Tasmātiha maṁ, ānanda, mittavatāya samudācaratha, mā sapattavatāya. So, Ānanda, treat me as a friend, not as an enemy. Taṁ vo bhavissati dīgharattaṁ hitāya sukhāya. That will be for your lasting welfare and happiness. Na vo ahaṁ, ānanda, tathā parakkamissāmi yathā kumbhakāro āmake āmakamatte. I shall not mollycoddle you like a potter with their damp, unfired pots. Niggayha niggayhāhaṁ, ānanda, vakkhāmi; I shall speak, correcting you again and again, pavayha pavayha, ānanda, vakkhāmi. pressing you again and again. Yo sāro so ṭhassatī”ti. The core will stand the test.” Idamavoca bhagavā. That is what the Buddha said. Attamano āyasmā ānando bhagavato bhāsitaṁ abhinandīti. Satisfied, Venerable Ānanda was happy with what the Buddha said. Mahāsuññatasuttaṁ niṭṭhitaṁ dutiyaṁ. 123. Acchariyaabbhutasutta Incredible and Amazing 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 sambahulānaṁ bhikkhūnaṁ pacchābhattaṁ piṇḍapātapaṭikkantānaṁ upaṭṭhānasālāyaṁ sannisinnānaṁ sannipatitānaṁ ayamantarākathā udapādi: Then after the meal, on return from alms-round, several senior mendicants sat together in the pavilion and this discussion came up among them: “acchariyaṁ, āvuso, abbhutaṁ, āvuso. Tathāgatassa mahiddhikatā mahānubhāvatā, “It’s incredible, reverends, it’s amazing, the power and might of a Realized One! yatra hi nāma tathāgato atīte buddhe parinibbute chinnapapañce chinnavaṭume pariyādinnavaṭṭe sabbadukkhavītivatte jānissati: For he is able to know the Buddhas of the past who have become completely extinguished, cut off proliferation, cut off the track, finished off the cycle, and transcended suffering. ‘evaṁjaccā te bhagavanto ahesuṁ’ itipi, ‘evaṁnāmā te bhagavanto ahesuṁ’ itipi, ‘evaṅgottā te bhagavanto ahesuṁ’ itipi, ‘evaṁsīlā te bhagavanto ahesuṁ’ itipi, ‘evaṁdhammā te bhagavanto ahesuṁ’ itipi, ‘evaṁpaññā te bhagavanto ahesuṁ’ itipi, ‘evaṁvihārī te bhagavanto ahesuṁ’ itipi, ‘evaṁvimuttā te bhagavanto ahesuṁ’ itipī”ti. He knows the caste they were born in, and also their names, clans, conduct, teaching, wisdom, meditation, and freedom.” Evaṁ vutte, āyasmā ānando te bhikkhū etadavoca: When they said this, Venerable Ānanda said, “acchariyā ceva, āvuso, tathāgatā acchariyadhammasamannāgatā ca; “The Realized Ones are incredible, reverends, and they have incredible qualities. abbhutā ceva, āvuso, tathāgatā abbhutadhammasamannāgatā cā”ti. They’re amazing, and they have amazing qualities.” Ayañca hidaṁ tesaṁ bhikkhūnaṁ antarākathā vippakatā hoti. But this conversation among those mendicants was left unfinished. Atha kho bhagavā sāyanhasamayaṁ paṭisallānā vuṭṭhito yenupaṭṭhānasālā tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Then in the late afternoon, the Buddha came out of retreat, went to the assembly hall, sat down on the seat spread out, Nisajja kho bhagavā bhikkhū āmantesi: and addressed the mendicants: “kāya nuttha, bhikkhave, etarahi kathāya sannisinnā, kā ca pana vo antarākathā vippakatā”ti? “Mendicants, what were you sitting talking about just now? What conversation was unfinished?” “Idha, bhante, amhākaṁ pacchābhattaṁ piṇḍapātapaṭikkantānaṁ upaṭṭhānasālāyaṁ sannisinnānaṁ sannipatitānaṁ ayamantarākathā udapādi: So the mendicants told him what they had been talking about when the Buddha arrived. The Buddha said, ‘acchariyaṁ, āvuso, abbhutaṁ, āvuso, tathāgatassa mahiddhikatā mahānubhāvatā, yatra hi nāma tathāgato atīte buddhe parinibbute chinnapapañce chinnavaṭume pariyādinnavaṭṭe sabbadukkhavītivatte jānissati— evaṁjaccā te bhagavanto ahesuṁ itipi, evaṁnāmā … evaṅgottā … evaṁsīlā … evaṁdhammā … evaṁpaññā … evaṁvihārī … evaṁvimuttā te bhagavanto ahesuṁ itipī’ti. Evaṁ vutte, bhante, āyasmā ānando amhe etadavoca: ‘acchariyā ceva, āvuso, tathāgatā acchariyadhammasamannāgatā ca; abbhutā ceva, āvuso, tathāgatā abbhutadhammasamannāgatā cā’ti. Ayaṁ kho no, bhante, antarākathā vippakatā; atha bhagavā anuppatto”ti. Atha kho bhagavā āyasmantaṁ ānandaṁ āmantesi: “tasmātiha taṁ, ānanda, bhiyyoso mattāya paṭibhantu tathāgatassa acchariyā abbhutadhammā”ti. “Well then, Ānanda, say some more about the incredible and amazing qualities of the Realized One.” “Sammukhā metaṁ, bhante, bhagavato sutaṁ, sammukhā paṭiggahitaṁ: “Sir, I have heard and learned this in the presence of the Buddha: ‘sato sampajāno, ānanda, bodhisatto tusitaṁ kāyaṁ upapajjī’ti. ‘Mindful and aware, the being intent on awakening was reborn in the host of Joyful Gods.’ Yampi, bhante, sato sampajāno bodhisatto tusitaṁ kāyaṁ upapajji idampāhaṁ, bhante, bhagavato acchariyaṁ abbhutadhammaṁ dhāremi. (1) This I remember as an incredible quality of the Buddha. Sammukhā metaṁ, bhante, bhagavato sutaṁ, sammukhā paṭiggahitaṁ: I have learned this in the presence of the Buddha: ‘sato sampajāno, ānanda, bodhisatto tusite kāye aṭṭhāsī’ti. ‘Mindful and aware, the being intent on awakening remained in the host of Joyful Gods.’ Yampi, bhante, sato sampajāno bodhisatto tusite kāye aṭṭhāsi idampāhaṁ, bhante, bhagavato acchariyaṁ abbhutadhammaṁ dhāremi. (2) This too I remember as an incredible quality of the Buddha. Sammukhā metaṁ, bhante, bhagavato sutaṁ, sammukhā paṭiggahitaṁ: I have learned this in the presence of the Buddha: ‘yāvatāyukaṁ, ānanda, bodhisatto tusite kāye aṭṭhāsī’ti. ‘For the whole of that life, the being intent on awakening remained in the host of Joyful Gods.’ Yampi, bhante, yāvatāyukaṁ bodhisatto tusite kāye aṭṭhāsi idampāhaṁ, bhante, bhagavato acchariyaṁ abbhutadhammaṁ dhāremi. (3) This too I remember as an incredible quality of the Buddha. Sammukhā metaṁ, bhante, bhagavato sutaṁ, sammukhā paṭiggahitaṁ: I have learned this in the presence of the Buddha: ‘sato sampajāno, ānanda, bodhisatto tusitā, kāyā cavitvā mātukucchiṁ okkamī’ti. ‘Mindful and aware, the being intent on awakening passed away from the host of Joyful Gods and was conceived in his mother’s womb.’ Yampi, bhante, sato sampajāno bodhisatto tusitā kāyā cavitvā mātukucchiṁ okkami idampāhaṁ, bhante, bhagavato acchariyaṁ abbhutadhammaṁ dhāremi. (4) This too I remember as an incredible quality of the Buddha. Sammukhā metaṁ, bhante, bhagavato sutaṁ, sammukhā paṭiggahitaṁ: I have learned this in the presence of the Buddha: ‘yadā, ānanda, bodhisatto tusitā kāyā cavitvā mātukucchiṁ okkamati, ‘When the being intent on awakening passes away from the host of Joyful Gods, he is conceived in his mother’s womb. atha sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya appamāṇo uḷāro obhāso loke pātubhavati atikkammeva devānaṁ devānubhāvaṁ. And then—in this world with its gods, Māras and Brahmās, this population with its ascetics and brahmins, gods and humans—an immeasurable, magnificent light appears, surpassing the glory of the gods. Yāpi tā lokantarikā aghā asaṁvutā andhakārā andhakāratimisā, yatthapime candimasūriyā evaṁmahiddhikā evaṁmahānubhāvā ābhāya nānubhonti tatthapi appamāṇo uḷāro obhāso loke pātubhavati atikkammeva devānaṁ devānubhāvaṁ. Even in the boundless desolation of interstellar space—so utterly dark that even the light of the moon and the sun, so mighty and powerful, makes no impression—an immeasurable, magnificent light appears, surpassing the glory of the gods. Yepi tattha sattā upapannā tepi tenobhāsena aññamaññaṁ sañjānanti—aññepi kira, bho, santi sattā idhūpapannāti. And even the sentient beings reborn there recognize each other by that light: “So, it seems other sentient beings have been reborn here!” Ayañca dasasahassī lokadhātu saṅkampati sampakampati sampavedhati appamāṇo ca uḷāro obhāso loke pātubhavati atikkammeva devānaṁ devānubhāvan’ti. And this galaxy shakes and rocks and trembles. And an immeasurable, magnificent light appears in the world, surpassing the glory of the gods.’ Yampi, bhante …pe… idampāhaṁ, bhante, bhagavato acchariyaṁ abbhutadhammaṁ dhāremi. (5) This too I remember as an incredible quality of the Buddha. Sammukhā metaṁ, bhante, bhagavato sutaṁ, sammukhā paṭiggahitaṁ: I have learned this in the presence of the Buddha: ‘yadā, ānanda, bodhisatto mātukucchiṁ okkanto hoti, cattāro devaputtā catuddisaṁ ārakkhāya upagacchanti—mā naṁ bodhisattaṁ vā bodhisattamātaraṁ vā manusso vā amanusso vā koci vā viheṭhesī’ti. ‘When the being intent on awakening is conceived in his mother’s belly, four deities approach to guard the four directions, so that no human or non-human or anyone at all shall harm the being intent on awakening or his mother.’ Yampi, bhante …pe… idampāhaṁ, bhante, bhagavato acchariyaṁ abbhutadhammaṁ dhāremi. (6) This too I remember as an incredible quality of the Buddha. Sammukhā metaṁ, bhante, bhagavato sutaṁ, sammukhā paṭiggahitaṁ: I have learned this in the presence of the Buddha: ‘yadā, ānanda, bodhisatto mātukucchiṁ okkanto hoti, pakatiyā sīlavatī bodhisattamātā hoti viratā pāṇātipātā viratā adinnādānā viratā kāmesumicchācārā viratā musāvādā viratā surāmerayamajjapamādaṭṭhānā’ti. ‘When the being intent on awakening is conceived in his mother’s belly, she becomes naturally ethical. She refrains from killing living creatures, stealing, sexual misconduct, lying, and alcoholic drinks that cause negligence.’ Yampi, bhante …pe… idampāhaṁ, bhante, bhagavato acchariyaṁ abbhutadhammaṁ dhāremi. (7) This too I remember as an incredible quality of the Buddha. Sammukhā metaṁ, bhante, bhagavato sutaṁ, sammukhā paṭiggahitaṁ: I have learned this in the presence of the Buddha: ‘yadā, ānanda, bodhisatto mātukucchiṁ okkanto hoti, na bodhisattamātu purisesu mānasaṁ uppajjati kāmaguṇūpasaṁhitaṁ, anatikkamanīyā ca bodhisattamātā hoti kenaci purisena rattacittenā’ti. ‘When the being intent on awakening is conceived in his mother’s belly, she no longer feels sexual desire for men, and she cannot be violated by a man of lustful intent.’ Yampi, bhante …pe… idampāhaṁ, bhante, bhagavato acchariyaṁ abbhutadhammaṁ dhāremi. (8) This too I remember as an incredible quality of the Buddha. Sammukhā metaṁ, bhante, bhagavato sutaṁ, sammukhā paṭiggahitaṁ: I have learned this in the presence of the Buddha: ‘yadā, ānanda, bodhisatto mātukucchiṁ okkanto hoti, lābhinī bodhisattamātā hoti pañcannaṁ kāmaguṇānaṁ. Sā pañcahi kāmaguṇehi samappitā samaṅgībhūtā paricāretī’ti. ‘When the being intent on awakening is conceived in his mother’s belly, she obtains the five kinds of sensual stimulation and amuses herself, supplied and provided with them.’ Yampi, bhante …pe… idampāhaṁ, bhante, bhagavato acchariyaṁ abbhutadhammaṁ dhāremi. (9) This too I remember as an incredible quality of the Buddha. Sammukhā metaṁ, bhante, bhagavato sutaṁ, sammukhā paṭiggahitaṁ: I have learned this in the presence of the Buddha: ‘yadā, ānanda, bodhisatto mātukucchiṁ okkanto hoti, na bodhisattamātu kocideva ābādho uppajjati; sukhinī bodhisattamātā hoti akilantakāyā; bodhisattañca bodhisattamātā tirokucchigataṁ passati sabbaṅgapaccaṅgaṁ ahīnindriyaṁ. ‘When the being intent on awakening is conceived in his mother’s belly, no afflictions beset her. She’s happy and free of bodily fatigue. And she sees the being intent on awakening in her womb, complete with all his various parts, not deficient in any faculty. Seyyathāpi, ānanda, maṇi veḷuriyo subho jātimā aṭṭhaṁso suparikammakato. Tatrāssa suttaṁ āvutaṁ nīlaṁ vā pītaṁ vā lohitaṁ vā odātaṁ vā paṇḍusuttaṁ vā. Suppose there was a beryl gem that was naturally beautiful, eight-faceted, well-worked. And it was strung with a thread of blue, yellow, red, white, or golden brown. Tamenaṁ cakkhumā puriso hatthe karitvā paccavekkheyya—ayaṁ kho maṇi veḷuriyo subho jātimā aṭṭhaṁso suparikammakato, tatridaṁ suttaṁ āvutaṁ nīlaṁ vā pītaṁ vā lohitaṁ vā odātaṁ vā paṇḍusuttaṁ vāti. And someone with good eyesight were to take it in their hand and examine it: “This beryl gem is naturally beautiful, eight-faceted, well-worked. And it’s strung with a thread of blue, yellow, red, white, or golden brown.” Evameva kho, ānanda, yadā bodhisatto mātukucchiṁ okkanto hoti, na bodhisattamātu kocideva ābādho uppajjati; sukhinī bodhisattamātā hoti akilantakāyā; bodhisattañca bodhisattamātā tirokucchigataṁ passati sabbaṅgapaccaṅgaṁ ahīnindriyan’ti. In the same way, when the being intent on awakening is conceived in his mother’s belly, no afflictions beset her. She’s happy and free of bodily fatigue. And she sees the being intent on awakening in her womb, complete with all his various parts, not deficient in any faculty.’ Yampi, bhante …pe… idampāhaṁ, bhante, bhagavato acchariyaṁ abbhutadhammaṁ dhāremi. (10) This too I remember as an incredible quality of the Buddha. Sammukhā metaṁ, bhante, bhagavato sutaṁ, sammukhā paṭiggahitaṁ: I have learned this in the presence of the Buddha: ‘sattāhajāte, ānanda, bodhisatte bodhisattamātā kālaṁ karoti, tusitaṁ kāyaṁ upapajjatī’ti. ‘Seven days after the being intent on awakening is born, his mother passes away and is reborn in the host of Joyful Gods.’ Yampi, bhante …pe… idampāhaṁ, bhante, bhagavato acchariyaṁ abbhutadhammaṁ dhāremi. (11) This too I remember as an incredible quality of the Buddha. Sammukhā metaṁ, bhante, bhagavato sutaṁ, sammukhā paṭiggahitaṁ: I have learned this in the presence of the Buddha: ‘yathā kho panānanda, aññā itthikā nava vā dasa vā māse gabbhaṁ kucchinā pariharitvā vijāyanti, na hevaṁ bodhisattaṁ bodhisattamātā vijāyati. Daseva māsāni bodhisattaṁ bodhisattamātā kucchinā pariharitvā vijāyatī’ti. ‘Other women carry the infant in the womb for nine or ten months before giving birth. Not so the mother of the being intent on awakening. She gives birth after exactly ten months.’ Yampi, bhante …pe… idampāhaṁ, bhante, bhagavato acchariyaṁ abbhutadhammaṁ dhāremi. (12) This too I remember as an incredible quality of the Buddha. Sammukhā metaṁ, bhante, bhagavato sutaṁ, sammukhā paṭiggahitaṁ: I have learned this in the presence of the Buddha: ‘yathā kho panānanda, aññā itthikā nisinnā vā nipannā vā vijāyanti, na hevaṁ bodhisattaṁ bodhisattamātā vijāyati. Ṭhitāva bodhisattaṁ bodhisattamātā vijāyatī’ti. ‘Other women give birth while sitting or lying down. Not so the mother of the being intent on awakening. She only gives birth standing up.’ Yampi, bhante …pe… idampāhaṁ, bhante, bhagavato acchariyaṁ abbhutadhammaṁ dhāremi. (13) This too I remember as an incredible quality of the Buddha. Sammukhā metaṁ, bhante, bhagavato sutaṁ, sammukhā paṭiggahitaṁ: I have learned this in the presence of the Buddha: ‘yadā, ānanda, bodhisatto mātukucchimhā nikkhamati, devā naṁ paṭhamaṁ paṭiggaṇhanti pacchā manussā’ti. ‘When the being intent on awakening emerges from his mother’s womb, gods receive him first, then humans.’ Yampi, bhante …pe… idampāhaṁ, bhante, bhagavato acchariyaṁ abbhutadhammaṁ dhāremi. (14) This too I remember as an incredible quality of the Buddha. Sammukhā metaṁ, bhante, bhagavato sutaṁ, sammukhā paṭiggahitaṁ: I have learned this in the presence of the Buddha: ‘yadā, ānanda, bodhisatto mātukucchimhā nikkhamati, appattova bodhisatto pathaviṁ hoti, cattāro naṁ devaputtā paṭiggahetvā mātu purato ṭhapenti—attamanā, devi, hohi; mahesakkho te putto uppanno’ti. ‘When the being intent on awakening emerges from his mother’s womb, before he reaches the ground, four deities receive him and place him before his mother, saying: “Rejoice, O Queen! An illustrious son is born to you.”’ Yampi, bhante …pe… idampāhaṁ, bhante, bhagavato acchariyaṁ abbhutadhammaṁ dhāremi. (15) This too I remember as an incredible quality of the Buddha. Sammukhā metaṁ, bhante, bhagavato sutaṁ, sammukhā paṭiggahitaṁ: I have learned this in the presence of the Buddha: ‘yadā, ānanda, bodhisatto mātukucchimhā nikkhamati, visadova nikkhamati amakkhito udena amakkhito semhena amakkhito ruhirena amakkhito kenaci asucinā suddho visado. ‘When the being intent on awakening emerges from his mother’s womb, he emerges already clean, unsoiled by waters, mucus, blood, or any other kind of impurity, pure and clean. Seyyathāpi, ānanda, maṇiratanaṁ kāsike vatthe nikkhittaṁ neva maṇiratanaṁ kāsikaṁ vatthaṁ makkheti nāpi kāsikaṁ vatthaṁ maṇiratanaṁ makkheti. Suppose a jewel-treasure was placed on a cloth from Kāsī. The jewel would not soil the cloth, nor would the cloth soil the jewel. Taṁ kissa hetu? Why is that? Ubhinnaṁ suddhattā. Because of the cleanliness of them both. Evameva kho, ānanda, yadā bodhisatto mātukucchimhā nikkhamati, visadova nikkhamati amakkhito udena amakkhito semhena amakkhito ruhirena amakkhito kenaci asucinā suddho visado’ti. In the same way, when the being intent on awakening emerges from his mother’s womb, he emerges already clean, unsoiled by waters, mucus, blood, or any other kind of impurity, pure and clean.’ Yampi, bhante …pe… idampāhaṁ, bhante, bhagavato acchariyaṁ abbhutadhammaṁ dhāremi. (16) This too I remember as an incredible quality of the Buddha. Sammukhā metaṁ, bhante, bhagavato sutaṁ, sammukhā paṭiggahitaṁ: I have learned this in the presence of the Buddha: ‘yadā, ānanda, bodhisatto mātukucchimhā nikkhamati, dve udakassa dhārā antalikkhā pātubhavanti—ekā sītassa, ekā uṇhassa; yena bodhisattassa udakakiccaṁ karonti mātu cā’ti. ‘When the being intent on awakening emerges from his mother’s womb, two streams of water appear in the sky, one cool, one warm, for bathing the being intent on awakening and his mother.’ Yampi, bhante …pe… idampāhaṁ, bhante, bhagavato acchariyaṁ abbhutadhammaṁ dhāremi. (17) This too I remember as an incredible quality of the Buddha. Sammukhā metaṁ, bhante, bhagavato sutaṁ, sammukhā paṭiggahitaṁ: I have learned this in the presence of the Buddha: ‘sampatijāto, ānanda, bodhisatto samehi pādehi pathaviyaṁ patiṭṭhahitvā uttarābhimukho sattapadavītihārena gacchati, setamhi chatte anudhāriyamāne, sabbā ca disā viloketi, āsabhiñca vācaṁ bhāsati—aggohamasmi lokassa, jeṭṭhohamasmi lokassa, seṭṭhohamasmi lokassa. Ayamantimā jāti, natthi dāni punabbhavo’ti. ‘As soon as he’s born, the being intent on awakening stands firm with his own feet on the ground. Facing north, he takes seven strides with a white parasol held above him, surveys all quarters, and makes this dramatic statement: “I am the foremost in the world! I am the eldest in the world! I am the best in the world! This is my last rebirth. Now there are no more future lives.”’ Yampi, bhante …pe… idampāhaṁ, bhante, bhagavato acchariyaṁ abbhutadhammaṁ dhāremi. (18) This too I remember as an incredible quality of the Buddha. Sammukhā metaṁ, bhante, bhagavato sutaṁ, sammukhā paṭiggahitaṁ: I have learned this in the presence of the Buddha: ‘yadā, ānanda, bodhisatto mātukucchimhā nikkhamati, atha sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya appamāṇo uḷāro obhāso loke pātubhavati atikkammeva devānaṁ devānubhāvaṁ. ‘When the being intent on awakening emerges from his mother’s womb, then—in this world with its gods, Māras and Brahmās, this population with its ascetics and brahmins, gods and humans—an immeasurable, magnificent light appears, surpassing the glory of the gods. Yāpi tā lokantarikā aghā asaṁvutā andhakārā andhakāratimisā yatthapime candimasūriyā evaṁmahiddhikā evaṁmahānubhāvā ābhāya nānubhonti tatthapi appamāṇo uḷāro obhāso loke pātubhavati atikkammeva devānaṁ devānubhāvaṁ. Even in the boundless desolation of interstellar space—so utterly dark that even the light of the moon and the sun, so mighty and powerful, makes no impression—an immeasurable, magnificent light appears, surpassing the glory of the gods. Yepi tattha sattā upapannā tepi tenobhāsena aññamaññaṁ sañjānanti—aññepi kira, bho, santi sattā idhūpapannāti. And the sentient beings reborn there recognize each other by that light: “So, it seems other sentient beings have been reborn here!” Ayañca dasasahassī lokadhātu saṅkampati sampakampati sampavedhati, appamāṇo ca uḷāro obhāso loke pātubhavati atikkammeva devānaṁ devānubhāvan’ti. And this galaxy shakes and rocks and trembles. And an immeasurable, magnificent light appears in the world, surpassing the glory of the gods.’ Yampi, bhante …pe… idampāhaṁ, bhante, bhagavato acchariyaṁ abbhutadhammaṁ dhāremī”ti. (19) This too I remember as an incredible and amazing quality of the Buddha.” “Tasmātiha tvaṁ, ānanda, idampi tathāgatassa acchariyaṁ abbhutadhammaṁ dhārehi. “Well then, Ānanda, you should also remember this as an incredible and amazing quality of the Realized One. Idhānanda, tathāgatassa viditā vedanā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṁ gacchanti; It’s that the Realized One knows feelings as they arise, as they remain, and as they go away. viditā saññā uppajjanti …pe… He knows perceptions as they arise, as they remain, and as they go away. viditā vitakkā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṁ gacchanti. He knows thoughts as they arise, as they remain, and as they go away. Idampi kho tvaṁ, ānanda, tathāgatassa acchariyaṁ abbhutadhammaṁ dhārehī”ti. This too you should remember as an incredible and amazing quality of the Realized One.” “Yampi, bhante, bhagavato viditā vedanā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṁ gacchanti; “Sir, the Buddha knows feelings as they arise, as they remain, and as they go away. viditā saññā … He knows perceptions as they arise, as they remain, and as they go away. viditā vitakkā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṁ gacchanti. He knows thoughts as they arise, as they remain, and as they go away. Idampāhaṁ, bhante, bhagavato acchariyaṁ abbhutadhammaṁ dhāremī”ti. (20) This too I remember as an incredible and amazing quality of the Buddha.” Idamavoca āyasmā ānando. That’s what Ānanda said, Samanuñño satthā ahosi; and the teacher approved. attamanā ca te bhikkhū āyasmato ānandassa bhāsitaṁ abhinandunti. Satisfied, those mendicants were happy with what Venerable Ānanda said. Acchariyaabbhutasuttaṁ niṭṭhitaṁ tatiyaṁ. 124. Bākulasutta With Bakkula Evaṁ me sutaṁ— So I have heard. ekaṁ samayaṁ āyasmā bākulo rājagahe viharati veḷuvane kalandakanivāpe. At one time Venerable Bakkula was staying near Rājagaha, in the Bamboo Grove, the squirrels’ feeding ground. Atha kho acelakassapo āyasmato bākulassa purāṇagihisahāyo yenāyasmā bākulo tenupasaṅkami; upasaṅkamitvā āyasmatā bākulena saddhiṁ sammodi. Then the naked ascetic Kassapa, who had been a friend of Bakkula’s in the lay life, approached him, and exchanged greetings with him. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho acelakassapo āyasmantaṁ bākulaṁ etadavoca: When the greetings and polite conversation were over, he sat down to one side and said to Venerable Bakkula, “Kīvaciraṁ pabbajitosi, āvuso bākulā”ti? “Reverend Bakkula, how long has it been since you went forth?” “Asīti me, āvuso, vassāni pabbajitassā”ti. “It has been eighty years, reverend.” “Imehi pana te, āvuso bākula, asītiyā vassehi katikkhattuṁ methuno dhammo paṭisevito”ti? “But in these eighty years, how many times have you had sex?” “Na kho maṁ, āvuso kassapa, evaṁ pucchitabbaṁ: “You shouldn’t ask me such a question. ‘imehi pana te, āvuso bākula, asītiyā vassehi katikkhattuṁ methuno dhammo paṭisevito’ti. Evañca kho maṁ, āvuso kassapa, pucchitabbaṁ: Rather, you should ask me this: ‘imehi pana te, āvuso bākula, asītiyā vassehi katikkhattuṁ kāmasaññā uppannapubbā’”ti? ‘But in these eighty years, how many times have sensual perceptions ever arisen in you?’” (…) “But in these eighty years, how many times have sensual perceptions ever arisen in you?” “Asīti me, āvuso, vassāni pabbajitassa nābhijānāmi kāmasaññaṁ uppannapubbaṁ”. “In these eighty years, I don’t recall that any sensual perception has ever arisen in me.” “Yampāyasmā bākulo asītiyā vassehi nābhijānāti kāmasaññaṁ uppannapubbaṁ idampi mayaṁ āyasmato bākulassa acchariyaṁ abbhutadhammaṁ dhārema”. (1) “This we remember as an incredible quality of Venerable Bakkula.” “Asīti me, āvuso, vassāni pabbajitassa nābhijānāmi byāpādasaññaṁ …pe… “In these eighty years, I don’t recall that any perception of ill will … vihiṁsāsaññaṁ uppannapubbaṁ”. or cruelty has ever arisen in me.” “Yampāyasmā bākulo asītiyā vassehi nābhijānāti vihiṁsāsaññaṁ uppannapubbaṁ, idampi mayaṁ āyasmato bākulassa acchariyaṁ abbhutadhammaṁ dhārema”. (2–3.) “This too we remember as an incredible quality of Venerable Bakkula.” “Asīti me, āvuso, vassāni pabbajitassa nābhijānāmi kāmavitakkaṁ uppannapubbaṁ”. “In these eighty years, I don’t recall that any thought of sensuality … “Yampāyasmā bākulo asītiyā vassehi nābhijānāti kāmavitakkaṁ uppannapubbaṁ, idampi mayaṁ āyasmato bākulassa acchariyaṁ abbhutadhammaṁ dhārema”. (4) “Asīti me, āvuso, vassāni pabbajitassa nābhijānāmi byāpādavitakkaṁ …pe… ill will … vihiṁsāvitakkaṁ uppannapubbaṁ”. or cruelty has ever arisen in me.” “Yampāyasmā bākulo asītiyā vassehi nābhijānāti vihiṁsāvitakkaṁ uppannapubbaṁ, idampi mayaṁ āyasmato bākulassa acchariyaṁ abbhutadhammaṁ dhārema”. (5–6.) “This too we remember as an incredible quality of Venerable Bakkula.” “Asīti me, āvuso, vassāni pabbajitassa nābhijānāmi gahapaticīvaraṁ sāditā”. “In these eighty years, I don’t recall accepting a robe from a householder … “Yampāyasmā bākulo asītiyā vassehi nābhijānāti gahapaticīvaraṁ sāditā, idampi mayaṁ āyasmato bākulassa acchariyaṁ abbhutadhammaṁ dhārema”. (7) “Asīti me, āvuso, vassāni pabbajitassa nābhijānāmi satthena cīvaraṁ chinditā”. cutting a robe with a knife … “Yampāyasmā bākulo asītiyā vassehi nābhijānāti satthena cīvaraṁ chinditā …pe… dhārema”. (8) “Asīti me, āvuso, vassāni pabbajitassa nābhijānāmi sūciyā cīvaraṁ sibbitā …pe… sewing a robe with a needle … nābhijānāmi rajanena cīvaraṁ rajitā … dying a robe … nābhijānāmi kathine cīvaraṁ sibbitā … sewing a robe during the robe-making ceremony … nābhijānāmi sabrahmacārīnaṁ cīvarakamme vicāritā … looking for robe material for my companions in the spiritual life when they are making robes … nābhijānāmi nimantanaṁ sāditā … accepting an invitation … nābhijānāmi evarūpaṁ cittaṁ uppannapubbaṁ: having such a thought: ‘aho vata maṁ koci nimanteyyā’ti … ‘If only someone would invite me!’ … nābhijānāmi antaraghare nisīditā … sitting down inside a house … nābhijānāmi antaraghare bhuñjitā … eating inside a house … nābhijānāmi mātugāmassa anubyañjanaso nimittaṁ gahetā … getting caught up in the details of female’s appearance … nābhijānāmi mātugāmassa dhammaṁ desitā antamaso catuppadampi gāthaṁ … teaching a female, even so much as a four line verse … nābhijānāmi bhikkhunupassayaṁ upasaṅkamitā … going to the nuns’ quarters … nābhijānāmi bhikkhuniyā dhammaṁ desitā … teaching the nuns … nābhijānāmi sikkhamānāya dhammaṁ desitā … teaching the trainee nuns … nābhijānāmi sāmaṇeriyā dhammaṁ desitā … teaching the novice nuns … nābhijānāmi pabbājetā … giving the going forth … nābhijānāmi upasampādetā … giving the ordination … nābhijānāmi nissayaṁ dātā … giving dependence … nābhijānāmi sāmaṇeraṁ upaṭṭhāpetā … being looked after by a novice … nābhijānāmi jantāghare nhāyitā … bathing in the sauna … nābhijānāmi cuṇṇena nhāyitā … bathing with bath powder … nābhijānāmi sabrahmacārīgattaparikamme vicāritā … looking for a massage from my companions in the spiritual life … nābhijānāmi ābādhaṁ uppannapubbaṁ, antamaso gaddūhanamattampi … being ill, even for as long as it takes to pull a cow’s udder … nābhijānāmi bhesajjaṁ upaharitā, antamaso haritakikhaṇḍampi … being presented with medicine, even as much as a bit of yellow myrobalan … nābhijānāmi apassenakaṁ apassayitā … leaning on a headrest … nābhijānāmi seyyaṁ kappetā”. preparing a cot …” “Yampāyasmā …pe… dhārema”. (9–33.) “This too we remember as an incredible quality of Venerable Bakkula.” “Asīti me, āvuso, vassāni pabbajitassa nābhijānāmi gāmantasenāsane vassaṁ upagantā”. “In these eighty years, I don’t recall commencing the rainy season residence in the neighborhood of a village.” “Yampāyasmā bākulo asītiyā vassehi nābhijānāti gāmantasenāsane vassaṁ upagantā, idampi mayaṁ āyasmato bākulassa acchariyaṁ abbhutadhammaṁ dhārema”. (34) “This too we remember as an incredible quality of Venerable Bakkula.” “Sattāhameva kho ahaṁ, āvuso, saraṇo raṭṭhapiṇḍaṁ bhuñjiṁ; “Reverend, for seven days I ate the nation’s alms-food as a debtor. atha aṭṭhamiyaṁ aññā udapādi. Then on the eighth day I became enlightened.” Yampāyasmā bākulo sattāhameva saraṇo raṭṭhapiṇḍaṁ bhuñji; atha aṭṭhamiyaṁ aññā udapādi idampi mayaṁ āyasmato bākulassa acchariyaṁ abbhutadhammaṁ dhārema. (35) “This too we remember as an incredible quality of Venerable Bakkula. Labheyyāhaṁ, āvuso bākula, imasmiṁ dhammavinaye pabbajjaṁ, labheyyaṁ upasampadan”ti. Reverend Bakkula, may I receive the going forth, the ordination in this teaching and training?” Alattha kho acelakassapo imasmiṁ dhammavinaye pabbajjaṁ, alattha upasampadaṁ. And the naked ascetic Kassapa received the going forth, the ordination in this teaching and training. Acirūpasampanno panāyasmā kassapo 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 Kassapa, 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 kassapo arahataṁ ahosi. And Venerable Kassapa became one of the perfected. Atha kho āyasmā bākulo aparena samayena avāpuraṇaṁ ādāya vihārena vihāraṁ upasaṅkamitvā evamāha: Then some time later Venerable Bakkula took a key and went from dwelling to dwelling, saying, “abhikkamathāyasmanto, abhikkamathāyasmanto. Ajja me parinibbānaṁ bhavissatī”ti. “Come forth, venerables, come forth! Today will be my final extinguishment.” “Yampāyasmā bākulo avāpuraṇaṁ ādāya vihārena vihāraṁ upasaṅkamitvā evamāha: ‘abhikkamathāyasmanto, abhikkamathāyasmanto; ajja me parinibbānaṁ bhavissatī’ti, idampi mayaṁ āyasmato bākulassa acchariyaṁ abbhutadhammaṁ dhārema”. (36) “This too we remember as an incredible quality of Venerable Bakkula.” Āyasmā bākulo majjhe bhikkhusaṅghassa nisinnakova parinibbāyi. And Venerable Bakkula became fully extinguished while sitting right in the middle of the Saṅgha. “Yampāyasmā bākulo majjhe bhikkhusaṅghassa nisinnakova parinibbāyi, idampi mayaṁ āyasmato bākulassa acchariyaṁ abbhutadhammaṁ dhāremā”ti. (37) “This too we remember as an incredible quality of Venerable Bakkula.” Bākulasuttaṁ niṭṭhitaṁ catutthaṁ. 125. Dantabhūmisutta The Level of the Tamed 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. Tena kho pana samayena aciravato samaṇuddeso araññakuṭikāyaṁ viharati. Now at that time the novice Aciravata was staying in a wilderness hut. Atha kho jayaseno rājakumāro jaṅghāvihāraṁ anucaṅkamamāno anuvicaramāno yena aciravato samaṇuddeso tenupasaṅkami; upasaṅkamitvā aciravatena samaṇuddesena saddhiṁ sammodi. Then as Prince Jayasena was going for a walk he approached Aciravata, and exchanged greetings with him. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho jayaseno rājakumāro aciravataṁ samaṇuddesaṁ etadavoca: When the greetings and polite conversation were over, he sat down to one side and said to Aciravata, “Sutaṁ metaṁ, bho aggivessana: “Master Aggivessana, I have heard that ‘idha bhikkhu appamatto ātāpī pahitatto viharanto phuseyya cittassa ekaggatan’”ti. a mendicant who meditates diligently, keenly, and resolutely can experience unification of mind.” “Evametaṁ, rājakumāra, evametaṁ, rājakumāra. “That’s so true, Prince! That’s so true! Idha bhikkhu appamatto ātāpī pahitatto viharanto phuseyya cittassa ekaggatan”ti. A mendicant who meditates diligently, keenly, and resolutely can experience unification of mind.” “Sādhu me bhavaṁ aggivessano yathāsutaṁ yathāpariyattaṁ dhammaṁ desetū”ti. “Master Aggivessana, please teach me the Dhamma as you have learned and memorized it.” “Na kho te ahaṁ, rājakumāra, sakkomi yathāsutaṁ yathāpariyattaṁ dhammaṁ desetuṁ. “I’m not competent to do so, Prince. Ahañca hi te, rājakumāra, yathāsutaṁ yathāpariyattaṁ dhammaṁ deseyyaṁ, tvañca me bhāsitassa atthaṁ na ājāneyyāsi; so mamassa kilamatho, sā mamassa vihesā”ti. For if I were to teach you the Dhamma as I have learned and memorized it, you might not understand the meaning, which would be wearying and troublesome for me.” “Desetu me bhavaṁ aggivessano yathāsutaṁ yathāpariyattaṁ dhammaṁ. “Master Aggivessana, please teach me the Dhamma as you have learned and memorized it. Appevanāmāhaṁ bhoto aggivessanassa bhāsitassa atthaṁ ājāneyyan”ti. Hopefully I will understand the meaning of what you say.” “Deseyyaṁ kho te ahaṁ, rājakumāra, yathāsutaṁ yathāpariyattaṁ dhammaṁ. “Then I shall teach you. Sace me tvaṁ bhāsitassa atthaṁ ājāneyyāsi, iccetaṁ kusalaṁ; If you understand the meaning of what I say, that’s good. no ce me tvaṁ bhāsitassa atthaṁ ājāneyyāsi, yathāsake tiṭṭheyyāsi, na maṁ tattha uttariṁ paṭipuccheyyāsī”ti. If not, then leave each to his own, and do not question me about it further.” “Desetu me bhavaṁ aggivessano yathāsutaṁ yathāpariyattaṁ dhammaṁ. “Master Aggivessana, please teach me the Dhamma as you have learned and memorized it. Sace ahaṁ bhoto aggivessanassa bhāsitassa atthaṁ ājānissāmi, iccetaṁ kusalaṁ; If I understand the meaning of what you say, that’s good. no ce ahaṁ bhoto aggivessanassa bhāsitassa atthaṁ ājānissāmi, yathāsake tiṭṭhissāmi, nāhaṁ tattha bhavantaṁ aggivessanaṁ uttariṁ paṭipucchissāmī”ti. If not, then I will leave each to his own, and not question you about it further.” Atha kho aciravato samaṇuddeso jayasenassa rājakumārassa yathāsutaṁ yathāpariyattaṁ dhammaṁ desesi. Then the novice Aciravata taught Prince Jayasena the Dhamma as he had learned and memorized it. Evaṁ vutte, jayaseno rājakumāro aciravataṁ samaṇuddesaṁ etadavoca: When he had spoken, Jayasena said to him, “aṭṭhānametaṁ, bho aggivessana, anavakāso yaṁ bhikkhu appamatto ātāpī pahitatto viharanto phuseyya cittassa ekaggatan”ti. “It is impossible, Master Aggivessana, it cannot happen that a mendicant who meditates diligently, keenly, and resolutely can experience unification of mind.” Atha kho jayaseno rājakumāro aciravatassa samaṇuddesassa aṭṭhānatañca anavakāsatañca pavedetvā uṭṭhāyāsanā pakkāmi. Having declared that this was impossible, Jayasena got up from his seat and left. Atha kho aciravato samaṇuddeso acirapakkante jayasene rājakumāre yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Not long after he had left, Aciravata went to the Buddha, bowed, sat down to one side, Ekamantaṁ nisinno kho aciravato samaṇuddeso yāvatako ahosi jayasenena rājakumārena saddhiṁ kathāsallāpo taṁ sabbaṁ bhagavato ārocesi. and informed the Buddha of all they had discussed. Evaṁ vutte, bhagavā aciravataṁ samaṇuddesaṁ etadavoca: When he had spoken, the Buddha said to him: “‘taṁ kutettha, aggivessana, labbhā. “How could it possibly be otherwise, Aggivessana? Yaṁ taṁ nekkhammena ñātabbaṁ nekkhammena daṭṭhabbaṁ nekkhammena pattabbaṁ nekkhammena sacchikātabbaṁ taṁ vata jayaseno rājakumāro kāmamajjhe vasanto kāme paribhuñjanto kāmavitakkehi khajjamāno kāmapariḷāhena pariḍayhamāno kāmapariyesanāya ussuko ñassati vā dakkhati vā sacchi vā karissatī’ti—netaṁ ṭhānaṁ vijjati. Prince Jayasena dwells in the midst of sensual pleasures, enjoying them, consumed by thoughts of them, burning with fever for them, and eagerly seeking more. It’s simply impossible for him to know or see or realize what can only be known, seen, and realized by renunciation. Seyyathāpissu, aggivessana, dve hatthidammā vā assadammā vā godammā vā sudantā suvinītā, dve hatthidammā vā assadammā vā godammā vā adantā avinītā. Suppose there was a pair of elephants or horse or oxen in training who were well tamed and well trained. And there was a pair who were not tamed or trained. Taṁ kiṁ maññasi, aggivessana, What do you think, Aggivessana? ye te dve hatthidammā vā assadammā vā godammā vā sudantā suvinītā, api nu te dantāva dantakāraṇaṁ gaccheyyuṁ, dantāva dantabhūmiṁ sampāpuṇeyyun”ti? Wouldn’t the pair that was well tamed and well trained perform the tasks of the tamed and reach the level of the tamed?” “Evaṁ, bhante”. “Yes, sir.” “Ye pana te dve hatthidammā vā assadammā vā godammā vā adantā avinītā, api nu te adantāva dantakāraṇaṁ gaccheyyuṁ, adantāva dantabhūmiṁ sampāpuṇeyyuṁ, seyyathāpi te dve hatthidammā vā assadammā vā godammā vā sudantā suvinītā”ti? “But would the pair that was not tamed and trained perform the tasks of the tamed and reach the level of the tamed, just like the tamed pair?” “No hetaṁ, bhante”. “No, sir.” “Evameva kho, aggivessana, ‘yaṁ taṁ nekkhammena ñātabbaṁ nekkhammena daṭṭhabbaṁ nekkhammena pattabbaṁ nekkhammena sacchikātabbaṁ taṁ vata jayaseno rājakumāro kāmamajjhe vasanto kāme paribhuñjanto kāmavitakkehi khajjamāno kāmapariḷāhena pariḍayhamāno kāmapariyesanāya ussuko ñassati vā dakkhati vā sacchi vā karissatī’ti—netaṁ ṭhānaṁ vijjati. “In the same way, Prince Jayasena dwells in the midst of sensual pleasures, enjoying them, consumed by thoughts of them, burning with fever for them, and eagerly seeking more. It’s simply impossible for him to know or see or realize what can only be known, seen, and realized by renunciation. Seyyathāpi, aggivessana, gāmassa vā nigamassa vā avidūre mahāpabbato. Suppose there was a big mountain not far from a town or village. Tamenaṁ dve sahāyakā tamhā gāmā vā nigamā vā nikkhamitvā hatthavilaṅghakena yena so pabbato tenupasaṅkameyyuṁ; upasaṅkamitvā eko sahāyako heṭṭhā pabbatapāde tiṭṭheyya, eko sahāyako uparipabbataṁ āroheyya. And two friends set out from that village or town, lending each other a hand up to the mountain. Once there, one friend would remain at the foot of the mountain, while the other would climb to the peak. Tamenaṁ heṭṭhā pabbatapāde ṭhito sahāyako uparipabbate ṭhitaṁ sahāyakaṁ evaṁ vadeyya: Then the one standing at the foot would say to the one at the peak, ‘yaṁ, samma, kiṁ tvaṁ passasi uparipabbate ṭhito’ti? ‘My friend, what do you see, standing there at the peak?’ So evaṁ vadeyya: They’d reply, ‘passāmi kho ahaṁ, samma, uparipabbate ṭhito ārāmarāmaṇeyyakaṁ vanarāmaṇeyyakaṁ bhūmirāmaṇeyyakaṁ pokkharaṇīrāmaṇeyyakan’ti. ‘Standing at the peak, I see delightful parks, woods, meadows, and lotus ponds!’ So evaṁ vadeyya: But the other would say, ‘aṭṭhānaṁ kho etaṁ, samma, anavakāso yaṁ tvaṁ uparipabbate ṭhito passeyyāsi ārāmarāmaṇeyyakaṁ vanarāmaṇeyyakaṁ bhūmirāmaṇeyyakaṁ pokkharaṇīrāmaṇeyyakan’ti. ‘It’s impossible, it cannot happen that, standing at the peak, you can see delightful parks, woods, meadows, and lotus ponds.’ Tamenaṁ uparipabbate ṭhito sahāyako heṭṭhimapabbatapādaṁ orohitvā taṁ sahāyakaṁ bāhāyaṁ gahetvā uparipabbataṁ āropetvā muhuttaṁ assāsetvā evaṁ vadeyya: So their friend would come down from the peak, take their friend by the arm, and make them climb to the peak. After giving them a moment to catch their breath, they’d say, ‘yaṁ, samma, kiṁ tvaṁ passasi uparipabbate ṭhito’ti? ‘My friend, what do you see, standing here at the peak?’ So evaṁ vadeyya: They’d reply, ‘passāmi kho ahaṁ, samma, uparipabbate ṭhito ārāmarāmaṇeyyakaṁ vanarāmaṇeyyakaṁ bhūmirāmaṇeyyakaṁ pokkharaṇīrāmaṇeyyakan’ti. ‘Standing at the peak, I see delightful parks, woods, meadows, and lotus ponds!’ So evaṁ vadeyya: They’d say, ‘idāneva kho te, samma, bhāsitaṁ—mayaṁ evaṁ ājānāma— ‘Just now I understood you to say: aṭṭhānaṁ kho etaṁ samma, anavakāso yaṁ tvaṁ uparipabbate ṭhito passeyyāsi ārāmarāmaṇeyyakaṁ vanarāmaṇeyyakaṁ bhūmirāmaṇeyyakaṁ pokkharaṇīrāmaṇeyyakan’ti. “It’s impossible, it cannot happen that, standing at the peak, you can see delightful parks, woods, meadows, and lotus ponds.” Idāneva ca pana te bhāsitaṁ mayaṁ evaṁ ājānāma: But now you say: ‘passāmi kho ahaṁ, samma, uparipabbate ṭhito ārāmarāmaṇeyyakaṁ vanarāmaṇeyyakaṁ bhūmirāmaṇeyyakaṁ pokkharaṇīrāmaṇeyyakan’ti. “Standing at the peak, I see delightful parks, woods, meadows, and lotus ponds!”’ So evaṁ vadeyya: They’d say, ‘tathā hi panāhaṁ, samma, iminā mahatā pabbatena āvuto daṭṭheyyaṁ nāddasan’ti. ‘But my friend, it was because I was obstructed by this big mountain that I didn’t see what could be seen.’ Ato mahantatarena, aggivessana, ‘avijjākhandhena jayaseno rājakumāro āvuto nivuto ophuṭo pariyonaddho. But bigger than that is the mass of ignorance by which Prince Jayasena is hindered, obstructed, covered, and engulfed. So vata yaṁ taṁ nekkhammena ñātabbaṁ nekkhammena daṭṭhabbaṁ nekkhammena pattabbaṁ nekkhammena sacchikātabbaṁ taṁ vata jayaseno rājakumāro kāmamajjhe vasanto kāme paribhuñjanto kāmavitakkehi khajjamāno kāmapariḷāhena pariḍayhamāno kāmapariyesanāya ussuko ñassati vā dakkhati vā sacchi vā karissatī’ti—netaṁ ṭhānaṁ vijjati. Prince Jayasena dwells in the midst of sensual pleasures, enjoying them, consumed by thoughts of them, burning with fever for them, and eagerly seeking more. It’s simply impossible for him to know or see or realize what can only be known, seen, and realized by renunciation. Sace kho taṁ, aggivessana, jayasenassa rājakumārassa imā dve upamā paṭibhāyeyyuṁ, anacchariyaṁ te jayaseno rājakumāro pasīdeyya, pasanno ca te pasannākāraṁ kareyyā”ti. It wouldn’t be surprising if, had these two similes occurred to you, Prince Jayasena would have gained confidence in you and shown his confidence.” “Kuto pana maṁ, bhante, jayasenassa rājakumārassa imā dve upamā paṭibhāyissanti anacchariyā pubbe assutapubbā, seyyathāpi bhagavantan”ti? “But sir, how could these two similes have occurred to me as they did to the Buddha, since they were neither supernaturally inspired, nor learned before in the past?” “Seyyathāpi, aggivessana, rājā khattiyo muddhāvasitto nāgavanikaṁ āmanteti: “Suppose, Aggivessana, an anointed king was to address his elephant tracker, ‘ehi tvaṁ, samma nāgavanika, rañño nāgaṁ abhiruhitvā nāgavanaṁ pavisitvā āraññakaṁ nāgaṁ atipassitvā rañño nāgassa gīvāyaṁ upanibandhāhī’ti. ‘Please, my good elephant tracker, mount the royal bull elephant and enter the elephant wood. When you see a wild bull elephant, tether it by the neck to the royal elephant.’ ‘Evaṁ, devā’ti kho, aggivessana, nāgavaniko rañño khattiyassa muddhāvasittassa paṭissutvā rañño nāgaṁ abhiruhitvā nāgavanaṁ pavisitvā āraññakaṁ nāgaṁ atipassitvā rañño nāgassa gīvāyaṁ upanibandhati. ‘Yes, Your Majesty,’ replied the elephant tracker, and did as he was asked. Tamenaṁ rañño nāgo abbhokāsaṁ nīharati. The royal elephant leads the wild elephant out into the open; Ettāvatā kho, aggivessana, āraññako nāgo abbhokāsaṁ gato hoti. and it’s only then that it comes out into the open, Etthagedhā hi, aggivessana, āraññakā nāgā yadidaṁ—nāgavanaṁ. for a wild bull elephant clings to the elephant wood. Tamenaṁ nāgavaniko rañño khattiyassa muddhāvasittassa ārocesi: Then the elephant tracker informs the king, ‘abbhokāsagato kho, deva, āraññako nāgo’ti. ‘Sire, the wild elephant has come out into the open.’ Atha kho aggivessana, tamenaṁ rājā khattiyo muddhāvasitto hatthidamakaṁ āmantesi: Then the king addresses his elephant trainer, ‘ehi tvaṁ, samma hatthidamaka, āraññakaṁ nāgaṁ damayāhi āraññakānañceva sīlānaṁ abhinimmadanāya āraññakānañceva sarasaṅkappānaṁ abhinimmadanāya āraññakānañceva darathakilamathapariḷāhānaṁ abhinimmadanāya gāmante abhiramāpanāya manussakantesu sīlesu samādapanāyā’ti. ‘Please, my good elephant trainer, tame the wild bull elephant. Subdue its wild behaviors, its wild memories and thoughts, and its wild stress, weariness, and fever. Make it happy to be in the neighborhood of a village, and instill behaviors congenial to humans.’ ‘Evaṁ, devā’ti kho, aggivessana, hatthidamako rañño khattiyassa muddhāvasittassa paṭissutvā mahantaṁ thambhaṁ pathaviyaṁ nikhaṇitvā āraññakassa nāgassa gīvāyaṁ upanibandhati āraññakānañceva sīlānaṁ abhinimmadanāya āraññakānañceva sarasaṅkappānaṁ abhinimmadanāya āraññakānañceva darathakilamathapariḷāhānaṁ abhinimmadanāya gāmante abhiramāpanāya manussakantesu sīlesu samādapanāya. ‘Yes, Your Majesty,’ replied the elephant trainer. He dug a large post into the earth and tethered the elephant to it by the neck, so as to subdue its wild behaviors, its wild memories and thoughts, and its wild stress, weariness, and fever, and to make it happy to be in the neighborhood of a village, and instill behaviors congenial to humans. Tamenaṁ hatthidamako yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā tathārūpāhi vācāhi samudācarati. He spoke in a way that’s mellow, pleasing to the ear, lovely, going to the heart, polite, likable and agreeable to the people. Yato kho, aggivessana, āraññako nāgo hatthidamakassa yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā tathārūpāhi vācāhi samudācariyamāno sussūsati, sotaṁ odahati, aññā cittaṁ upaṭṭhāpeti; Spoken to in such a way by the elephant trainer, the wild elephant wanted to listen. It leant an ear and applied its mind to understand. tamenaṁ hatthidamako uttari tiṇaghāsodakaṁ anuppavecchati. So the elephant trainer rewards it with grass, fodder, and water. Yato kho, aggivessana, āraññako nāgo hatthidamakassa tiṇaghāsodakaṁ paṭiggaṇhāti, tatra hatthidamakassa evaṁ hoti: When the wild elephant accepts the grass, fodder, and water, the trainer knows, ‘jīvissati kho dāni āraññako nāgo’ti. ‘Now the wild elephant will survive!’ Tamenaṁ hatthidamako uttari kāraṇaṁ kāreti: Then he sets it a further task: ‘ādiya, bho, nikkhipa, bho’ti. ‘Pick it up, sir! Put it down, sir!’ Yato kho, aggivessana, āraññako nāgo hatthidamakassa ādānanikkhepe vacanakaro hoti ovādappaṭikaro, tamenaṁ hatthidamako uttari kāraṇaṁ kāreti: When the wild elephant picks up and puts down when the trainer says, following instructions, the trainer sets it a further task: ‘abhikkama, bho, paṭikkama, bho’ti. ‘Forward, sir! Back, sir!’ Yato kho, aggivessana, āraññako nāgo hatthidamakassa abhikkamapaṭikkamavacanakaro hoti ovādappaṭikaro, tamenaṁ hatthidamako uttari kāraṇaṁ kāreti: When the wild elephant goes forward and back when the trainer says, following instructions, the trainer sets it a further task: ‘uṭṭhaha, bho, nisīda, bho’ti. ‘Stand, sir! Sit, sir!’ Yato kho, aggivessana, āraññako nāgo hatthidamakassa uṭṭhānanisajjāya vacanakaro hoti ovādappaṭikaro, tamenaṁ hatthidamako uttari āneñjaṁ nāma kāraṇaṁ kāreti, mahantassa phalakaṁ soṇḍāya upanibandhati, tomarahattho ca puriso uparigīvāya nisinno hoti, samantato ca tomarahatthā purisā parivāretvā ṭhitā honti, hatthidamako ca dīghatomarayaṭṭhiṁ gahetvā purato ṭhito hoti. When the wild elephant stands and sits when the trainer says, following instructions, the trainer sets the task called imperturbability. He fastens a large plank to its trunk; a lancer sits on its neck; other lancers surround it on all sides; and the trainer himself stands in front with a long lance. So āneñjaṁ kāraṇaṁ kāriyamāno neva purime pāde copeti na pacchime pāde copeti, na purimakāyaṁ copeti na pacchimakāyaṁ copeti, na sīsaṁ copeti, na kaṇṇe copeti, na dante copeti, na naṅguṭṭhaṁ copeti, na soṇḍaṁ copeti. While practicing this task, it doesn’t budge its fore-feet or hind-feet, its fore-quarters or hind-quarters, its head, ears, tusks, tail, or trunk. So hoti āraññako nāgo khamo sattippahārānaṁ asippahārānaṁ usuppahārānaṁ sarapattappahārānaṁ bheripaṇavavaṁsasaṅkhaḍiṇḍimaninnādasaddānaṁ sabbavaṅkadosanihitaninnītakasāvo rājāraho rājabhoggo rañño aṅganteva saṅkhaṁ gacchati. The wild bull elephant endures being struck by spears, swords, arrows, and axes; it endures the thunder of the drums, kettledrums, horns, and cymbals. Rid of all crooks and flaws, and purged of defects, it is worthy of a king, fit to serve a king, and considered a factor of kingship. Evameva kho, aggivessana, idha tathāgato loke uppajjati arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā. In the same way, Aggivessana, 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 realizes 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. Ettāvatā kho, aggivessana, ariyasāvako abbhokāsagato hoti. And it’s only then that a noble disciple comes out into the open, Etthagedhā hi, aggivessana, devamanussā yadidaṁ—pañca kāmaguṇā. for gods and humans cling to the five kinds of sensual stimulation. Tamenaṁ tathāgato uttariṁ vineti: Then the Realized One guides them further: ‘ehi tvaṁ, bhikkhu, sīlavā hohi, pātimokkhasaṁvarasaṁvuto viharāhi ācāragocarasampanno, aṇumattesu vajjesu bhayadassāvī, samādāya sikkhassu sikkhāpadesū’ti. ‘Come, mendicant, be ethical and restrained in the monastic code, conducting yourself well and seeking alms in suitable places. Seeing danger in the slightest fault, keep the rules you’ve undertaken.’ Yato kho, aggivessana, ariyasāvako sīlavā hoti, pātimokkhasaṁvarasaṁvuto viharati ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu, tamenaṁ tathāgato uttariṁ vineti: When they have ethical conduct, the Realized One guides them further: ‘ehi tvaṁ, bhikkhu, indriyesu guttadvāro hohi, cakkhunā rūpaṁ disvā mā nimittaggāhī …pe… ‘Come, mendicant, guard your sense doors. When you see a sight with your eyes, don’t get caught up in the features and details. … (yathā gaṇakamoggallānasuttante, evaṁ vitthāretabbāni.) (This should be expanded as in MN 107, the Discourse with Moggallāna the Accountant.) So ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe They give up these five hindrances, corruptions of the heart that weaken wisdom. kāye kāyānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ. Then they meditate observing an aspect of the body—keen, aware, and mindful, rid of desire and aversion for the world. Vedanāsu …pe… They meditate observing an aspect of feelings … citte … mind … dhammesu dhammānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ. principles—keen, aware, and mindful, rid of desire and aversion for the world. Seyyathāpi, aggivessana, hatthidamako mahantaṁ thambhaṁ pathaviyaṁ nikhaṇitvā āraññakassa nāgassa gīvāyaṁ upanibandhati āraññakānañceva sīlānaṁ abhinimmadanāya āraññakānañceva sarasaṅkappānaṁ abhinimmadanāya āraññakānañceva darathakilamathapariḷāhānaṁ abhinimmadanāya gāmante abhiramāpanāya manussakantesu sīlesu samādapanāya; It’s like when the elephant trainer dug a large post into the earth and tethered the elephant to it by the neck, so as to subdue its wild behaviors, its wild memories and thoughts, and its wild stress, weariness, and fever, and to make it happy to be in the neighborhood of a village, and instill behaviors congenial to humans. evameva kho, aggivessana, ariyasāvakassa ime cattāro satipaṭṭhānā cetaso upanibandhanā honti gehasitānañceva sīlānaṁ abhinimmadanāya gehasitānañceva sarasaṅkappānaṁ abhinimmadanāya gehasitānañceva darathakilamathapariḷāhānaṁ abhinimmadanāya ñāyassa adhigamāya nibbānassa sacchikiriyāya. In the same way, a noble disciple has these four kinds of mindfulness meditation as tethers for the mind so as to subdue behaviors of the lay life, memories and thoughts of the lay life, the stress, weariness, and fever of the lay life, to end the cycle of suffering and to realize extinguishment. Tamenaṁ tathāgato uttariṁ vineti: Then the Realized One guides them further: ‘ehi tvaṁ, bhikkhu, kāye kāyānupassī viharāhi, mā ca kāmūpasaṁhitaṁ vitakkaṁ vitakkesi. ‘Come, mendicant, meditate observing an aspect of the body, but don’t think thoughts connected with sensual pleasures. Vedanāsu … Meditate observing an aspect of feelings … citte … mind … dhammesu dhammānupassī viharāhi, mā ca kāmūpasaṁhitaṁ vitakkaṁ vitakkesī’ti. principles, but don’t think thoughts connected with sensual pleasures.’ So vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ … As the placing of the mind and keeping it connected are stilled, they enter and remain in the second absorption … tatiyaṁ jhānaṁ … 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 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. 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 …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, ‘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.’ So hoti bhikkhu khamo sītassa uṇhassa jighacchāya pipāsāya ḍaṁsamakasavātātapasarīsapasamphassānaṁ duruttānaṁ durāgatānaṁ vacanapathānaṁ, uppannānaṁ sārīrikānaṁ vedanānaṁ dukkhānaṁ tibbānaṁ kharānaṁ kaṭukānaṁ asātānaṁ amanāpānaṁ pāṇaharānaṁ adhivāsakajātiko hoti Such a mendicant endures cold, heat, hunger, and thirst; the touch of flies, mosquitoes, wind, sun, and reptiles; rude and unwelcome criticism; and puts up with physical pain—sharp, severe, acute, unpleasant, disagreeable, and life-threatening. sabbarāgadosamohanihitaninnītakasāvo āhuneyyo pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṁ puññakkhettaṁ lokassa. Rid of all greed, hate, and delusion, and purged of defects, they are worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of greeting with joined palms, and are the supreme field of merit for the world. Mahallako cepi, aggivessana, rañño nāgo adanto avinīto kālaṁ karoti, ‘adantamaraṇaṁ mahallako rañño nāgo kālaṅkato’tveva saṅkhaṁ gacchati; If a royal bull elephant passes away untamed and untrained—whether in their old age, middle age, or youth—they’re considered a royal bull elephant who passed away untamed. majjhimo cepi, aggivessana, rañño nāgo. Daharo cepi, aggivessana, rañño nāgo adanto avinīto kālaṁ karoti, ‘adantamaraṇaṁ daharo rañño nāgo kālaṅkato’tveva saṅkhaṁ gacchati; evameva kho, aggivessana, thero cepi bhikkhu akhīṇāsavo kālaṁ karoti, ‘adantamaraṇaṁ thero bhikkhu kālaṅkato’tveva saṅkhaṁ gacchati; In the same way, if a mendicant passes away without having ended the defilements—whether as a senior, middle, or junior—they’re considered as a mendicant who passed away untamed. majjhimo cepi, aggivessana, bhikkhu. Navo cepi, aggivessana, bhikkhu akhīṇāsavo kālaṁ karoti, ‘adantamaraṇaṁ navo bhikkhu kālaṅkato’tveva saṅkhaṁ gacchati. Mahallako cepi, aggivessana, rañño nāgo sudanto suvinīto kālaṁ karoti, ‘dantamaraṇaṁ mahallako rañño nāgo kālaṅkato’tveva saṅkhaṁ gacchati; If a royal bull elephant passes away tamed and trained—whether in their old age, middle age, or youth—they’re considered a royal bull elephant who passed away tamed. majjhimo cepi, aggivessana, rañño nāgo … daharo cepi, aggivessana, rañño nāgo sudanto suvinīto kālaṁ karoti, ‘dantamaraṇaṁ daharo rañño nāgo kālaṅkato’tveva saṅkhaṁ gacchati; evameva kho, aggivessana, thero cepi bhikkhu khīṇāsavo kālaṁ karoti, ‘dantamaraṇaṁ thero bhikkhu kālaṅkato’tveva saṅkhaṁ gacchati; In the same way, if a mendicant passes away having ended the defilements—whether as a senior, middle, or junior—they’re considered as a mendicant who passed away tamed.” majjhimo cepi, aggivessana, bhikkhu. Navo cepi, aggivessana, bhikkhu khīṇāsavo kālaṁ karoti, ‘dantamaraṇaṁ navo bhikkhu kālaṅkato’tveva saṅkhaṁ gacchatī”ti. Idamavoca bhagavā. That is what the Buddha said. Attamano aciravato samaṇuddeso bhagavato bhāsitaṁ abhinandīti. Satisfied, the novice Aciravata was happy with what the Buddha said. Dantabhūmisuttaṁ niṭṭhitaṁ pañcamaṁ. 126. Bhūmijasutta With Bhūmija 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 āyasmā bhūmijo pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena jayasenassa rājakumārassa nivesanaṁ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Then Venerable Bhūmija robed up in the morning and, taking his bowl and robe, went to the home of Prince Jayasena, where he sat on the seat spread out. Atha kho jayaseno rājakumāro yenāyasmā bhūmijo tenupasaṅkami; upasaṅkamitvā āyasmatā bhūmijena saddhiṁ sammodi. Then Jayasena approached and exchanged greetings with him. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho jayaseno rājakumāro āyasmantaṁ bhūmijaṁ etadavoca: When the greetings and polite conversation were over, he sat down to one side and said to Bhūmija: “santi, bho bhūmija, eke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: “Master Bhūmija, there are some ascetics and brahmins who have this doctrine and view: ‘āsañcepi karitvā brahmacariyaṁ caranti, abhabbā phalassa adhigamāya; ‘If you make a wish and lead the spiritual life, you can’t win the fruit. anāsañcepi karitvā brahmacariyaṁ caranti, abhabbā phalassa adhigamāya; If you don’t make a wish and lead the spiritual life, you can’t win the fruit. āsañca anāsañcepi karitvā brahmacariyaṁ caranti, abhabbā phalassa adhigamāya; If you both make a wish and don’t make a wish and lead the spiritual life, you can’t win the fruit. nevāsaṁ nānāsañcepi karitvā brahmacariyaṁ caranti, abhabbā phalassa adhigamāyā’ti. If you neither make a wish nor don’t make a wish and lead the spiritual life, you can’t win the fruit.’ Idha bhoto bhūmijassa satthā kiṁvādī kimakkhāyī”ti? What does Master Bhūmija’s Teacher say about this? How does he explain it?” “Na kho metaṁ, rājakumāra, bhagavato sammukhā sutaṁ, sammukhā paṭiggahitaṁ. “Prince, I haven’t heard and learned this in the presence of the Buddha. Ṭhānañca kho etaṁ vijjati yaṁ bhagavā evaṁ byākareyya: But it’s possible that he might explain it like this: ‘āsañcepi karitvā ayoniso brahmacariyaṁ caranti, abhabbā phalassa adhigamāya; ‘If you lead the spiritual life irrationally, you can’t win the fruit, regardless of whether you make a wish, anāsañcepi karitvā ayoniso brahmacariyaṁ caranti, abhabbā phalassa adhigamāya; you don’t make a wish, āsañca anāsañcepi karitvā ayoniso brahmacariyaṁ caranti, abhabbā phalassa adhigamāya; you both do and do not make a wish, nevāsaṁ nānāsañcepi karitvā ayoniso brahmacariyaṁ caranti, abhabbā phalassa adhigamāya. or you neither do nor don’t make a wish. Āsañcepi karitvā yoniso brahmacariyaṁ caranti, bhabbā phalassa adhigamāya; But if you lead the spiritual life rationally, you can win the fruit, regardless of whether you make a wish, anāsañcepi karitvā yoniso brahmacariyaṁ caranti, bhabbā phalassa adhigamāya; you don’t make a wish, āsañca anāsañcepi karitvā yoniso brahmacariyaṁ caranti, bhabbā phalassa adhigamāya; you both do and do not make a wish, nevāsaṁ nānāsañcepi karitvā yoniso brahmacariyaṁ caranti, bhabbā phalassa adhigamāyā’ti. or you neither do nor don’t make a wish.’ Na kho me taṁ, rājakumāra, bhagavato sammukhā sutaṁ, sammukhā paṭiggahitaṁ. I haven’t heard and learned this in the presence of the Buddha. Ṭhānañca kho etaṁ vijjati yaṁ bhagavā evaṁ byākareyyā”ti. But it’s possible that he might explain it like that.” “Sace kho bhoto bhūmijassa satthā evaṁvādī evamakkhāyī, addhā bhoto bhūmijassa satthā sabbesaṁyeva puthusamaṇabrāhmaṇānaṁ muddhānaṁ maññe āhacca tiṭṭhatī”ti. “If that’s what your teacher says, Master Bhūmija, he clearly stands head and shoulders above all the various other ascetics and brahmins.” Atha kho jayaseno rājakumāro āyasmantaṁ bhūmijaṁ sakeneva thālipākena parivisi. Then Prince Jayasena served Venerable Bhūmija from his own dish. Atha kho āyasmā bhūmijo pacchābhattaṁ piṇḍapātapaṭikkanto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā bhūmijo bhagavantaṁ etadavoca: Then after the meal, on his return from alms-round, Bhūmija went to the Buddha, bowed, sat down to one side, and told him all that had happened, adding: “idhāhaṁ, bhante, pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena jayasenassa rājakumārassa nivesanaṁ tenupasaṅkamiṁ; upasaṅkamitvā paññatte āsane nisīdiṁ. Atha kho, bhante, jayaseno rājakumāro yenāhaṁ tenupasaṅkami; upasaṅkamitvā mayā saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho, bhante, jayaseno rājakumāro maṁ etadavoca: ‘santi, bho bhūmija, eke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino— āsañcepi karitvā brahmacariyaṁ caranti, abhabbā phalassa adhigamāya; anāsañcepi karitvā …pe… āsañca anāsañcepi karitvā brahmacariyaṁ caranti, abhabbā phalassa adhigamāya; nevāsaṁ nānāsañcepi karitvā brahmacariyaṁ caranti, abhabbā phalassa adhigamāyā’ti. ‘Idha bhoto bhūmijassa satthā kiṁvādī kimakkhāyī’ti? Evaṁ vutte, ahaṁ, bhante, jayasenaṁ rājakumāraṁ etadavocaṁ: ‘na kho me taṁ, rājakumāra, bhagavato sammukhā sutaṁ, sammukhā paṭiggahitaṁ. Ṭhānañca kho etaṁ vijjati yaṁ bhagavā evaṁ byākareyya— āsañcepi karitvā ayoniso brahmacariyaṁ caranti, abhabbā phalassa adhigamāya; anāsañcepi karitvā ayoniso brahmacariyaṁ caranti, abhabbā phalassa adhigamāya; āsañca anāsañcepi karitvā ayoniso brahmacariyaṁ caranti, abhabbā phalassa adhigamāya; nevāsaṁ nānāsañcepi karitvā ayoniso brahmacariyaṁ caranti, abhabbā phalassa adhigamāya. Āsañcepi karitvā yoniso brahmacariyaṁ caranti, bhabbā phalassa adhigamāya; anāsañcepi karitvā …pe… āsañca anāsañcepi karitvā …pe… nevāsaṁ nānāsañcepi karitvā yoniso brahmacariyaṁ caranti, bhabbā phalassa adhigamāyāti. Na kho me taṁ, rājakumāra, bhagavato sammukhā sutaṁ, sammukhā paṭiggahitaṁ. Ṭhānañca kho etaṁ vijjati yaṁ bhagavā evaṁ byākareyyā’ti. ‘Sace bhoto bhūmijassa satthā evaṁvādī evamakkhāyī, addhā bhoto bhūmijassa satthā sabbesaṁyeva puthusamaṇabrāhmaṇānaṁ muddhānaṁ maññe āhacca tiṭṭhatī’ti. ‘Kaccāhaṁ, bhante, evaṁ puṭṭho evaṁ byākaramāno vuttavādī ceva bhagavato homi, na ca bhagavantaṁ abhūtena abbhācikkhāmi, dhammassa cānudhammaṁ byākaromi, na ca koci sahadhammiko vādānuvādo gārayhaṁ ṭhānaṁ āgacchatī’”ti? “Answering this way, I trust that I repeated what the Buddha has said, and didn’t misrepresent him with an untruth. I trust my explanation was in line with the teaching, and that there are no legitimate grounds for rebuke or criticism.” “Taggha tvaṁ, bhūmija, evaṁ puṭṭho evaṁ byākaramāno vuttavādī ceva me hosi, na ca maṁ abhūtena abbhācikkhasi, dhammassa cānudhammaṁ byākarosi, na ca koci sahadhammiko vādānuvādo gārayhaṁ ṭhānaṁ āgacchati. “Indeed, Bhūmija, in answering this way you repeated what I’ve said, and didn’t misrepresent me with an untruth. Your explanation was in line with the teaching, and there are no legitimate grounds for rebuke or criticism. Ye hi keci, bhūmija, samaṇā vā brāhmaṇā vā micchādiṭṭhino micchāsaṅkappā micchāvācā micchākammantā micchāājīvā micchāvāyāmā micchāsatī micchāsamādhino te āsañcepi karitvā brahmacariyaṁ caranti, abhabbā phalassa adhigamāya; There are some ascetics and brahmins who have wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, and wrong immersion. If they lead the spiritual life, they can’t win the fruit, regardless of whether they make a wish, anāsañcepi karitvā brahmacariyaṁ caranti, abhabbā phalassa adhigamāya; they don’t make a wish, āsañca anāsañcepi karitvā brahmacariyaṁ caranti, abhabbā phalassa adhigamāya; they both do and do not make a wish, nevāsaṁ nānāsañcepi karitvā brahmacariyaṁ caranti, abhabbā phalassa adhigamāya. or they neither do nor don’t make a wish. Taṁ kissa hetu? Why is that? Ayoni hesā, bhūmija, phalassa adhigamāya. Because that’s an irrational way to win the fruit. Seyyathāpi, bhūmija, puriso telatthiko telagavesī telapariyesanaṁ caramāno vālikaṁ doṇiyā ākiritvā udakena paripphosakaṁ paripphosakaṁ pīḷeyya. Suppose there was a person in need of oil. While wandering in search of oil, they tried heaping sand in a bucket, sprinkling it thoroughly with water, and pressing it out. Āsañcepi karitvā vālikaṁ doṇiyā ākiritvā udakena paripphosakaṁ paripphosakaṁ pīḷeyya, abhabbo telassa adhigamāya; But by doing this, they couldn’t extract any oil, regardless of whether they made a wish, anāsañcepi karitvā vālikaṁ doṇiyā ākiritvā udakena paripphosakaṁ paripphosakaṁ pīḷeyya, abhabbo telassa adhigamāya; didn’t make a wish, āsañca anāsañcepi karitvā vālikaṁ doṇiyā ākiritvā udakena paripphosakaṁ paripphosakaṁ pīḷeyya, abhabbo telassa adhigamāya; both did and did not make a wish, nevāsaṁ nānāsañcepi karitvā vālikaṁ doṇiyā ākiritvā udakena paripphosakaṁ paripphosakaṁ pīḷeyya, abhabbo telassa adhigamāya. or neither did nor did not make a wish. Taṁ kissa hetu? Why is that? Ayoni hesā, bhūmija, telassa adhigamāya. Because that’s an irrational way to extract oil. Evameva kho, bhūmija, ye hi keci samaṇā vā brāhmaṇā vā micchādiṭṭhino micchāsaṅkappā micchāvācā micchākammantā micchāājīvā micchāvāyāmā micchāsatī micchāsamādhino te āsañcepi karitvā brahmacariyaṁ caranti, abhabbā phalassa adhigamāya; And so it is for any ascetics and brahmins who have wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, and wrong immersion. If they lead the spiritual life, they can’t win the fruit, regardless of whether or not they make a wish. anāsañcepi karitvā brahmacariyaṁ caranti, abhabbā phalassa adhigamāya; āsañca anāsañcepi karitvā brahmacariyaṁ caranti, abhabbā phalassa adhigamāya; nevāsaṁ nānāsañcepi karitvā brahmacariyaṁ caranti, abhabbā phalassa adhigamāya. Taṁ kissa hetu? Why is that? Ayoni hesā, bhūmija, phalassa adhigamāya. Because that’s an irrational way to win the fruit. Seyyathāpi, bhūmija, puriso khīratthiko khīragavesī khīrapariyesanaṁ caramāno gāviṁ taruṇavacchaṁ visāṇato āviñcheyya. Suppose there was a person in need of milk. While wandering in search of milk, they tried pulling the horn of a newly-calved cow. Āsañcepi karitvā gāviṁ taruṇavacchaṁ visāṇato āviñcheyya, abhabbo khīrassa adhigamāya; But by doing this, they couldn’t get any milk, regardless of whether they made a wish, anāsañcepi karitvā …pe… didn’t make a wish, āsañca anāsañcepi karitvā …pe… both did and did not make a wish, nevāsaṁ nānāsañcepi karitvā gāviṁ taruṇavacchaṁ visāṇato āviñcheyya, abhabbo khīrassa adhigamāya. or neither did nor did not make a wish. Taṁ kissa hetu? Why is that? Ayoni hesā, bhūmija, khīrassa adhigamāya. Because that’s an irrational way to get milk. Evameva kho, bhūmija, ye hi keci samaṇā vā brāhmaṇā vā micchādiṭṭhino …pe… And so it is for any ascetics and brahmins who have wrong view … micchāsamādhino te āsañcepi karitvā brahmacariyaṁ caranti, abhabbā phalassa adhigamāya; anāsañcepi karitvā …pe… āsañca anāsañcepi karitvā …pe… nevāsaṁ nānāsañcepi karitvā brahmacariyaṁ caranti, abhabbā phalassa adhigamāya. Taṁ kissa hetu? Ayoni hesā, bhūmija, phalassa adhigamāya. Because that’s an irrational way to win the fruit. Seyyathāpi, bhūmija, puriso navanītatthiko navanītagavesī navanītapariyesanaṁ caramāno udakaṁ kalase āsiñcitvā matthena āviñcheyya. Suppose there was a person in need of butter. While wandering in search of butter, they tried pouring water into a pot and churning it with a stick. Āsañcepi karitvā udakaṁ kalase āsiñcitvā matthena āviñcheyya, abhabbo navanītassa adhigamāya; But by doing this, they couldn’t produce any butter, regardless of whether they made a wish, anāsañcepi karitvā …pe… didn’t make a wish, āsañca anāsañcepi karitvā …pe… both did and did not make a wish, nevāsaṁ nānāsañcepi karitvā udakaṁ kalase āsiñcitvā matthena āviñcheyya, abhabbo navanītassa adhigamāya. or neither did nor did not make a wish. Taṁ kissa hetu? Why is that? Ayoni hesā, bhūmija, navanītassa adhigamāya. Because that’s an irrational way to produce butter. Evameva kho, bhūmija, ye hi keci samaṇā vā brāhmaṇā vā micchādiṭṭhino …pe… And so it is for any ascetics and brahmins who have wrong view … micchāsamādhino te āsañcepi karitvā brahmacariyaṁ caranti, abhabbā phalassa adhigamāya; anāsañcepi karitvā …pe… āsañca anāsañcepi karitvā …pe… nevāsaṁ nānāsañcepi karitvā brahmacariyaṁ caranti, abhabbā phalassa adhigamāya. Taṁ kissa hetu? Ayoni hesā, bhūmija, phalassa adhigamāya. Because that’s an irrational way to win the fruit. Seyyathāpi, bhūmija, puriso aggitthiko aggigavesī aggipariyesanaṁ caramāno allaṁ kaṭṭhaṁ sasnehaṁ uttarāraṇiṁ ādāya abhimantheyya. Suppose there was a person in need of fire. While wandering in search of fire, they tried drilling a green, sappy log with a drill-stick. Āsañcepi karitvā allaṁ kaṭṭhaṁ sasnehaṁ uttarāraṇiṁ ādāya abhimantheyya, abhabbo aggissa adhigamāya; But by doing this, they couldn’t start a fire, regardless of whether they made a wish, anāsañcepi karitvā …pe… didn’t make a wish, āsañca anāsañcepi karitvā …pe… both did and did not make a wish, nevāsaṁ nānāsañcepi karitvā allaṁ kaṭṭhaṁ sasnehaṁ uttarāraṇiṁ ādāya abhimantheyya, abhabbo aggissa adhigamāya. or neither did nor did not make a wish. Taṁ kissa hetu? Why is that? Ayoni hesā, bhūmija, aggissa adhigamāya. Because that’s an irrational way to start a fire. Evameva kho, bhūmija, ye hi keci samaṇā vā brāhmaṇā vā micchādiṭṭhino …pe… And so it is for any ascetics and brahmins who have wrong view … micchāsamādhino te āsañcepi karitvā brahmacariyaṁ caranti, abhabbā phalassa adhigamāya; anāsañcepi karitvā …pe… āsañca anāsañcepi karitvā …pe… nevāsaṁ nānāsañcepi karitvā brahmacariyaṁ caranti, abhabbā phalassa adhigamāya. Taṁ kissa hetu? Ayoni hesā, bhūmija, phalassa adhigamāya. Because that’s an irrational way to win the fruit. Ye hi keci, bhūmija, samaṇā vā brāhmaṇā vā sammādiṭṭhino sammāsaṅkappā sammāvācā sammākammantā sammāājīvā sammāvāyāmā sammāsatī sammāsamādhino te āsañcepi karitvā brahmacariyaṁ caranti, bhabbā phalassa adhigamāya; There are some ascetics and brahmins who have right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. If they lead the spiritual life, they can win the fruit, regardless of whether they make a wish, anāsañcepi karitvā brahmacariyaṁ caranti, bhabbā phalassa adhigamāya; they don’t make a wish, āsañca anāsañcepi karitvā brahmacariyaṁ caranti, bhabbā phalassa adhigamāya; they both do and do not make a wish, nevāsaṁ nānāsañcepi karitvā brahmacariyaṁ caranti, bhabbā phalassa adhigamāya. or they neither do nor do not make a wish. Taṁ kissa hetu? Why is that? Yoni hesā, bhūmija, phalassa adhigamāya. Because that’s a rational way to win the fruit. Seyyathāpi, bhūmija, puriso telatthiko telagavesī telapariyesanaṁ caramāno tilapiṭṭhaṁ doṇiyā ākiritvā udakena paripphosakaṁ paripphosakaṁ pīḷeyya. Suppose there was a person in need of oil. While wandering in search of oil, they tried heaping sesame flour in a bucket, sprinkling it thoroughly with water, and pressing it out. Āsañcepi karitvā tilapiṭṭhaṁ doṇiyā ākiritvā udakena paripphosakaṁ paripphosakaṁ pīḷeyya, bhabbo telassa adhigamāya; By doing this, they could extract oil, regardless of whether they made a wish, anāsañcepi karitvā …pe… didn’t make a wish, āsañca anāsañcepi karitvā …pe… both did and did not make a wish, nevāsaṁ nānāsañcepi karitvā tilapiṭṭhaṁ doṇiyā ākiritvā udakena paripphosakaṁ paripphosakaṁ pīḷeyya, bhabbo telassa adhigamāya. or neither did nor did not make a wish. Taṁ kissa hetu? Why is that? Yoni hesā, bhūmija, telassa adhigamāya. Because that’s a rational way to extract oil. Evameva kho, bhūmija, ye hi keci samaṇā vā brāhmaṇā vā sammādiṭṭhino …pe… And so it is for any ascetics and brahmins who have right view … sammāsamādhino te āsañcepi karitvā brahmacariyaṁ caranti, bhabbā phalassa adhigamāya; anāsañcepi karitvā …pe… āsañca anāsañcepi karitvā …pe… nevāsaṁ nānāsañcepi karitvā brahmacariyaṁ caranti, bhabbā phalassa adhigamāya. Taṁ kissa hetu? Yoni hesā, bhūmija, phalassa adhigamāya. Because that’s a rational way to win the fruit. Seyyathāpi, bhūmija, puriso khīratthiko khīragavesī khīrapariyesanaṁ caramāno gāviṁ taruṇavacchaṁ thanato āviñcheyya. Suppose there was a person in need of milk. While wandering in search of milk, they tried pulling the udder of a newly-calved cow. Āsañcepi karitvā gāviṁ taruṇavacchaṁ thanato āviñcheyya, bhabbo khīrassa adhigamāya; By doing this, they could get milk, regardless of whether they made a wish, anāsañcepi karitvā …pe… didn’t make a wish, āsañca anāsañcepi karitvā …pe… both did and did not make a wish, nevāsaṁ nānāsañcepi karitvā gāviṁ taruṇavacchaṁ thanato āviñcheyya, bhabbo khīrassa adhigamāya. or neither did nor did not make a wish. Taṁ kissa hetu? Why is that? Yoni hesā, bhūmija, khīrassa adhigamāya. Because that’s a rational way to get milk. Evameva kho, bhūmija, ye hi keci samaṇā vā brāhmaṇā vā sammādiṭṭhino …pe… And so it is for any ascetics and brahmins who have right view … sammāsamādhino te āsañcepi karitvā …pe… anāsañcepi karitvā …pe… āsañca anāsañcepi karitvā …pe… nevāsaṁ nānāsañcepi karitvā brahmacariyaṁ caranti, bhabbā phalassa adhigamāya. Taṁ kissa hetu? Yoni hesā, bhūmija, phalassa adhigamāya. Because that’s a rational way to win the fruit. Seyyathāpi, bhūmija, puriso navanītatthiko navanītagavesī navanītapariyesanaṁ caramāno dadhiṁ kalase āsiñcitvā matthena āviñcheyya. Suppose there was a person in need of butter. While wandering in search of butter, they tried pouring curds into a pot and churning them with a stick. Āsañcepi karitvā dadhiṁ kalase āsiñcitvā matthena āviñcheyya, bhabbo navanītassa adhigamāya; By doing this, they could produce butter, regardless of whether they made a wish, anāsañcepi karitvā … didn’t make a wish, āsañca anāsañcepi karitvā … both did and did not make a wish, nevāsaṁ nānāsañcepi karitvā dadhiṁ kalase āsiñcitvā matthena āviñcheyya, bhabbo navanītassa adhigamāya. or neither did nor did not make a wish. Taṁ kissa hetu? Why is that? Yoni hesā, bhūmija, navanītassa adhigamāya. Because that’s a rational way to produce butter. Evameva kho, bhūmija, ye hi keci samaṇā vā brāhmaṇā vā sammādiṭṭhino …pe… And so it is for any ascetics and brahmins who have right view … sammāsamādhino te āsañcepi karitvā brahmacariyaṁ caranti, bhabbā phalassa adhigamāya; anāsañcepi karitvā … āsañca anāsañcepi karitvā … nevāsaṁ nānāsañcepi karitvā brahmacariyaṁ caranti, bhabbā phalassa adhigamāya. Taṁ kissa hetu? Yoni hesā, bhūmija, phalassa adhigamāya. Because that’s a rational way to win the fruit. Seyyathāpi, bhūmija, puriso aggitthiko aggigavesī aggipariyesanaṁ caramāno sukkhaṁ kaṭṭhaṁ koḷāpaṁ uttarāraṇiṁ ādāya abhimantheyya; Suppose there was a person in need of fire. While wandering in search of fire, they tried drilling a dried up, withered log with a drill-stick. (…) āsañcepi karitvā … By doing this, they could start a fire, regardless of whether they made a wish, anāsañcepi karitvā … didn’t make a wish, āsañca anāsañcepi karitvā … both did and did not make a wish, nevāsaṁ nānāsañcepi karitvā sukkhaṁ kaṭṭhaṁ koḷāpaṁ uttarāraṇiṁ ādāya abhimantheyya, bhabbo aggissa adhigamāya. or neither did nor did not make a wish. Taṁ kissa hetu? Why is that? Yoni hesā, bhūmija, aggissa adhigamāya. Because that’s a rational way to start a fire. Evameva kho, bhūmija, ye hi keci samaṇā vā brāhmaṇā vā sammādiṭṭhino …pe… And so it is for any ascetics and brahmins who have right view … sammāsamādhino te āsañcepi karitvā brahmacariyaṁ caranti, bhabbā phalassa adhigamāya; anāsañcepi karitvā brahmacariyaṁ caranti, bhabbā phalassa adhigamāya; āsañca anāsañcepi karitvā brahmacariyaṁ caranti, bhabbā phalassa adhigamāya; nevāsaṁ nānāsañcepi karitvā brahmacariyaṁ caranti, bhabbā phalassa adhigamāya. Taṁ kissa hetu? Yoni hesā, bhūmija, phalassa adhigamāya. Because that’s a rational way to win the fruit. Sace kho taṁ, bhūmija, jayasenassa rājakumārassa imā catasso upamā paṭibhāyeyyuṁ anacchariyaṁ te jayaseno rājakumāro pasīdeyya, pasanno ca te pasannākāraṁ kareyyā”ti. Bhūmija, it wouldn’t be surprising if, had these four similes occurred to you, Prince Jayasena would have gained confidence in you and shown his confidence.” “Kuto pana maṁ, bhante, jayasenassa rājakumārassa imā catasso upamā paṭibhāyissanti anacchariyā pubbe assutapubbā, seyyathāpi bhagavantan”ti? “But sir, how could these four similes have occurred to me as they did to the Buddha, since they were neither supernaturally inspired, nor learned before in the past?” Idamavoca bhagavā. That is what the Buddha said. Attamano āyasmā bhūmijo bhagavato bhāsitaṁ abhinandīti. Satisfied, Venerable Bhūmija was happy with what the Buddha said. Bhūmijasuttaṁ niṭṭhitaṁ chaṭṭhaṁ. 127. Anuruddhasutta With Anuruddha 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 aññataraṁ purisaṁ āmantesi: And then the master builder Pañcakaṅga addressed a man, “ehi tvaṁ, ambho purisa, yenāyasmā anuruddho tenupasaṅkama; upasaṅkamitvā mama vacanena āyasmato anuruddhassa pāde sirasā vandāhi: “Please, mister, go to Venerable Anuruddha, and in my name bow with your head to his feet. Say to him, ‘pañcakaṅgo, bhante, thapati āyasmato anuruddhassa pāde sirasā vandatī’ti; ‘Sir, the master builder Pañcakaṅga bows with his head to your feet.’ evañca vadehi: And then ask him whether he ‘adhivāsetu kira, bhante, āyasmā anuruddho pañcakaṅgassa thapatissa svātanāya attacatuttho bhattaṁ; might accept tomorrow’s meal from Pañcakaṅga together with the mendicant Saṅgha. yena ca kira, bhante, āyasmā anuruddho pagevataraṁ āgaccheyya; And ask whether he might please come earlier than usual, pañcakaṅgo, bhante, thapati bahukicco bahukaraṇīyo rājakaraṇīyenā’”ti. for Pañcakaṅga has many duties, and much work to do for the king.” “Evaṁ, bhante”ti kho so puriso pañcakaṅgassa thapatissa paṭissutvā yenāyasmā anuruddho tenupasaṅkami; upasaṅkamitvā āyasmantaṁ anuruddhaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho so puriso āyasmantaṁ anuruddhaṁ etadavoca: “Yes, sir,” that man replied. He did as Pañcakaṅga asked, and “pañcakaṅgo, bhante, thapati āyasmato anuruddhassa pāde sirasā vandati, evañca vadeti: ‘adhivāsetu kira, bhante, āyasmā anuruddho pañcakaṅgassa thapatissa svātanāya attacatuttho bhattaṁ; yena ca kira, bhante, āyasmā anuruddho pagevataraṁ āgaccheyya; pañcakaṅgo, bhante, thapati bahukicco bahukaraṇīyo rājakaraṇīyenā’”ti. Adhivāsesi kho āyasmā anuruddho tuṇhībhāvena. Venerable Anuruddha consented in silence. Atha kho āyasmā anuruddho tassā rattiyā accayena pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena pañcakaṅgassa thapatissa nivesanaṁ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Then when the night had passed, Anuruddha robed up in the morning and, taking his bowl and robe, went to Pañcakaṅga’s home, where he sat on the seat spread out. Atha kho pañcakaṅgo thapati āyasmantaṁ anuruddhaṁ paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi. Then Pañcakaṅga served and satisfied Anuruddha with his own hands with a variety of delicious foods. Atha kho pañcakaṅgo thapati āyasmantaṁ anuruddhaṁ bhuttāviṁ onītapattapāṇiṁ aññataraṁ nīcaṁ āsanaṁ gahetvā ekamantaṁ nisīdi. When Anuruddha had eaten and washed his hands and bowl, Pañcakaṅga took a low seat, sat to one side, Ekamantaṁ nisinno kho pañcakaṅgo thapati āyasmantaṁ anuruddhaṁ etadavoca: and said to him: “Idha maṁ, bhante, therā bhikkhū upasaṅkamitvā evamāhaṁsu: “Sir, some senior mendicants have come to me and said, ‘appamāṇaṁ, gahapati, cetovimuttiṁ bhāvehī’ti. ‘Householder, develop the limitless release of heart.’ Ekacce therā evamāhaṁsu: Others have said, ‘mahaggataṁ, gahapati, cetovimuttiṁ bhāvehī’ti. ‘Householder, develop the expansive release of heart.’ Yā cāyaṁ, bhante, appamāṇā cetovimutti yā ca mahaggatā cetovimutti— Now, the limitless release of the heart and the expansive release of the heart: ime dhammā nānatthā ceva nānābyañjanā ca, udāhu ekatthā byañjanameva nānan”ti? do these things differ in both meaning and phrasing? Or do they mean the same thing, and differ only in the phrasing?” “Tena hi, gahapati, taṁyevettha paṭibhātu, apaṇṇakante ito bhavissatī”ti. “Well then, householder, let me know what you think about this. Afterwards you’ll get it for sure.” “Mayhaṁ kho, bhante, evaṁ hoti: “Sir, this is what I think. ‘yā cāyaṁ appamāṇā cetovimutti yā ca mahaggatā cetovimutti ime dhammā ekatthā byañjanameva nānan’”ti. The limitless release of the heart and the expansive release of the heart mean the same thing, and differ only in the phrasing.” “Yā cāyaṁ, gahapati, appamāṇā cetovimutti yā ca mahaggatā cetovimutti ime dhammā nānatthā ceva nānābyañjanā ca. “The limitless release of the heart and the expansive release of the heart differ in both meaning and phrasing. Tadamināpetaṁ, gahapati, pariyāyena veditabbaṁ yathā ime dhammā nānatthā ceva nānābyañjanā ca. This is a way to understand how these things differ in both meaning and phrasing. Katamā ca, gahapati, appamāṇā cetovimutti? And what is the limitless release of the heart? Idha, 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. It’s when 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. Karuṇāsahagatena cetasā … They meditate spreading a heart full of compassion … muditāsahagatena cetasā … They meditate spreading a heart full of rejoicing … upekkhāsahagatena cetasā ekaṁ disaṁ pharitvā viharati, tathā dutiyaṁ tathā tatiyaṁ tathā catutthaṁ; iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharati. They meditate spreading a heart full of equanimity to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of equanimity to the whole world—abundant, expansive, limitless, free of enmity and ill will. Ayaṁ vuccati, gahapati, appamāṇā cetovimutti. This is called the limitless release of the heart. Katamā ca, gahapati, mahaggatā cetovimutti? And what is the expansive release of the heart? Idha, gahapati, bhikkhu yāvatā ekaṁ rukkhamūlaṁ mahaggatanti pharitvā adhimuccitvā viharati. It’s when a mendicant meditates determined on pervading the extent of a single tree root as expansive. Ayaṁ vuccati, gahapati, mahaggatā cetovimutti. This is called the expansive release of the heart. Idha pana, gahapati, bhikkhu yāvatā dve vā tīṇi vā rukkhamūlāni mahaggatanti pharitvā adhimuccitvā viharati. Also, a mendicant meditates determined on pervading the extent of two or three tree roots … Ayampi vuccati, gahapati, mahaggatā cetovimutti. Idha pana, gahapati, bhikkhu yāvatā ekaṁ gāmakkhettaṁ mahaggatanti pharitvā adhimuccitvā viharati. a single village district … Ayampi vuccati, gahapati, mahaggatā cetovimutti. Idha pana, gahapati, bhikkhu yāvatā dve vā tīṇi vā gāmakkhettāni mahaggatanti pharitvā adhimuccitvā viharati. two or three village districts … Ayampi vuccati, gahapati, mahaggatā cetovimutti. Idha pana, gahapati, bhikkhu yāvatā ekaṁ mahārajjaṁ mahaggatanti pharitvā adhimuccitvā viharati. a single kingdom … Ayampi vuccati, gahapati, mahaggatā cetovimutti. Idha pana, gahapati, bhikkhu yāvatā dve vā tīṇi vā mahārajjāni mahaggatanti pharitvā adhimuccitvā viharati. two or three kingdoms … Ayampi vuccati, gahapati, mahaggatā cetovimutti. Idha pana, gahapati, bhikkhu yāvatā samuddapariyantaṁ pathaviṁ mahaggatanti pharitvā adhimuccitvā viharati. this land surrounded by ocean. Ayampi vuccati, gahapati, mahaggatā cetovimutti. This too is called the expansive release of the heart. Iminā kho etaṁ, gahapati, pariyāyena veditabbaṁ yathā ime dhammā nānatthā ceva nānābyañjanā ca. This is a way to understand how these things differ in both meaning and phrasing. Catasso kho imā gahapati, bhavūpapattiyo. Householder, there are these four kinds of rebirth in a future life. Katamā catasso? What four? Idha, gahapati, ekacco ‘parittābhā’ti pharitvā adhimuccitvā viharati. Take someone who meditates determined on pervading ‘limited radiance’. So kāyassa bhedā paraṁ maraṇā parittābhānaṁ devānaṁ sahabyataṁ upapajjati. When their body breaks up, after death, they’re reborn in the company of the gods of limited radiance. Idha pana, gahapati, ekacco ‘appamāṇābhā’ti pharitvā adhimuccitvā viharati. Next, take someone who meditates determined on pervading ‘limitless radiance’. So kāyassa bhedā paraṁ maraṇā appamāṇābhānaṁ devānaṁ sahabyataṁ upapajjati. When their body breaks up, after death, they’re reborn in the company of the gods of limitless radiance. Idha pana, gahapati, ekacco ‘saṅkiliṭṭhābhā’ti pharitvā adhimuccitvā viharati. Next, take someone who meditates determined on pervading ‘corrupted radiance’. So kāyassa bhedā paraṁ maraṇā saṅkiliṭṭhābhānaṁ devānaṁ sahabyataṁ upapajjati. When their body breaks up, after death, they’re reborn in the company of the gods of corrupted radiance. Idha pana, gahapati, ekacco ‘parisuddhābhā’ti pharitvā adhimuccitvā viharati. Next, take someone who meditates determined on pervading ‘pure radiance’. So kāyassa bhedā paraṁ maraṇā parisuddhābhānaṁ devānaṁ sahabyataṁ upapajjati. When their body breaks up, after death, they’re reborn in the company of the gods of pure radiance. Imā kho, gahapati, catasso bhavūpapattiyo. These are the four kinds of rebirth in a future life. Hoti kho so, gahapati, samayo, yā tā devatā ekajjhaṁ sannipatanti, tāsaṁ ekajjhaṁ sannipatitānaṁ vaṇṇanānattañhi kho paññāyati no ca ābhānānattaṁ. There comes a time, householder, when the deities gather together as one. When they do so, a difference in their color is evident, but not in their radiance. Seyyathāpi, gahapati, puriso sambahulāni telappadīpāni ekaṁ gharaṁ paveseyya. It’s like when a person brings several oil lamps into one house. Tesaṁ ekaṁ gharaṁ pavesitānaṁ accinānattañhi kho paññāyetha, no ca ābhānānattaṁ; You can detect a difference in their flames, but not in their radiance. evameva kho, gahapati, hoti kho so samayo, yā tā devatā ekajjhaṁ sannipatanti tāsaṁ ekajjhaṁ sannipatitānaṁ vaṇṇanānattañhi kho paññāyati, no ca ābhānānattaṁ. In the same way, when the deities gather together as one, a difference in their color is evident, but not in their radiance. Hoti kho so, gahapati, samayo, yā tā devatā tato vipakkamanti, tāsaṁ tato vipakkamantīnaṁ vaṇṇanānattañceva paññāyati ābhānānattañca. There comes a time when those deities go their separate ways. When they do so, a difference both in their color and also in their radiance is evident. Seyyathāpi, gahapati, puriso tāni sambahulāni telappadīpāni tamhā gharā nīhareyya. It’s like when a person takes those several oil lamps out of that house. Tesaṁ tato nīhatānaṁ accinānattañceva paññāyetha ābhānānattañca; You can detect a difference both in their flames and also in their radiance. evameva kho, gahapati, hoti kho so samayo, yā tā devatā tato vipakkamanti, tāsaṁ tato vipakkamantīnaṁ vaṇṇanānattañceva paññāyati ābhānānattañca. In the same way, when the deities go their separate ways, a difference both in their color and also in their radiance is evident. Na kho, gahapati, tāsaṁ devatānaṁ evaṁ hoti: It’s not that those deities think, ‘idaṁ amhākaṁ niccanti vā dhuvanti vā sassatanti vā’, api ca yattha yattheva tā devatā abhinivisanti tattha tattheva tā devatā abhiramanti. ‘What we have is permanent, lasting, and eternal.’ Rather, wherever those deities cling, that’s where they take pleasure. Seyyathāpi, gahapati, makkhikānaṁ kājena vā piṭakena vā harīyamānānaṁ na evaṁ hoti: It’s like when flies are being carried along on a carrying-pole or basket. It’s not that they think, ‘idaṁ amhākaṁ niccanti vā dhuvanti vā sassatanti vā’, api ca yattha yattheva tā makkhikā abhinivisanti tattha tattheva tā makkhikā abhiramanti; ‘What we have is permanent, lasting, and eternal.’ Rather, wherever those flies cling, that’s where they take pleasure. evameva kho, gahapati, tāsaṁ devatānaṁ na evaṁ hoti: In the same way, it’s not that those deities think, ‘idaṁ amhākaṁ niccanti vā dhuvanti vā sassatanti vā’, api ca yattha yattheva tā devatā abhinivisanti tattha tattheva tā devatā abhiramantī”ti. ‘What we have is permanent, lasting, and eternal.’ Rather, wherever those deities cling, that’s where they take pleasure.” Evaṁ vutte, āyasmā sabhiyo kaccāno āyasmantaṁ anuruddhaṁ etadavoca: When he had spoken, Venerable Abhiya Kaccāna said to Venerable Anuruddha: “sādhu, bhante anuruddha. “Good, Venerable Anuruddha! Atthi ca me ettha uttariṁ paṭipucchitabbaṁ. I have a further question about this. Yā tā, bhante, devatā ābhā sabbā tā parittābhā udāhu santettha ekaccā devatā appamāṇābhā”ti? Do all the radiant deities have limited radiance, or do some there have limitless radiance?” “Tadaṅgena kho, āvuso kaccāna, santettha ekaccā devatā parittābhā, santi panettha ekaccā devatā appamāṇābhā”ti. “In that respect, Reverend Kaccāna, some deities there have limited radiance, while some have limitless radiance.” “Ko nu kho, bhante anuruddha, hetu ko paccayo yena tāsaṁ devatānaṁ ekaṁ devanikāyaṁ upapannānaṁ santettha ekaccā devatā parittābhā, santi panettha ekaccā devatā appamāṇābhā”ti? “What is the cause, Venerable Anuruddha, what is the reason why, when those deities have been reborn in a single order of gods, some deities there have limited radiance, while some have limitless radiance?” “Tena hāvuso kaccāna, taṁyevettha paṭipucchissāmi. Yathā te khameyya tathā naṁ byākareyyāsi. “Well then, Reverend Kaccāna, I’ll ask you about this in return, and you can answer as you like. Taṁ kiṁ maññasi, āvuso kaccāna, What do you think, Reverend Kaccāna? yvāyaṁ bhikkhu yāvatā ekaṁ rukkhamūlaṁ ‘mahaggatan’ti pharitvā adhimuccitvā viharati, yo cāyaṁ bhikkhu yāvatā dve vā tīṇi vā rukkhamūlāni ‘mahaggatan’ti pharitvā adhimuccitvā viharati— Which of these two kinds of mental development is more expansive: when a mendicant meditates determined on pervading as expansive the extent of a single tree root, or two or three tree roots?” imāsaṁ ubhinnaṁ cittabhāvanānaṁ katamā cittabhāvanā mahaggatatarā”ti? “Yvāyaṁ, bhante, bhikkhu yāvatā dve vā tīṇi vā rukkhamūlāni ‘mahaggatan’ti pharitvā adhimuccitvā viharati— “When a mendicant meditates on two or three tree roots.” ayaṁ imāsaṁ ubhinnaṁ cittabhāvanānaṁ mahaggatatarā”ti. “Taṁ kiṁ maññasi, āvuso kaccāna, “What do you think, Reverend Kaccāna? yvāyaṁ bhikkhu yāvatā dve vā tīṇi vā rukkhamūlāni ‘mahaggatan’ti pharitvā adhimuccitvā viharati, yo cāyaṁ bhikkhu yāvatā ekaṁ gāmakkhettaṁ ‘mahaggatan’ti pharitvā adhimuccitvā viharati— Which of these two kinds of mental development is more expansive: when a mendicant meditates determined on pervading as expansive the extent of two or three tree roots, or a single village district … imāsaṁ ubhinnaṁ cittabhāvanānaṁ katamā cittabhāvanā mahaggatatarā”ti? “Yvāyaṁ, bhante, bhikkhu yāvatā ekaṁ gāmakkhettaṁ ‘mahaggatan’ti pharitvā adhimuccitvā viharati— ayaṁ imāsaṁ ubhinnaṁ cittabhāvanānaṁ mahaggatatarā”ti. “Taṁ kiṁ maññasi, āvuso kaccāna, yvāyaṁ bhikkhu yāvatā ekaṁ gāmakkhettaṁ ‘mahaggatan’ti pharitvā adhimuccitvā viharati, yo cāyaṁ bhikkhu yāvatā dve vā tīṇi vā gāmakkhettāni ‘mahaggatan’ti pharitvā adhimuccitvā viharati— two or three village districts … imāsaṁ ubhinnaṁ cittabhāvanānaṁ katamā cittabhāvanā mahaggatatarā”ti? “Yvāyaṁ, bhante, bhikkhu yāvatā dve vā tīṇi vā gāmakkhettāni ‘mahaggatan’ti pharitvā adhimuccitvā viharati— ayaṁ imāsaṁ ubhinnaṁ cittabhāvanānaṁ mahaggatatarā”ti. “Taṁ kiṁ maññasi, āvuso kaccāna, yvāyaṁ bhikkhu yāvatā dve vā tīṇi vā gāmakkhettāni ‘mahaggatan’ti pharitvā adhimuccitvā viharati, yo cāyaṁ bhikkhu yāvatā ekaṁ mahārajjaṁ ‘mahaggatan’ti pharitvā adhimuccitvā viharati— a single kingdom … imāsaṁ ubhinnaṁ cittabhāvanānaṁ katamā cittabhāvanā mahaggatatarā”ti? “Yvāyaṁ, bhante, bhikkhu yāvatā ekaṁ mahārajjaṁ ‘mahaggatan’ti pharitvā adhimuccitvā viharati— ayaṁ imāsaṁ ubhinnaṁ cittabhāvanānaṁ mahaggatatarā”ti. “Taṁ kiṁ maññasi, āvuso kaccāna, yvāyaṁ bhikkhu yāvatā ekaṁ mahārajjaṁ ‘mahaggatan’ti pharitvā adhimuccitvā viharati, yo cāyaṁ bhikkhu yāvatā dve vā tīṇi vā mahārajjāni ‘mahaggatan’ti pharitvā adhimuccitvā viharati— two or three kingdoms … imāsaṁ ubhinnaṁ cittabhāvanānaṁ katamā cittabhāvanā mahaggatatarā”ti? “Yvāyaṁ, bhante, bhikkhu yāvatā dve vā tīṇi vā mahārajjāni ‘mahaggatan’ti pharitvā adhimuccitvā viharati— ayaṁ imāsaṁ ubhinnaṁ cittabhāvanānaṁ mahaggatatarā”ti. “Taṁ kiṁ maññasi, āvuso kaccāna, yvāyaṁ bhikkhu yāvatā dve vā tīṇi vā mahārajjāni ‘mahaggatan’ti pharitvā adhimuccitvā viharati, yo cāyaṁ bhikkhu yāvatā samuddapariyantaṁ pathaviṁ ‘mahaggatan’ti pharitvā adhimuccitvā viharati— this land surrounded by ocean?” imāsaṁ ubhinnaṁ cittabhāvanānaṁ katamā cittabhāvanā mahaggatatarā”ti? “Yvāyaṁ, bhante, bhikkhu yāvatā samuddapariyantaṁ pathaviṁ ‘mahaggatan’ti pharitvā adhimuccitvā viharati— “When a mendicant meditates on this land surrounded by ocean.” ayaṁ imāsaṁ ubhinnaṁ cittabhāvanānaṁ mahaggatatarā”ti? “Ayaṁ kho, āvuso kaccāna, hetu ayaṁ paccayo, yena tāsaṁ devatānaṁ ekaṁ devanikāyaṁ upapannānaṁ santettha ekaccā devatā parittābhā, santi panettha ekaccā devatā appamāṇābhā”ti. “This is the cause, Reverend Kaccāna, this is the reason why, when those deities have been reborn in a single order of gods, some deities there have limited radiance, while some have limitless radiance.” “Sādhu, bhante anuruddha. “Good, Venerable Anuruddha! Atthi ca me ettha uttariṁ paṭipucchitabbaṁ. I have a further question about this. Yāvatā, bhante, devatā ābhā sabbā tā saṅkiliṭṭhābhā udāhu santettha ekaccā devatā parisuddhābhā”ti? Do all the radiant deities have corrupted radiance, or do some there have pure radiance?” “Tadaṅgena kho, āvuso kaccāna, santettha ekaccā devatā saṅkiliṭṭhābhā, santi panettha ekaccā devatā parisuddhābhā”ti. “In that respect, Reverend Kaccāna, some deities there have corrupted radiance, while some have pure radiance.” “Ko nu kho, bhante, anuruddha, hetu ko paccayo, yena tāsaṁ devatānaṁ ekaṁ devanikāyaṁ upapannānaṁ santettha ekaccā devatā saṅkiliṭṭhābhā, santi panettha ekaccā devatā parisuddhābhā”ti? “What is the cause, Venerable Anuruddha, what is the reason why, when those deities have been reborn in a single order of gods, some deities there have corrupted radiance, while some have pure radiance?” “Tena hāvuso kaccāna, upamaṁ te karissāmi. “Well then, Reverend Kaccāna, 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. Seyyathāpi, āvuso kaccāna, telappadīpassa jhāyato telampi aparisuddhaṁ vaṭṭipi aparisuddhā. Suppose an oil lamp was burning with impure oil and impure wick. So telassapi aparisuddhattā vaṭṭiyāpi aparisuddhattā andhandhaṁ viya jhāyati; Because of the impurity of the oil and the wick it burns dimly, as it were. evameva kho, āvuso kaccāna, idhekacco bhikkhu ‘saṅkiliṭṭhābhā’ti pharitvā adhimuccitvā viharati, In the same way, take some mendicant who meditates determined on pervading ‘corrupted radiance’. tassa kāyaduṭṭhullampi na suppaṭippassaddhaṁ hoti, thinamiddhampi na susamūhataṁ hoti, uddhaccakukkuccampi na suppaṭivinītaṁ hoti. Their physical discomfort is not completely settled, their dullness and drowsiness is not completely eradicated, and their restlessness and remorse is not completely eliminated. So kāyaduṭṭhullassapi na suppaṭippassaddhattā thinamiddhassapi na susamūhatattā uddhaccakukkuccassapi na suppaṭivinītattā andhandhaṁ viya jhāyati. Because of this they practice absorption dimly, as it were. So kāyassa bhedā paraṁ maraṇā saṅkiliṭṭhābhānaṁ devānaṁ sahabyataṁ upapajjati. When their body breaks up, after death, they’re reborn in the company of the gods of corrupted radiance. Seyyathāpi, āvuso kaccāna, telappadīpassa jhāyato telampi parisuddhaṁ vaṭṭipi parisuddhā. Suppose an oil lamp was burning with pure oil and pure wick. So telassapi parisuddhattā vaṭṭiyāpi parisuddhattā na andhandhaṁ viya jhāyati; Because of the purity of the oil and the wick it doesn’t burn dimly, as it were. evameva kho, āvuso kaccāna, idhekacco bhikkhu ‘parisuddhābhā’ti pharitvā adhimuccitvā viharati. In the same way, take some mendicant who meditates determined on pervading ‘pure radiance’. Tassa kāyaduṭṭhullampi suppaṭippassaddhaṁ hoti, thinamiddhampi susamūhataṁ hoti, uddhaccakukkuccampi suppaṭivinītaṁ hoti. Their physical discomfort is completely settled, their dullness and drowsiness is completely eradicated, and their restlessness and remorse is completely eliminated. So kāyaduṭṭhullassapi suppaṭippassaddhattā thinamiddhassapi susamūhatattā uddhaccakukkuccassapi suppaṭivinītattā na andhandhaṁ viya jhāyati. Because of this they don’t practice absorption dimly, as it were. So kāyassa bhedā paraṁ maraṇā parisuddhābhānaṁ devānaṁ sahabyataṁ upapajjati. When their body breaks up, after death, they’re reborn in the company of the gods of pure radiance. Ayaṁ kho, āvuso kaccāna, hetu ayaṁ paccayo yena tāsaṁ devatānaṁ ekaṁ devanikāyaṁ upapannānaṁ santettha ekaccā devatā saṅkiliṭṭhābhā, santi panettha ekaccā devatā parisuddhābhā”ti. “This is the cause, Reverend Kaccāna, this is the reason why, when those deities have been reborn in a single order of gods, some deities there have corrupted radiance, while some have pure radiance.” Evaṁ vutte, āyasmā sabhiyo kaccāno āyasmantaṁ anuruddhaṁ etadavoca: When he had spoken, Venerable Abhiya Kaccāna said to Venerable Anuruddha, “sādhu, bhante anuruddha. “Good, Venerable Anuruddha! Na, bhante, āyasmā anuruddho evamāha: Venerable Anuruddha, you don’t say, ‘evaṁ me sutan’ti vā ‘evaṁ arahati bhavitun’ti vā; ‘So I have heard’ or ‘It ought to be like this.’ atha ca pana, bhante, āyasmā anuruddho ‘evampi tā devatā, itipi tā devatā’tveva bhāsati. Rather, you say: ‘These deities are like this, those deities are like that.’ Tassa mayhaṁ, bhante, evaṁ hoti: Sir, it occurs to me, ‘addhā āyasmatā anuruddhena tāhi devatāhi saddhiṁ sannivutthapubbañceva sallapitapubbañca sākacchā ca samāpajjitapubbā’”ti. ‘Clearly, Venerable Anuruddha has previously lived together with those deities, conversed, and engaged in discussion.’” “Addhā kho ayaṁ, āvuso kaccāna, āsajja upanīya vācā bhāsitā, “Your words are clearly invasive and intrusive, Reverend Kaccāna. api ca te ahaṁ byākarissāmi: Nevertheless, I will answer you. ‘dīgharattaṁ kho me, āvuso kaccāna, tāhi devatāhi saddhiṁ sannivutthapubbañceva sallapitapubbañca sākacchā ca samāpajjitapubbā’”ti. For a long time I have previously lived together with those deities, conversed, and engaged in discussion.” Evaṁ vutte, āyasmā sabhiyo kaccāno pañcakaṅgaṁ thapatiṁ etadavoca: When he had spoken, Venerable Abhiya Kaccāna said to Pañcakaṅga the master builder, “lābhā te, gahapati, suladdhaṁ te, gahapati, “You’re fortunate, householder, so very fortunate, yaṁ tvañceva taṁ kaṅkhādhammaṁ pahāsi, mayañcimaṁ dhammapariyāyaṁ alatthamhā savanāyā”ti. to have given up your state of uncertainty, and to have got the chance to listen to this exposition of the teaching.” Anuruddhasuttaṁ niṭṭhitaṁ sattamaṁ. 128. Upakkilesasutta Corruptions Evaṁ me sutaṁ— So I have heard. ekaṁ samayaṁ bhagavā kosambiyaṁ viharati ghositārāme. At one time the Buddha was staying near Kosambi, in Ghosita’s Monastery. Tena kho pana samayena kosambiyaṁ bhikkhū bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṁ mukhasattīhi vitudantā viharanti. Now at that time the mendicants of Kosambi were arguing, quarreling, and fighting, continually wounding each other with barbed words. Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhito kho so bhikkhu bhagavantaṁ etadavoca: Then a mendicant went up to the Buddha, bowed, stood to one side, and told him what was happening, adding: “idha, bhante, kosambiyaṁ bhikkhū bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṁ mukhasattīhi vitudantā viharanti. Sādhu, bhante, bhagavā yena te bhikkhū tenupasaṅkamatu anukampaṁ upādāyā”ti. “Please, sir go to those mendicants out of compassion.” Adhivāsesi bhagavā tuṇhībhāvena. The Buddha consented in silence. Atha kho bhagavā yena te bhikkhū tenupasaṅkami; upasaṅkamitvā te bhikkhū etadavoca: Then the Buddha went up to those mendicants and said, “alaṁ, bhikkhave, mā bhaṇḍanaṁ, mā kalahaṁ, mā viggahaṁ, mā vivādan”ti. “Enough, mendicants! Stop arguing, quarreling, and fighting.” Evaṁ vutte, aññataro bhikkhu bhagavantaṁ etadavoca: When he said this, one of the mendicants said to the Buddha, “āgametu, bhante. “Wait, sir! Bhagavā dhammassāmī; Let the Buddha, the Lord of the Dhamma, appossukko, bhante, bhagavā diṭṭhadhammasukhavihāraṁ anuyutto viharatu; remain passive, dwelling in blissful meditation in the present life. mayametena bhaṇḍanena kalahena viggahena vivādena paññāyissāmā”ti. We will be known for this arguing, quarreling, and fighting.” Dutiyampi kho bhagavā te bhikkhū etadavoca: For a second time … “alaṁ, bhikkhave, mā bhaṇḍanaṁ, mā kalahaṁ, mā viggahaṁ, mā vivādan”ti. Dutiyampi kho so bhikkhu bhagavantaṁ etadavoca: “āgametu, bhante. Bhagavā dhammassāmī; appossukko, bhante, bhagavā diṭṭhadhammasukhavihāraṁ anuyutto viharatu; mayametena bhaṇḍanena kalahena viggahena vivādena paññāyissāmā”ti. Tatiyampi kho bhagavā te bhikkhū etadavoca: and a third time the Buddha said to those mendicants, “alaṁ, bhikkhave, mā bhaṇḍanaṁ, mā kalahaṁ, mā viggahaṁ, mā vivādan”ti. “Enough, mendicants! Stop arguing, quarreling, and fighting.” Tatiyampi kho so bhikkhu bhagavantaṁ etadavoca: For a third time that mendicant said to the Buddha, “āgametu, bhante. “Wait, sir! Bhagavā dhammassāmī; Let the Buddha, the Lord of the Dhamma, appossukko, bhante, bhagavā diṭṭhadhammasukhavihāraṁ anuyutto viharatu; remain passive, dwelling in blissful meditation in the present life. mayametena bhaṇḍanena kalahena viggahena vivādena paññāyissāmā”ti. We will be known for this arguing, quarreling, and fighting.” Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya kosambiṁ piṇḍāya pāvisi. Then the Buddha robed up in the morning and, taking his bowl and robe, entered Kosambi for alms. Kosambiyaṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto senāsanaṁ saṁsāmetvā pattacīvaramādāya ṭhitakova imā gāthā abhāsi: After the meal, on his return from alms-round, he set his lodgings in order. Taking his bowl and robe, he recited these verses while standing right there: “Puthusaddo samajano, “When many voices shout at once, na bālo koci maññatha; no-one thinks that they’re a fool! Saṅghasmiṁ bhijjamānasmiṁ, While the Saṅgha’s being split, nāññaṁ bhiyyo amaññaruṁ. none thought another to be better. Parimuṭṭhā paṇḍitābhāsā, Dolts pretending to be astute, vācāgocarabhāṇino; they talk, their words right out of bounds. Yāvicchanti mukhāyāmaṁ, They blab at will, their mouths agape, yena nītā na taṁ vidū. and no-one knows what leads them on. Akkocchi maṁ avadhi maṁ, “They abused me, they hit me! ajini maṁ ahāsi me; They beat me, they robbed me!” Ye ca taṁ upanayhanti, For those who bear such a grudge, veraṁ tesaṁ na sammati. hatred never ends. Akkocchi maṁ avadhi maṁ, “They abused me, they hit me! ajini maṁ ahāsi me; They beat me, they robbed me!” Ye ca taṁ nupanayhanti, For those who bear no such grudge, veraṁ tesūpasammati. hatred has an end. Na hi verena verāni, For never is hatred sammantīdha kudācanaṁ; settled by hate, Averena ca sammanti, it’s only settled by love: esa dhammo sanantano. this is an ancient law. Pare ca na vijānanti, Others don’t understand mayamettha yamāmase; that here we need to be restrained. Ye ca tattha vijānanti, But those who do understand this, tato sammanti medhagā. being clever, settle their quarrels. Aṭṭhicchinnā pāṇaharā, Breakers of bones and takers of life, gavassadhanahārino; thieves of cattle, horses, wealth, Raṭṭhaṁ vilumpamānānaṁ, those who plunder the nation: tesampi hoti saṅgati; even they can come together, Kasmā tumhākaṁ no siyā. so why on earth can’t you? Sace labhetha nipakaṁ sahāyaṁ, If you find an alert companion, Saddhiṁ caraṁ sādhuvihāri dhīraṁ; a wise and virtuous friend, Abhibhuyya sabbāni parissayāni, then, overcoming all challenges, Careyya tenattamano satīmā. wander with them, joyful and mindful. No ce labhetha nipakaṁ sahāyaṁ, If you find no alert companion, Saddhiṁ caraṁ sādhuvihāri dhīraṁ; no wise and virtuous friend, Rājāva raṭṭhaṁ vijitaṁ pahāya, then, like a king who flees his conquered realm, Eko care mātaṅgaraññeva nāgo. wander alone like a tusker in the wilds. Ekassa caritaṁ seyyo, It’s better to wander alone, Natthi bāle sahāyatā; there’s no fellowship with fools. Eko care na ca pāpāni kayirā, Wander alone and do no wrong, Appossukko mātaṅgaraññeva nāgo”ti. at ease like a tusker in the wilds.” Atha kho bhagavā ṭhitakova imā gāthā bhāsitvā yena bālakaloṇakāragāmo tenupasaṅkami. After speaking these verses while standing, the Buddha went to the village of the child salt-miners, Tena kho pana samayena āyasmā bhagu bālakaloṇakāragāme viharati. where Venerable Bhagu was staying at the time. Addasā kho āyasmā bhagu bhagavantaṁ dūratova āgacchantaṁ. Bhagu saw the Buddha coming off in the distance, Disvāna āsanaṁ paññapesi udakañca pādānaṁ dhovanaṁ. so he spread out a seat and placed water for washing the feet. Nisīdi bhagavā paññatte āsane. The Buddha sat on the seat spread out, Nisajja pāde pakkhālesi. and washed his feet. Āyasmāpi kho bhagu bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Bhagu bowed to the Buddha and sat down to one side. Ekamantaṁ nisinnaṁ kho āyasmantaṁ bhaguṁ bhagavā etadavoca: The Buddha said to him, “kacci, bhikkhu, khamanīyaṁ, kacci yāpanīyaṁ, kacci piṇḍakena na kilamasī”ti? “I hope you’re keeping well, mendicant; I hope you’re all right. And I hope you’re having no trouble getting alms-food.” “Khamanīyaṁ bhagavā, yāpanīyaṁ bhagavā, na cāhaṁ, bhante, piṇḍakena kilamāmī”ti. “I’m keeping well, sir; I’m all right. And I’m having no trouble getting alms-food.” Atha kho bhagavā āyasmantaṁ bhaguṁ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṁsetvā uṭṭhāyāsanā yena pācīnavaṁsadāyo tenupasaṅkami. Then the Buddha educated, encouraged, fired up, and inspired Bhagu with a Dhamma talk, after which he got up from his seat and set out for the Eastern Bamboo Park. Tena kho pana samayena āyasmā ca anuruddho āyasmā ca nandiyo āyasmā ca kimilo pācīnavaṁsadāye viharanti. Now at that time the venerables Anuruddha, Nandiya, and Kimbila were staying in the Eastern Bamboo Park. Addasā kho dāyapālo bhagavantaṁ dūratova āgacchantaṁ. The park keeper saw the Buddha coming off in the distance Disvāna bhagavantaṁ etadavoca: and said to the Buddha, “mā, mahāsamaṇa, etaṁ dāyaṁ pāvisi. “Don’t come into this park, ascetic. Santettha tayo kulaputtā attakāmarūpā viharanti. There are three gentlemen who love themselves staying here. Mā tesaṁ aphāsumakāsī”ti. Don’t disturb them.” Assosi kho āyasmā anuruddho dāyapālassa bhagavatā saddhiṁ mantayamānassa. Anuruddha heard the park keeper conversing with the Buddha, Sutvāna dāyapālaṁ etadavoca: and said to him, “mā, āvuso dāyapāla, bhagavantaṁ vāresi. “Don’t keep the Buddha out, good park keeper! Satthā no bhagavā anuppatto”ti. Our Teacher, the Blessed One, has arrived.” Atha kho āyasmā anuruddho yenāyasmā ca nandiyo yenāyasmā ca kimilo tenupasaṅkami; upasaṅkamitvā āyasmantañca nandiyaṁ āyasmantañca kimilaṁ etadavoca: Then Anuruddha went to Nandiya and Kimbila, and said to them, “abhikkamathāyasmanto, abhikkamathāyasmanto, satthā no bhagavā anuppatto”ti. “Come forth, venerables, come forth! Our Teacher, the Blessed One, has arrived!” Atha kho āyasmā ca anuruddho āyasmā ca nandiyo āyasmā ca kimilo bhagavantaṁ paccuggantvā Then Anuruddha, Nandiya, and Kimbila came out to greet the Buddha. eko bhagavato pattacīvaraṁ paṭiggahesi, eko āsanaṁ paññapesi, eko pādodakaṁ upaṭṭhapesi. One received his bowl and robe, one spread out a seat, and one set out water for washing his feet. Nisīdi bhagavā paññatte āsane. The Buddha sat on the seat spread out Nisajja pāde pakkhālesi. and washed his feet. Tepi kho āyasmanto bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Those venerables bowed and sat down to one side. Ekamantaṁ nisinnaṁ kho āyasmantaṁ anuruddhaṁ bhagavā etadavoca: The Buddha said to Anuruddha, “kacci vo, anuruddhā, khamanīyaṁ, kacci yāpanīyaṁ, kacci piṇḍakena na kilamathā”ti? “I hope you’re keeping well, Anuruddha and friends; I hope you’re all right. And I hope you’re having no trouble getting alms-food.” “Khamanīyaṁ bhagavā, yāpanīyaṁ bhagavā, na ca mayaṁ, bhante, piṇḍakena kilamāmā”ti. “We’re keeping well, sir; we’re all right. And we’re having no trouble getting alms-food.” “Kacci pana vo, anuruddhā, samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṁ piyacakkhūhi sampassantā viharathā”ti? “I hope you’re living in harmony, appreciating each other, without quarreling, blending like milk and water, and regarding each other with kindly eyes?” “Taggha mayaṁ, bhante, samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṁ piyacakkhūhi sampassantā viharāmā”ti. “Indeed, sir, we live in harmony as you say.” “Yathā kathaṁ pana tumhe, anuruddhā, samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṁ piyacakkhūhi sampassantā viharathā”ti? “But how do you live this way?” “Idha mayhaṁ, bhante, evaṁ hoti: “In this case, sir, I think: ‘lābhā vata me, suladdhaṁ vata me ‘I’m fortunate, so very fortunate, yohaṁ evarūpehi sabrahmacārīhi saddhiṁ viharāmī’ti. to live together with spiritual companions such as these.’ Tassa mayhaṁ, bhante, imesu āyasmantesu mettaṁ kāyakammaṁ paccupaṭṭhitaṁ āvi ceva raho ca, I consistently treat these venerables with kindness by way of body, speech, and mind, both in public and in private. mettaṁ vacīkammaṁ paccupaṭṭhitaṁ āvi ceva raho ca, mettaṁ manokammaṁ paccupaṭṭhitaṁ āvi ceva raho ca. Tassa, mayhaṁ, bhante, evaṁ hoti: I think: ‘yannūnāhaṁ sakaṁ cittaṁ nikkhipitvā imesaṁyeva āyasmantānaṁ cittassa vasena vatteyyan’ti. ‘Why don’t I set aside my own ideas and just go along with these venerables’ ideas?’ So kho ahaṁ, bhante, sakaṁ cittaṁ nikkhipitvā imesaṁyeva āyasmantānaṁ cittassa vasena vattāmi. And that’s what I do. Nānā hi kho no, bhante, kāyā, ekañca pana maññe cittan”ti. Though we’re different in body, sir, we’re one in mind, it seems to me.” Āyasmāpi kho nandiyo …pe… And the venerables Nandiya and Kimbila spoke likewise, and they added: āyasmāpi kho kimilo bhagavantaṁ etadavoca: “mayhampi kho, bhante, evaṁ hoti: ‘lābhā vata me, suladdhaṁ vata me yohaṁ evarūpehi sabrahmacārīhi saddhiṁ viharāmī’ti. Tassa mayhaṁ, bhante, imesu āyasmantesu mettaṁ kāyakammaṁ paccupaṭṭhitaṁ āvi ceva raho ca, mettaṁ vacīkammaṁ paccupaṭṭhitaṁ āvi ceva raho ca, mettaṁ manokammaṁ paccupaṭṭhitaṁ āvi ceva raho ca. Tassa mayhaṁ, bhante, evaṁ hoti: ‘yannūnāhaṁ sakaṁ cittaṁ nikkhipitvā imesaṁyeva āyasmantānaṁ cittassa vasena vatteyyan’ti. So kho ahaṁ, bhante, sakaṁ cittaṁ nikkhipitvā imesaṁyeva āyasmantānaṁ cittassa vasena vattāmi. Nānā hi kho no, bhante, kāyā, ekañca pana maññe cittanti. Evaṁ kho mayaṁ, bhante, samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṁ piyacakkhūhi sampassantā viharāmā”ti. “That’s how we live in harmony, appreciating each other, without quarreling, blending like milk and water, and regarding each other with kindly eyes.” “Sādhu sādhu, anuruddhā. “Good, good, Anuruddha and friends! Kacci pana vo, anuruddhā, appamattā ātāpino pahitattā viharathā”ti? But I hope you’re living diligently, keen, and resolute?” “Taggha mayaṁ, bhante, appamattā ātāpino pahitattā viharāmā”ti. “Indeed, sir, we live diligently.” “Yathā kathaṁ pana tumhe, anuruddhā, appamattā ātāpino pahitattā viharathā”ti? “But how do you live this way?” “Idha, bhante, amhākaṁ yo paṭhamaṁ gāmato piṇḍāya paṭikkamati, so āsanāni paññapeti, pānīyaṁ paribhojanīyaṁ upaṭṭhāpeti, avakkārapātiṁ upaṭṭhāpeti. “In this case, sir, whoever returns first from alms-round prepares the seats, and puts out the drinking water and the rubbish bin. Yo pacchā gāmato piṇḍāya paṭikkamati—sace hoti bhuttāvaseso, sace ākaṅkhati, bhuñjati; no ce ākaṅkhati, appaharite vā chaḍḍeti apāṇake vā udake opilāpeti— If there’s anything left over, whoever returns last eats it if they like. Otherwise they throw it out where there is little that grows, or drop it into water that has no living creatures. so āsanāni paṭisāmeti, pānīyaṁ paribhojanīyaṁ paṭisāmeti, avakkārapātiṁ dhovitvā paṭisāmeti, bhattaggaṁ sammajjati. Then they put away the seats, drinking water, and rubbish bin, and sweep the refectory. Yo passati pānīyaghaṭaṁ vā paribhojanīyaghaṭaṁ vā vaccaghaṭaṁ vā rittaṁ tucchaṁ so upaṭṭhāpeti. If someone sees that the pot of water for washing, drinking, or the toilet is empty they set it up. Sacassa hoti avisayhaṁ, hatthavikārena dutiyaṁ āmantetvā hatthavilaṅghakena upaṭṭhāpema, na tveva mayaṁ, bhante, tappaccayā vācaṁ bhindāma. If he can’t do it, he summons another with a wave of the hand, and they set it up by lifting it with their hands. But we don’t break into speech for that reason. Pañcāhikaṁ kho pana mayaṁ, bhante, sabbarattiṁ dhammiyā kathāya sannisīdāma. And every five days we sit together for the whole night and discuss the teachings. Evaṁ kho mayaṁ, bhante, appamattā ātāpino pahitattā viharāmā”ti. That’s how we live diligently, keen, and resolute.” “Sādhu sādhu, anuruddhā. “Good, good, Anuruddha and friends! Atthi pana vo, anuruddhā, evaṁ appamattānaṁ ātāpīnaṁ pahitattānaṁ viharataṁ uttari manussadhammā alamariyañāṇadassanaviseso adhigato phāsuvihāro”ti? But as you live diligently like this, have you achieved any superhuman distinction in knowledge and vision worthy of the noble ones, a meditation at ease?” “Idha mayaṁ, bhante, appamattā ātāpino pahitattā viharantā obhāsañceva sañjānāma dassanañca rūpānaṁ. “Well, sir, while meditating diligent, keen, and resolute, we perceive both light and vision of forms. So kho pana no obhāso nacirasseva antaradhāyati dassanañca rūpānaṁ; But before long the light and the vision of forms vanish. tañca nimittaṁ nappaṭivijjhāmā”ti. We haven’t worked out the reason for that.” “Taṁ kho pana vo, anuruddhā, nimittaṁ paṭivijjhitabbaṁ. “Well, you should work out the reason for that. Ahampi sudaṁ, anuruddhā, pubbeva sambodhā anabhisambuddho bodhisattova samāno obhāsañceva sañjānāmi dassanañca rūpānaṁ. Before my awakening—when I was still unawakened but intent on awakening—I too perceived both light and vision of forms. So kho pana me obhāso nacirasseva antaradhāyati dassanañca rūpānaṁ. But before long my light and vision of forms vanished. Tassa mayhaṁ, anuruddhā, etadahosi: It occurred to me: ‘ko nu kho hetu ko paccayo yena me obhāso antaradhāyati dassanañca rūpānan’ti? ‘What’s the cause, what’s the reason why my light and vision of forms vanish?’ Tassa mayhaṁ, anuruddhā, etadahosi: It occurred to me: ‘vicikicchā kho me udapādi, vicikicchādhikaraṇañca pana me samādhi cavi. ‘Doubt arose in me, and because of that my immersion fell away. Samādhimhi cute obhāso antaradhāyati dassanañca rūpānaṁ. When immersion falls away, the light and vision of forms vanish. Sohaṁ tathā karissāmi yathā me puna na vicikicchā uppajjissatī’ti. (1) I’ll make sure that doubt will not arise in me again.’ So kho ahaṁ, anuruddhā, appamatto ātāpī pahitatto viharanto obhāsañceva sañjānāmi dassanañca rūpānaṁ. While meditating diligent, keen, and resolute, I perceived both light and vision of forms. So kho pana me obhāso nacirasseva antaradhāyati dassanañca rūpānaṁ. But before long my light and vision of forms vanished. Tassa mayhaṁ, anuruddhā, etadahosi: It occurred to me: ‘ko nu kho hetu ko paccayo yena me obhāso antaradhāyati dassanañca rūpānan’ti? ‘What’s the cause, what’s the reason why my light and vision of forms vanish?’ Tassa mayhaṁ, anuruddhā, etadahosi: It occurred to me: ‘amanasikāro kho me udapādi, amanasikārādhikaraṇañca pana me samādhi cavi. ‘Loss of focus arose in me, and because of that my immersion fell away. Samādhimhi cute obhāso antaradhāyati dassanañca rūpānaṁ. When immersion falls away, the light and vision of forms vanish. Sohaṁ tathā karissāmi yathā me puna na vicikicchā uppajjissati, na amanasikāro’ti. (2) I’ll make sure that neither doubt nor loss of focus will arise in me again.’ So kho ahaṁ, anuruddhā …pe… While meditating … tassa mayhaṁ, anuruddhā, etadahosi: ‘thinamiddhaṁ kho me udapādi, thinamiddhādhikaraṇañca pana me samādhi cavi. ‘Dullness and drowsiness arose in me … Samādhimhi cute obhāso antaradhāyati dassanañca rūpānaṁ. Sohaṁ tathā karissāmi yathā me puna na vicikicchā uppajjissati, na amanasikāro, na thinamiddhan’ti. (3) I’ll make sure that neither doubt nor loss of focus nor dullness and drowsiness will arise in me again.’ So kho ahaṁ, anuruddhā …pe… While meditating … tassa mayhaṁ, anuruddhā, etadahosi: ‘chambhitattaṁ kho me udapādi, chambhitattādhikaraṇañca pana me samādhi cavi. ‘Terror arose in me, and because of that my immersion fell away. Samādhimhi cute obhāso antaradhāyati dassanañca rūpānaṁ. When immersion falls away, the light and vision of forms vanish. Seyyathāpi, anuruddhā, puriso addhānamaggappaṭipanno, tassa ubhatopasse vaṭṭakā uppateyyuṁ, tassa tatonidānaṁ chambhitattaṁ uppajjeyya; Suppose a person was traveling along a road, and killers were to spring out at them from both sides. They’d feel terrified because of that. evameva kho me, anuruddhā, chambhitattaṁ udapādi, chambhitattādhikaraṇañca pana me samādhi cavi. In the same way, terror arose in me … Samādhimhi cute obhāso antaradhāyati dassanañca rūpānaṁ. Sohaṁ tathā karissāmi yathā me puna na vicikicchā uppajjissati, na amanasikāro, na thinamiddhaṁ, na chambhitattan’ti. (4) I’ll make sure that neither doubt nor loss of focus nor dullness and drowsiness nor terror will arise in me again.’ So kho ahaṁ, anuruddhā …pe… While meditating … tassa mayhaṁ, anuruddhā, etadahosi: ‘uppilaṁ kho me udapādi, uppilādhikaraṇañca pana me samādhi cavi. ‘Excitement arose in me, and because of that my immersion fell away. Samādhimhi cute obhāso antaradhāyati dassanañca rūpānaṁ. When immersion falls away, the light and vision of forms vanish. Seyyathāpi, anuruddhā, puriso ekaṁ nidhimukhaṁ gavesanto sakideva pañcanidhimukhāni adhigaccheyya, tassa tatonidānaṁ uppilaṁ uppajjeyya; Suppose a person was looking for an entrance to a hidden treasure. And all at once they’d come across five entrances! They’d feel excited because of that. evameva kho me, anuruddhā, uppilaṁ udapādi, uppilādhikaraṇañca pana me samādhi cavi. In the same way, excitement arose in me … Samādhimhi cute obhāso antaradhāyati dassanañca rūpānaṁ. Sohaṁ tathā karissāmi yathā me puna na vicikicchā uppajjissati, na amanasikāro, na thinamiddhaṁ, na chambhitattaṁ, na uppilan’ti. (5) I’ll make sure that neither doubt nor loss of focus nor dullness and drowsiness nor terror nor excitement will arise in me again.’ So kho ahaṁ, anuruddhā …pe… While meditating … tassa mayhaṁ, anuruddhā, etadahosi: ‘duṭṭhullaṁ kho me udapādi, duṭṭhullādhikaraṇañca pana me samādhi cavi. ‘Discomfort arose in me … Samādhimhi cute obhāso antaradhāyati dassanañca rūpānaṁ. Sohaṁ tathā karissāmi yathā me puna na vicikicchā uppajjissati, na amanasikāro, na thinamiddhaṁ, na chambhitattaṁ, na uppilaṁ, na duṭṭhullan’ti. (6) I’ll make sure that neither doubt nor loss of focus nor dullness and drowsiness nor terror nor excitement nor discomfort will arise in me again.’ So kho ahaṁ, anuruddhā …pe… While meditating … tassa mayhaṁ, anuruddhā, etadahosi: ‘accāraddhavīriyaṁ kho me udapādi, accāraddhavīriyādhikaraṇañca pana me samādhi cavi. ‘Excessive energy arose in me, and because of that my immersion fell away. Samādhimhi cute obhāso antaradhāyati dassanañca rūpānaṁ. When immersion falls away, the light and vision of forms vanish. Seyyathāpi, anuruddhā, puriso ubhohi hatthehi vaṭṭakaṁ gāḷhaṁ gaṇheyya, so tattheva patameyya; Suppose a person was to grip a quail too tightly in this hands—it would die right there. evameva kho me, anuruddhā, accāraddhavīriyaṁ udapādi, accāraddhavīriyādhikaraṇañca pana me samādhi cavi. Samādhimhi cute obhāso antaradhāyati dassanañca rūpānaṁ. Sohaṁ tathā karissāmi yathā me puna na vicikicchā uppajjissati, na amanasikāro, na thinamiddhaṁ, na chambhitattaṁ, na uppilaṁ, na duṭṭhullaṁ, na accāraddhavīriyan’ti. (7) I’ll make sure that neither doubt nor loss of focus nor dullness and drowsiness nor terror nor excitement nor discomfort nor excessive energy will arise in me again.’ So kho ahaṁ, anuruddhā …pe… While meditating … tassa mayhaṁ, anuruddhā, etadahosi: ‘atilīnavīriyaṁ kho me udapādi, atilīnavīriyādhikaraṇañca pana me samādhi cavi. ‘Overly lax energy arose in me, and because of that my immersion fell away. Samādhimhi cute obhāso antaradhāyati dassanañca rūpānaṁ. When immersion falls away, the light and vision of forms vanish. Seyyathāpi, anuruddhā, puriso vaṭṭakaṁ sithilaṁ gaṇheyya, so tassa hatthato uppateyya; Suppose a person was to grip a quail too loosely—it would fly out of their hands. evameva kho me, anuruddhā, atilīnavīriyaṁ udapādi, atilīnavīriyādhikaraṇañca pana me samādhi cavi. Samādhimhi cute obhāso antaradhāyati dassanañca rūpānaṁ. Sohaṁ tathā karissāmi yathā me puna na vicikicchā uppajjissati, na amanasikāro, na thinamiddhaṁ, na chambhitattaṁ, na uppilaṁ, na duṭṭhullaṁ, na accāraddhavīriyaṁ, na atilīnavīriyan’ti. (8) I’ll make sure that neither doubt nor loss of focus nor dullness and drowsiness nor terror nor excitement nor discomfort nor excessive energy nor overly lax energy will arise in me again.’ So kho ahaṁ, anuruddhā …pe… While meditating … tassa mayhaṁ, anuruddhā, etadahosi: ‘abhijappā kho me udapādi, abhijappādhikaraṇañca pana me samādhi cavi. ‘Longing arose in me … Samādhimhi cute obhāso antaradhāyati dassanañca rūpānaṁ. Sohaṁ tathā karissāmi yathā me puna na vicikicchā uppajjissati, na amanasikāro, na thinamiddhaṁ, na chambhitattaṁ, na uppilaṁ, na duṭṭhullaṁ, na accāraddhavīriyaṁ, na atilīnavīriyaṁ, na abhijappā’ti. (9) I’ll make sure that neither doubt nor loss of focus nor dullness and drowsiness nor terror nor excitement nor discomfort nor excessive energy nor overly lax energy nor longing will arise in me again.’ So kho ahaṁ, anuruddhā …pe… While meditating … tassa mayhaṁ, anuruddhā, etadahosi: ‘nānattasaññā kho me udapādi, nānattasaññādhikaraṇañca pana me samādhi cavi. ‘Perceptions of diversity arose in me … Samādhimhi cute obhāso antaradhāyati dassanañca rūpānaṁ. Sohaṁ tathā karissāmi yathā me puna na vicikicchā uppajjissati, na amanasikāro, na thinamiddhaṁ, na chambhitattaṁ, na uppilaṁ, na duṭṭhullaṁ, na accāraddhavīriyaṁ, na atilīnavīriyaṁ, na abhijappā, na nānattasaññā’ti. (10) I’ll make sure that neither doubt nor loss of focus nor dullness and drowsiness nor terror nor excitement nor discomfort nor excessive energy nor overly lax energy nor longing nor perception of diversity will arise in me again.’ So kho ahaṁ, anuruddhā, appamatto ātāpī pahitatto viharanto obhāsañceva sañjānāmi dassanañca rūpānaṁ. While meditating diligent, keen, and resolute, I perceived both light and vision of forms. So kho pana me obhāso nacirasseva antaradhāyati dassanañca rūpānaṁ. But before long my light and vision of forms vanished. Tassa mayhaṁ anuruddhā etadahosi: It occurred to me: ‘ko nu kho hetu ko paccayo yena me obhāso antaradhāyati dassanañca rūpānan’ti. ‘What’s the cause, what’s the reason why my light and vision of forms vanish?’ Tassa mayhaṁ, anuruddhā, etadahosi: It occurred to me: ‘atinijjhāyitattaṁ kho me rūpānaṁ udapādi, atinijjhāyitattādhikaraṇañca pana me rūpānaṁ samādhi cavi. ‘Excessive concentration on forms arose in me, and because of that my immersion fell away. Samādhimhi cute obhāso antaradhāyati dassanañca rūpānaṁ. When immersion falls away, the light and vision of forms vanish. Sohaṁ tathā karissāmi yathā me puna na vicikicchā uppajjissati, na amanasikāro, na thinamiddhaṁ, na chambhitattaṁ, na uppilaṁ, na duṭṭhullaṁ, na accāraddhavīriyaṁ, na atilīnavīriyaṁ, na abhijappā, na nānattasaññā, na atinijjhāyitattaṁ rūpānan’ti. (11) I’ll make sure that neither doubt nor loss of focus nor dullness and drowsiness nor terror nor excitement nor discomfort nor excessive energy nor overly lax energy nor longing nor perception of diversity nor excessive concentration on forms will arise in me again.’ So kho ahaṁ, anuruddhā, ‘vicikicchā cittassa upakkileso’ti— When I understood that doubt is a corruption of the mind, I gave it up. iti viditvā vicikicchaṁ cittassa upakkilesaṁ pajahiṁ, ‘amanasikāro cittassa upakkileso’ti— When I understood that loss of focus, iti viditvā amanasikāraṁ cittassa upakkilesaṁ pajahiṁ, ‘thinamiddhaṁ cittassa upakkileso’ti— dullness and drowsiness, iti viditvā thinamiddhaṁ cittassa upakkilesaṁ pajahiṁ, ‘chambhitattaṁ cittassa upakkileso’ti— terror, iti viditvā chambhitattaṁ cittassa upakkilesaṁ pajahiṁ, ‘uppilaṁ cittassa upakkileso’ti— excitement, iti viditvā uppilaṁ cittassa upakkilesaṁ pajahiṁ, ‘duṭṭhullaṁ cittassa upakkileso’ti— discomfort, iti viditvā duṭṭhullaṁ cittassa upakkilesaṁ pajahiṁ, ‘accāraddhavīriyaṁ cittassa upakkileso’ti— excessive energy, iti viditvā accāraddhavīriyaṁ cittassa upakkilesaṁ pajahiṁ, ‘atilīnavīriyaṁ cittassa upakkileso’ti— overly lax energy, iti viditvā atilīnavīriyaṁ cittassa upakkilesaṁ pajahiṁ, ‘abhijappā cittassa upakkileso’ti— longing, iti viditvā abhijappaṁ cittassa upakkilesaṁ pajahiṁ, ‘nānattasaññā cittassa upakkileso’ti— perception of diversity, iti viditvā nānattasaññaṁ cittassa upakkilesaṁ pajahiṁ, ‘atinijjhāyitattaṁ rūpānaṁ cittassa upakkileso’ti— and excessive concentration on forms are corruptions of the mind, I gave them up. iti viditvā atinijjhāyitattaṁ rūpānaṁ cittassa upakkilesaṁ pajahiṁ. So kho ahaṁ, anuruddhā, appamatto ātāpī pahitatto viharanto obhāsañhi kho sañjānāmi, na ca rūpāni passāmi; While meditating diligent, keen, and resolute, I perceived light but did not see forms, rūpāni hi kho passāmi, na ca obhāsaṁ sañjānāmi: or I saw forms, but did not see light. ‘kevalampi rattiṁ, kevalampi divaṁ, kevalampi rattindivaṁ’. And this went on for a whole night, a whole day, even a whole night and day. Tassa mayhaṁ, anuruddhā, etadahosi: I thought: ‘ko nu kho hetu ko paccayo yvāhaṁ obhāsañhi kho sañjānāmi na ca rūpāni passāmi; ‘What is the cause, what is the reason for this?’ rūpāni hi kho passāmi na ca obhāsaṁ sañjānāmi— kevalampi rattiṁ, kevalampi divaṁ, kevalampi rattindivan’ti. Tassa mayhaṁ, anuruddhā, etadahosi: It occurred to me: ‘yasmiñhi kho ahaṁ samaye rūpanimittaṁ amanasikaritvā obhāsanimittaṁ manasi karomi, obhāsañhi kho tasmiṁ samaye sañjānāmi, na ca rūpāni passāmi. ‘When I don’t focus on the foundation of the forms, but focus on the foundation of the light, then I perceive light and do not see forms. Yasmiṁ panāhaṁ samaye obhāsanimittaṁ amanasikaritvā rūpanimittaṁ manasi karomi, rūpāni hi kho tasmiṁ samaye passāmi na ca obhāsaṁ sañjānāmi— But when I don’t focus on the foundation of the light, but focus on the foundation of the forms, then I see forms and do not perceive light. kevalampi rattiṁ, kevalampi divaṁ, kevalampi rattindivan’ti. And this goes on for a whole night, a whole day, even a whole night and day.’ So kho ahaṁ, anuruddhā, appamatto ātāpī pahitatto viharanto parittañceva obhāsaṁ sañjānāmi, parittāni ca rūpāni passāmi; While meditating diligent, keen, and resolute, I perceived limited light and saw limited forms, appamāṇañceva obhāsaṁ sañjānāmi, appamāṇāni ca rūpāni passāmi: or I perceived limitless light and saw limitless forms. ‘kevalampi rattiṁ, kevalampi divaṁ, kevalampi rattindivaṁ’. And this went on for a whole night, a whole day, even a whole night and day. Tassa mayhaṁ, anuruddhā, etadahosi: I thought: ‘ko nu kho hetu ko paccayo yvāhaṁ parittañceva obhāsaṁ sañjānāmi, parittāni ca rūpāni passāmi; ‘What is the cause, what is the reason for this?’ appamāṇañceva obhāsaṁ sañjānāmi, appamāṇāni ca rūpāni passāmi— kevalampi rattiṁ, kevalampi divaṁ, kevalampi rattindivan’ti. Tassa mayhaṁ, anuruddhā, etadahosi: It occurred to me: ‘yasmiṁ kho me samaye paritto samādhi hoti, parittaṁ me tasmiṁ samaye cakkhu hoti. ‘When my immersion is limited, then my vision is limited, Sohaṁ parittena cakkhunā parittañceva obhāsaṁ sañjānāmi, parittāni ca rūpāni passāmi. and with limited vision I perceive limited light and see limited forms. Yasmiṁ pana me samaye appamāṇo samādhi hoti, appamāṇaṁ me tasmiṁ samaye cakkhu hoti. But when my immersion is limitless, then my vision is limitless, Sohaṁ appamāṇena cakkhunā appamāṇañceva obhāsaṁ sañjānāmi, appamāṇāni ca rūpāni passāmi— and with limitless vision I perceive limitless light and see limitless forms. kevalampi rattiṁ, kevalampi divaṁ, kevalampi rattindivan’ti. And this goes on for a whole night, a whole day, even a whole night and day.’ Yato kho me, anuruddhā, ‘vicikicchā cittassa upakkileso’ti— When I understood that doubt, iti viditvā vicikicchā cittassa upakkileso pahīno ahosi, ‘amanasikāro cittassa upakkileso’ti— loss of focus, iti viditvā amanasikāro cittassa upakkileso pahīno ahosi, ‘thinamiddhaṁ cittassa upakkileso’ti— dullness and drowsiness, iti viditvā thinamiddhaṁ cittassa upakkileso pahīno ahosi, ‘chambhitattaṁ cittassa upakkileso’ti— terror, iti viditvā chambhitattaṁ cittassa upakkileso pahīno ahosi, ‘uppilaṁ cittassa upakkileso’ti— excitement, iti viditvā uppilaṁ cittassa upakkileso pahīno ahosi, ‘duṭṭhullaṁ cittassa upakkileso’ti— discomfort, iti viditvā duṭṭhullaṁ cittassa upakkileso pahīno ahosi, ‘accāraddhavīriyaṁ cittassa upakkileso’ti— excessive energy, iti viditvā accāraddhavīriyaṁ cittassa upakkileso pahīno ahosi, ‘atilīnavīriyaṁ cittassa upakkileso’ti— overly lax energy, iti viditvā atilīnavīriyaṁ cittassa upakkileso pahīno ahosi, ‘abhijappā cittassa upakkileso’ti— longing, iti viditvā abhijappā cittassa upakkileso pahīno ahosi, ‘nānattasaññā cittassa upakkileso’ti— perception of diversity, iti viditvā nānattasaññā cittassa upakkileso pahīno ahosi, ‘atinijjhāyitattaṁ rūpānaṁ cittassa upakkileso’ti— and excessive concentration on forms are corruptions of the mind, I gave them up. iti viditvā atinijjhāyitattaṁ rūpānaṁ cittassa upakkileso pahīno ahosi. Tassa mayhaṁ, anuruddhā, etadahosi: I thought: ‘ye kho me cittassa upakkilesā te me pahīnā. ‘I’ve given up my mental corruptions. Handa dānāhaṁ tividhena samādhiṁ bhāvemī’ti. Now let me develop immersion in three ways.’ So kho ahaṁ, anuruddhā, savitakkampi savicāraṁ samādhiṁ bhāvesiṁ, avitakkampi vicāramattaṁ samādhiṁ bhāvesiṁ, avitakkampi avicāraṁ samādhiṁ bhāvesiṁ, sappītikampi samādhiṁ bhāvesiṁ, nippītikampi samādhiṁ bhāvesiṁ, sātasahagatampi samādhiṁ bhāvesiṁ, upekkhāsahagatampi samādhiṁ bhāvesiṁ. I developed immersion while placing the mind and keeping it connected; without placing the mind, but just keeping it connected; without placing the mind or keeping it connected; with rapture; without rapture; with pleasure; with equanimity. Yato kho me, anuruddhā, savitakkopi savicāro samādhi bhāvito ahosi, avitakkopi vicāramatto samādhi bhāvito ahosi, avitakkopi avicāro samādhi bhāvito ahosi, sappītikopi samādhi bhāvito ahosi, nippītikopi samādhi bhāvito ahosi, sātasahagatopi samādhi bhāvito ahosi, upekkhāsahagatopi samādhi bhāvito ahosi. When I had developed immersion in these ways, Ñāṇañca pana me dassanaṁ udapādi, the knowledge and vision arose in me: akuppā me cetovimutti. Ayamantimā jāti, natthi dāni punabbhavo”ti. ‘My freedom is unshakable; this is my last rebirth; now there are no more future lives.’” Idamavoca bhagavā. That is what the Buddha said. Attamano āyasmā anuruddho bhagavato bhāsitaṁ abhinandīti. Satisfied, Venerable Anuruddha was happy with what the Buddha said. Upakkilesasuttaṁ niṭṭhitaṁ aṭṭhamaṁ. 129. Bālapaṇḍitasutta The Foolish and the Astute Evaṁ me sutaṁ— So I have heard. ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Tatra kho bhagavā bhikkhū āmantesi: There the Buddha addressed the mendicants, “bhikkhavo”ti. “Mendicants!” “Bhadante”ti te bhikkhū bhagavato paccassosuṁ. “Venerable sir,” they replied. Bhagavā etadavoca: The Buddha said this: “Tīṇimāni, bhikkhave, bālassa bālalakkhaṇāni bālanimittāni bālāpadānāni. “These are the three characteristics, signs, and manifestations of a fool. Katamāni tīṇi? What three? Idha, bhikkhave, bālo duccintitacintī ca hoti dubbhāsitabhāsī ca dukkaṭakammakārī ca. A fool thinks poorly, speaks poorly, and acts poorly. No cetaṁ, bhikkhave, bālo duccintitacintī ca abhavissa dubbhāsitabhāsī ca dukkaṭakammakārī ca kena naṁ paṇḍitā jāneyyuṁ: If a fool didn’t think poorly, speak poorly, and act poorly, then how would the astute know of them, ‘bālo ayaṁ bhavaṁ asappuriso’ti? ‘This fellow is a fool, a bad person’? Yasmā ca kho, bhikkhave, bālo duccintitacintī ca hoti dubbhāsitabhāsī ca dukkaṭakammakārī ca tasmā naṁ paṇḍitā jānanti: But since a fool does think poorly, speak poorly, and act poorly, then the astute do know of them, ‘bālo ayaṁ bhavaṁ asappuriso’ti. ‘This fellow is a fool, a bad person’. Sa kho so, bhikkhave, bālo tividhaṁ diṭṭheva dhamme dukkhaṁ domanassaṁ paṭisaṁvedeti. A fool experiences three kinds of suffering and sadness in the present life. Sace, bhikkhave, bālo sabhāyaṁ vā nisinno hoti, rathikāya vā nisinno hoti, siṅghāṭake vā nisinno hoti; Suppose a fool is sitting in a council hall, a street, or a crossroad, tatra ce jano tajjaṁ tassāruppaṁ kathaṁ manteti. where people are discussing what is proper and fitting. Sace, bhikkhave, bālo pāṇātipātī hoti, adinnādāyī hoti, kāmesumicchācārī hoti, musāvādī hoti, surāmerayamajjapamādaṭṭhāyī hoti. And suppose that fool is someone who kills living creatures, steals, commits sexual misconduct, lies, and uses alcoholic drinks that cause negligence. Tatra, bhikkhave, bālassa evaṁ hoti: Then that fool thinks, ‘yaṁ kho jano tajjaṁ tassāruppaṁ kathaṁ manteti, ‘These people are discussing what is proper and fitting. saṁvijjanteva te dhammā mayi, ahañca tesu dhammesu sandissāmī’ti. But those things are found in me and I am seen in them!’ Idaṁ, bhikkhave, bālo paṭhamaṁ diṭṭheva dhamme dukkhaṁ domanassaṁ paṭisaṁvedeti. This is the first kind of suffering and sadness that a fool experiences in the present life. Puna caparaṁ, bhikkhave, bālo passati rājāno coraṁ āgucāriṁ gahetvā vividhā kammakāraṇā kārente— Furthermore, a fool sees that the kings have arrested a bandit, a criminal, and subjected them to various punishments— kasāhipi tāḷente vettehipi tāḷente addhadaṇḍakehipi tāḷente hatthampi chindante pādampi chindante hatthapādampi chindante kaṇṇampi chindante nāsampi chindante kaṇṇanāsampi chindante bilaṅgathālikampi karonte saṅkhamuṇḍikampi karonte rāhumukhampi karonte jotimālikampi karonte hatthapajjotikampi karonte erakavattikampi karonte cīrakavāsikampi karonte eṇeyyakampi karonte baḷisamaṁsikampi karonte kahāpaṇikampi karonte khārāpatacchikampi karonte palighaparivattikampi karonte palālapīṭhakampi karonte tattenapi telena osiñcante sunakhehipi khādāpente jīvantampi sūle uttāsente asināpi sīsaṁ chindante. whipping, caning, and clubbing; cutting off hands or feet, or both; cutting off ears or nose, or both; the ‘porridge pot’, the ‘shell-shave’, the ‘demon’s mouth’, the ‘garland of fire’, the ‘burning hand’, the ‘grass blades’, the ‘bark dress’, the ‘antelope’, the ‘meat hook’, the ‘coins’, the ‘acid pickle’, the ‘twisting bar’, the ‘straw mat’; being splashed with hot oil, being fed to the dogs, being impaled alive, and being beheaded. Tatra, bhikkhave, bālassa evaṁ hoti: Then that fool thinks, ‘yathārūpānaṁ kho pāpakānaṁ kammānaṁ hetu rājāno coraṁ āgucāriṁ gahetvā vividhā kammakāraṇā kārenti— ‘The kinds of deeds for which the kings inflict such punishments— kasāhipi tāḷenti …pe… asināpi sīsaṁ chindanti; saṁvijjanteva te dhammā mayi, ahañca tesu dhammesu sandissāmi. those things are found in me and I am seen in them! Mañcepi rājāno jāneyyuṁ, mampi rājāno gahetvā vividhā kammakāraṇā kāreyyuṁ— If the kings find out about me, they will inflict the same kinds of punishments on me!’ kasāhipi tāḷeyyuṁ …pe… jīvantampi sūle uttāseyyuṁ, asināpi sīsaṁ chindeyyun’ti. Idampi, bhikkhave, bālo dutiyaṁ diṭṭheva dhamme dukkhaṁ domanassaṁ paṭisaṁvedeti. This is the second kind of suffering and sadness that a fool experiences in the present life. Puna caparaṁ, bhikkhave, bālaṁ pīṭhasamārūḷhaṁ vā mañcasamārūḷhaṁ vā chamāyaṁ vā semānaṁ, yānissa pubbe pāpakāni kammāni katāni kāyena duccaritāni vācāya duccaritāni manasā duccaritāni tānissa tamhi samaye olambanti ajjholambanti abhippalambanti. Furthermore, when a fool is resting on a chair or a bed or on the ground, their past bad deeds—misconduct of body, speech, and mind—settle down upon them, rest down upon them, and lay down upon them. Seyyathāpi, bhikkhave, mahataṁ pabbatakūṭānaṁ chāyā sāyanhasamayaṁ pathaviyā olambanti ajjholambanti abhippalambanti; It is like the shadow of a great mountain peak in the evening as it settles down, rests down, and lays down upon the earth. evameva kho, bhikkhave, bālaṁ pīṭhasamārūḷhaṁ vā mañcasamārūḷhaṁ vā chamāyaṁ vā semānaṁ, yānissa pubbe pāpakāni kammāni katāni kāyena duccaritāni vācāya duccaritāni manasā duccaritāni tānissa tamhi samaye olambanti ajjholambanti abhippalambanti. In the same way, when a fool is resting on a chair or a bed or on the ground, their past bad deeds—misconduct of body, speech, and mind—settle down upon them, rest down upon them, and lay down upon them. Tatra, bhikkhave, bālassa evaṁ hoti: Then that fool thinks, ‘akataṁ vata me kalyāṇaṁ, akataṁ kusalaṁ, akataṁ bhīruttāṇaṁ; ‘Well, I haven’t done good and skillful things that keep me safe. kataṁ pāpaṁ, kataṁ luddaṁ, kataṁ kibbisaṁ. And I have done bad, violent, and corrupt things. Yāvatā, bho, akatakalyāṇānaṁ akatakusalānaṁ akatabhīruttāṇānaṁ katapāpānaṁ kataluddānaṁ katakibbisānaṁ gati taṁ gatiṁ pecca gacchāmī’ti. When I depart, I’ll go to the place where people who’ve done such things go.’ So socati kilamati paridevati urattāḷiṁ kandati sammohaṁ āpajjati. They sorrow and pine and lament, beating their breasts and falling into confusion. Idampi, bhikkhave, bālo tatiyaṁ diṭṭheva dhamme dukkhaṁ domanassaṁ paṭisaṁvedeti. This is the third kind of suffering and sadness that a fool experiences in the present life. Sa kho so, bhikkhave, bālo kāyena duccaritaṁ caritvā vācāya duccaritaṁ caritvā manasā duccaritaṁ caritvā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati. Having done bad things by way of body, speech, and mind, when their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. Yaṁ kho taṁ, bhikkhave, sammā vadamāno vadeyya: And if there’s anything of which it may be rightly said that ‘ekantaṁ aniṭṭhaṁ ekantaṁ akantaṁ ekantaṁ amanāpan’ti, nirayameva taṁ sammā vadamāno vadeyya: it is utterly unlikable, undesirable, and disagreeable, it is of hell that this should be said. ‘ekantaṁ aniṭṭhaṁ ekantaṁ akantaṁ ekantaṁ amanāpan’ti. Yāvañcidaṁ, bhikkhave, upamāpi na sukarā yāva dukkhā nirayā”ti. So much so that it’s not easy to give a simile for how painful hell is.” Evaṁ vutte, aññataro bhikkhu bhagavantaṁ etadavoca: When he said this, one of the mendicants asked the Buddha, “sakkā pana, bhante, upamaṁ kātun”ti? “But sir, is it possible to give a simile?” “Sakkā, bhikkhū”ti bhagavā avoca. “It’s possible,” said the Buddha. “Seyyathāpi, bhikkhu, coraṁ āgucāriṁ gahetvā rañño dasseyyuṁ: “Suppose they arrest a bandit, a criminal and present him to the king, saying, ‘ayaṁ kho, deva, coro āgucārī, imassa yaṁ icchasi taṁ daṇḍaṁ paṇehī’ti. ‘Your Majesty, this is a bandit, a criminal. Punish him as you will.’ Tamenaṁ rājā evaṁ vadeyya: The king would say, ‘gacchatha, bho, imaṁ purisaṁ pubbaṇhasamayaṁ sattisatena hanathā’ti. ‘Go, my men, and strike this man in the morning with a hundred spears!’ Tamenaṁ pubbaṇhasamayaṁ sattisatena haneyyuṁ. The king’s men did as they were told. Atha rājā majjhanhikasamayaṁ evaṁ vadeyya: Then at midday the king would say, ‘ambho, kathaṁ so puriso’ti? ‘My men, how is that man?’ ‘Tatheva, deva, jīvatī’ti. ‘He’s still alive, Your Majesty.’ Tamenaṁ rājā evaṁ vadeyya: The king would say, ‘gacchatha, bho, taṁ purisaṁ majjhanhikasamayaṁ sattisatena hanathā’ti. ‘Go, my men, and strike this man in the midday with a hundred spears!’ Tamenaṁ majjhanhikasamayaṁ sattisatena haneyyuṁ. The king’s men did as they were told. Atha rājā sāyanhasamayaṁ evaṁ vadeyya: Then late in the afternoon the king would say, ‘ambho, kathaṁ so puriso’ti? ‘My men, how is that man?’ ‘Tatheva, deva, jīvatī’ti. ‘He’s still alive, Your Majesty.’ Tamenaṁ rājā evaṁ vadeyya: The king would say, ‘gacchatha, bho, taṁ purisaṁ sāyanhasamayaṁ sattisatena hanathā’ti. ‘Go, my men, and strike this man in the late afternoon with a hundred spears!’ Tamenaṁ sāyanhasamayaṁ sattisatena haneyyuṁ. The king’s men did as they were told. Taṁ kiṁ maññatha, bhikkhave, What do you think, mendicants? api nu so puriso tīhi sattisatehi haññamāno tatonidānaṁ dukkhaṁ domanassaṁ paṭisaṁvediyethā”ti? Would that man experience pain and distress from being struck with three hundred spears?” “Ekissāpi, bhante, sattiyā haññamāno so puriso tatonidānaṁ dukkhaṁ domanassaṁ paṭisaṁvediyetha, ko pana vādo tīhi sattisatehī”ti? “Sir, that man would experience pain and distress from being struck with one spear, let alone three hundred spears!” Atha kho bhagavā parittaṁ pāṇimattaṁ pāsāṇaṁ gahetvā bhikkhū āmantesi: Then the Buddha, picking up a stone the size of his palm, addressed the mendicants, “Taṁ kiṁ maññatha, bhikkhave, “What do you think, mendicants? katamo nu kho mahantataro—yo cāyaṁ mayā paritto pāṇimatto pāsāṇo gahito, yo ca himavā pabbatarājā”ti? Which is bigger: the stone the size of my palm that I’ve picked up, or the Himalayas, the king of mountains?” “Appamattako ayaṁ, bhante, bhagavatā paritto pāṇimatto pāsāṇo gahito, himavantaṁ pabbatarājānaṁ upanidhāya saṅkhampi na upeti, kalabhāgampi na upeti, upanidhampi na upe”ti. “Sir, the stone you’ve picked up is tiny. Compared to the Himalayas, it doesn’t even count, it’s not even a fraction, there’s no comparison.” “Evameva kho, bhikkhave, yaṁ so puriso tīhi sattisatehi haññamāno tatonidānaṁ dukkhaṁ domanassaṁ paṭisaṁvedeti taṁ nirayakassa dukkhassa upanidhāya saṅkhampi na upeti, kalabhāgampi na upeti, upanidhampi na upeti. “In the same way, compared to the suffering in hell, the pain and distress experienced by that man due to being struck with three hundred spears doesn’t even count, it’s not even a fraction, there’s no comparison. Tamenaṁ, bhikkhave, nirayapālā pañcavidhabandhanaṁ nāma kammakāraṇaṁ karonti— The wardens of hell punish them with the five-fold crucifixion. tattaṁ ayokhilaṁ hatthe gamenti, tattaṁ ayokhilaṁ dutiye hatthe gamenti, tattaṁ ayokhilaṁ pāde gamenti, tattaṁ ayokhilaṁ dutiye pāde gamenti, tattaṁ ayokhilaṁ majjhe urasmiṁ gamenti. They drive red-hot stakes through the hands and feet, and another in the middle of the chest. So tattha dukkhā tibbā kharā kaṭukā vedanā vedeti, na ca tāva kālaṁ karoti yāva na taṁ pāpakammaṁ byantīhoti. And there they feel painful, sharp, severe, acute feelings—but they don’t die until that bad deed is eliminated. Tamenaṁ, bhikkhave, nirayapālā saṁvesetvā kuṭhārīhi tacchanti. The wardens of hell throw them down and hack them with axes. … So tattha dukkhā tibbā …pe… byantīhoti. Tamenaṁ, bhikkhave, nirayapālā uddhampādaṁ adhosiraṁ gahetvā vāsīhi tacchanti. They hang them upside-down and hack them with hatchets. … So tattha dukkhā tibbā …pe… byantīhoti. Tamenaṁ, bhikkhave, nirayapālā rathe yojetvā ādittāya pathaviyā sampajjalitāya sajotibhūtāya sārentipi paccāsārentipi. They harness them to a chariot, and drive them back and forth across burning ground, blazing and glowing. … So tattha dukkhā tibbā …pe… byantīhoti. Tamenaṁ, bhikkhave, nirayapālā mahantaṁ aṅgārapabbataṁ ādittaṁ sampajjalitaṁ sajotibhūtaṁ āropentipi oropentipi. They make them climb up and down a huge mountain of burning coals, blazing and glowing. … So tattha dukkhā tibbā kharā kaṭukā vedanā vedeti, na ca tāva kālaṁ karoti yāva na taṁ pāpakammaṁ byantīhoti. Tamenaṁ, bhikkhave, nirayapālā uddhampādaṁ adhosiraṁ gahetvā tattāya lohakumbhiyā pakkhipanti ādittāya sampajjalitāya sajotibhūtāya. The wardens of hell turn them upside down and throw them into a red-hot copper pot, burning, blazing, and glowing. So tattha pheṇuddehakaṁ paccati. So tattha pheṇuddehakaṁ paccamāno sakimpi uddhaṁ gacchati, sakimpi adho gacchati, sakimpi tiriyaṁ gacchati. There they’re seared in boiling scum, and they’re swept up and down and round and round. So tattha dukkhā tibbā kharā kaṭukā vedanā vedeti, na ca tāva kālaṁ karoti yāva na taṁ pāpakammaṁ byantīhoti. And there they feel painful, sharp, severe, acute feelings—but they don’t die until that bad deed is eliminated. Tamenaṁ, bhikkhave, nirayapālā mahāniraye pakkhipanti. The wardens of hell toss them in the Great Hell. So kho pana, bhikkhave, mahānirayo— Now, about that Great Hell: Catukkaṇṇo catudvāro, ‘Four are its corners, four its doors, vibhatto bhāgaso mito; divided into measured parts. Ayopākārapariyanto, Surrounded by an iron wall, ayasā paṭikujjito. of iron is its roof. Tassa ayomayā bhūmi, The ground is even made of iron, jalitā tejasā yutā; it burns with fierce fire. Samantā yojanasataṁ, The heat forever radiates pharitvā tiṭṭhati sabbadā. a hundred leagues around.’ Anekapariyāyenapi kho ahaṁ, bhikkhave, nirayakathaṁ katheyyaṁ; I could tell you many different things about hell. yāvañcidaṁ, bhikkhave, na sukarā akkhānena pāpuṇituṁ yāva dukkhā nirayā. So much so that it’s not easy to completely describe the suffering in hell. Santi, bhikkhave, tiracchānagatā pāṇā tiṇabhakkhā. There are, mendicants, animals that feed on grass. Te allānipi tiṇāni sukkhānipi tiṇāni dantullehakaṁ khādanti. They eat by cropping fresh or dried grass with their teeth. Katame ca, bhikkhave, tiracchānagatā pāṇā tiṇabhakkhā? And what animals feed on grass? Hatthī assā goṇā gadrabhā ajā migā, ye vā panaññepi keci tiracchānagatā pāṇā tiṇabhakkhā. Elephants, horses, cattle, donkeys, goats, deer, and various others. Sa kho so, bhikkhave, bālo idha pubbe rasādo idha pāpāni kammāni karitvā kāyassa bhedā paraṁ maraṇā tesaṁ sattānaṁ sahabyataṁ upapajjati ye te sattā tiṇabhakkhā. A fool who used to be a glutton here and did bad deeds here, when their body breaks up, after death, is reborn in the company of those sentient beings who feed on grass. Santi, bhikkhave, tiracchānagatā pāṇā gūthabhakkhā. There are animals that feed on dung. Te dūratova gūthagandhaṁ ghāyitvā dhāvanti: When they catch a whiff of dung they run to it, thinking, ‘ettha bhuñjissāma, ettha bhuñjissāmā’ti. ‘There we’ll eat! There we’ll eat!’ Seyyathāpi nāma brāhmaṇā āhutigandhena dhāvanti: It’s like when brahmins smell a burnt offering, they run to it, thinking, ‘ettha bhuñjissāma, ettha bhuñjissāmā’ti; ‘There we’ll eat! There we’ll eat!’ evameva kho, bhikkhave, santi tiracchānagatā pāṇā gūthabhakkhā, In the same way, there are animals that feed on dung. te dūratova gūthagandhaṁ ghāyitvā dhāvanti: When they catch a whiff of dung they run to it, thinking, ‘ettha bhuñjissāma, ettha bhuñjissāmā’ti. ‘There we’ll eat! There we’ll eat!’ Katame ca, bhikkhave, tiracchānagatā pāṇā gūthabhakkhā? And what animals feed on dung? Kukkuṭā sūkarā soṇā siṅgālā, ye vā panaññepi keci tiracchānagatā pāṇā gūthabhakkhā. Chickens, pigs, dogs, jackals, and various others. Sa kho so, bhikkhave, bālo idha pubbe rasādo idha pāpāni kammāni karitvā kāyassa bhedā paraṁ maraṇā tesaṁ sattānaṁ sahabyataṁ upapajjati ye te sattā gūthabhakkhā. A fool who used to be a glutton here and did bad deeds here, after death is reborn in the company of those sentient beings who feed on dung. Santi, bhikkhave, tiracchānagatā pāṇā andhakāre jāyanti andhakāre jīyanti andhakāre mīyanti. There are animals who are born, live, and die in darkness. Katame ca, bhikkhave, tiracchānagatā pāṇā andhakāre jāyanti andhakāre jīyanti andhakāre mīyanti? And what animals are born, live, and die in darkness? Kīṭā puḷavā gaṇḍuppādā, ye vā panaññepi keci tiracchānagatā pāṇā andhakāre jāyanti andhakāre jīyanti andhakāre mīyanti. Moths, maggots, earthworms, and various others. Sa kho so, bhikkhave, bālo idha pubbe rasādo, idha pāpāni kammāni karitvā kāyassa bhedā paraṁ maraṇā tesaṁ sattānaṁ sahabyataṁ upapajjati ye te sattā andhakāre jāyanti andhakāre jīyanti andhakāre mīyanti. A fool who used to be a glutton here and did bad deeds here, after death is reborn in the company of those sentient beings who are born, live, and die in darkness. Santi, bhikkhave, tiracchānagatā pāṇā udakasmiṁ jāyanti udakasmiṁ jīyanti udakasmiṁ mīyanti. There are animals who are born, live, and die in water. Katame ca, bhikkhave, tiracchānagatā pāṇā udakasmiṁ jāyanti udakasmiṁ jīyanti udakasmiṁ mīyanti? And what animals are born, live, and die in water? Macchā kacchapā susumārā, ye vā panaññepi keci tiracchānagatā pāṇā udakasmiṁ jāyanti udakasmiṁ jīyanti udakasmiṁ mīyanti. Fish, turtles, crocodiles, and various others. Sa kho so, bhikkhave, bālo idha pubbe rasādo idha pāpāni kammāni karitvā kāyassa bhedā paraṁ maraṇā tesaṁ sattānaṁ sahabyataṁ upapajjati ye te sattā udakasmiṁ jāyanti udakasmiṁ jīyanti udakasmiṁ mīyanti. A fool who used to be a glutton here and did bad deeds here, after death is reborn in the company of those sentient beings who are born, live, and die in water. Santi, bhikkhave, tiracchānagatā pāṇā asucismiṁ jāyanti asucismiṁ jīyanti asucismiṁ mīyanti. There are animals who are born, live, and die in filth. Katame ca, bhikkhave, tiracchānagatā pāṇā asucismiṁ jāyanti asucismiṁ jīyanti asucismiṁ mīyanti? And what animals are born, live, and die in filth? Ye te, bhikkhave, sattā pūtimacche vā jāyanti pūtimacche vā jīyanti pūtimacche vā mīyanti pūtikuṇape vā …pe… Those animals that are born, live, and die in a rotten fish, a rotten corpse, pūtikummāse vā … rotten porridge, candanikāya vā … or a sewer. oligalle vā jāyanti, ye vā panaññepi keci tiracchānagatā pāṇā asucismiṁ jāyanti asucismiṁ jīyanti asucismiṁ mīyanti. Sa kho so, bhikkhave, bālo idha pubbe rasādo idha pāpāni kammāni karitvā kāyassa bhedā paraṁ maraṇā tesaṁ sattānaṁ sahabyataṁ upapajjati ye te sattā asucismiṁ jāyanti asucismiṁ jīyanti asucismiṁ mīyanti. A fool who used to be a glutton here and did bad deeds here, after death is reborn in the company of those sentient beings who are born, live, and die in filth. Anekapariyāyenapi kho ahaṁ, bhikkhave, tiracchānayonikathaṁ katheyyaṁ; I could tell you many different things about the animal realm. yāvañcidaṁ, bhikkhave, na sukaraṁ akkhānena pāpuṇituṁ yāva dukkhā tiracchānayoni. So much so that it’s not easy to completely describe the suffering in the animal realm. Seyyathāpi, bhikkhave, puriso ekacchiggalaṁ yugaṁ mahāsamudde pakkhipeyya. Mendicants, suppose a person were to throw a yoke with a single hole into the ocean. Tamenaṁ puratthimo vāto pacchimena saṁhareyya, pacchimo vāto puratthimena saṁhareyya, uttaro vāto dakkhiṇena saṁhareyya, dakkhiṇo vāto uttarena saṁhareyya. The east wind wafts it west; the west wind wafts it east; the north wind wafts it south; and the south wind wafts it north. Tatrāssa kāṇo kacchapo, so vassasatassa vassasatassa accayena sakiṁ ummujjeyya. And there was a one-eyed turtle who popped up once every hundred years. Taṁ kiṁ maññatha, bhikkhave, What do you think, mendicants? api nu so kāṇo kacchapo amusmiṁ ekacchiggale yuge gīvaṁ paveseyyā”ti? Would that one-eyed turtle still poke its neck through the hole in that yoke?” “No hetaṁ, bhante”. “No, sir. “Yadi pana, bhante, kadāci karahaci dīghassa addhuno accayenā”ti. Only after a very long time, sir, if ever.” “Khippataraṁ kho so, bhikkhave, kāṇo kacchapo amusmiṁ ekacchiggale yuge gīvaṁ paveseyya, ato dullabhatarāhaṁ, bhikkhave, manussattaṁ vadāmi sakiṁ vinipātagatena bālena. “That one-eyed turtle would poke its neck through the hole in that yoke sooner than a fool who has fallen to the underworld would be reborn as a human being, I say. Taṁ kissa hetu? Why is that? Na hettha, bhikkhave, atthi dhammacariyā samacariyā kusalakiriyā puññakiriyā. Because in that place there’s no principled or moral conduct, and no doing what is good and skillful. Aññamaññakhādikā ettha, bhikkhave, vattati dubbalakhādikā. There they just prey on each other, preying on the weak. Sa kho so, bhikkhave, bālo sace kadāci karahaci dīghassa addhuno accayena manussattaṁ āgacchati, yāni tāni nīcakulāni— And suppose that fool, after a very long time, returned to the human realm. caṇḍālakulaṁ vā nesādakulaṁ vā venakulaṁ vā rathakārakulaṁ vā pukkusakulaṁ vā. They’d be reborn in a low class family—a family of outcastes, hunters, bamboo-workers, chariot-makers, or waste-collectors. Tathārūpe kule paccājāyati dalidde appannapānabhojane kasiravuttike, yattha kasirena ghāsacchādo labbhati. Such families are poor, with little to eat or drink, where life is tough, and food and shelter are hard to find. So ca hoti dubbaṇṇo duddasiko okoṭimako bavhābādho kāṇo vā kuṇī vā khujjo vā pakkhahato vā na lābhī annassa pānassa vatthassa yānassa mālāgandhavilepanassa seyyāvasathapadīpeyyassa. And they’d be ugly, unsightly, deformed, chronically ill—one-eyed, crippled, lame, or half-paralyzed. They don’t get to have food, drink, clothes, and vehicles; garlands, perfumes, and makeup; or bed, house, and lighting. So kāyena duccaritaṁ carati vācāya duccaritaṁ carati manasā duccaritaṁ carati. And they do bad things by way of body, speech, and mind. So kāyena duccaritaṁ caritvā vācāya duccaritaṁ caritvā manasā duccaritaṁ caritvā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. Seyyathāpi, bhikkhave, akkhadhutto paṭhameneva kaliggahena puttampi jīyetha, dārampi jīyetha, sabbaṁ sāpateyyampi jīyetha, uttaripi adhibandhaṁ nigaccheyya. Suppose a gambler on the first unlucky throw were to lose his wife and child, all his property, and then get thrown in jail. Appamattako so, bhikkhave, kaliggaho yaṁ so akkhadhutto paṭhameneva kaliggahena puttampi jīyetha, dārampi jīyetha, sabbaṁ sāpateyyampi jīyetha, uttaripi adhibandhaṁ nigaccheyya. But such an unlucky throw is trivial compared to Atha kho ayameva tato mahantataro kaliggaho yaṁ so bālo kāyena duccaritaṁ caritvā vācāya duccaritaṁ caritvā manasā duccaritaṁ caritvā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati. the unlucky throw whereby a fool, having done bad things by way of body, speech, and mind, when their body breaks up, after death, is reborn in a place of loss, a bad place, the underworld, hell. Ayaṁ, bhikkhave, kevalā paripūrā bālabhūmīti. This is the total fulfillment of the fool’s level. Tīṇimāni, bhikkhave, paṇḍitassa paṇḍitalakkhaṇāni paṇḍitanimittāni paṇḍitāpadānāni. There are these three characteristics, signs, and manifestations of an astute person. Katamāni tīṇi? What three? Idha, bhikkhave, paṇḍito sucintitacintī ca hoti subhāsitabhāsī ca sukatakammakārī ca. An astute person thinks well, speaks well, and acts well. No cetaṁ, bhikkhave, paṇḍito sucintitacintī ca abhavissa subhāsitabhāsī ca sukatakammakārī ca, kena naṁ paṇḍitā jāneyyuṁ: If an astute person didn’t think well, speak well, and act well, then how would the astute know of them, ‘paṇḍito ayaṁ bhavaṁ sappuriso’ti? ‘This fellow is astute, a good person’? Yasmā ca kho, bhikkhave, paṇḍito sucintitacintī ca hoti subhāsitabhāsī ca sukatakammakārī ca tasmā naṁ paṇḍitā jānanti: But since an astute person does think well, speak well, and act well, then the astute do know of them, ‘paṇḍito ayaṁ bhavaṁ sappuriso’ti. ‘This fellow is astute, a good person’. Sa kho so, bhikkhave, paṇḍito tividhaṁ diṭṭheva dhamme sukhaṁ somanassaṁ paṭisaṁvedeti. An astute person experiences three kinds of pleasure and happiness in the present life. Sace, bhikkhave, paṇḍito sabhāyaṁ vā nisinno hoti, rathikāya vā nisinno hoti, siṅghāṭake vā nisinno hoti; Suppose an astute person is sitting in a council hall, a street, or a crossroad, tatra ce jano tajjaṁ tassāruppaṁ kathaṁ manteti. where people are discussing about what is proper and fitting. Sace, bhikkhave, paṇḍito pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti, kāmesumicchācārā paṭivirato hoti, musāvādā paṭivirato hoti, surāmerayamajjappamādaṭṭhānā paṭivirato hoti; And suppose that astute person is someone who refrains from killing living creatures, stealing, committing sexual misconduct, lying, and alcoholic drinks that cause negligence. tatra, bhikkhave, paṇḍitassa evaṁ hoti: Then that astute person thinks, ‘yaṁ kho jano tajjaṁ tassāruppaṁ kathaṁ manteti; ‘These people are discussing what is proper and fitting. saṁvijjanteva te dhammā mayi, ahañca tesu dhammesu sandissāmī’ti. And those things are found in me and I am seen in them.’ Idaṁ, bhikkhave, paṇḍito paṭhamaṁ diṭṭheva dhamme sukhaṁ somanassaṁ paṭisaṁvedeti. This is the first kind of pleasure and happiness that an astute person experiences in the present life. Puna caparaṁ, bhikkhave, paṇḍito passati rājāno coraṁ āgucāriṁ gahetvā vividhā kammakāraṇā kārente— Furthermore, an astute person sees that the kings have arrested a bandit, a criminal, and subjected them to various punishments— kasāhipi tāḷente vettehipi tāḷente addhadaṇḍakehipi tāḷente hatthampi chindante pādampi chindante hatthapādampi chindante kaṇṇampi chindante nāsampi chindante kaṇṇanāsampi chindante bilaṅgathālikampi karonte saṅkhamuṇḍikampi karonte rāhumukhampi karonte jotimālikampi karonte hatthapajjotikampi karonte erakavattikampi karonte cīrakavāsikampi karonte eṇeyyakampi karonte balisamaṁsikampi karonte kahāpaṇikampi karonte khārāpatacchikampi karonte palighaparivattikampi karonte palālapīṭhakampi karonte tattenapi telena osiñcante sunakhehipi khādāpente jīvantampi sūle uttāsente asināpi sīsaṁ chindante. whipping, caning, and clubbing; cutting off hands or feet, or both; cutting off ears or nose, or both; the ‘porridge pot’, the ‘shell-shave’, the ‘demon’s mouth’, the ‘garland of fire’, the ‘burning hand’, the ‘grass blades’, the ‘bark dress’, the ‘antelope’, the ‘meat hook’, the ‘coins’, the ‘acid pickle’, the ‘twisting bar’, the ‘straw mat’; being splashed with hot oil, being fed to the dogs, being impaled alive, and being beheaded. Tatra, bhikkhave, paṇḍitassa evaṁ hoti: Then that astute person thinks, ‘yathārūpānaṁ kho pāpakānaṁ kammānaṁ hetu rājāno coraṁ āgucāriṁ gahetvā vividhā kammakāraṇā kārenti kasāhipi tāḷenti, vettehipi tāḷenti, addhadaṇḍakehipi tāḷenti, hatthampi chindanti, pādampi chindanti, hatthapādampi chindanti, kaṇṇampi chindanti, nāsampi chindanti, kaṇṇanāsampi chindanti, bilaṅgathālikampi karonti, saṅkhamuṇḍikampi karonti, rāhumukhampi karonti, jotimālikampi karonti, hatthapajjotikampi karonti, erakavattikampi karonti, cīrakavāsikampi karonti, eṇeyyakampi karonti, balisamaṁsikampi karonti, kahāpaṇikampi karonti, khārāpatacchikampi karonti, palighaparivattikampi karonti, palālapīṭhakampi karonti, tattenapi telena osiñcanti, sunakhehipi khādāpenti, jīvantampi sūle uttāsenti, asināpi sīsaṁ chindanti, na te dhammā mayi saṁvijjanti, ahañca na tesu dhammesu sandissāmī’ti. ‘The kinds of deeds for which the kings inflict such punishments—those things are not found in me and I am not seen in them!’ Idampi, bhikkhave, paṇḍito dutiyaṁ diṭṭheva dhamme sukhaṁ somanassaṁ paṭisaṁvedeti. This is the second kind of pleasure and happiness that an astute person experiences in the present life. Puna caparaṁ, bhikkhave, paṇḍitaṁ pīṭhasamārūḷhaṁ vā mañcasamārūḷhaṁ vā chamāyaṁ vā semānaṁ, yānissa pubbe kalyāṇāni kammāni katāni kāyena sucaritāni vācāya sucaritāni manasā sucaritāni tānissa tamhi samaye olambanti …pe… Furthermore, when an astute person is resting on a chair or a bed or on the ground, their past good deeds—good conduct of body, speech, and mind—settle down upon them, rest down upon them, and lay down upon them. seyyathāpi, bhikkhave, mahataṁ pabbatakūṭānaṁ chāyā sāyanhasamayaṁ pathaviyā olambanti ajjholambanti abhippalambanti; It is like the shadow of a great mountain peak in the evening as it settles down, rests down, and lays down upon the earth. evameva kho, bhikkhave, paṇḍitaṁ pīṭhasamārūḷhaṁ vā mañcasamārūḷhaṁ vā chamāyaṁ vā semānaṁ yānissa pubbe kalyāṇāni kammāni katāni kāyena sucaritāni vācāya sucaritāni manasā sucaritāni tānissa tamhi samaye olambanti ajjholambanti abhippalambanti. In the same way, when an astute person is resting on a chair or a bed or on the ground, their past good deeds—good conduct of body, speech, and mind—settle down upon them, rest down upon them, and lay down upon them. Tatra, bhikkhave, paṇḍitassa evaṁ hoti: Then that astute person thinks, ‘akataṁ vata me pāpaṁ, akataṁ luddaṁ, akataṁ kibbisaṁ; ‘Well, I haven’t done bad, violent, and corrupt things. kataṁ kalyāṇaṁ, kataṁ kusalaṁ, kataṁ bhīruttāṇaṁ. And I have done good and skillful deeds that keep me safe. Yāvatā, bho, akatapāpānaṁ akataluddānaṁ akatakibbisānaṁ katakalyāṇānaṁ katakusalānaṁ katabhīruttāṇānaṁ gati taṁ gatiṁ pecca gacchāmī’ti. When I pass away, I’ll go to the place where people who’ve done such things go.’ So na socati, na kilamati, na paridevati, na urattāḷiṁ kandati, na sammohaṁ āpajjati. So they don’t sorrow and pine and lament, beating their breast and falling into confusion. Idampi, bhikkhave, paṇḍito tatiyaṁ diṭṭheva dhamme sukhaṁ somanassaṁ paṭisaṁvedeti. This is the third kind of pleasure and happiness that an astute person experiences in the present life. Sa kho so, bhikkhave, paṇḍito kāyena sucaritaṁ caritvā vācāya sucaritaṁ caritvā manasā sucaritaṁ caritvā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm. Yaṁ kho taṁ, bhikkhave, sammā vadamāno vadeyya: And if there’s anything of which it may be rightly said that ‘ekantaṁ iṭṭhaṁ ekantaṁ kantaṁ ekantaṁ manāpan’ti, saggameva taṁ sammā vadamāno vadeyya: it is utterly likable, desirable, and agreeable, it is of heaven that this should be said. ‘ekantaṁ iṭṭhaṁ ekantaṁ kantaṁ ekantaṁ manāpan’ti. Yāvañcidaṁ, bhikkhave, upamāpi na sukarā yāva sukhā saggā”ti. So much so that it’s not easy to give a simile for how pleasurable heaven is.” Evaṁ vutte, aññataro bhikkhu bhagavantaṁ etadavoca: When he said this, one of the mendicants asked the Buddha, “sakkā pana, bhante, upamaṁ kātun”ti? “But sir, is it possible to give a simile?” “Sakkā, bhikkhū”ti bhagavā avoca. “It’s possible,” said the Buddha. “Seyyathāpi, bhikkhave, rājā cakkavattī sattahi ratanehi samannāgato catūhi ca iddhīhi tatonidānaṁ sukhaṁ somanassaṁ paṭisaṁvedeti. “Suppose there was a king, a wheel-turning monarch who possessed seven treasures and four blessings, and experienced pleasure and happiness because of them. Katamehi sattahi? What seven? Idha, bhikkhave, rañño khattiyassa muddhāvasittassa tadahuposathe pannarase sīsaṁnhātassa uposathikassa uparipāsādavaragatassa dibbaṁ cakkaratanaṁ pātubhavati sahassāraṁ sanemikaṁ sanābhikaṁ sabbākāraparipūraṁ. It’s when, on the fifteenth day sabbath, an anointed aristocratic king has bathed his head and gone upstairs in the stilt longhouse to observe the sabbath. And the heavenly wheel-treasure appears to him, with a thousand spokes, with rim and hub, complete in every detail. Taṁ disvāna rañño khattiyassa muddhāvasittassa evaṁ hoti: Seeing this, the king thinks, ‘sutaṁ kho pana metaṁ yassa rañño khattiyassa muddhāvasittassa tadahuposathe pannarase sīsaṁnhātassa uposathikassa uparipāsādavaragatassa dibbaṁ cakkaratanaṁ pātubhavati sahassāraṁ sanemikaṁ sanābhikaṁ sabbākāraparipūraṁ, so hoti rājā cakkavattīti. ‘I have heard that when the heavenly wheel-treasure appears to a king in this way, he becomes a wheel-turning monarch. Assaṁ nu kho ahaṁ rājā cakkavattī’ti? Am I then a wheel-turning monarch?’ Atha kho, bhikkhave, rājā khattiyo muddhāvasitto vāmena hatthena bhiṅkāraṁ gahetvā dakkhiṇena hatthena cakkaratanaṁ abbhukkirati: Then the anointed king, taking a ceremonial vase in his left hand, besprinkled the wheel-treasure with his right hand, saying, ‘pavattatu bhavaṁ cakkaratanaṁ, abhivijinātu bhavaṁ cakkaratanan’ti. ‘Roll forth, O wheel-treasure! Triumph, O wheel-treasure!’ Atha kho taṁ, bhikkhave, cakkaratanaṁ puratthimaṁ disaṁ pavattati. Anvadeva rājā cakkavattī saddhiṁ caturaṅginiyā senāya. Yasmiṁ kho pana, bhikkhave, padese cakkaratanaṁ patiṭṭhāti tattha rājā cakkavattī vāsaṁ upeti saddhiṁ caturaṅginiyā senāya. Then the wheel-treasure rolls towards the east. And the king follows it together with his army of four divisions. In whatever place the wheel-treasure stands still, there the king comes to stay together with his army. Ye kho pana, bhikkhave, puratthimāya disāya paṭirājāno te rājānaṁ cakkavattiṁ upasaṅkamitvā evamāhaṁsu: And any opposing rulers of the eastern quarter come to the wheel-turning monarch and say, ‘ehi kho, mahārāja. Svāgataṁ te, mahārāja. Sakaṁ te, mahārāja. Anusāsa, mahārājā’ti. ‘Come, great king! Welcome, great king! We are yours, great king, instruct us.’ Rājā cakkavattī evamāha: The wheel-turning monarch says, ‘pāṇo na hantabbo, adinnaṁ nādātabbaṁ, kāmesumicchā na caritabbā, musā na bhāsitabbā, majjaṁ na pātabbaṁ, yathābhuttañca bhuñjathā’ti. ‘Do not kill living creatures. Do not steal. Do not commit sexual misconduct. Do not lie. Do not drink alcohol. Maintain the current level of taxation.’ Ye kho pana, bhikkhave, puratthimāya disāya paṭirājāno te rañño cakkavattissa anuyantā bhavanti. And so the opposing rulers of the eastern quarter become his vassals. Atha kho taṁ, bhikkhave, cakkaratanaṁ puratthimaṁ samuddaṁ ajjhogāhetvā paccuttaritvā dakkhiṇaṁ disaṁ pavattati …pe… Then the wheel-treasure, having plunged into the eastern ocean and emerged again, rolls towards the south. … dakkhiṇaṁ samuddaṁ ajjhogāhetvā paccuttaritvā pacchimaṁ disaṁ pavattati …pe… Having plunged into the southern ocean and emerged again, it rolls towards the west. … pacchimaṁ samuddaṁ ajjhogāhetvā paccuttaritvā uttaraṁ disaṁ pavattati anvadeva rājā cakkavattī saddhiṁ caturaṅginiyā senāya. Yasmiṁ kho pana, bhikkhave, padese cakkaratanaṁ patiṭṭhāti tattha rājā cakkavattī vāsaṁ upeti saddhiṁ caturaṅginiyā senāya. Having plunged into the western ocean and emerged again, it rolls towards the north, followed by the king together with his army of four divisions. In whatever place the wheel-treasure stands still, there the king comes to stay together with his army. Ye kho pana, bhikkhave, uttarāya disāya paṭirājāno te rājānaṁ cakkavattiṁ upasaṅkamitvā evamāhaṁsu: And any opposing rulers of the northern quarter come to the wheel-turning monarch and say, ‘ehi kho, mahārāja. Svāgataṁ te, mahārāja. Sakaṁ te, mahārāja. Anusāsa, mahārājā’ti. ‘Come, great king! Welcome, great king! We are yours, great king, instruct us.’ Rājā cakkavattī evamāha: The wheel-turning monarch says, ‘pāṇo na hantabbo, adinnaṁ nādātabbaṁ, kāmesumicchā na caritabbā, musā na bhāsitabbā, majjaṁ na pātabbaṁ; yathābhuttañca bhuñjathā’ti. ‘Do not kill living creatures. Do not steal. Do not commit sexual misconduct. Do not lie. Do not drink alcohol. Maintain the current level of taxation.’ Ye kho pana, bhikkhave, uttarāya disāya paṭirājāno te rañño cakkavattissa anuyantā bhavanti. And so the rulers of the northern quarter become his vassals. Atha kho taṁ, bhikkhave, cakkaratanaṁ samuddapariyantaṁ pathaviṁ abhivijinitvā tameva rājadhāniṁ paccāgantvā rañño cakkavattissa antepuradvāre akkhāhataṁ maññe tiṭṭhati rañño cakkavattissa antepuradvāraṁ upasobhayamānaṁ. And then the wheel-treasure, having triumphed over this land surrounded by ocean, returns to the royal capital. There it stands still at the gate to the royal compound as if fixed to an axle, illuminating the royal compound. Rañño, bhikkhave, cakkavattissa evarūpaṁ cakkaratanaṁ pātubhavati. (1) Such is the wheel-treasure that appears to the wheel-turning monarch. Puna caparaṁ, bhikkhave, rañño cakkavattissa hatthiratanaṁ pātubhavati— Next, the elephant-treasure appears to the wheel-turning monarch. sabbaseto sattappatiṭṭho iddhimā vehāsaṅgamo uposatho nāma nāgarājā. It was an all-white sky-walker with psychic power, touching the ground in seven places, a king of elephants named Sabbath. Taṁ disvāna rañño cakkavattissa cittaṁ pasīdati: Seeing him, the king was impressed, ‘bhaddakaṁ vata bho hatthiyānaṁ, sace damathaṁ upeyyā’ti. ‘This would truly be a fine elephant vehicle, if he would submit to taming.’ Atha kho taṁ, bhikkhave, hatthiratanaṁ seyyathāpi nāma bhaddo hatthājānīyo dīgharattaṁ suparidanto evameva damathaṁ upeti. Then the elephant-treasure submitted to taming, as if he were a fine thoroughbred elephant that had been tamed for a long time. Bhūtapubbaṁ, bhikkhave, rājā cakkavattī tameva hatthiratanaṁ vīmaṁsamāno pubbaṇhasamayaṁ abhiruhitvā samuddapariyantaṁ pathaviṁ anusaṁyāyitvā tameva rājadhāniṁ paccāgantvā pātarāsamakāsi. Once it so happened that the wheel-turning monarch, testing that same elephant-treasure, mounted him in the morning and traversed the land surrounded by ocean before returning to the royal capital in time for breakfast. Rañño, bhikkhave, cakkavattissa evarūpaṁ hatthiratanaṁ pātubhavati. (2) Such is the elephant-treasure that appears to the wheel-turning monarch. Puna caparaṁ, bhikkhave, rañño cakkavattissa assaratanaṁ pātubhavati— Next, the horse-treasure appears to the wheel-turning monarch. sabbaseto kāḷasīso muñjakeso iddhimā vehāsaṅgamo valāhako nāma assarājā. It was an all-white sky-walker with psychic power, with head of black and mane like woven reeds, a royal steed named Thundercloud. Taṁ disvāna rañño cakkavattissa cittaṁ pasīdati: Seeing him, the king was impressed, ‘bhaddakaṁ vata bho assayānaṁ, sace damathaṁ upeyyā’ti. ‘This would truly be a fine horse vehicle, if he would submit to taming.’ Atha kho taṁ, bhikkhave, assaratanaṁ seyyathāpi nāma bhaddo assājānīyo dīgharattaṁ suparidanto evameva damathaṁ upeti. Then the horse-treasure submitted to taming, as if he were a fine thoroughbred horse that had been tamed for a long time. Bhūtapubbaṁ, bhikkhave, rājā cakkavattī tameva assaratanaṁ vīmaṁsamāno pubbaṇhasamayaṁ abhiruhitvā samuddapariyantaṁ pathaviṁ anusaṁyāyitvā tameva rājadhāniṁ paccāgantvā pātarāsamakāsi. Once it so happened that the wheel-turning monarch, testing that same horse-treasure, mounted him in the morning and traversed the land surrounded by ocean before returning to the royal capital in time for breakfast. Rañño, bhikkhave, cakkavattissa evarūpaṁ assaratanaṁ pātubhavati. (3) Such is the horse-treasure that appears to the wheel-turning monarch. Puna caparaṁ, bhikkhave, rañño cakkavattissa maṇiratanaṁ pātubhavati. Next, the jewel-treasure appears to the wheel-turning monarch. So hoti maṇi veḷuriyo subho jātimā aṭṭhaṁso suparikammakato. It is a beryl gem that’s naturally beautiful, eight-faceted, well-worked. Tassa kho pana, bhikkhave, maṇiratanassa ābhā samantā yojanaṁ phuṭā hoti. And the radiance of that jewel spreads all-round for a league. Bhūtapubbaṁ, bhikkhave, rājā cakkavattī tameva maṇiratanaṁ vīmaṁsamāno caturaṅginiṁ senaṁ sannayhitvā maṇiṁ dhajaggaṁ āropetvā rattandhakāratimisāya pāyāsi. Once it so happened that the wheel-turning monarch, testing that same jewel-treasure, mobilized his army of four divisions and, with the jewel hoisted on his banner, set out in the dark of the night. Ye kho pana, bhikkhave, samantā gāmā ahesuṁ te tenobhāsena kammante payojesuṁ ‘divā’ti maññamānā. Then the villagers around them set off to work, thinking that it was day. Rañño, bhikkhave, cakkavattissa evarūpaṁ maṇiratanaṁ pātubhavati. (4) Such is the jewel-treasure that appears to the wheel-turning monarch. Puna caparaṁ, bhikkhave, rañño cakkavattissa itthiratanaṁ pātubhavati. Next, the woman-treasure appears to the wheel-turning monarch. Sā abhirūpā dassanīyā pāsādikā paramāya vaṇṇapokkharatāya samannāgatā nātidīghā nātirassā nātikisā nātithūlā nātikāḷikā nāccodātā, atikkantā mānusaṁ vaṇṇaṁ, appattā dibbaṁ vaṇṇaṁ. She is attractive, good-looking, lovely, of surpassing beauty. She’s neither too tall nor too short; neither too thin nor too fat; neither too dark nor too light. She outdoes human beauty without reaching divine beauty. Tassa kho pana, bhikkhave, itthiratanassa evarūpo kāyasamphasso hoti, seyyathāpi nāma tūlapicuno vā kappāsapicuno vā. And her touch is like a tuft of cotton-wool or kapok. Tassa kho pana, bhikkhave, itthiratanassa sīte uṇhāni gattāni honti, uṇhe sītāni gattāni honti. When it’s cool her limbs are warm, and when it’s warm her limbs are cool. Tassa kho pana, bhikkhave, itthiratanassa kāyato candanagandho vāyati, mukhato uppalagandho vāyati. The fragrance of sandal floats from her body, and lotus from her mouth. Taṁ kho pana, bhikkhave, itthiratanaṁ rañño cakkavattissa pubbuṭṭhāyinī hoti pacchānipātinī kiṅkārapaṭissāvinī manāpacārinī piyavādinī. She gets up before the king and goes to bed after him, and is obliging, behaving nicely and speaking politely. Taṁ kho pana, bhikkhave, itthiratanaṁ rājānaṁ cakkavattiṁ manasāpi no aticarati, kuto pana kāyena? The woman-treasure does not betray the wheel-turning monarch even in thought, still less in deed. Rañño, bhikkhave, cakkavattissa evarūpaṁ itthiratanaṁ pātubhavati. (5) Such is the woman-treasure who appears to the wheel-turning monarch. Puna caparaṁ, bhikkhave, rañño cakkavattissa gahapatiratanaṁ pātubhavati. Next, the householder-treasure appears to the wheel-turning monarch. Tassa kammavipākajaṁ dibbacakkhu pātubhavati, yena nidhiṁ passati sassāmikampi assāmikampi. The power of clairvoyance manifests in him as a result of past deeds, by which he sees hidden treasure, both owned and ownerless. So rājānaṁ cakkavattiṁ upasaṅkamitvā evamāha: He approaches the wheel-turning monarch and says, ‘appossukko tvaṁ, deva, hohi. Ahaṁ te dhanena dhanakaraṇīyaṁ karissāmī’ti. ‘Relax, sire. I will take care of the treasury.’ Bhūtapubbaṁ, bhikkhave, rājā cakkavattī tameva gahapatiratanaṁ vīmaṁsamāno nāvaṁ abhiruhitvā majjhe gaṅgāya nadiyā sotaṁ ogāhitvā gahapatiratanaṁ etadavoca: Once it so happened that the wheel-turning monarch, testing that same householder-treasure, boarded a boat and sailed to the middle of the Ganges river. Then he said to the householder-treasure, ‘attho me, gahapati, hiraññasuvaṇṇenā’ti. ‘Householder, I need gold coins and bullion.’ ‘Tena hi, mahārāja, ekaṁ tīraṁ nāvā upetū’ti. ‘Well then, great king, draw the boat up to one shore.’ ‘Idheva me, gahapati, attho hiraññasuvaṇṇenā’ti. ‘It’s right here, householder, that I need gold coins and bullion.’ Atha kho taṁ, bhikkhave, gahapatiratanaṁ ubhohi hatthehi udake omasitvā pūraṁ hiraññasuvaṇṇassa kumbhiṁ uddharitvā rājānaṁ cakkavattiṁ etadavoca: Then that householder-treasure, immersing both hands in the water, pulled up a pot full of gold coin and bullion, and said to the king, ‘alamettāvatā, mahārāja. Katamettāvatā, mahārāja. Pūjitamettāvatā, mahārājā’ti. ‘Is this sufficient, great king? Has enough been done, great king, enough offered?’ Rājā cakkavattī evamāha: The wheel-turning monarch said, ‘alamettāvatā, gahapati. Katamettāvatā, gahapati. Pūjitamettāvatā, gahapatī’ti. ‘That is sufficient, householder. Enough has been done, enough offered.’ Rañño, bhikkhave, cakkavattissa evarūpaṁ gahapatiratanaṁ pātubhavati. (6) Such is the householder-treasure that appears to the wheel-turning monarch. Puna caparaṁ, bhikkhave, rañño cakkavattissa pariṇāyakaratanaṁ pātubhavati— Next, the counselor-treasure appears to the wheel-turning monarch. paṇḍito byatto medhāvī paṭibalo rājānaṁ cakkavattiṁ upayāpetabbaṁ upayāpetuṁ apayāpetabbaṁ apayāpetuṁ ṭhapetabbaṁ ṭhapetuṁ. He is astute, competent, intelligent, and capable of getting the king to appoint who should be appointed, dismiss who should be dismissed, and retain who should be retained. So rājānaṁ cakkavattiṁ upasaṅkamitvā evamāha: He approaches the wheel-turning monarch and says, ‘appossukko tvaṁ, deva, hohi. Ahamanusāsissāmī’ti. ‘Relax, sire. I shall issue instructions.’ Rañño, bhikkhave, cakkavattissa evarūpaṁ pariṇāyakaratanaṁ pātubhavati. Such is the counselor-treasure that appears to the wheel-turning monarch. Rājā, bhikkhave, cakkavattī imehi sattahi ratanehi samannāgato hoti. (7) These are the seven treasures possessed by a wheel-turning monarch. Katamāhi catūhi iddhīhi? And what are the four blessings? Idha, bhikkhave, rājā cakkavattī abhirūpo hoti dassanīyo pāsādiko paramāya vaṇṇapokkharatāya samannāgato ativiya aññehi manussehi. A wheel-turning monarch is attractive, good-looking, lovely, of surpassing beauty, more so than other people. Rājā, bhikkhave, cakkavattī imāya paṭhamāya iddhiyā samannāgato hoti. This is the first blessing. Puna caparaṁ, bhikkhave, rājā cakkavattī dīghāyuko hoti ciraṭṭhitiko ativiya aññehi manussehi. Furthermore, he is long-lived, more so than other people. Rājā, bhikkhave, cakkavattī imāya dutiyāya iddhiyā samannāgato hoti. This is the second blessing. Puna caparaṁ, bhikkhave, rājā cakkavattī appābādho hoti appātaṅko samavepākiniyā gahaṇiyā samannāgato nātisītāya nāccuṇhāya ativiya aññehi manussehi. Furthermore, he is rarely ill or unwell, and his stomach digests well, being neither too hot nor too cold, more so than other people. Rājā, bhikkhave, cakkavattī imāya tatiyāya iddhiyā samannāgato hoti. This is the third blessing. Puna caparaṁ, bhikkhave, rājā cakkavattī brāhmaṇagahapatikānaṁ piyo hoti manāpo. Furthermore, a wheel-turning monarch is as dear and beloved to the brahmins and householders Seyyathāpi, bhikkhave, pitā puttānaṁ piyo hoti manāpo; as a father is to his children. evameva kho, bhikkhave, rājā cakkavattī brāhmaṇagahapatikānaṁ piyo hoti manāpo. Raññopi, bhikkhave, cakkavattissa brāhmaṇagahapatikā piyā honti manāpā. And the brahmins and householders are as dear to the wheel-turning monarch Seyyathāpi, bhikkhave, pitu puttā piyā honti manāpā; as children are to their father. evameva kho, bhikkhave, raññopi cakkavattissa brāhmaṇagahapatikā piyā honti manāpā. Bhūtapubbaṁ, bhikkhave, rājā cakkavattī caturaṅginiyā senāya uyyānabhūmiṁ niyyāsi. Once it so happened that a wheel-turning monarch went with his army of four divisions to visit a park. Atha kho, bhikkhave, brāhmaṇagahapatikā rājānaṁ cakkavattiṁ upasaṅkamitvā evamāhaṁsu: Then the brahmins and householders went up to him and said, ‘ataramāno, deva, yāhi yathā taṁ mayaṁ cirataraṁ passeyyāmā’ti. ‘Slow down, Your Majesty, so we may see you longer!’ Rājāpi, bhikkhave, cakkavattī sārathiṁ āmantesi: And the king addressed his charioteer, ‘ataramāno, sārathi, pesehi yathā maṁ brāhmaṇagahapatikā cirataraṁ passeyyun’ti. ‘Drive slowly, charioteer, so I can see the brahmins and householders longer!’ Rājā, bhikkhave, cakkavattī imāya catutthāya iddhiyā samannāgato hoti. This is the fourth blessing. Rājā, bhikkhave, cakkavattī imāhi catūhi iddhīhi samannāgato hoti. These are the four blessings possessed by a wheel-turning monarch. Taṁ kiṁ maññatha, bhikkhave, What do you think, mendicants? api nu kho rājā cakkavattī imehi sattahi ratanehi samannāgato imāhi catūhi ca iddhīhi tatonidānaṁ sukhaṁ somanassaṁ paṭisaṁvediyethā”ti? Would a wheel-turning monarch who possessed these seven treasures and these four blessings experience pleasure and happiness because of them?” “Ekamekenapi, bhante, ratanena samannāgato rājā cakkavattī tatonidānaṁ sukhaṁ somanassaṁ paṭisaṁvediyetha, ko pana vādo sattahi ratanehi catūhi ca iddhīhī”ti? “Sir, a wheel-turning monarch who possessed even a single one of these treasures would experience pleasure and happiness because of that, let alone all seven treasures and four blessings!” Atha kho bhagavā parittaṁ pāṇimattaṁ pāsāṇaṁ gahetvā bhikkhū āmantesi: Then the Buddha, picking up a stone the size of his palm, addressed the mendicants, “Taṁ kiṁ maññatha, bhikkhave, “What do you think, mendicants? katamo nu kho mahantataro—yo cāyaṁ mayā paritto pāṇimatto pāsāṇo gahito yo ca himavā pabbatarājā”ti? Which is bigger: the stone the size of my palm that I’ve picked up, or the Himalayas, the king of mountains?” “Appamattako ayaṁ, bhante, bhagavatā paritto pāṇimatto pāsāṇo gahito; himavantaṁ pabbatarājānaṁ upanidhāya saṅkhampi na upeti; kalabhāgampi na upeti; upanidhampi na upetī”ti. “Sir, the stone you’ve picked up is tiny. Compared to the Himalayas, it doesn’t even count, it’s not even a fraction, there’s no comparison.” “Evameva kho, bhikkhave, yaṁ rājā cakkavattī sattahi ratanehi samannāgato catūhi ca iddhīhi tatonidānaṁ sukhaṁ somanassaṁ paṭisaṁvedeti taṁ dibbassa sukhassa upanidhāya saṅkhampi na upeti; kalabhāgampi na upeti; upanidhampi na upeti. “In the same way, compared to the happiness of heaven, the pleasure and happiness experienced by a wheel-turning monarch due to those seven treasures and those four blessings doesn’t even count, it’s not even a fraction, there’s no comparison. Sa kho so, bhikkhave, paṇḍito sace kadāci karahaci dīghassa addhuno accayena manussattaṁ āgacchati, yāni tāni uccākulāni— And suppose that astute person, after a very long time, returned to the human realm. khattiyamahāsālakulaṁ vā brāhmaṇamahāsālakulaṁ vā gahapatimahāsālakulaṁ vā tathārūpe kule paccājāyati aḍḍhe mahaddhane mahābhoge pahūtajātarūparajate pahūtavittūpakaraṇe pahūtadhanadhaññe. They’d be reborn in a well-to-do family of aristocrats, brahmins, or householders—rich, affluent, and wealthy, with lots of gold and silver, lots of property and assets, and lots of money and grain. So ca hoti abhirūpo dassanīyo pāsādiko paramāya vaṇṇapokkharatāya samannāgato, lābhī annassa pānassa vatthassa yānassa mālāgandhavilepanassa seyyāvasathapadīpeyyassa. And they’d be attractive, good-looking, lovely, of surpassing beauty. They’d get to have food, drink, clothes, and vehicles; garlands, perfumes, and makeup; and a bed, house, and lighting. So kāyena sucaritaṁ carati, vācāya sucaritaṁ carati, manasā sucaritaṁ carati. And they do good things by way of body, speech, and mind. So kāyena sucaritaṁ caritvā, vācāya sucaritaṁ caritvā, manasā sucaritaṁ caritvā, kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm. Seyyathāpi, bhikkhave, akkhadhutto paṭhameneva kaṭaggahena mahantaṁ bhogakkhandhaṁ adhigaccheyya; Suppose a gambler on the first lucky throw was to win a big pile of money. appamattako so, bhikkhave, kaṭaggaho yaṁ so akkhadhutto paṭhameneva kaṭaggahena mahantaṁ bhogakkhandhaṁ adhigaccheyya. But such a lucky throw is trivial compared to Atha kho ayameva tato mahantataro kaṭaggaho yaṁ so paṇḍito kāyena sucaritaṁ caritvā, vācāya sucaritaṁ caritvā, manasā sucaritaṁ caritvā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati. the lucky throw whereby an astute person, when their body breaks up, after death, is reborn in a good place, a heavenly realm. Ayaṁ, bhikkhave, kevalā paripūrā paṇḍitabhūmī”ti. This is the total fulfillment of the astute person’s level.” Idamavoca bhagavā. That is what the Buddha said. Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti. Satisfied, the mendicants were happy with what the Buddha said. Bālapaṇḍitasuttaṁ niṭṭhitaṁ navamaṁ. 130. Devadūtasutta Messengers of the Gods Evaṁ me sutaṁ— So I have heard. ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Tatra kho bhagavā bhikkhū āmantesi: There the Buddha addressed the mendicants, “bhikkhavo”ti. “Mendicants!” “Bhadante”ti te bhikkhū bhagavato paccassosuṁ. “Venerable sir,” they replied. Bhagavā etadavoca: The Buddha said this: “Seyyathāpi, bhikkhave, dve agārā sadvārā, tattha cakkhumā puriso majjhe ṭhito passeyya manusse gehaṁ pavisantepi nikkhamantepi anucaṅkamantepi anuvicarantepi; “Mendicants, suppose there were two houses with doors. A person with good eyesight standing in between them would see people entering and leaving a house and wandering to and fro. evameva kho ahaṁ, bhikkhave, dibbena cakkhunā visuddhena atikkantamānusakena satte passāmi cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāmi: ‘ime vata bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṁ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā; te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannā. Ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṁ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā; te kāyassa bhedā paraṁ maraṇā manussesu upapannā. Ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṁ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā; te kāyassa bhedā paraṁ maraṇā pettivisayaṁ upapannā. Ime vā pana bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṁ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā; te kāyassa bhedā paraṁ maraṇā tiracchānayoniṁ upapannā. Ime vā pana bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṁ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā; te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannā’ti. In the same way, with clairvoyance that is purified and superhuman, I see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. I understand how sentient beings are reborn according to their deeds: ‘These dear beings did 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, or among humans. 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 the ghost realm, the animal realm, or in a lower realm, a bad destination, a world of misery, hell.’ Tamenaṁ, bhikkhave, nirayapālā nānābāhāsu gahetvā yamassa rañño dassenti: Then the wardens of hell take them by the arms and present them to King Yama, saying, ‘ayaṁ, deva, puriso amatteyyo apetteyyo asāmañño abrāhmañño, na kule jeṭṭhāpacāyī. ‘Your Majesty, this person did not pay due respect to their mother and father, ascetics and brahmins, or honor the elders in the family. Imassa devo daṇḍaṁ paṇetū’ti. May Your Majesty punish them!’ Tamenaṁ, bhikkhave, yamo rājā paṭhamaṁ devadūtaṁ samanuyuñjati samanugāhati samanubhāsati: Then King Yama pursues, presses, and grills them about the first messenger of the gods. ‘ambho purisa, na tvaṁ addasa manussesu paṭhamaṁ devadūtaṁ pātubhūtan’ti? ‘Mister, did you not see the first messenger of the gods that appeared among human beings?’ So evamāha: He says, ‘nāddasaṁ, bhante’ti. ‘I saw nothing, sir.’ Tamenaṁ, bhikkhave, yamo rājā evamāha: Then King Yama says, ‘ambho purisa, na tvaṁ addasa manussesu daharaṁ kumāraṁ mandaṁ uttānaseyyakaṁ sake muttakarīse palipannaṁ semānan’ti? ‘Mister, did you not see among human beings a little baby collapsed in their own urine and feces?’ So evamāha: He says, ‘addasaṁ, bhante’ti. ‘I saw that, sir.’ Tamenaṁ, bhikkhave, yamo rājā evamāha: Then King Yama says, ‘ambho purisa, tassa te viññussa sato mahallakassa na etadahosi— ‘Mister, did it not occur to you—being sensible and mature— ahampi khomhi jātidhammo, jātiṁ anatīto. Handāhaṁ kalyāṇaṁ karomi kāyena vācāya manasā’ti? “I, too, am liable to be born. I’m not exempt from rebirth. I’d better do good by way of body, speech, and mind”?’ So evamāha: He says, ‘nāsakkhissaṁ, bhante, pamādassaṁ, bhante’ti. ‘I couldn’t, sir. I was negligent.’ Tamenaṁ, bhikkhave, yamo rājā evamāha: Then King Yama says, ‘ambho purisa, pamādavatāya na kalyāṇamakāsi kāyena vācāya manasā. ‘Mister, because you were negligent, you didn’t do good by way of body, speech, and mind. Taggha tvaṁ, ambho purisa, tathā karissanti yathā taṁ pamattaṁ. Well, they’ll definitely punish you to fit your negligence. Taṁ kho pana te etaṁ pāpakammaṁ neva mātarā kataṁ na pitarā kataṁ na bhātarā kataṁ na bhaginiyā kataṁ na mittāmaccehi kataṁ na ñātisālohitehi kataṁ na samaṇabrāhmaṇehi kataṁ na devatāhi kataṁ, tayāvetaṁ pāpakammaṁ kataṁ, tvaññevetassa vipākaṁ paṭisaṁvedissasī’ti. (1) That bad deed wasn’t done by your mother, father, brother, or sister. It wasn’t done by friends and colleagues, by relatives and kin, by ascetics and brahmins, or by the deities. That bad deed was done by you alone, and you alone will experience the result.’ Tamenaṁ, bhikkhave, yamo rājā paṭhamaṁ devadūtaṁ samanuyuñjitvā samanugāhitvā samanubhāsitvā dutiyaṁ devadūtaṁ samanuyuñjati samanugāhati samanubhāsati: Then King Yama grills them about the second messenger of the gods. ‘ambho purisa, na tvaṁ addasa manussesu dutiyaṁ devadūtaṁ pātubhūtan’ti? ‘Mister, did you not see the second messenger of the gods that appeared among human beings?’ So evamāha: He says, ‘nāddasaṁ, bhante’ti. ‘I saw nothing, sir.’ Tamenaṁ, bhikkhave, yamo rājā evamāha: Then King Yama says, ‘ambho purisa, na tvaṁ addasa manussesu itthiṁ vā purisaṁ vā (…) jiṇṇaṁ gopānasivaṅkaṁ bhoggaṁ daṇḍaparāyanaṁ pavedhamānaṁ gacchantaṁ āturaṁ gatayobbanaṁ khaṇḍadantaṁ palitakesaṁ vilūnaṁ khalitasiraṁ valinaṁ tilakāhatagattan’ti? ‘Mister, did you not see among human beings an elderly woman or a man—eighty, ninety, or a hundred years old—bent double, crooked, leaning on a staff, trembling as they walk, ailing, past their prime, with teeth broken, hair grey and scanty or bald, skin wrinkled, and limbs blotchy?’ So evamāha: He says, ‘addasaṁ, bhante’ti. ‘I saw that, sir.’ Tamenaṁ, bhikkhave, yamo rājā evamāha: Then King Yama says, ‘ambho purisa, tassa te viññussa sato mahallakassa na etadahosi— ‘Mister, did it not occur to you—being sensible and mature— ahampi khomhi jarādhammo, jaraṁ anatīto. Handāhaṁ kalyāṇaṁ karomi kāyena vācāya manasā’ti? “I, too, am liable to grow old. I’m not exempt from old age. I’d better do good by way of body, speech, and mind”?’ So evamāha: He says, ‘nāsakkhissaṁ, bhante, pamādassaṁ, bhante’ti. ‘I couldn’t, sir. I was negligent.’ Tamenaṁ, bhikkhave, yamo rājā evamāha: Then King Yama says, ‘ambho purisa, pamādavatāya na kalyāṇamakāsi kāyena vācāya manasā. ‘Mister, because you were negligent, you didn’t do good by way of body, speech, and mind. Taggha tvaṁ, ambho purisa, tathā karissanti yathā taṁ pamattaṁ. Well, they’ll definitely punish you to fit your negligence. Taṁ kho pana te etaṁ pāpakammaṁ neva mātarā kataṁ na pitarā kataṁ na bhātarā kataṁ na bhaginiyā kataṁ na mittāmaccehi kataṁ na ñātisālohitehi kataṁ na samaṇabrāhmaṇehi kataṁ na devatāhi kataṁ, tayāvetaṁ pāpakammaṁ kataṁ, tvaññevetassa vipākaṁ paṭisaṁvedissasī’ti. (2) That bad deed wasn’t done by your mother, father, brother, or sister. It wasn’t done by friends and colleagues, by relatives and kin, by ascetics and brahmins, or by the deities. That bad deed was done by you alone, and you alone will experience the result.’ Tamenaṁ, bhikkhave, yamo rājā dutiyaṁ devadūtaṁ samanuyuñjitvā samanugāhitvā samanubhāsitvā tatiyaṁ devadūtaṁ samanuyuñjati samanugāhati samanubhāsati: Then King Yama grills them about the third messenger of the gods. ‘ambho purisa, na tvaṁ addasa manussesu tatiyaṁ devadūtaṁ pātubhūtan’ti? ‘Mister, did you not see the third messenger of the gods that appeared among human beings?’ So evamāha: He says, ‘nāddasaṁ, bhante’ti. ‘I saw nothing, sir.’ Tamenaṁ, bhikkhave, yamo rājā evamāha: Then King Yama says, ‘ambho purisa, na tvaṁ addasa manussesu itthiṁ vā purisaṁ vā ābādhikaṁ dukkhitaṁ bāḷhagilānaṁ sake muttakarīse palipannaṁ semānaṁ aññehi vuṭṭhāpiyamānaṁ aññehi saṁvesiyamānan’ti? ‘Mister, did you not see among human beings a woman or a man, sick, suffering, gravely ill, collapsed in their own urine and feces, being picked up by some and put down by others?’ So evamāha: He says, ‘addasaṁ, bhante’ti. ‘I saw that, sir.’ Tamenaṁ, bhikkhave, yamo rājā evamāha: Then King Yama says, ‘ambho purisa, tassa te viññussa sato mahallakassa na etadahosi— ‘Mister, did it not occur to you—being sensible and mature— ahampi khomhi byādhidhammo, byādhiṁ anatīto. “I, too, am liable to become sick. I’m not exempt from sickness. I’d better do good by way of body, speech, and mind”?’ Handāhaṁ kalyāṇaṁ karomi kāyena vācāya manasā’ti? So evamāha: He says, ‘nāsakkhissaṁ, bhante, pamādassaṁ, bhante’ti. ‘I couldn’t, sir. I was negligent.’ Tamenaṁ, bhikkhave, yamo rājā evamāha: Then King Yama says, ‘ambho purisa, pamādavatāya na kalyāṇamakāsi kāyena vācāya manasā. ‘Mister, because you were negligent, you didn’t do good by way of body, speech, and mind. Taggha tvaṁ, ambho purisa, tathā karissanti yathā taṁ pamattaṁ. Well, they’ll definitely punish you to fit your negligence. Taṁ kho pana te etaṁ pāpakammaṁ neva mātarā kataṁ na pitarā kataṁ na bhātarā kataṁ na bhaginiyā kataṁ na mittāmaccehi kataṁ na ñātisālohitehi kataṁ na samaṇabrāhmaṇehi kataṁ na devatāhi kataṁ, tayāvetaṁ pāpakammaṁ kataṁ, tvaññevetassa vipākaṁ paṭisaṁvedissasī’ti. (3) That bad deed wasn’t done by your mother, father, brother, or sister. It wasn’t done by friends and colleagues, by relatives and kin, by ascetics and brahmins, or by the deities. That bad deed was done by you alone, and you alone will experience the result.’ Tamenaṁ, bhikkhave, yamo rājā tatiyaṁ devadūtaṁ samanuyuñjitvā samanugāhitvā samanubhāsitvā catutthaṁ devadūtaṁ samanuyuñjati samanugāhati samanubhāsati: Then King Yama grills them about the fourth messenger of the gods. ‘ambho purisa, na tvaṁ addasa manussesu catutthaṁ devadūtaṁ pātubhūtan’ti? ‘Mister, did you not see the fourth messenger of the gods that appeared among human beings?’ So evamāha: He says, ‘nāddasaṁ, bhante’ti. ‘I saw nothing, sir.’ Tamenaṁ, bhikkhave, yamo rājā evamāha: Then King Yama says, ‘ambho purisa, na tvaṁ addasa manussesu rājāno coraṁ āgucāriṁ gahetvā vividhā kammakāraṇā kārente— ‘Mister, did you not see among human beings when the rulers arrested a bandit, a criminal, and subjected them to various punishments— kasāhipi tāḷente vettehipi tāḷente addhadaṇḍakehipi tāḷente hatthampi chindante pādampi chindante hatthapādampi chindante kaṇṇampi chindante nāsampi chindante kaṇṇanāsampi chindante bilaṅgathālikampi karonte saṅkhamuṇḍikampi karonte rāhumukhampi karonte jotimālikampi karonte hatthapajjotikampi karonte erakavattikampi karonte cīrakavāsikampi karonte eṇeyyakampi karonte baḷisamaṁsikampi karonte kahāpaṇikampi karonte khārāpatacchikampi karonte palighaparivattikampi karonte palālapīṭhakampi karonte tattenapi telena osiñcante sunakhehipi khādāpente jīvantampi sūle uttāsente asināpi sīsaṁ chindante’ti? whipping, caning, and clubbing; cutting off hands or feet, or both; cutting off ears or nose, or both; the ‘porridge pot’, the ‘shell-shave’, the ‘demon’s mouth’, the ‘garland of fire’, the ‘burning hand’, the ‘grass blades’, the ‘bark dress’, the ‘antelope’, the ‘meat hook’, the ‘coins’, the ‘acid pickle’, the ‘twisting bar’, the ‘straw mat’; being splashed with hot oil, being fed to the dogs, being impaled alive, and being beheaded?’ So evamāha: He says, ‘addasaṁ, bhante’ti. ‘I saw that, sir.’ Tamenaṁ, bhikkhave, yamo rājā evamāha: Then King Yama says, ‘ambho purisa, tassa te viññussa sato mahallakassa na etadahosi— ‘Mister, did it not occur to you—being sensible and mature— ye kira, bho, pāpakāni kammāni karonti te diṭṭheva dhamme evarūpā vividhā kammakāraṇā karīyanti, kimaṅgaṁ pana parattha. Handāhaṁ kalyāṇaṁ karomi kāyena vācāya manasā’ti? that if someone who does bad deeds receives such punishment in the present life, what must happen to them in the next; I’d better do good by way of body, speech, and mind”?’ So evamāha: He says, ‘nāsakkhissaṁ, bhante, pamādassaṁ, bhante’ti. ‘I couldn’t, sir. I was negligent.’ Tamenaṁ, bhikkhave, yamo rājā evamāha: Then King Yama says, ‘ambho purisa, pamādavatāya na kalyāṇamakāsi kāyena vācāya manasā. ‘Mister, because you were negligent, you didn’t do good by way of body, speech, and mind. Taggha tvaṁ, ambho purisa, tathā karissanti yathā taṁ pamattaṁ. Well, they’ll definitely punish you to fit your negligence. Taṁ kho pana te etaṁ pāpakammaṁ neva mātarā kataṁ na pitarā kataṁ na bhātarā kataṁ na bhaginiyā kataṁ na mittāmaccehi kataṁ na ñātisālohitehi kataṁ na samaṇabrāhmaṇehi kataṁ na devatāhi kataṁ, tayāvetaṁ pāpakammaṁ kataṁ, tvaññevetassa vipākaṁ paṭisaṁvedissasī’ti. (4) That bad deed wasn’t done by your mother, father, brother, or sister. It wasn’t done by friends and colleagues, by relatives and kin, by ascetics and brahmins, or by the deities. That bad deed was done by you alone, and you alone will experience the result.’ Tamenaṁ, bhikkhave, yamo rājā catutthaṁ devadūtaṁ samanuyuñjitvā samanugāhitvā samanubhāsitvā pañcamaṁ devadūtaṁ samanuyuñjati samanugāhati samanubhāsati: Then King Yama grills them about the fifth messenger of the gods. ‘ambho purisa, na tvaṁ addasa manussesu pañcamaṁ devadūtaṁ pātubhūtan’ti? ‘Mister, did you not see the fifth messenger of the gods that appeared among human beings?’ So evamāha: He says, ‘nāddasaṁ, bhante’ti. ‘I saw nothing, sir.’ Tamenaṁ, bhikkhave, yamo rājā evamāha: Then King Yama says, ‘ambho purisa, na tvaṁ addasa manussesu itthiṁ vā purisaṁ vā ekāhamataṁ vā dvīhamataṁ vā tīhamataṁ vā uddhumātakaṁ vinīlakaṁ vipubbakajātan’ti? ‘Mister, did you not see among human beings a woman or a man, dead for one, two, or three days, bloated, livid, and festering?’ So evamāha: He says, ‘addasaṁ, bhante’ti. ‘I saw that, sir.’ Tamenaṁ, bhikkhave, yamo rājā evamāha: Then King Yama says, ‘ambho purisa, tassa te viññussa sato mahallakassa na etadahosi— ‘Mister, did it not occur to you—being sensible and mature— ahampi khomhi maraṇadhammo, maraṇaṁ anatīto. Handāhaṁ kalyāṇaṁ karomi kāyena vācāya manasā’ti? “I, too, am liable to die. I’m not exempt from death. I’d better do good by way of body, speech, and mind”?’ So evamāha: He says, ‘nāsakkhissaṁ, bhante, pamādassaṁ, bhante’ti. ‘I couldn’t, sir. I was negligent.’ Tamenaṁ, bhikkhave, yamo rājā evamāha: Then King Yama says, ‘ambho purisa, pamādavatāya na kalyāṇamakāsi kāyena vācāya manasā. ‘Mister, because you were negligent, you didn’t do good by way of body, speech, and mind. Taggha tvaṁ, ambho purisa, tathā karissanti yathā taṁ pamattaṁ. Well, they’ll definitely punish you to fit your negligence. Taṁ kho pana te etaṁ pāpakammaṁ neva mātarā kataṁ na pitarā kataṁ na bhātarā kataṁ na bhaginiyā kataṁ na mittāmaccehi kataṁ na ñātisālohitehi kataṁ na samaṇabrāhmaṇehi kataṁ na devatāhi kataṁ, tayāvetaṁ pāpakammaṁ kataṁ, tvaññevetassa vipākaṁ paṭisaṁvedissasī’ti. (5) That bad deed wasn’t done by your mother, father, brother, or sister. It wasn’t done by friends and colleagues, by relatives and kin, by ascetics and brahmins, or by the deities. That bad deed was done by you alone, and you alone will experience the result.’ Tamenaṁ, bhikkhave, yamo rājā pañcamaṁ devadūtaṁ samanuyuñjitvā samanugāhitvā samanubhāsitvā tuṇhī hoti. Then, after grilling them about the fifth messenger of the gods, King Yama falls silent. Tamenaṁ, bhikkhave, nirayapālā pañcavidhabandhanaṁ nāma kammakāraṇaṁ karonti— Then the wardens of hell punish them with the five-fold crucifixion. tattaṁ ayokhilaṁ hatthe gamenti, tattaṁ ayokhilaṁ dutiye hatthe gamenti, tattaṁ ayokhilaṁ pāde gamenti, tattaṁ ayokhilaṁ dutiye pāde gamenti, tattaṁ ayokhilaṁ majjheurasmiṁ gamenti. They drive red-hot stakes through the hands and feet, and another in the middle of the chest. So tattha dukkhā tibbā kharā kaṭukā vedanā vedeti, na ca tāva kālaṁ karoti yāva na taṁ pāpakammaṁ byantīhoti. And there they feel painful, sharp, severe, acute feelings—but they don’t die until that bad deed is eliminated. Tamenaṁ, bhikkhave, nirayapālā saṁvesetvā kuṭhārīhi tacchanti …pe… Then the wardens of hell throw them down and hack them with axes. … tamenaṁ, bhikkhave, nirayapālā uddhampādaṁ adhosiraṁ gahetvā vāsīhi tacchanti …pe… They hang them upside-down and hack them with hatchets. … tamenaṁ, bhikkhave, nirayapālā rathe yojetvā ādittāya pathaviyā sampajjalitāya sajotibhūtāya sārentipi, paccāsārentipi …pe… They harness them to a chariot, and drive them back and forth across burning ground, blazing and glowing. … tamenaṁ, bhikkhave, nirayapālā mahantaṁ aṅgārapabbataṁ ādittaṁ sampajjalitaṁ sajotibhūtaṁ āropentipi oropentipi …pe… They make them climb up and down a huge mountain of burning coals, blazing and glowing. … tamenaṁ, bhikkhave, nirayapālā uddhampādaṁ adhosiraṁ gahetvā tattāya lohakumbhiyā pakkhipanti ādittāya sampajjalitāya sajotibhūtāya. Then the wardens of hell turn them upside down and throw them in a red-hot copper pot, burning, blazing, and glowing. So tattha pheṇuddehakaṁ paccati. So tattha pheṇuddehakaṁ paccamāno sakimpi uddhaṁ gacchati, sakimpi adho gacchati, sakimpi tiriyaṁ gacchati. There they’re seared in boiling scum, and they’re swept up and down and round and round. So tattha dukkhā tibbā kharā kaṭukā vedanā vedeti, na ca tāva kālaṁ karoti yāva na taṁ pāpakammaṁ byantīhoti. And there they feel painful, sharp, severe, acute feelings—but they don’t die until that bad deed is eliminated. Tamenaṁ, bhikkhave, nirayapālā mahāniraye pakkhipanti. Then the wardens of hell toss them into the Great Hell. So kho pana, bhikkhave, mahānirayo— Now, about that Great Hell: Catukkaṇṇo catudvāro, ‘Four are its corners, four its doors, vibhatto bhāgaso mito; divided into measured parts. Ayopākārapariyanto, Surrounded by an iron wall, ayasā paṭikujjito. of iron is its roof. Tassa ayomayā bhūmi, The ground is even made of iron, jalitā tejasāyutā; it burns with fierce fire. Samantā yojanasataṁ, The heat forever radiates pharitvā tiṭṭhati sabbadā. a hundred leagues around.’ Tassa kho pana, bhikkhave, mahānirayassa puratthimāya bhittiyā acci uṭṭhahitvā pacchimāya bhittiyā paṭihaññati, pacchimāya bhittiyā acci uṭṭhahitvā puratthimāya bhittiyā paṭihaññati, uttarāya bhittiyā acci uṭṭhahitvā dakkhiṇāya bhittiyā paṭihaññati, dakkhiṇāya bhittiyā acci uṭṭhahitvā uttarāya bhittiyā paṭihaññati, heṭṭhā acci uṭṭhahitvā upari paṭihaññati, uparito acci uṭṭhahitvā heṭṭhā paṭihaññati. Now in the Great Hell, flames surge out of the walls and crash into the opposite wall: from east to west, from west to east, from north to south, from south to north, from bottom to top, from top to bottom. So tattha dukkhā tibbā kharā kaṭukā vedanā vedeti, na ca tāva kālaṁ karoti yāva na taṁ pāpakammaṁ byantīhoti. And there they feel painful, sharp, severe, acute feelings—but they don’t die until that bad deed is eliminated. Hoti kho so, bhikkhave, samayo yaṁ kadāci karahaci dīghassa addhuno accayena tassa mahānirayassa puratthimaṁ dvāraṁ apāpurīyati. There comes a time when, after a very long period has passed, the eastern gate of the Great Hell is opened. So tattha sīghena javena dhāvati. So they run there as fast as they can. Tassa sīghena javena dhāvato chavimpi ḍayhati, cammampi ḍayhati, maṁsampi ḍayhati, nhārumpi ḍayhati, aṭṭhīnipi sampadhūpāyanti, ubbhataṁ tādisameva hoti. And as they run, their outer skin, inner skin, flesh, and sinews burn and even their bones smoke. Such is their escape; Yato ca kho so, bhikkhave, bahusampatto hoti, atha taṁ dvāraṁ pidhīyati. but when they’ve managed to make it most of the way, the gate is slammed shut. So tattha dukkhā tibbā kharā kaṭukā vedanā vedeti, na ca tāva kālaṁ karoti yāva na taṁ pāpakammaṁ byantīhoti. And there they feel painful, sharp, severe, acute feelings—but they don’t die until that bad deed is eliminated. Hoti kho so, bhikkhave, samayo yaṁ kadāci karahaci dīghassa addhuno accayena tassa mahānirayassa pacchimaṁ dvāraṁ apāpurīyati …pe… There comes a time when, after a very long period has passed, the western gate … uttaraṁ dvāraṁ apāpurīyati …pe… northern gate … dakkhiṇaṁ dvāraṁ apāpurīyati. southern gate of the Great hell is opened. So tattha sīghena javena dhāvati. So they run there as fast as they can. Tassa sīghena javena dhāvato chavimpi ḍayhati, cammampi ḍayhati, maṁsampi ḍayhati, nhārumpi ḍayhati, aṭṭhīnipi sampadhūpāyanti, ubbhataṁ tādisameva hoti. And as they run, their outer skin, inner skin, flesh, and sinews burn and even their bones smoke. Such is their escape; Yato ca kho so, bhikkhave, bahusampatto hoti, atha taṁ dvāraṁ pidhīyati. but when they’ve managed to make it most of the way, the gate is slammed shut. So tattha dukkhā tibbā kharā kaṭukā vedanā vedeti, na ca tāva kālaṁ karoti yāva na taṁ pāpakammaṁ byantīhoti. And there they feel painful, sharp, severe, acute feelings—but they don’t die until that bad deed is eliminated. Hoti kho so, bhikkhave, samayo yaṁ kadāci karahaci dīghassa addhuno accayena tassa mahānirayassa puratthimaṁ dvāraṁ apāpurīyati. There comes a time when, after a very long period has passed, the eastern gate of the Great Hell is opened. So tattha sīghena javena dhāvati. So they run there as fast as they can. Tassa sīghena javena dhāvato chavimpi ḍayhati, cammampi ḍayhati, maṁsampi ḍayhati, nhārumpi ḍayhati, aṭṭhīnipi sampadhūpāyanti, ubbhataṁ tādisameva hoti. And as they run, their outer skin, inner skin, flesh, and sinews burn and even their bones smoke. Such is their escape; So tena dvārena nikkhamati. and they make it out that door. Tassa kho pana, bhikkhave, mahānirayassa samanantarā sahitameva mahanto gūthanirayo. Immediately adjacent to the Great Hell is the vast Dung Hell. So tattha patati. And that’s where they fall. Tasmiṁ kho pana, bhikkhave, gūthaniraye sūcimukhā pāṇā chaviṁ chindanti, chaviṁ chetvā cammaṁ chindanti, cammaṁ chetvā maṁsaṁ chindanti, maṁsaṁ chetvā nhāruṁ chindanti, nhāruṁ chetvā aṭṭhiṁ chindanti, aṭṭhiṁ chetvā aṭṭhimiñjaṁ khādanti. In that Dung Hell there are needle-mouthed creatures that bore through the outer skin, the inner skin, the flesh, sinews, and bones, until they reach the marrow and devour it. So tattha dukkhā tibbā kharā kaṭukā vedanā vedeti, na ca tāva kālaṁ karoti yāva na taṁ pāpakammaṁ byantīhoti. (1) And there they feel painful, sharp, severe, acute feelings—but they don’t die until that bad deed is eliminated. Tassa kho pana, bhikkhave, gūthanirayassa samanantarā sahitameva mahanto kukkulanirayo. Immediately adjacent to the Dung Hell is the vast Hell of Hot Coals. So tattha patati. And that’s where they fall. So tattha dukkhā tibbā kharā kaṭukā vedanā vedeti, na ca tāva kālaṁ karoti yāva na taṁ pāpakammaṁ byantīhoti. (2) And there they feel painful, sharp, severe, acute feelings—but they don’t die until that bad deed is eliminated. Tassa kho pana, bhikkhave, kukkulanirayassa samanantarā sahitameva mahantaṁ simbalivanaṁ uddhaṁ yojanamuggataṁ soḷasaṅgulakaṇṭakaṁ ādittaṁ sampajjalitaṁ sajotibhūtaṁ. Immediately adjacent to the Hell of Hot Coals is the vast Hell of the Red Silk-Cotton Wood. It’s a league high, full of sixteen-inch thorns, burning, blazing, and glowing. Tattha āropentipi oropentipi. And there they make them climb up and down. So tattha dukkhā tibbā kharā kaṭukā vedanā vedeti, na ca tāva kālaṁ karoti yāva na taṁ pāpakammaṁ byantīhoti. (3) And there they feel painful, sharp, severe, acute feelings—but they don’t die until that bad deed is eliminated. Tassa kho pana, bhikkhave, simbalivanassa samanantarā sahitameva mahantaṁ asipattavanaṁ. Immediately adjacent to the Hell of the Red Silk-Cotton Wood is the vast Hell of the Sword-Leaf Trees. So tattha pavisati. They enter that. Tassa vāteritāni pattāni patitāni hatthampi chindanti, pādampi chindanti, hatthapādampi chindanti, kaṇṇampi chindanti, nāsampi chindanti, kaṇṇanāsampi chindanti. There the fallen leaves blown by the wind cut their hands, feet, both hands and feet; they cut their ears, nose, both ears and nose. So tattha dukkhā tibbā kharā kaṭukā vedanā vedeti, na ca tāva kālaṁ karoti yāva na taṁ pāpakammaṁ byantīhoti. (4) And there they feel painful, sharp, severe, acute feelings—but they don’t die until that bad deed is eliminated. Tassa kho pana, bhikkhave, asipattavanassa samanantarā sahitameva mahatī khārodakā nadī. Immediately adjacent to the Hell of the Sword-Leaf Trees is the vast Acid Hell. So tattha patati. And that’s where they fall. So tattha anusotampi vuyhati, paṭisotampi vuyhati, anusotapaṭisotampi vuyhati. There they are swept upstream, swept downstream, and swept both up and down stream. So tattha dukkhā tibbā kharā kaṭukā vedanā vedeti, na ca tāva kālaṁ karoti yāva na taṁ pāpakammaṁ byantīhoti. (5) And there they feel painful, sharp, severe, acute feelings—but they don’t die until that bad deed is eliminated. Tamenaṁ, bhikkhave, nirayapālā balisena uddharitvā thale patiṭṭhāpetvā evamāhaṁsu: Then the wardens of hell pull them out and place them on dry land, and say, ‘ambho purisa, kiṁ icchasī’ti? ‘Mister, what do you want?’ So evamāha: They say, ‘jighacchitosmi, bhante’ti. ‘I’m hungry, sir.’ Tamenaṁ, bhikkhave, nirayapālā tattena ayosaṅkunā mukhaṁ vivaritvā ādittena sampajjalitena sajotibhūtena tattaṁ lohaguḷaṁ mukhe pakkhipanti ādittaṁ sampajjalitaṁ sajotibhūtaṁ. The wardens of hell force open their mouth with a hot iron spike—burning, blazing, glowing—and shove in a red-hot copper ball, burning, blazing, and glowing. So tassa oṭṭhampi dahati, mukhampi dahati, kaṇṭhampi dahati, urampi dahati, antampi antaguṇampi ādāya adhobhāgā nikkhamati. It burns their lips, mouth, tongue, throat, and stomach before coming out below dragging their entrails. So tattha dukkhā tibbā kharā kaṭukā vedanā vedeti, na ca tāva kālaṁ karoti yāva na taṁ pāpakammaṁ byantīhoti. And there they feel painful, sharp, severe, acute feelings—but they don’t die until that bad deed is eliminated. Tamenaṁ, bhikkhave, nirayapālā evamāhaṁsu: Then the wardens of hell say, ‘ambho purisa, kiṁ icchasī’ti? ‘Mister, what do you want?’ So evamāha: They say, ‘pipāsitosmi, bhante’ti. ‘I’m thirsty, sir.’ Tamenaṁ, bhikkhave, nirayapālā tattena ayosaṅkunā mukhaṁ vivaritvā ādittena sampajjalitena sajotibhūtena tattaṁ tambalohaṁ mukhe āsiñcanti ādittaṁ sampajjalitaṁ sajotibhūtaṁ. The wardens of hell force open their mouth with a hot iron spike—burning, blazing, glowing—and pour in molten copper, burning, blazing, and glowing. Taṁ tassa oṭṭhampi dahati, mukhampi dahati, kaṇṭhampi dahati, urampi dahati, antampi antaguṇampi ādāya adhobhāgā nikkhamati. It burns their lips, mouth, tongue, throat, and stomach before coming out below dragging their entrails. So tattha dukkhā tibbā kharā kaṭukā vedanā vedeti, na ca tāva kālaṁ karoti, yāva na taṁ pāpakammaṁ byantīhoti. And there they feel painful, sharp, severe, acute feelings—but they don’t die until that bad deed is eliminated. Tamenaṁ, bhikkhave, nirayapālā puna mahāniraye pakkhipanti. Then the wardens of hell toss them back in the Great Hell. Bhūtapubbaṁ, bhikkhave, yamassa rañño etadahosi: Once upon a time, King Yama thought: ‘ye kira, bho, loke pāpakāni akusalāni kammāni karonti te evarūpā vividhā kammakāraṇā karīyanti. ‘Those who do such bad deeds in the world receive these many different punishments. Aho vatāhaṁ manussattaṁ labheyyaṁ. Tathāgato ca loke uppajjeyya arahaṁ sammāsambuddho. Tañcāhaṁ bhagavantaṁ payirupāseyyaṁ. Oh, I hope I may be reborn as a human being! And that a Realized One—a perfected one, a fully awakened Buddha—arises in the world! And that I may pay homage to the Buddha! So ca me bhagavā dhammaṁ deseyya. Tassa cāhaṁ bhagavato dhammaṁ ājāneyyan’ti. Then the Buddha can teach me Dhamma, so that I may understand his teaching.’ Taṁ kho panāhaṁ, bhikkhave, nāññassa samaṇassa vā brāhmaṇassa vā sutvā vadāmi, api ca yadeva sāmaṁ ñātaṁ sāmaṁ diṭṭhaṁ sāmaṁ viditaṁ tadevāhaṁ vadāmī”ti. Now, I don’t say this because I’ve heard it from some other ascetic or brahmin. I only say it because I’ve known, seen, and realized it for myself.” Idamavoca bhagavā. That is what the Buddha said. Idaṁ vatvāna sugato athāparaṁ etadavoca satthā: Then the Holy One, the Teacher, went on to say: “Coditā devadūtehi, “Those people who are negligent, ye pamajjanti māṇavā; when warned by the gods’ messengers: Te dīgharattaṁ socanti, a long time they sorrow, hīnakāyūpagā narā. when they go to that wretched place. Ye ca kho devadūtehi, But those good and peaceful people, santo sappurisā idha; when warned by the gods’ messengers, Coditā nappamajjanti, never neglect ariyadhamme kudācanaṁ. the teaching of the noble ones. Upādāne bhayaṁ disvā, Seeing the danger in grasping, jātimaraṇasambhave; the origin of birth and death, Anupādā vimuccanti, they’re freed by not grasping, jātimaraṇasaṅkhaye. with the ending of birth and death. Te khemappattā sukhino, Happy, they’ve come to a safe place, diṭṭhadhammābhinibbutā; extinguished in this very life. Sabbaverabhayātītā, They’ve gone beyond all threats and perils, sabbadukkhaṁ upaccagun”ti. and risen above all suffering.” Devadūtasuttaṁ niṭṭhitaṁ dasamaṁ. Suññatavaggo niṭṭhito tatiyo. Tassuddānaṁ Dvidhāva suññatā hoti, Abbhutadhammabākulaṁ; Aciravatabhūmijanāmo, Anuruddhupakkilesaṁ; Bālapaṇḍito devadūtañca te dasāti. (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