MAJJHIMA NIKĀYA (MIDDLE DISCOURSES)
Suttas 61-70: Bhikkhuvagga (The Division on Bhikkhus)
Pali Canon
Translated by Bhikkhu Sujato

61. Ambalaṭṭhikarāhulovādasutta
Advice to Rāhula at Ambalaṭṭhika

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 āyasmā rāhulo ambalaṭṭhikāyaṁ viharati.
Now at that time Venerable Rāhula was staying at Ambalaṭṭhikā.

Atha kho bhagavā sāyanhasamayaṁ paṭisallānā vuṭṭhito yena ambalaṭṭhikā yenāyasmā rāhulo tenupasaṅkami.
Then in the late afternoon, the Buddha came out of retreat and went to Ambalaṭṭhika to see Venerable Rāhula.

Addasā kho āyasmā rāhulo bhagavantaṁ dūratova āgacchantaṁ.
Rāhula saw the Buddha coming off in the distance.

Disvāna āsanaṁ paññāpesi, udakañca pādānaṁ.
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 rāhulo bhagavantaṁ abhivādetvā ekamantaṁ nisīdi.
Rāhula bowed to the Buddha and sat down to one side.

Atha kho bhagavā parittaṁ udakāvasesaṁ udakādhāne ṭhapetvā āyasmantaṁ rāhulaṁ āmantesi:
Then the Buddha, leaving a little water in the pot, addressed Rāhula,

“passasi no tvaṁ, rāhula, imaṁ parittaṁ udakāvasesaṁ udakādhāne ṭhapitan”ti?
“Rāhula, do you see this little bit of water left in the pot?”

“Evaṁ, bhante”.
“Yes, sir.”

“Evaṁ parittakaṁ kho, rāhula, tesaṁ sāmaññaṁ yesaṁ natthi sampajānamusāvāde lajjā”ti.
“That’s how little of the ascetic’s nature is left in those who are not ashamed to tell a deliberate lie.”

Atha kho bhagavā parittaṁ udakāvasesaṁ chaḍḍetvā āyasmantaṁ rāhulaṁ āmantesi:
Then the Buddha, tossing away what little water was left in the pot, said to Rāhula,

“passasi no tvaṁ, rāhula, parittaṁ udakāvasesaṁ chaḍḍitan”ti?
“Do you see this little bit of water that was tossed away?”

“Evaṁ, bhante”.
“Yes, sir.”

“Evaṁ chaḍḍitaṁ kho, rāhula, tesaṁ sāmaññaṁ yesaṁ natthi sampajānamusāvāde lajjā”ti.
“That’s how the ascetic’s nature is tossed away in those who are not ashamed to tell a deliberate lie.”

Atha kho bhagavā taṁ udakādhānaṁ nikkujjitvā āyasmantaṁ rāhulaṁ āmantesi:
Then the Buddha, turning the pot upside down, said to Rāhula,

“passasi no tvaṁ, rāhula, imaṁ udakādhānaṁ nikkujjitan”ti?
“Do you see how this pot is turned upside down?”

“Evaṁ, bhante”.
“Yes, sir.”

“Evaṁ nikkujjitaṁ kho, rāhula, tesaṁ sāmaññaṁ yesaṁ natthi sampajānamusāvāde lajjā”ti.
“That’s how the ascetic’s nature is turned upside down in those who are not ashamed to tell a deliberate lie.”

Atha kho bhagavā taṁ udakādhānaṁ ukkujjitvā āyasmantaṁ rāhulaṁ āmantesi:
Then the Buddha, turning the pot right side up, said to Rāhula,

“passasi no tvaṁ, rāhula, imaṁ udakādhānaṁ rittaṁ tucchan”ti?
“Do you see how this pot is vacant and hollow?”

“Evaṁ, bhante”.
“Yes, sir.”

“Evaṁ rittaṁ tucchaṁ kho, rāhula, tesaṁ sāmaññaṁ yesaṁ natthi sampajānamusāvāde lajjāti.
“That’s how vacant and hollow the ascetic’s nature is in those who are not ashamed to tell a deliberate lie.

Seyyathāpi, rāhula, rañño nāgo īsādanto urūḷhavā abhijāto saṅgāmāvacaro saṅgāmagato purimehipi pādehi kammaṁ karoti, pacchimehipi pādehi kammaṁ karoti, purimenapi kāyena kammaṁ karoti, pacchimenapi kāyena kammaṁ karoti, sīsenapi kammaṁ karoti, kaṇṇehipi kammaṁ karoti, dantehipi kammaṁ karoti, naṅguṭṭhenapi kammaṁ karoti; rakkhateva soṇḍaṁ.
Suppose there was a royal bull elephant with tusks like plows, able to draw a heavy load, pedigree and battle-hardened. In battle it uses its fore-feet and hind-feet, its fore-quarters and hind-quarters, its head, ears, tusks, and tail, but it still protects its trunk.

Tattha hatthārohassa evaṁ hoti:
So its rider thinks:

‘ayaṁ kho rañño nāgo īsādanto urūḷhavā abhijāto saṅgāmāvacaro saṅgāmagato purimehipi pādehi kammaṁ karoti, pacchimehipi pādehi kammaṁ karoti …pe… naṅguṭṭhenapi kammaṁ karoti; rakkhateva soṇḍaṁ.
‘This royal bull elephant still protects its trunk.

Apariccattaṁ kho rañño nāgassa jīvitan’ti.
It has not fully dedicated its life.’

Yato kho, rāhula, rañño nāgo īsādanto urūḷhavā abhijāto saṅgāmāvacaro saṅgāmagato purimehipi pādehi kammaṁ karoti, pacchimehipi pādehi kammaṁ karoti …pe… naṅguṭṭhenapi kammaṁ karoti, soṇḍāyapi kammaṁ karoti, tattha hatthārohassa evaṁ hoti:
But when that royal bull elephant … in battle uses its fore-feet and hind-feet, its fore-quarters and hind-quarters, its head, ears, tusks, and tail, and its trunk, its rider thinks:

‘ayaṁ kho rañño nāgo īsādanto urūḷhavā abhijāto saṅgāmāvacaro saṅgāmagato purimehipi pādehi kammaṁ karoti, pacchimehipi pādehi kammaṁ karoti, purimenapi kāyena kammaṁ karoti, pacchimenapi kāyena kammaṁ karoti, sīsenapi kammaṁ karoti, kaṇṇehipi kammaṁ karoti, dantehipi kammaṁ karoti, naṅguṭṭhenapi kammaṁ karoti, soṇḍāyapi kammaṁ karoti.
‘This royal bull elephant … in battle uses its fore-feet and hind-feet, its fore-quarters and hind-quarters, its head, ears, tusks, and tail, and its trunk.

Pariccattaṁ kho rañño nāgassa jīvitaṁ.
It has fully dedicated its life.

Natthi dāni kiñci rañño nāgassa akaraṇīyan’ti.
Now there is nothing that royal bull elephant would not do.’

Evameva kho, rāhula, yassa kassaci sampajānamusāvāde natthi lajjā, nāhaṁ tassa kiñci pāpaṁ akaraṇīyanti vadāmi.
In the same way, when someone is not ashamed to tell a deliberate lie, there is no bad deed they would not do, I say.

Tasmātiha te, rāhula, ‘hassāpi na musā bhaṇissāmī’ti—
So you should train like this: ‘I will not tell a lie, even for a joke.’

evañhi te, rāhula, sikkhitabbaṁ.

Taṁ kiṁ maññasi, rāhula,
What do you think, Rāhula?

kimatthiyo ādāso”ti?
What is the purpose of a mirror?”

“Paccavekkhaṇattho, bhante”ti.
“It’s for checking your reflection, sir.”

“Evameva kho, rāhula, paccavekkhitvā paccavekkhitvā kāyena kammaṁ kattabbaṁ, paccavekkhitvā paccavekkhitvā vācāya kammaṁ kattabbaṁ, paccavekkhitvā paccavekkhitvā manasā kammaṁ kattabbaṁ.
“In the same way, deeds of body, speech, and mind should be done only after repeated checking.

Yadeva tvaṁ, rāhula, kāyena kammaṁ kattukāmo ahosi, tadeva te kāyakammaṁ paccavekkhitabbaṁ:
When you want to act with the body, you should check on that same deed:

‘yannu kho ahaṁ idaṁ kāyena kammaṁ kattukāmo idaṁ me kāyakammaṁ attabyābādhāyapi saṁvatteyya, parabyābādhāyapi saṁvatteyya, ubhayabyābādhāyapi saṁvatteyya—
‘Does this act with the body that I want to do lead to hurting myself, hurting others, or hurting both?

akusalaṁ idaṁ kāyakammaṁ dukkhudrayaṁ dukkhavipākan’ti?
Is it unskillful, with suffering as its outcome and result?’

Sace tvaṁ, rāhula, paccavekkhamāno evaṁ jāneyyāsi:
If, while checking in this way, you know:

‘yaṁ kho ahaṁ idaṁ kāyena kammaṁ kattukāmo idaṁ me kāyakammaṁ attabyābādhāyapi saṁvatteyya, parabyābādhāyapi saṁvatteyya, ubhayabyābādhāyapi saṁvatteyya—
‘This act with the body that I want to do leads to hurting myself, hurting others, or hurting both.

akusalaṁ idaṁ kāyakammaṁ dukkhudrayaṁ dukkhavipākan’ti, evarūpaṁ te, rāhula, kāyena kammaṁ sasakkaṁ na karaṇīyaṁ.
It’s unskillful, with suffering as its outcome and result.’ To the best of your ability, Rāhula, you should not do such a deed.

Sace pana tvaṁ, rāhula, paccavekkhamāno evaṁ jāneyyāsi:
But if, while checking in this way, you know:

‘yaṁ kho ahaṁ idaṁ kāyena kammaṁ kattukāmo idaṁ me kāyakammaṁ nevattabyābādhāyapi saṁvatteyya, na parabyābādhāyapi saṁvatteyya, na ubhayabyābādhāyapi saṁvatteyya—
‘This act with the body that I want to do doesn’t lead to hurting myself, hurting others, or hurting both.

kusalaṁ idaṁ kāyakammaṁ sukhudrayaṁ sukhavipākan’ti, evarūpaṁ te, rāhula, kāyena kammaṁ karaṇīyaṁ.
It’s skillful, with happiness as its outcome and result.’ Then, Rāhula, you should do such a deed.

Karontenapi te, rāhula, kāyena kammaṁ tadeva te kāyakammaṁ paccavekkhitabbaṁ:
While you are acting with the body, you should check on that same act:

‘yannu kho ahaṁ idaṁ kāyena kammaṁ karomi idaṁ me kāyakammaṁ attabyābādhāyapi saṁvattati, parabyābādhāyapi saṁvattati, ubhayabyābādhāyapi saṁvattati—
‘Does this act with the body that I am doing lead to hurting myself, hurting others, or hurting both?

akusalaṁ idaṁ kāyakammaṁ dukkhudrayaṁ dukkhavipākan’ti?
Is it unskillful, with suffering as its outcome and result?’

Sace pana tvaṁ, rāhula, paccavekkhamāno evaṁ jāneyyāsi:
If, while checking in this way, you know:

‘yaṁ kho ahaṁ idaṁ kāyena kammaṁ karomi idaṁ me kāyakammaṁ attabyābādhāyapi saṁvattati, parabyābādhāyapi saṁvattati, ubhayabyābādhāyapi saṁvattati—
‘This act with the body that I am doing leads to hurting myself, hurting others, or hurting both.

akusalaṁ idaṁ kāyakammaṁ dukkhudrayaṁ dukkhavipākan’ti, paṭisaṁhareyyāsi tvaṁ, rāhula, evarūpaṁ kāyakammaṁ.
It’s unskillful, with suffering as its outcome and result.’ Then, Rāhula, you should desist from such a deed.

Sace pana tvaṁ, rāhula, paccavekkhamāno evaṁ jāneyyāsi:
But if, while checking in this way, you know:

‘yaṁ kho ahaṁ idaṁ kāyena kammaṁ karomi idaṁ me kāyakammaṁ nevattabyābādhāyapi saṁvattati, na parabyābādhāyapi saṁvattati, na ubhayabyābādhāyapi saṁvattati—
‘This act with the body that I am doing doesn’t lead to hurting myself, hurting others, or hurting both.

kusalaṁ idaṁ kāyakammaṁ sukhudrayaṁ sukhavipākan’ti, anupadajjeyyāsi tvaṁ, rāhula, evarūpaṁ kāyakammaṁ.
It’s skillful, with happiness as its outcome and result.’ Then, Rāhula, you should continue doing such a deed.

Katvāpi te, rāhula, kāyena kammaṁ tadeva te kāyakammaṁ paccavekkhitabbaṁ:
After you have acted with the body, you should check on that same act:

‘yannu kho ahaṁ idaṁ kāyena kammaṁ akāsiṁ idaṁ me kāyakammaṁ attabyābādhāyapi saṁvattati, parabyābādhāyapi saṁvattati, ubhayabyābādhāyapi saṁvattati—
‘Does this act with the body that I have done lead to hurting myself, hurting others, or hurting both?

akusalaṁ idaṁ kāyakammaṁ dukkhudrayaṁ dukkhavipākan’ti?
Is it unskillful, with suffering as its outcome and result?’

Sace kho tvaṁ, rāhula, paccavekkhamāno evaṁ jāneyyāsi:
If, while checking in this way, you know:

‘yaṁ kho ahaṁ idaṁ kāyena kammaṁ akāsiṁ, idaṁ me kāyakammaṁ attabyābādhāyapi saṁvattati, parabyābādhāyapi saṁvattati, ubhayabyābādhāyapi saṁvattati—
‘This act with the body that I have done leads to hurting myself, hurting others, or hurting both.

akusalaṁ idaṁ kāyakammaṁ dukkhudrayaṁ dukkhavipākan’ti, evarūpaṁ te, rāhula, kāyakammaṁ satthari vā viññūsu vā sabrahmacārīsu desetabbaṁ, vivaritabbaṁ, uttānīkātabbaṁ;
It’s unskillful, with suffering as its outcome and result.’ Then, Rāhula, you should confess, reveal, and clarify such a deed to the Teacher or a sensible spiritual companion.

desetvā vivaritvā uttānīkatvā āyatiṁ saṁvaraṁ āpajjitabbaṁ.
And having revealed it you should restrain yourself in future.

Sace pana tvaṁ, rāhula, paccavekkhamāno evaṁ jāneyyāsi:
But if, while checking in this way, you know:

‘yaṁ kho ahaṁ idaṁ kāyena kammaṁ akāsiṁ idaṁ me kāyakammaṁ nevattabyābādhāyapi saṁvattati, na parabyābādhāyapi saṁvattati, na ubhayabyābādhāyapi saṁvattati—
‘This act with the body that I have done doesn’t lead to hurting myself, hurting others, or hurting both.

kusalaṁ idaṁ kāyakammaṁ sukhudrayaṁ sukhavipākan’ti, teneva tvaṁ, rāhula, pītipāmojjena vihareyyāsi ahorattānusikkhī kusalesu dhammesu.
It’s skillful, with happiness as its outcome and result.’ Then, Rāhula, you should live in rapture and joy because of this, training day and night in skillful qualities.

“Yadeva tvaṁ, rāhula, vācāya kammaṁ kattukāmo ahosi, tadeva te vacīkammaṁ paccavekkhitabbaṁ:
When you want to act with speech, you should check on that same deed:

‘yannu kho ahaṁ idaṁ vācāya kammaṁ kattukāmo idaṁ me vacīkammaṁ attabyābādhāyapi saṁvatteyya, parabyābādhāyapi saṁvatteyya, ubhayabyābādhāyapi saṁvatteyya—
‘Does this act of speech that I want to do lead to hurting myself, hurting others, or hurting both?’ …

akusalaṁ idaṁ vacīkammaṁ dukkhudrayaṁ dukkhavipākan’ti?

Sace tvaṁ, rāhula, paccavekkhamāno evaṁ jāneyyāsi:

‘yaṁ kho ahaṁ idaṁ vācāya kammaṁ kattukāmo idaṁ me vacīkammaṁ attabyābādhāyapi saṁvatteyya, parabyābādhāyapi saṁvatteyya, ubhayabyābādhāyapi saṁvatteyya—

akusalaṁ idaṁ vacīkammaṁ dukkhudrayaṁ dukkhavipākan’ti, evarūpaṁ te, rāhula, vācāya kammaṁ sasakkaṁ na karaṇīyaṁ.

Sace pana tvaṁ, rāhula, paccavekkhamāno evaṁ jāneyyāsi:

‘yaṁ kho ahaṁ idaṁ vācāya kammaṁ kattukāmo idaṁ me vacīkammaṁ nevattabyābādhāyapi saṁvatteyya, na parabyābādhāyapi saṁvatteyya—

kusalaṁ idaṁ vacīkammaṁ sukhudrayaṁ sukhavipākan’ti, evarūpaṁ te, rāhula, vācāya kammaṁ karaṇīyaṁ.

Karontenapi te, rāhula, vācāya kammaṁ tadeva te vacīkammaṁ paccavekkhitabbaṁ:

‘yannu kho ahaṁ idaṁ vācāya kammaṁ karomi idaṁ me vacīkammaṁ attabyābādhāyapi saṁvattati, parabyābādhāyapi saṁvattati, ubhayabyābādhāyapi saṁvattati—

akusalaṁ idaṁ vacīkammaṁ dukkhudrayaṁ dukkhavipākan’ti?

Sace pana tvaṁ, rāhula, paccavekkhamāno evaṁ jāneyyāsi:

‘yaṁ kho ahaṁ idaṁ vācāya kammaṁ karomi idaṁ me vacīkammaṁ attabyābādhāyapi saṁvattati, parabyābādhāyapi saṁvattati, ubhayabyābādhāyapi saṁvattati—

akusalaṁ idaṁ vacīkammaṁ dukkhudrayaṁ dukkhavipākan’ti, paṭisaṁhareyyāsi tvaṁ, rāhula, evarūpaṁ vacīkammaṁ.

Sace pana tvaṁ, rāhula, paccavekkhamāno evaṁ jāneyyāsi:

‘yaṁ kho ahaṁ idaṁ vācāya kammaṁ karomi idaṁ me vacīkammaṁ nevattabyābādhāyapi saṁvattati, na parabyābādhāyapi saṁvattati, na ubhayabyābādhāyapi saṁvattati—

kusalaṁ idaṁ vacīkammaṁ sukhudrayaṁ sukhavipākan’ti, anupadajjeyyāsi tvaṁ, rāhula, evarūpaṁ vacīkammaṁ.

Katvāpi te, rāhula, vācāya kammaṁ tadeva te vacīkammaṁ paccavekkhitabbaṁ:

‘yannu kho ahaṁ idaṁ vācāya kammaṁ akāsiṁ idaṁ me vacīkammaṁ attabyābādhāyapi saṁvattati, parabyābādhāyapi saṁvattati, ubhayabyābādhāyapi saṁvattati—

akusalaṁ idaṁ vacīkammaṁ dukkhudrayaṁ dukkhavipākan’ti?

Sace kho tvaṁ, rāhula, paccavekkhamāno evaṁ jāneyyāsi:
If, while checking in this way, you know:

‘yaṁ kho ahaṁ idaṁ vācāya kammaṁ akāsiṁ idaṁ me vacīkammaṁ attabyābādhāyapi saṁvattati, parabyābādhāyapi saṁvattati, ubhayabyābādhāyapi saṁvattati—
‘This act of speech that I have done leads to hurting myself, hurting others, or hurting both.

akusalaṁ idaṁ vacīkammaṁ dukkhudrayaṁ dukkhavipākan’ti, evarūpaṁ te, rāhula, vacīkammaṁ satthari vā viññūsu vā sabrahmacārīsu desetabbaṁ, vivaritabbaṁ, uttānīkattabbaṁ;
It’s unskillful, with suffering as its outcome and result.’ Then, Rāhula, you should confess, reveal, and clarify such a deed to the Teacher or a sensible spiritual companion.

desetvā vivaritvā uttānīkatvā āyatiṁ saṁvaraṁ āpajjitabbaṁ.
And having revealed it you should restrain yourself in future.

Sace pana tvaṁ, rāhula, paccavekkhamāno evaṁ jāneyyāsi:
But if, while checking in this way, you know:

‘yaṁ kho ahaṁ idaṁ vācāya kammaṁ akāsiṁ idaṁ me vacīkammaṁ nevattabyābādhāyapi saṁvattati, na parabyābādhāyapi saṁvattati, na ubhayabyābādhāyapi saṁvattati—
‘This act of speech that I have done doesn’t lead to hurting myself, hurting others, or hurting both.

kusalaṁ idaṁ vacīkammaṁ sukhudrayaṁ sukhavipākan’ti, teneva tvaṁ, rāhula, pītipāmojjena vihareyyāsi ahorattānusikkhī kusalesu dhammesu.
It’s skillful, with happiness as its outcome and result.’ Then, Rāhula, you should live in rapture and joy because of this, training day and night in skillful qualities.

Yadeva tvaṁ, rāhula, manasā kammaṁ kattukāmo ahosi, tadeva te manokammaṁ paccavekkhitabbaṁ:
When you want to act with the mind, you should check on that same deed:

‘yannu kho ahaṁ idaṁ manasā kammaṁ kattukāmo idaṁ me manokammaṁ attabyābādhāyapi saṁvatteyya, parabyābādhāyapi saṁvatteyya, ubhayabyābādhāyapi saṁvatteyya—
‘Does this act of mind that I want to do lead to hurting myself, hurting others, or hurting both?’ …

akusalaṁ idaṁ manokammaṁ dukkhudrayaṁ dukkhavipākan’ti?

Sace tvaṁ, rāhula, paccavekkhamāno evaṁ jāneyyāsi:

‘yaṁ kho ahaṁ idaṁ manasā kammaṁ kattukāmo idaṁ me manokammaṁ attabyābādhāyapi saṁvatteyya, parabyābādhāyapi saṁvatteyya, ubhayabyābādhāyapi saṁvatteyya—

akusalaṁ idaṁ manokammaṁ dukkhudrayaṁ dukkhavipākan’ti, evarūpaṁ te, rāhula, manasā kammaṁ sasakkaṁ na karaṇīyaṁ.

Sace pana tvaṁ, rāhula, paccavekkhamāno evaṁ jāneyyāsi:

‘yaṁ kho ahaṁ idaṁ manasā kammaṁ kattukāmo idaṁ me manokammaṁ nevattabyābādhāyapi saṁvatteyya, na parabyābādhāyapi saṁvatteyya, na ubhayabyābādhāyapi saṁvatteyya—

kusalaṁ idaṁ manokammaṁ sukhudrayaṁ sukhavipākan’ti, evarūpaṁ te, rāhula, manasā kammaṁ karaṇīyaṁ.

Karontenapi te, rāhula, manasā kammaṁ tadeva te manokammaṁ paccavekkhitabbaṁ:

‘yannu kho ahaṁ idaṁ manasā kammaṁ karomi idaṁ me manokammaṁ attabyābādhāyapi saṁvattati, parabyābādhāyapi saṁvattati, ubhayabyābādhāyapi saṁvattati—

akusalaṁ idaṁ manokammaṁ dukkhudrayaṁ dukkhavipākan’ti?

Sace pana tvaṁ, rāhula, paccavekkhamāno evaṁ jāneyyāsi:

‘yaṁ kho ahaṁ idaṁ manasā kammaṁ karomi idaṁ me manokammaṁ attabyābādhāyapi saṁvattati, parabyābādhāyapi saṁvattati, ubhayabyābādhāyapi saṁvattati—

akusalaṁ idaṁ manokammaṁ dukkhudrayaṁ dukkhavipākan’ti, paṭisaṁhareyyāsi tvaṁ, rāhula, evarūpaṁ manokammaṁ.

Sace pana tvaṁ, rāhula, paccavekkhamāno evaṁ jāneyyāsi:

‘yaṁ kho ahaṁ idaṁ manasā kammaṁ karomi idaṁ me manokammaṁ nevattabyābādhāyapi saṁvattati, na parabyābādhāyapi saṁvattati, na ubhayabyābādhāyapi saṁvattati—

kusalaṁ idaṁ manokammaṁ sukhudrayaṁ sukhavipākan’ti, anupadajjeyyāsi tvaṁ, rāhula, evarūpaṁ manokammaṁ.

Katvāpi te, rāhula, manasā kammaṁ tadeva te manokammaṁ paccavekkhitabbaṁ:

‘yannu kho ahaṁ idaṁ manasā kammaṁ akāsiṁ idaṁ me manokammaṁ attabyābādhāyapi saṁvattati, parabyābādhāyapi saṁvattati, ubhayabyābādhāyapi saṁvattati—

akusalaṁ idaṁ manokammaṁ dukkhudrayaṁ dukkhavipākan’ti?

Sace kho tvaṁ, rāhula, paccavekkhamāno evaṁ jāneyyāsi:
If, while checking in this way, you know:

‘yaṁ kho ahaṁ idaṁ manasā kammaṁ akāsiṁ idaṁ me manokammaṁ attabyābādhāyapi saṁvattati, parabyābādhāyapi saṁvattati, ubhayabyābādhāyapi saṁvattati—
‘This act of mind that I have done leads to hurting myself, hurting others, or hurting both.

akusalaṁ idaṁ manokammaṁ dukkhudrayaṁ dukkhavipākan’ti, evarūpaṁ pana te, rāhula, manokammaṁ aṭṭīyitabbaṁ harāyitabbaṁ jigucchitabbaṁ;
It’s unskillful, with suffering as its outcome and result.’ Then, Rāhula, you should be horrified, repelled, and disgusted by that deed.

aṭṭīyitvā harāyitvā jigucchitvā āyatiṁ saṁvaraṁ āpajjitabbaṁ.
And being repelled, you should restrain yourself in future.

Sace pana tvaṁ, rāhula, paccavekkhamāno evaṁ jāneyyāsi:
But if, while checking in this way, you know:

‘yaṁ kho ahaṁ idaṁ manasā kammaṁ akāsiṁ idaṁ me manokammaṁ nevattabyābādhāyapi saṁvattati, na parabyābādhāyapi saṁvattati, na ubhayabyābādhāyapi saṁvattati—
‘This act with the mind that I have done doesn’t lead to hurting myself, hurting others, or hurting both.

kusalaṁ idaṁ manokammaṁ sukhudrayaṁ sukhavipākan’ti, teneva tvaṁ, rāhula, pītipāmojjena vihareyyāsi ahorattānusikkhī kusalesu dhammesu.
It’s skillful, with happiness as its outcome and result.’ Then, Rāhula, you should live in rapture and joy because of this, training day and night in skillful qualities.

Ye hi keci, rāhula, atītamaddhānaṁ samaṇā vā brāhmaṇā vā kāyakammaṁ parisodhesuṁ, vacīkammaṁ parisodhesuṁ, manokammaṁ parisodhesuṁ, sabbe te evamevaṁ paccavekkhitvā paccavekkhitvā kāyakammaṁ parisodhesuṁ, paccavekkhitvā paccavekkhitvā vacīkammaṁ parisodhesuṁ, paccavekkhitvā paccavekkhitvā manokammaṁ parisodhesuṁ.
All the ascetics and brahmins of the past, future, and present who purify their physical, verbal, and mental actions do so after repeatedly checking.

Yepi hi keci, rāhula, anāgatamaddhānaṁ samaṇā vā brāhmaṇā vā kāyakammaṁ parisodhessanti, vacīkammaṁ parisodhessanti, manokammaṁ parisodhessanti, sabbe te evamevaṁ paccavekkhitvā paccavekkhitvā kāyakammaṁ parisodhessanti, paccavekkhitvā paccavekkhitvā vacīkammaṁ parisodhessanti, paccavekkhitvā paccavekkhitvā manokammaṁ parisodhessan”ti.

Yepi hi keci, rāhula, etarahi samaṇā vā brāhmaṇā vā kāyakammaṁ parisodhenti, vacīkammaṁ parisodhenti, manokammaṁ parisodhenti, sabbe te evamevaṁ paccavekkhitvā paccavekkhitvā kāyakammaṁ parisodhenti, paccavekkhitvā paccavekkhitvā vacīkammaṁ parisodhenti, paccavekkhitvā paccavekkhitvā manokammaṁ parisodhenti.

Tasmātiha, rāhula, ‘paccavekkhitvā paccavekkhitvā kāyakammaṁ parisodhessāmi, paccavekkhitvā paccavekkhitvā vacīkammaṁ parisodhessāmi, paccavekkhitvā paccavekkhitvā manokammaṁ parisodhessāmī’ti—
So Rāhula, you should train yourself like this: ‘I will purify my physical, verbal, and mental actions after repeatedly checking.’”

evañhi te, rāhula, sikkhitabban”ti.

Idamavoca bhagavā.
That is what the Buddha said.

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

Ambalaṭṭhikarāhulovādasuttaṁ niṭṭhitaṁ paṭhamaṁ.

62. Mahārāhulovādasutta
The Longer Advice to Rāhula

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 bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya sāvatthiṁ piṇḍāya pāvisi.
Then the Buddha robed up in the morning and, taking his bowl and robe, entered Sāvatthī for alms.

Āyasmāpi kho rāhulo pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya bhagavantaṁ piṭṭhito piṭṭhito anubandhi.
And Venerable Rāhula also robed up and followed behind the Buddha.

Atha kho bhagavā apaloketvā āyasmantaṁ rāhulaṁ āmantesi:
Then the Buddha looked back at Rāhula and said,

“yaṁ kiñci, rāhula, rūpaṁ—atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā—sabbaṁ rūpaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabban”ti.
“Rāhula, you should truly see any kind of form at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: *all* form—with right understanding: ‘This is not mine, I am not this, this is not my self.’”

“Rūpameva nu kho, bhagavā, rūpameva nu kho, sugatā”ti?
“Only form, Blessed One? Only form, Holy One?”

“Rūpampi, rāhula, vedanāpi, rāhula, saññāpi, rāhula, saṅkhārāpi, rāhula, viññāṇampi, rāhulā”ti.
“Form, Rāhula, as well as feeling and perception and choices and consciousness.”

Atha kho āyasmā rāhulo “ko najja bhagavatā sammukhā ovādena ovadito gāmaṁ piṇḍāya pavisissatī”ti tato paṭinivattitvā aññatarasmiṁ rukkhamūle nisīdi pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā.
Then Rāhula thought, “Who would go to the village for alms today after being advised directly by the Buddha?” Turning back, he sat down at the root of a certain tree cross-legged, with his body straight, and established mindfulness right there.

Addasā kho āyasmā sāriputto āyasmantaṁ rāhulaṁ aññatarasmiṁ rukkhamūle nisinnaṁ pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā.
Venerable Sāriputta saw him sitting there,

Disvāna āyasmantaṁ rāhulaṁ āmantesi:
and addressed him,

“ānāpānassatiṁ, rāhula, bhāvanaṁ bhāvehi.
“Rāhula, develop mindfulness of breathing.

Ānāpānassati, rāhula, bhāvanā bhāvitā bahulīkatā mahapphalā hoti mahānisaṁsā”ti.
When mindfulness of breathing is developed and cultivated it’s very fruitful and beneficial.”

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

“kathaṁ bhāvitā nu kho, bhante, ānāpānassati, kathaṁ bahulīkatā mahapphalā hoti mahānisaṁsā”ti?
“Sir, how is mindfulness of breathing developed and cultivated to be very fruitful and beneficial?”

“Yaṁ kiñci, rāhula, ajjhattaṁ paccattaṁ kakkhaḷaṁ kharigataṁ upādinnaṁ, seyyathidaṁ—
“Rāhula, the interior earth element is said to be anything hard, solid, and organic that’s internal, pertaining to an individual. This includes:

kesā lomā nakhā dantā taco maṁsaṁ nhāru aṭṭhi aṭṭhimiñjaṁ vakkaṁ hadayaṁ yakanaṁ kilomakaṁ pihakaṁ papphāsaṁ antaṁ antaguṇaṁ udariyaṁ karīsaṁ, yaṁ vā panaññampi kiñci ajjhattaṁ paccattaṁ kakkhaḷaṁ kharigataṁ upādinnaṁ—
head hair, body hair, nails, teeth, skin, flesh, sinews, bones, bone marrow, kidneys, heart, liver, diaphragm, spleen, lungs, intestines, mesentery, undigested food, feces, or anything else hard, solid, and organic that’s internal, pertaining to an individual.

ayaṁ vuccati, rāhula, ajjhattikā pathavīdhātu.
This is called the interior earth element.

Yā ceva kho pana ajjhattikā pathavīdhātu yā ca bāhirā pathavīdhātu, pathavīdhāturevesā.
The interior earth element and the exterior earth element are just the earth element.

Taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti—evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.
This should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’

Evametaṁ yathābhūtaṁ sammappaññāya disvā pathavīdhātuyā nibbindati, pathavīdhātuyā cittaṁ virājeti.
When you truly see with right understanding, you reject the earth element, detaching the mind from the earth element.

Katamā ca, rāhula, āpodhātu?
And what is the water element?

Āpodhātu siyā ajjhattikā, siyā bāhirā.
The water element may be interior or exterior.

Katamā ca, rāhula, ajjhattikā āpodhātu?
And what is the interior water element?

Yaṁ ajjhattaṁ paccattaṁ āpo āpogataṁ upādinnaṁ, seyyathidaṁ—
Anything that’s water, watery, and organic that’s internal, pertaining to an individual. This includes:

pittaṁ semhaṁ pubbo lohitaṁ sedo medo assu vasā kheḷo siṅghāṇikā lasikā muttaṁ, yaṁ vā panaññampi kiñci ajjhattaṁ paccattaṁ āpo āpogataṁ upādinnaṁ—
bile, phlegm, pus, blood, sweat, fat, tears, grease, saliva, snot, synovial fluid, urine, or anything else that’s water, watery, and organic that’s internal, pertaining to an individual.

ayaṁ vuccati, rāhula, ajjhattikā āpodhātu.
This is called the interior water element.

Yā ceva kho pana ajjhattikā āpodhātu yā ca bāhirā āpodhātu āpodhāturevesā.
The interior water element and the exterior water element are just the water element.

Evametaṁ yathābhūtaṁ sammappaññāya disvā āpodhātuyā nibbindati, āpodhātuyā cittaṁ virājeti.
When you truly see with right understanding, you reject the water element, detaching the mind from the water element.

Katamā ca, rāhula, tejodhātu?
And what is the fire element?

Tejodhātu siyā ajjhattikā, siyā bāhirā.
The fire element may be interior or exterior.

Katamā ca, rāhula, ajjhattikā tejodhātu?
And what is the interior fire element?

Yaṁ ajjhattaṁ paccattaṁ tejo tejogataṁ upādinnaṁ, seyyathidaṁ—
Anything that’s fire, fiery, and organic that’s internal, pertaining to an individual. This includes:

yena ca santappati yena ca jīrīyati yena ca pariḍayhati yena ca asitapītakhāyitasāyitaṁ sammā pariṇāmaṁ gacchati, yaṁ vā panaññampi kiñci ajjhattaṁ paccattaṁ tejo tejogataṁ upādinnaṁ—
that which warms, that which ages, that which heats you up when feverish, that which properly digests food and drink, or anything else that’s fire, fiery, and organic that’s internal, pertaining to an individual.

ayaṁ vuccati, rāhula, ajjhattikā tejodhātu.
This is called the interior fire element.

Yā ceva kho pana ajjhattikā tejodhātu yā ca bāhirā tejodhātu tejodhāturevesā.
The interior fire element and the exterior fire element are just the fire element.

Evametaṁ yathābhūtaṁ sammappaññāya disvā tejodhātuyā nibbindati, tejodhātuyā cittaṁ virājeti.
When you truly see with right understanding, you reject the fire element, detaching the mind from the fire element.

Katamā ca, rāhula, vāyodhātu?
And what is the air element?

Vāyodhātu siyā ajjhattikā, siyā bāhirā.
The air element may be interior or exterior.

Katamā ca, rāhula, ajjhattikā vāyodhātu?
And what is the interior air element?

Yaṁ ajjhattaṁ paccattaṁ vāyo vāyogataṁ upādinnaṁ, seyyathidaṁ—
Anything that’s wind, windy, and organic that’s internal, pertaining to an individual. This includes:

uddhaṅgamā vātā, adhogamā vātā, kucchisayā vātā, koṭṭhāsayā vātā, aṅgamaṅgānusārino vātā, assāso passāso iti, yaṁ vā panaññampi kiñci ajjhattaṁ paccattaṁ vāyo vāyogataṁ upādinnaṁ—
winds that go up or down, winds in the belly or the bowels, winds that flow through the limbs, in-breaths and out-breaths, or anything else that’s air, airy, and organic that’s internal, pertaining to an individual.

ayaṁ vuccati, rāhula, ajjhattikā vāyodhātu.
This is called the interior air element.

Yā ceva kho pana ajjhattikā vāyodhātu yā ca bāhirā vāyodhātu vāyodhāturevesā.
The interior air element and the exterior air element are just the air element.

Evametaṁ yathābhūtaṁ sammappaññāya disvā vāyodhātuyā nibbindati, vāyodhātuyā cittaṁ virājeti.
When you truly see with right understanding, you reject the air element, detaching the mind from the air element.

Katamā ca, rāhula, ākāsadhātu?
And what is the space element?

Ākāsadhātu siyā ajjhattikā, siyā bāhirā.
The space element may be interior or exterior.

Katamā ca, rāhula, ajjhattikā ākāsadhātu?
And what is the interior space element?

Yaṁ ajjhattaṁ paccattaṁ ākāsaṁ ākāsagataṁ upādinnaṁ, seyyathidaṁ—
Anything that’s space, spacious, and organic that’s internal, pertaining to an individual. This includes:

kaṇṇacchiddaṁ nāsacchiddaṁ mukhadvāraṁ, yena ca asitapītakhāyitasāyitaṁ ajjhoharati, yattha ca asitapītakhāyitasāyitaṁ santiṭṭhati, yena ca asitapītakhāyitasāyitaṁ adhobhāgaṁ nikkhamati, yaṁ vā panaññampi kiñci ajjhattaṁ paccattaṁ ākāsaṁ ākāsagataṁ, aghaṁ aghagataṁ, vivaraṁ vivaragataṁ, asamphuṭṭhaṁ, maṁsalohitehi upādinnaṁ—
the ear canals, nostrils, and mouth; and the space for swallowing what is eaten and drunk, the space where it stays, and the space for excreting it from the nether regions.

ayaṁ vuccati, rāhula, ajjhattikā ākāsadhātu.
This is called the interior space element.

Yā ceva kho pana ajjhattikā ākāsadhātu yā ca bāhirā ākāsadhātu ākāsadhāturevesā.
The interior space element and the exterior space element are just the space element.

Evametaṁ yathābhūtaṁ sammappaññāya disvā ākāsadhātuyā cittaṁ nibbindati, ākāsadhātuyā cittaṁ virājeti.
When you truly see with right understanding, you reject the space element, detaching the mind from the space element.

Pathavīsamaṁ, rāhula, bhāvanaṁ bhāvehi.
Rāhula, meditate like the earth.

Pathavīsamañhi te, rāhula, bhāvanaṁ bhāvayato uppannā manāpāmanāpā phassā cittaṁ na pariyādāya ṭhassanti.
For when you meditate like the earth, pleasant and unpleasant contacts will not occupy your mind.

Seyyathāpi, rāhula, pathaviyā sucimpi nikkhipanti, asucimpi nikkhipanti, gūthagatampi nikkhipanti, muttagatampi nikkhipanti, kheḷagatampi nikkhipanti, pubbagatampi nikkhipanti, lohitagatampi nikkhipanti, na ca tena pathavī aṭṭīyati vā harāyati vā jigucchati vā;
Suppose they were to toss both clean and unclean things on the earth, like feces, urine, spit, pus, and blood. The earth isn’t horrified, repelled, and disgusted because of this.

evameva kho tvaṁ, rāhula, pathavīsamaṁ bhāvanaṁ bhāvehi.
In the same way, meditate like the earth.

Āposamaṁ, rāhula, bhāvanaṁ bhāvehi.
Meditate like water.

Āposamañhi te, rāhula, bhāvanaṁ bhāvayato uppannā manāpāmanāpā phassā cittaṁ na pariyādāya ṭhassanti.
For when you meditate like water, pleasant and unpleasant contacts will not occupy your mind.

Seyyathāpi, rāhula, āpasmiṁ sucimpi dhovanti, asucimpi dhovanti, gūthagatampi dhovanti, muttagatampi dhovanti, kheḷagatampi dhovanti, pubbagatampi dhovanti, lohitagatampi dhovanti, na ca tena āpo aṭṭīyati vā harāyati vā jigucchati vā;
Suppose they were to wash both clean and unclean things in the water, like feces, urine, spit, pus, and blood. The water isn’t horrified, repelled, and disgusted because of this.

evameva kho tvaṁ, rāhula, āposamaṁ bhāvanaṁ bhāvehi.
In the same way, meditate like water.

Tejosamaṁ, rāhula, bhāvanaṁ bhāvehi.
Meditate like fire.

Tejosamañhi te, rāhula, bhāvanaṁ bhāvayato uppannā manāpāmanāpā phassā cittaṁ na pariyādāya ṭhassanti.
For when you meditate like fire, pleasant and unpleasant contacts will not occupy your mind.

Seyyathāpi, rāhula, tejo sucimpi dahati, asucimpi dahati, gūthagatampi dahati, muttagatampi dahati, kheḷagatampi dahati, pubbagatampi dahati, lohitagatampi dahati, na ca tena tejo aṭṭīyati vā harāyati vā jigucchati vā;
Suppose a fire were to burn both clean and unclean things, like feces, urine, spit, pus, and blood. The fire isn’t horrified, repelled, and disgusted because of this.

evameva kho tvaṁ, rāhula, tejosamaṁ bhāvanaṁ bhāvehi.
In the same way, meditate like fire.

Vāyosamaṁ, rāhula, bhāvanaṁ bhāvehi.
Meditate like wind.

Vāyosamañhi te, rāhula, bhāvanaṁ bhāvayato uppannā manāpāmanāpā phassā cittaṁ na pariyādāya ṭhassanti.
For when you meditate like wind, pleasant and unpleasant contacts will not occupy your mind.

Seyyathāpi, rāhula, vāyo sucimpi upavāyati, asucimpi upavāyati, gūthagatampi upavāyati, muttagatampi upavāyati, kheḷagatampi upavāyati, pubbagatampi upavāyati, lohitagatampi upavāyati, na ca tena vāyo aṭṭīyati vā harāyati vā jigucchati vā;
Suppose the wind were to blow on both clean and unclean things, like feces, urine, spit, pus, and blood. The wind isn’t horrified, repelled, and disgusted because of this.

evameva kho tvaṁ, rāhula, vāyosamaṁ bhāvanaṁ bhāvehi.
In the same way, meditate like the wind.

Ākāsasamaṁ, rāhula, bhāvanaṁ bhāvehi.
Meditate like space.

Ākāsasamañhi te, rāhula, bhāvanaṁ bhāvayato uppannā manāpāmanāpā phassā cittaṁ na pariyādāya ṭhassanti.
For when you meditate like space, pleasant and unpleasant contacts will not occupy your mind.

Seyyathāpi, rāhula, ākāso na katthaci patiṭṭhito;
Just as space is not established anywhere,

evameva kho tvaṁ, rāhula, ākāsasamaṁ bhāvanaṁ bhāvehi.
in the same way, meditate like space.

Mettaṁ, rāhula, bhāvanaṁ bhāvehi.
Meditate on love.

Mettañhi te, rāhula, bhāvanaṁ bhāvayato yo byāpādo so pahīyissati.
For when you meditate on love any ill will will be given up.

Karuṇaṁ, rāhula, bhāvanaṁ bhāvehi.
Meditate on compassion.

Karuṇañhi te, rāhula, bhāvanaṁ bhāvayato yā vihesā sā pahīyissati.
For when you meditate on compassion any cruelty will be given up.

Muditaṁ, rāhula, bhāvanaṁ bhāvehi.
Meditate on rejoicing.

Muditañhi te, rāhula, bhāvanaṁ bhāvayato yā arati sā pahīyissati.
For when you meditate on rejoicing any negativity will be given up.

Upekkhaṁ, rāhula, bhāvanaṁ bhāvehi.
Meditate on equanimity.

Upekkhañhi te, rāhula, bhāvanaṁ bhāvayato yo paṭigho so pahīyissati.
For when you meditate on equanimity any repulsion will be given up.

Asubhaṁ, rāhula, bhāvanaṁ bhāvehi.
Meditate on ugliness.

Asubhañhi te, rāhula, bhāvanaṁ bhāvayato yo rāgo so pahīyissati.
For when you meditate on ugliness any lust will be given up.

Aniccasaññaṁ, rāhula, bhāvanaṁ bhāvehi.
Meditate on impermanence.

Aniccasaññañhi te, rāhula, bhāvanaṁ bhāvayato yo asmimāno so pahīyissati.
For when you meditate on impermanence any conceit ‘I am’ will be given up.

Ānāpānassatiṁ, rāhula, bhāvanaṁ bhāvehi.
Develop mindfulness of breathing.

Ānāpānassati hi te, rāhula, bhāvitā bahulīkatā mahapphalā hoti mahānisaṁsā.
When mindfulness of breathing is developed and cultivated it’s very fruitful and beneficial.

Kathaṁ bhāvitā ca, rāhula, ānāpānassati, kathaṁ bahulīkatā mahapphalā hoti mahānisaṁsā?
And how is mindfulness of breathing developed and cultivated to be very fruitful and beneficial?

Idha, rāhula, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā nisīdati pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā.
It’s when a mendicant—gone to a wilderness, or to the root of a tree, or to an empty hut—sits down cross-legged, with their body straight, and establishes mindfulness right there.

So satova assasati satova passasati.
Just mindful, they breath in. Mindful, they breath out.

Dīghaṁ vā assasanto ‘dīghaṁ assasāmī’ti pajānāti, dīghaṁ vā passasanto ‘dīghaṁ passasāmī’ti pajānāti;
When breathing in heavily they know: ‘I’m breathing in heavily.’ When breathing out heavily they know: ‘I’m breathing out heavily.’

rassaṁ vā assasanto ‘rassaṁ assasāmī’ti pajānāti, rassaṁ vā passasanto ‘rassaṁ passasāmī’ti pajānāti.
When breathing in lightly they know: ‘I’m breathing in lightly.’ When breathing out lightly they know: ‘I’m breathing out lightly.’

‘Sabbakāyappaṭisaṁvedī assasissāmī’ti sikkhati; ‘sabbakāyappaṭisaṁvedī passasissāmī’ti sikkhati;
They practice breathing in experiencing the whole body. They practice breathing out experiencing the whole body.

‘passambhayaṁ kāyasaṅkhāraṁ assasissāmī’ti sikkhati; ‘passambhayaṁ kāyasaṅkhāraṁ passasissāmī’ti sikkhati.
They practice breathing in stilling the body’s motion. They practice breathing out stilling the body’s motion.

‘Pītippaṭisaṁvedī assasissāmī’ti sikkhati; ‘pītippaṭisaṁvedī passasissāmī’ti sikkhati;
They practice breathing in experiencing rapture. They practice breathing out experiencing rapture.

‘sukhappaṭisaṁvedī assasissāmī’ti sikkhati; ‘sukhappaṭisaṁvedī passasissāmī’ti sikkhati;
They practice breathing in experiencing bliss. They practice breathing out experiencing bliss.

‘cittasaṅkhārappaṭisaṁvedī assasissāmī’ti sikkhati; ‘cittasaṅkhārappaṭisaṁvedī passasissāmī’ti sikkhati;
They practice breathing in experiencing these emotions. They practice breathing out experiencing these emotions.

‘passambhayaṁ cittasaṅkhāraṁ assasissāmī’ti sikkhati; ‘passambhayaṁ cittasaṅkhāraṁ passasissāmī’ti sikkhati.
They practice breathing in stilling these emotions. They practice breathing out stilling these emotions.

‘Cittappaṭisaṁvedī assasissāmī’ti sikkhati; ‘cittappaṭisaṁvedī passasissāmī’ti sikkhati;
They practice breathing in experiencing the mind. They practice breathing out experiencing the mind.

‘abhippamodayaṁ cittaṁ assasissāmī’ti sikkhati; ‘abhippamodayaṁ cittaṁ passasissāmī’ti sikkhati;
They practice breathing in gladdening the mind. They practice breathing out gladdening the mind.

‘samādahaṁ cittaṁ assasissāmī’ti sikkhati; ‘samādahaṁ cittaṁ passasissāmī’ti sikkhati;
They practice breathing in immersing the mind. They practice breathing out immersing the mind.

‘vimocayaṁ cittaṁ assasissāmī’ti sikkhati; ‘vimocayaṁ cittaṁ passasissāmī’ti sikkhati.
They practice breathing in freeing the mind. They practice breathing out freeing the mind.

‘Aniccānupassī assasissāmī’ti sikkhati; ‘aniccānupassī passasissāmī’ti sikkhati;
They practice breathing in observing impermanence. They practice breathing out observing impermanence.

‘virāgānupassī assasissāmī’ti sikkhati; ‘virāgānupassī passasissāmī’ti sikkhati;
They practice breathing in observing fading away. They practice breathing out observing fading away.

‘nirodhānupassī assasissāmī’ti sikkhati; ‘nirodhānupassī passasissāmī’ti sikkhati;
They practice breathing in observing cessation. They practice breathing out observing cessation.

‘paṭinissaggānupassī assasissāmī’ti sikkhati; ‘paṭinissaggānupassī passasissāmī’ti sikkhati.
They practice breathing in observing letting go. They practice breathing out observing letting go.

Evaṁ bhāvitā kho, rāhula, ānāpānassati, evaṁ bahulīkatā mahapphalā hoti mahānisaṁsā.
Mindfulness of breathing, when developed and cultivated in this way, is very fruitful and beneficial.

Evaṁ bhāvitāya, rāhula, ānāpānassatiyā, evaṁ bahulīkatāya yepi te carimakā assāsā tepi viditāva nirujjhanti no aviditā”ti.
When mindfulness of breathing is developed and cultivated in this way, even when the final breaths in and out cease, they are known, not unknown.”

Idamavoca bhagavā.
That is what the Buddha said.

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

Mahārāhulovādasuttaṁ niṭṭhitaṁ dutiyaṁ.

63. Cūḷamālukyasutta
The Shorter Discourse With Māluṅkya

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 āyasmato mālukyaputtassa rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi:
Then as Venerable Māluṅkya was in private retreat this thought came to his mind:

“yānimāni diṭṭhigatāni bhagavatā abyākatāni ṭhapitāni paṭikkhittāni:
“There are several convictions that the Buddha has left undeclared; he has set them aside and refused to comment on them.

‘sassato loko’tipi, ‘asassato loko’tipi, ‘antavā loko’tipi, ‘anantavā loko’tipi, ‘taṁ jīvaṁ taṁ sarīran’tipi, ‘aññaṁ jīvaṁ aññaṁ sarīran’tipi, ‘hoti tathāgato paraṁ maraṇā’tipi, ‘na hoti tathāgato paraṁ maraṇā’tipi, ‘hoti ca na ca hoti tathāgato paraṁ maraṇā’tipi, ‘neva hoti na na hoti tathāgato paraṁ maraṇā’tipi—
For example: the world is eternal, or not eternal, or finite, or infinite; the soul and the body are the same thing, or they are different things; after death, a Realized One exists, or doesn’t exist, or both exists and doesn’t exist, or neither exists nor doesn’t exist.

tāni me bhagavā na byākaroti.
The Buddha does not give me a straight answer on these points.

Yāni me bhagavā na byākaroti taṁ me na ruccati, taṁ me nakkhamati.
I don’t like that, and do not accept it.

Sohaṁ bhagavantaṁ upasaṅkamitvā etamatthaṁ pucchissāmi.
I’ll go to him and ask him about this.

Sace me bhagavā byākarissati:
If he gives me a straight answer on any of these points,

‘sassato loko’ti vā ‘asassato loko’ti vā …pe…

‘neva hoti na na hoti tathāgato paraṁ maraṇā’ti vā—

evāhaṁ bhagavati brahmacariyaṁ carissāmi;
I will live the spiritual life under him.

no ce me bhagavā byākarissati:
If he does not give me a straight answer on any of these points,

‘sassato loko’ti vā ‘asassato loko’ti vā …pe…

‘neva hoti na na hoti tathāgato paraṁ maraṇā’ti vā—

evāhaṁ sikkhaṁ paccakkhāya hīnāyāvattissāmī”ti.
I will reject the training and return to a lesser life.”

Atha kho āyasmā mālukyaputto sāyanhasamayaṁ paṭisallānā vuṭṭhito yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā mālukyaputto bhagavantaṁ etadavoca:
Then in the late afternoon, Māluṅkya came out of retreat and went to the Buddha. He bowed, sat down to one side, and told the Buddha of his thoughts. He then continued:

“Idha mayhaṁ, bhante, rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi—

yānimāni diṭṭhigatāni bhagavatā abyākatāni ṭhapitāni paṭikkhittāni:

‘sassato loko’tipi, ‘asassato loko’tipi …pe…

‘neva hoti na na hoti tathāgato paraṁ maraṇā’tipi—

tāni me bhagavā na byākaroti.

Yāni me bhagavā na byākaroti taṁ me na ruccati, taṁ me nakkhamati.

Sohaṁ bhagavantaṁ upasaṅkamitvā etamatthaṁ pucchissāmi.

Sace me bhagavā byākarissati:

‘sassato loko’ti vā, ‘asassato loko’ti vā …pe…

‘neva hoti na na hoti tathāgato paraṁ maraṇā’ti vā—

evāhaṁ bhagavati, brahmacariyaṁ carissāmi.

No ce me bhagavā byākarissati:

‘sassato loko’ti vā, ‘asassato loko’ti vā …pe…

‘neva hoti na na hoti tathāgato paraṁ maraṇā’ti vā—

evāhaṁ sikkhaṁ paccakkhāya hīnāyāvattissāmīti.

Sace bhagavā jānāti:
“If the Buddha knows

‘sassato loko’ti, ‘sassato loko’ti me bhagavā byākarotu;
that the world is eternal, please tell me.

sace bhagavā jānāti:
If you know

‘asassato loko’ti, ‘asassato loko’ti me bhagavā byākarotu.
that the world is not eternal, tell me.

No ce bhagavā jānāti:
If you don’t know

‘sassato loko’ti vā, ‘asassato loko’ti vā, ajānato kho pana apassato etadeva ujukaṁ hoti yadidaṁ:
whether the world is eternal or not, then it is straightforward to simply say:

‘na jānāmi, na passāmī’ti.
‘I neither know nor see.’

Sace bhagavā jānāti:
If you know

‘antavā loko’ti, ‘anantavā loko’ti me bhagavā byākarotu;
that the world is finite, or infinite; that the soul and the body are the same thing, or they are different things; that after death, a Realized One exists, or doesn’t exist, or both exists and doesn’t exist, or neither exists nor doesn’t exist, please tell me.

sace bhagavā jānāti:

‘anantavā loko’ti, ‘anantavā loko’ti me bhagavā byākarotu.

No ce bhagavā jānāti:

‘antavā loko’ti vā, ‘anantavā loko’ti vā, ajānato kho pana apassato etadeva ujukaṁ hoti yadidaṁ:

‘na jānāmi, na passāmī’ti.

Sace bhagavā jānāti:

‘taṁ jīvaṁ taṁ sarīran’ti, ‘taṁ jīvaṁ taṁ sarīran’ti me bhagavā byākarotu;

sace bhagavā jānāti:

‘aññaṁ jīvaṁ aññaṁ sarīran’ti, ‘aññaṁ jīvaṁ aññaṁ sarīran’ti me bhagavā byākarotu.

No ce bhagavā jānāti:

‘taṁ jīvaṁ taṁ sarīran’ti vā, ‘aññaṁ jīvaṁ aññaṁ sarīran’ti vā, ajānato kho pana apassato etadeva ujukaṁ hoti yadidaṁ:

‘na jānāmi, na passāmī’ti.

Sace bhagavā jānāti:

‘hoti tathāgato paraṁ maraṇā’ti, ‘hoti tathāgato paraṁ maraṇā’ti me bhagavā byākarotu;

sace bhagavā jānāti:

‘na hoti tathāgato paraṁ maraṇā’ti, ‘na hoti tathāgato paraṁ maraṇā’ti me bhagavā byākarotu.

No ce bhagavā jānāti:

‘hoti tathāgato paraṁ maraṇā’ti vā, ‘na hoti tathāgato paraṁ maraṇā’ti vā, ajānato kho pana apassato etadeva ujukaṁ hoti yadidaṁ:

‘na jānāmi na passāmī’ti.

Sace bhagavā jānāti:

‘hoti ca na ca hoti tathāgato paraṁ maraṇā’ti, ‘hoti ca na ca hoti tathāgato paraṁ maraṇā’ti me bhagavā byākarotu;

sace bhagavā jānāti:

‘neva hoti na na hoti tathāgato paraṁ maraṇā’ti, ‘neva hoti na na hoti tathāgato paraṁ maraṇā’ti me bhagavā byākarotu.

No ce bhagavā jānāti:
If you don’t know

‘hoti ca na ca hoti tathāgato paraṁ maraṇā’ti vā, ‘neva hoti na na hoti tathāgato paraṁ maraṇā’ti vā, ajānato kho pana apassato etadeva ujukaṁ hoti yadidaṁ:
any of these things, then it is straightforward to simply say:

‘na jānāmi, na passāmī’”ti.
‘I neither know nor see.’”

“Kiṁ nu tāhaṁ, mālukyaputta, evaṁ avacaṁ:
“What, Māluṅkyaputta, did I ever say to you:

‘ehi tvaṁ, mālukyaputta, mayi brahmacariyaṁ cara, ahaṁ te byākarissāmi:
‘Come, Māluṅkyaputta, live the spiritual life under me, and I will declare these things to you’?”

“sassato loko”ti vā, “asassato loko”ti vā, “antavā loko”ti vā, “anantavā loko”ti vā, “taṁ jīvaṁ taṁ sarīran”ti vā, “aññaṁ jīvaṁ aññaṁ sarīran”ti vā, “hoti tathāgato paraṁ maraṇā”ti vā, “na hoti tathāgato paraṁ maraṇā”ti vā, “hoti ca na ca hoti tathāgato paraṁ maraṇā”ti vā, “neva hoti na na hoti tathāgato paraṁ maraṇā”ti vā’”ti?

“No hetaṁ, bhante”.
“No, sir.”

“Tvaṁ vā pana maṁ evaṁ avaca:
“Or did you ever say to me:

‘ahaṁ, bhante, bhagavati brahmacariyaṁ carissāmi, bhagavā me byākarissati:
‘Sir, I will live the spiritual life under the Buddha, and the Buddha will declare these things to me’?”

“No hetaṁ, bhante”.
“No, sir.”

“Iti kira, mālukyaputta, nevāhaṁ taṁ vadāmi:
“So it seems that I did not say to you:

‘ehi tvaṁ, mālukyaputta, mayi brahmacariyaṁ cara, ahaṁ te byākarissāmi:
‘Come, Māluṅkyaputta, live the spiritual life under me, and I will declare these things to you.’

“sassato loko”ti vā, “asassato loko”ti vā …pe…

“neva hoti na na hoti tathāgato paraṁ maraṇāti vā”’ti;

napi kira maṁ tvaṁ vadesi:
And you never said to me:

‘ahaṁ, bhante, bhagavati brahmacariyaṁ carissāmi, bhagavā me byākarissati:
‘Sir, I will live the spiritual life under the Buddha, and the Buddha will declare these things to me.’

“sassato loko”ti vā “asassato loko”ti vā …pe…

“neva hoti na na hoti tathāgato paraṁ maraṇā”ti vā’ti.

Evaṁ sante, moghapurisa, ko santo kaṁ paccācikkhasi?
In that case, you silly man, are you really in a position to be abandoning anything?

Yo kho, mālukyaputta, evaṁ vadeyya:
Suppose someone were to say this:

‘na tāvāhaṁ bhagavati brahmacariyaṁ carissāmi yāva me bhagavā na byākarissati:
‘I will not live the spiritual life under the Buddha until the Buddha declares to me

“sassato loko”ti vā, “asassato loko”ti vā …pe…
that the world is eternal, or that the world is not eternal …

“neva hoti na na hoti tathāgato paraṁ maraṇā”ti vā’ti,
or that after death a Realized One neither exists nor doesn’t exist.’

abyākatameva taṁ, mālukyaputta, tathāgatena assa, atha so puggalo kālaṁ kareyya.
That would still remain undeclared by the Realized One, and meanwhile that person would die.

Seyyathāpi, mālukyaputta, puriso sallena viddho assa savisena gāḷhapalepanena.
Suppose a man was struck by an arrow thickly smeared with poison.

Tassa mittāmaccā ñātisālohitā bhisakkaṁ sallakattaṁ upaṭṭhapeyyuṁ.
His friends and colleagues, relatives and kin would get a field surgeon to treat him.

So evaṁ vadeyya:
But the man would say:

‘na tāvāhaṁ imaṁ sallaṁ āharissāmi yāva na taṁ purisaṁ jānāmi yenamhi viddho, khattiyo vā brāhmaṇo vā vesso vā suddo vā’ti;
‘I won’t pull out this arrow as long as I don’t know whether the man who wounded me was an aristocrat, a brahmin, a merchant, or a worker.’

so evaṁ vadeyya:
He’d say:

‘na tāvāhaṁ imaṁ sallaṁ āharissāmi yāva na taṁ purisaṁ jānāmi yenamhi viddho, evaṁnāmo evaṅgotto iti vā’ti;
‘I won’t pull out this arrow as long as I don’t know the following things about the man who wounded me: his name and clan;

so evaṁ vadeyya:

‘na tāvāhaṁ imaṁ sallaṁ āharissāmi yāva na taṁ purisaṁ jānāmi yenamhi viddho, dīgho vā rasso vā majjhimo vā’ti;
whether he’s tall, short, or medium;

so evaṁ vadeyya:

‘na tāvāhaṁ imaṁ sallaṁ āharissāmi yāva na taṁ purisaṁ jānāmi yenamhi viddho, kāḷo vā sāmo vā maṅguracchavī vā’ti;
whether his skin is black, brown, or tawny;

so evaṁ vadeyya:

‘na tāvāhaṁ imaṁ sallaṁ āharissāmi yāva na taṁ purisaṁ jānāmi yenamhi viddho, amukasmiṁ gāme vā nigame vā nagare vā’ti;
and what village, town, or city he comes from.

so evaṁ vadeyya:

‘na tāvāhaṁ imaṁ sallaṁ āharissāmi yāva na taṁ dhanuṁ jānāmi yenamhi viddho, yadi vā cāpo yadi vā kodaṇḍo’ti;
I won’t pull out this arrow as long as I don’t know whether the bow that wounded me is made of wood or cane;

so evaṁ vadeyya:

‘na tāvāhaṁ imaṁ sallaṁ āharissāmi yāva na taṁ jiyaṁ jānāmi yāyamhi viddho, yadi vā akkassa yadi vā saṇhassa yadi vā nhārussa yadi vā maruvāya yadi vā khīrapaṇṇino’ti;
whether the bow-string is made of swallow-wort fibre, sunn hemp fibre, sinew, sanseveria fibre, or spurge fibre;

so evaṁ vadeyya:

‘na tāvāhaṁ imaṁ sallaṁ āharissāmi yāva na taṁ kaṇḍaṁ jānāmi yenamhi viddho, yadi vā gacchaṁ yadi vā ropiman’ti;
whether the shaft is made from a bush or a plantation tree;

so evaṁ vadeyya:

‘na tāvāhaṁ imaṁ sallaṁ āharissāmi yāva na taṁ kaṇḍaṁ jānāmi yenamhi viddho, yassa pattehi vājitaṁ yadi vā gijjhassa yadi vā kaṅkassa yadi vā kulalassa yadi vā morassa yadi vā sithilahanuno’ti;
whether the shaft was fitted with feathers from a vulture, a heron, a hawk, a peacock, or a stork;

so evaṁ vadeyya:

‘na tāvāhaṁ imaṁ sallaṁ āharissāmi yāva na taṁ kaṇḍaṁ jānāmi yenamhi viddho, yassa nhārunā parikkhittaṁ yadi vā gavassa yadi vā mahiṁsassa yadi vā bheravassa yadi vā semhārassā’ti;
whether the shaft was bound with sinews of a cow, a buffalo, a swamp deer, or a gibbon;

so evaṁ vadeyya:

‘na tāvāhaṁ imaṁ sallaṁ āharissāmi yāva na taṁ sallaṁ jānāmi yenamhi viddho, yadi vā sallaṁ yadi vā khurappaṁ yadi vā vekaṇḍaṁ yadi vā nārācaṁ yadi vā vacchadantaṁ yadi vā karavīrapattan’ti—
and whether the arrowhead was spiked, razor-tipped, barbed, made of iron or a calf’s tooth, or lancet-shaped.’

aññātameva taṁ, mālukyaputta, tena purisena assa, atha so puriso kālaṁ kareyya.
That man would still not have learned these things, and meanwhile they’d die.

Evameva kho, mālukyaputta, yo evaṁ vadeyya:
In the same way, suppose someone was to say:

‘na tāvāhaṁ bhagavati brahmacariyaṁ carissāmi yāva me bhagavā na byākarissati:
‘I will not live the spiritual life under the Buddha until the Buddha declares to me

“sassato loko”ti vā “asassato loko”ti vā …pe…
that the world is eternal, or that the world is not eternal …

“neva hoti na na hoti tathāgato paraṁ maraṇā”ti vā’ti—
or that after death a Realized One neither exists nor doesn’t exist.’

abyākatameva taṁ, mālukyaputta, tathāgatena assa, atha so puggalo kālaṁ kareyya.
That would still remain undeclared by the Realized One, and meanwhile that person would die.

‘Sassato loko’ti, mālukyaputta, diṭṭhiyā sati brahmacariyavāso abhavissāti, evaṁ no.
It’s not true that if there were the view ‘the world is eternal’ there would be the living of the spiritual life.

‘Asassato loko’ti, mālukyaputta, diṭṭhiyā sati brahmacariyavāso abhavissāti, evampi no.
It’s not true that if there were the view ‘the world is not eternal’ there would be the living of the spiritual life.

‘Sassato loko’ti vā, mālukyaputta, diṭṭhiyā sati, ‘asassato loko’ti vā diṭṭhiyā sati attheva jāti, atthi jarā, atthi maraṇaṁ, santi sokaparidevadukkhadomanassupāyāsā;
When there is the view that the world is eternal or that the world is not eternal, there is rebirth, there is old age, there is death, and there is sorrow, lamentation, pain, sadness, and distress.

yesāhaṁ diṭṭheva dhamme nighātaṁ paññapemi.
And it is the defeat of these things in this very life that I advocate.

‘Antavā loko’ti, mālukyaputta, diṭṭhiyā sati brahmacariyavāso abhavissāti, evaṁ no.
It’s not true that if there were the view ‘the world is finite’ …

‘Anantavā loko’ti, mālukyaputta, diṭṭhiyā sati brahmacariyavāso abhavissāti, evampi no.
‘the world is infinite’ …

‘Antavā loko’ti vā, mālukyaputta, diṭṭhiyā sati, ‘anantavā loko’ti vā diṭṭhiyā sati attheva jāti, atthi jarā, atthi maraṇaṁ, santi sokaparidevadukkhadomanassupāyāsā;

yesāhaṁ diṭṭheva dhamme nighātaṁ paññapemi.

‘Taṁ jīvaṁ taṁ sarīran’ti, mālukyaputta, diṭṭhiyā sati brahmacariyavāso abhavissāti, evaṁ no.
‘the soul and the body are the same thing’ …

‘Aññaṁ jīvaṁ aññaṁ sarīran’ti, mālukyaputta, diṭṭhiyā sati brahmacariyavāso abhavissāti, evampi no.
‘the soul and the body are different things’ …

‘Taṁ jīvaṁ taṁ sarīran’ti vā, mālukyaputta, diṭṭhiyā sati, ‘aññaṁ jīvaṁ aññaṁ sarīran’ti vā diṭṭhiyā sati attheva jāti …pe…

nighātaṁ paññapemi.

‘Hoti tathāgato paraṁ maraṇā’ti, mālukyaputta, diṭṭhiyā sati brahmacariyavāso abhavissāti, evaṁ no.
‘a Realized One exists after death’ …

‘Na hoti tathāgato paraṁ maraṇā’ti, mālukyaputta, diṭṭhiyā sati brahmacariyavāso abhavissāti, evampi no.
‘a Realized One doesn’t exist after death’ …

‘Hoti tathāgato paraṁ maraṇā’ti vā, mālukyaputta, diṭṭhiyā sati, ‘na hoti tathāgato paraṁ maraṇā’ti vā diṭṭhiyā sati attheva jāti …pe…

yesāhaṁ diṭṭheva dhamme nighātaṁ paññapemi.

‘Hoti ca na ca hoti tathāgato paraṁ maraṇā’ti, mālukyaputta, diṭṭhiyā sati brahmacariyavāso abhavissāti, evaṁ no.
‘a Realized One both exists and doesn’t exist after death’ …

‘Neva hoti na na hoti tathāgato paraṁ maraṇā’ti, mālukyaputta, diṭṭhiyā sati brahmacariyavāso abhavissāti, evampi no.
‘a Realized One neither exists nor doesn’t exist after death’ there would be the living of the spiritual life.

‘Hoti ca na ca hoti tathāgato paraṁ maraṇā’ti, mālukyaputta, diṭṭhiyā sati, ‘neva hoti na na hoti tathāgato paraṁ maraṇā’ti vā diṭṭhiyā sati attheva jāti …pe…
When there are any of these views there is rebirth, there is old age, there is death, and there is sorrow, lamentation, pain, sadness, and distress.

yesāhaṁ diṭṭheva dhamme nighātaṁ paññapemi.
And it is the defeat of these things in this very life that I advocate.

Tasmātiha, mālukyaputta, abyākatañca me abyākatato dhāretha;
So, Māluṅkyaputta, you should remember what I have not declared as undeclared,

byākatañca me byākatato dhāretha.
and what I have declared as declared.

Kiñca, mālukyaputta, mayā abyākataṁ?
And what have I not declared?

‘Sassato loko’ti mālukyaputta, mayā abyākataṁ;
I have not declared the following: ‘the world is eternal,’

‘asassato loko’ti—
‘the world is not eternal,’

mayā abyākataṁ;

‘antavā loko’ti—
‘the world is finite,’

mayā abyākataṁ;

‘anantavā loko’ti—
‘the world is infinite,’

mayā abyākataṁ;

‘taṁ jīvaṁ taṁ sarīran’ti—
‘the soul and the body are the same thing,’

mayā abyākataṁ;

‘aññaṁ jīvaṁ aññaṁ sarīran’ti—
‘the soul and the body are different things,’

mayā abyākataṁ;

‘hoti tathāgato paraṁ maraṇā’ti—
‘a Realized One exists after death,’

mayā abyākataṁ;

‘na hoti tathāgato paraṁ maraṇā’ti—
‘a Realized One doesn’t exist after death,’

mayā abyākataṁ;

‘hoti ca na ca hoti tathāgato paraṁ maraṇā’ti—
‘a Realized One both exists and doesn’t exist after death,’

mayā abyākataṁ;

‘neva hoti na na hoti tathāgato paraṁ maraṇā’ti—
‘a Realized One neither exists nor doesn’t exist after death.’

mayā abyākataṁ.

Kasmā cetaṁ, mālukyaputta, mayā abyākataṁ?
And why haven’t I declared these things?

Na hetaṁ, mālukyaputta, atthasaṁhitaṁ na ādibrahmacariyakaṁ na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṁvattati.
Because they aren’t beneficial or relevant to the fundamentals of the spiritual life. They don’t lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment.

Tasmā taṁ mayā abyākataṁ.
That’s why I haven’t declared them.

Kiñca, mālukyaputta, mayā byākataṁ?
And what have I declared?

‘Idaṁ dukkhan’ti, mālukyaputta, mayā byākataṁ;
I have declared the following: ‘this is suffering,’

‘ayaṁ dukkhasamudayo’ti—
‘this is the origin of suffering,’

mayā byākataṁ;

‘ayaṁ dukkhanirodho’ti—
‘this is the cessation of suffering,’

mayā byākataṁ;

‘ayaṁ dukkhanirodhagāminī paṭipadā’ti—
‘this is the practice that leads to the cessation of suffering.’

mayā byākataṁ.

Kasmā cetaṁ, mālukyaputta, mayā byākataṁ?
And why have I declared these things?

Etañhi, mālukyaputta, atthasaṁhitaṁ etaṁ ādibrahmacariyakaṁ nibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṁvattati.
Because they are beneficial and relevant to the fundamentals of the spiritual life. They lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment.

Tasmā taṁ mayā byākataṁ.
That’s why I have declared them.

Tasmātiha, mālukyaputta, abyākatañca me abyākatato dhāretha;
So, Māluṅkyaputta, you should remember what I have not declared as undeclared,

byākatañca me byākatato dhārethā”ti.
and what I have declared as declared.”

Idamavoca bhagavā.
That is what the Buddha said.

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

Cūḷamālukyasuttaṁ niṭṭhitaṁ tatiyaṁ.

64. Mahāmālukyasutta
The Longer Discourse With Māluṅkya

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:

“dhāretha no tumhe, bhikkhave, mayā desitāni pañcorambhāgiyāni saṁyojanānī”ti?
“Mendicants, do you remember the five lower fetters that I taught?”

Evaṁ vutte, āyasmā mālukyaputto bhagavantaṁ etadavoca:
When he said this, Venerable Māluṅkyaputta said to him,

“ahaṁ kho, bhante, dhāremi bhagavatā desitāni pañcorambhāgiyāni saṁyojanānī”ti.
“Sir, I remember them.”

“Yathā kathaṁ pana tvaṁ, mālukyaputta, dhāresi mayā desitāni pañcorambhāgiyāni saṁyojanānī”ti?
“But how do you remember them?”

“Sakkāyadiṭṭhiṁ kho ahaṁ, bhante, bhagavatā orambhāgiyaṁ saṁyojanaṁ desitaṁ dhāremi;
“I remember the lower fetters taught by the Buddha as follows: identity view,

vicikicchaṁ kho ahaṁ, bhante, bhagavatā orambhāgiyaṁ saṁyojanaṁ desitaṁ dhāremi;
doubt,

sīlabbataparāmāsaṁ kho ahaṁ, bhante, bhagavatā orambhāgiyaṁ saṁyojanaṁ desitaṁ dhāremi;
misapprehension of precepts and observances,

kāmacchandaṁ kho ahaṁ, bhante, bhagavatā orambhāgiyaṁ saṁyojanaṁ desitaṁ dhāremi;
sensual desire,

byāpādaṁ kho ahaṁ, bhante, bhagavatā orambhāgiyaṁ saṁyojanaṁ desitaṁ dhāremi.
and ill will.

Evaṁ kho ahaṁ, bhante, dhāremi bhagavatā desitāni pañcorambhāgiyāni saṁyojanānī”ti.
That’s how I remember the five lower fetters taught by the Buddha.”

“Kassa kho nāma tvaṁ, mālukyaputta, imāni evaṁ pañcorambhāgiyāni saṁyojanāni desitāni dhāresi?
“Who on earth do you remember being taught the five lower fetters in that way?

Nanu, mālukyaputta, aññatitthiyā paribbājakā iminā taruṇūpamena upārambhena upārambhissanti?
Wouldn’t the wanderers who follow other paths fault you using the simile of the infant?

Daharassa hi, mālukyaputta, kumārassa mandassa uttānaseyyakassa sakkāyotipi na hoti, kuto panassa uppajjissati sakkāyadiṭṭhi?
For a little baby doesn’t even have a concept of ‘identity’, so how could identity view possibly arise in them?

Anusetvevassa sakkāyadiṭṭhānusayo.
Yet the underlying tendency to identity view still lies within them.

Daharassa hi, mālukyaputta, kumārassa mandassa uttānaseyyakassa dhammātipi na hoti, kuto panassa uppajjissati dhammesu vicikicchā?
A little baby doesn’t even have a concept of ‘teachings’, so how could doubt about the teachings possibly arise in them?

Anusetvevassa vicikicchānusayo.
Yet the underlying tendency to doubt still lies within them.

Daharassa hi, mālukyaputta, kumārassa mandassa uttānaseyyakassa sīlātipi na hoti, kuto panassa uppajjissati sīlesu sīlabbataparāmāso?
A little baby doesn’t even have a concept of ‘precepts’, so how could misapprehension of precepts and observances possibly arise in them?

Anusetvevassa sīlabbataparāmāsānusayo.
Yet the underlying tendency to misapprehension of precepts and observances still lies within them.

Daharassa hi, mālukyaputta, kumārassa mandassa uttānaseyyakassa kāmātipi na hoti, kuto panassa uppajjissati kāmesu kāmacchando?
A little baby doesn’t even have a concept of ‘sensual pleasures’, so how could desire for sensual pleasures possibly arise in them?

Anusetvevassa kāmarāgānusayo.
Yet the underlying tendency to sensual desire still lies within them.

Daharassa hi, mālukyaputta, kumārassa mandassa uttānaseyyakassa sattātipi na hoti, kuto panassa uppajjissati sattesu byāpādo?
A little baby doesn’t even have a concept of ‘sentient beings’, so how could ill will for sentient beings possibly arise in them?

Anusetvevassa byāpādānusayo.
Yet the underlying tendency to ill will still lies within them.

Nanu, mālukyaputta, aññatitthiyā paribbājakā iminā taruṇūpamena upārambhena upārambhissantī”ti?
Wouldn’t the wanderers who follow other paths fault you using the simile of the infant?”

Evaṁ vutte, āyasmā ānando bhagavantaṁ etadavoca:
When he said this, Venerable Ānanda said to the Buddha,

“etassa, bhagavā, kālo, etassa, sugata, kālo
“Now is the time, Blessed One! Now is the time, Holy One!

yaṁ bhagavā pañcorambhāgiyāni saṁyojanāni deseyya. Bhagavato sutvā bhikkhū dhāressantī”ti.
May the Buddha teach the five lower fetters. The mendicants will listen and remember it.”

“Tena hānanda, suṇāhi, sādhukaṁ manasi karohi; bhāsissāmī”ti.
“Well then, Ānanda, listen and pay close attention, I will speak.”

“Evaṁ, bhante”ti kho āyasmā ānando bhagavato paccassosi.
“Yes, sir,” Ānanda replied.

Bhagavā etadavoca:
The Buddha said this:

“Idhānanda, assutavā puthujjano ariyānaṁ adassāvī ariyadhammassa akovido ariyadhamme avinīto, sappurisānaṁ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto
“Ānanda, take an uneducated ordinary person who has not seen the noble ones, and is neither skilled nor trained in the teaching of the noble ones. They’ve not seen good persons, and are neither skilled nor trained in the teaching of the good persons.

sakkāyadiṭṭhipariyuṭṭhitena cetasā viharati sakkāyadiṭṭhiparetena;
Their heart is overcome and mired in identity view,

uppannāya ca sakkāyadiṭṭhiyā nissaraṇaṁ yathābhūtaṁ nappajānāti.
and they don’t truly understand the escape from identity view that has arisen.

Tassa sā sakkāyadiṭṭhi thāmagatā appaṭivinītā orambhāgiyaṁ saṁyojanaṁ.
That identity view is reinforced in them, not eliminated: it is a lower fetter.

Vicikicchāpariyuṭṭhitena cetasā viharati vicikicchāparetena;
Their heart is overcome and mired in doubt,

uppannāya ca vicikicchāya nissaraṇaṁ yathābhūtaṁ nappajānāti.
and they don’t truly understand the escape from doubt that has arisen.

Tassa sā vicikicchā thāmagatā appaṭivinītā orambhāgiyaṁ saṁyojanaṁ.
That doubt is reinforced in them, not eliminated: it is a lower fetter.

Sīlabbataparāmāsapariyuṭṭhitena cetasā viharati sīlabbataparāmāsaparetena;
Their heart is overcome and mired in misapprehension of precepts and observances,

uppannassa ca sīlabbataparāmāsassa nissaraṇaṁ yathābhūtaṁ nappajānāti.
and they don’t truly understand the escape from misapprehension of precepts and observances that has arisen.

Tassa so sīlabbataparāmāso thāmagato appaṭivinīto orambhāgiyaṁ saṁyojanaṁ.
That misapprehension of precepts and observances is reinforced in them, not eliminated: it is a lower fetter.

Kāmarāgapariyuṭṭhitena cetasā viharati kāmarāgaparetena;
Their heart is overcome and mired in sensual desire,

uppannassa ca kāmarāgassa nissaraṇaṁ yathābhūtaṁ nappajānāti.
and they don’t truly understand the escape from sensual desire that has arisen.

Tassa so kāmarāgo thāmagato appaṭivinīto orambhāgiyaṁ saṁyojanaṁ.
That sensual desire is reinforced in them, not eliminated: it is a lower fetter.

Byāpādapariyuṭṭhitena cetasā viharati byāpādaparetena;
Their heart is overcome and mired in ill will,

uppannassa ca byāpādassa nissaraṇaṁ yathābhūtaṁ nappajānāti.
and they don’t truly understand the escape from ill will that has arisen.

Tassa so byāpādo thāmagato appaṭivinīto orambhāgiyaṁ saṁyojanaṁ.
That ill will is reinforced in them, not eliminated: it is a lower fetter.

Sutavā ca kho, ānanda, ariyasāvako ariyānaṁ dassāvī ariyadhammassa kovido ariyadhamme suvinīto, sappurisānaṁ dassāvī sappurisadhammassa kovido sappurisadhamme suvinīto na sakkāyadiṭṭhipariyuṭṭhitena cetasā viharati na sakkāyadiṭṭhiparetena;
But an educated noble disciple has seen the noble ones, and is skilled and trained in the teaching of the noble ones. They’ve seen good persons, and are skilled and trained in the teaching of the good persons. Their heart is not overcome and mired in identity view,

uppannāya ca sakkāyadiṭṭhiyā nissaraṇaṁ yathābhūtaṁ pajānāti.
and they truly understand the escape from identity view that has arisen.

Tassa sā sakkāyadiṭṭhi sānusayā pahīyati.
That identity view, along with any underlying tendency to it, is given up in them.

Na vicikicchāpariyuṭṭhitena cetasā viharati na vicikicchāparetena;
Their heart is not overcome and mired in doubt,

uppannāya ca vicikicchāya nissaraṇaṁ yathābhūtaṁ pajānāti.
and they truly understand the escape from doubt that has arisen.

Tassa sā vicikicchā sānusayā pahīyati.
That doubt, along with any underlying tendency to it, is given up in them.

Na sīlabbataparāmāsapariyuṭṭhitena cetasā viharati na sīlabbataparāmāsaparetena;
Their heart is not overcome and mired in misapprehension of precepts and observances,

uppannassa ca sīlabbataparāmāsassa nissaraṇaṁ yathābhūtaṁ pajānāti.
and they truly understand the escape from misapprehension of precepts and observances that has arisen.

Tassa so sīlabbataparāmāso sānusayo pahīyati.
That misapprehension of precepts and observances, along with any underlying tendency to it, is given up in them.

Na kāmarāgapariyuṭṭhitena cetasā viharati na kāmarāgaparetena;
Their heart is not overcome and mired in sensual desire,

uppannassa ca kāmarāgassa nissaraṇaṁ yathābhūtaṁ pajānāti.
and they truly understand the escape from sensual desire that has arisen.

Tassa so kāmarāgo sānusayo pahīyati.
That sensual desire, along with any underlying tendency to it, is given up in them.

Na byāpādapariyuṭṭhitena cetasā viharati na byāpādaparetena;
Their heart is not overcome and mired in ill will,

uppannassa ca byāpādassa nissaraṇaṁ yathābhūtaṁ pajānāti.
and they truly understand the escape from ill will that has arisen.

Tassa so byāpādo sānusayo pahīyati.
That ill will, along with any underlying tendency to it, is given up in them.

Yo, ānanda, maggo yā paṭipadā pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ pahānāya taṁ maggaṁ taṁ paṭipadaṁ anāgamma pañcorambhāgiyāni saṁyojanāni ñassati vā dakkhati vā pajahissati vāti—netaṁ ṭhānaṁ vijjati.
There is a path and a practice for giving up the five lower fetters. It’s not possible to know or see or give up the five lower fetters without relying on that path and that practice.

Seyyathāpi, ānanda, mahato rukkhassa tiṭṭhato sāravato tacaṁ acchetvā phegguṁ acchetvā sāracchedo bhavissatīti—
Suppose there was a large tree standing with heartwood. It’s not possible to cut out the heartwood without having cut through the bark and the softwood.

netaṁ ṭhānaṁ vijjati;

evameva kho, ānanda, yo maggo yā paṭipadā pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ pahānāya taṁ maggaṁ taṁ paṭipadaṁ anāgamma pañcorambhāgiyāni saṁyojanāni ñassati vā dakkhati vā pajahissati vāti—netaṁ ṭhānaṁ vijjati.
In the same way, there is a path and a practice for giving up the five lower fetters. It’s not possible to know or see or give up the five lower fetters without relying on that path and that practice.

Yo ca kho, ānanda, maggo yā paṭipadā pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ pahānāya taṁ maggaṁ taṁ paṭipadaṁ āgamma pañcorambhāgiyāni saṁyojanāni ñassati vā dakkhati vā pajahissati vāti—ṭhānametaṁ vijjati.
There is a path and a practice for giving up the five lower fetters. It is possible to know and see and give up the five lower fetters by relying on that path and that practice.

Seyyathāpi, ānanda, mahato rukkhassa tiṭṭhato sāravato tacaṁ chetvā phegguṁ chetvā sāracchedo bhavissatīti—ṭhānametaṁ vijjati.
Suppose there was a large tree standing with heartwood. It is possible to cut out the heartwood after having cut through the bark and the softwood.

evameva kho, ānanda, yo maggo yā paṭipadā pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ pahānāya taṁ maggaṁ taṁ paṭipadaṁ āgamma pañcorambhāgiyāni saṁyojanāni ñassati vā dakkhati vā pajahissati vāti—ṭhānametaṁ vijjati.
In the same way, there is a path and a practice for giving up the five lower fetters. It is possible to know and see and give up the five lower fetters by relying on that path and that practice.

Seyyathāpi, ānanda, gaṅgā nadī pūrā udakassa samatittikā kākapeyyā.
Suppose the river Ganges was full to the brim so a crow could drink from it.

Atha dubbalako puriso āgaccheyya:
Then along comes a feeble person, who thinks:

‘ahaṁ imissā gaṅgāya nadiyā tiriyaṁ bāhāya sotaṁ chetvā sotthinā pāraṁ gacchissāmī’ti;
‘By swimming with my arms I’ll safely cross over to the far shore of the Ganges.’

so na sakkuṇeyya gaṅgāya nadiyā tiriyaṁ bāhāya sotaṁ chetvā sotthinā pāraṁ gantuṁ.
But they’re not able to do so.

Evameva kho, ānanda, yesaṁ kesañci sakkāyanirodhāya dhamme desiyamāne cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccati;
In the same way, when the Dhamma is being taught for the cessation of identity view, someone whose mind isn’t eager, confident, settled, and decided

seyyathāpi so dubbalako puriso evamete daṭṭhabbā.
should be regarded as being like that feeble person.

Seyyathāpi, ānanda, gaṅgā nadī pūrā udakassa samatittikā kākapeyyā.
Suppose the river Ganges was full to the brim so a crow could drink from it.

Atha balavā puriso āgaccheyya:
Then along comes a strong person, who thinks:

‘ahaṁ imissā gaṅgāya nadiyā tiriyaṁ bāhāya sotaṁ chetvā sotthinā pāraṁ gacchissāmī’ti;
‘By swimming with my arms I’ll safely cross over to the far shore of the Ganges.’

so sakkuṇeyya gaṅgāya nadiyā tiriyaṁ bāhāya sotaṁ chetvā sotthinā pāraṁ gantuṁ.
And they are able to do so.

Evameva kho, ānanda, yesaṁ kesañci sakkāyanirodhāya dhamme desiyamāne cittaṁ pakkhandati pasīdati santiṭṭhati vimuccati;
In the same way, when the Dhamma is being taught for the cessation of identity view, someone whose mind is eager, confident, settled, and decided

seyyathāpi so balavā puriso evamete daṭṭhabbā.
should be regarded as being like that strong person.

Katamo cānanda, maggo, katamā paṭipadā pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ pahānāya?
And what, Ānanda, is the path and the practice for giving up the five lower fetters?

Idhānanda, bhikkhu upadhivivekā akusalānaṁ dhammānaṁ pahānā sabbaso kāyaduṭṭhullānaṁ paṭippassaddhiyā vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati.
It’s when a mendicant—due to the seclusion from attachments, the giving up of unskillful qualities, and the complete settling of physical discomfort—quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected.

So yadeva tattha hoti rūpagataṁ vedanāgataṁ saññāgataṁ saṅkhāragataṁ viññāṇagataṁ te dhamme aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato samanupassati.
They contemplate the phenomena there—included in form, feeling, perception, choices, and consciousness—as impermanent, as suffering, as diseased, as an abscess, as a dart, as misery, as an affliction, as alien, as falling apart, as empty, as not-self.

So tehi dhammehi cittaṁ paṭivāpeti.
They turn their mind away from those things,

So tehi dhammehi cittaṁ paṭivāpetvā amatāya dhātuyā cittaṁ upasaṁharati:
and apply it to the deathless element:

‘etaṁ santaṁ etaṁ paṇītaṁ yadidaṁ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānan’ti.
‘This is peaceful; this is sublime—that is, the stilling of all activities, the letting go of all attachments, the ending of craving, cessation, extinguishment.’

So tattha ṭhito āsavānaṁ khayaṁ pāpuṇāti;
Abiding in that they attain the ending of defilements.

no ce āsavānaṁ khayaṁ pāpuṇāti teneva dhammarāgena tāya dhammanandiyā pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātiko hoti, tattha parinibbāyī, anāvattidhammo tasmā lokā.
If they don’t attain the ending of defilements, with the ending of the five lower fetters they’re reborn spontaneously, because of their passion and love for that meditation. They are extinguished there, and are not liable to return from that world.

Ayampi kho, ānanda, maggo ayaṁ paṭipadā pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ pahānāya.
This is the path and the practice for giving up the five lower fetters.

Puna caparaṁ, ānanda, bhikkhu vitakkavicārānaṁ vūpasamā …pe… dutiyaṁ jhānaṁ upasampajja viharati …pe…
Furthermore, as the placing of the mind and keeping it connected are stilled, a mendicant enters and remains in the second absorption …

tatiyaṁ jhānaṁ …pe…
third absorption …

catutthaṁ jhānaṁ upasampajja viharati.
fourth absorption.

So yadeva tattha hoti rūpagataṁ vedanāgataṁ saññāgataṁ saṅkhāragataṁ viññāṇagataṁ …
They contemplate the phenomena there as impermanent …

pe…
They turn their mind away from those things …

anāvattidhammo tasmā lokā.
If they don’t attain the ending of defilements, they’re reborn spontaneously … and are not liable to return from that world.

Ayampi kho, ānanda, maggo ayaṁ paṭipadā pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ pahānāya.
This too is the path and the practice for giving up the five lower fetters.

Puna caparaṁ, ānanda, bhikkhu sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṁ upasampajja viharati.
Furthermore, a mendicant, going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, enters and remains in the dimension of infinite space.

So yadeva tattha hoti vedanāgataṁ saññāgataṁ saṅkhāragataṁ viññāṇagataṁ …
They contemplate the phenomena there as impermanent …

pe…
They turn their mind away from those things …

anāvattidhammo tasmā lokā.
If they don’t attain the ending of defilements, they’re reborn spontaneously … and are not liable to return from that world.

Ayampi kho, ānanda, maggo ayaṁ paṭipadā pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ pahānāya.
This too is the path and the practice for giving up the five lower fetters.

Puna caparaṁ, ānanda, bhikkhu sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanaṁ upasampajja viharati.
Furthermore, a mendicant, going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, enters and remains in the dimension of infinite consciousness.

So yadeva tattha hoti vedanāgataṁ saññāgataṁ saṅkhāragataṁ viññāṇagataṁ …
They contemplate the phenomena there as impermanent …

pe…
They turn their mind away from those things …

anāvattidhammo tasmā lokā.
If they don’t attain the ending of defilements, they’re reborn spontaneously … and are not liable to return from that world.

Ayampi kho, ānanda, maggo ayaṁ paṭipadā pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ pahānāya.
This too is the path and the practice for giving up the five lower fetters.

Puna caparaṁ, ānanda, bhikkhu sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharati.
Furthermore, a mendicant, going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, enters and remains in the dimension of nothingness.

So yadeva tattha hoti vedanāgataṁ saññāgataṁ saṅkhāragataṁ viññāṇagataṁ …
They contemplate the phenomena there as impermanent …

pe…
They turn their mind away from those things …

anāvattidhammo tasmā lokā.
If they don’t attain the ending of defilements, they’re reborn spontaneously … and are not liable to return from that world.

Ayampi kho, ānanda, maggo ayaṁ paṭipadā pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ pahānāyā”ti.
This too is the path and the practice for giving up the five lower fetters.”

“Eso ce, bhante, maggo esā paṭipadā pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ pahānāya, atha kiñcarahi idhekacce bhikkhū cetovimuttino ekacce bhikkhū paññāvimuttino”ti?
“Sir, if this is the path and the practice for giving up the five lower fetters, how come some mendicants here are released in heart while others are released by wisdom?”

“Ettha kho panesāhaṁ, ānanda, indriyavemattataṁ vadāmī”ti.
“In that case, I say it is the diversity of their faculties.”

Idamavoca bhagavā.
That is what the Buddha said.

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

Mahāmālukyasuttaṁ niṭṭhitaṁ catutthaṁ.

65. Bhaddālisutta
With Bhaddāli

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:

“Ahaṁ kho, bhikkhave, ekāsanabhojanaṁ bhuñjāmi;
“Mendicants, I eat my food in one sitting per day.

ekāsanabhojanaṁ kho, ahaṁ, bhikkhave, bhuñjamāno appābādhatañca sañjānāmi appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañca.
Doing so, I find that I’m healthy and well, nimble, strong, and living comfortably.

Etha, tumhepi, bhikkhave, ekāsanabhojanaṁ bhuñjatha;
You too should eat your food in one sitting per day.

ekāsanabhojanaṁ kho, bhikkhave, tumhepi bhuñjamānā appābādhatañca sañjānissatha appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañcā”ti.
Doing so, you’ll find that you’re healthy and well, nimble, strong, and living comfortably.”

Evaṁ vutte, āyasmā bhaddāli bhagavantaṁ etadavoca:
When he said this, Venerable Bhaddāli said to the Buddha,

“ahaṁ kho, bhante, na ussahāmi ekāsanabhojanaṁ bhuñjituṁ;
“Sir, I’m not going to try to eat my food in one sitting per day.

ekāsanabhojanañhi me, bhante, bhuñjato siyā kukkuccaṁ, siyā vippaṭisāro”ti.
For when eating once a day I might feel remorse and regret.”

“Tena hi tvaṁ, bhaddāli, yattha nimantito assasi tattha ekadesaṁ bhuñjitvā ekadesaṁ nīharitvāpi bhuñjeyyāsi.
“Well then, Bhaddāli, eat one part of the meal in the place where you’re invited, and bring the rest back to eat.

Evampi kho tvaṁ, bhaddāli, bhuñjamāno ekāsano yāpessasī”ti.
Eating this way, too, you will sustain yourself.”

“Evampi kho ahaṁ, bhante, na ussahāmi bhuñjituṁ;
“Sir, I’m not going to try to eat that way, either.

evampi hi me, bhante, bhuñjato siyā kukkuccaṁ, siyā vippaṭisāro”ti.
For when eating that way I might also feel remorse and regret.”

Atha kho āyasmā bhaddāli bhagavatā sikkhāpade paññāpiyamāne bhikkhusaṅghe sikkhaṁ samādiyamāne anussāhaṁ pavedesi.
Then, as this rule was being laid down by the Buddha and the Saṅgha was undertaking it, Bhaddāli announced he would not try to keep it.

Atha kho āyasmā bhaddāli sabbaṁ taṁ temāsaṁ na bhagavato sammukhībhāvaṁ adāsi, yathā taṁ satthusāsane sikkhāya aparipūrakārī.
Then for the whole of that three months Bhaddāli did not present himself in the presence of the Buddha, as happens when someone doesn’t fulfill the training according to the Teacher’s instructions.

Tena kho pana samayena sambahulā bhikkhū bhagavato cīvarakammaṁ karonti—
At that time several mendicants were making a robe for the Buddha, thinking that

niṭṭhitacīvaro bhagavā temāsaccayena cārikaṁ pakkamissatīti.
when his robe was finished and the three months of the rains residence had passed the Buddha would set out wandering.

Atha kho āyasmā bhaddāli yena te bhikkhū tenupasaṅkami; upasaṅkamitvā tehi bhikkhūhi saddhiṁ sammodi.
Then Bhaddāli went up to those mendicants, and exchanged greetings with them.

Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho āyasmantaṁ bhaddāliṁ te bhikkhū etadavocuṁ:
When the greetings and polite conversation were over, he sat down to one side. The mendicants said to Bhaddāli,

“idaṁ kho, āvuso bhaddāli, bhagavato cīvarakammaṁ karīyati.
“Reverend Bhaddāli, this robe is being made for the Buddha.

Niṭṭhitacīvaro bhagavā temāsaccayena cārikaṁ pakkamissati.
When it’s finished and the three months of the rains residence have passed the Buddha will set out wandering.

Iṅghāvuso bhaddāli, etaṁ dosakaṁ sādhukaṁ manasi karohi, mā te pacchā dukkarataraṁ ahosī”ti.
Come on, Bhaddāli, learn your lesson. Don’t make it hard for yourself later on.”

“Evamāvuso”ti kho āyasmā bhaddāli tesaṁ bhikkhūnaṁ paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā bhaddāli bhagavantaṁ etadavoca:
“Yes, reverends,” Bhaddāli replied. He went to the Buddha, bowed, sat down to one side, and said to him,

“accayo maṁ, bhante, accagamā yathābālaṁ yathāmūḷhaṁ yathāakusalaṁ, yohaṁ bhagavatā sikkhāpade paññāpiyamāne bhikkhusaṅghe sikkhaṁ samādiyamāne anussāhaṁ pavedesiṁ.
“I have made a mistake, sir. It was foolish, stupid, and unskillful of me that, as this rule was being laid down by the Buddha and the Saṅgha was undertaking it, I announced I would not try to keep it.

Tassa me, bhante, bhagavā accayaṁ accayato paṭiggaṇhātu āyatiṁ saṁvarāyā”ti.
Please, sir, accept my mistake for what it is, so I will restrain myself in future.”

“Taggha tvaṁ, bhaddāli, accayo accagamā yathābālaṁ yathāmūḷhaṁ yathāakusalaṁ, yaṁ tvaṁ mayā sikkhāpade paññāpiyamāne bhikkhusaṅghe sikkhaṁ samādiyamāne anussāhaṁ pavedesi.
“Indeed, Bhaddāli, you made a mistake. It was foolish, stupid, and unskillful of you that, as this rule was being laid down by the Buddha and the Saṅgha was undertaking it, you announced you would not try to keep it.

Samayopi kho te, bhaddāli, appaṭividdho ahosi:
And you didn’t realize this situation:

‘bhagavā kho sāvatthiyaṁ viharati, bhagavāpi maṁ jānissati—
‘The Buddha is staying in Sāvatthī, and he’ll know me

bhaddāli nāma bhikkhu satthusāsane sikkhāya aparipūrakārī’ti.
as the mendicant named Bhaddāli who doesn’t fulfill the training according to the Teacher’s instructions.’

Ayampi kho te, bhaddāli, samayo appaṭividdho ahosi.

Samayopi kho te, bhaddāli, appaṭividdho ahosi:
And you didn’t realize this situation:

‘sambahulā kho bhikkhū sāvatthiyaṁ vassaṁ upagatā, tepi maṁ jānissanti—
‘Several monks have commenced the rains retreat in Sāvatthī …

bhaddāli nāma bhikkhu satthusāsane sikkhāya aparipūrakārī’ti.

Ayampi kho te, bhaddāli, samayo appaṭividdho ahosi.

Samayopi kho te, bhaddāli, appaṭividdho ahosi:

‘sambahulā kho bhikkhuniyo sāvatthiyaṁ vassaṁ upagatā, tāpi maṁ jānissanti—
several nuns have commenced the rains retreat in Sāvatthī …

bhaddāli nāma bhikkhu satthusāsane sikkhāya aparipūrakārī’ti.

Ayampi kho te, bhaddāli, samayo appaṭividdho ahosi.

Samayopi kho te, bhaddāli, appaṭividdho ahosi:

‘sambahulā kho upāsakā sāvatthiyaṁ paṭivasanti, tepi maṁ jānissanti—
several laymen reside in Sāvatthī …

bhaddāli nāma bhikkhu satthusāsane sikkhāya aparipūrakārī’ti.

Ayampi kho te, bhaddāli, samayo appaṭividdho ahosi.

Samayopi kho te, bhaddāli, appaṭividdho ahosi:

‘sambahulā kho upāsikā sāvatthiyaṁ paṭivasanti, tāpi maṁ jānissanti—
several laywomen reside in Sāvatthī, and they’ll know me

bhaddāli nāma bhikkhu satthusāsane sikkhāya aparipūrakārī’ti.
as the mendicant named Bhaddāli who doesn’t fulfill the training according to the Teacher’s instructions. …

Ayampi kho te, bhaddāli, samayo appaṭividdho ahosi.

Samayopi kho te, bhaddāli, appaṭividdho ahosi:

‘sambahulā kho nānātitthiyā samaṇabrāhmaṇā sāvatthiyaṁ vassaṁ upagatā, tepi maṁ jānissanti—
Several ascetics and brahmins who follow various other paths have commenced the rains retreat in Sāvatthī, and they’ll know me

bhaddāli nāma bhikkhu samaṇassa gotamassa sāvako theraññataro bhikkhu sāsane sikkhāya aparipūrakārī’ti.
as the mendicant named Bhaddāli, one of the senior disciples of Gotama, who doesn’t fulfill the training according to the Teacher’s instructions.’

Ayampi kho te, bhaddāli, samayo appaṭividdho ahosī”ti.
You also didn’t realize this situation.”

“Accayo maṁ, bhante, accagamā yathābālaṁ yathāmūḷhaṁ yathāakusalaṁ, yohaṁ bhagavatā sikkhāpade paññāpiyamāne bhikkhusaṅghe sikkhaṁ samādiyamāne anussāhaṁ pavedesiṁ.
“I made a mistake, sir. It was foolish, stupid, and unskillful of me that, as this rule was being laid down by the Buddha and the Saṅgha was undertaking it, I announced I would not try to keep it.

Tassa me, bhante, bhagavā accayaṁ accayato paṭiggaṇhātu āyatiṁ saṁvarāyā”ti.
Please, sir, accept my mistake for what it is, so I will restrain myself in future.”

Taṁ kiṁ maññasi, bhaddāli,
What do you think, Bhaddāli?

idhassa bhikkhu ubhatobhāgavimutto, tamahaṁ evaṁ vadeyyaṁ:
Suppose I was to say this to a mendicant who is freed both ways:

‘ehi me tvaṁ, bhikkhu, paṅke saṅkamo hohī’ti, api nu kho so saṅkameyya vā aññena vā kāyaṁ sannāmeyya, ‘no’ti vā vadeyyā”ti?
‘Please, mendicant, be a bridge for me to cross over the mud.’ Would they cross over themselves, or struggle to get out of it, or just say no?”

“No hetaṁ, bhante”.
“No, sir.”

“Taṁ kiṁ maññasi, bhaddāli,
“What do you think, Bhaddāli?

idhassa bhikkhu paññāvimutto …
Suppose I was to say the same thing to a mendicant who is freed by wisdom,

kāyasakkhi …
or a personal witness,

diṭṭhippatto …
or attained to view,

saddhāvimutto …
or freed by faith,

dhammānusārī …
or a follower of the teachings,

saddhānusārī, tamahaṁ evaṁ vadeyyaṁ:
or a follower by faith:

“No hetaṁ, bhante”.
“No, sir.”

“Taṁ kiṁ maññasi, bhaddāli,
“What do you think, Bhaddāli?

api nu tvaṁ, bhaddāli, tasmiṁ samaye ubhatobhāgavimutto vā hosi paññāvimutto vā kāyasakkhi vā diṭṭhippatto vā saddhāvimutto vā dhammānusārī vā saddhānusārī vā”ti?
At that time were you freed both ways, freed by wisdom, a personal witness, attained to view, freed by faith, a follower of the teachings, or a follower by faith?”

“No hetaṁ, bhante”.
“No, sir.”

“Nanu tvaṁ, bhaddāli, tasmiṁ samaye ritto tuccho aparaddho”ti?
“Weren’t you void, hollow, and mistaken?”

“Evaṁ, bhante.
“Yes, sir.”

Accayo maṁ, bhante, accagamā yathābālaṁ yathāmūḷhaṁ yathāakusalaṁ, yohaṁ bhagavatā sikkhāpade paññāpiyamāne bhikkhusaṅghe sikkhaṁ samādiyamāne anussāhaṁ pavedesiṁ.
“I made a mistake, sir. …

Tassa me, bhante, bhagavā accayaṁ accayato paṭiggaṇhātu āyatiṁ saṁvarāyā”ti.
Please, sir, accept my mistake for what it is, so I will restrain myself in future.”

Yato ca kho tvaṁ, bhaddāli, accayaṁ accayato disvā yathādhammaṁ paṭikarosi, taṁ te mayaṁ paṭiggaṇhāma.
But since you have recognized your mistake for what it is, and have dealt with it properly, I accept it.

Vuddhihesā, bhaddāli, ariyassa vinaye yo accayaṁ accayato disvā yathādhammaṁ paṭikaroti, āyatiṁ saṁvaraṁ āpajjati.
For it is growth in the training of the noble one to recognize a mistake for what it is, deal with it properly, and commit to restraint in the future.

Idha, bhaddāli, ekacco bhikkhu satthusāsane sikkhāya aparipūrakārī hoti.
Bhaddāli, take a mendicant who doesn’t fulfill the training according to the Teacher’s instructions.

Tassa evaṁ hoti:
They think,

‘yannūnāhaṁ vivittaṁ senāsanaṁ bhajeyyaṁ araññaṁ rukkhamūlaṁ pabbataṁ kandaraṁ giriguhaṁ susānaṁ vanapatthaṁ abbhokāsaṁ palālapuñjaṁ.
‘Why don’t I frequent a secluded lodging—a wilderness, the root of a tree, a hill, a ravine, a mountain cave, a charnel ground, a forest, the open air, a heap of straw.

Appeva nāmāhaṁ uttari manussadhammā alamariyañāṇadassanavisesaṁ sacchikareyyan’ti.
Hopefully I’ll realize a superhuman distinction in knowledge and vision worthy of the noble ones.’

So vivittaṁ senāsanaṁ bhajati araññaṁ rukkhamūlaṁ pabbataṁ kandaraṁ giriguhaṁ susānaṁ vanapatthaṁ abbhokāsaṁ palālapuñjaṁ.
So they frequent a secluded lodging.

Tassa tathāvūpakaṭṭhassa viharato satthāpi upavadati, anuviccapi viññū sabrahmacārī upavadanti, devatāpi upavadanti, attāpi attānaṁ upavadati.
While they’re living withdrawn, they’re reprimanded by the Teacher, by sensible spiritual companions after examination, by deities, and by themselves.

So satthārāpi upavadito, anuviccapi viññūhi sabrahmacārīhi upavadito, devatāhipi upavadito, attanāpi attānaṁ upavadito na uttari manussadhammā alamariyañāṇadassanavisesaṁ sacchikaroti.
Being reprimanded in this way, they don’t realize any superhuman distinction in knowledge and vision worthy of the noble ones.

Taṁ kissa hetu?
Why is that?

Evañhi taṁ, bhaddāli, hoti yathā taṁ satthusāsane sikkhāya aparipūrakārissa.
Because that’s how it is when someone doesn’t fulfill the training according to the Teacher’s instructions.

Idha pana, bhaddāli, ekacco bhikkhu satthusāsane sikkhāya paripūrakārī hoti.
But take a mendicant who does fulfill the training according to the Teacher’s instructions.

Tassa evaṁ hoti:
They think,

Appeva nāmāhaṁ uttari manussadhammā alamariyañāṇadassanavisesaṁ sacchikareyyan’ti.
Hopefully I’ll realize a superhuman distinction in knowledge and vision worthy of the noble ones.’

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

Tassa tathāvūpakaṭṭhassa viharato satthāpi na upavadati, anuviccapi viññū sabrahmacārī na upavadanti, devatāpi na upavadanti, attāpi attānaṁ na upavadati.
While they’re living withdrawn, they’re not reprimanded by the Teacher, by sensible spiritual companions after examination, by deities, or by themselves.

So satthārāpi anupavadito, anuviccapi viññūhi sabrahmacārīhi anupavadito, devatāhipi anupavadito, attanāpi attānaṁ anupavadito uttari manussadhammā alamariyañāṇadassanavisesaṁ sacchikaroti.
Not being reprimanded in this way, they realize a superhuman distinction in knowledge and vision worthy of the noble ones.

So vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati.
Quite secluded from sensual pleasures, secluded from unskillful qualities, they enter and remain in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected.

Taṁ kissa hetu?
Why is that?

Evañhi taṁ, bhaddāli, hoti yathā taṁ satthusāsane sikkhāya paripūrakārissa.
Because that’s what happens when someone fulfills the training according to the Teacher’s instructions.

Puna caparaṁ, bhaddāli, bhikkhu vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharati.
Furthermore, as the placing of the mind and keeping it connected are stilled, a mendicant enters and remains in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and confidence, and unified mind, without placing the mind and keeping it connected.

Taṁ kissa hetu?
Why is that?

Evañhi taṁ, bhaddāli, hoti yathā taṁ satthusāsane sikkhāya paripūrakārissa.
Because that’s what happens when someone fulfills the training according to the Teacher’s instructions.

Puna caparaṁ, bhaddāli, bhikkhu pītiyā ca virāgā upekkhako ca viharati, sato ca sampajāno sukhañca kāyena paṭisaṁvedeti, yaṁ taṁ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti tatiyaṁ jhānaṁ upasampajja viharati.
Furthermore, with the fading away of rapture, a mendicant enters and remains in the third absorption, where they meditate with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’

Taṁ kissa hetu?
Why is that?

Evañhi taṁ, bhaddāli, hoti yathā taṁ satthusāsane sikkhāya paripūrakārissa.
Because that’s what happens when someone fulfills the training according to the Teacher’s instructions.

Puna caparaṁ, bhaddāli, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati.
Furthermore, giving up pleasure and pain, and ending former happiness and sadness, a mendicant enters and remains in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness.

Taṁ kissa hetu?
Why is that?

Evañhi taṁ, bhaddāli, hoti yathā taṁ satthusāsane sikkhāya paripūrakārissa.
Because that’s what happens when someone fulfills the training according to the Teacher’s instructions.

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. … They recollect their many kinds of past lives, with features and details.

Taṁ kissa hetu?
Why is that?

Evañhi taṁ, bhaddāli, hoti yathā taṁ satthusāsane sikkhāya paripūrakārissa.
Because that’s what happens when someone fulfills the training according to the Teacher’s instructions.

So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṁ cutūpapātañāṇāya cittaṁ abhininnāmeti.
When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they extend it toward knowledge of the death and rebirth of sentient beings.

So dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāti: ‘ime vata bhonto sattā kāyaduccaritena samannāgatā …pe… vinipātaṁ nirayaṁ upapannā; ime vā pana bhonto sattā kāyasucaritena samannāgatā …pe… sugatiṁ saggaṁ lokaṁ upapannā’ti iti dibbena cakkhunā visuddhena atikkantamānusakena …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: ‘These dear beings did bad things by way of body, speech, and mind. … They’re reborn in the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. … they’re reborn in a good place, a heavenly realm.’ And so, with clairvoyance that is purified and superhuman … they understand how sentient beings are reborn according to their deeds.

Taṁ kissa hetu?
Why is that?

Evañhi taṁ, bhaddāli, hoti yathā taṁ satthusāsane sikkhāya paripūrakārissa.
Because that’s what happens when someone fulfills the training according to the Teacher’s instructions.

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.’

Taṁ kissa hetu?
Why is that?

Evañhi taṁ, bhaddāli, hoti yathā taṁ satthusāsane sikkhāya paripūrakārissā”ti.
Because that’s what happens when someone fulfills the training according to the Teacher’s instructions.”

Evaṁ vutte, āyasmā bhaddāli bhagavantaṁ etadavoca:
When he said this, Venerable Bhaddāli said to the Buddha,

“ko nu kho, bhante, hetu, ko paccayo yena midhekaccaṁ bhikkhuṁ pasayha pasayha kāraṇaṁ karonti?
“What is the cause, sir, what is the reason why they punish some monk, repeatedly pressuring him?

Ko pana, bhante, hetu, ko paccayo yena midhekaccaṁ bhikkhuṁ no tathā pasayha pasayha kāraṇaṁ karontī”ti?
And what is the cause, what is the reason why they don’t similarly punish another monk, repeatedly pressuring him?”

“Idha, bhaddāli, ekacco bhikkhu abhiṇhāpattiko hoti āpattibahulo.
“Take a monk who is a frequent offender with many offenses.

So bhikkhūhi vuccamāno aññenaññaṁ paṭicarati, bahiddhā kathaṁ apanāmeti, kopañca dosañca appaccayañca pātukaroti, na sammā vattati, na lomaṁ pāteti, na netthāraṁ vattati, ‘yena saṅgho attamano hoti taṁ karomī’ti nāha.
When admonished by the monks, he dodges the issue, distracting the discussion with irrelevant points. He displays annoyance, hate, and bitterness. He doesn’t proceed properly, he doesn’t fall in line, he doesn’t proceed to get past it, and he doesn’t say: ‘I’ll do what pleases the Saṅgha.’

Tatra, bhaddāli, bhikkhūnaṁ evaṁ hoti:
In such a case, the monks say:

‘ayaṁ kho, āvuso, bhikkhu abhiṇhāpattiko āpattibahulo.
‘Reverends, this monk is a frequent offender, with many offenses.

So bhikkhūhi vuccamāno aññenaññaṁ paṭicarati, bahiddhā kathaṁ apanāmeti, kopañca dosañca appaccayañca pātukaroti, na sammā vattati, na lomaṁ pāteti, na netthāraṁ vattati, “yena saṅgho attamano hoti taṁ karomī”ti nāha.
When admonished by the monks, he dodges the issue, distracting the discussion with irrelevant points. He displays annoyance, hate, and bitterness. He doesn’t proceed properly, he doesn’t fall in line, he doesn’t proceed to get past it, and he doesn’t say: “I’ll do what pleases the Saṅgha.”

Sādhu vatāyasmanto imassa bhikkhuno tathā tathā upaparikkhatha yathāssidaṁ adhikaraṇaṁ na khippameva vūpasameyyā’ti.
It’d be good for the venerables to examine this monk in such a way that this disciplinary issue is not quickly settled.’

Tassa kho evaṁ, bhaddāli, bhikkhuno bhikkhū tathā tathā upaparikkhanti yathāssidaṁ adhikaraṇaṁ na khippameva vūpasammati.
And that’s what they do.

Idha pana, bhaddāli, ekacco bhikkhu abhiṇhāpattiko hoti āpattibahulo.
Take some other monk who is a frequent offender with many offenses.

So bhikkhūhi vuccamāno nāññenaññaṁ paṭicarati, bahiddhā kathaṁ na apanāmeti, na kopañca dosañca appaccayañca pātukaroti, sammā vattati, lomaṁ pāteti, netthāraṁ vattati, ‘yena saṅgho attamano hoti taṁ karomī’ti āha.
When admonished by the monks, he doesn’t dodge the issue, distracting the discussion with irrelevant points. He doesn’t display annoyance, hate, and bitterness. He proceeds properly, he falls in line, he proceeds to get past it, and he says: ‘I’ll do what pleases the Saṅgha.’

Tatra, bhaddāli, bhikkhūnaṁ evaṁ hoti:
In such a case, the monks say:

‘ayaṁ kho, āvuso, bhikkhu abhiṇhāpattiko āpattibahulo.
‘Reverends, this monk is a frequent offender, with many offenses.

So bhikkhūhi vuccamāno nāññenaññaṁ paṭicarati, bahiddhā kathaṁ na apanāmeti, na kopañca dosañca appaccayañca pātukaroti, sammā vattati, lomaṁ pāteti, netthāraṁ vattati, “yena saṅgho attamano hoti taṁ karomī”ti āha.
When admonished by the monks, he doesn’t dodge the issue, distracting the discussion with irrelevant points. He doesn’t display annoyance, hate, and bitterness. He proceeds properly, he falls in line, he proceeds to get past it, and he says: ‘I’ll do what pleases the Saṅgha.’

Sādhu vatāyasmanto, imassa bhikkhuno tathā tathā upaparikkhatha yathāssidaṁ adhikaraṇaṁ khippameva vūpasameyyā’ti.
It’d be good for the venerables to examine this monk in such a way that this disciplinary issue is quickly settled.’

Tassa kho evaṁ, bhaddāli, bhikkhuno bhikkhū tathā tathā upaparikkhanti yathāssidaṁ adhikaraṇaṁ khippameva vūpasammati.
And that’s what they do.

Idha, bhaddāli, ekacco bhikkhu adhiccāpattiko hoti anāpattibahulo.
Take some other monk who is an occasional offender without many offenses.

Tatra, bhaddāli, bhikkhūnaṁ evaṁ hoti:
In such a case, the monks say:

‘ayaṁ kho, āvuso, bhikkhu adhiccāpattiko anāpattibahulo.
‘Reverends, this monk is an occasional offender without many offenses.

Sādhu vatāyasmanto, imassa bhikkhuno tathā tathā upaparikkhatha yathāssidaṁ adhikaraṇaṁ na khippameva vūpasameyyā’ti.
It’d be good for the venerables to examine this monk in such a way that this disciplinary issue is not quickly settled.’

Tassa kho evaṁ, bhaddāli, bhikkhuno bhikkhū tathā tathā upaparikkhanti yathāssidaṁ adhikaraṇaṁ na khippameva vūpasammati.
And that’s what they do.

Idha pana, bhaddāli, ekacco bhikkhu adhiccāpattiko hoti anāpattibahulo.
Take some other monk who is an occasional offender without many offenses.

So bhikkhūhi vuccamāno nāññenaññaṁ paṭicarati, na bahiddhā kathaṁ apanāmeti, na kopañca dosañca appaccayañca pātukaroti, sammā vattati, lomaṁ pāteti, netthāraṁ vattati, ‘yena saṅgho attamano hoti taṁ karomī’ti āha.
When admonished by the monks, he doesn’t dodge the issue …

Tatra, bhaddāli, bhikkhūnaṁ evaṁ hoti:
In such a case, the monks say:

‘ayaṁ kho, āvuso, bhikkhu adhiccāpattiko anāpattibahulo.
‘Reverends, this monk is an occasional offender without many offenses.

So bhikkhūhi vuccamāno nāññenaññaṁ paṭicarati, na bahiddhā kathaṁ apanāmeti, na kopañca dosañca appaccayañca pātukaroti, sammā vattati, lomaṁ pāteti, netthāraṁ vattati, “yena saṅgho attamano hoti taṁ karomī”ti āha.
When admonished by the monks, he doesn’t dodge the issue …

Tassa kho evaṁ, bhaddāli, bhikkhuno bhikkhū tathā tathā upaparikkhanti yathāssidaṁ adhikaraṇaṁ khippameva vūpasammati.
And that’s what they do.

Idha, bhaddāli, ekacco bhikkhu saddhāmattakena vahati pemamattakena.
Take some other monk who gets by with mere faith and love.

Tatra, bhaddāli, bhikkhūnaṁ evaṁ hoti:
In such a case, the monks say:

‘ayaṁ kho, āvuso, bhikkhu saddhāmattakena vahati pemamattakena.
‘Reverends, this monk gets by with mere faith and love.

Sace mayaṁ imaṁ bhikkhuṁ pasayha pasayha kāraṇaṁ karissāma—
If we punish him, repeatedly pressuring him—

mā yampissa taṁ saddhāmattakaṁ pemamattakaṁ tamhāpi parihāyī’ti.
no, let him not lose what little faith and love he has!’

Seyyathāpi, bhaddāli, purisassa ekaṁ cakkhuṁ, tassa mittāmaccā ñātisālohitā taṁ ekaṁ cakkhuṁ rakkheyyuṁ:
Suppose there was a person with one eye. Their friends and colleagues, relatives and kin would protect that one eye:

‘mā yampissa taṁ ekaṁ cakkhuṁ tamhāpi parihāyī’ti;
‘Let them not lose the one eye that they have!’

evameva kho, bhaddāli, idhekacco bhikkhu saddhāmattakena vahati pemamattakena.
In the same way, some monk gets by with mere faith and love.

Tatra, bhaddāli, bhikkhūnaṁ evaṁ hoti:
In such a case, the monks say:

‘ayaṁ kho, āvuso, bhikkhu saddhāmattakena vahati pemamattakena.
‘Reverends, this monk gets by with mere faith and love.

Sace mayaṁ imaṁ bhikkhuṁ pasayha pasayha kāraṇaṁ karissāma—
If we punish him, repeatedly pressuring him—

mā yampissa taṁ saddhāmattakaṁ pemamattakaṁ tamhāpi parihāyī’ti.
no, let him not lose what little faith and love he has!’

Ayaṁ kho, bhaddāli, hetu ayaṁ paccayo yena midhekaccaṁ bhikkhuṁ pasayha pasayha kāraṇaṁ karonti.
This is the cause, this is the reason why they punish some monk, repeatedly pressuring him.

Ayaṁ pana, bhaddāli, hetu ayaṁ paccayo, yena midhekaccaṁ bhikkhuṁ no tathā pasayha pasayha kāraṇaṁ karontī”ti.
And this is the cause, this is the reason why they don’t similarly punish another monk, repeatedly pressuring him.”

“Ko nu kho, bhante, hetu, ko paccayo yena pubbe appatarāni ceva sikkhāpadāni ahesuṁ bahutarā ca bhikkhū aññāya saṇṭhahiṁsu?
“What is the cause, sir, what is the reason why there used to be fewer training rules but more enlightened mendicants?

Ko pana, bhante, hetu, ko paccayo yena etarahi bahutarāni ceva sikkhāpadāni honti appatarā ca bhikkhū aññāya saṇṭhahantī”ti?
And what is the cause, what is the reason why these days there are more training rules and fewer enlightened mendicants?”

“Evametaṁ, bhaddāli, hoti sattesu hāyamānesu, saddhamme antaradhāyamāne, bahutarāni ceva sikkhāpadāni honti appatarā ca bhikkhū aññāya saṇṭhahantīti.
“That’s how it is, Bhaddāli. When sentient beings are in decline and the true teaching is disappearing there are more training rules and fewer enlightened mendicants.

Na tāva, bhaddāli, satthā sāvakānaṁ sikkhāpadaṁ paññāpeti yāva na idhekacce āsavaṭṭhānīyā dhammā saṅghe pātubhavanti.
The Teacher doesnʼt lay down training rules for disciples as long as certain defiling influences have not appeared in the Saṅgha.

Yato ca kho, bhaddāli, idhekacce āsavaṭṭhānīyā dhammā saṅghe pātubhavanti, atha satthā sāvakānaṁ sikkhāpadaṁ paññāpeti tesaṁyeva āsavaṭṭhānīyānaṁ dhammānaṁ paṭighātāya.
But when such defiling influences appear in the Saṅgha, the Teacher lays down training rules for disciples to protect against them.

Na tāva, bhaddāli, idhekacce āsavaṭṭhānīyā dhammā saṅghe pātubhavanti yāva na saṅgho mahattaṁ patto hoti.
And they donʼt appear until the Saṅgha has attained a great size,

Yato ca kho, bhaddāli, saṅgho mahattaṁ patto hoti, atha idhekacce āsavaṭṭhānīyā dhammā saṅghe pātubhavanti.

Atha satthā sāvakānaṁ sikkhāpadaṁ paññāpeti tesaṁyeva āsavaṭṭhānīyānaṁ dhammānaṁ paṭighātāya.

Na tāva, bhaddāli, idhekacce āsavaṭṭhānīyā dhammā saṅghe pātubhavanti yāva na saṅgho lābhaggaṁ patto hoti, yasaggaṁ patto hoti, bāhusaccaṁ patto hoti, rattaññutaṁ patto hoti.
an abundance of material support and fame, learning, and seniority.

Yato ca kho, bhaddāli, saṅgho rattaññutaṁ patto hoti, atha idhekacce āsavaṭṭhānīyā dhammā saṅghe pātubhavanti, atha satthā sāvakānaṁ sikkhāpadaṁ paññāpeti tesaṁyeva āsavaṭṭhānīyānaṁ dhammānaṁ paṭighātāya.
But when the Saṅgha has attained these things, then such defiling influences appear in the Saṅgha, and the Teacher lays down training rules for disciples to protect against them.

Appakā kho tumhe, bhaddāli, tena samayena ahuvattha yadā vo ahaṁ ājānīyasusūpamaṁ dhammapariyāyaṁ desesiṁ.
There were only a few of you there at the time when I taught the exposition of the teaching on the simile of the thoroughbred colt.

Taṁ sarasi bhaddālī”ti?
Do you remember that, Bhaddāli?”

“No hetaṁ, bhante”.
“No, sir.”

“Tatra, bhaddāli, kaṁ hetuṁ paccesī”ti?
“What do you believe the reason for that is?”

“So hi nūnāhaṁ, bhante, dīgharattaṁ satthusāsane sikkhāya aparipūrakārī ahosin”ti.
“Sir, it’s surely because for a long time now I haven’t fulfilled the training according to the Teacher’s instructions.”

“Na kho, bhaddāli, eseva hetu, esa paccayo.
“That’s not the only reason, Bhaddāli.

Api ca me tvaṁ, bhaddāli, dīgharattaṁ cetasā cetoparicca vidito:
Rather, for a long time I have comprehended your mind and known:

‘na cāyaṁ moghapuriso mayā dhamme desiyamāne aṭṭhiṁ katvā manasi katvā sabbacetaso samannāharitvā ohitasoto dhammaṁ suṇātī’ti.
‘While I’m teaching, this silly man doesn’t pay heed, pay attention, engage wholeheartedly, or lend an ear.’

Api ca te ahaṁ, bhaddāli, ājānīyasusūpamaṁ dhammapariyāyaṁ desessāmi.
Still, Bhaddāli, I shall teach the exposition of the teaching on the simile of the thoroughbred colt.

Taṁ suṇāhi, sādhukaṁ manasi karohi; bhāsissāmī”ti.
Listen and pay close attention, I will speak.”

“Evaṁ, bhante”ti kho āyasmā bhaddāli bhagavato paccassosi.
“Yes, sir,” Bhaddāli replied.

Bhagavā etadavoca:
The Buddha said this:

“Seyyathāpi, bhaddāli, dakkho assadamako bhadraṁ assājānīyaṁ labhitvā paṭhameneva mukhādhāne kāraṇaṁ kāreti.
“Suppose a deft horse trainer were to obtain a fine thoroughbred. First of all he’d make it get used to wearing the bit.

Tassa mukhādhāne kāraṇaṁ kāriyamānassa hontiyeva visūkāyitāni visevitāni vipphanditāni kānici kānici, yathā taṁ akāritapubbaṁ kāraṇaṁ kāriyamānassa.
Because it has not done this before, it still resorts to some tricks, dodges, and evasions.

So abhiṇhakāraṇā anupubbakāraṇā tasmiṁ ṭhāne parinibbāyati.
But with regular and gradual practice it quells that bad habit.

Yato kho, bhaddāli, bhadro assājānīyo abhiṇhakāraṇā anupubbakāraṇā tasmiṁ ṭhāne parinibbuto hoti, tamenaṁ assadamako uttari kāraṇaṁ kāreti yugādhāne.
When it has done this, the horse trainer next makes it get used to wearing the harness.

Tassa yugādhāne kāraṇaṁ kāriyamānassa hontiyeva visūkāyitāni visevitāni vipphanditāni kānici kānici, yathā taṁ akāritapubbaṁ kāraṇaṁ kāriyamānassa.
Because it has not done this before, it still resorts to some tricks, dodges, and evasions.

So abhiṇhakāraṇā anupubbakāraṇā tasmiṁ ṭhāne parinibbāyati.
But with regular and gradual practice it quells that bad habit.

Yato kho, bhaddāli, bhadro assājānīyo abhiṇhakāraṇā anupubbakāraṇā tasmiṁ ṭhāne parinibbuto hoti, tamenaṁ assadamako uttari kāraṇaṁ kāreti anukkame maṇḍale khurakāse dhāve davatte rājaguṇe rājavaṁse uttame jave uttame haye uttame sākhalye.
When it has done this, the horse trainer next makes it get used to walking in procession, circling, prancing, galloping, charging, the protocols and traditions of court, and in the very best speed, fleetness, and friendliness.

Tassa uttame jave uttame haye uttame sākhalye kāraṇaṁ kāriyamānassa hontiyeva visūkāyitāni visevitāni vipphanditāni kānici kānici, yathā taṁ akāritapubbaṁ kāraṇaṁ kāriyamānassa.
Because it has not done this before, it still resorts to some tricks, dodges, and evasions.

So abhiṇhakāraṇā anupubbakāraṇā tasmiṁ ṭhāne parinibbāyati.
But with regular and gradual practice it quells that bad habit.

Yato kho, bhaddāli, bhadro assājānīyo abhiṇhakāraṇā anupubbakāraṇā tasmiṁ ṭhāne parinibbuto hoti, tamenaṁ assadamako uttari vaṇṇiyañca pāṇiyañca anuppavecchati.
When it has done this, the horse trainer next rewards it with a grooming and a rub down.

Imehi kho, bhaddāli, dasahaṅgehi samannāgato bhadro assājānīyo rājāraho hoti rājabhoggo rañño aṅganteva saṅkhyaṁ gacchati.
A fine royal thoroughbred with these ten factors is worthy of a king, fit to serve a king, and reckoned as a factor of kingship.

Evameva kho, bhaddāli, dasahi dhammehi samannāgato bhikkhu āhuneyyo hoti pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṁ puññakkhettaṁ lokassa.
In the same way, a mendicant with ten qualities is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of veneration with joined palms, and is the supreme field of merit for the world.

Katamehi dasahi?
What ten?

Idha, bhaddāli, bhikkhu asekhāya sammādiṭṭhiyā samannāgato hoti, asekhena sammāsaṅkappena samannāgato hoti, asekhāya sammāvācāya samannāgato hoti, asekhena sammākammantena samannāgato hoti, asekhena sammāājīvena samannāgato hoti, asekhena sammāvāyāmena samannāgato hoti, asekhāya sammāsatiyā samannāgato hoti, asekhena sammāsamādhinā samannāgato hoti, asekhena sammāñāṇena samannāgato hoti, asekhāya sammāvimuttiyā samannāgato hoti—
It’s when a mendicant has an adept’s right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, right knowledge, and right freedom.

imehi kho, bhaddāli, dasahi dhammehi samannāgato bhikkhu āhuneyyo hoti pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṁ puññakkhettaṁ lokassā”ti.
A mendicant with these ten factors is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of veneration with joined palms, and is the supreme field of merit for the world.”

Idamavoca bhagavā.
That is what the Buddha said.

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

Bhaddālisuttaṁ niṭṭhitaṁ pañcamaṁ.

66. Laṭukikopamasutta
The Simile of the Quail

Evaṁ me sutaṁ—
So I have heard.

ekaṁ samayaṁ bhagavā aṅguttarāpesu viharati āpaṇaṁ nāma aṅguttarāpānaṁ nigamo.
At one time the Buddha was staying in the land of the Northern Āpaṇas, near the town of theirs named Āpaṇa.

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

Āpaṇe piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto yenaññataro vanasaṇḍo tenupasaṅkami divāvihārāya.
He wandered for alms in Āpaṇa. After the meal, on his return from alms-round, he went to a certain forest grove for the day’s meditation.

Taṁ vanasaṇḍaṁ ajjhogāhetvā aññatarasmiṁ rukkhamūle divāvihāraṁ nisīdi.
Having plunged deep into it, he sat at the root of a certain tree for the day’s meditation.

Āyasmāpi kho udāyī pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya āpaṇaṁ piṇḍāya pāvisi.
Venerable Udāyī also robed up in the morning and, taking his bowl and robe, entered Āpaṇa for alms.

Āpaṇe piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto yena so vanasaṇḍo tenupasaṅkami divāvihārāya.
He wandered for alms in Āpaṇa. After the meal, on his return from alms-round, he went to a certain forest grove for the day’s meditation.

Taṁ vanasaṇḍaṁ ajjhogāhetvā aññatarasmiṁ rukkhamūle divāvihāraṁ nisīdi.
Having plunged deep into it, he sat at the root of a certain tree for the day’s meditation.

Atha kho āyasmato udāyissa rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi:
Then as Venerable Udāyī was in private retreat this thought came to his mind:

“bahūnaṁ vata no bhagavā dukkhadhammānaṁ apahattā, bahūnaṁ vata no bhagavā sukhadhammānaṁ upahattā;
“The Buddha has rid us of so many things that bring suffering and gifted us so many things that bring happiness!

bahūnaṁ vata no bhagavā akusalānaṁ dhammānaṁ apahattā, bahūnaṁ vata no bhagavā kusalānaṁ dhammānaṁ upahattā”ti.
He has rid us of so many unskillful things and gifted us so many skillful things!”

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

“idha mayhaṁ, bhante, rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi:
“Just now, sir, as I was in private retreat this thought came to mind:

‘bahūnaṁ vata no bhagavā dukkhadhammānaṁ apahattā, bahūnaṁ vata no bhagavā sukhadhammānaṁ upahattā;
‘The Buddha has rid us of so many things that bring suffering and gifted us so many things that bring happiness!

bahūnaṁ vata no bhagavā akusalānaṁ dhammānaṁ apahattā, bahūnaṁ vata no bhagavā kusalānaṁ dhammānaṁ upahattā’ti.
He has rid us of so many unskillful things and gifted us so many skillful things!’

Mayañhi, bhante, pubbe sāyañceva bhuñjāma pāto ca divā ca vikāle.
For we used to eat in the evening, the morning, and at the wrong time of day.

Ahu kho so, bhante, samayo yaṁ bhagavā bhikkhū āmantesi:
But then there came a time when the Buddha addressed the mendicants, saying,

‘iṅgha tumhe, bhikkhave, etaṁ divāvikālabhojanaṁ pajahathā’ti.
‘Please, mendicants, give up that meal at the wrong time of day.’

Tassa mayhaṁ, bhante, ahudeva aññathattaṁ, ahudeva domanassaṁ:
At that, sir, we became sad and upset,

‘yampi no saddhā gahapatikā divā vikāle paṇītaṁ khādanīyaṁ bhojanīyaṁ denti tassapi no bhagavā pahānamāha, tassapi no sugato paṭinissaggamāhā’ti.
‘But these faithful householders give us a variety of delicious foods at the wrong time of day. And the Blessed One tells us to give it up! The Holy One tells us to let it go!’

Te mayaṁ, bhante, bhagavati pemañca gāravañca hiriñca ottappañca sampassamānā evaṁ taṁ divāvikālabhojanaṁ pajahimhā.
But when we considered our love and respect for the Buddha, and our sense of conscience and prudence, we gave up that meal at the wrong time of day.

Te mayaṁ, bhante, sāyañceva bhuñjāma pāto ca.
Then we ate in the evening and the morning.

Ahu kho so, bhante, samayo yaṁ bhagavā bhikkhū āmantesi:
But then there came a time when the Buddha addressed the mendicants, saying,

‘iṅgha tumhe, bhikkhave, etaṁ rattiṁvikālabhojanaṁ pajahathā’ti.
‘Please, mendicants, give up that meal at the wrong time of night.’

Tassa mayhaṁ, bhante, ahudeva aññathattaṁ ahudeva domanassaṁ:
At that, sir, we became sad and upset,

‘yampi no imesaṁ dvinnaṁ bhattānaṁ paṇītasaṅkhātataraṁ tassapi no bhagavā pahānamāha, tassapi no sugato paṭinissaggamāhā’ti.
‘But that’s considered the more delicious of the two meals. And the Blessed One tells us to give it up! The Holy One tells us to let it go!’

Bhūtapubbaṁ, bhante, aññataro puriso divā sūpeyyaṁ labhitvā evamāha:
Once it so happened that a certain person got some soup during the day. He said,

‘handa ca imaṁ nikkhipatha, sāyaṁ sabbeva samaggā bhuñjissāmā’ti.
‘Come, let’s set this aside; we’ll enjoy it together this evening.’

Yā kāci, bhante, saṅkhatiyo sabbā tā rattiṁ, appā divā.
Nearly all meals are prepared at night, only a few in the day.

Te mayaṁ, bhante, bhagavati pemañca gāravañca hiriñca ottappañca sampassamānā evaṁ taṁ rattiṁvikālabhojanaṁ pajahimhā.
But when we considered our love and respect for the Buddha, and our sense of conscience and prudence, we gave up that meal at the wrong time of night.

Bhūtapubbaṁ, bhante, bhikkhū rattandhakāratimisāyaṁ piṇḍāya carantā candanikampi pavisanti, oligallepi papatanti, kaṇṭakāvāṭampi ārohanti, suttampi gāviṁ ārohanti, māṇavehipi samāgacchanti katakammehipi akatakammehipi, mātugāmopi te asaddhammena nimanteti.
In the past, mendicants went wandering for alms in the dark of the night. They walked into a swamp, or fell into a sewer, or collided with a thorn bush, or collided with a sleeping cow, or encountered youths escaping a crime or on their way to commit one, or were invited by a female to commit a lewd act.

Bhūtapubbāhaṁ, bhante, rattandhakāratimisāyaṁ piṇḍāya carāmi.
Once it so happened that I wandered for alms in the dark of the night.

Addasā kho maṁ, bhante, aññatarā itthī vijjantarikāya bhājanaṁ dhovantī.
A woman washing a pot saw me by a flash of lightning.

Disvā maṁ bhītā vissaramakāsi:
Startled, she cried out,

‘abhumme pisāco vata man’ti.
‘Bloody hell! A goblin’s upon me!’

Evaṁ vutte, ahaṁ, bhante, taṁ itthiṁ etadavocaṁ:
When she said this, I said to her,

‘nāhaṁ, bhagini, pisāco;
‘Sister, I am no goblin.

bhikkhu piṇḍāya ṭhito’ti.
I’m a mendicant waiting for alms.’

‘Bhikkhussa ātumārī, bhikkhussa mātumārī.
‘Then it’s a mendicant whose ma died and pa died!

Varaṁ te, bhikkhu, tiṇhena govikantanena kucchi parikanto, na tveva varaṁ yaṁ rattandhakāratimisāyaṁ kucchihetu piṇḍāya carasī’ti.
You’d be better off having your belly sliced open with a meat cleaver than to wander for alms in the dark of night for the sake of your belly.’

Tassa mayhaṁ, bhante, tadanussarato evaṁ hoti:
Recollecting that, I thought,

bahūnaṁ vata no bhagavā akusalānaṁ dhammānaṁ apahattā, bahūnaṁ vata no bhagavā kusalānaṁ dhammānaṁ upahattā’”ti.
He has rid us of so many unskillful things and gifted us so many skillful things!’”

“Evameva panudāyi, idhekacce moghapurisā ‘idaṁ pajahathā’ti mayā vuccamānā te evamāhaṁsu:
“This is exactly what happens when some foolish people are told by me to give something up. They say,

‘kiṁ panimassa appamattakassa oramattakassa adhisallikhatevāyaṁ samaṇo’ti.
‘What, such a trivial, insignificant thing as this? This ascetic is much too strict!’

Te tañceva nappajahanti, mayi ca appaccayaṁ upaṭṭhāpenti.
They don’t give it up, and they nurse bitterness towards me;

Ye ca bhikkhū sikkhākāmā tesaṁ taṁ, udāyi, hoti balavaṁ bandhanaṁ, daḷhaṁ bandhanaṁ, thiraṁ bandhanaṁ, apūtikaṁ bandhanaṁ, thūlo, kaliṅgaro—
and for the mendicants who want to train, that becomes a strong, firm, stout bond, a tie that has not rotted, and a heavy yoke.

seyyathāpi, udāyi, laṭukikā sakuṇikā pūtilatāya bandhanena baddhā tattheva vadhaṁ vā bandhaṁ vā maraṇaṁ vā āgameti.
Suppose a quail was tied with a rotten creeper, and was waiting there to be injured, caged, or killed.

Yo nu kho, udāyi, evaṁ vadeyya:
Would it be right to say that,

‘yena sā laṭukikā sakuṇikā pūtilatāya bandhanena baddhā tattheva vadhaṁ vā bandhaṁ vā maraṇaṁ vā āgameti, tañhi tassā abalaṁ bandhanaṁ, dubbalaṁ bandhanaṁ, pūtikaṁ bandhanaṁ, asārakaṁ bandhanan’ti;
for that quail, that rotten creeper is weak, feeble, rotten, and insubstantial?”

sammā nu kho so, udāyi, vadamāno vadeyyā”ti?

“No hetaṁ, bhante.
“No, sir.

Yena sā, bhante, laṭukikā sakuṇikā pūtilatāya bandhanena baddhā tattheva vadhaṁ vā bandhaṁ vā maraṇaṁ vā āgameti, tañhi tassā balavaṁ bandhanaṁ, daḷhaṁ bandhanaṁ, thiraṁ bandhanaṁ apūtikaṁ bandhanaṁ, thūlo, kaliṅgaro”ti.
For that quail, that rotten creeper is a strong, firm, stout bond, a tie that has not rotted, and a heavy yoke.”

“Evameva kho, udāyi, idhekacce moghapurisā ‘idaṁ pajahathā’ti mayā vuccamānā te evamāhaṁsu:
“In the same way, when some foolish people are told by me to give something up, they say,

‘kiṁ panimassa appamattakassa oramattakassa adhisallikhatevāyaṁ samaṇo’ti?
‘What, such a trivial, insignificant thing as this? This ascetic is much too strict!’

Te tañceva nappajahanti, mayi ca appaccayaṁ upaṭṭhāpenti.
They don’t give it up, and they nurse bitterness towards me;

Ye ca bhikkhū sikkhākāmā tesaṁ taṁ, udāyi, hoti balavaṁ bandhanaṁ, daḷhaṁ bandhanaṁ, thiraṁ bandhanaṁ, apūtikaṁ bandhanaṁ, thūlo, kaliṅgaro.
and for the mendicants who want to train, that becomes a strong, firm, stout bond, a tie that has not rotted, and a heavy yoke.

Idha panudāyi, ekacce kulaputtā ‘idaṁ pajahathā’ti mayā vuccamānā te evamāhaṁsu:
But when some gentlemen are told by me to give something up, they say,

‘kiṁ panimassa appamattakassa oramattakassa pahātabbassa yassa no bhagavā pahānamāha, yassa no sugato paṭinissaggamāhā’ti?
‘What, we just have to give up such a trivial, insignificant thing as this, when the Blessed One tells us to give it up, the Holy One tells us to let it go?’

Te tañceva pajahanti, mayi ca na appaccayaṁ upaṭṭhāpenti.
They give it up, and they don’t nurse bitterness towards me;

Ye ca bhikkhū sikkhākāmā te taṁ pahāya appossukkā pannalomā paradattavuttā migabhūtena cetasā viharanti.
and when the mendicants who want to train have given that up, they live relaxed, unruffled, surviving on charity, their hearts free as a wild deer.

Tesaṁ taṁ, udāyi, hoti abalaṁ bandhanaṁ, dubbalaṁ bandhanaṁ, pūtikaṁ bandhanaṁ, asārakaṁ bandhanaṁ—
For them, that bond is weak, feeble, rotten, and insubstantial.

seyyathāpi, udāyi, rañño nāgo īsādanto urūḷhavā abhijāto saṅgāmāvacaro daḷhehi varattehi bandhanehi baddho īsakaṁyeva kāyaṁ sannāmetvā tāni bandhanāni saṁchinditvā sampadāletvā yena kāmaṁ pakkamati.
Suppose there was a royal bull elephant with tusks like plows, able to draw a heavy load, pedigree and battle-hardened. And it was bound with a strong harness. But just by twisting its body a little, it would break apart its bonds and go wherever it wants.

Yo nu kho, udāyi, evaṁ vadeyya:
Would it be right to say that,

‘yehi so rañño nāgo īsādanto urūḷhavā abhijāto saṅgāmāvacaro daḷhehi varattehi bandhanehi baddho īsakaṁyeva kāyaṁ sannāmetvā tāni bandhanāni saṁchinditvā sampadāletvā yena kāmaṁ pakkamati, tañhi tassa balavaṁ bandhanaṁ, daḷhaṁ bandhanaṁ, thiraṁ bandhanaṁ, apūtikaṁ bandhanaṁ, thūlo, kaliṅgaro’ti;
for that bull elephant, that strong harness is a strong, firm, stout bond, a tie that has not rotted, and a heavy yoke?”

sammā nu kho so, udāyi, vadamāno vadeyyā”ti?

“No hetaṁ, bhante.
“No, sir.

Yehi so, bhante, rañño nāgo īsādanto urūḷhavā abhijāto saṅgāmāvacaro daḷhehi varattehi bandhanehi baddho īsakaṁyeva kāyaṁ sannāmetvā tāni bandhanāni saṁchinditvā sampadāletvā yena kāmaṁ pakkamati, tañhi tassa abalaṁ bandhanaṁ …pe… asārakaṁ bandhanan”ti.
For that bull elephant, that strong harness is weak, feeble, rotten, and insubstantial.”

“Evameva kho, udāyi, idhekacce kulaputtā ‘idaṁ pajahathā’ti mayā vuccamānā te evamāhaṁsu:
“In the same way, when some gentlemen are told by me to give something up, they say,

Te tañceva pajahanti, mayi ca na appaccayaṁ upaṭṭhāpenti.
They give it up, and they don’t nurse bitterness towards me;

Tesaṁ taṁ, udāyi, hoti abalaṁ bandhanaṁ, dubbalaṁ bandhanaṁ, pūtikaṁ bandhanaṁ, asārakaṁ bandhanaṁ.
For them, that bond is weak, feeble, rotten, and insubstantial.

Seyyathāpi, udāyi, puriso daliddo assako anāḷhiyo;
Suppose there was a poor man, with few possessions and little wealth.

tassassa ekaṁ agārakaṁ oluggaviluggaṁ kākātidāyiṁ naparamarūpaṁ, ekā khaṭopikā oluggaviluggā naparamarūpā, ekissā kumbhiyā dhaññasamavāpakaṁ naparamarūpaṁ, ekā jāyikā naparamarūpā.
He had a single broken-down hovel open to the crows, not the best sort; a single broken-down couch, not the best sort; a single pot for storing grain, not the best sort; and a single wifey, not the best sort.

So ārāmagataṁ bhikkhuṁ passeyya sudhotahatthapādaṁ manuññaṁ bhojanaṁ bhuttāviṁ sītāya chāyāya nisinnaṁ adhicitte yuttaṁ.
He’d see a mendicant sitting in meditation in the cool shade, their hands and feet well washed after eating a delectable meal.

Tassa evamassa:
He’d think,

‘sukhaṁ vata bho sāmaññaṁ, ārogyaṁ vata bho sāmaññaṁ.
‘The ascetic life is so very pleasant! The ascetic life is so very skillful!

So vatassaṁ yohaṁ kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajeyyan’ti.
If only I could shave off my hair and beard, dress in ocher robes, and go forth from the lay life to homelessness.’

So na sakkuṇeyya ekaṁ agārakaṁ oluggaviluggaṁ kākātidāyiṁ naparamarūpaṁ pahāya, ekaṁ khaṭopikaṁ oluggaviluggaṁ naparamarūpaṁ pahāya, ekissā kumbhiyā dhaññasamavāpakaṁ naparamarūpaṁ pahāya, ekaṁ jāyikaṁ naparamarūpaṁ pahāya kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajituṁ.
But he’s not able to give up his broken-down hovel, his broken-down couch, his pot for storing grain, or his wifey—none of which are the best sort—in order to go forth.

Yo nu kho, udāyi, evaṁ vadeyya:
Would it be right to say that,

‘yehi so puriso bandhanehi baddho na sakkoti ekaṁ agārakaṁ oluggaviluggaṁ kākātidāyiṁ naparamarūpaṁ pahāya, ekaṁ khaṭopikaṁ oluggaviluggaṁ naparamarūpaṁ pahāya, ekissā kumbhiyā dhaññasamavāpakaṁ naparamarūpaṁ pahāya, ekaṁ jāyikaṁ naparamarūpaṁ pahāya kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajituṁ;
for that man,

tañhi tassa abalaṁ bandhanaṁ, dubbalaṁ bandhanaṁ, pūtikaṁ bandhanaṁ, asārakaṁ bandhanan’ti;
those bonds are weak, feeble, rotten, and insubstantial?”

sammā nu kho so, udāyi, vadamāno vadeyyā”ti?

“No hetaṁ, bhante.
“No, sir.

Yehi so, bhante, puriso bandhanehi baddho, na sakkoti ekaṁ agārakaṁ oluggaviluggaṁ kākātidāyiṁ naparamarūpaṁ pahāya, ekaṁ khaṭopikaṁ oluggaviluggaṁ naparamarūpaṁ pahāya, ekissā kumbhiyā dhaññasamavāpakaṁ naparamarūpaṁ pahāya, ekaṁ jāyikaṁ naparamarūpaṁ pahāya kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajituṁ;
For that man,

tañhi tassa balavaṁ bandhanaṁ, daḷhaṁ bandhanaṁ, thiraṁ bandhanaṁ, apūtikaṁ bandhanaṁ, thūlo, kaliṅgaro”ti.
they are a strong, firm, stout bond, a tie that has not rotted, and a heavy yoke.”

‘kiṁ panimassa appamattakassa oramattakassa adhisallikhatevāyaṁ samaṇo’ti?
‘What, such a trivial, insignificant thing as this? This ascetic is much too strict!’

Te tañceva nappajahanti, mayi ca appaccayaṁ upaṭṭhāpenti.
They don’t give it up, and they nurse bitterness towards me;

Seyyathāpi, udāyi, gahapati vā gahapatiputto vā aḍḍho mahaddhano mahābhogo, nekānaṁ nikkhagaṇānaṁ cayo, nekānaṁ dhaññagaṇānaṁ cayo, nekānaṁ khettagaṇānaṁ cayo, nekānaṁ vatthugaṇānaṁ cayo, nekānaṁ bhariyagaṇānaṁ cayo, nekānaṁ dāsagaṇānaṁ cayo, nekānaṁ dāsigaṇānaṁ cayo;
Suppose there was a rich man, affluent, and wealthy. He had a vast amount of gold coin, grain, fields, lands, wives, and male and female bondservants.

so ārāmagataṁ bhikkhuṁ passeyya sudhotahatthapādaṁ manuññaṁ bhojanaṁ bhuttāviṁ sītāya chāyāya nisinnaṁ adhicitte yuttaṁ.
He’d see a mendicant sitting in meditation in the cool shade, their hands and feet well washed after eating a delectable meal.

Tassa evamassa:
He’d think,

‘sukhaṁ vata bho sāmaññaṁ, ārogyaṁ vata bho sāmaññaṁ.
‘The ascetic life is so very pleasant! The ascetic life is so very skillful!

So sakkuṇeyya nekāni nikkhagaṇāni pahāya, nekāni dhaññagaṇāni pahāya, nekāni khettagaṇāni pahāya, nekāni vatthugaṇāni pahāya, nekāni bhariyagaṇāni pahāya, nekāni dāsagaṇāni pahāya, nekāni dāsigaṇāni pahāya kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajituṁ.
And he is able to give up his vast amount of gold coin, grain, fields, lands, wives, and male and female bondservants in order to go forth.

Yo nu kho, udāyi, evaṁ vadeyya:
Would it be right to say that,

‘yehi so gahapati vā gahapatiputto vā bandhanehi baddho, sakkoti nekāni nikkhagaṇāni pahāya, nekāni dhaññagaṇāni pahāya, nekāni khettagaṇāni pahāya, nekāni vatthugaṇāni pahāya, nekāni bhariyagaṇāni pahāya, nekāni dāsagaṇāni pahāya, nekāni dāsigaṇāni pahāya kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajituṁ, tañhi tassa balavaṁ bandhanaṁ, daḷhaṁ bandhanaṁ, thiraṁ bandhanaṁ, apūtikaṁ bandhanaṁ, thūlo, kaliṅgaro’ti;
for that man, they are a strong, firm, stout bond, a tie that has not rotted, and a heavy yoke?”

sammā nu kho so, udāyi, vadamāno vadeyyā”ti?

“No hetaṁ, bhante.
“No, sir.

Yehi so, bhante, gahapati vā gahapatiputto vā bandhanehi baddho, sakkoti nekāni nikkhagaṇāni pahāya, nekāni dhaññagaṇāni pahāya, nekāni khettagaṇāni pahāya, nekāni vatthugaṇāni pahāya, nekāni bhariyagaṇāni pahāya, nekāni dāsagaṇāni pahāya, nekāni dāsigaṇāni pahāya kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajituṁ;
For that man,

tañhi tassa abalaṁ bandhanaṁ, dubbalaṁ bandhanaṁ, pūtikaṁ bandhanaṁ, asārakaṁ bandhanan”ti.
those bonds are weak, feeble, rotten, and insubstantial.”

“Evameva kho, udāyi, idhekacce kulaputtā ‘idaṁ pajahathā’ti mayā vuccamānā te evamāhaṁsu:
“In the same way, when some gentlemen are told by me to give something up, they say,

Te tañceva pajahanti, mayi ca na appaccayaṁ upaṭṭhāpenti.
They give it up, and they don’t nurse bitterness towards me;

Tesaṁ taṁ, udāyi, hoti abalaṁ bandhanaṁ, dubbalaṁ bandhanaṁ, pūtikaṁ bandhanaṁ, asārakaṁ bandhanaṁ.
For them, that bond is weak, feeble, rotten, and insubstantial.

Cattārome, udāyi, puggalā santo saṁvijjamānā lokasmiṁ.
Udāyī, these four people are found in the world.

Katame cattāro?
What four?

Idhudāyi, ekacco puggalo upadhipahānāya paṭipanno hoti upadhipaṭinissaggāya.
Take a certain person practicing to give up and let go of attachments.

Tamenaṁ upadhipahānāya paṭipannaṁ upadhipaṭinissaggāya upadhipaṭisaṁyuttā sarasaṅkappā samudācaranti.
As they do so, memories and thoughts connected with attachments beset them.

So te adhivāseti, nappajahati, na vinodeti, na byantīkaroti, na anabhāvaṁ gameti.
They tolerate them and don’t give them up, get rid of them, eliminate them, and obliterate them.

Imaṁ kho ahaṁ, udāyi, puggalaṁ ‘saṁyutto’ti vadāmi no ‘visaṁyutto’.
I call this person ‘fettered’, not ‘detached’.

Taṁ kissa hetu?
Why is that?

Indriyavemattatā hi me, udāyi, imasmiṁ puggale viditā.
Because I understand the diversity of faculties as it applies to this person.

Idha panudāyi, ekacco puggalo upadhipahānāya paṭipanno hoti upadhipaṭinissaggāya.
Take another person practicing to give up and let go of attachments.

Tamenaṁ upadhipahānāya paṭipannaṁ upadhipaṭinissaggāya upadhipaṭisaṁyuttā sarasaṅkappā samudācaranti.
As they do so, memories and thoughts connected with attachments beset them.

So te nādhivāseti, pajahati, vinodeti, byantīkaroti, anabhāvaṁ gameti.
They don’t tolerate them, but give them up, get rid of them, eliminate them, and obliterate them.

Imampi kho ahaṁ, udāyi, puggalaṁ ‘saṁyutto’ti vadāmi no ‘visaṁyutto’.
I call this person ‘fettered’, not ‘detached’.

Taṁ kissa hetu?
Why is that?

Indriyavemattatā hi me, udāyi, imasmiṁ puggale viditā.
Because I understand the diversity of faculties as it applies to this person.

Idha panudāyi, ekacco puggalo upadhipahānāya paṭipanno hoti upadhipaṭinissaggāya.
Take another person practicing to give up and let go of attachments.

Tamenaṁ upadhipahānāya paṭipannaṁ upadhipaṭinissaggāya kadāci karahaci satisammosā upadhipaṭisaṁyuttā sarasaṅkappā samudācaranti;
As they do so, every so often they lose mindfulness, and memories and thoughts connected with attachments beset them.

dandho, udāyi, satuppādo.
Their mindfulness is slow to come up,

Atha kho naṁ khippameva pajahati, vinodeti, byantīkaroti, anabhāvaṁ gameti.
but they quickly give up, get rid of, eliminate, and obliterate those thoughts.

Seyyathāpi, udāyi, puriso divasaṁsantatte ayokaṭāhe dve vā tīṇi vā udakaphusitāni nipāteyya;
Suppose there was an iron cauldron that had been heated all day, and a person let two or three drops of water fall onto it.

dandho, udāyi, udakaphusitānaṁ nipāto. Atha kho naṁ khippameva parikkhayaṁ pariyādānaṁ gaccheyya.
The drops would be slow to fall, but they’d quickly dry up and evaporate.

Evameva kho, udāyi, idhekacco puggalo upadhipahānāya paṭipanno hoti upadhipaṭinissaggāya.
In the same way, take a person practicing to give up and let go of attachments.

dandho, udāyi, satuppādo.
Their mindfulness is slow to come up,

Atha kho naṁ khippameva pajahati, vinodeti, byantīkaroti, anabhāvaṁ gameti.
but they quickly give them up, get rid of, eliminate, and obliterate those thoughts.

Imampi kho ahaṁ, udāyi, puggalaṁ ‘saṁyutto’ti vadāmi no ‘visaṁyutto’.
I also call this person ‘fettered’, not ‘detached’.

Taṁ kissa hetu?
Why is that?

Indriyavemattatā hi me, udāyi, imasmiṁ puggale viditā.
Because I understand the diversity of faculties as it applies to this person.

Idha panudāyi, ekacco puggalo ‘upadhi dukkhassa mūlan’ti—
Take another person who, understanding that attachment is the root of suffering,

iti viditvā nirupadhi hoti, upadhisaṅkhaye vimutto.
is freed with the ending of attachments.

Imaṁ kho ahaṁ, udāyi, puggalaṁ ‘visaṁyutto’ti vadāmi no ‘saṁyutto’ti.
I call this person ‘detached’, not ‘fettered’.

Taṁ kissa hetu?
Why is that?

Indriyavemattatā hi me, udāyi, imasmiṁ puggale viditā.
Because I understand the diversity of faculties as it applies to this person.

Ime kho, udāyi, cattāro puggalā santo saṁvijjamānā lokasmiṁ.
These are the four people found in the world.

Pañca kho ime, udāyi, kāmaguṇā.
Udāyī, these are the five kinds of sensual stimulation.

Katame pañca?
What five?

Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā,
Sights known by the eye that are likable, desirable, agreeable, pleasant, sensual, and arousing.

sotaviññeyyā saddā …pe…
Sounds known by the ear …

ghānaviññeyyā gandhā …
Smells known by the nose …

jivhāviññeyyā rasā …
Tastes known by the tongue …

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

Ime kho, udāyi, pañca kāmaguṇā.
These are the five kinds of sensual stimulation.

Yaṁ kho, udāyi, ime pañca kāmaguṇe paṭicca uppajjati sukhaṁ somanassaṁ idaṁ vuccati kāmasukhaṁ miḷhasukhaṁ puthujjanasukhaṁ anariyasukhaṁ, na sevitabbaṁ, na bhāvetabbaṁ, na bahulīkātabbaṁ; ‘bhāyitabbaṁ etassa sukhassā’ti vadāmi.
The pleasure and happiness that arise from these five kinds of sensual stimulation is called sensual pleasure—a filthy, ordinary, ignoble pleasure. Such pleasure should not be cultivated or developed, but should be feared, I say.

Idhudāyi, bhikkhu vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati
Take a mendicant who, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption …

vitakkavicārānaṁ vūpasamā …pe… dutiyaṁ jhānaṁ upasampajja viharati,
second absorption …

pītiyā ca virāgā …pe… tatiyaṁ jhānaṁ upasampajja viharati,
third absorption …

sukhassa ca pahānā …pe… catutthaṁ jhānaṁ upasampajja viharati.
fourth absorption.

Idaṁ vuccati nekkhammasukhaṁ pavivekasukhaṁ upasamasukhaṁ sambodhasukhaṁ, āsevitabbaṁ, bhāvetabbaṁ, bahulīkātabbaṁ; ‘na bhāyitabbaṁ etassa sukhassā’ti vadāmi.
This is called the pleasure of renunciation, the pleasure of seclusion, the pleasure of peace, the pleasure of awakening. Such pleasure should be cultivated and developed, and should not be feared, I say.

Idhudāyi, bhikkhu vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati;
Take a mendicant who, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption.

idaṁ kho ahaṁ, udāyi, iñjitasmiṁ vadāmi.
This belongs to the perturbable, I say.

Kiñca tattha iñjitasmiṁ?
And what there belongs to the perturbable?

Yadeva tattha vitakkavicārā aniruddhā honti idaṁ tattha iñjitasmiṁ.
Whatever placing of the mind and keeping it connected has not ceased there is what belongs to the perturbable.

Idhudāyi, bhikkhu vitakkavicārānaṁ vūpasamā …pe… dutiyaṁ jhānaṁ upasampajja viharati;
Take a mendicant who, as the placing of the mind and keeping it connected are stilled, enters and remains in the second absorption.

idampi kho ahaṁ, udāyi, iñjitasmiṁ vadāmi.
This belongs to the perturbable, I say.

Kiñca tattha iñjitasmiṁ?
And what there belongs to the perturbable?

Yadeva tattha pītisukhaṁ aniruddhaṁ hoti idaṁ tattha iñjitasmiṁ.
Whatever rapture and bliss has not ceased there is what belongs to the perturbable.

Idhudāyi, bhikkhu pītiyā ca virāgā …pe… tatiyaṁ jhānaṁ upasampajja viharati;
Take a mendicant who, with the fading away of rapture, enters and remains in the third absorption.

idampi kho ahaṁ, udāyi, iñjitasmiṁ vadāmi.
This belongs to the perturbable.

Kiñca tattha iñjitasmiṁ?
And what there belongs to the perturbable?

Yadeva tattha upekkhāsukhaṁ aniruddhaṁ hoti idaṁ tattha iñjitasmiṁ.
Whatever equanimous bliss has not ceased there is what belongs to the perturbable.

Idhudāyi, bhikkhu sukhassa ca pahānā …pe… catutthaṁ jhānaṁ upasampajja viharati;
Take a mendicant who, giving up pleasure and pain, enters and remains in the fourth absorption.

idaṁ kho ahaṁ, udāyi, aniñjitasmiṁ vadāmi.
This belongs to the imperturbable.

idaṁ kho ahaṁ, udāyi, ‘analan’ti vadāmi, ‘pajahathā’ti vadāmi, ‘samatikkamathā’ti vadāmi.
But this is not enough, I say: give it up, go beyond it.

Ko ca tassa samatikkamo?
And what goes beyond it?

Idhudāyi, bhikkhu vitakkavicārānaṁ vūpasamā …pe… dutiyaṁ jhānaṁ upasampajja viharati, ayaṁ tassa samatikkamo;
Take a mendicant who, as the placing of the mind and keeping it connected are stilled, enters and remains in the second absorption. That goes beyond it.

idampi kho ahaṁ, udāyi, ‘analan’ti vadāmi, ‘pajahathā’ti vadāmi, ‘samatikkamathā’ti vadāmi.
But this too is not enough, I say: give it up, go beyond it.

Ko ca tassa samatikkamo?
And what goes beyond it?

Idhudāyi, bhikkhu pītiyā ca virāgā …pe… tatiyaṁ jhānaṁ upasampajja viharati, ayaṁ tassa samatikkamo;
Take a mendicant who, with the fading away of rapture, enters and remains in the third absorption. That goes beyond it.

idampi kho ahaṁ, udāyi, ‘analan’ti vadāmi, ‘pajahathā’ti vadāmi, ‘samatikkamathā’ti vadāmi.
But this too is not enough, I say: give it up, go beyond it.

Ko ca tassa samatikkamo?
And what goes beyond it?

Idhudāyi, bhikkhu sukhassa ca pahānā …pe… catutthaṁ jhānaṁ upasampajja viharati, ayaṁ tassa samatikkamo;
Take a mendicant who, giving up pleasure and pain, enters and remains in the fourth absorption. That goes beyond it.

idampi kho ahaṁ, udāyi, ‘analan’ti vadāmi, ‘pajahathā’ti vadāmi, ‘samatikkamathā’ti vadāmi.
But this too is not enough, I say: give it up, go beyond it.

Ko ca tassa samatikkamo?
And what goes beyond it?

Idhudāyi, bhikkhu sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṁ upasampajja viharati, ayaṁ tassa samatikkamo;
Take a mendicant who, going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, enters and remains in the dimension of infinite space. That goes beyond it.

idampi kho ahaṁ, udāyi, ‘analan’ti vadāmi, ‘pajahathā’ti vadāmi, ‘samatikkamathā’ti vadāmi.
But this too is not enough, I say: give it up, go beyond it.

Ko ca tassa samatikkamo?
And what goes beyond it?

Idhudāyi, bhikkhu sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanaṁ upasampajja viharati, ayaṁ tassa samatikkamo;
Take a mendicant who, going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, enters and remains in the dimension of infinite consciousness. That goes beyond it.

idampi kho ahaṁ, udāyi, ‘analan’ti vadāmi, ‘pajahathā’ti vadāmi, ‘samatikkamathā’ti vadāmi.
But this too is not enough, I say: give it up, go beyond it.

Ko ca tassa samatikkamo?
And what goes beyond it?

Idhudāyi, bhikkhu sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharati, ayaṁ tassa samatikkamo;
Take a mendicant who, going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, enters and remains in the dimension of nothingness. That goes beyond it.

idampi kho ahaṁ, udāyi, ‘analan’ti vadāmi, ‘pajahathā’ti vadāmi, ‘samatikkamathā’ti vadāmi.
But this too is not enough, I say: give it up, go beyond it.

Ko ca tassa samatikkamo?
And what goes beyond it?

Idhudāyi, bhikkhu sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja viharati, ayaṁ tassa samatikkamo;
Take a mendicant who, going totally beyond the dimension of nothingness, enters and remains in the dimension of neither perception nor non-perception. That goes beyond it.

idampi kho ahaṁ, udāyi, ‘analan’ti vadāmi, ‘pajahathā’ti vadāmi, ‘samatikkamathā’ti vadāmi.
But this too is not enough, I say: give it up, go beyond it.

Ko ca tassa samatikkamo?
And what goes beyond it?

Idhudāyi, bhikkhu sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharati, ayaṁ tassa samatikkamo;
Take a mendicant who, going totally beyond the dimension of neither perception nor non-perception, enters and remains in the cessation of perception and feeling. That goes beyond it.

iti kho ahaṁ, udāyi, nevasaññānāsaññāyatanassapi pahānaṁ vadāmi.
So, Udāyī, I even recommend giving up the dimension of neither perception nor non-perception.

Passasi no tvaṁ, udāyi, taṁ saṁyojanaṁ aṇuṁ vā thūlaṁ vā yassāhaṁ no pahānaṁ vadāmī”ti?
Do you see any fetter, large or small, that I don’t recommend giving up?”

“No hetaṁ, bhante”ti.
“No, sir.”

Idamavoca bhagavā.
That is what the Buddha said.

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

Laṭukikopamasuttaṁ niṭṭhitaṁ chaṭṭhaṁ.

67. Cātumasutta
At Cātumā

Evaṁ me sutaṁ—
So I have heard.

ekaṁ samayaṁ bhagavā cātumāyaṁ viharati āmalakīvane.
At one time the Buddha was staying near Cātumā in a myrobalan grove.

Tena kho pana samayena sāriputtamoggallānappamukhāni pañcamattāni bhikkhusatāni cātumaṁ anuppattāni honti bhagavantaṁ dassanāya.
Now at that time around five hundred mendicants headed by Sāriputta and Moggallāna arrived at Cātumā to see the Buddha.

Te ca āgantukā bhikkhū nevāsikehi bhikkhūhi saddhiṁ paṭisammodamānā senāsanāni paññāpayamānā pattacīvarāni paṭisāmayamānā uccāsaddā mahāsaddā ahesuṁ.
And the visiting mendicants, while exchanging pleasantries with the resident mendicants, preparing their lodgings, and putting away their bowls and robes, made a dreadful racket.

Atha kho bhagavā āyasmantaṁ ānandaṁ āmantesi:
Then the Buddha said to Venerable Ānanda,

“ke panete, ānanda, uccāsaddā mahāsaddā, kevaṭṭā maññe macchavilope”ti?
“Ānanda, who’s making that dreadful racket? You’d think it was fishermen hauling in a catch!”

“Etāni, bhante, sāriputtamoggallānappamukhāni pañcamattāni bhikkhusatāni cātumaṁ anuppattāni bhagavantaṁ dassanāya.
And Ānanda told him what had happened.

Te āgantukā bhikkhū nevāsikehi bhikkhūhi saddhiṁ paṭisammodamānā senāsanāni paññāpayamānā pattacīvarāni paṭisāmayamānā uccāsaddā mahāsaddā”ti.

“Tenahānanda, mama vacanena te bhikkhū āmantehi:
“Well then, Ānanda, in my name tell those mendicants that

‘satthā āyasmante āmantetī’”ti.
the teacher summons them.”

“Evaṁ, bhante”ti kho āyasmā ānando bhagavato paṭissutvā yena te bhikkhū tenupasaṅkami; upasaṅkamitvā te bhikkhū etadavoca:
“Yes, sir,” Ānanda replied. He went to those mendicants and said,

“satthā āyasmante āmantetī”ti.
“Venerables, the teacher summons you.”

“Evamāvuso”ti kho te bhikkhū āyasmato ānandassa paṭissutvā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinne kho te bhikkhū bhagavā etadavoca:
“Yes, reverend,” replied those mendicants. Then they rose from their seats and went to the Buddha, bowed, and sat down to one side. The Buddha said to them:

“kiṁ nu tumhe, bhikkhave, uccāsaddā mahāsaddā, kevaṭṭā maññe macchavilope”ti?
“Mendicants, what’s with that dreadful racket? You’d think it was fishermen hauling in a catch!”

“Imāni, bhante, sāriputtamoggallānappamukhāni pañcamattāni bhikkhusatāni cātumaṁ anuppattāni bhagavantaṁ dassanāya.
And they told him what had happened.

Teme āgantukā bhikkhū nevāsikehi bhikkhūhi saddhiṁ paṭisammodamānā senāsanāni paññāpayamānā pattacīvarāni paṭisāmayamānā uccāsaddā mahāsaddā”ti.

“Gacchatha, bhikkhave, paṇāmemi vo, na vo mama santike vatthabban”ti.
“Go away, mendicants, I dismiss you. You are not to stay in my presence.”

“Evaṁ, bhante”ti kho te bhikkhū bhagavato paṭissutvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā senāsanaṁ saṁsāmetvā pattacīvaramādāya pakkamiṁsu.
“Yes, sir,” replied those mendicants. They got up from their seats, bowed, and respectfully circled the Buddha, keeping him on their right. They set their lodgings in order and left, taking their bowls and robes.

Tena kho pana samayena cātumeyyakā sakyā santhāgāre sannipatitā honti kenacideva karaṇīyena.
Now at that time the Sakyans of Cātumā were sitting together at the meeting hall on some business.

Addasaṁsu kho cātumeyyakā sakyā te bhikkhū dūratova āgacchante;
Seeing those mendicants coming off in the distance,

disvāna yena te bhikkhū tenupasaṅkamiṁsu; upasaṅkamitvā te bhikkhū etadavocuṁ:
they went up to them and said,

“handa kahaṁ pana tumhe āyasmanto gacchathā”ti?
“Hello venerables, where are you going?”

“Bhagavatā kho, āvuso, bhikkhusaṅgho paṇāmito”ti.
“Sirs, the mendicant Saṅgha has been dismissed by the Buddha.”

“Tenahāyasmanto muhuttaṁ nisīdatha, appeva nāma mayaṁ sakkuṇeyyāma bhagavantaṁ pasādetun”ti.
“Well then, venerables, sit here for a minute. Hopefully we’ll be able to restore the Buddha’s confidence.”

“Evamāvuso”ti kho te bhikkhū cātumeyyakānaṁ sakyānaṁ paccassosuṁ.
“Yes, sirs,” replied the mendicants.

Atha kho cātumeyyakā sakyā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho cātumeyyakā sakyā bhagavantaṁ etadavocuṁ:
Then the Sakyans of Cātumā went up to the Buddha, bowed, sat down to one side, and said to him:

“abhinandatu, bhante, bhagavā bhikkhusaṅghaṁ;
“May the Buddha approve of the mendicant Saṅgha!

abhivadatu, bhante, bhagavā bhikkhusaṅghaṁ.
May the Buddha welcome the mendicant Saṅgha!

Seyyathāpi, bhante, bhagavatā pubbe bhikkhusaṅgho anuggahito; evameva bhagavā etarahi anuggaṇhātu bhikkhusaṅghaṁ.
May the Buddha support the mendicant Saṅgha now as he did in the past!

Santettha, bhante, bhikkhū navā acirapabbajitā adhunāgatā imaṁ dhammavinayaṁ.
There are mendicants here who are junior, recently gone forth, newly come to this teaching and training.

Tesaṁ bhagavantaṁ dassanāya alabhantānaṁ siyā aññathattaṁ, siyā vipariṇāmo.
If they don’t get to see the Buddha they may change and fall apart.

Seyyathāpi, bhante, bījānaṁ taruṇānaṁ udakaṁ alabhantānaṁ siyā aññathattaṁ siyā vipariṇāmo;
If young seedlings don’t get water they may change and fall apart.

evameva kho, bhante, santettha bhikkhū navā acirapabbajitā adhunāgatā imaṁ dhammavinayaṁ, tesaṁ bhagavantaṁ dassanāya alabhantānaṁ siyā aññathattaṁ, siyā vipariṇāmo.
In the same way, there are mendicants here who are junior, recently gone forth, newly come to this teaching and training. If they don’t get to see the Buddha they may change and fall apart.

Seyyathāpi, bhante, vacchassa taruṇassa mātaraṁ apassantassa siyā aññathattaṁ, siyā vipariṇāmo;
If a young calf doesn’t see its mother it may change and fall apart.

evameva kho, bhante, santettha bhikkhū navā acirapabbajitā adhunāgatā imaṁ dhammavinayaṁ, tesaṁ bhagavantaṁ apassantānaṁ siyā aññathattaṁ, siyā vipariṇāmo.
In the same way, there are mendicants here who are junior, recently gone forth, newly come to this teaching and training. If they don’t get to see the Buddha they may change and fall apart.

Abhinandatu, bhante, bhagavā bhikkhusaṅghaṁ;
May the Buddha approve of the mendicant Saṅgha!

abhivadatu, bhante, bhagavā bhikkhusaṅghaṁ.
May the Buddha welcome the mendicant Saṅgha!

Seyyathāpi, bhante, bhagavatā pubbe bhikkhusaṅgho anuggahito; evameva bhagavā etarahi anuggaṇhātu bhikkhusaṅghan”ti.
May the Buddha support the mendicant Saṅgha now as he did in the past!”

Atha kho brahmā sahampati bhagavato cetasā cetoparivitakkamaññāya—seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evameva—brahmaloke antarahito bhagavato purato pāturahosi.
Then Brahmā Sahampati knew what the Buddha was thinking. As easily as a strong person would extend or contract their arm, he vanished from the Brahmā realm and reappeared in front of the Buddha.

Atha kho brahmā sahampati ekaṁsaṁ uttarāsaṅgaṁ karitvā yena bhagavā tenañjaliṁ paṇāmetvā bhagavantaṁ etadavoca:
He arranged his robe over one shoulder, raised his joined palms toward the Buddha, and said:

“abhinandatu, bhante, bhagavā bhikkhusaṅghaṁ;
“May the Buddha approve of the mendicant Saṅgha!

abhivadatu, bhante, bhagavā bhikkhusaṅghaṁ.
May the Buddha welcome the mendicant Saṅgha!

Seyyathāpi, bhante, bhagavatā pubbe bhikkhusaṅgho anuggahito; evameva bhagavā etarahi anuggaṇhātu bhikkhusaṅghaṁ.
May the Buddha support the mendicant Saṅgha now as he did in the past!

Santettha, bhante, bhikkhū navā acirapabbajitā adhunāgatā imaṁ dhammavinayaṁ, tesaṁ bhagavantaṁ dassanāya alabhantānaṁ siyā aññathattaṁ, siyā vipariṇāmo.
There are mendicants here who are junior, recently gone forth, newly come to this teaching and training. If they don’t get to see the Buddha they may change and fall apart.

Seyyathāpi, bhante, bījānaṁ taruṇānaṁ udakaṁ alabhantānaṁ siyā aññathattaṁ, siyā vipariṇāmo;
If young seedlings don’t get water they may change and fall apart. …

evameva kho, bhante, santettha bhikkhū navā acirapabbajitā adhunāgatā imaṁ dhammavinayaṁ, tesaṁ bhagavantaṁ dassanāya alabhantānaṁ siyā aññathattaṁ, siyā vipariṇāmo.

Seyyathāpi, bhante, vacchassa taruṇassa mātaraṁ apassantassa siyā aññathattaṁ, siyā vipariṇāmo;
If a young calf doesn’t see its mother it may change and fall apart.

Abhinandatu, bhante, bhagavā bhikkhusaṅghaṁ;
May the Buddha approve of the mendicant Saṅgha!

abhivadatu, bhante, bhagavā bhikkhusaṅghaṁ.
May the Buddha welcome the mendicant Saṅgha!

Asakkhiṁsu kho cātumeyyakā ca sakyā brahmā ca sahampati bhagavantaṁ pasādetuṁ bījūpamena ca taruṇūpamena ca.
The Sakyans of Cātumā and Brahmā Sahampati were able to restore the Buddha’s confidence with the similes of the seedlings and the calf.

Atha kho āyasmā mahāmoggallāno bhikkhū āmantesi:
Then Venerable Mahāmoggallāna addressed the mendicants,

“uṭṭhethāvuso, gaṇhatha pattacīvaraṁ.
“Get up, reverends, and pick up your bowls and robes.

Pasādito bhagavā cātumeyyakehi ca sakyehi brahmunā ca sahampatinā bījūpamena ca taruṇūpamena cā”ti.
The Buddha’s confidence has been restored.”

“Evamāvuso”ti kho te bhikkhū āyasmato mahāmoggallānassa paṭissutvā uṭṭhāyāsanā pattacīvaramādāya yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnaṁ kho āyasmantaṁ sāriputtaṁ bhagavā etadavoca:
“Yes, reverend,” replied those mendicants. Then they rose from their seats and, taking their bowls and robes, went to the Buddha, bowed, and sat down to one side. The Buddha said to Venerable Sāriputta,

“kinti te, sāriputta, ahosi mayā bhikkhusaṅghe paṇāmite”ti?
“Sāriputta, what did you think when the mendicant Saṅgha was dismissed by me?”

“Evaṁ kho me, bhante, ahosi:
“Sir, I thought this:

‘bhagavatā bhikkhusaṅgho paṇāmito.
‘The Buddha has dismissed the mendicant Saṅgha.

Appossukko dāni bhagavā diṭṭhadhammasukhavihāraṁ anuyutto viharissati, mayampi dāni appossukkā diṭṭhadhammasukhavihāramanuyuttā viharissāmā’”ti.
Now he will remain passive, dwelling in blissful meditation in the present life, and so will we.’”

“Āgamehi tvaṁ, sāriputta, āgamehi tvaṁ, sāriputta, diṭṭhadhammasukhavihāran”ti.
“Hold on, Sāriputta, hold on! Don’t you ever think such a thing again!”

Atha kho bhagavā āyasmantaṁ mahāmoggallānaṁ āmantesi:
Then the Buddha addressed Venerable Mahāmoggallāna,

“kinti te, moggallāna, ahosi mayā bhikkhusaṅghe paṇāmite”ti?
“Moggallāna, what did you think when the mendicant Saṅgha was dismissed by me?”

“Evaṁ kho me, bhante, ahosi:
“Sir, I thought this:

‘bhagavatā bhikkhusaṅgho paṇāmito.
‘The Buddha has dismissed the mendicant Saṅgha.

Appossukko dāni bhagavā diṭṭhadhammasukhavihāraṁ anuyutto viharissati, ahañca dāni āyasmā ca sāriputto bhikkhusaṅghaṁ pariharissāmā’”ti.
Now he will remain passive, dwelling in blissful meditation in the present life. Meanwhile, Venerable Sāriputta and I will lead the mendicant Saṅgha.’”

“Sādhu sādhu, moggallāna.
“Good, good, Moggallāna!

Ahaṁ vā hi, moggallāna, bhikkhusaṅghaṁ parihareyyaṁ sāriputtamoggallānā vā”ti.
For either I should lead the mendicant Saṅgha, or else Sāriputta and Moggallāna.”

Atha kho bhagavā bhikkhū āmantesi:
Then the Buddha said to the mendicants:

“cattārimāni, bhikkhave, bhayāni udakorohante pāṭikaṅkhitabbāni.
“Mendicants, when you go into the water you should anticipate four dangers.

Katamāni cattāri?
What four?

Ūmibhayaṁ, kumbhīlabhayaṁ, āvaṭṭabhayaṁ, susukābhayaṁ—
The dangers of waves, crocodiles, whirlpools, and sharks.

imāni, bhikkhave, cattāri bhayāni udakorohante pāṭikaṅkhitabbāni.
These are the four dangers that anyone who enters the water should anticipate.

Evameva kho, bhikkhave, cattārimāni bhayāni idhekacce puggale imasmiṁ dhammavinaye agārasmā anagāriyaṁ pabbajite pāṭikaṅkhitabbāni.
In the same way, a gentleman who goes forth from the lay life to homelessness in this teaching and training should anticipate four dangers.

Katamāni cattāri?
What four?

Ūmibhayaṁ, kumbhīlabhayaṁ, āvaṭṭabhayaṁ, susukābhayaṁ.
The dangers of waves, crocodiles, whirlpools, and sharks.

Katamañca, bhikkhave, ūmibhayaṁ?
And what, mendicants, is the danger of waves?

Idha, bhikkhave, ekacco kulaputto saddhā agārasmā anagāriyaṁ pabbajito hoti:
It’s when a gentleman has gone forth from the lay life to homelessness, thinking:

‘otiṇṇomhi jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi dukkhotiṇṇo dukkhapareto;
‘I’m swamped by rebirth, old age, and death; by sorrow, lamentation, pain, sadness, and distress. I’m swamped by suffering, mired in suffering.

appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā’ti.
Hopefully I can find an end to this entire mass of suffering.’

Tamenaṁ tathā pabbajitaṁ samānaṁ sabrahmacārī ovadanti, anusāsanti:
When they’ve gone forth, their spiritual companions advise and instruct them:

‘evaṁ te abhikkamitabbaṁ, evaṁ te paṭikkamitabbaṁ, evaṁ te ālokitabbaṁ, evaṁ te vilokitabbaṁ, evaṁ te samiñjitabbaṁ, evaṁ te pasāritabbaṁ, evaṁ te saṅghāṭipattacīvaraṁ dhāretabban’ti.
‘You should go out like this, and come back like that. You should look to the front like this, and to the side like that. You should contract your limbs like this, and extend them like that. This is how you should bear your outer robe, bowl, and robes.’

Tassa evaṁ hoti:
They think:

‘mayaṁ kho pubbe agāriyabhūtā samānā aññe ovadāma, anusāsāma.
‘Formerly, as laypeople, we advised and instructed others.

Ime panamhākaṁ puttamattā maññe, nattamattā maññe, amhe ovaditabbaṁ anusāsitabbaṁ maññantī’ti.
And now these mendicants—who you’d think were our children or grandchildren—imagine they can advise and instruct us!’

So sikkhaṁ paccakkhāya hīnāyāvattati.
They reject the training and return to a lesser life.

Ayaṁ vuccati, bhikkhave, ūmibhayassa bhīto sikkhaṁ paccakkhāya hīnāyāvatto.
This is called one who rejects the training and returns to a lesser life because they’re afraid of the danger of waves.

‘Ūmibhayan’ti kho, bhikkhave, kodhupāyāsassetaṁ adhivacanaṁ.
‘Danger of waves’ is a term for anger and distress.

Katamañca, bhikkhave, kumbhīlabhayaṁ?
And what, mendicants, is the danger of crocodiles?

Idha, bhikkhave, ekacco kulaputto saddhā agārasmā anagāriyaṁ pabbajito hoti:
It’s when a gentleman has gone forth from the lay life to homelessness, thinking:

appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā’ti.
Hopefully I can find an end to this entire mass of suffering.’

Tamenaṁ tathā pabbajitaṁ samānaṁ sabrahmacārī ovadanti anusāsanti:
When they’ve gone forth, their spiritual companions advise and instruct them:

‘idaṁ te khāditabbaṁ, idaṁ te na khāditabbaṁ; idaṁ te bhuñjitabbaṁ, idaṁ te na bhuñjitabbaṁ; idaṁ te sāyitabbaṁ, idaṁ te na sāyitabbaṁ; idaṁ te pātabbaṁ, idaṁ te na pātabbaṁ; kappiyaṁ te khāditabbaṁ, akappiyaṁ te na khāditabbaṁ; kappiyaṁ te bhuñjitabbaṁ, akappiyaṁ te na bhuñjitabbaṁ; kappiyaṁ te sāyitabbaṁ, akappiyaṁ te na sāyitabbaṁ; kappiyaṁ te pātabbaṁ, akappiyaṁ te na pātabbaṁ; kāle te khāditabbaṁ, vikāle te na khāditabbaṁ; kāle te bhuñjitabbaṁ, vikāle te na bhuñjitabbaṁ; kāle te sāyitabbaṁ, vikāle te na sāyitabbaṁ; kāle te pātabbaṁ, vikāle te na pātabban’ti.
‘You may eat, consume, taste, and drink these things, but not those. You may eat what’s allowable, but not what’s unallowable. You may eat at the right time, but not at the wrong time.’

Tassa evaṁ hoti: ‘mayaṁ kho pubbe agāriyabhūtā samānā yaṁ icchāma taṁ khādāma, yaṁ na icchāma na taṁ khādāma; yaṁ icchāma taṁ bhuñjāma, yaṁ na icchāma na taṁ bhuñjāma; yaṁ icchāma taṁ sāyāma, yaṁ na icchāma na taṁ sāyāma; yaṁ icchāma taṁ pivāma, yaṁ na icchāma na taṁ pivāma;
They think: ‘When we were laypeople, we used to eat, consume, taste, and drink what we wanted, not what we didn’t want.

kappiyampi khādāma, akappiyampi khādāma; kappiyampi bhuñjāma, akappiyampi bhuñjāma; kappiyampi sāyāma, akappiyampi sāyāma; kappiyampi pivāma, akappiyampi pivāma; kālepi khādāma, vikālepi khādāma; kālepi bhuñjāma vikālepi bhuñjāma; kālepi sāyāma, vikālepi sāyāma; kālepi pivāma, vikālepi pivāma.
We ate and drank both allowable and unallowable things, at the right time and the wrong time.

Yampi no saddhā gahapatikā divā vikāle paṇītaṁ khādanīyaṁ bhojanīyaṁ denti tatthapime mukhāvaraṇaṁ maññe karontī’ti.
And these faithful householders give us a variety of delicious foods at the wrong time of day. But these mendicants imagine they can gag our mouths!’

So sikkhaṁ paccakkhāya hīnāyāvattati.
They reject the training and return to a lesser life.

Ayaṁ vuccati, bhikkhave, kumbhīlabhayassa bhīto sikkhaṁ paccakkhāya hīnāyāvatto.
This is called one who rejects the training and returns to a lesser life because they’re afraid of the danger of crocodiles.

‘Kumbhīlabhayan’ti kho, bhikkhave, odarikattassetaṁ adhivacanaṁ.
‘Danger of crocodiles’ is a term for gluttony.

Katamañca, bhikkhave, āvaṭṭabhayaṁ?
And what, mendicants, is the danger of whirlpools?

Idha, bhikkhave, ekacco kulaputto saddhā agārasmā anagāriyaṁ pabbajito hoti:
It’s when a gentleman has gone forth from the lay life to homelessness, thinking:

appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā’ti.
Hopefully I can find an end to this entire mass of suffering.’

So evaṁ pabbajito samāno pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya gāmaṁ vā nigamaṁ vā piṇḍāya pavisati.
When they’ve gone forth, they robe up in the morning and, taking their bowl and robe, enter a village or town for alms without guarding body, speech, and mind, without establishing mindfulness, and without restraining the sense faculties.

Arakkhiteneva kāyena arakkhitāya vācāya anupaṭṭhitāya satiyā asaṁvutehi indriyehi so tattha passati gahapatiṁ vā gahapatiputtaṁ vā pañcahi kāmaguṇehi samappitaṁ samaṅgībhūtaṁ paricārayamānaṁ.
There they see a householder or their child amusing themselves, supplied and provided with the five kinds of sensual stimulation.

Tassa evaṁ hoti:
They think:

‘mayaṁ kho pubbe agāriyabhūtā samānā pañcahi kāmaguṇehi samappitā samaṅgībhūtā paricārimhā.
‘Formerly, as laypeople, we amused ourselves, supplied and provided with the five kinds of sensual stimulation.

Saṁvijjanti kho pana me kule bhogā.
And it’s true that my family is wealthy.

Sakkā bhoge ca bhuñjituṁ puññāni ca kātun’ti.
I can both enjoy my wealth and make merit.’

So sikkhaṁ paccakkhāya hīnāyāvattati.
They reject the training and return to a lesser life.

Ayaṁ vuccati, bhikkhave, āvaṭṭabhayassa bhīto sikkhaṁ paccakkhāya hīnāyāvatto.
This is called one who rejects the training and returns to a lesser life because they’re afraid of the danger of whirlpools.

‘Āvaṭṭabhayan’ti kho, bhikkhave, pañcannetaṁ kāmaguṇānaṁ adhivacanaṁ.
‘Danger of whirlpools’ is a term for the five kinds of sensual stimulation.

Katamañca, bhikkhave, susukābhayaṁ?
And what, mendicants, is the danger of sharks?

Idha, bhikkhave, ekacco kulaputto saddhā agārasmā anagāriyaṁ pabbajito hoti:
It’s when a gentleman has gone forth from the lay life to homelessness, thinking:

appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā’ti.
Hopefully I can find an end to this entire mass of suffering.’

Arakkhiteneva kāyena arakkhitāya vācāya anupaṭṭhitāya satiyā asaṁvutehi indriyehi so tattha passati mātugāmaṁ dunnivatthaṁ vā duppārutaṁ vā.
There they see a female scantily clad, with revealing clothes.

Tassa mātugāmaṁ disvā dunnivatthaṁ vā duppārutaṁ vā rāgo cittaṁ anuddhaṁseti.
Lust infects their mind,

So rāgānuddhaṁsena cittena sikkhaṁ paccakkhāya hīnāyāvattati.
so they reject the training and return to a lesser life.

Ayaṁ vuccati, bhikkhave, susukābhayassa bhīto sikkhaṁ paccakkhāya hīnāyāvatto.
This is called one who rejects the training and returns to a lesser life because they’re afraid of the danger of sharks.

‘Susukābhayan’ti kho, bhikkhave, mātugāmassetaṁ adhivacanaṁ.
‘Danger of sharks’ is a term for females.

Imāni kho, bhikkhave, cattāri bhayāni, idhekacce puggale imasmiṁ dhammavinaye agārasmā anagāriyaṁ pabbajite pāṭikaṅkhitabbānī”ti.
These are the four dangers that a gentleman who goes forth from the lay life to homelessness in this teaching and training should anticipate.”

Idamavoca bhagavā.
That is what the Buddha said.

Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.
Satisfied, the mendicants were happy with what the Buddha said.

Cātumasuttaṁ niṭṭhitaṁ sattamaṁ.

68. Naḷakapānasutta
At Naḷakapāna

Evaṁ me sutaṁ—
So I have heard.

ekaṁ samayaṁ bhagavā kosalesu viharati naḷakapāne palāsavane.
At one time the Buddha was staying in the land of the Kosalans near Naḷakapāna in the Parrot Tree grove.

Tena kho pana samayena sambahulā abhiññātā abhiññātā kulaputtā bhagavantaṁ uddissa saddhā agārasmā anagāriyaṁ pabbajitā honti—
Now at that time several very well-known gentlemen had gone forth from the lay life to homelessness out of faith in the Buddha—

āyasmā ca anuruddho, āyasmā ca bhaddiyo, āyasmā ca kimilo, āyasmā ca bhagu, āyasmā ca koṇḍañño, āyasmā ca revato, āyasmā ca ānando, aññe ca abhiññātā abhiññātā kulaputtā.
The venerables Anuruddha, Bhaddiya, Kimbila, Bhagu, Koṇḍañña, Revata, Ānanda, and other very well-known gentlemen.

Tena kho pana samayena bhagavā bhikkhusaṅghaparivuto abbhokāse nisinno hoti.
Now at that time the Buddha was sitting in the open, surrounded by the mendicant Saṅgha.

Atha kho bhagavā te kulaputte ārabbha bhikkhū āmantesi:
Then the Buddha spoke to the mendicants about those gentlemen:

“ye te, bhikkhave, kulaputtā mamaṁ uddissa saddhā agārasmā anagāriyaṁ pabbajitā, kacci te, bhikkhave, bhikkhū abhiratā brahmacariye”ti?
“Mendicants, those gentlemen who have gone forth from the lay life to homelessness out of faith in me—I trust they’re satisfied with the spiritual life?”

Evaṁ vutte, te bhikkhū tuṇhī ahesuṁ.
When this was said, the mendicants kept silent.

Dutiyampi kho bhagavā te kulaputte ārabbha bhikkhū āmantesi:
For a second and a third time the Buddha asked the same question.

“ye te, bhikkhave, kulaputtā mamaṁ uddissa saddhā agārasmā anagāriyaṁ pabbajitā, kacci te, bhikkhave, bhikkhū abhiratā brahmacariye”ti?

Dutiyampi kho te bhikkhū tuṇhī ahesuṁ.

Tatiyampi kho bhagavā te kulaputte ārabbha bhikkhū āmantesi:

“ye te, bhikkhave, kulaputtā mamaṁ uddissa saddhā agārasmā anagāriyaṁ pabbajitā, kacci te, bhikkhave, bhikkhū abhiratā brahmacariye”ti?

Tatiyampi kho te bhikkhū tuṇhī ahesuṁ.
For a third time, the mendicants kept silent.

Atha kho bhagavato etadahosi:
Then it occurred to the Buddha,

“yannūnāhaṁ te kulaputte puccheyyan”ti.
“Why don’t I question just those gentlemen?”

Atha kho bhagavā āyasmantaṁ anuruddhaṁ āmantesi:
Then the Buddha said to Venerable Anuruddha,

“kacci tumhe, anuruddhā, abhiratā brahmacariye”ti?
“Anuruddha and friends, I hope you’re satisfied with the spiritual life?”

“Taggha mayaṁ, bhante, abhiratā brahmacariye”ti.
“Indeed, sir, we are satisfied with the spiritual life.”

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

Etaṁ kho, anuruddhā, tumhākaṁ patirūpaṁ kulaputtānaṁ saddhā agārasmā anagāriyaṁ pabbajitānaṁ yaṁ tumhe abhirameyyātha brahmacariye.
It’s appropriate for gentlemen like yourselves, who have gone forth in faith from the lay life to homelessness, to be satisfied with the spiritual life.

Yena tumhe, anuruddhā, bhadrena yobbanena samannāgatā paṭhamena vayasā susukāḷakesā kāme paribhuñjeyyātha tena tumhe, anuruddhā, bhadrenapi yobbanena samannāgatā paṭhamena vayasā susukāḷakesā agārasmā anagāriyaṁ pabbajitā.
Since you’re blessed with youth, in the prime of life, black-haired, you could have enjoyed sensual pleasures; yet you have gone forth from the lay life to homelessness.

Te ca kho pana tumhe, anuruddhā, neva rājābhinītā agārasmā anagāriyaṁ pabbajitā, na corābhinītā agārasmā anagāriyaṁ pabbajitā, na iṇaṭṭā agārasmā anagāriyaṁ pabbajitā, na bhayaṭṭā agārasmā anagāriyaṁ pabbajitā, nājīvikāpakatā agārasmā anagāriyaṁ pabbajitā.
But you didn’t go forth because you were forced to by kings or bandits, or because you’re in debt or threatened, or to earn a living.

Api ca khomhi otiṇṇo jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, dukkhotiṇṇo dukkhapareto;
Rather, didn’t you go forth thinking: ‘I’m swamped by rebirth, old age, and death; by sorrow, lamentation, pain, sadness, and distress. I’m swamped by suffering, mired in suffering.

appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethāti—
Hopefully I can find an end to this entire mass of suffering’?”

nanu tumhe, anuruddhā, evaṁ saddhā agārasmā anagāriyaṁ pabbajitā”ti?

“Evaṁ, bhante”.
“Yes, sir.”

“Evaṁ pabbajitena ca pana, anuruddhā, kulaputtena kimassa karaṇīyaṁ?
“But, Anuruddha and friends, when a gentleman has gone forth like this, what should he do?

Vivekaṁ, anuruddhā, kāmehi vivekaṁ akusalehi dhammehi pītisukhaṁ nādhigacchati aññaṁ vā tato santataraṁ, tassa abhijjhāpi cittaṁ pariyādāya tiṭṭhati, byāpādopi cittaṁ pariyādāya tiṭṭhati, thinamiddhampi cittaṁ pariyādāya tiṭṭhati uddhaccakukkuccampi cittaṁ pariyādāya tiṭṭhati, vicikicchāpi cittaṁ pariyādāya tiṭṭhati, aratīpi cittaṁ pariyādāya tiṭṭhati, tandīpi cittaṁ pariyādāya tiṭṭhati.
Take someone who doesn’t achieve the rapture and bliss that are secluded from sensual pleasures and unskillful qualities, or something even more peaceful than that. Their mind is still occupied by desire, ill will, dullness and drowsiness, restlessness and remorse, doubt, discontent, and sloth.

Vivekaṁ, anuruddhā, kāmehi vivekaṁ akusalehi dhammehi pītisukhaṁ nādhigacchati aññaṁ vā tato santataraṁ.
That’s someone who doesn’t achieve the rapture and bliss that are secluded from sensual pleasures and unskillful qualities, or something even more peaceful than that.

Vivekaṁ, anuruddhā, kāmehi vivekaṁ akusalehi dhammehi pītisukhaṁ adhigacchati aññaṁ vā tato santataraṁ, tassa abhijjhāpi cittaṁ na pariyādāya tiṭṭhati, byāpādopi cittaṁ na pariyādāya tiṭṭhati, thinamiddhampi cittaṁ na pariyādāya tiṭṭhati, uddhaccakukkuccampi cittaṁ na pariyādāya tiṭṭhati, vicikicchāpi cittaṁ na pariyādāya tiṭṭhati, aratīpi cittaṁ na pariyādāya tiṭṭhati, tandīpi cittaṁ na pariyādāya tiṭṭhati.
Take someone who does achieve the rapture and bliss that are secluded from sensual pleasures and unskillful qualities, or something even more peaceful than that. Their mind is not occupied by desire, ill will, dullness and drowsiness, restlessness and remorse, doubt, discontent, and sloth.

Vivekaṁ, anuruddhā, kāmehi vivekaṁ akusalehi dhammehi pītisukhaṁ adhigacchati aññaṁ vā tato santataraṁ.
That’s someone who does achieve the rapture and bliss that are secluded from sensual pleasures and unskillful qualities, or something even more peaceful than that.

Kinti vo, anuruddhā, mayi hoti:
Is this what you think of me?

‘ye āsavā saṅkilesikā ponobbhavikā sadarā dukkhavipākā āyatiṁ jātijarāmaraṇiyā, appahīnā te tathāgatassa;
‘The Realized One has not given up the defilements, the corruptions that lead to future lives and are hurtful, resulting in suffering and future rebirth, old age, and death.

tasmā tathāgato saṅkhāyekaṁ paṭisevati, saṅkhāyekaṁ adhivāseti, saṅkhāyekaṁ parivajjeti, saṅkhāyekaṁ vinodetī’”ti?
That’s why, after reflection, he uses some things, endures some things, avoids some things, and gets rid of some things.’”

“Na kho no, bhante, bhagavati evaṁ hoti:
“No sir, we don’t think of you that way.

‘ye āsavā saṅkilesikā ponobbhavikā sadarā dukkhavipākā āyatiṁ jātijarāmaraṇiyā, appahīnā te tathāgatassa;

tasmā tathāgato saṅkhāyekaṁ paṭisevati, saṅkhāyekaṁ adhivāseti, saṅkhāyekaṁ parivajjeti, saṅkhāyekaṁ vinodetī’ti.

Evaṁ kho no, bhante, bhagavati hoti:
We think of you this way:

‘ye āsavā saṅkilesikā ponobbhavikā sadarā dukkhavipākā āyatiṁ jātijarāmaraṇiyā, pahīnā te tathāgatassa;
‘The Realized One has given up the defilements, the corruptions that lead to future lives and are hurtful, resulting in suffering and future rebirth, old age, and death.

tasmā tathāgato saṅkhāyekaṁ paṭisevati, saṅkhāyekaṁ adhivāseti, saṅkhāyekaṁ parivajjeti, saṅkhāyekaṁ vinodetī’”ti.
That’s why, after reflection, he uses some things, endures some things, avoids some things, and gets rid of some things.’”

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

Tathāgatassa, anuruddhā, ye āsavā saṅkilesikā ponobbhavikā sadarā dukkhavipākā āyatiṁ jātijarāmaraṇiyā, pahīnā te ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā.
The Realized One has given up the defilements, the corruptions that lead to future lives and are hurtful, resulting in suffering and future rebirth, old age, and death. He has cut them off at the root, made them like a palm stump, obliterated them so they are unable to arise in the future.

Seyyathāpi, anuruddhā, tālo matthakacchinno abhabbo punavirūḷhiyā;
Just as a palm tree with its crown cut off is incapable of further growth,

evameva kho, anuruddhā, tathāgatassa ye āsavā saṅkilesikā ponobbhavikā sadarā dukkhavipākā āyatiṁ jātijarāmaraṇiyā, pahīnā te ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā;
in the same way, the Realized One has given up the defilements so they are unable to arise in the future.

tasmā tathāgato saṅkhāyekaṁ paṭisevati, saṅkhāyekaṁ adhivāseti, saṅkhāyekaṁ parivajjeti, saṅkhāyekaṁ vinodeti.
That’s why, after reflection, he uses some things, endures some things, avoids some things, and gets rid of some things.

Taṁ kiṁ maññasi, anuruddhā,
What do you think, Anuruddha and friends?

kaṁ atthavasaṁ sampassamāno tathāgato sāvake abbhatīte kālaṅkate upapattīsu byākaroti:
What advantage does the Realized One see in declaring the rebirth of his disciples who have passed away:

‘asu amutra upapanno; asu amutra upapanno’”ti?
‘This one is reborn here, while that one is reborn there’?”

“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, anuruddhā, tathāgato janakuhanatthaṁ na janalapanatthaṁ na lābhasakkārasilokānisaṁsatthaṁ na ‘iti maṁ jano jānātū’ti sāvake abbhatīte kālaṅkate upapattīsu byākaroti:
“The Realized One does not declare such things for the sake of deceiving people or flattering them, nor for the benefit of possessions, honor, or popularity, nor thinking, ‘So let people know about me!’

‘asu amutra upapanno, asu amutra upapanno’ti.

Santi ca kho, anuruddhā, kulaputtā saddhā uḷāravedā uḷārapāmojjā.
Rather, there are gentlemen of faith who are full of sublime joy and gladness.

Te taṁ sutvā tadatthāya cittaṁ upasaṁharanti.
When they hear that, they apply their minds to that end.

Tesaṁ taṁ, anuruddhā, hoti dīgharattaṁ hitāya sukhāya.
That is for their lasting welfare and happiness.

Idhānuruddhā, bhikkhu suṇāti:
Take a monk who hears this:

‘itthannāmo bhikkhu kālaṅkato;
‘The monk named so-and-so has passed away.

so bhagavatā byākato—
The Buddha has declared that,

aññāya saṇṭhahī’ti.
he was enlightened.’

So kho panassa āyasmā sāmaṁ diṭṭho vā hoti anussavassuto vā:
And he’s either seen for himself, or heard from someone else, that that venerable

‘evaṁsīlo so āyasmā ahosi itipi, evaṁdhammo so āyasmā ahosi itipi, evaṁpañño so āyasmā ahosi itipi, evaṁvihārī so āyasmā ahosi itipi, evaṁvimutto so āyasmā ahosi itipī’ti.
had such ethics, such qualities, such wisdom, such meditation, or such freedom.

So tassa saddhañca sīlañca sutañca cāgañca paññañca anussaranto tadatthāya cittaṁ upasaṁharati.
Recollecting that monk’s faith, ethics, learning, generosity, and wisdom, he applies his mind to that end.

Evampi kho, anuruddhā, bhikkhuno phāsuvihāro hoti.
That’s how a monk lives at ease.

Idhānuruddhā, bhikkhu suṇāti:
Take a monk who hears this:

‘itthannāmo bhikkhu kālaṅkato;
‘The monk named so-and-so has passed away.

so bhagavatā byākato—
The Buddha has declared that,

pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātiko tattha parinibbāyī anāvattidhammo tasmā lokā’ti.
with the ending of the five lower fetters, he’s been reborn spontaneously and will become extinguished there, not liable to return from that world.’

So kho panassa āyasmā sāmaṁ diṭṭho vā hoti anussavassuto vā:
And he’s either seen for himself, or heard from someone else, that that venerable

‘evaṁsīlo so āyasmā ahosi itipi, evaṁdhammo …pe… evaṁpañño … evaṁvihārī … evaṁvimutto so āyasmā ahosi itipī’ti.
had such ethics, such qualities, such wisdom, such meditation, or such freedom.

Evampi kho, anuruddhā, bhikkhuno phāsuvihāro hoti.
That too is how a monk lives at ease.

Idhānuruddhā, bhikkhu suṇāti:
Take a monk who hears this:

‘itthannāmo bhikkhu kālaṅkato;
‘The monk named so-and-so has passed away.

so bhagavatā byākato—
The Buddha has declared that,

tiṇṇaṁ saṁyojanānaṁ parikkhayā rāgadosamohānaṁ tanuttā sakadāgāmī sakideva imaṁ lokaṁ āgantvā dukkhassantaṁ karissatī’ti.
with the ending of three fetters, and the weakening of greed, hate, and delusion, he’s a once-returner. He’ll come back to this world once only, then make an end of suffering.’

So kho panassa āyasmā sāmaṁ diṭṭho vā hoti anussavassuto vā:
And he’s either seen for himself, or heard from someone else, that that venerable

Evampi kho, anuruddhā, bhikkhuno phāsuvihāro hoti.
That too is how a monk lives at ease.

Idhānuruddhā, bhikkhu suṇāti:
Take a monk who hears this:

‘itthannāmo bhikkhu kālaṅkato;
‘The monk named so-and-so has passed away.

so bhagavatā byākato—
The Buddha has declared that,

tiṇṇaṁ saṁyojanānaṁ parikkhayā sotāpanno avinipātadhammo niyato sambodhiparāyaṇo’ti.
with the ending of three fetters he’s a stream-enterer, not liable to be reborn in the underworld, bound for awakening.’

So kho panassa āyasmā sāmaṁ diṭṭho vā hoti anussavassuto vā:
And he’s either seen for himself, or heard from someone else, that that venerable

Evampi kho, anuruddhā, bhikkhuno phāsuvihāro hoti.
That too is how a monk lives at ease.

Idhānuruddhā, bhikkhunī suṇāti:
Take a nun who hears this:

‘itthannāmā bhikkhunī kālaṅkatā;
‘The nun named so-and-so has passed away.

sā bhagavatā byākatā—
The Buddha has declared that,

aññāya saṇṭhahī’ti.
she was enlightened.’

Sā kho panassā bhaginī sāmaṁ diṭṭhā vā hoti anussavassutā vā:
And she’s either seen for herself, or heard from someone else, that that sister

‘evaṁsīlā sā bhaginī ahosi itipi, evaṁdhammā sā bhaginī ahosi itipi, evaṁpaññā sā bhaginī ahosi itipi, evaṁvihārinī sā bhaginī ahosi itipi, evaṁvimuttā sā bhaginī ahosi itipī’ti.
had such ethics, such qualities, such wisdom, such meditation, or such freedom.

Sā tassā saddhañca sīlañca sutañca cāgañca paññañca anussarantī tadatthāya cittaṁ upasaṁharati.
Recollecting that nun’s faith, ethics, learning, generosity, and wisdom, she applies her mind to that end.

Evampi kho, anuruddhā, bhikkhuniyā phāsuvihāro hoti.
That’s how a nun lives at ease.

Idhānuruddhā, bhikkhunī suṇāti:
Take a nun who hears this:

‘itthannāmā bhikkhunī kālaṅkatā;
‘The nun named so-and-so has passed away.

sā bhagavatā byākatā—
The Buddha has declared that,

pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātikā tattha parinibbāyinī anāvattidhammā tasmā lokā’ti.
with the ending of the five lower fetters, she’s been reborn spontaneously and will become extinguished there, not liable to return from that world.’

Sā kho panassā bhaginī sāmaṁ diṭṭhā vā hoti anussavassutā vā:
And she’s either seen for herself, or heard from someone else, that that sister

‘evaṁsīlā sā bhaginī ahosi itipi, evaṁdhammā …pe… evaṁpaññā … evaṁvihārinī … evaṁvimuttā sā bhaginī ahosi itipī’ti.
had such ethics, such qualities, such wisdom, such meditation, or such freedom.

Evampi kho, anuruddhā, bhikkhuniyā phāsuvihāro hoti.
That too is how a nun lives at ease.

Idhānuruddhā, bhikkhunī suṇāti:
Take a nun who hears this:

‘itthannāmā bhikkhunī kālaṅkatā;
‘The nun named so-and-so has passed away.

sā bhagavatā byākatā—
The Buddha has declared that,

tiṇṇaṁ saṁyojanānaṁ parikkhayā rāgadosamohānaṁ tanuttā sakadāgāminī sakideva imaṁ lokaṁ āgantvā dukkhassantaṁ karissatī’ti.
with the ending of three fetters, and the weakening of greed, hate, and delusion, she’s a once-returner. She’ll come back to this world once only, then make an end of suffering.’

Sā kho panassā bhaginī sāmaṁ diṭṭhā vā hoti anussavassutā vā:
And she’s either seen for herself, or heard from someone else, that that sister

Evampi kho, anuruddhā, bhikkhuniyā phāsuvihāro hoti.
That too is how a nun lives at ease.

Idhānuruddhā, bhikkhunī suṇāti:
Take a nun who hears this:

‘itthannāmā bhikkhunī kālaṅkatā;
‘The nun named so-and-so has passed away.

sā bhagavatā byākatā—
The Buddha has declared that,

tiṇṇaṁ saṁyojanānaṁ parikkhayā sotāpannā avinipātadhammā niyatā sambodhiparāyaṇā’ti.
with the ending of three fetters she’s a stream-enterer, not liable to be reborn in the underworld, bound for awakening.’

Sā kho panassā bhaginī sāmaṁ diṭṭhā vā hoti anussavassutā vā:
And she’s either seen for herself, or heard from someone else, that that sister

‘evaṁsīlā sā bhaginī ahosi itipi, evaṁdhammā … evaṁpaññā … evaṁvihārinī … evaṁvimuttā sā bhaginī ahosi itipī’ti.
had such ethics, such qualities, such wisdom, such meditation, or such freedom.

Evampi kho, anuruddhā, bhikkhuniyā phāsuvihāro hoti.
That too is how a nun lives at ease.

Idhānuruddhā, upāsako suṇāti:
Take a layman who hears this:

‘itthannāmo upāsako kālaṅkato;
‘The layman named so-and-so has passed away.

so bhagavatā byākato—
The Buddha has declared that,

So kho panassa āyasmā sāmaṁ diṭṭho vā hoti anussavassuto vā:
And he’s either seen for himself, or heard from someone else, that that venerable

So tassa saddhañca sutañca cāgañca paññañca anussaranto tadatthāya cittaṁ upasaṁharati.
Recollecting that layman’s faith, ethics, learning, generosity, and wisdom, he applies his mind to that end.

Evampi kho, anuruddhā, upāsakassa phāsuvihāro hoti.
That’s how a layman lives at ease.

Idhānuruddhā, upāsako suṇāti:
Take a layman who hears this:

‘itthannāmo upāsako kālaṅkato;
‘The layman named so-and-so has passed away.

so bhagavatā byākato—
The Buddha has declared that,

So kho panassa āyasmā sāmaṁ diṭṭho vā hoti anussavassuto vā:
And he’s either seen for himself, or heard from someone else, that that venerable

‘evaṁsīlo so āyasmā ahosi itipi, evaṁdhammo … evaṁpañño … evaṁvihārī … evaṁvimutto so āyasmā ahosi itipī’ti.
had such ethics, such qualities, such wisdom, such meditation, or such freedom.

So tassa saddhañca sīlañca sutañca cāgañca paññañca anussaranto tadatthāya cittaṁ upasaṁharati.
Recollecting that layman’s faith, ethics, learning, generosity, and wisdom, he applies his mind to that end.

Evampi kho, anuruddhā, upāsakassa phāsuvihāro hoti.
That too is how a layman lives at ease.

Idhānuruddhā, upāsako suṇāti:
Take a layman who hears this:

‘itthannāmo upāsako kālaṅkato;
‘The layman named so-and-so has passed away.

so bhagavatā byākato—
The Buddha has declared that,

So kho panassa āyasmā sāmaṁ diṭṭho vā hoti anussavassuto vā:
And he’s either seen for himself, or heard from someone else, that that venerable

Evampi kho, anuruddhā upāsakassa phāsuvihāro hoti.
That too is how a layman lives at ease.

Idhānuruddhā, upāsikā suṇāti:
Take a laywoman who hears this:

‘itthannāmā upāsikā kālaṅkatā;
‘The laywoman named so-and-so has passed away.

sā bhagavatā byākatā—
The Buddha has declared that,

Sā kho panassā bhaginī sāmaṁ diṭṭhā vā hoti anussavassutā vā:
And she’s either seen for herself, or heard from someone else, that that sister

Sā tassā saddhañca sīlañca sutañca cāgañca paññañca anussarantī tadatthāya cittaṁ upasaṁharati.
Recollecting that laywoman’s faith, ethics, learning, generosity, and wisdom, she applies her mind to that end.

Evampi kho, anuruddhā, upāsikāya phāsuvihāro hoti.
That’s how a laywoman lives at ease.

Idhānuruddhā, upāsikā suṇāti:
Take a laywoman who hears this:

‘itthannāmā upāsikā kālaṅkatā;
‘The laywoman named so-and-so has passed away.

sā bhagavatā byākatā—
The Buddha has declared that,

Sā kho panassā bhaginī sāmaṁ diṭṭhā vā hoti anussavassutā vā:
And she’s either seen for herself, or heard from someone else, that that sister

Evampi kho, anuruddhā, upāsikāya phāsuvihāro hoti.
That too is how a laywoman lives at ease.

Idhānuruddhā, upāsikā suṇāti:
Take a laywoman who hears this:

‘itthannāmā upāsikā kālaṅkatā;
‘The laywoman named so-and-so has passed away.

sā bhagavatā byākatā—
The Buddha has declared that,

Sā kho panassā bhaginī sāmaṁ diṭṭhā vā hoti anussavassutā vā:
And she’s either seen for herself, or heard from someone else, that that sister

Evampi kho, anuruddhā, upāsikāya phāsuvihāro hoti.
That too is how a laywoman lives at ease.

Iti kho, anuruddhā, tathāgato na janakuhanatthaṁ na janalapanatthaṁ na lābhasakkārasilokānisaṁsatthaṁ na ‘iti maṁ jano jānātū’ti sāvake abbhatīte kālaṅkate upapattīsu byākaroti:
So it’s not for the sake of deceiving people or flattering them, nor for the benefit of possessions, honor, or popularity, nor thinking, ‘So let people know about me!’ that the Realized One declares the rebirth of his disciples who have passed away:

‘asu amutra upapanno, asu amutra upapanno’ti.
‘This one is reborn here, while that one is reborn there.’

Santi ca kho, anuruddhā, kulaputtā saddhā uḷāravedā uḷārapāmojjā.
Rather, there are gentlemen of faith who are full of joy and gladness.

Te taṁ sutvā tadatthāya cittaṁ upasaṁharanti.
When they hear that, they apply their minds to that end.

Tesaṁ taṁ, anuruddhā, hoti dīgharattaṁ hitāya sukhāyā”ti.
That is for their lasting welfare and happiness.”

Idamavoca bhagavā.
That is what the Buddha said.

Attamano āyasmā anuruddho bhagavato bhāsitaṁ abhinandīti.
Satisfied, Venerable Anuruddha and friends were happy with what the Buddha said.

Naḷakapānasuttaṁ niṭṭhitaṁ aṭṭhamaṁ.

69. Goliyānisutta
With Gulissāni

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 goliyāni nāma bhikkhu āraññiko padasamācāro saṅghamajjhe osaṭo hoti kenacideva karaṇīyena.
Now at that time a wilderness mendicant of lax behavior named Gulissāni had come down to the midst of the Saṅgha on some business.

Tatra kho āyasmā sāriputto goliyāniṁ bhikkhuṁ ārabbha bhikkhū āmantesi:
There Venerable Sāriputta spoke to the mendicants about Gulissāni:

“Āraññikenāvuso, bhikkhunā saṅghagatena saṅghe viharantena sabrahmacārīsu sagāravena bhavitabbaṁ sappatissena.
“Reverends, a wilderness monk who has come to stay in the Saṅgha should have respect and reverence for his spiritual companions.

Sace, āvuso, āraññiko bhikkhu saṅghagato saṅghe viharanto sabrahmacārīsu agāravo hoti appatisso, tassa bhavanti vattāro.
If he doesn’t, there’ll be some who say:

‘Kiṁ panimassāyasmato āraññikassa ekassāraññe serivihārena, yo ayamāyasmā sabrahmacārīsu agāravo hoti appatisso’ti—
‘What’s the point of this wilderness venerable’s staying alone and autonomous in the wilderness, since he has no respect and reverence for his spiritual companions?’

tassa bhavanti vattāro.

Tasmā āraññikena bhikkhunā saṅghagatena saṅghe viharantena sabrahmacārīsu sagāravena bhavitabbaṁ sappatissena. (1)
That’s why a wilderness monk who has come to stay in the Saṅgha should have respect and reverence for his spiritual companions.

Āraññikenāvuso, bhikkhunā saṅghagatena saṅghe viharantena āsanakusalena bhavitabbaṁ:
A wilderness monk who has come to stay in the Saṅgha should be careful where he sits, thinking:

‘iti there ca bhikkhū nānupakhajja nisīdissāmi nave ca bhikkhū na āsanena paṭibāhissāmī’ti.
‘I shall sit so that I don’t intrude on the senior monks and I don’t block the junior monks from a seat.’

Sace, āvuso, āraññiko bhikkhu saṅghagato saṅghe viharanto na āsanakusalo hoti, tassa bhavanti vattāro.
If he doesn’t, there’ll be some who say:

‘Kiṁ panimassāyasmato āraññikassa ekassāraññe serivihārena, yo ayamāyasmā āsanakusalo na hotī’ti—
‘What’s the point of this wilderness venerable’s staying alone and autonomous in the wilderness, since he’s not careful where he sits?’

tassa bhavanti vattāro.

Tasmā āraññikena bhikkhunā saṅghagatena saṅghe viharantena āsanakusalena bhavitabbaṁ. (2)
That’s why a wilderness monk who has come to stay in the Saṅgha should be careful where he sits.

Āraññikenāvuso, bhikkhunā saṅghagatena saṅghe viharantena ābhisamācārikopi dhammo jānitabbo.
A wilderness monk who has come to stay in the Saṅgha should know even the supplementary regulations.

Sace, āvuso, āraññiko bhikkhu saṅghagato saṅghe viharanto ābhisamācārikampi dhammaṁ na jānāti, tassa bhavanti vattāro.
If he doesn’t, there’ll be some who say:

‘Kiṁ panimassāyasmato āraññikassa ekassāraññe serivihārena yo ayamāyasmā ābhisamācārikampi dhammaṁ na jānātī’ti—
‘What’s the point of this wilderness venerable’s staying alone and autonomous in the wilderness, since he doesn’t even know the supplementary regulations?’

tassa bhavanti vattāro.

Tasmā āraññikena bhikkhunā saṅghagatena saṅghe viharantena ābhisamācārikopi dhammo jānitabbo. (3)
That’s why a wilderness monk who has come to stay in the Saṅgha should know even the supplementary regulations.

Āraññikenāvuso, bhikkhunā saṅghagatena saṅghe viharantena nātikālena gāmo pavisitabbo nātidivā paṭikkamitabbaṁ.
A wilderness monk who has come to stay in the Saṅgha shouldn’t enter the village too early or return too late in the day.

Sace, āvuso, āraññiko bhikkhu saṅghagato saṅghe viharanto atikālena gāmaṁ pavisati atidivā paṭikkamati, tassa bhavanti vattāro.
If he does so, there’ll be some who say:

‘Kiṁ panimassāyasmato āraññikassa ekassāraññe serivihārena yo ayamāyasmā atikālena gāmaṁ pavisati atidivā paṭikkamatī’ti—
‘What’s the point of this wilderness venerable’s staying alone and autonomous in the wilderness, since he enters the village too early or returns too late in the day?’

tassa bhavanti vattāro.

Tasmā āraññikena bhikkhunā saṅghagatena saṅghe viharantena nātikālena gāmo pavisitabbo, nātidivā paṭikkamitabbaṁ. (4)
That’s why a wilderness monk who has come to stay in the Saṅgha shouldn’t enter the village too early or return too late in the day.

Āraññikenāvuso, bhikkhunā saṅghagatena saṅghe viharantena na purebhattaṁ pacchābhattaṁ kulesu cārittaṁ āpajjitabbaṁ.
A wilderness monk who has come to stay in the Saṅgha shouldn’t socialize with families before or after the meal.

Sace, āvuso, āraññiko bhikkhu saṅghagato saṅghe viharanto purebhattaṁ pacchābhattaṁ kulesu cārittaṁ āpajjati, tassa bhavanti vattāro.
If he does so, there’ll be some who say:

‘Ayaṁ nūnimassāyasmato āraññikassa ekassāraññe serivihārena viharato vikālacariyā bahulīkatā, tamenaṁ saṅghagatampi samudācaratī’ti—
‘This wilderness venerable, staying alone and autonomous in the wilderness, must be used to wandering about at the wrong time, since he behaves like this when he’s come to the Saṅgha.’

tassa bhavanti vattāro.

Tasmā āraññikena bhikkhunā saṅghagatena saṅghe viharantena na purebhattaṁ pacchābhattaṁ kulesu cārittaṁ āpajjitabbaṁ. (5)
That’s why a wilderness monk who has come to stay in the Saṅgha shouldn’t socialize with families before or after the meal.

Āraññikenāvuso, bhikkhunā saṅghagatena saṅghe viharantena anuddhatena bhavitabbaṁ acapalena.
A wilderness monk who has come to stay in the Saṅgha shouldn’t be restless and fickle.

Sace, āvuso, āraññiko bhikkhu saṅghagato saṅghe viharanto uddhato hoti capalo, tassa bhavanti vattāro.
If he is, there’ll be some who say:

‘Idaṁ nūnimassāyasmato āraññikassa ekassāraññe serivihārena viharato uddhaccaṁ cāpalyaṁ bahulīkataṁ, tamenaṁ saṅghagatampi samudācaratī’ti—
‘This wilderness venerable, staying alone and autonomous in the wilderness, must be used to being restless and fickle, since he behaves like this when he’s come to the Saṅgha.’

tassa bhavanti vattāro.

Tasmā āraññikena bhikkhunā saṅghagatena saṅghe viharantena anuddhatena bhavitabbaṁ acapalena. (6)
That’s why a wilderness monk who has come to stay in the Saṅgha shouldn’t be restless and fickle.

Āraññikenāvuso, bhikkhunā saṅghagatena saṅghe viharantena amukharena bhavitabbaṁ avikiṇṇavācena.
A wilderness monk who has come to stay in the Saṅgha shouldn’t be gossipy and loose-tongued.

Sace, āvuso, āraññiko bhikkhu saṅghagato saṅghe viharanto mukharo hoti vikiṇṇavāco, tassa bhavanti vattāro.
If he is, there’ll be some who say:

‘Kiṁ panimassāyasmato āraññikassa ekassāraññe serivihārena yo ayamāyasmā mukharo vikiṇṇavāco’ti—
‘What’s the point of this wilderness venerable’s staying alone and autonomous in the wilderness, since he’s gossipy and loose-tongued?’

tassa bhavanti vattāro.

Tasmā āraññikena bhikkhunā saṅghagatena saṅghe viharantena amukharena bhavitabbaṁ avikiṇṇavācena. (7)
That’s why a wilderness monk who has come to stay in the Saṅgha shouldn’t be gossipy and loose-tongued.

Āraññikenāvuso, bhikkhunā saṅghagatena saṅghe viharantena suvacena bhavitabbaṁ kalyāṇamittena.
A wilderness monk who has come to stay in the Saṅgha should be easy to admonish, with good friends.

Sace, āvuso, āraññiko bhikkhu saṅghagato saṅghe viharanto dubbaco hoti pāpamitto, tassa bhavanti vattāro.
If he’s hard to admonish, with bad friends, there’ll be some who say:

‘Kiṁ panimassāyasmato āraññikassa ekassāraññe serivihārena yo ayamāyasmā dubbaco pāpamitto’ti—
‘What’s the point of this wilderness venerable’s staying alone and autonomous in the wilderness, since he’s hard to admonish, with bad friends?’

tassa bhavanti vattāro.

Tasmā āraññikena bhikkhunā saṅghagatena saṅghe viharantena suvacena bhavitabbaṁ kalyāṇamittena. (8)
That’s why a wilderness monk who has come to stay in the Saṅgha should be easy to admonish, with good friends.

Āraññikenāvuso, bhikkhunā indriyesu guttadvārena bhavitabbaṁ.
A wilderness monk should guard the sense doors.

Sace, āvuso, āraññiko bhikkhu indriyesu aguttadvāro hoti, tassa bhavanti vattāro.
If he doesn’t, there’ll be some who say:

‘Kiṁ panimassāyasmato āraññikassa ekassāraññe serivihārena yo ayamāyasmā indriyesu aguttadvāro’ti—
‘What’s the point of this wilderness venerable’s staying alone and autonomous in the wilderness, since he doesn’t guard the sense doors?’

tassa bhavanti vattāro.

Tasmā āraññikena bhikkhunā indriyesu guttadvārena bhavitabbaṁ. (9)
That’s why a wilderness monk should guard the sense doors.

Āraññikenāvuso, bhikkhunā bhojane mattaññunā bhavitabbaṁ.
A wilderness monk should eat in moderation.

Sace, āvuso, āraññiko bhikkhu bhojane amattaññū hoti, tassa bhavanti vattāro.
If he doesn’t, there’ll be some who say:

‘Kiṁ panimassāyasmato āraññikassa ekassāraññe serivihārena yo ayamāyasmā bhojane amattaññū’ti—
‘What’s the point of this wilderness venerable’s staying alone and autonomous in the wilderness, since he eats too much?’

tassa bhavanti vattāro.

Tasmā āraññikena bhikkhunā bhojane mattaññunā bhavitabbaṁ. (10)
That’s why a wilderness monk should eat in moderation.

Āraññikenāvuso, bhikkhunā jāgariyaṁ anuyuttena bhavitabbaṁ.
A wilderness monk should be committed to wakefulness.

Sace, āvuso, āraññiko bhikkhu jāgariyaṁ ananuyutto hoti, tassa bhavanti vattāro.
If he isn’t, there’ll be some who say:

‘Kiṁ panimassāyasmato āraññikassa ekassāraññe serivihārena yo ayamāyasmā jāgariyaṁ ananuyutto’ti—
‘What’s the point of this wilderness venerable’s staying alone and autonomous in the wilderness, since he’s not committed to wakefulness?’

tassa bhavanti vattāro.

Tasmā āraññikena bhikkhunā jāgariyaṁ anuyuttena bhavitabbaṁ. (11)
That’s why a wilderness monk should be committed to wakefulness.

Āraññikenāvuso, bhikkhunā āraddhavīriyena bhavitabbaṁ.
A wilderness monk should be energetic.

Sace, āvuso, āraññiko bhikkhu kusīto hoti, tassa bhavanti vattāro.
If he isn’t, there’ll be some who say:

‘Kiṁ panimassāyasmato āraññikassa ekassāraññe serivihārena yo ayamāyasmā kusīto’ti—
‘What’s the point of this wilderness venerable’s staying alone and autonomous in the wilderness, since he’s not energetic?’

tassa bhavanti vattāro.

Tasmā āraññikena bhikkhunā āraddhavīriyena bhavitabbaṁ. (12)
That’s why a wilderness monk should be energetic.

Āraññikenāvuso, bhikkhunā upaṭṭhitassatinā bhavitabbaṁ.
A wilderness monk should be mindful.

Sace, āvuso, āraññiko bhikkhu muṭṭhassatī hoti, tassa bhavanti vattāro.
If he isn’t, there’ll be some who say:

‘Kiṁ panimassāyasmato āraññikassa ekassāraññe serivihārena yo ayamāyasmā muṭṭhassatī’ti—
‘What’s the point of this wilderness venerable’s staying alone and autonomous in the wilderness, since he’s not mindful?’

tassa bhavanti vattāro.

Tasmā āraññikena bhikkhunā upaṭṭhitassatinā bhavitabbaṁ. (13)
That’s why a wilderness monk should be mindful.

Āraññikenāvuso, bhikkhunā samāhitena bhavitabbaṁ.
A wilderness monk should have immersion.

Sace, āvuso, āraññiko bhikkhu asamāhito hoti, tassa bhavanti vattāro.
If he doesn’t, there’ll be some who say:

‘Kiṁ panimassāyasmato āraññikassa ekassāraññe serivihārena yo ayamāyasmā asamāhito’ti—
‘What’s the point of this wilderness venerable’s staying alone and autonomous in the wilderness, since he doesn’t have immersion?’

tassa bhavanti vattāro.

Tasmā āraññikena bhikkhunā samāhitena bhavitabbaṁ. (14)
That’s why a wilderness monk should have immersion.

Āraññikenāvuso, bhikkhunā paññavatā bhavitabbaṁ.
A wilderness monk should be wise.

Sace, āvuso, āraññiko bhikkhu duppañño hoti, tassa bhavanti vattāro.
If he isn’t, there’ll be some who say:

‘Kiṁ panimassāyasmato āraññikassa ekassāraññe serivihārena yo ayamāyasmā duppañño’ti—
‘What’s the point of this wilderness venerable’s staying alone and autonomous in the wilderness, since he’s not wise?’

tassa bhavanti vattāro.

Tasmā āraññikena bhikkhunā paññavatā bhavitabbaṁ. (15)
That’s why a wilderness monk should be wise.

Āraññikenāvuso, bhikkhunā abhidhamme abhivinaye yogo karaṇīyo.
A wilderness monk should make an effort to learn the teaching and training.

Santāvuso, āraññikaṁ bhikkhuṁ abhidhamme abhivinaye pañhaṁ pucchitāro.
There are those who will question a wilderness monk about the teaching and training.

Sace, āvuso, āraññiko bhikkhu abhidhamme abhivinaye pañhaṁ puṭṭho na sampāyati, tassa bhavanti vattāro.
If he fails to answer, there’ll be some who say:

‘Kiṁ panimassāyasmato āraññikassa ekassāraññe serivihārena yo ayamāyasmā abhidhamme abhivinaye pañhaṁ puṭṭho na sampāyatī’ti—
‘What’s the point of this wilderness venerable’s staying alone and autonomous in the wilderness, since he can’t answer a question about the teaching and training?’

tassa bhavanti vattāro.

Tasmā āraññikena bhikkhunā abhidhamme abhivinaye yogo karaṇīyo. (16)
That’s why a wilderness monk should make an effort to learn the teaching and training.

Āraññikenāvuso, bhikkhunā ye te santā vimokkhā atikkamma rūpe āruppā tattha yogo karaṇīyo.
A wilderness monk should practice meditation to realize the peaceful liberations that are formless, transcending form.

Santāvuso, āraññikaṁ bhikkhuṁ ye te santā vimokkhā atikkamma rūpe āruppā tattha pañhaṁ pucchitāro.
There are those who will question a wilderness monk regarding the formless liberations.

Sace, āvuso, āraññiko bhikkhu ye te santā vimokkhā atikkamma rūpe āruppā tattha pañhaṁ puṭṭho na sampāyati, tassa bhavanti vattāro.
If he fails to answer, there’ll be some who say:

‘Kiṁ panimassāyasmato āraññikassa ekassāraññe serivihārena yo ayamāyasmā ye te santā vimokkhā atikkamma rūpe āruppā tattha pañhaṁ puṭṭho na sampāyatī’ti—
‘What’s the point of this wilderness venerable’s staying alone and autonomous in the wilderness, since he can’t answer a question about the formless liberations?’

tassa bhavanti vattāro.

Tasmā āraññikena bhikkhunā ye te santā vimokkhā atikkamma rūpe āruppā tattha yogo karaṇīyo. (17)
That’s why a wilderness monk should practice meditation to realize the peaceful liberations that are formless, transcending form.

Āraññikenāvuso, bhikkhunā uttari manussadhamme yogo karaṇīyo.
A wilderness monk should practice meditation to realize the superhuman state.

Santāvuso, āraññikaṁ bhikkhuṁ uttari manussadhamme pañhaṁ pucchitāro.
There are those who will question a wilderness monk about the superhuman state.

Sace, āvuso, āraññiko bhikkhu uttari manussadhamme pañhaṁ puṭṭho na sampāyati, tassa bhavanti vattāro.
If he fails to answer, there’ll be some who say:

‘Kiṁ panimassāyasmato āraññikassa ekassāraññe serivihārena yo ayamāyasmā yassatthāya pabbajito tamatthaṁ na jānātī’ti—
‘What’s the point of this wilderness venerable’s staying alone and autonomous in the wilderness, since he doesn’t know the goal for which he went forth?’

tassa bhavanti vattāro.

Tasmā āraññikena bhikkhunā uttari manussadhamme yogo karaṇīyo”ti. (18)
That’s why a wilderness monk should practice meditation to realize the superhuman state.”

Evaṁ vutte, āyasmā mahāmoggallāno āyasmantaṁ sāriputtaṁ etadavoca:
When Venerable Sāriputta said this, Venerable Mahāmoggallāna said to him,

“āraññikeneva nu kho, āvuso sāriputta, bhikkhunā ime dhammā samādāya vattitabbā udāhu gāmantavihārināpī”ti?
“Reverend Sāriputta, should these things be undertaken and followed only by wilderness monks, or by those who live in the neighborhood of a village as well?”

“Āraññikenāpi kho, āvuso moggallāna, bhikkhunā ime dhammā samādāya vattitabbā pageva gāmantavihārinā”ti.
“Reverend Moggallāna, these things should be undertaken and followed by wilderness monks, and still more by those who live in the neighborhood of a village.”

Goliyānisuttaṁ niṭṭhitaṁ navamaṁ.

70. Kīṭāgirisutta
At Kīṭāgiri

Evaṁ me sutaṁ—
So I have heard.

ekaṁ samayaṁ bhagavā kāsīsu cārikaṁ carati mahatā bhikkhusaṅghena saddhiṁ.
At one time the Buddha was wandering in the land of the Kāsīs together with a large Saṅgha of mendicants.

Tatra kho bhagavā bhikkhū āmantesi:
There the Buddha addressed the mendicants:

“ahaṁ kho, bhikkhave, aññatreva rattibhojanā bhuñjāmi.
“Mendicants, I abstain from eating at night.

Aññatra kho panāhaṁ, bhikkhave, rattibhojanā bhuñjamāno appābādhatañca sañjānāmi appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañca.
Doing so, I find that I’m healthy and well, nimble, strong, and living comfortably.

Etha, tumhepi, bhikkhave, aññatreva rattibhojanā bhuñjatha.
You too should abstain from eating at night.

Aññatra kho pana, bhikkhave, tumhepi rattibhojanā bhuñjamānā appābādhatañca sañjānissatha appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañcā”ti.
Doing so, you’ll find that you’re healthy and well, nimble, strong, and living comfortably.”

“Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ.
“Yes, sir,” they replied.

Atha kho bhagavā kāsīsu anupubbena cārikaṁ caramāno yena kīṭāgiri nāma kāsīnaṁ nigamo tadavasari.
Then the Buddha, traveling stage by stage in the land of the Kāsīs, arrived at a town of the Kāsīs named Kīṭāgiri,

Tatra sudaṁ bhagavā kīṭāgirismiṁ viharati kāsīnaṁ nigame.
and stayed there.

Tena kho pana samayena assajipunabbasukā nāma bhikkhū kīṭāgirismiṁ āvāsikā honti.
Now at that time the mendicants who followed Assaji and Punabbasuka were residing at Kīṭāgiri.

Atha kho sambahulā bhikkhū yena assajipunabbasukā bhikkhū tenupasaṅkamiṁsu; upasaṅkamitvā assajipunabbasuke bhikkhū etadavocuṁ:
Then several mendicants went up to them and said,

“bhagavā kho, āvuso, aññatreva rattibhojanā bhuñjati bhikkhusaṅgho ca.
“Reverends, the Buddha abstains from eating at night, and so does the mendicant Saṅgha.

Aññatra kho panāvuso, rattibhojanā bhuñjamānā appābādhatañca sañjānanti appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañca.
Doing so, they find that they’re healthy and well, nimble, strong, and living comfortably.

Etha, tumhepi, āvuso, aññatreva rattibhojanā bhuñjatha.
You too should abstain from eating at night.

Aññatra kho panāvuso, tumhepi rattibhojanā bhuñjamānā appābādhatañca sañjānissatha appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañcā”ti.
Doing so, you’ll find that you’re healthy and well, nimble, strong, and living comfortably.”

Evaṁ vutte, assajipunabbasukā bhikkhū te bhikkhū etadavocuṁ:
When they said this, the mendicants who followed Assaji and Punabbasuka said to them,

“mayaṁ kho, āvuso, sāyañceva bhuñjāma pāto ca divā ca vikāle.
“Reverends, we eat in the evening, the morning, and at the wrong time of day.

Te mayaṁ sāyañceva bhuñjamānā pāto ca divā ca vikāle appābādhatañca sañjānāma appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañca.
Doing so, we find that we’re healthy and well, nimble, strong, and living comfortably.

Te mayaṁ kiṁ sandiṭṭhikaṁ hitvā kālikaṁ anudhāvissāma?
Why should we give up what is visible in the present to chase after what takes effect over time?

Sāyañceva mayaṁ bhuñjissāma pāto ca divā ca vikāle”ti.
We shall eat in the evening, the morning, and at the wrong time of day.”

Yato kho te bhikkhū nāsakkhiṁsu assajipunabbasuke bhikkhū saññāpetuṁ, atha yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū bhagavantaṁ etadavocuṁ:
Since those mendicants were unable to convince the mendicants who were followers of Assaji and Punabbasuka, they approached the Buddha, bowed, sat down to one side, and told him what had happened.

“idha mayaṁ, bhante, yena assajipunabbasukā bhikkhū tenupasaṅkamimha; upasaṅkamitvā assajipunabbasuke bhikkhū etadavocumha:

‘bhagavā kho, āvuso, aññatreva rattibhojanā bhuñjati bhikkhusaṅgho ca;

aññatra kho panāvuso, rattibhojanā bhuñjamānā appābādhatañca sañjānanti appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañca.

Etha, tumhepi, āvuso, aññatreva rattibhojanā bhuñjatha.

Aññatra kho panāvuso, tumhepi rattibhojanā bhuñjamānā appābādhatañca sañjānissatha appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañcā’ti.

Evaṁ vutte, bhante, assajipunabbasukā bhikkhū amhe etadavocuṁ:

‘mayaṁ kho, āvuso, sāyañceva bhuñjāma pāto ca divā ca vikāle.

Te mayaṁ sāyañceva bhuñjamānā pāto ca divā ca vikāle appābādhatañca sañjānāma appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañca.

Te mayaṁ kiṁ sandiṭṭhikaṁ hitvā kālikaṁ anudhāvissāma?

Sāyañceva mayaṁ bhuñjissāma pāto ca divā ca vikāle’ti.

Yato kho mayaṁ, bhante, nāsakkhimha assajipunabbasuke bhikkhū saññāpetuṁ, atha mayaṁ etamatthaṁ bhagavato ārocemā”ti.

Atha kho bhagavā aññataraṁ bhikkhuṁ āmantesi:
So the Buddha said to a certain monk,

“ehi tvaṁ, bhikkhu, mama vacanena assajipunabbasuke bhikkhū āmantehi:
“Please, monk, in my name tell the mendicants who follow Assaji and Punabbasuka that

‘satthā āyasmante āmantetī’”ti.
the teacher summons them.”

“Evaṁ, bhante”ti kho so bhikkhu bhagavato paṭissutvā yena assajipunabbasukā bhikkhū tenupasaṅkami; upasaṅkamitvā assajipunabbasuke bhikkhū etadavoca:
“Yes, sir,” that monk replied. He went to those mendicants and said,

“satthā āyasmante āmantetī”ti.
“Venerables, the teacher summons you.”

“Evamāvuso”ti kho assajipunabbasukā bhikkhū tassa bhikkhuno paṭissutvā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinne kho assajipunabbasuke bhikkhū bhagavā etadavoca:
“Yes, reverend,” those mendicants replied. They went to the Buddha, bowed, and sat down to one side.

“saccaṁ kira, bhikkhave, sambahulā bhikkhū tumhe upasaṅkamitvā etadavocuṁ:
The Buddha said to them, “Is it really true, mendicants, that several mendicants went to you and said:

‘bhagavā kho, āvuso, aññatreva rattibhojanā bhuñjati bhikkhusaṅgho ca.
‘Reverends, the Buddha abstains from eating at night, and so does the mendicant Saṅgha.

Etha, tumhepi, āvuso, aññatreva rattibhojanā bhuñjatha.
You too should abstain from eating at night.

Aññatra kho panāvuso, tumhepi rattibhojanā bhuñjamānā appābādhatañca sañjānissatha appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañcā’ti.
Doing so, you’ll find that you’re healthy and well, nimble, strong, and living comfortably.’

Evaṁ vutte, kira, bhikkhave, tumhe te bhikkhū evaṁ avacuttha:
When they said this, did you really say to them:

‘mayaṁ kho panāvuso, sāyañceva bhuñjāma pāto ca divā ca vikāle.
‘Reverends, we eat in the evening, the morning, and at the wrong time of day.

Te mayaṁ kiṁ sandiṭṭhikaṁ hitvā kālikaṁ anudhāvissāma?
Why should we give up what is visible in the present to chase after what takes effect over time?

Sāyañceva mayaṁ bhuñjissāma pāto ca divā ca vikāle’”ti.
We shall eat in the evening, the morning, and at the wrong time of day.’”

“Evaṁ, bhante”.
“Yes, sir.”

“Kiṁ nu me tumhe, bhikkhave, evaṁ dhammaṁ desitaṁ ājānātha yaṁ kiñcāyaṁ purisapuggalo paṭisaṁvedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tassa akusalā dhammā parihāyanti kusalā dhammā abhivaḍḍhantī”ti?
“Mendicants, have you ever known me to teach the Dhamma like this: no matter what this individual experiences—pleasurable, painful, or neutral—their unskillful qualities decline and their skillful qualities grow?”

“No hetaṁ, bhante”.
“No, sir.”

“Nanu me tumhe, bhikkhave, evaṁ dhammaṁ desitaṁ ājānātha idhekaccassa yaṁ evarūpaṁ sukhaṁ vedanaṁ vedayato akusalā dhammā abhivaḍḍhanti kusalā dhammā parihāyanti, idha panekaccassa evarūpaṁ sukhaṁ vedanaṁ vedayato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti, idhekaccassa evarūpaṁ dukkhaṁ vedanaṁ vedayato akusalā dhammā abhivaḍḍhanti kusalā dhammā parihāyanti, idha panekaccassa evarūpaṁ dukkhaṁ vedanaṁ vedayato akusalā dhammā parihāyanti kusalā dhammā abhivaḍḍhanti, idhekaccassa evarūpaṁ adukkhamasukhaṁ vedanaṁ vedayato akusalā dhammā abhivaḍḍhanti kusalā dhammā parihāyanti, idha panekaccassa evarūpaṁ adukkhamasukhaṁ vedanaṁ vedayato akusalā dhammā parihāyanti kusalā dhammā abhivaḍḍhantī”ti?
“Haven’t you known me to teach the Dhamma like this: ‘When someone feels this kind of pleasant feeling, unskillful qualities grow and skillful qualities decline. But when someone feels that kind of pleasant feeling, unskillful qualities decline and skillful qualities grow. When someone feels this kind of painful feeling, unskillful qualities grow and skillful qualities decline. But when someone feels that kind of painful feeling, unskillful qualities decline and skillful qualities grow. When someone feels this kind of neutral feeling, unskillful qualities grow and skillful qualities decline. But when someone feels that kind of neutral feeling, unskillful qualities decline and skillful qualities grow’?”

“Evaṁ, bhante”.
“Yes, sir.”

“Sādhu, bhikkhave.
“Good, mendicants!

Mayā cetaṁ, bhikkhave, aññātaṁ abhavissa adiṭṭhaṁ aviditaṁ asacchikataṁ aphassitaṁ paññāya:
Now, suppose I hadn’t known, seen, understood, realized, and experienced this with wisdom:

‘idhekaccassa evarūpaṁ sukhaṁ vedanaṁ vedayato akusalā dhammā abhivaḍḍhanti kusalā dhammā parihāyantī’ti,
‘When someone feels this kind of pleasant feeling, unskillful qualities grow and skillful qualities decline.’

evāhaṁ ajānanto ‘evarūpaṁ sukhaṁ vedanaṁ pajahathā’ti vadeyyaṁ; api nu me etaṁ, bhikkhave, patirūpaṁ abhavissā”ti?
Not knowing this, would it be appropriate for me to say: ‘You should give up this kind of pleasant feeling’?”

“No hetaṁ, bhante”.
“No, sir.”

“Yasmā ca kho etaṁ, bhikkhave, mayā ñātaṁ diṭṭhaṁ viditaṁ sacchikataṁ phassitaṁ paññāya:
“But I have known, seen, understood, realized, and experienced this with wisdom:

‘idhekaccassa evarūpaṁ sukhaṁ vedanaṁ vedayato akusalā dhammā abhivaḍḍhanti kusalā dhammā parihāyantī’ti, tasmāhaṁ ‘evarūpaṁ sukhaṁ vedanaṁ pajahathā’ti vadāmi.
‘When someone feels this kind of pleasant feeling, unskillful qualities grow and skillful qualities decline.’ Since this is so, that’s why I say: ‘You should give up this kind of pleasant feeling.’

‘idhekaccassa evarūpaṁ sukhaṁ vedanaṁ vedayato akusalā dhammā parihāyanti kusalā dhammā abhivaḍḍhantī’ti, evāhaṁ ajānanto ‘evarūpaṁ sukhaṁ vedanaṁ upasampajja viharathā’ti vadeyyaṁ;
‘When someone feels that kind of pleasant feeling, unskillful qualities decline and skillful qualities grow.’

api nu me etaṁ, bhikkhave, patirūpaṁ abhavissā”ti?
Not knowing this, would it be appropriate for me to say: ‘You should enter and remain in that kind of pleasant feeling’?”

“No hetaṁ, bhante”.
“No, sir.”

“Yasmā ca kho etaṁ, bhikkhave, mayā ñātaṁ diṭṭhaṁ viditaṁ sacchikataṁ phassitaṁ paññāya:
“But I have known, seen, understood, realized, and experienced this with wisdom:

‘idhekaccassa evarūpaṁ sukhaṁ vedanaṁ vedayato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhantī’ti, tasmāhaṁ ‘evarūpaṁ sukhaṁ vedanaṁ upasampajja viharathā’ti vadāmi.
‘When someone feels that kind of pleasant feeling, unskillful qualities decline and skillful qualities grow.’ Since this is so, that’s why I say: ‘You should enter and remain in that kind of pleasant feeling.’

‘idhekaccassa evarūpaṁ dukkhaṁ vedanaṁ vedayato akusalā dhammā abhivaḍḍhanti kusalā dhammā parihāyantī’ti, evāhaṁ ajānanto ‘evarūpaṁ dukkhaṁ vedanaṁ pajahathā’ti vadeyyaṁ;
‘When someone feels this kind of painful feeling, unskillful qualities grow and skillful qualities decline.’

api nu me etaṁ, bhikkhave, patirūpaṁ abhavissā”ti?
Not knowing this, would it be appropriate for me to say: ‘You should give up this kind of painful feeling’?”

“No hetaṁ, bhante”.
“No, sir.”

“Yasmā ca kho etaṁ, bhikkhave, mayā ñātaṁ diṭṭhaṁ viditaṁ sacchikataṁ phassitaṁ paññāya:
“But I have known, seen, understood, realized, and experienced this with wisdom:

‘idhekaccassa evarūpaṁ dukkhaṁ vedanaṁ vedayato akusalā dhammā abhivaḍḍhanti kusalā dhammā parihāyantī’ti, tasmāhaṁ ‘evarūpaṁ dukkhaṁ vedanaṁ pajahathā’ti vadāmi.
‘When someone feels this kind of painful feeling, unskillful qualities grow and skillful qualities decline.’ Since this is so, that’s why I say: ‘You should give up this kind of painful feeling.’

‘idhekaccassa evarūpaṁ dukkhaṁ vedanaṁ vedayato akusalā dhammā parihāyanti kusalā dhammā abhivaḍḍhantī’ti, evāhaṁ ajānanto ‘evarūpaṁ dukkhaṁ vedanaṁ upasampajja viharathā’ti vadeyyaṁ;
‘When someone feels that kind of painful feeling, unskillful qualities decline and skillful qualities grow.’

api nu me etaṁ, bhikkhave, patirūpaṁ abhavissā”ti?
Not knowing this, would it be appropriate for me to say: ‘You should enter and remain in that kind of painful feeling’?”

“No hetaṁ, bhante”.
“No, sir.”

“Yasmā ca kho etaṁ, bhikkhave, mayā ñātaṁ diṭṭhaṁ viditaṁ sacchikataṁ phassitaṁ paññāya:
“But I have known, seen, understood, realized, and experienced this with wisdom:

‘idhekaccassa evarūpaṁ dukkhaṁ vedanaṁ vedayato akusalā dhammā parihāyanti kusalā dhammā abhivaḍḍhantī’ti, tasmāhaṁ ‘evarūpaṁ dukkhaṁ vedanaṁ upasampajja viharathā’ti vadāmi.
‘When someone feels that kind of painful feeling, unskillful qualities decline and skillful qualities grow.’ Since this is so, that’s why I say: ‘You should enter and remain in that kind of painful feeling.’

‘idhekaccassa evarūpaṁ adukkhamasukhaṁ vedanaṁ vedayato akusalā dhammā abhivaḍḍhanti kusalā dhammā parihāyantī’ti, evāhaṁ ajānanto ‘evarūpaṁ adukkhamasukhaṁ vedanaṁ pajahathā’ti vadeyyaṁ;
‘When someone feels this kind of neutral feeling, unskillful qualities grow and skillful qualities decline.’

api nu me etaṁ, bhikkhave, patirūpaṁ abhavissā”ti?
Not knowing this, would it be appropriate for me to say: ‘You should give up this kind of neutral feeling’?”

“No hetaṁ, bhante”.
“No, sir.”

“Yasmā ca kho etaṁ, bhikkhave, mayā ñātaṁ diṭṭhaṁ viditaṁ sacchikataṁ phassitaṁ paññāya:
“But I have known, seen, understood, realized, and experienced this with wisdom:

‘idhekaccassa evarūpaṁ adukkhamasukhaṁ vedanaṁ vedayato akusalā dhammā abhivaḍḍhanti kusalā dhammā parihāyantī’ti, tasmāhaṁ ‘evarūpaṁ adukkhamasukhaṁ vedanaṁ pajahathā’ti vadāmi.
‘When someone feels this kind of neutral feeling, unskillful qualities grow and skillful qualities decline.’ Since this is so, that’s why I say: ‘You should give up this kind of neutral feeling.’

‘idhekaccassa evarūpaṁ adukkhamasukhaṁ vedanaṁ vedayato akusalā dhammā parihāyanti kusalā dhammā abhivaḍḍhantī’ti, evāhaṁ ajānanto ‘evarūpaṁ adukkhamasukhaṁ vedanaṁ upasampajja viharathā’ti vadeyyaṁ;
‘When someone feels that kind of neutral feeling, unskillful qualities decline and skillful qualities grow.’

api nu me etaṁ, bhikkhave, patirūpaṁ abhavissā”ti?
Not knowing this, would it be appropriate for me to say: ‘You should enter and remain in that kind of neutral feeling’?”

“No hetaṁ, bhante”.
“No, sir.”

“Yasmā ca kho etaṁ, bhikkhave, mayā ñātaṁ diṭṭhaṁ viditaṁ sacchikataṁ phassitaṁ paññāya:
“But I have known, seen, understood, realized, and experienced this with wisdom:

‘idhekaccassa evarūpaṁ adukkhamasukhaṁ vedanaṁ vedayato akusalā dhammā parihāyanti kusalā dhammā abhivaḍḍhantī’ti, tasmāhaṁ ‘evarūpaṁ adukkhamasukhaṁ vedanaṁ upasampajja viharathā’ti vadāmi.
‘When someone feels that kind of neutral feeling, unskillful qualities decline and skillful qualities grow.’ Since this is so, that’s why I say: ‘You should enter and remain in that kind of neutral feeling.’

Nāhaṁ, bhikkhave, sabbesaṁyeva bhikkhūnaṁ ‘appamādena karaṇīyan’ti vadāmi;
Mendicants, I don’t say that all these mendicants still have work to do with diligence.

na panāhaṁ, bhikkhave, sabbesaṁyeva bhikkhūnaṁ ‘na appamādena karaṇīyan’ti vadāmi.
Nor do I say that all these mendicants have no work to do with diligence.

Ye te, bhikkhave, bhikkhū arahanto khīṇāsavā vusitavanto katakaraṇīyā ohitabhārā anuppattasadatthā parikkhīṇabhavasaṁyojanā sammadaññāvimuttā, tathārūpānāhaṁ, bhikkhave, bhikkhūnaṁ ‘na appamādena karaṇīyan’ti vadāmi.
I say that mendicants don’t have work to do with diligence if they are perfected, with defilements ended, having completed the spiritual journey, done what had to be done, laid down the burden, achieved their own goal, utterly ended the fetters of rebirth, and become rightly freed through enlightenment.

Taṁ kissa hetu?
Why is that?

Kataṁ tesaṁ appamādena.
They’ve done their work with diligence.

Abhabbā te pamajjituṁ.
They’re incapable of being negligent.

Ye ca kho te, bhikkhave, bhikkhū sekkhā appattamānasā anuttaraṁ yogakkhemaṁ patthayamānā viharanti, tathārūpānāhaṁ, bhikkhave, bhikkhūnaṁ ‘appamādena karaṇīyan’ti vadāmi.
I say that mendicants still have work to do with diligence if they are trainees, who haven’t achieved their heart’s desire, but live aspiring to the supreme sanctuary.

Taṁ kissa hetu?
Why is that? Thinking:

Appeva nāmime āyasmanto anulomikāni senāsanāni paṭisevamānā kalyāṇamitte bhajamānā indriyāni samannānayamānā—
‘Hopefully this venerable will frequent appropriate lodgings, associate with good friends, and control their faculties.

yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihareyyunti.
Then they might realize the supreme culmination of the spiritual path in this very life, and live having achieved with their own insight the goal for which gentlemen rightly go forth from the lay life to homelessness.’

Imaṁ kho ahaṁ, bhikkhave, imesaṁ bhikkhūnaṁ appamādaphalaṁ sampassamāno ‘appamādena karaṇīyan’ti vadāmi.
Seeing this fruit of diligence for those mendicants, I say that they still have work to do with diligence.

Sattime, bhikkhave, puggalā santo saṁvijjamānā lokasmiṁ.
Mendicants, these seven people are found in the world.

Katame satta?
What seven?

Ubhatobhāgavimutto, paññāvimutto, kāyasakkhi, diṭṭhippatto, saddhāvimutto, dhammānusārī, saddhānusārī.
One freed both ways, one freed by wisdom, a personal witness, one attained to view, one freed by faith, a follower of the teachings, and a follower by faith.

Katamo ca, bhikkhave, puggalo ubhatobhāgavimutto?
And what person is freed both ways?

Idha, bhikkhave, ekacco puggalo ye te santā vimokkhā atikkamma rūpe āruppā te kāyena phusitvā viharati paññāya cassa disvā āsavā parikkhīṇā honti.
It’s a person who has direct meditative experience of the peaceful liberations that are formless, transcending form. And, having seen with wisdom, their defilements have come to an end.

Ayaṁ vuccati, bhikkhave, puggalo ubhatobhāgavimutto
This person is called freed both ways.

imassa kho ahaṁ, bhikkhave, bhikkhuno ‘na appamādena karaṇīyan’ti vadāmi.
And I say that this mendicant has no work to do with diligence.

Taṁ kissa hetu?
Why is that?

Kataṁ tassa appamādena.
They’ve done their work with diligence.

Abhabbo so pamajjituṁ. (1)
They’re incapable of being negligent.

Katamo ca, bhikkhave, puggalo paññāvimutto?
And what person is freed by wisdom?

Idha, bhikkhave, ekacco puggalo ye te santā vimokkhā atikkamma rūpe āruppā te na kāyena phusitvā viharati, paññāya cassa disvā āsavā parikkhīṇā honti.
It’s a person who does not have direct meditative experience of the peaceful liberations that are formless, transcending form. Nevertheless, having seen with wisdom, their defilements have come to an end.

Ayaṁ vuccati, bhikkhave, puggalo paññāvimutto.
This person is called freed by wisdom.

Imassapi kho ahaṁ, bhikkhave, bhikkhuno ‘na appamādena karaṇīyan’ti vadāmi.
I say that this mendicant has no work to do with diligence.

Taṁ kissa hetu?
Why is that?

Kataṁ tassa appamādena.
They’ve done their work with diligence.

Abhabbo so pamajjituṁ. (2)
They’re incapable of being negligent.

Katamo ca, bhikkhave, puggalo kāyasakkhi?
And what person is a personal witness?

Idha, bhikkhave, ekacco puggalo ye te santā vimokkhā atikkamma rūpe āruppā te kāyena phusitvā viharati, paññāya cassa disvā ekacce āsavā parikkhīṇā honti.
It’s a person who has direct meditative experience of the peaceful liberations that are formless, transcending form. And, having seen with wisdom, some of their defilements have come to an end.

Ayaṁ vuccati, bhikkhave, puggalo kāyasakkhi.
This person is called a personal witness.

Imassa kho ahaṁ, bhikkhave, bhikkhuno ‘appamādena karaṇīyan’ti vadāmi.
I say that this mendicant still has work to do with diligence.

Taṁ kissa hetu?
Why is that? Thinking:

Appeva nāma ayamāyasmā anulomikāni senāsanāni paṭisevamāno kalyāṇamitte bhajamāno indriyāni samannānayamāno—
‘Hopefully this venerable will frequent appropriate lodgings, associate with good friends, and control their faculties.

yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihareyyāti.
Then they might realize the supreme culmination of the spiritual path in this very life, and live having achieved with their own insight the goal for which gentlemen rightly go forth from the lay life to homelessness.’

Imaṁ kho ahaṁ, bhikkhave, imassa bhikkhuno appamādaphalaṁ sampassamāno ‘appamādena karaṇīyan’ti vadāmi. (3)
Seeing this fruit of diligence for this mendicant, I say that they still have work to do with diligence.

Katamo ca, bhikkhave, puggalo diṭṭhippatto?
And what person is attained to view?

Idha, bhikkhave, ekacco puggalo ye te santā vimokkhā atikkamma rūpe āruppā te na kāyena phusitvā viharati, paññāya cassa disvā ekacce āsavā parikkhīṇā honti, tathāgatappaveditā cassa dhammā paññāya vodiṭṭhā honti vocaritā.
It’s a person who doesn’t have direct meditative experience of the peaceful liberations that are formless, transcending form. Nevertheless, having seen with wisdom, some of their defilements have come to an end. And they have clearly seen and clearly contemplated with wisdom the teaching and training proclaimed by the Realized One.

Ayaṁ vuccati, bhikkhave, puggalo diṭṭhippatto.
This person is called attained to view.

Imassapi kho ahaṁ, bhikkhave, bhikkhuno ‘appamādena karaṇīyan’ti vadāmi.
I say that this mendicant also still has work to do with diligence.

Taṁ kissa hetu?
Why is that? Thinking:

yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihareyyāti.
Then they might realize the supreme culmination of the spiritual path in this very life, and live having achieved with their own insight the goal for which gentlemen rightly go forth from the lay life to homelessness.’

Imaṁ kho ahaṁ, bhikkhave, imassa bhikkhuno appamādaphalaṁ sampassamāno ‘appamādena karaṇīyan’ti vadāmi. (4)
Seeing this fruit of diligence for this mendicant, I say that they still have work to do with diligence.

Katamo ca, bhikkhave, puggalo saddhāvimutto.
And what person is freed by faith?

Idha, bhikkhave, ekacco puggalo ye te santā vimokkhā atikkamma rūpe āruppā te na kāyena phusitvā viharati, paññāya cassa disvā ekacce āsavā parikkhīṇā honti, tathāgate cassa saddhā niviṭṭhā hoti mūlajātā patiṭṭhitā.
It’s a person who doesn’t have direct meditative experience of the peaceful liberations that are formless, transcending form. Nevertheless, having seen with wisdom, some of their defilements have come to an end. And their faith is settled, rooted, and planted in the Realized One.

Ayaṁ vuccati, bhikkhave, puggalo saddhāvimutto.
This person is called freed by faith.

Imassapi kho ahaṁ, bhikkhave, bhikkhuno ‘appamādena karaṇīyan’ti vadāmi.
I say that this mendicant also still has work to do with diligence.

Taṁ kissa hetu?
Why is that? Thinking:

yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihareyyāti.
Then they might realize the supreme culmination of the spiritual path in this very life, and live having achieved with their own insight the goal for which gentlemen rightly go forth from the lay life to homelessness.’

Imaṁ kho ahaṁ, bhikkhave, imassa bhikkhuno appamādaphalaṁ sampassamāno ‘appamādena karaṇīyan’ti vadāmi. (5)
Seeing this fruit of diligence for this mendicant, I say that they still have work to do with diligence.

Katamo ca, bhikkhave, puggalo dhammānusārī?
And what person is a follower of the teachings?

Idha, bhikkhave, ekacco puggalo ye te santā vimokkhā atikkamma rūpe āruppā te na kāyena phusitvā viharati, paññāya cassa disvā ekacce āsavā parikkhīṇā honti, tathāgatappaveditā cassa dhammā paññāya mattaso nijjhānaṁ khamanti, api cassa ime dhammā honti, seyyathidaṁ—
It’s a person who doesn’t have direct meditative experience of the peaceful liberations that are formless, transcending form. Nevertheless, having seen with wisdom, some of their defilements have come to an end. And they accept the teachings proclaimed by the Realized One after considering them with a degree of wisdom. And they have the following qualities:

saddhindriyaṁ, vīriyindriyaṁ, satindriyaṁ, samādhindriyaṁ, paññindriyaṁ.
the faculties of faith, energy, mindfulness, immersion, and wisdom.

Ayaṁ vuccati, bhikkhave, puggalo dhammānusārī.
This person is called a follower of the teachings.

Imassapi kho ahaṁ, bhikkhave, bhikkhuno ‘appamādena karaṇīyan’ti vadāmi.
I say that this mendicant also still has work to do with diligence.

Taṁ kissa hetu?
Why is that? Thinking:

yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihareyyāti.
Then they might realize the supreme culmination of the spiritual path in this very life, and live having achieved with their own insight the goal for which gentlemen rightly go forth from the lay life to homelessness.’

Imaṁ kho ahaṁ, bhikkhave, imassa bhikkhuno appamādaphalaṁ sampassamāno ‘appamādena karaṇīyan’ti vadāmi. (6)
Seeing this fruit of diligence for this mendicant, I say that they still have work to do with diligence.

Katamo ca, bhikkhave, puggalo saddhānusārī?
And what person is a follower by faith?

Idha, bhikkhave, ekacco puggalo ye te santā vimokkhā atikkamma rūpe āruppā te na kāyena phusitvā viharati, paññāya cassa disvā ekacce āsavā parikkhīṇā honti, tathāgate cassa saddhāmattaṁ hoti pemamattaṁ, api cassa ime dhammā honti, seyyathidaṁ—
It’s a person who doesn’t have direct meditative experience of the peaceful liberations that are formless, transcending form. Nevertheless, having seen with wisdom, some of their defilements have come to an end. And they have a degree of faith and love for the Realized One. And they have the following qualities:

saddhindriyaṁ, vīriyindriyaṁ, satindriyaṁ, samādhindriyaṁ, paññindriyaṁ.
the faculties of faith, energy, mindfulness, immersion, and wisdom.

Ayaṁ vuccati, bhikkhave, puggalo saddhānusārī.
This person is called a follower by faith.

Imassapi kho ahaṁ, bhikkhave, bhikkhuno ‘appamādena karaṇīyan’ti vadāmi.
I say that this mendicant also still has work to do with diligence.

Taṁ kissa hetu?
Why is that? Thinking:

yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihareyyāti.
Then they might realize the supreme culmination of the spiritual path in this very life, and live having achieved with their own insight the goal for which gentlemen rightly go forth from the lay life to homelessness.’

Imaṁ kho ahaṁ, bhikkhave, imassa bhikkhuno appamādaphalaṁ sampassamāno ‘appamādena karaṇīyan’ti vadāmi. (7)
Seeing this fruit of diligence for this mendicant, I say that they still have work to do with diligence.

Nāhaṁ, bhikkhave, ādikeneva aññārādhanaṁ vadāmi;
Mendicants, I don’t say that enlightenment is achieved right away.

api ca, bhikkhave, anupubbasikkhā anupubbakiriyā anupubbapaṭipadā aññārādhanā hoti.
Rather, enlightenment is achieved by gradual training, progress, and practice.

Kathañca, bhikkhave, anupubbasikkhā anupubbakiriyā anupubbapaṭipadā aññārādhanā hoti?
And how is enlightenment achieved by gradual training, progress, and practice?

Idha, bhikkhave, saddhājāto upasaṅkamati, upasaṅkamanto payirupāsati, payirupāsanto sotaṁ odahati, ohitasoto dhammaṁ suṇāti, sutvā dhammaṁ dhāreti, dhatānaṁ dhammānaṁ atthaṁ upaparikkhati, atthaṁ upaparikkhato dhammā nijjhānaṁ khamanti, dhammanijjhānakkhantiyā sati chando jāyati, chandajāto ussahati, ussāhetvā tuleti, tulayitvā padahati, pahitatto samāno kāyena ceva paramasaccaṁ sacchikaroti, paññāya ca naṁ ativijjha passati.
It’s when someone in whom faith has arisen approaches a teacher. They pay homage, lend an ear, hear the teachings, remember the teachings, reflect on their meaning, and accept them after consideration. Then enthusiasm springs up; they make an effort, weigh up, and persevere. Persevering, they directly realize the ultimate truth, and see it with penetrating wisdom.

Sāpi nāma, bhikkhave, saddhā nāhosi;
Mendicants, there has not been that faith,

tampi nāma, bhikkhave, upasaṅkamanaṁ nāhosi;
that approaching,

sāpi nāma, bhikkhave, payirupāsanā nāhosi;
that paying homage,

tampi nāma, bhikkhave, sotāvadhānaṁ nāhosi;
that listening,

tampi nāma, bhikkhave, dhammassavanaṁ nāhosi;
that hearing the teachings,

sāpi nāma, bhikkhave, dhammadhāraṇā nāhosi;
that remembering the teachings,

sāpi nāma, bhikkhave, atthūpaparikkhā nāhosi;
that reflecting on their meaning,

sāpi nāma, bhikkhave, dhammanijjhānakkhanti nāhosi;
that acceptance after consideration,

sopi nāma, bhikkhave, chando nāhosi;
that enthusiasm,

sopi nāma, bhikkhave, ussāho nāhosi;
that making an effort,

sāpi nāma, bhikkhave, tulanā nāhosi;
that weighing up,

tampi nāma, bhikkhave, padhānaṁ nāhosi.
or that striving.

Vippaṭipannāttha, bhikkhave, micchāpaṭipannāttha, bhikkhave.
You’ve lost the way, mendicants! You’re practicing the wrong way!

Kīva dūrevime, bhikkhave, moghapurisā apakkantā imamhā dhammavinayā.
Just how far have these foolish people strayed from this teaching and training!

Atthi, bhikkhave, catuppadaṁ veyyākaraṇaṁ yassuddiṭṭhassa viññū puriso nacirasseva paññāyatthaṁ ājāneyya.
There is an exposition in four parts, which a sensible person would quickly understand when it is recited.

Uddisissāmi vo, bhikkhave, ājānissatha me tan”ti?
I shall recite it for you, mendicants. Try to understand it.”

“Ke ca mayaṁ, bhante, ke ca dhammassa aññātāro”ti?
“Sir, who are we to be counted alongside those who understand the teaching?”

“Yopi so, bhikkhave, satthā āmisagaru āmisadāyādo āmisehi saṁsaṭṭho viharati tassa pāyaṁ evarūpī paṇopaṇaviyā na upeti:
“Even with a teacher who values material things, is an heir in material things, who lives caught up in material things, you wouldn’t get into such haggling:

‘evañca no assa atha naṁ kareyyāma, na ca no evamassa na naṁ kareyyāmā’ti, kiṁ pana, bhikkhave, yaṁ tathāgato sabbaso āmisehi visaṁsaṭṭho viharati.
‘If we get this, we’ll do that. If we don’t get this, we won’t do it.’ What then of the Realized One, who lives utterly detached from material things?

Saddhassa, bhikkhave, sāvakassa satthusāsane pariyogāhiya vattato ayamanudhammo hoti:
For a faithful disciple who is practicing to fathom the Teacher’s instructions, this is in line with the teaching:

‘satthā bhagavā, sāvakohamasmi;
‘The Buddha is my Teacher, I am his disciple.

jānāti bhagavā, nāhaṁ jānāmī’ti.
The Buddha knows, I do not know.’

Saddhassa, bhikkhave, sāvakassa satthusāsane pariyogāhiya vattato ruḷhanīyaṁ satthusāsanaṁ hoti ojavantaṁ.
For a faithful disciple who is practicing to fathom the Teacher’s instructions, the Teacher’s instructions are nourishing and nutritious.

‘kāmaṁ taco ca nhāru ca aṭṭhi ca avasissatu, sarīre upassussatu maṁsalohitaṁ, yaṁ taṁ purisathāmena purisavīriyena purisaparakkamena pattabbaṁ na taṁ apāpuṇitvā vīriyassa saṇṭhānaṁ bhavissatī’ti.
‘Gladly, let only skin, sinews, and bones remain! Let the flesh and blood waste away in my body! I will not relax my energy until I have achieved what is possible by manly strength, energy, and vigor.’

Saddhassa, bhikkhave, sāvakassa satthusāsane pariyogāhiya vattato dvinnaṁ phalānaṁ aññataraṁ phalaṁ pāṭikaṅkhaṁ—
A faithful disciple who is practicing to fathom the Teacher’s instructions can expect one of two results:

diṭṭheva dhamme aññā, sati vā upādisese anāgāmitā”ti.
enlightenment in the present life, or if there’s something left over, non-return.”

Idamavoca bhagavā.
That is what the Buddha said.

Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.
Satisfied, the mendicants were happy with what the Buddha said.

Kīṭāgirisuttaṁ niṭṭhitaṁ dasamaṁ.

Bhikkhuvaggo niṭṭhito dutiyo.

Tassuddānaṁ

Kuñjara rāhula sassataloko,

Mālukyaputto ca bhaddāli nāmo;

Khudda dijātha sahampatiyācaṁ,

Nāḷaka raññikiṭāgirināmo.

(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 61-70: Bhikkhuvagga (The Division on Bhikkhus) Pali Canon Translated by Bhikkhu Sujato 61. Ambalaṭṭhikarāhulovādasutta Advice to Rāhula at Ambalaṭṭhika 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 āyasmā rāhulo ambalaṭṭhikāyaṁ viharati. Now at that time Venerable Rāhula was staying at Ambalaṭṭhikā. Atha kho bhagavā sāyanhasamayaṁ paṭisallānā vuṭṭhito yena ambalaṭṭhikā yenāyasmā rāhulo tenupasaṅkami. Then in the late afternoon, the Buddha came out of retreat and went to Ambalaṭṭhika to see Venerable Rāhula. Addasā kho āyasmā rāhulo bhagavantaṁ dūratova āgacchantaṁ. Rāhula saw the Buddha coming off in the distance. Disvāna āsanaṁ paññāpesi, udakañca pādānaṁ. 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 rāhulo bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Rāhula bowed to the Buddha and sat down to one side. Atha kho bhagavā parittaṁ udakāvasesaṁ udakādhāne ṭhapetvā āyasmantaṁ rāhulaṁ āmantesi: Then the Buddha, leaving a little water in the pot, addressed Rāhula, “passasi no tvaṁ, rāhula, imaṁ parittaṁ udakāvasesaṁ udakādhāne ṭhapitan”ti? “Rāhula, do you see this little bit of water left in the pot?” “Evaṁ, bhante”. “Yes, sir.” “Evaṁ parittakaṁ kho, rāhula, tesaṁ sāmaññaṁ yesaṁ natthi sampajānamusāvāde lajjā”ti. “That’s how little of the ascetic’s nature is left in those who are not ashamed to tell a deliberate lie.” Atha kho bhagavā parittaṁ udakāvasesaṁ chaḍḍetvā āyasmantaṁ rāhulaṁ āmantesi: Then the Buddha, tossing away what little water was left in the pot, said to Rāhula, “passasi no tvaṁ, rāhula, parittaṁ udakāvasesaṁ chaḍḍitan”ti? “Do you see this little bit of water that was tossed away?” “Evaṁ, bhante”. “Yes, sir.” “Evaṁ chaḍḍitaṁ kho, rāhula, tesaṁ sāmaññaṁ yesaṁ natthi sampajānamusāvāde lajjā”ti. “That’s how the ascetic’s nature is tossed away in those who are not ashamed to tell a deliberate lie.” Atha kho bhagavā taṁ udakādhānaṁ nikkujjitvā āyasmantaṁ rāhulaṁ āmantesi: Then the Buddha, turning the pot upside down, said to Rāhula, “passasi no tvaṁ, rāhula, imaṁ udakādhānaṁ nikkujjitan”ti? “Do you see how this pot is turned upside down?” “Evaṁ, bhante”. “Yes, sir.” “Evaṁ nikkujjitaṁ kho, rāhula, tesaṁ sāmaññaṁ yesaṁ natthi sampajānamusāvāde lajjā”ti. “That’s how the ascetic’s nature is turned upside down in those who are not ashamed to tell a deliberate lie.” Atha kho bhagavā taṁ udakādhānaṁ ukkujjitvā āyasmantaṁ rāhulaṁ āmantesi: Then the Buddha, turning the pot right side up, said to Rāhula, “passasi no tvaṁ, rāhula, imaṁ udakādhānaṁ rittaṁ tucchan”ti? “Do you see how this pot is vacant and hollow?” “Evaṁ, bhante”. “Yes, sir.” “Evaṁ rittaṁ tucchaṁ kho, rāhula, tesaṁ sāmaññaṁ yesaṁ natthi sampajānamusāvāde lajjāti. “That’s how vacant and hollow the ascetic’s nature is in those who are not ashamed to tell a deliberate lie. Seyyathāpi, rāhula, rañño nāgo īsādanto urūḷhavā abhijāto saṅgāmāvacaro saṅgāmagato purimehipi pādehi kammaṁ karoti, pacchimehipi pādehi kammaṁ karoti, purimenapi kāyena kammaṁ karoti, pacchimenapi kāyena kammaṁ karoti, sīsenapi kammaṁ karoti, kaṇṇehipi kammaṁ karoti, dantehipi kammaṁ karoti, naṅguṭṭhenapi kammaṁ karoti; rakkhateva soṇḍaṁ. Suppose there was a royal bull elephant with tusks like plows, able to draw a heavy load, pedigree and battle-hardened. In battle it uses its fore-feet and hind-feet, its fore-quarters and hind-quarters, its head, ears, tusks, and tail, but it still protects its trunk. Tattha hatthārohassa evaṁ hoti: So its rider thinks: ‘ayaṁ kho rañño nāgo īsādanto urūḷhavā abhijāto saṅgāmāvacaro saṅgāmagato purimehipi pādehi kammaṁ karoti, pacchimehipi pādehi kammaṁ karoti …pe… naṅguṭṭhenapi kammaṁ karoti; rakkhateva soṇḍaṁ. ‘This royal bull elephant still protects its trunk. Apariccattaṁ kho rañño nāgassa jīvitan’ti. It has not fully dedicated its life.’ Yato kho, rāhula, rañño nāgo īsādanto urūḷhavā abhijāto saṅgāmāvacaro saṅgāmagato purimehipi pādehi kammaṁ karoti, pacchimehipi pādehi kammaṁ karoti …pe… naṅguṭṭhenapi kammaṁ karoti, soṇḍāyapi kammaṁ karoti, tattha hatthārohassa evaṁ hoti: But when that royal bull elephant … in battle uses its fore-feet and hind-feet, its fore-quarters and hind-quarters, its head, ears, tusks, and tail, and its trunk, its rider thinks: ‘ayaṁ kho rañño nāgo īsādanto urūḷhavā abhijāto saṅgāmāvacaro saṅgāmagato purimehipi pādehi kammaṁ karoti, pacchimehipi pādehi kammaṁ karoti, purimenapi kāyena kammaṁ karoti, pacchimenapi kāyena kammaṁ karoti, sīsenapi kammaṁ karoti, kaṇṇehipi kammaṁ karoti, dantehipi kammaṁ karoti, naṅguṭṭhenapi kammaṁ karoti, soṇḍāyapi kammaṁ karoti. ‘This royal bull elephant … in battle uses its fore-feet and hind-feet, its fore-quarters and hind-quarters, its head, ears, tusks, and tail, and its trunk. Pariccattaṁ kho rañño nāgassa jīvitaṁ. It has fully dedicated its life. Natthi dāni kiñci rañño nāgassa akaraṇīyan’ti. Now there is nothing that royal bull elephant would not do.’ Evameva kho, rāhula, yassa kassaci sampajānamusāvāde natthi lajjā, nāhaṁ tassa kiñci pāpaṁ akaraṇīyanti vadāmi. In the same way, when someone is not ashamed to tell a deliberate lie, there is no bad deed they would not do, I say. Tasmātiha te, rāhula, ‘hassāpi na musā bhaṇissāmī’ti— So you should train like this: ‘I will not tell a lie, even for a joke.’ evañhi te, rāhula, sikkhitabbaṁ. Taṁ kiṁ maññasi, rāhula, What do you think, Rāhula? kimatthiyo ādāso”ti? What is the purpose of a mirror?” “Paccavekkhaṇattho, bhante”ti. “It’s for checking your reflection, sir.” “Evameva kho, rāhula, paccavekkhitvā paccavekkhitvā kāyena kammaṁ kattabbaṁ, paccavekkhitvā paccavekkhitvā vācāya kammaṁ kattabbaṁ, paccavekkhitvā paccavekkhitvā manasā kammaṁ kattabbaṁ. “In the same way, deeds of body, speech, and mind should be done only after repeated checking. Yadeva tvaṁ, rāhula, kāyena kammaṁ kattukāmo ahosi, tadeva te kāyakammaṁ paccavekkhitabbaṁ: When you want to act with the body, you should check on that same deed: ‘yannu kho ahaṁ idaṁ kāyena kammaṁ kattukāmo idaṁ me kāyakammaṁ attabyābādhāyapi saṁvatteyya, parabyābādhāyapi saṁvatteyya, ubhayabyābādhāyapi saṁvatteyya— ‘Does this act with the body that I want to do lead to hurting myself, hurting others, or hurting both? akusalaṁ idaṁ kāyakammaṁ dukkhudrayaṁ dukkhavipākan’ti? Is it unskillful, with suffering as its outcome and result?’ Sace tvaṁ, rāhula, paccavekkhamāno evaṁ jāneyyāsi: If, while checking in this way, you know: ‘yaṁ kho ahaṁ idaṁ kāyena kammaṁ kattukāmo idaṁ me kāyakammaṁ attabyābādhāyapi saṁvatteyya, parabyābādhāyapi saṁvatteyya, ubhayabyābādhāyapi saṁvatteyya— ‘This act with the body that I want to do leads to hurting myself, hurting others, or hurting both. akusalaṁ idaṁ kāyakammaṁ dukkhudrayaṁ dukkhavipākan’ti, evarūpaṁ te, rāhula, kāyena kammaṁ sasakkaṁ na karaṇīyaṁ. It’s unskillful, with suffering as its outcome and result.’ To the best of your ability, Rāhula, you should not do such a deed. Sace pana tvaṁ, rāhula, paccavekkhamāno evaṁ jāneyyāsi: But if, while checking in this way, you know: ‘yaṁ kho ahaṁ idaṁ kāyena kammaṁ kattukāmo idaṁ me kāyakammaṁ nevattabyābādhāyapi saṁvatteyya, na parabyābādhāyapi saṁvatteyya, na ubhayabyābādhāyapi saṁvatteyya— ‘This act with the body that I want to do doesn’t lead to hurting myself, hurting others, or hurting both. kusalaṁ idaṁ kāyakammaṁ sukhudrayaṁ sukhavipākan’ti, evarūpaṁ te, rāhula, kāyena kammaṁ karaṇīyaṁ. It’s skillful, with happiness as its outcome and result.’ Then, Rāhula, you should do such a deed. Karontenapi te, rāhula, kāyena kammaṁ tadeva te kāyakammaṁ paccavekkhitabbaṁ: While you are acting with the body, you should check on that same act: ‘yannu kho ahaṁ idaṁ kāyena kammaṁ karomi idaṁ me kāyakammaṁ attabyābādhāyapi saṁvattati, parabyābādhāyapi saṁvattati, ubhayabyābādhāyapi saṁvattati— ‘Does this act with the body that I am doing lead to hurting myself, hurting others, or hurting both? akusalaṁ idaṁ kāyakammaṁ dukkhudrayaṁ dukkhavipākan’ti? Is it unskillful, with suffering as its outcome and result?’ Sace pana tvaṁ, rāhula, paccavekkhamāno evaṁ jāneyyāsi: If, while checking in this way, you know: ‘yaṁ kho ahaṁ idaṁ kāyena kammaṁ karomi idaṁ me kāyakammaṁ attabyābādhāyapi saṁvattati, parabyābādhāyapi saṁvattati, ubhayabyābādhāyapi saṁvattati— ‘This act with the body that I am doing leads to hurting myself, hurting others, or hurting both. akusalaṁ idaṁ kāyakammaṁ dukkhudrayaṁ dukkhavipākan’ti, paṭisaṁhareyyāsi tvaṁ, rāhula, evarūpaṁ kāyakammaṁ. It’s unskillful, with suffering as its outcome and result.’ Then, Rāhula, you should desist from such a deed. Sace pana tvaṁ, rāhula, paccavekkhamāno evaṁ jāneyyāsi: But if, while checking in this way, you know: ‘yaṁ kho ahaṁ idaṁ kāyena kammaṁ karomi idaṁ me kāyakammaṁ nevattabyābādhāyapi saṁvattati, na parabyābādhāyapi saṁvattati, na ubhayabyābādhāyapi saṁvattati— ‘This act with the body that I am doing doesn’t lead to hurting myself, hurting others, or hurting both. kusalaṁ idaṁ kāyakammaṁ sukhudrayaṁ sukhavipākan’ti, anupadajjeyyāsi tvaṁ, rāhula, evarūpaṁ kāyakammaṁ. It’s skillful, with happiness as its outcome and result.’ Then, Rāhula, you should continue doing such a deed. Katvāpi te, rāhula, kāyena kammaṁ tadeva te kāyakammaṁ paccavekkhitabbaṁ: After you have acted with the body, you should check on that same act: ‘yannu kho ahaṁ idaṁ kāyena kammaṁ akāsiṁ idaṁ me kāyakammaṁ attabyābādhāyapi saṁvattati, parabyābādhāyapi saṁvattati, ubhayabyābādhāyapi saṁvattati— ‘Does this act with the body that I have done lead to hurting myself, hurting others, or hurting both? akusalaṁ idaṁ kāyakammaṁ dukkhudrayaṁ dukkhavipākan’ti? Is it unskillful, with suffering as its outcome and result?’ Sace kho tvaṁ, rāhula, paccavekkhamāno evaṁ jāneyyāsi: If, while checking in this way, you know: ‘yaṁ kho ahaṁ idaṁ kāyena kammaṁ akāsiṁ, idaṁ me kāyakammaṁ attabyābādhāyapi saṁvattati, parabyābādhāyapi saṁvattati, ubhayabyābādhāyapi saṁvattati— ‘This act with the body that I have done leads to hurting myself, hurting others, or hurting both. akusalaṁ idaṁ kāyakammaṁ dukkhudrayaṁ dukkhavipākan’ti, evarūpaṁ te, rāhula, kāyakammaṁ satthari vā viññūsu vā sabrahmacārīsu desetabbaṁ, vivaritabbaṁ, uttānīkātabbaṁ; It’s unskillful, with suffering as its outcome and result.’ Then, Rāhula, you should confess, reveal, and clarify such a deed to the Teacher or a sensible spiritual companion. desetvā vivaritvā uttānīkatvā āyatiṁ saṁvaraṁ āpajjitabbaṁ. And having revealed it you should restrain yourself in future. Sace pana tvaṁ, rāhula, paccavekkhamāno evaṁ jāneyyāsi: But if, while checking in this way, you know: ‘yaṁ kho ahaṁ idaṁ kāyena kammaṁ akāsiṁ idaṁ me kāyakammaṁ nevattabyābādhāyapi saṁvattati, na parabyābādhāyapi saṁvattati, na ubhayabyābādhāyapi saṁvattati— ‘This act with the body that I have done doesn’t lead to hurting myself, hurting others, or hurting both. kusalaṁ idaṁ kāyakammaṁ sukhudrayaṁ sukhavipākan’ti, teneva tvaṁ, rāhula, pītipāmojjena vihareyyāsi ahorattānusikkhī kusalesu dhammesu. It’s skillful, with happiness as its outcome and result.’ Then, Rāhula, you should live in rapture and joy because of this, training day and night in skillful qualities. “Yadeva tvaṁ, rāhula, vācāya kammaṁ kattukāmo ahosi, tadeva te vacīkammaṁ paccavekkhitabbaṁ: When you want to act with speech, you should check on that same deed: ‘yannu kho ahaṁ idaṁ vācāya kammaṁ kattukāmo idaṁ me vacīkammaṁ attabyābādhāyapi saṁvatteyya, parabyābādhāyapi saṁvatteyya, ubhayabyābādhāyapi saṁvatteyya— ‘Does this act of speech that I want to do lead to hurting myself, hurting others, or hurting both?’ … akusalaṁ idaṁ vacīkammaṁ dukkhudrayaṁ dukkhavipākan’ti? Sace tvaṁ, rāhula, paccavekkhamāno evaṁ jāneyyāsi: ‘yaṁ kho ahaṁ idaṁ vācāya kammaṁ kattukāmo idaṁ me vacīkammaṁ attabyābādhāyapi saṁvatteyya, parabyābādhāyapi saṁvatteyya, ubhayabyābādhāyapi saṁvatteyya— akusalaṁ idaṁ vacīkammaṁ dukkhudrayaṁ dukkhavipākan’ti, evarūpaṁ te, rāhula, vācāya kammaṁ sasakkaṁ na karaṇīyaṁ. Sace pana tvaṁ, rāhula, paccavekkhamāno evaṁ jāneyyāsi: ‘yaṁ kho ahaṁ idaṁ vācāya kammaṁ kattukāmo idaṁ me vacīkammaṁ nevattabyābādhāyapi saṁvatteyya, na parabyābādhāyapi saṁvatteyya— kusalaṁ idaṁ vacīkammaṁ sukhudrayaṁ sukhavipākan’ti, evarūpaṁ te, rāhula, vācāya kammaṁ karaṇīyaṁ. Karontenapi te, rāhula, vācāya kammaṁ tadeva te vacīkammaṁ paccavekkhitabbaṁ: ‘yannu kho ahaṁ idaṁ vācāya kammaṁ karomi idaṁ me vacīkammaṁ attabyābādhāyapi saṁvattati, parabyābādhāyapi saṁvattati, ubhayabyābādhāyapi saṁvattati— akusalaṁ idaṁ vacīkammaṁ dukkhudrayaṁ dukkhavipākan’ti? Sace pana tvaṁ, rāhula, paccavekkhamāno evaṁ jāneyyāsi: ‘yaṁ kho ahaṁ idaṁ vācāya kammaṁ karomi idaṁ me vacīkammaṁ attabyābādhāyapi saṁvattati, parabyābādhāyapi saṁvattati, ubhayabyābādhāyapi saṁvattati— akusalaṁ idaṁ vacīkammaṁ dukkhudrayaṁ dukkhavipākan’ti, paṭisaṁhareyyāsi tvaṁ, rāhula, evarūpaṁ vacīkammaṁ. Sace pana tvaṁ, rāhula, paccavekkhamāno evaṁ jāneyyāsi: ‘yaṁ kho ahaṁ idaṁ vācāya kammaṁ karomi idaṁ me vacīkammaṁ nevattabyābādhāyapi saṁvattati, na parabyābādhāyapi saṁvattati, na ubhayabyābādhāyapi saṁvattati— kusalaṁ idaṁ vacīkammaṁ sukhudrayaṁ sukhavipākan’ti, anupadajjeyyāsi tvaṁ, rāhula, evarūpaṁ vacīkammaṁ. Katvāpi te, rāhula, vācāya kammaṁ tadeva te vacīkammaṁ paccavekkhitabbaṁ: ‘yannu kho ahaṁ idaṁ vācāya kammaṁ akāsiṁ idaṁ me vacīkammaṁ attabyābādhāyapi saṁvattati, parabyābādhāyapi saṁvattati, ubhayabyābādhāyapi saṁvattati— akusalaṁ idaṁ vacīkammaṁ dukkhudrayaṁ dukkhavipākan’ti? Sace kho tvaṁ, rāhula, paccavekkhamāno evaṁ jāneyyāsi: If, while checking in this way, you know: ‘yaṁ kho ahaṁ idaṁ vācāya kammaṁ akāsiṁ idaṁ me vacīkammaṁ attabyābādhāyapi saṁvattati, parabyābādhāyapi saṁvattati, ubhayabyābādhāyapi saṁvattati— ‘This act of speech that I have done leads to hurting myself, hurting others, or hurting both. akusalaṁ idaṁ vacīkammaṁ dukkhudrayaṁ dukkhavipākan’ti, evarūpaṁ te, rāhula, vacīkammaṁ satthari vā viññūsu vā sabrahmacārīsu desetabbaṁ, vivaritabbaṁ, uttānīkattabbaṁ; It’s unskillful, with suffering as its outcome and result.’ Then, Rāhula, you should confess, reveal, and clarify such a deed to the Teacher or a sensible spiritual companion. desetvā vivaritvā uttānīkatvā āyatiṁ saṁvaraṁ āpajjitabbaṁ. And having revealed it you should restrain yourself in future. Sace pana tvaṁ, rāhula, paccavekkhamāno evaṁ jāneyyāsi: But if, while checking in this way, you know: ‘yaṁ kho ahaṁ idaṁ vācāya kammaṁ akāsiṁ idaṁ me vacīkammaṁ nevattabyābādhāyapi saṁvattati, na parabyābādhāyapi saṁvattati, na ubhayabyābādhāyapi saṁvattati— ‘This act of speech that I have done doesn’t lead to hurting myself, hurting others, or hurting both. kusalaṁ idaṁ vacīkammaṁ sukhudrayaṁ sukhavipākan’ti, teneva tvaṁ, rāhula, pītipāmojjena vihareyyāsi ahorattānusikkhī kusalesu dhammesu. It’s skillful, with happiness as its outcome and result.’ Then, Rāhula, you should live in rapture and joy because of this, training day and night in skillful qualities. Yadeva tvaṁ, rāhula, manasā kammaṁ kattukāmo ahosi, tadeva te manokammaṁ paccavekkhitabbaṁ: When you want to act with the mind, you should check on that same deed: ‘yannu kho ahaṁ idaṁ manasā kammaṁ kattukāmo idaṁ me manokammaṁ attabyābādhāyapi saṁvatteyya, parabyābādhāyapi saṁvatteyya, ubhayabyābādhāyapi saṁvatteyya— ‘Does this act of mind that I want to do lead to hurting myself, hurting others, or hurting both?’ … akusalaṁ idaṁ manokammaṁ dukkhudrayaṁ dukkhavipākan’ti? Sace tvaṁ, rāhula, paccavekkhamāno evaṁ jāneyyāsi: ‘yaṁ kho ahaṁ idaṁ manasā kammaṁ kattukāmo idaṁ me manokammaṁ attabyābādhāyapi saṁvatteyya, parabyābādhāyapi saṁvatteyya, ubhayabyābādhāyapi saṁvatteyya— akusalaṁ idaṁ manokammaṁ dukkhudrayaṁ dukkhavipākan’ti, evarūpaṁ te, rāhula, manasā kammaṁ sasakkaṁ na karaṇīyaṁ. Sace pana tvaṁ, rāhula, paccavekkhamāno evaṁ jāneyyāsi: ‘yaṁ kho ahaṁ idaṁ manasā kammaṁ kattukāmo idaṁ me manokammaṁ nevattabyābādhāyapi saṁvatteyya, na parabyābādhāyapi saṁvatteyya, na ubhayabyābādhāyapi saṁvatteyya— kusalaṁ idaṁ manokammaṁ sukhudrayaṁ sukhavipākan’ti, evarūpaṁ te, rāhula, manasā kammaṁ karaṇīyaṁ. Karontenapi te, rāhula, manasā kammaṁ tadeva te manokammaṁ paccavekkhitabbaṁ: ‘yannu kho ahaṁ idaṁ manasā kammaṁ karomi idaṁ me manokammaṁ attabyābādhāyapi saṁvattati, parabyābādhāyapi saṁvattati, ubhayabyābādhāyapi saṁvattati— akusalaṁ idaṁ manokammaṁ dukkhudrayaṁ dukkhavipākan’ti? Sace pana tvaṁ, rāhula, paccavekkhamāno evaṁ jāneyyāsi: ‘yaṁ kho ahaṁ idaṁ manasā kammaṁ karomi idaṁ me manokammaṁ attabyābādhāyapi saṁvattati, parabyābādhāyapi saṁvattati, ubhayabyābādhāyapi saṁvattati— akusalaṁ idaṁ manokammaṁ dukkhudrayaṁ dukkhavipākan’ti, paṭisaṁhareyyāsi tvaṁ, rāhula, evarūpaṁ manokammaṁ. Sace pana tvaṁ, rāhula, paccavekkhamāno evaṁ jāneyyāsi: ‘yaṁ kho ahaṁ idaṁ manasā kammaṁ karomi idaṁ me manokammaṁ nevattabyābādhāyapi saṁvattati, na parabyābādhāyapi saṁvattati, na ubhayabyābādhāyapi saṁvattati— kusalaṁ idaṁ manokammaṁ sukhudrayaṁ sukhavipākan’ti, anupadajjeyyāsi tvaṁ, rāhula, evarūpaṁ manokammaṁ. Katvāpi te, rāhula, manasā kammaṁ tadeva te manokammaṁ paccavekkhitabbaṁ: ‘yannu kho ahaṁ idaṁ manasā kammaṁ akāsiṁ idaṁ me manokammaṁ attabyābādhāyapi saṁvattati, parabyābādhāyapi saṁvattati, ubhayabyābādhāyapi saṁvattati— akusalaṁ idaṁ manokammaṁ dukkhudrayaṁ dukkhavipākan’ti? Sace kho tvaṁ, rāhula, paccavekkhamāno evaṁ jāneyyāsi: If, while checking in this way, you know: ‘yaṁ kho ahaṁ idaṁ manasā kammaṁ akāsiṁ idaṁ me manokammaṁ attabyābādhāyapi saṁvattati, parabyābādhāyapi saṁvattati, ubhayabyābādhāyapi saṁvattati— ‘This act of mind that I have done leads to hurting myself, hurting others, or hurting both. akusalaṁ idaṁ manokammaṁ dukkhudrayaṁ dukkhavipākan’ti, evarūpaṁ pana te, rāhula, manokammaṁ aṭṭīyitabbaṁ harāyitabbaṁ jigucchitabbaṁ; It’s unskillful, with suffering as its outcome and result.’ Then, Rāhula, you should be horrified, repelled, and disgusted by that deed. aṭṭīyitvā harāyitvā jigucchitvā āyatiṁ saṁvaraṁ āpajjitabbaṁ. And being repelled, you should restrain yourself in future. Sace pana tvaṁ, rāhula, paccavekkhamāno evaṁ jāneyyāsi: But if, while checking in this way, you know: ‘yaṁ kho ahaṁ idaṁ manasā kammaṁ akāsiṁ idaṁ me manokammaṁ nevattabyābādhāyapi saṁvattati, na parabyābādhāyapi saṁvattati, na ubhayabyābādhāyapi saṁvattati— ‘This act with the mind that I have done doesn’t lead to hurting myself, hurting others, or hurting both. kusalaṁ idaṁ manokammaṁ sukhudrayaṁ sukhavipākan’ti, teneva tvaṁ, rāhula, pītipāmojjena vihareyyāsi ahorattānusikkhī kusalesu dhammesu. It’s skillful, with happiness as its outcome and result.’ Then, Rāhula, you should live in rapture and joy because of this, training day and night in skillful qualities. Ye hi keci, rāhula, atītamaddhānaṁ samaṇā vā brāhmaṇā vā kāyakammaṁ parisodhesuṁ, vacīkammaṁ parisodhesuṁ, manokammaṁ parisodhesuṁ, sabbe te evamevaṁ paccavekkhitvā paccavekkhitvā kāyakammaṁ parisodhesuṁ, paccavekkhitvā paccavekkhitvā vacīkammaṁ parisodhesuṁ, paccavekkhitvā paccavekkhitvā manokammaṁ parisodhesuṁ. All the ascetics and brahmins of the past, future, and present who purify their physical, verbal, and mental actions do so after repeatedly checking. Yepi hi keci, rāhula, anāgatamaddhānaṁ samaṇā vā brāhmaṇā vā kāyakammaṁ parisodhessanti, vacīkammaṁ parisodhessanti, manokammaṁ parisodhessanti, sabbe te evamevaṁ paccavekkhitvā paccavekkhitvā kāyakammaṁ parisodhessanti, paccavekkhitvā paccavekkhitvā vacīkammaṁ parisodhessanti, paccavekkhitvā paccavekkhitvā manokammaṁ parisodhessan”ti. Yepi hi keci, rāhula, etarahi samaṇā vā brāhmaṇā vā kāyakammaṁ parisodhenti, vacīkammaṁ parisodhenti, manokammaṁ parisodhenti, sabbe te evamevaṁ paccavekkhitvā paccavekkhitvā kāyakammaṁ parisodhenti, paccavekkhitvā paccavekkhitvā vacīkammaṁ parisodhenti, paccavekkhitvā paccavekkhitvā manokammaṁ parisodhenti. Tasmātiha, rāhula, ‘paccavekkhitvā paccavekkhitvā kāyakammaṁ parisodhessāmi, paccavekkhitvā paccavekkhitvā vacīkammaṁ parisodhessāmi, paccavekkhitvā paccavekkhitvā manokammaṁ parisodhessāmī’ti— So Rāhula, you should train yourself like this: ‘I will purify my physical, verbal, and mental actions after repeatedly checking.’” evañhi te, rāhula, sikkhitabban”ti. Idamavoca bhagavā. That is what the Buddha said. Attamano āyasmā rāhulo bhagavato bhāsitaṁ abhinandīti. Satisfied, Venerable Rāhula was happy with what the Buddha said. Ambalaṭṭhikarāhulovādasuttaṁ niṭṭhitaṁ paṭhamaṁ. 62. Mahārāhulovādasutta The Longer Advice to Rāhula 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 bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya sāvatthiṁ piṇḍāya pāvisi. Then the Buddha robed up in the morning and, taking his bowl and robe, entered Sāvatthī for alms. Āyasmāpi kho rāhulo pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya bhagavantaṁ piṭṭhito piṭṭhito anubandhi. And Venerable Rāhula also robed up and followed behind the Buddha. Atha kho bhagavā apaloketvā āyasmantaṁ rāhulaṁ āmantesi: Then the Buddha looked back at Rāhula and said, “yaṁ kiñci, rāhula, rūpaṁ—atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā—sabbaṁ rūpaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabban”ti. “Rāhula, you should truly see any kind of form at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: *all* form—with right understanding: ‘This is not mine, I am not this, this is not my self.’” “Rūpameva nu kho, bhagavā, rūpameva nu kho, sugatā”ti? “Only form, Blessed One? Only form, Holy One?” “Rūpampi, rāhula, vedanāpi, rāhula, saññāpi, rāhula, saṅkhārāpi, rāhula, viññāṇampi, rāhulā”ti. “Form, Rāhula, as well as feeling and perception and choices and consciousness.” Atha kho āyasmā rāhulo “ko najja bhagavatā sammukhā ovādena ovadito gāmaṁ piṇḍāya pavisissatī”ti tato paṭinivattitvā aññatarasmiṁ rukkhamūle nisīdi pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā. Then Rāhula thought, “Who would go to the village for alms today after being advised directly by the Buddha?” Turning back, he sat down at the root of a certain tree cross-legged, with his body straight, and established mindfulness right there. Addasā kho āyasmā sāriputto āyasmantaṁ rāhulaṁ aññatarasmiṁ rukkhamūle nisinnaṁ pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā. Venerable Sāriputta saw him sitting there, Disvāna āyasmantaṁ rāhulaṁ āmantesi: and addressed him, “ānāpānassatiṁ, rāhula, bhāvanaṁ bhāvehi. “Rāhula, develop mindfulness of breathing. Ānāpānassati, rāhula, bhāvanā bhāvitā bahulīkatā mahapphalā hoti mahānisaṁsā”ti. When mindfulness of breathing is developed and cultivated it’s very fruitful and beneficial.” Atha kho āyasmā rāhulo sāyanhasamayaṁ paṭisallānā vuṭṭhito yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā rāhulo bhagavantaṁ etadavoca: Then in the late afternoon, Rāhula came out of retreat, went to the Buddha, bowed, sat down to one side, and said to him: “kathaṁ bhāvitā nu kho, bhante, ānāpānassati, kathaṁ bahulīkatā mahapphalā hoti mahānisaṁsā”ti? “Sir, how is mindfulness of breathing developed and cultivated to be very fruitful and beneficial?” “Yaṁ kiñci, rāhula, ajjhattaṁ paccattaṁ kakkhaḷaṁ kharigataṁ upādinnaṁ, seyyathidaṁ— “Rāhula, the interior earth element is said to be anything hard, solid, and organic that’s internal, pertaining to an individual. This includes: kesā lomā nakhā dantā taco maṁsaṁ nhāru aṭṭhi aṭṭhimiñjaṁ vakkaṁ hadayaṁ yakanaṁ kilomakaṁ pihakaṁ papphāsaṁ antaṁ antaguṇaṁ udariyaṁ karīsaṁ, yaṁ vā panaññampi kiñci ajjhattaṁ paccattaṁ kakkhaḷaṁ kharigataṁ upādinnaṁ— head hair, body hair, nails, teeth, skin, flesh, sinews, bones, bone marrow, kidneys, heart, liver, diaphragm, spleen, lungs, intestines, mesentery, undigested food, feces, or anything else hard, solid, and organic that’s internal, pertaining to an individual. ayaṁ vuccati, rāhula, ajjhattikā pathavīdhātu. This is called the interior earth element. Yā ceva kho pana ajjhattikā pathavīdhātu yā ca bāhirā pathavīdhātu, pathavīdhāturevesā. The interior earth element and the exterior earth element are just the earth element. Taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti—evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. This should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’ Evametaṁ yathābhūtaṁ sammappaññāya disvā pathavīdhātuyā nibbindati, pathavīdhātuyā cittaṁ virājeti. When you truly see with right understanding, you reject the earth element, detaching the mind from the earth element. Katamā ca, rāhula, āpodhātu? And what is the water element? Āpodhātu siyā ajjhattikā, siyā bāhirā. The water element may be interior or exterior. Katamā ca, rāhula, ajjhattikā āpodhātu? And what is the interior water element? Yaṁ ajjhattaṁ paccattaṁ āpo āpogataṁ upādinnaṁ, seyyathidaṁ— Anything that’s water, watery, and organic that’s internal, pertaining to an individual. This includes: pittaṁ semhaṁ pubbo lohitaṁ sedo medo assu vasā kheḷo siṅghāṇikā lasikā muttaṁ, yaṁ vā panaññampi kiñci ajjhattaṁ paccattaṁ āpo āpogataṁ upādinnaṁ— bile, phlegm, pus, blood, sweat, fat, tears, grease, saliva, snot, synovial fluid, urine, or anything else that’s water, watery, and organic that’s internal, pertaining to an individual. ayaṁ vuccati, rāhula, ajjhattikā āpodhātu. This is called the interior water element. Yā ceva kho pana ajjhattikā āpodhātu yā ca bāhirā āpodhātu āpodhāturevesā. The interior water element and the exterior water element are just the water element. Taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti—evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. This should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’ Evametaṁ yathābhūtaṁ sammappaññāya disvā āpodhātuyā nibbindati, āpodhātuyā cittaṁ virājeti. When you truly see with right understanding, you reject the water element, detaching the mind from the water element. Katamā ca, rāhula, tejodhātu? And what is the fire element? Tejodhātu siyā ajjhattikā, siyā bāhirā. The fire element may be interior or exterior. Katamā ca, rāhula, ajjhattikā tejodhātu? And what is the interior fire element? Yaṁ ajjhattaṁ paccattaṁ tejo tejogataṁ upādinnaṁ, seyyathidaṁ— Anything that’s fire, fiery, and organic that’s internal, pertaining to an individual. This includes: yena ca santappati yena ca jīrīyati yena ca pariḍayhati yena ca asitapītakhāyitasāyitaṁ sammā pariṇāmaṁ gacchati, yaṁ vā panaññampi kiñci ajjhattaṁ paccattaṁ tejo tejogataṁ upādinnaṁ— that which warms, that which ages, that which heats you up when feverish, that which properly digests food and drink, or anything else that’s fire, fiery, and organic that’s internal, pertaining to an individual. ayaṁ vuccati, rāhula, ajjhattikā tejodhātu. This is called the interior fire element. Yā ceva kho pana ajjhattikā tejodhātu yā ca bāhirā tejodhātu tejodhāturevesā. The interior fire element and the exterior fire element are just the fire element. Taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti—evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. This should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’ Evametaṁ yathābhūtaṁ sammappaññāya disvā tejodhātuyā nibbindati, tejodhātuyā cittaṁ virājeti. When you truly see with right understanding, you reject the fire element, detaching the mind from the fire element. Katamā ca, rāhula, vāyodhātu? And what is the air element? Vāyodhātu siyā ajjhattikā, siyā bāhirā. The air element may be interior or exterior. Katamā ca, rāhula, ajjhattikā vāyodhātu? And what is the interior air element? Yaṁ ajjhattaṁ paccattaṁ vāyo vāyogataṁ upādinnaṁ, seyyathidaṁ— Anything that’s wind, windy, and organic that’s internal, pertaining to an individual. This includes: uddhaṅgamā vātā, adhogamā vātā, kucchisayā vātā, koṭṭhāsayā vātā, aṅgamaṅgānusārino vātā, assāso passāso iti, yaṁ vā panaññampi kiñci ajjhattaṁ paccattaṁ vāyo vāyogataṁ upādinnaṁ— winds that go up or down, winds in the belly or the bowels, winds that flow through the limbs, in-breaths and out-breaths, or anything else that’s air, airy, and organic that’s internal, pertaining to an individual. ayaṁ vuccati, rāhula, ajjhattikā vāyodhātu. This is called the interior air element. Yā ceva kho pana ajjhattikā vāyodhātu yā ca bāhirā vāyodhātu vāyodhāturevesā. The interior air element and the exterior air element are just the air element. Taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti—evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. This should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’ Evametaṁ yathābhūtaṁ sammappaññāya disvā vāyodhātuyā nibbindati, vāyodhātuyā cittaṁ virājeti. When you truly see with right understanding, you reject the air element, detaching the mind from the air element. Katamā ca, rāhula, ākāsadhātu? And what is the space element? Ākāsadhātu siyā ajjhattikā, siyā bāhirā. The space element may be interior or exterior. Katamā ca, rāhula, ajjhattikā ākāsadhātu? And what is the interior space element? Yaṁ ajjhattaṁ paccattaṁ ākāsaṁ ākāsagataṁ upādinnaṁ, seyyathidaṁ— Anything that’s space, spacious, and organic that’s internal, pertaining to an individual. This includes: kaṇṇacchiddaṁ nāsacchiddaṁ mukhadvāraṁ, yena ca asitapītakhāyitasāyitaṁ ajjhoharati, yattha ca asitapītakhāyitasāyitaṁ santiṭṭhati, yena ca asitapītakhāyitasāyitaṁ adhobhāgaṁ nikkhamati, yaṁ vā panaññampi kiñci ajjhattaṁ paccattaṁ ākāsaṁ ākāsagataṁ, aghaṁ aghagataṁ, vivaraṁ vivaragataṁ, asamphuṭṭhaṁ, maṁsalohitehi upādinnaṁ— the ear canals, nostrils, and mouth; and the space for swallowing what is eaten and drunk, the space where it stays, and the space for excreting it from the nether regions. ayaṁ vuccati, rāhula, ajjhattikā ākāsadhātu. This is called the interior space element. Yā ceva kho pana ajjhattikā ākāsadhātu yā ca bāhirā ākāsadhātu ākāsadhāturevesā. The interior space element and the exterior space element are just the space element. Taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti—evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. This should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’ Evametaṁ yathābhūtaṁ sammappaññāya disvā ākāsadhātuyā cittaṁ nibbindati, ākāsadhātuyā cittaṁ virājeti. When you truly see with right understanding, you reject the space element, detaching the mind from the space element. Pathavīsamaṁ, rāhula, bhāvanaṁ bhāvehi. Rāhula, meditate like the earth. Pathavīsamañhi te, rāhula, bhāvanaṁ bhāvayato uppannā manāpāmanāpā phassā cittaṁ na pariyādāya ṭhassanti. For when you meditate like the earth, pleasant and unpleasant contacts will not occupy your mind. Seyyathāpi, rāhula, pathaviyā sucimpi nikkhipanti, asucimpi nikkhipanti, gūthagatampi nikkhipanti, muttagatampi nikkhipanti, kheḷagatampi nikkhipanti, pubbagatampi nikkhipanti, lohitagatampi nikkhipanti, na ca tena pathavī aṭṭīyati vā harāyati vā jigucchati vā; Suppose they were to toss both clean and unclean things on the earth, like feces, urine, spit, pus, and blood. The earth isn’t horrified, repelled, and disgusted because of this. evameva kho tvaṁ, rāhula, pathavīsamaṁ bhāvanaṁ bhāvehi. In the same way, meditate like the earth. Pathavīsamañhi te, rāhula, bhāvanaṁ bhāvayato uppannā manāpāmanāpā phassā cittaṁ na pariyādāya ṭhassanti. For when you meditate like the earth, pleasant and unpleasant contacts will not occupy your mind. Āposamaṁ, rāhula, bhāvanaṁ bhāvehi. Meditate like water. Āposamañhi te, rāhula, bhāvanaṁ bhāvayato uppannā manāpāmanāpā phassā cittaṁ na pariyādāya ṭhassanti. For when you meditate like water, pleasant and unpleasant contacts will not occupy your mind. Seyyathāpi, rāhula, āpasmiṁ sucimpi dhovanti, asucimpi dhovanti, gūthagatampi dhovanti, muttagatampi dhovanti, kheḷagatampi dhovanti, pubbagatampi dhovanti, lohitagatampi dhovanti, na ca tena āpo aṭṭīyati vā harāyati vā jigucchati vā; Suppose they were to wash both clean and unclean things in the water, like feces, urine, spit, pus, and blood. The water isn’t horrified, repelled, and disgusted because of this. evameva kho tvaṁ, rāhula, āposamaṁ bhāvanaṁ bhāvehi. In the same way, meditate like water. Āposamañhi te, rāhula, bhāvanaṁ bhāvayato uppannā manāpāmanāpā phassā cittaṁ na pariyādāya ṭhassanti. For when you meditate like water, pleasant and unpleasant contacts will not occupy your mind. Tejosamaṁ, rāhula, bhāvanaṁ bhāvehi. Meditate like fire. Tejosamañhi te, rāhula, bhāvanaṁ bhāvayato uppannā manāpāmanāpā phassā cittaṁ na pariyādāya ṭhassanti. For when you meditate like fire, pleasant and unpleasant contacts will not occupy your mind. Seyyathāpi, rāhula, tejo sucimpi dahati, asucimpi dahati, gūthagatampi dahati, muttagatampi dahati, kheḷagatampi dahati, pubbagatampi dahati, lohitagatampi dahati, na ca tena tejo aṭṭīyati vā harāyati vā jigucchati vā; Suppose a fire were to burn both clean and unclean things, like feces, urine, spit, pus, and blood. The fire isn’t horrified, repelled, and disgusted because of this. evameva kho tvaṁ, rāhula, tejosamaṁ bhāvanaṁ bhāvehi. In the same way, meditate like fire. Tejosamañhi te, rāhula, bhāvanaṁ bhāvayato uppannā manāpāmanāpā phassā cittaṁ na pariyādāya ṭhassanti. For when you meditate like fire, pleasant and unpleasant contacts will not occupy your mind. Vāyosamaṁ, rāhula, bhāvanaṁ bhāvehi. Meditate like wind. Vāyosamañhi te, rāhula, bhāvanaṁ bhāvayato uppannā manāpāmanāpā phassā cittaṁ na pariyādāya ṭhassanti. For when you meditate like wind, pleasant and unpleasant contacts will not occupy your mind. Seyyathāpi, rāhula, vāyo sucimpi upavāyati, asucimpi upavāyati, gūthagatampi upavāyati, muttagatampi upavāyati, kheḷagatampi upavāyati, pubbagatampi upavāyati, lohitagatampi upavāyati, na ca tena vāyo aṭṭīyati vā harāyati vā jigucchati vā; Suppose the wind were to blow on both clean and unclean things, like feces, urine, spit, pus, and blood. The wind isn’t horrified, repelled, and disgusted because of this. evameva kho tvaṁ, rāhula, vāyosamaṁ bhāvanaṁ bhāvehi. In the same way, meditate like the wind. Vāyosamañhi te, rāhula, bhāvanaṁ bhāvayato uppannā manāpāmanāpā phassā cittaṁ na pariyādāya ṭhassanti. For when you meditate like wind, pleasant and unpleasant contacts will not occupy your mind. Ākāsasamaṁ, rāhula, bhāvanaṁ bhāvehi. Meditate like space. Ākāsasamañhi te, rāhula, bhāvanaṁ bhāvayato uppannā manāpāmanāpā phassā cittaṁ na pariyādāya ṭhassanti. For when you meditate like space, pleasant and unpleasant contacts will not occupy your mind. Seyyathāpi, rāhula, ākāso na katthaci patiṭṭhito; Just as space is not established anywhere, evameva kho tvaṁ, rāhula, ākāsasamaṁ bhāvanaṁ bhāvehi. in the same way, meditate like space. Ākāsasamañhi te, rāhula, bhāvanaṁ bhāvayato uppannā manāpāmanāpā phassā cittaṁ na pariyādāya ṭhassanti. For when you meditate like space, pleasant and unpleasant contacts will not occupy your mind. Mettaṁ, rāhula, bhāvanaṁ bhāvehi. Meditate on love. Mettañhi te, rāhula, bhāvanaṁ bhāvayato yo byāpādo so pahīyissati. For when you meditate on love any ill will will be given up. Karuṇaṁ, rāhula, bhāvanaṁ bhāvehi. Meditate on compassion. Karuṇañhi te, rāhula, bhāvanaṁ bhāvayato yā vihesā sā pahīyissati. For when you meditate on compassion any cruelty will be given up. Muditaṁ, rāhula, bhāvanaṁ bhāvehi. Meditate on rejoicing. Muditañhi te, rāhula, bhāvanaṁ bhāvayato yā arati sā pahīyissati. For when you meditate on rejoicing any negativity will be given up. Upekkhaṁ, rāhula, bhāvanaṁ bhāvehi. Meditate on equanimity. Upekkhañhi te, rāhula, bhāvanaṁ bhāvayato yo paṭigho so pahīyissati. For when you meditate on equanimity any repulsion will be given up. Asubhaṁ, rāhula, bhāvanaṁ bhāvehi. Meditate on ugliness. Asubhañhi te, rāhula, bhāvanaṁ bhāvayato yo rāgo so pahīyissati. For when you meditate on ugliness any lust will be given up. Aniccasaññaṁ, rāhula, bhāvanaṁ bhāvehi. Meditate on impermanence. Aniccasaññañhi te, rāhula, bhāvanaṁ bhāvayato yo asmimāno so pahīyissati. For when you meditate on impermanence any conceit ‘I am’ will be given up. Ānāpānassatiṁ, rāhula, bhāvanaṁ bhāvehi. Develop mindfulness of breathing. Ānāpānassati hi te, rāhula, bhāvitā bahulīkatā mahapphalā hoti mahānisaṁsā. When mindfulness of breathing is developed and cultivated it’s very fruitful and beneficial. Kathaṁ bhāvitā ca, rāhula, ānāpānassati, kathaṁ bahulīkatā mahapphalā hoti mahānisaṁsā? And how is mindfulness of breathing developed and cultivated to be very fruitful and beneficial? Idha, rāhula, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā nisīdati pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā. It’s when a mendicant—gone to a wilderness, or to the root of a tree, or to an empty hut—sits down cross-legged, with their body straight, and establishes mindfulness right there. So satova assasati satova passasati. Just mindful, they breath in. Mindful, they breath out. Dīghaṁ vā assasanto ‘dīghaṁ assasāmī’ti pajānāti, dīghaṁ vā passasanto ‘dīghaṁ passasāmī’ti pajānāti; When breathing in heavily they know: ‘I’m breathing in heavily.’ When breathing out heavily they know: ‘I’m breathing out heavily.’ rassaṁ vā assasanto ‘rassaṁ assasāmī’ti pajānāti, rassaṁ vā passasanto ‘rassaṁ passasāmī’ti pajānāti. When breathing in lightly they know: ‘I’m breathing in lightly.’ When breathing out lightly they know: ‘I’m breathing out lightly.’ ‘Sabbakāyappaṭisaṁvedī assasissāmī’ti sikkhati; ‘sabbakāyappaṭisaṁvedī passasissāmī’ti sikkhati; They practice breathing in experiencing the whole body. They practice breathing out experiencing the whole body. ‘passambhayaṁ kāyasaṅkhāraṁ assasissāmī’ti sikkhati; ‘passambhayaṁ kāyasaṅkhāraṁ passasissāmī’ti sikkhati. They practice breathing in stilling the body’s motion. They practice breathing out stilling the body’s motion. ‘Pītippaṭisaṁvedī assasissāmī’ti sikkhati; ‘pītippaṭisaṁvedī passasissāmī’ti sikkhati; They practice breathing in experiencing rapture. They practice breathing out experiencing rapture. ‘sukhappaṭisaṁvedī assasissāmī’ti sikkhati; ‘sukhappaṭisaṁvedī passasissāmī’ti sikkhati; They practice breathing in experiencing bliss. They practice breathing out experiencing bliss. ‘cittasaṅkhārappaṭisaṁvedī assasissāmī’ti sikkhati; ‘cittasaṅkhārappaṭisaṁvedī passasissāmī’ti sikkhati; They practice breathing in experiencing these emotions. They practice breathing out experiencing these emotions. ‘passambhayaṁ cittasaṅkhāraṁ assasissāmī’ti sikkhati; ‘passambhayaṁ cittasaṅkhāraṁ passasissāmī’ti sikkhati. They practice breathing in stilling these emotions. They practice breathing out stilling these emotions. ‘Cittappaṭisaṁvedī assasissāmī’ti sikkhati; ‘cittappaṭisaṁvedī passasissāmī’ti sikkhati; They practice breathing in experiencing the mind. They practice breathing out experiencing the mind. ‘abhippamodayaṁ cittaṁ assasissāmī’ti sikkhati; ‘abhippamodayaṁ cittaṁ passasissāmī’ti sikkhati; They practice breathing in gladdening the mind. They practice breathing out gladdening the mind. ‘samādahaṁ cittaṁ assasissāmī’ti sikkhati; ‘samādahaṁ cittaṁ passasissāmī’ti sikkhati; They practice breathing in immersing the mind. They practice breathing out immersing the mind. ‘vimocayaṁ cittaṁ assasissāmī’ti sikkhati; ‘vimocayaṁ cittaṁ passasissāmī’ti sikkhati. They practice breathing in freeing the mind. They practice breathing out freeing the mind. ‘Aniccānupassī assasissāmī’ti sikkhati; ‘aniccānupassī passasissāmī’ti sikkhati; They practice breathing in observing impermanence. They practice breathing out observing impermanence. ‘virāgānupassī assasissāmī’ti sikkhati; ‘virāgānupassī passasissāmī’ti sikkhati; They practice breathing in observing fading away. They practice breathing out observing fading away. ‘nirodhānupassī assasissāmī’ti sikkhati; ‘nirodhānupassī passasissāmī’ti sikkhati; They practice breathing in observing cessation. They practice breathing out observing cessation. ‘paṭinissaggānupassī assasissāmī’ti sikkhati; ‘paṭinissaggānupassī passasissāmī’ti sikkhati. They practice breathing in observing letting go. They practice breathing out observing letting go. Evaṁ bhāvitā kho, rāhula, ānāpānassati, evaṁ bahulīkatā mahapphalā hoti mahānisaṁsā. Mindfulness of breathing, when developed and cultivated in this way, is very fruitful and beneficial. Evaṁ bhāvitāya, rāhula, ānāpānassatiyā, evaṁ bahulīkatāya yepi te carimakā assāsā tepi viditāva nirujjhanti no aviditā”ti. When mindfulness of breathing is developed and cultivated in this way, even when the final breaths in and out cease, they are known, not unknown.” Idamavoca bhagavā. That is what the Buddha said. Attamano āyasmā rāhulo bhagavato bhāsitaṁ abhinandīti. Satisfied, Venerable Rāhula was happy with what the Buddha said. Mahārāhulovādasuttaṁ niṭṭhitaṁ dutiyaṁ. 63. Cūḷamālukyasutta The Shorter Discourse With Māluṅkya 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 āyasmato mālukyaputtassa rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi: Then as Venerable Māluṅkya was in private retreat this thought came to his mind: “yānimāni diṭṭhigatāni bhagavatā abyākatāni ṭhapitāni paṭikkhittāni: “There are several convictions that the Buddha has left undeclared; he has set them aside and refused to comment on them. ‘sassato loko’tipi, ‘asassato loko’tipi, ‘antavā loko’tipi, ‘anantavā loko’tipi, ‘taṁ jīvaṁ taṁ sarīran’tipi, ‘aññaṁ jīvaṁ aññaṁ sarīran’tipi, ‘hoti tathāgato paraṁ maraṇā’tipi, ‘na hoti tathāgato paraṁ maraṇā’tipi, ‘hoti ca na ca hoti tathāgato paraṁ maraṇā’tipi, ‘neva hoti na na hoti tathāgato paraṁ maraṇā’tipi— For example: the world is eternal, or not eternal, or finite, or infinite; the soul and the body are the same thing, or they are different things; after death, a Realized One exists, or doesn’t exist, or both exists and doesn’t exist, or neither exists nor doesn’t exist. tāni me bhagavā na byākaroti. The Buddha does not give me a straight answer on these points. Yāni me bhagavā na byākaroti taṁ me na ruccati, taṁ me nakkhamati. I don’t like that, and do not accept it. Sohaṁ bhagavantaṁ upasaṅkamitvā etamatthaṁ pucchissāmi. I’ll go to him and ask him about this. Sace me bhagavā byākarissati: If he gives me a straight answer on any of these points, ‘sassato loko’ti vā ‘asassato loko’ti vā …pe… ‘neva hoti na na hoti tathāgato paraṁ maraṇā’ti vā— evāhaṁ bhagavati brahmacariyaṁ carissāmi; I will live the spiritual life under him. no ce me bhagavā byākarissati: If he does not give me a straight answer on any of these points, ‘sassato loko’ti vā ‘asassato loko’ti vā …pe… ‘neva hoti na na hoti tathāgato paraṁ maraṇā’ti vā— evāhaṁ sikkhaṁ paccakkhāya hīnāyāvattissāmī”ti. I will reject the training and return to a lesser life.” Atha kho āyasmā mālukyaputto sāyanhasamayaṁ paṭisallānā vuṭṭhito yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā mālukyaputto bhagavantaṁ etadavoca: Then in the late afternoon, Māluṅkya came out of retreat and went to the Buddha. He bowed, sat down to one side, and told the Buddha of his thoughts. He then continued: “Idha mayhaṁ, bhante, rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi— yānimāni diṭṭhigatāni bhagavatā abyākatāni ṭhapitāni paṭikkhittāni: ‘sassato loko’tipi, ‘asassato loko’tipi …pe… ‘neva hoti na na hoti tathāgato paraṁ maraṇā’tipi— tāni me bhagavā na byākaroti. Yāni me bhagavā na byākaroti taṁ me na ruccati, taṁ me nakkhamati. Sohaṁ bhagavantaṁ upasaṅkamitvā etamatthaṁ pucchissāmi. Sace me bhagavā byākarissati: ‘sassato loko’ti vā, ‘asassato loko’ti vā …pe… ‘neva hoti na na hoti tathāgato paraṁ maraṇā’ti vā— evāhaṁ bhagavati, brahmacariyaṁ carissāmi. No ce me bhagavā byākarissati: ‘sassato loko’ti vā, ‘asassato loko’ti vā …pe… ‘neva hoti na na hoti tathāgato paraṁ maraṇā’ti vā— evāhaṁ sikkhaṁ paccakkhāya hīnāyāvattissāmīti. Sace bhagavā jānāti: “If the Buddha knows ‘sassato loko’ti, ‘sassato loko’ti me bhagavā byākarotu; that the world is eternal, please tell me. sace bhagavā jānāti: If you know ‘asassato loko’ti, ‘asassato loko’ti me bhagavā byākarotu. that the world is not eternal, tell me. No ce bhagavā jānāti: If you don’t know ‘sassato loko’ti vā, ‘asassato loko’ti vā, ajānato kho pana apassato etadeva ujukaṁ hoti yadidaṁ: whether the world is eternal or not, then it is straightforward to simply say: ‘na jānāmi, na passāmī’ti. ‘I neither know nor see.’ Sace bhagavā jānāti: If you know ‘antavā loko’ti, ‘anantavā loko’ti me bhagavā byākarotu; that the world is finite, or infinite; that the soul and the body are the same thing, or they are different things; that after death, a Realized One exists, or doesn’t exist, or both exists and doesn’t exist, or neither exists nor doesn’t exist, please tell me. sace bhagavā jānāti: ‘anantavā loko’ti, ‘anantavā loko’ti me bhagavā byākarotu. No ce bhagavā jānāti: ‘antavā loko’ti vā, ‘anantavā loko’ti vā, ajānato kho pana apassato etadeva ujukaṁ hoti yadidaṁ: ‘na jānāmi, na passāmī’ti. Sace bhagavā jānāti: ‘taṁ jīvaṁ taṁ sarīran’ti, ‘taṁ jīvaṁ taṁ sarīran’ti me bhagavā byākarotu; sace bhagavā jānāti: ‘aññaṁ jīvaṁ aññaṁ sarīran’ti, ‘aññaṁ jīvaṁ aññaṁ sarīran’ti me bhagavā byākarotu. No ce bhagavā jānāti: ‘taṁ jīvaṁ taṁ sarīran’ti vā, ‘aññaṁ jīvaṁ aññaṁ sarīran’ti vā, ajānato kho pana apassato etadeva ujukaṁ hoti yadidaṁ: ‘na jānāmi, na passāmī’ti. Sace bhagavā jānāti: ‘hoti tathāgato paraṁ maraṇā’ti, ‘hoti tathāgato paraṁ maraṇā’ti me bhagavā byākarotu; sace bhagavā jānāti: ‘na hoti tathāgato paraṁ maraṇā’ti, ‘na hoti tathāgato paraṁ maraṇā’ti me bhagavā byākarotu. No ce bhagavā jānāti: ‘hoti tathāgato paraṁ maraṇā’ti vā, ‘na hoti tathāgato paraṁ maraṇā’ti vā, ajānato kho pana apassato etadeva ujukaṁ hoti yadidaṁ: ‘na jānāmi na passāmī’ti. Sace bhagavā jānāti: ‘hoti ca na ca hoti tathāgato paraṁ maraṇā’ti, ‘hoti ca na ca hoti tathāgato paraṁ maraṇā’ti me bhagavā byākarotu; sace bhagavā jānāti: ‘neva hoti na na hoti tathāgato paraṁ maraṇā’ti, ‘neva hoti na na hoti tathāgato paraṁ maraṇā’ti me bhagavā byākarotu. No ce bhagavā jānāti: If you don’t know ‘hoti ca na ca hoti tathāgato paraṁ maraṇā’ti vā, ‘neva hoti na na hoti tathāgato paraṁ maraṇā’ti vā, ajānato kho pana apassato etadeva ujukaṁ hoti yadidaṁ: any of these things, then it is straightforward to simply say: ‘na jānāmi, na passāmī’”ti. ‘I neither know nor see.’” “Kiṁ nu tāhaṁ, mālukyaputta, evaṁ avacaṁ: “What, Māluṅkyaputta, did I ever say to you: ‘ehi tvaṁ, mālukyaputta, mayi brahmacariyaṁ cara, ahaṁ te byākarissāmi: ‘Come, Māluṅkyaputta, live the spiritual life under me, and I will declare these things to you’?” “sassato loko”ti vā, “asassato loko”ti vā, “antavā loko”ti vā, “anantavā loko”ti vā, “taṁ jīvaṁ taṁ sarīran”ti vā, “aññaṁ jīvaṁ aññaṁ sarīran”ti vā, “hoti tathāgato paraṁ maraṇā”ti vā, “na hoti tathāgato paraṁ maraṇā”ti vā, “hoti ca na ca hoti tathāgato paraṁ maraṇā”ti vā, “neva hoti na na hoti tathāgato paraṁ maraṇā”ti vā’”ti? “No hetaṁ, bhante”. “No, sir.” “Tvaṁ vā pana maṁ evaṁ avaca: “Or did you ever say to me: ‘ahaṁ, bhante, bhagavati brahmacariyaṁ carissāmi, bhagavā me byākarissati: ‘Sir, I will live the spiritual life under the Buddha, and the Buddha will declare these things to me’?” “sassato loko”ti vā, “asassato loko”ti vā, “antavā loko”ti vā, “anantavā loko”ti vā, “taṁ jīvaṁ taṁ sarīran”ti vā, “aññaṁ jīvaṁ aññaṁ sarīran”ti vā, “hoti tathāgato paraṁ maraṇā”ti vā, “na hoti tathāgato paraṁ maraṇā”ti vā, “hoti ca na ca hoti tathāgato paraṁ maraṇā”ti vā, “neva hoti na na hoti tathāgato paraṁ maraṇā”ti vā’”ti? “No hetaṁ, bhante”. “No, sir.” “Iti kira, mālukyaputta, nevāhaṁ taṁ vadāmi: “So it seems that I did not say to you: ‘ehi tvaṁ, mālukyaputta, mayi brahmacariyaṁ cara, ahaṁ te byākarissāmi: ‘Come, Māluṅkyaputta, live the spiritual life under me, and I will declare these things to you.’ “sassato loko”ti vā, “asassato loko”ti vā …pe… “neva hoti na na hoti tathāgato paraṁ maraṇāti vā”’ti; napi kira maṁ tvaṁ vadesi: And you never said to me: ‘ahaṁ, bhante, bhagavati brahmacariyaṁ carissāmi, bhagavā me byākarissati: ‘Sir, I will live the spiritual life under the Buddha, and the Buddha will declare these things to me.’ “sassato loko”ti vā “asassato loko”ti vā …pe… “neva hoti na na hoti tathāgato paraṁ maraṇā”ti vā’ti. Evaṁ sante, moghapurisa, ko santo kaṁ paccācikkhasi? In that case, you silly man, are you really in a position to be abandoning anything? Yo kho, mālukyaputta, evaṁ vadeyya: Suppose someone were to say this: ‘na tāvāhaṁ bhagavati brahmacariyaṁ carissāmi yāva me bhagavā na byākarissati: ‘I will not live the spiritual life under the Buddha until the Buddha declares to me “sassato loko”ti vā, “asassato loko”ti vā …pe… that the world is eternal, or that the world is not eternal … “neva hoti na na hoti tathāgato paraṁ maraṇā”ti vā’ti, or that after death a Realized One neither exists nor doesn’t exist.’ abyākatameva taṁ, mālukyaputta, tathāgatena assa, atha so puggalo kālaṁ kareyya. That would still remain undeclared by the Realized One, and meanwhile that person would die. Seyyathāpi, mālukyaputta, puriso sallena viddho assa savisena gāḷhapalepanena. Suppose a man was struck by an arrow thickly smeared with poison. Tassa mittāmaccā ñātisālohitā bhisakkaṁ sallakattaṁ upaṭṭhapeyyuṁ. His friends and colleagues, relatives and kin would get a field surgeon to treat him. So evaṁ vadeyya: But the man would say: ‘na tāvāhaṁ imaṁ sallaṁ āharissāmi yāva na taṁ purisaṁ jānāmi yenamhi viddho, khattiyo vā brāhmaṇo vā vesso vā suddo vā’ti; ‘I won’t pull out this arrow as long as I don’t know whether the man who wounded me was an aristocrat, a brahmin, a merchant, or a worker.’ so evaṁ vadeyya: He’d say: ‘na tāvāhaṁ imaṁ sallaṁ āharissāmi yāva na taṁ purisaṁ jānāmi yenamhi viddho, evaṁnāmo evaṅgotto iti vā’ti; ‘I won’t pull out this arrow as long as I don’t know the following things about the man who wounded me: his name and clan; so evaṁ vadeyya: ‘na tāvāhaṁ imaṁ sallaṁ āharissāmi yāva na taṁ purisaṁ jānāmi yenamhi viddho, dīgho vā rasso vā majjhimo vā’ti; whether he’s tall, short, or medium; so evaṁ vadeyya: ‘na tāvāhaṁ imaṁ sallaṁ āharissāmi yāva na taṁ purisaṁ jānāmi yenamhi viddho, kāḷo vā sāmo vā maṅguracchavī vā’ti; whether his skin is black, brown, or tawny; so evaṁ vadeyya: ‘na tāvāhaṁ imaṁ sallaṁ āharissāmi yāva na taṁ purisaṁ jānāmi yenamhi viddho, amukasmiṁ gāme vā nigame vā nagare vā’ti; and what village, town, or city he comes from. so evaṁ vadeyya: ‘na tāvāhaṁ imaṁ sallaṁ āharissāmi yāva na taṁ dhanuṁ jānāmi yenamhi viddho, yadi vā cāpo yadi vā kodaṇḍo’ti; I won’t pull out this arrow as long as I don’t know whether the bow that wounded me is made of wood or cane; so evaṁ vadeyya: ‘na tāvāhaṁ imaṁ sallaṁ āharissāmi yāva na taṁ jiyaṁ jānāmi yāyamhi viddho, yadi vā akkassa yadi vā saṇhassa yadi vā nhārussa yadi vā maruvāya yadi vā khīrapaṇṇino’ti; whether the bow-string is made of swallow-wort fibre, sunn hemp fibre, sinew, sanseveria fibre, or spurge fibre; so evaṁ vadeyya: ‘na tāvāhaṁ imaṁ sallaṁ āharissāmi yāva na taṁ kaṇḍaṁ jānāmi yenamhi viddho, yadi vā gacchaṁ yadi vā ropiman’ti; whether the shaft is made from a bush or a plantation tree; so evaṁ vadeyya: ‘na tāvāhaṁ imaṁ sallaṁ āharissāmi yāva na taṁ kaṇḍaṁ jānāmi yenamhi viddho, yassa pattehi vājitaṁ yadi vā gijjhassa yadi vā kaṅkassa yadi vā kulalassa yadi vā morassa yadi vā sithilahanuno’ti; whether the shaft was fitted with feathers from a vulture, a heron, a hawk, a peacock, or a stork; so evaṁ vadeyya: ‘na tāvāhaṁ imaṁ sallaṁ āharissāmi yāva na taṁ kaṇḍaṁ jānāmi yenamhi viddho, yassa nhārunā parikkhittaṁ yadi vā gavassa yadi vā mahiṁsassa yadi vā bheravassa yadi vā semhārassā’ti; whether the shaft was bound with sinews of a cow, a buffalo, a swamp deer, or a gibbon; so evaṁ vadeyya: ‘na tāvāhaṁ imaṁ sallaṁ āharissāmi yāva na taṁ sallaṁ jānāmi yenamhi viddho, yadi vā sallaṁ yadi vā khurappaṁ yadi vā vekaṇḍaṁ yadi vā nārācaṁ yadi vā vacchadantaṁ yadi vā karavīrapattan’ti— and whether the arrowhead was spiked, razor-tipped, barbed, made of iron or a calf’s tooth, or lancet-shaped.’ aññātameva taṁ, mālukyaputta, tena purisena assa, atha so puriso kālaṁ kareyya. That man would still not have learned these things, and meanwhile they’d die. Evameva kho, mālukyaputta, yo evaṁ vadeyya: In the same way, suppose someone was to say: ‘na tāvāhaṁ bhagavati brahmacariyaṁ carissāmi yāva me bhagavā na byākarissati: ‘I will not live the spiritual life under the Buddha until the Buddha declares to me “sassato loko”ti vā “asassato loko”ti vā …pe… that the world is eternal, or that the world is not eternal … “neva hoti na na hoti tathāgato paraṁ maraṇā”ti vā’ti— or that after death a Realized One neither exists nor doesn’t exist.’ abyākatameva taṁ, mālukyaputta, tathāgatena assa, atha so puggalo kālaṁ kareyya. That would still remain undeclared by the Realized One, and meanwhile that person would die. ‘Sassato loko’ti, mālukyaputta, diṭṭhiyā sati brahmacariyavāso abhavissāti, evaṁ no. It’s not true that if there were the view ‘the world is eternal’ there would be the living of the spiritual life. ‘Asassato loko’ti, mālukyaputta, diṭṭhiyā sati brahmacariyavāso abhavissāti, evampi no. It’s not true that if there were the view ‘the world is not eternal’ there would be the living of the spiritual life. ‘Sassato loko’ti vā, mālukyaputta, diṭṭhiyā sati, ‘asassato loko’ti vā diṭṭhiyā sati attheva jāti, atthi jarā, atthi maraṇaṁ, santi sokaparidevadukkhadomanassupāyāsā; When there is the view that the world is eternal or that the world is not eternal, there is rebirth, there is old age, there is death, and there is sorrow, lamentation, pain, sadness, and distress. yesāhaṁ diṭṭheva dhamme nighātaṁ paññapemi. And it is the defeat of these things in this very life that I advocate. ‘Antavā loko’ti, mālukyaputta, diṭṭhiyā sati brahmacariyavāso abhavissāti, evaṁ no. It’s not true that if there were the view ‘the world is finite’ … ‘Anantavā loko’ti, mālukyaputta, diṭṭhiyā sati brahmacariyavāso abhavissāti, evampi no. ‘the world is infinite’ … ‘Antavā loko’ti vā, mālukyaputta, diṭṭhiyā sati, ‘anantavā loko’ti vā diṭṭhiyā sati attheva jāti, atthi jarā, atthi maraṇaṁ, santi sokaparidevadukkhadomanassupāyāsā; yesāhaṁ diṭṭheva dhamme nighātaṁ paññapemi. ‘Taṁ jīvaṁ taṁ sarīran’ti, mālukyaputta, diṭṭhiyā sati brahmacariyavāso abhavissāti, evaṁ no. ‘the soul and the body are the same thing’ … ‘Aññaṁ jīvaṁ aññaṁ sarīran’ti, mālukyaputta, diṭṭhiyā sati brahmacariyavāso abhavissāti, evampi no. ‘the soul and the body are different things’ … ‘Taṁ jīvaṁ taṁ sarīran’ti vā, mālukyaputta, diṭṭhiyā sati, ‘aññaṁ jīvaṁ aññaṁ sarīran’ti vā diṭṭhiyā sati attheva jāti …pe… nighātaṁ paññapemi. ‘Hoti tathāgato paraṁ maraṇā’ti, mālukyaputta, diṭṭhiyā sati brahmacariyavāso abhavissāti, evaṁ no. ‘a Realized One exists after death’ … ‘Na hoti tathāgato paraṁ maraṇā’ti, mālukyaputta, diṭṭhiyā sati brahmacariyavāso abhavissāti, evampi no. ‘a Realized One doesn’t exist after death’ … ‘Hoti tathāgato paraṁ maraṇā’ti vā, mālukyaputta, diṭṭhiyā sati, ‘na hoti tathāgato paraṁ maraṇā’ti vā diṭṭhiyā sati attheva jāti …pe… yesāhaṁ diṭṭheva dhamme nighātaṁ paññapemi. ‘Hoti ca na ca hoti tathāgato paraṁ maraṇā’ti, mālukyaputta, diṭṭhiyā sati brahmacariyavāso abhavissāti, evaṁ no. ‘a Realized One both exists and doesn’t exist after death’ … ‘Neva hoti na na hoti tathāgato paraṁ maraṇā’ti, mālukyaputta, diṭṭhiyā sati brahmacariyavāso abhavissāti, evampi no. ‘a Realized One neither exists nor doesn’t exist after death’ there would be the living of the spiritual life. ‘Hoti ca na ca hoti tathāgato paraṁ maraṇā’ti, mālukyaputta, diṭṭhiyā sati, ‘neva hoti na na hoti tathāgato paraṁ maraṇā’ti vā diṭṭhiyā sati attheva jāti …pe… When there are any of these views there is rebirth, there is old age, there is death, and there is sorrow, lamentation, pain, sadness, and distress. yesāhaṁ diṭṭheva dhamme nighātaṁ paññapemi. And it is the defeat of these things in this very life that I advocate. Tasmātiha, mālukyaputta, abyākatañca me abyākatato dhāretha; So, Māluṅkyaputta, you should remember what I have not declared as undeclared, byākatañca me byākatato dhāretha. and what I have declared as declared. Kiñca, mālukyaputta, mayā abyākataṁ? And what have I not declared? ‘Sassato loko’ti mālukyaputta, mayā abyākataṁ; I have not declared the following: ‘the world is eternal,’ ‘asassato loko’ti— ‘the world is not eternal,’ mayā abyākataṁ; ‘antavā loko’ti— ‘the world is finite,’ mayā abyākataṁ; ‘anantavā loko’ti— ‘the world is infinite,’ mayā abyākataṁ; ‘taṁ jīvaṁ taṁ sarīran’ti— ‘the soul and the body are the same thing,’ mayā abyākataṁ; ‘aññaṁ jīvaṁ aññaṁ sarīran’ti— ‘the soul and the body are different things,’ mayā abyākataṁ; ‘hoti tathāgato paraṁ maraṇā’ti— ‘a Realized One exists after death,’ mayā abyākataṁ; ‘na hoti tathāgato paraṁ maraṇā’ti— ‘a Realized One doesn’t exist after death,’ mayā abyākataṁ; ‘hoti ca na ca hoti tathāgato paraṁ maraṇā’ti— ‘a Realized One both exists and doesn’t exist after death,’ mayā abyākataṁ; ‘neva hoti na na hoti tathāgato paraṁ maraṇā’ti— ‘a Realized One neither exists nor doesn’t exist after death.’ mayā abyākataṁ. Kasmā cetaṁ, mālukyaputta, mayā abyākataṁ? And why haven’t I declared these things? Na hetaṁ, mālukyaputta, atthasaṁhitaṁ na ādibrahmacariyakaṁ na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṁvattati. Because they aren’t beneficial or relevant to the fundamentals of the spiritual life. They don’t lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment. Tasmā taṁ mayā abyākataṁ. That’s why I haven’t declared them. Kiñca, mālukyaputta, mayā byākataṁ? And what have I declared? ‘Idaṁ dukkhan’ti, mālukyaputta, mayā byākataṁ; I have declared the following: ‘this is suffering,’ ‘ayaṁ dukkhasamudayo’ti— ‘this is the origin of suffering,’ mayā byākataṁ; ‘ayaṁ dukkhanirodho’ti— ‘this is the cessation of suffering,’ mayā byākataṁ; ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti— ‘this is the practice that leads to the cessation of suffering.’ mayā byākataṁ. Kasmā cetaṁ, mālukyaputta, mayā byākataṁ? And why have I declared these things? Etañhi, mālukyaputta, atthasaṁhitaṁ etaṁ ādibrahmacariyakaṁ nibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṁvattati. Because they are beneficial and relevant to the fundamentals of the spiritual life. They lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment. Tasmā taṁ mayā byākataṁ. That’s why I have declared them. Tasmātiha, mālukyaputta, abyākatañca me abyākatato dhāretha; So, Māluṅkyaputta, you should remember what I have not declared as undeclared, byākatañca me byākatato dhārethā”ti. and what I have declared as declared.” Idamavoca bhagavā. That is what the Buddha said. Attamano āyasmā mālukyaputto bhagavato bhāsitaṁ abhinandīti. Satisfied, Venerable Māluṅkyaputta was happy with what the Buddha said. Cūḷamālukyasuttaṁ niṭṭhitaṁ tatiyaṁ. 64. Mahāmālukyasutta The Longer Discourse With Māluṅkya 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: “dhāretha no tumhe, bhikkhave, mayā desitāni pañcorambhāgiyāni saṁyojanānī”ti? “Mendicants, do you remember the five lower fetters that I taught?” Evaṁ vutte, āyasmā mālukyaputto bhagavantaṁ etadavoca: When he said this, Venerable Māluṅkyaputta said to him, “ahaṁ kho, bhante, dhāremi bhagavatā desitāni pañcorambhāgiyāni saṁyojanānī”ti. “Sir, I remember them.” “Yathā kathaṁ pana tvaṁ, mālukyaputta, dhāresi mayā desitāni pañcorambhāgiyāni saṁyojanānī”ti? “But how do you remember them?” “Sakkāyadiṭṭhiṁ kho ahaṁ, bhante, bhagavatā orambhāgiyaṁ saṁyojanaṁ desitaṁ dhāremi; “I remember the lower fetters taught by the Buddha as follows: identity view, vicikicchaṁ kho ahaṁ, bhante, bhagavatā orambhāgiyaṁ saṁyojanaṁ desitaṁ dhāremi; doubt, sīlabbataparāmāsaṁ kho ahaṁ, bhante, bhagavatā orambhāgiyaṁ saṁyojanaṁ desitaṁ dhāremi; misapprehension of precepts and observances, kāmacchandaṁ kho ahaṁ, bhante, bhagavatā orambhāgiyaṁ saṁyojanaṁ desitaṁ dhāremi; sensual desire, byāpādaṁ kho ahaṁ, bhante, bhagavatā orambhāgiyaṁ saṁyojanaṁ desitaṁ dhāremi. and ill will. Evaṁ kho ahaṁ, bhante, dhāremi bhagavatā desitāni pañcorambhāgiyāni saṁyojanānī”ti. That’s how I remember the five lower fetters taught by the Buddha.” “Kassa kho nāma tvaṁ, mālukyaputta, imāni evaṁ pañcorambhāgiyāni saṁyojanāni desitāni dhāresi? “Who on earth do you remember being taught the five lower fetters in that way? Nanu, mālukyaputta, aññatitthiyā paribbājakā iminā taruṇūpamena upārambhena upārambhissanti? Wouldn’t the wanderers who follow other paths fault you using the simile of the infant? Daharassa hi, mālukyaputta, kumārassa mandassa uttānaseyyakassa sakkāyotipi na hoti, kuto panassa uppajjissati sakkāyadiṭṭhi? For a little baby doesn’t even have a concept of ‘identity’, so how could identity view possibly arise in them? Anusetvevassa sakkāyadiṭṭhānusayo. Yet the underlying tendency to identity view still lies within them. Daharassa hi, mālukyaputta, kumārassa mandassa uttānaseyyakassa dhammātipi na hoti, kuto panassa uppajjissati dhammesu vicikicchā? A little baby doesn’t even have a concept of ‘teachings’, so how could doubt about the teachings possibly arise in them? Anusetvevassa vicikicchānusayo. Yet the underlying tendency to doubt still lies within them. Daharassa hi, mālukyaputta, kumārassa mandassa uttānaseyyakassa sīlātipi na hoti, kuto panassa uppajjissati sīlesu sīlabbataparāmāso? A little baby doesn’t even have a concept of ‘precepts’, so how could misapprehension of precepts and observances possibly arise in them? Anusetvevassa sīlabbataparāmāsānusayo. Yet the underlying tendency to misapprehension of precepts and observances still lies within them. Daharassa hi, mālukyaputta, kumārassa mandassa uttānaseyyakassa kāmātipi na hoti, kuto panassa uppajjissati kāmesu kāmacchando? A little baby doesn’t even have a concept of ‘sensual pleasures’, so how could desire for sensual pleasures possibly arise in them? Anusetvevassa kāmarāgānusayo. Yet the underlying tendency to sensual desire still lies within them. Daharassa hi, mālukyaputta, kumārassa mandassa uttānaseyyakassa sattātipi na hoti, kuto panassa uppajjissati sattesu byāpādo? A little baby doesn’t even have a concept of ‘sentient beings’, so how could ill will for sentient beings possibly arise in them? Anusetvevassa byāpādānusayo. Yet the underlying tendency to ill will still lies within them. Nanu, mālukyaputta, aññatitthiyā paribbājakā iminā taruṇūpamena upārambhena upārambhissantī”ti? Wouldn’t the wanderers who follow other paths fault you using the simile of the infant?” Evaṁ vutte, āyasmā ānando bhagavantaṁ etadavoca: When he said this, Venerable Ānanda said to the Buddha, “etassa, bhagavā, kālo, etassa, sugata, kālo “Now is the time, Blessed One! Now is the time, Holy One! yaṁ bhagavā pañcorambhāgiyāni saṁyojanāni deseyya. Bhagavato sutvā bhikkhū dhāressantī”ti. May the Buddha teach the five lower fetters. The mendicants will listen and remember it.” “Tena hānanda, suṇāhi, sādhukaṁ manasi karohi; bhāsissāmī”ti. “Well then, Ānanda, listen and pay close attention, I will speak.” “Evaṁ, bhante”ti kho āyasmā ānando bhagavato paccassosi. “Yes, sir,” Ānanda replied. Bhagavā etadavoca: The Buddha said this: “Idhānanda, assutavā puthujjano ariyānaṁ adassāvī ariyadhammassa akovido ariyadhamme avinīto, sappurisānaṁ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto “Ānanda, take an uneducated ordinary person who has not seen the noble ones, and is neither skilled nor trained in the teaching of the noble ones. They’ve not seen good persons, and are neither skilled nor trained in the teaching of the good persons. sakkāyadiṭṭhipariyuṭṭhitena cetasā viharati sakkāyadiṭṭhiparetena; Their heart is overcome and mired in identity view, uppannāya ca sakkāyadiṭṭhiyā nissaraṇaṁ yathābhūtaṁ nappajānāti. and they don’t truly understand the escape from identity view that has arisen. Tassa sā sakkāyadiṭṭhi thāmagatā appaṭivinītā orambhāgiyaṁ saṁyojanaṁ. That identity view is reinforced in them, not eliminated: it is a lower fetter. Vicikicchāpariyuṭṭhitena cetasā viharati vicikicchāparetena; Their heart is overcome and mired in doubt, uppannāya ca vicikicchāya nissaraṇaṁ yathābhūtaṁ nappajānāti. and they don’t truly understand the escape from doubt that has arisen. Tassa sā vicikicchā thāmagatā appaṭivinītā orambhāgiyaṁ saṁyojanaṁ. That doubt is reinforced in them, not eliminated: it is a lower fetter. Sīlabbataparāmāsapariyuṭṭhitena cetasā viharati sīlabbataparāmāsaparetena; Their heart is overcome and mired in misapprehension of precepts and observances, uppannassa ca sīlabbataparāmāsassa nissaraṇaṁ yathābhūtaṁ nappajānāti. and they don’t truly understand the escape from misapprehension of precepts and observances that has arisen. Tassa so sīlabbataparāmāso thāmagato appaṭivinīto orambhāgiyaṁ saṁyojanaṁ. That misapprehension of precepts and observances is reinforced in them, not eliminated: it is a lower fetter. Kāmarāgapariyuṭṭhitena cetasā viharati kāmarāgaparetena; Their heart is overcome and mired in sensual desire, uppannassa ca kāmarāgassa nissaraṇaṁ yathābhūtaṁ nappajānāti. and they don’t truly understand the escape from sensual desire that has arisen. Tassa so kāmarāgo thāmagato appaṭivinīto orambhāgiyaṁ saṁyojanaṁ. That sensual desire is reinforced in them, not eliminated: it is a lower fetter. Byāpādapariyuṭṭhitena cetasā viharati byāpādaparetena; Their heart is overcome and mired in ill will, uppannassa ca byāpādassa nissaraṇaṁ yathābhūtaṁ nappajānāti. and they don’t truly understand the escape from ill will that has arisen. Tassa so byāpādo thāmagato appaṭivinīto orambhāgiyaṁ saṁyojanaṁ. That ill will is reinforced in them, not eliminated: it is a lower fetter. Sutavā ca kho, ānanda, ariyasāvako ariyānaṁ dassāvī ariyadhammassa kovido ariyadhamme suvinīto, sappurisānaṁ dassāvī sappurisadhammassa kovido sappurisadhamme suvinīto na sakkāyadiṭṭhipariyuṭṭhitena cetasā viharati na sakkāyadiṭṭhiparetena; But an educated noble disciple has seen the noble ones, and is skilled and trained in the teaching of the noble ones. They’ve seen good persons, and are skilled and trained in the teaching of the good persons. Their heart is not overcome and mired in identity view, uppannāya ca sakkāyadiṭṭhiyā nissaraṇaṁ yathābhūtaṁ pajānāti. and they truly understand the escape from identity view that has arisen. Tassa sā sakkāyadiṭṭhi sānusayā pahīyati. That identity view, along with any underlying tendency to it, is given up in them. Na vicikicchāpariyuṭṭhitena cetasā viharati na vicikicchāparetena; Their heart is not overcome and mired in doubt, uppannāya ca vicikicchāya nissaraṇaṁ yathābhūtaṁ pajānāti. and they truly understand the escape from doubt that has arisen. Tassa sā vicikicchā sānusayā pahīyati. That doubt, along with any underlying tendency to it, is given up in them. Na sīlabbataparāmāsapariyuṭṭhitena cetasā viharati na sīlabbataparāmāsaparetena; Their heart is not overcome and mired in misapprehension of precepts and observances, uppannassa ca sīlabbataparāmāsassa nissaraṇaṁ yathābhūtaṁ pajānāti. and they truly understand the escape from misapprehension of precepts and observances that has arisen. Tassa so sīlabbataparāmāso sānusayo pahīyati. That misapprehension of precepts and observances, along with any underlying tendency to it, is given up in them. Na kāmarāgapariyuṭṭhitena cetasā viharati na kāmarāgaparetena; Their heart is not overcome and mired in sensual desire, uppannassa ca kāmarāgassa nissaraṇaṁ yathābhūtaṁ pajānāti. and they truly understand the escape from sensual desire that has arisen. Tassa so kāmarāgo sānusayo pahīyati. That sensual desire, along with any underlying tendency to it, is given up in them. Na byāpādapariyuṭṭhitena cetasā viharati na byāpādaparetena; Their heart is not overcome and mired in ill will, uppannassa ca byāpādassa nissaraṇaṁ yathābhūtaṁ pajānāti. and they truly understand the escape from ill will that has arisen. Tassa so byāpādo sānusayo pahīyati. That ill will, along with any underlying tendency to it, is given up in them. Yo, ānanda, maggo yā paṭipadā pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ pahānāya taṁ maggaṁ taṁ paṭipadaṁ anāgamma pañcorambhāgiyāni saṁyojanāni ñassati vā dakkhati vā pajahissati vāti—netaṁ ṭhānaṁ vijjati. There is a path and a practice for giving up the five lower fetters. It’s not possible to know or see or give up the five lower fetters without relying on that path and that practice. Seyyathāpi, ānanda, mahato rukkhassa tiṭṭhato sāravato tacaṁ acchetvā phegguṁ acchetvā sāracchedo bhavissatīti— Suppose there was a large tree standing with heartwood. It’s not possible to cut out the heartwood without having cut through the bark and the softwood. netaṁ ṭhānaṁ vijjati; evameva kho, ānanda, yo maggo yā paṭipadā pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ pahānāya taṁ maggaṁ taṁ paṭipadaṁ anāgamma pañcorambhāgiyāni saṁyojanāni ñassati vā dakkhati vā pajahissati vāti—netaṁ ṭhānaṁ vijjati. In the same way, there is a path and a practice for giving up the five lower fetters. It’s not possible to know or see or give up the five lower fetters without relying on that path and that practice. Yo ca kho, ānanda, maggo yā paṭipadā pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ pahānāya taṁ maggaṁ taṁ paṭipadaṁ āgamma pañcorambhāgiyāni saṁyojanāni ñassati vā dakkhati vā pajahissati vāti—ṭhānametaṁ vijjati. There is a path and a practice for giving up the five lower fetters. It is possible to know and see and give up the five lower fetters by relying on that path and that practice. Seyyathāpi, ānanda, mahato rukkhassa tiṭṭhato sāravato tacaṁ chetvā phegguṁ chetvā sāracchedo bhavissatīti—ṭhānametaṁ vijjati. Suppose there was a large tree standing with heartwood. It is possible to cut out the heartwood after having cut through the bark and the softwood. evameva kho, ānanda, yo maggo yā paṭipadā pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ pahānāya taṁ maggaṁ taṁ paṭipadaṁ āgamma pañcorambhāgiyāni saṁyojanāni ñassati vā dakkhati vā pajahissati vāti—ṭhānametaṁ vijjati. In the same way, there is a path and a practice for giving up the five lower fetters. It is possible to know and see and give up the five lower fetters by relying on that path and that practice. Seyyathāpi, ānanda, gaṅgā nadī pūrā udakassa samatittikā kākapeyyā. Suppose the river Ganges was full to the brim so a crow could drink from it. Atha dubbalako puriso āgaccheyya: Then along comes a feeble person, who thinks: ‘ahaṁ imissā gaṅgāya nadiyā tiriyaṁ bāhāya sotaṁ chetvā sotthinā pāraṁ gacchissāmī’ti; ‘By swimming with my arms I’ll safely cross over to the far shore of the Ganges.’ so na sakkuṇeyya gaṅgāya nadiyā tiriyaṁ bāhāya sotaṁ chetvā sotthinā pāraṁ gantuṁ. But they’re not able to do so. Evameva kho, ānanda, yesaṁ kesañci sakkāyanirodhāya dhamme desiyamāne cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccati; In the same way, when the Dhamma is being taught for the cessation of identity view, someone whose mind isn’t eager, confident, settled, and decided seyyathāpi so dubbalako puriso evamete daṭṭhabbā. should be regarded as being like that feeble person. Seyyathāpi, ānanda, gaṅgā nadī pūrā udakassa samatittikā kākapeyyā. Suppose the river Ganges was full to the brim so a crow could drink from it. Atha balavā puriso āgaccheyya: Then along comes a strong person, who thinks: ‘ahaṁ imissā gaṅgāya nadiyā tiriyaṁ bāhāya sotaṁ chetvā sotthinā pāraṁ gacchissāmī’ti; ‘By swimming with my arms I’ll safely cross over to the far shore of the Ganges.’ so sakkuṇeyya gaṅgāya nadiyā tiriyaṁ bāhāya sotaṁ chetvā sotthinā pāraṁ gantuṁ. And they are able to do so. Evameva kho, ānanda, yesaṁ kesañci sakkāyanirodhāya dhamme desiyamāne cittaṁ pakkhandati pasīdati santiṭṭhati vimuccati; In the same way, when the Dhamma is being taught for the cessation of identity view, someone whose mind is eager, confident, settled, and decided seyyathāpi so balavā puriso evamete daṭṭhabbā. should be regarded as being like that strong person. Katamo cānanda, maggo, katamā paṭipadā pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ pahānāya? And what, Ānanda, is the path and the practice for giving up the five lower fetters? Idhānanda, bhikkhu upadhivivekā akusalānaṁ dhammānaṁ pahānā sabbaso kāyaduṭṭhullānaṁ paṭippassaddhiyā vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati. It’s when a mendicant—due to the seclusion from attachments, the giving up of unskillful qualities, and the complete settling of physical discomfort—quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. So yadeva tattha hoti rūpagataṁ vedanāgataṁ saññāgataṁ saṅkhāragataṁ viññāṇagataṁ te dhamme aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato samanupassati. They contemplate the phenomena there—included in form, feeling, perception, choices, and consciousness—as impermanent, as suffering, as diseased, as an abscess, as a dart, as misery, as an affliction, as alien, as falling apart, as empty, as not-self. So tehi dhammehi cittaṁ paṭivāpeti. They turn their mind away from those things, So tehi dhammehi cittaṁ paṭivāpetvā amatāya dhātuyā cittaṁ upasaṁharati: and apply it to the deathless element: ‘etaṁ santaṁ etaṁ paṇītaṁ yadidaṁ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānan’ti. ‘This is peaceful; this is sublime—that is, the stilling of all activities, the letting go of all attachments, the ending of craving, cessation, extinguishment.’ So tattha ṭhito āsavānaṁ khayaṁ pāpuṇāti; Abiding in that they attain the ending of defilements. no ce āsavānaṁ khayaṁ pāpuṇāti teneva dhammarāgena tāya dhammanandiyā pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātiko hoti, tattha parinibbāyī, anāvattidhammo tasmā lokā. If they don’t attain the ending of defilements, with the ending of the five lower fetters they’re reborn spontaneously, because of their passion and love for that meditation. They are extinguished there, and are not liable to return from that world. Ayampi kho, ānanda, maggo ayaṁ paṭipadā pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ pahānāya. This is the path and the practice for giving up the five lower fetters. Puna caparaṁ, ānanda, bhikkhu vitakkavicārānaṁ vūpasamā …pe… dutiyaṁ jhānaṁ upasampajja viharati …pe… Furthermore, as the placing of the mind and keeping it connected are stilled, a mendicant enters and remains in the second absorption … tatiyaṁ jhānaṁ …pe… third absorption … catutthaṁ jhānaṁ upasampajja viharati. fourth absorption. So yadeva tattha hoti rūpagataṁ vedanāgataṁ saññāgataṁ saṅkhāragataṁ viññāṇagataṁ … They contemplate the phenomena there as impermanent … pe… They turn their mind away from those things … anāvattidhammo tasmā lokā. If they don’t attain the ending of defilements, they’re reborn spontaneously … and are not liable to return from that world. Ayampi kho, ānanda, maggo ayaṁ paṭipadā pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ pahānāya. This too is the path and the practice for giving up the five lower fetters. Puna caparaṁ, ānanda, bhikkhu sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṁ upasampajja viharati. Furthermore, a mendicant, going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, enters and remains in the dimension of infinite space. So yadeva tattha hoti vedanāgataṁ saññāgataṁ saṅkhāragataṁ viññāṇagataṁ … They contemplate the phenomena there as impermanent … pe… They turn their mind away from those things … anāvattidhammo tasmā lokā. If they don’t attain the ending of defilements, they’re reborn spontaneously … and are not liable to return from that world. Ayampi kho, ānanda, maggo ayaṁ paṭipadā pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ pahānāya. This too is the path and the practice for giving up the five lower fetters. Puna caparaṁ, ānanda, bhikkhu sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanaṁ upasampajja viharati. Furthermore, a mendicant, going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, enters and remains in the dimension of infinite consciousness. So yadeva tattha hoti vedanāgataṁ saññāgataṁ saṅkhāragataṁ viññāṇagataṁ … They contemplate the phenomena there as impermanent … pe… They turn their mind away from those things … anāvattidhammo tasmā lokā. If they don’t attain the ending of defilements, they’re reborn spontaneously … and are not liable to return from that world. Ayampi kho, ānanda, maggo ayaṁ paṭipadā pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ pahānāya. This too is the path and the practice for giving up the five lower fetters. Puna caparaṁ, ānanda, bhikkhu sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharati. Furthermore, a mendicant, going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, enters and remains in the dimension of nothingness. So yadeva tattha hoti vedanāgataṁ saññāgataṁ saṅkhāragataṁ viññāṇagataṁ … They contemplate the phenomena there as impermanent … pe… They turn their mind away from those things … anāvattidhammo tasmā lokā. If they don’t attain the ending of defilements, they’re reborn spontaneously … and are not liable to return from that world. Ayampi kho, ānanda, maggo ayaṁ paṭipadā pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ pahānāyā”ti. This too is the path and the practice for giving up the five lower fetters.” “Eso ce, bhante, maggo esā paṭipadā pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ pahānāya, atha kiñcarahi idhekacce bhikkhū cetovimuttino ekacce bhikkhū paññāvimuttino”ti? “Sir, if this is the path and the practice for giving up the five lower fetters, how come some mendicants here are released in heart while others are released by wisdom?” “Ettha kho panesāhaṁ, ānanda, indriyavemattataṁ vadāmī”ti. “In that case, I say it is the diversity of their faculties.” Idamavoca bhagavā. That is what the Buddha said. Attamano āyasmā ānando bhagavato bhāsitaṁ abhinandīti. Satisfied, Venerable Ānanda was happy with what the Buddha said. Mahāmālukyasuttaṁ niṭṭhitaṁ catutthaṁ. 65. Bhaddālisutta With Bhaddāli 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: “Ahaṁ kho, bhikkhave, ekāsanabhojanaṁ bhuñjāmi; “Mendicants, I eat my food in one sitting per day. ekāsanabhojanaṁ kho, ahaṁ, bhikkhave, bhuñjamāno appābādhatañca sañjānāmi appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañca. Doing so, I find that I’m healthy and well, nimble, strong, and living comfortably. Etha, tumhepi, bhikkhave, ekāsanabhojanaṁ bhuñjatha; You too should eat your food in one sitting per day. ekāsanabhojanaṁ kho, bhikkhave, tumhepi bhuñjamānā appābādhatañca sañjānissatha appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañcā”ti. Doing so, you’ll find that you’re healthy and well, nimble, strong, and living comfortably.” Evaṁ vutte, āyasmā bhaddāli bhagavantaṁ etadavoca: When he said this, Venerable Bhaddāli said to the Buddha, “ahaṁ kho, bhante, na ussahāmi ekāsanabhojanaṁ bhuñjituṁ; “Sir, I’m not going to try to eat my food in one sitting per day. ekāsanabhojanañhi me, bhante, bhuñjato siyā kukkuccaṁ, siyā vippaṭisāro”ti. For when eating once a day I might feel remorse and regret.” “Tena hi tvaṁ, bhaddāli, yattha nimantito assasi tattha ekadesaṁ bhuñjitvā ekadesaṁ nīharitvāpi bhuñjeyyāsi. “Well then, Bhaddāli, eat one part of the meal in the place where you’re invited, and bring the rest back to eat. Evampi kho tvaṁ, bhaddāli, bhuñjamāno ekāsano yāpessasī”ti. Eating this way, too, you will sustain yourself.” “Evampi kho ahaṁ, bhante, na ussahāmi bhuñjituṁ; “Sir, I’m not going to try to eat that way, either. evampi hi me, bhante, bhuñjato siyā kukkuccaṁ, siyā vippaṭisāro”ti. For when eating that way I might also feel remorse and regret.” Atha kho āyasmā bhaddāli bhagavatā sikkhāpade paññāpiyamāne bhikkhusaṅghe sikkhaṁ samādiyamāne anussāhaṁ pavedesi. Then, as this rule was being laid down by the Buddha and the Saṅgha was undertaking it, Bhaddāli announced he would not try to keep it. Atha kho āyasmā bhaddāli sabbaṁ taṁ temāsaṁ na bhagavato sammukhībhāvaṁ adāsi, yathā taṁ satthusāsane sikkhāya aparipūrakārī. Then for the whole of that three months Bhaddāli did not present himself in the presence of the Buddha, as happens when someone doesn’t fulfill the training according to the Teacher’s instructions. Tena kho pana samayena sambahulā bhikkhū bhagavato cīvarakammaṁ karonti— At that time several mendicants were making a robe for the Buddha, thinking that niṭṭhitacīvaro bhagavā temāsaccayena cārikaṁ pakkamissatīti. when his robe was finished and the three months of the rains residence had passed the Buddha would set out wandering. Atha kho āyasmā bhaddāli yena te bhikkhū tenupasaṅkami; upasaṅkamitvā tehi bhikkhūhi saddhiṁ sammodi. Then Bhaddāli went up to those mendicants, and exchanged greetings with them. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho āyasmantaṁ bhaddāliṁ te bhikkhū etadavocuṁ: When the greetings and polite conversation were over, he sat down to one side. The mendicants said to Bhaddāli, “idaṁ kho, āvuso bhaddāli, bhagavato cīvarakammaṁ karīyati. “Reverend Bhaddāli, this robe is being made for the Buddha. Niṭṭhitacīvaro bhagavā temāsaccayena cārikaṁ pakkamissati. When it’s finished and the three months of the rains residence have passed the Buddha will set out wandering. Iṅghāvuso bhaddāli, etaṁ dosakaṁ sādhukaṁ manasi karohi, mā te pacchā dukkarataraṁ ahosī”ti. Come on, Bhaddāli, learn your lesson. Don’t make it hard for yourself later on.” “Evamāvuso”ti kho āyasmā bhaddāli tesaṁ bhikkhūnaṁ paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā bhaddāli bhagavantaṁ etadavoca: “Yes, reverends,” Bhaddāli replied. He went to the Buddha, bowed, sat down to one side, and said to him, “accayo maṁ, bhante, accagamā yathābālaṁ yathāmūḷhaṁ yathāakusalaṁ, yohaṁ bhagavatā sikkhāpade paññāpiyamāne bhikkhusaṅghe sikkhaṁ samādiyamāne anussāhaṁ pavedesiṁ. “I have made a mistake, sir. It was foolish, stupid, and unskillful of me that, as this rule was being laid down by the Buddha and the Saṅgha was undertaking it, I announced I would not try to keep it. Tassa me, bhante, bhagavā accayaṁ accayato paṭiggaṇhātu āyatiṁ saṁvarāyā”ti. Please, sir, accept my mistake for what it is, so I will restrain myself in future.” “Taggha tvaṁ, bhaddāli, accayo accagamā yathābālaṁ yathāmūḷhaṁ yathāakusalaṁ, yaṁ tvaṁ mayā sikkhāpade paññāpiyamāne bhikkhusaṅghe sikkhaṁ samādiyamāne anussāhaṁ pavedesi. “Indeed, Bhaddāli, you made a mistake. It was foolish, stupid, and unskillful of you that, as this rule was being laid down by the Buddha and the Saṅgha was undertaking it, you announced you would not try to keep it. Samayopi kho te, bhaddāli, appaṭividdho ahosi: And you didn’t realize this situation: ‘bhagavā kho sāvatthiyaṁ viharati, bhagavāpi maṁ jānissati— ‘The Buddha is staying in Sāvatthī, and he’ll know me bhaddāli nāma bhikkhu satthusāsane sikkhāya aparipūrakārī’ti. as the mendicant named Bhaddāli who doesn’t fulfill the training according to the Teacher’s instructions.’ Ayampi kho te, bhaddāli, samayo appaṭividdho ahosi. Samayopi kho te, bhaddāli, appaṭividdho ahosi: And you didn’t realize this situation: ‘sambahulā kho bhikkhū sāvatthiyaṁ vassaṁ upagatā, tepi maṁ jānissanti— ‘Several monks have commenced the rains retreat in Sāvatthī … bhaddāli nāma bhikkhu satthusāsane sikkhāya aparipūrakārī’ti. Ayampi kho te, bhaddāli, samayo appaṭividdho ahosi. Samayopi kho te, bhaddāli, appaṭividdho ahosi: ‘sambahulā kho bhikkhuniyo sāvatthiyaṁ vassaṁ upagatā, tāpi maṁ jānissanti— several nuns have commenced the rains retreat in Sāvatthī … bhaddāli nāma bhikkhu satthusāsane sikkhāya aparipūrakārī’ti. Ayampi kho te, bhaddāli, samayo appaṭividdho ahosi. Samayopi kho te, bhaddāli, appaṭividdho ahosi: ‘sambahulā kho upāsakā sāvatthiyaṁ paṭivasanti, tepi maṁ jānissanti— several laymen reside in Sāvatthī … bhaddāli nāma bhikkhu satthusāsane sikkhāya aparipūrakārī’ti. Ayampi kho te, bhaddāli, samayo appaṭividdho ahosi. Samayopi kho te, bhaddāli, appaṭividdho ahosi: ‘sambahulā kho upāsikā sāvatthiyaṁ paṭivasanti, tāpi maṁ jānissanti— several laywomen reside in Sāvatthī, and they’ll know me bhaddāli nāma bhikkhu satthusāsane sikkhāya aparipūrakārī’ti. as the mendicant named Bhaddāli who doesn’t fulfill the training according to the Teacher’s instructions. … Ayampi kho te, bhaddāli, samayo appaṭividdho ahosi. Samayopi kho te, bhaddāli, appaṭividdho ahosi: ‘sambahulā kho nānātitthiyā samaṇabrāhmaṇā sāvatthiyaṁ vassaṁ upagatā, tepi maṁ jānissanti— Several ascetics and brahmins who follow various other paths have commenced the rains retreat in Sāvatthī, and they’ll know me bhaddāli nāma bhikkhu samaṇassa gotamassa sāvako theraññataro bhikkhu sāsane sikkhāya aparipūrakārī’ti. as the mendicant named Bhaddāli, one of the senior disciples of Gotama, who doesn’t fulfill the training according to the Teacher’s instructions.’ Ayampi kho te, bhaddāli, samayo appaṭividdho ahosī”ti. You also didn’t realize this situation.” “Accayo maṁ, bhante, accagamā yathābālaṁ yathāmūḷhaṁ yathāakusalaṁ, yohaṁ bhagavatā sikkhāpade paññāpiyamāne bhikkhusaṅghe sikkhaṁ samādiyamāne anussāhaṁ pavedesiṁ. “I made a mistake, sir. It was foolish, stupid, and unskillful of me that, as this rule was being laid down by the Buddha and the Saṅgha was undertaking it, I announced I would not try to keep it. Tassa me, bhante, bhagavā accayaṁ accayato paṭiggaṇhātu āyatiṁ saṁvarāyā”ti. Please, sir, accept my mistake for what it is, so I will restrain myself in future.” “Taggha tvaṁ, bhaddāli, accayo accagamā yathābālaṁ yathāmūḷhaṁ yathāakusalaṁ, yaṁ tvaṁ mayā sikkhāpade paññāpiyamāne bhikkhusaṅghe sikkhaṁ samādiyamāne anussāhaṁ pavedesi. “Indeed, Bhaddāli, you made a mistake. It was foolish, stupid, and unskillful of you that, as this rule was being laid down by the Buddha and the Saṅgha was undertaking it, you announced you would not try to keep it. Taṁ kiṁ maññasi, bhaddāli, What do you think, Bhaddāli? idhassa bhikkhu ubhatobhāgavimutto, tamahaṁ evaṁ vadeyyaṁ: Suppose I was to say this to a mendicant who is freed both ways: ‘ehi me tvaṁ, bhikkhu, paṅke saṅkamo hohī’ti, api nu kho so saṅkameyya vā aññena vā kāyaṁ sannāmeyya, ‘no’ti vā vadeyyā”ti? ‘Please, mendicant, be a bridge for me to cross over the mud.’ Would they cross over themselves, or struggle to get out of it, or just say no?” “No hetaṁ, bhante”. “No, sir.” “Taṁ kiṁ maññasi, bhaddāli, “What do you think, Bhaddāli? idhassa bhikkhu paññāvimutto … Suppose I was to say the same thing to a mendicant who is freed by wisdom, kāyasakkhi … or a personal witness, diṭṭhippatto … or attained to view, saddhāvimutto … or freed by faith, dhammānusārī … or a follower of the teachings, saddhānusārī, tamahaṁ evaṁ vadeyyaṁ: or a follower by faith: ‘ehi me tvaṁ, bhikkhu, paṅke saṅkamo hohī’ti, api nu kho so saṅkameyya vā aññena vā kāyaṁ sannāmeyya, ‘no’ti vā vadeyyā”ti? ‘Please, mendicant, be a bridge for me to cross over the mud.’ Would they cross over themselves, or struggle to get out of it, or just say no?” “No hetaṁ, bhante”. “No, sir.” “Taṁ kiṁ maññasi, bhaddāli, “What do you think, Bhaddāli? api nu tvaṁ, bhaddāli, tasmiṁ samaye ubhatobhāgavimutto vā hosi paññāvimutto vā kāyasakkhi vā diṭṭhippatto vā saddhāvimutto vā dhammānusārī vā saddhānusārī vā”ti? At that time were you freed both ways, freed by wisdom, a personal witness, attained to view, freed by faith, a follower of the teachings, or a follower by faith?” “No hetaṁ, bhante”. “No, sir.” “Nanu tvaṁ, bhaddāli, tasmiṁ samaye ritto tuccho aparaddho”ti? “Weren’t you void, hollow, and mistaken?” “Evaṁ, bhante. “Yes, sir.” Accayo maṁ, bhante, accagamā yathābālaṁ yathāmūḷhaṁ yathāakusalaṁ, yohaṁ bhagavatā sikkhāpade paññāpiyamāne bhikkhusaṅghe sikkhaṁ samādiyamāne anussāhaṁ pavedesiṁ. “I made a mistake, sir. … Tassa me, bhante, bhagavā accayaṁ accayato paṭiggaṇhātu āyatiṁ saṁvarāyā”ti. Please, sir, accept my mistake for what it is, so I will restrain myself in future.” “Taggha tvaṁ, bhaddāli, accayo accagamā yathābālaṁ yathāmūḷhaṁ yathāakusalaṁ, yaṁ tvaṁ mayā sikkhāpade paññāpiyamāne bhikkhusaṅghe sikkhaṁ samādiyamāne anussāhaṁ pavedesi. “Indeed, Bhaddāli, you made a mistake. … Yato ca kho tvaṁ, bhaddāli, accayaṁ accayato disvā yathādhammaṁ paṭikarosi, taṁ te mayaṁ paṭiggaṇhāma. But since you have recognized your mistake for what it is, and have dealt with it properly, I accept it. Vuddhihesā, bhaddāli, ariyassa vinaye yo accayaṁ accayato disvā yathādhammaṁ paṭikaroti, āyatiṁ saṁvaraṁ āpajjati. For it is growth in the training of the noble one to recognize a mistake for what it is, deal with it properly, and commit to restraint in the future. Idha, bhaddāli, ekacco bhikkhu satthusāsane sikkhāya aparipūrakārī hoti. Bhaddāli, take a mendicant who doesn’t fulfill the training according to the Teacher’s instructions. Tassa evaṁ hoti: They think, ‘yannūnāhaṁ vivittaṁ senāsanaṁ bhajeyyaṁ araññaṁ rukkhamūlaṁ pabbataṁ kandaraṁ giriguhaṁ susānaṁ vanapatthaṁ abbhokāsaṁ palālapuñjaṁ. ‘Why don’t I frequent a secluded lodging—a wilderness, the root of a tree, a hill, a ravine, a mountain cave, a charnel ground, a forest, the open air, a heap of straw. Appeva nāmāhaṁ uttari manussadhammā alamariyañāṇadassanavisesaṁ sacchikareyyan’ti. Hopefully I’ll realize a superhuman distinction in knowledge and vision worthy of the noble ones.’ So vivittaṁ senāsanaṁ bhajati araññaṁ rukkhamūlaṁ pabbataṁ kandaraṁ giriguhaṁ susānaṁ vanapatthaṁ abbhokāsaṁ palālapuñjaṁ. So they frequent a secluded lodging. Tassa tathāvūpakaṭṭhassa viharato satthāpi upavadati, anuviccapi viññū sabrahmacārī upavadanti, devatāpi upavadanti, attāpi attānaṁ upavadati. While they’re living withdrawn, they’re reprimanded by the Teacher, by sensible spiritual companions after examination, by deities, and by themselves. So satthārāpi upavadito, anuviccapi viññūhi sabrahmacārīhi upavadito, devatāhipi upavadito, attanāpi attānaṁ upavadito na uttari manussadhammā alamariyañāṇadassanavisesaṁ sacchikaroti. Being reprimanded in this way, they don’t realize any superhuman distinction in knowledge and vision worthy of the noble ones. Taṁ kissa hetu? Why is that? Evañhi taṁ, bhaddāli, hoti yathā taṁ satthusāsane sikkhāya aparipūrakārissa. Because that’s how it is when someone doesn’t fulfill the training according to the Teacher’s instructions. Idha pana, bhaddāli, ekacco bhikkhu satthusāsane sikkhāya paripūrakārī hoti. But take a mendicant who does fulfill the training according to the Teacher’s instructions. Tassa evaṁ hoti: They think, ‘yannūnāhaṁ vivittaṁ senāsanaṁ bhajeyyaṁ araññaṁ rukkhamūlaṁ pabbataṁ kandaraṁ giriguhaṁ susānaṁ vanapatthaṁ abbhokāsaṁ palālapuñjaṁ. ‘Why don’t I frequent a secluded lodging—a wilderness, the root of a tree, a hill, a ravine, a mountain cave, a charnel ground, a forest, the open air, a heap of straw. Appeva nāmāhaṁ uttari manussadhammā alamariyañāṇadassanavisesaṁ sacchikareyyan’ti. Hopefully I’ll realize a superhuman distinction in knowledge and vision worthy of the noble ones.’ So vivittaṁ senāsanaṁ bhajati araññaṁ rukkhamūlaṁ pabbataṁ kandaraṁ giriguhaṁ susānaṁ vanapatthaṁ abbhokāsaṁ palālapuñjaṁ. They frequent a secluded lodging—a wilderness, the root of a tree, a hill, a ravine, a mountain cave, a charnel ground, a forest, the open air, a heap of straw. Tassa tathāvūpakaṭṭhassa viharato satthāpi na upavadati, anuviccapi viññū sabrahmacārī na upavadanti, devatāpi na upavadanti, attāpi attānaṁ na upavadati. While they’re living withdrawn, they’re not reprimanded by the Teacher, by sensible spiritual companions after examination, by deities, or by themselves. So satthārāpi anupavadito, anuviccapi viññūhi sabrahmacārīhi anupavadito, devatāhipi anupavadito, attanāpi attānaṁ anupavadito uttari manussadhammā alamariyañāṇadassanavisesaṁ sacchikaroti. Not being reprimanded in this way, they realize a superhuman distinction in knowledge and vision worthy of the noble ones. So vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati. Quite secluded from sensual pleasures, secluded from unskillful qualities, they enter and remain in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. Taṁ kissa hetu? Why is that? Evañhi taṁ, bhaddāli, hoti yathā taṁ satthusāsane sikkhāya paripūrakārissa. Because that’s what happens when someone fulfills the training according to the Teacher’s instructions. Puna caparaṁ, bhaddāli, bhikkhu vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharati. Furthermore, as the placing of the mind and keeping it connected are stilled, a mendicant enters and remains in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and confidence, and unified mind, without placing the mind and keeping it connected. Taṁ kissa hetu? Why is that? Evañhi taṁ, bhaddāli, hoti yathā taṁ satthusāsane sikkhāya paripūrakārissa. Because that’s what happens when someone fulfills the training according to the Teacher’s instructions. Puna caparaṁ, bhaddāli, bhikkhu pītiyā ca virāgā upekkhako ca viharati, sato ca sampajāno sukhañca kāyena paṭisaṁvedeti, yaṁ taṁ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti tatiyaṁ jhānaṁ upasampajja viharati. Furthermore, with the fading away of rapture, a mendicant enters and remains in the third absorption, where they meditate with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’ Taṁ kissa hetu? Why is that? Evañhi taṁ, bhaddāli, hoti yathā taṁ satthusāsane sikkhāya paripūrakārissa. Because that’s what happens when someone fulfills the training according to the Teacher’s instructions. Puna caparaṁ, bhaddāli, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati. Furthermore, giving up pleasure and pain, and ending former happiness and sadness, a mendicant enters and remains in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness. Taṁ kissa hetu? Why is that? Evañhi taṁ, bhaddāli, hoti yathā taṁ satthusāsane sikkhāya paripūrakārissa. Because that’s what happens when someone fulfills the training according to the Teacher’s instructions. 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. … They recollect their many kinds of past lives, with features and details. Taṁ kissa hetu? Why is that? Evañhi taṁ, bhaddāli, hoti yathā taṁ satthusāsane sikkhāya paripūrakārissa. Because that’s what happens when someone fulfills the training according to the Teacher’s instructions. So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṁ cutūpapātañāṇāya cittaṁ abhininnāmeti. When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they extend it toward knowledge of the death and rebirth of sentient beings. So dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāti: ‘ime vata bhonto sattā kāyaduccaritena samannāgatā …pe… vinipātaṁ nirayaṁ upapannā; ime vā pana bhonto sattā kāyasucaritena samannāgatā …pe… sugatiṁ saggaṁ lokaṁ upapannā’ti iti dibbena cakkhunā visuddhena atikkantamānusakena …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: ‘These dear beings did bad things by way of body, speech, and mind. … They’re reborn in the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. … they’re reborn in a good place, a heavenly realm.’ And so, with clairvoyance that is purified and superhuman … they understand how sentient beings are reborn according to their deeds. Taṁ kissa hetu? Why is that? Evañhi taṁ, bhaddāli, hoti yathā taṁ satthusāsane sikkhāya paripūrakārissa. Because that’s what happens when someone fulfills the training according to the Teacher’s instructions. 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.’ Taṁ kissa hetu? Why is that? Evañhi taṁ, bhaddāli, hoti yathā taṁ satthusāsane sikkhāya paripūrakārissā”ti. Because that’s what happens when someone fulfills the training according to the Teacher’s instructions.” Evaṁ vutte, āyasmā bhaddāli bhagavantaṁ etadavoca: When he said this, Venerable Bhaddāli said to the Buddha, “ko nu kho, bhante, hetu, ko paccayo yena midhekaccaṁ bhikkhuṁ pasayha pasayha kāraṇaṁ karonti? “What is the cause, sir, what is the reason why they punish some monk, repeatedly pressuring him? Ko pana, bhante, hetu, ko paccayo yena midhekaccaṁ bhikkhuṁ no tathā pasayha pasayha kāraṇaṁ karontī”ti? And what is the cause, what is the reason why they don’t similarly punish another monk, repeatedly pressuring him?” “Idha, bhaddāli, ekacco bhikkhu abhiṇhāpattiko hoti āpattibahulo. “Take a monk who is a frequent offender with many offenses. So bhikkhūhi vuccamāno aññenaññaṁ paṭicarati, bahiddhā kathaṁ apanāmeti, kopañca dosañca appaccayañca pātukaroti, na sammā vattati, na lomaṁ pāteti, na netthāraṁ vattati, ‘yena saṅgho attamano hoti taṁ karomī’ti nāha. When admonished by the monks, he dodges the issue, distracting the discussion with irrelevant points. He displays annoyance, hate, and bitterness. He doesn’t proceed properly, he doesn’t fall in line, he doesn’t proceed to get past it, and he doesn’t say: ‘I’ll do what pleases the Saṅgha.’ Tatra, bhaddāli, bhikkhūnaṁ evaṁ hoti: In such a case, the monks say: ‘ayaṁ kho, āvuso, bhikkhu abhiṇhāpattiko āpattibahulo. ‘Reverends, this monk is a frequent offender, with many offenses. So bhikkhūhi vuccamāno aññenaññaṁ paṭicarati, bahiddhā kathaṁ apanāmeti, kopañca dosañca appaccayañca pātukaroti, na sammā vattati, na lomaṁ pāteti, na netthāraṁ vattati, “yena saṅgho attamano hoti taṁ karomī”ti nāha. When admonished by the monks, he dodges the issue, distracting the discussion with irrelevant points. He displays annoyance, hate, and bitterness. He doesn’t proceed properly, he doesn’t fall in line, he doesn’t proceed to get past it, and he doesn’t say: “I’ll do what pleases the Saṅgha.” Sādhu vatāyasmanto imassa bhikkhuno tathā tathā upaparikkhatha yathāssidaṁ adhikaraṇaṁ na khippameva vūpasameyyā’ti. It’d be good for the venerables to examine this monk in such a way that this disciplinary issue is not quickly settled.’ Tassa kho evaṁ, bhaddāli, bhikkhuno bhikkhū tathā tathā upaparikkhanti yathāssidaṁ adhikaraṇaṁ na khippameva vūpasammati. And that’s what they do. Idha pana, bhaddāli, ekacco bhikkhu abhiṇhāpattiko hoti āpattibahulo. Take some other monk who is a frequent offender with many offenses. So bhikkhūhi vuccamāno nāññenaññaṁ paṭicarati, bahiddhā kathaṁ na apanāmeti, na kopañca dosañca appaccayañca pātukaroti, sammā vattati, lomaṁ pāteti, netthāraṁ vattati, ‘yena saṅgho attamano hoti taṁ karomī’ti āha. When admonished by the monks, he doesn’t dodge the issue, distracting the discussion with irrelevant points. He doesn’t display annoyance, hate, and bitterness. He proceeds properly, he falls in line, he proceeds to get past it, and he says: ‘I’ll do what pleases the Saṅgha.’ Tatra, bhaddāli, bhikkhūnaṁ evaṁ hoti: In such a case, the monks say: ‘ayaṁ kho, āvuso, bhikkhu abhiṇhāpattiko āpattibahulo. ‘Reverends, this monk is a frequent offender, with many offenses. So bhikkhūhi vuccamāno nāññenaññaṁ paṭicarati, bahiddhā kathaṁ na apanāmeti, na kopañca dosañca appaccayañca pātukaroti, sammā vattati, lomaṁ pāteti, netthāraṁ vattati, “yena saṅgho attamano hoti taṁ karomī”ti āha. When admonished by the monks, he doesn’t dodge the issue, distracting the discussion with irrelevant points. He doesn’t display annoyance, hate, and bitterness. He proceeds properly, he falls in line, he proceeds to get past it, and he says: ‘I’ll do what pleases the Saṅgha.’ Sādhu vatāyasmanto, imassa bhikkhuno tathā tathā upaparikkhatha yathāssidaṁ adhikaraṇaṁ khippameva vūpasameyyā’ti. It’d be good for the venerables to examine this monk in such a way that this disciplinary issue is quickly settled.’ Tassa kho evaṁ, bhaddāli, bhikkhuno bhikkhū tathā tathā upaparikkhanti yathāssidaṁ adhikaraṇaṁ khippameva vūpasammati. And that’s what they do. Idha, bhaddāli, ekacco bhikkhu adhiccāpattiko hoti anāpattibahulo. Take some other monk who is an occasional offender without many offenses. So bhikkhūhi vuccamāno aññenaññaṁ paṭicarati, bahiddhā kathaṁ apanāmeti, kopañca dosañca appaccayañca pātukaroti, na sammā vattati, na lomaṁ pāteti, na netthāraṁ vattati, ‘yena saṅgho attamano hoti taṁ karomī’ti nāha. When admonished by the monks, he dodges the issue … Tatra, bhaddāli, bhikkhūnaṁ evaṁ hoti: In such a case, the monks say: ‘ayaṁ kho, āvuso, bhikkhu adhiccāpattiko anāpattibahulo. ‘Reverends, this monk is an occasional offender without many offenses. So bhikkhūhi vuccamāno aññenaññaṁ paṭicarati, bahiddhā kathaṁ apanāmeti, kopañca dosañca appaccayañca pātukaroti, na sammā vattati, na lomaṁ pāteti, na netthāraṁ vattati, “yena saṅgho attamano hoti taṁ karomī”ti nāha. When admonished by the monks, he dodges the issue … Sādhu vatāyasmanto, imassa bhikkhuno tathā tathā upaparikkhatha yathāssidaṁ adhikaraṇaṁ na khippameva vūpasameyyā’ti. It’d be good for the venerables to examine this monk in such a way that this disciplinary issue is not quickly settled.’ Tassa kho evaṁ, bhaddāli, bhikkhuno bhikkhū tathā tathā upaparikkhanti yathāssidaṁ adhikaraṇaṁ na khippameva vūpasammati. And that’s what they do. Idha pana, bhaddāli, ekacco bhikkhu adhiccāpattiko hoti anāpattibahulo. Take some other monk who is an occasional offender without many offenses. So bhikkhūhi vuccamāno nāññenaññaṁ paṭicarati, na bahiddhā kathaṁ apanāmeti, na kopañca dosañca appaccayañca pātukaroti, sammā vattati, lomaṁ pāteti, netthāraṁ vattati, ‘yena saṅgho attamano hoti taṁ karomī’ti āha. When admonished by the monks, he doesn’t dodge the issue … Tatra, bhaddāli, bhikkhūnaṁ evaṁ hoti: In such a case, the monks say: ‘ayaṁ kho, āvuso, bhikkhu adhiccāpattiko anāpattibahulo. ‘Reverends, this monk is an occasional offender without many offenses. So bhikkhūhi vuccamāno nāññenaññaṁ paṭicarati, na bahiddhā kathaṁ apanāmeti, na kopañca dosañca appaccayañca pātukaroti, sammā vattati, lomaṁ pāteti, netthāraṁ vattati, “yena saṅgho attamano hoti taṁ karomī”ti āha. When admonished by the monks, he doesn’t dodge the issue … Sādhu vatāyasmanto, imassa bhikkhuno tathā tathā upaparikkhatha yathāssidaṁ adhikaraṇaṁ khippameva vūpasameyyā’ti. It’d be good for the venerables to examine this monk in such a way that this disciplinary issue is quickly settled.’ Tassa kho evaṁ, bhaddāli, bhikkhuno bhikkhū tathā tathā upaparikkhanti yathāssidaṁ adhikaraṇaṁ khippameva vūpasammati. And that’s what they do. Idha, bhaddāli, ekacco bhikkhu saddhāmattakena vahati pemamattakena. Take some other monk who gets by with mere faith and love. Tatra, bhaddāli, bhikkhūnaṁ evaṁ hoti: In such a case, the monks say: ‘ayaṁ kho, āvuso, bhikkhu saddhāmattakena vahati pemamattakena. ‘Reverends, this monk gets by with mere faith and love. Sace mayaṁ imaṁ bhikkhuṁ pasayha pasayha kāraṇaṁ karissāma— If we punish him, repeatedly pressuring him— mā yampissa taṁ saddhāmattakaṁ pemamattakaṁ tamhāpi parihāyī’ti. no, let him not lose what little faith and love he has!’ Seyyathāpi, bhaddāli, purisassa ekaṁ cakkhuṁ, tassa mittāmaccā ñātisālohitā taṁ ekaṁ cakkhuṁ rakkheyyuṁ: Suppose there was a person with one eye. Their friends and colleagues, relatives and kin would protect that one eye: ‘mā yampissa taṁ ekaṁ cakkhuṁ tamhāpi parihāyī’ti; ‘Let them not lose the one eye that they have!’ evameva kho, bhaddāli, idhekacco bhikkhu saddhāmattakena vahati pemamattakena. In the same way, some monk gets by with mere faith and love. Tatra, bhaddāli, bhikkhūnaṁ evaṁ hoti: In such a case, the monks say: ‘ayaṁ kho, āvuso, bhikkhu saddhāmattakena vahati pemamattakena. ‘Reverends, this monk gets by with mere faith and love. Sace mayaṁ imaṁ bhikkhuṁ pasayha pasayha kāraṇaṁ karissāma— If we punish him, repeatedly pressuring him— mā yampissa taṁ saddhāmattakaṁ pemamattakaṁ tamhāpi parihāyī’ti. no, let him not lose what little faith and love he has!’ Ayaṁ kho, bhaddāli, hetu ayaṁ paccayo yena midhekaccaṁ bhikkhuṁ pasayha pasayha kāraṇaṁ karonti. This is the cause, this is the reason why they punish some monk, repeatedly pressuring him. Ayaṁ pana, bhaddāli, hetu ayaṁ paccayo, yena midhekaccaṁ bhikkhuṁ no tathā pasayha pasayha kāraṇaṁ karontī”ti. And this is the cause, this is the reason why they don’t similarly punish another monk, repeatedly pressuring him.” “Ko nu kho, bhante, hetu, ko paccayo yena pubbe appatarāni ceva sikkhāpadāni ahesuṁ bahutarā ca bhikkhū aññāya saṇṭhahiṁsu? “What is the cause, sir, what is the reason why there used to be fewer training rules but more enlightened mendicants? Ko pana, bhante, hetu, ko paccayo yena etarahi bahutarāni ceva sikkhāpadāni honti appatarā ca bhikkhū aññāya saṇṭhahantī”ti? And what is the cause, what is the reason why these days there are more training rules and fewer enlightened mendicants?” “Evametaṁ, bhaddāli, hoti sattesu hāyamānesu, saddhamme antaradhāyamāne, bahutarāni ceva sikkhāpadāni honti appatarā ca bhikkhū aññāya saṇṭhahantīti. “That’s how it is, Bhaddāli. When sentient beings are in decline and the true teaching is disappearing there are more training rules and fewer enlightened mendicants. Na tāva, bhaddāli, satthā sāvakānaṁ sikkhāpadaṁ paññāpeti yāva na idhekacce āsavaṭṭhānīyā dhammā saṅghe pātubhavanti. The Teacher doesnʼt lay down training rules for disciples as long as certain defiling influences have not appeared in the Saṅgha. Yato ca kho, bhaddāli, idhekacce āsavaṭṭhānīyā dhammā saṅghe pātubhavanti, atha satthā sāvakānaṁ sikkhāpadaṁ paññāpeti tesaṁyeva āsavaṭṭhānīyānaṁ dhammānaṁ paṭighātāya. But when such defiling influences appear in the Saṅgha, the Teacher lays down training rules for disciples to protect against them. Na tāva, bhaddāli, idhekacce āsavaṭṭhānīyā dhammā saṅghe pātubhavanti yāva na saṅgho mahattaṁ patto hoti. And they donʼt appear until the Saṅgha has attained a great size, Yato ca kho, bhaddāli, saṅgho mahattaṁ patto hoti, atha idhekacce āsavaṭṭhānīyā dhammā saṅghe pātubhavanti. Atha satthā sāvakānaṁ sikkhāpadaṁ paññāpeti tesaṁyeva āsavaṭṭhānīyānaṁ dhammānaṁ paṭighātāya. Na tāva, bhaddāli, idhekacce āsavaṭṭhānīyā dhammā saṅghe pātubhavanti yāva na saṅgho lābhaggaṁ patto hoti, yasaggaṁ patto hoti, bāhusaccaṁ patto hoti, rattaññutaṁ patto hoti. an abundance of material support and fame, learning, and seniority. Yato ca kho, bhaddāli, saṅgho rattaññutaṁ patto hoti, atha idhekacce āsavaṭṭhānīyā dhammā saṅghe pātubhavanti, atha satthā sāvakānaṁ sikkhāpadaṁ paññāpeti tesaṁyeva āsavaṭṭhānīyānaṁ dhammānaṁ paṭighātāya. But when the Saṅgha has attained these things, then such defiling influences appear in the Saṅgha, and the Teacher lays down training rules for disciples to protect against them. Appakā kho tumhe, bhaddāli, tena samayena ahuvattha yadā vo ahaṁ ājānīyasusūpamaṁ dhammapariyāyaṁ desesiṁ. There were only a few of you there at the time when I taught the exposition of the teaching on the simile of the thoroughbred colt. Taṁ sarasi bhaddālī”ti? Do you remember that, Bhaddāli?” “No hetaṁ, bhante”. “No, sir.” “Tatra, bhaddāli, kaṁ hetuṁ paccesī”ti? “What do you believe the reason for that is?” “So hi nūnāhaṁ, bhante, dīgharattaṁ satthusāsane sikkhāya aparipūrakārī ahosin”ti. “Sir, it’s surely because for a long time now I haven’t fulfilled the training according to the Teacher’s instructions.” “Na kho, bhaddāli, eseva hetu, esa paccayo. “That’s not the only reason, Bhaddāli. Api ca me tvaṁ, bhaddāli, dīgharattaṁ cetasā cetoparicca vidito: Rather, for a long time I have comprehended your mind and known: ‘na cāyaṁ moghapuriso mayā dhamme desiyamāne aṭṭhiṁ katvā manasi katvā sabbacetaso samannāharitvā ohitasoto dhammaṁ suṇātī’ti. ‘While I’m teaching, this silly man doesn’t pay heed, pay attention, engage wholeheartedly, or lend an ear.’ Api ca te ahaṁ, bhaddāli, ājānīyasusūpamaṁ dhammapariyāyaṁ desessāmi. Still, Bhaddāli, I shall teach the exposition of the teaching on the simile of the thoroughbred colt. Taṁ suṇāhi, sādhukaṁ manasi karohi; bhāsissāmī”ti. Listen and pay close attention, I will speak.” “Evaṁ, bhante”ti kho āyasmā bhaddāli bhagavato paccassosi. “Yes, sir,” Bhaddāli replied. Bhagavā etadavoca: The Buddha said this: “Seyyathāpi, bhaddāli, dakkho assadamako bhadraṁ assājānīyaṁ labhitvā paṭhameneva mukhādhāne kāraṇaṁ kāreti. “Suppose a deft horse trainer were to obtain a fine thoroughbred. First of all he’d make it get used to wearing the bit. Tassa mukhādhāne kāraṇaṁ kāriyamānassa hontiyeva visūkāyitāni visevitāni vipphanditāni kānici kānici, yathā taṁ akāritapubbaṁ kāraṇaṁ kāriyamānassa. Because it has not done this before, it still resorts to some tricks, dodges, and evasions. So abhiṇhakāraṇā anupubbakāraṇā tasmiṁ ṭhāne parinibbāyati. But with regular and gradual practice it quells that bad habit. Yato kho, bhaddāli, bhadro assājānīyo abhiṇhakāraṇā anupubbakāraṇā tasmiṁ ṭhāne parinibbuto hoti, tamenaṁ assadamako uttari kāraṇaṁ kāreti yugādhāne. When it has done this, the horse trainer next makes it get used to wearing the harness. Tassa yugādhāne kāraṇaṁ kāriyamānassa hontiyeva visūkāyitāni visevitāni vipphanditāni kānici kānici, yathā taṁ akāritapubbaṁ kāraṇaṁ kāriyamānassa. Because it has not done this before, it still resorts to some tricks, dodges, and evasions. So abhiṇhakāraṇā anupubbakāraṇā tasmiṁ ṭhāne parinibbāyati. But with regular and gradual practice it quells that bad habit. Yato kho, bhaddāli, bhadro assājānīyo abhiṇhakāraṇā anupubbakāraṇā tasmiṁ ṭhāne parinibbuto hoti, tamenaṁ assadamako uttari kāraṇaṁ kāreti anukkame maṇḍale khurakāse dhāve davatte rājaguṇe rājavaṁse uttame jave uttame haye uttame sākhalye. When it has done this, the horse trainer next makes it get used to walking in procession, circling, prancing, galloping, charging, the protocols and traditions of court, and in the very best speed, fleetness, and friendliness. Tassa uttame jave uttame haye uttame sākhalye kāraṇaṁ kāriyamānassa hontiyeva visūkāyitāni visevitāni vipphanditāni kānici kānici, yathā taṁ akāritapubbaṁ kāraṇaṁ kāriyamānassa. Because it has not done this before, it still resorts to some tricks, dodges, and evasions. So abhiṇhakāraṇā anupubbakāraṇā tasmiṁ ṭhāne parinibbāyati. But with regular and gradual practice it quells that bad habit. Yato kho, bhaddāli, bhadro assājānīyo abhiṇhakāraṇā anupubbakāraṇā tasmiṁ ṭhāne parinibbuto hoti, tamenaṁ assadamako uttari vaṇṇiyañca pāṇiyañca anuppavecchati. When it has done this, the horse trainer next rewards it with a grooming and a rub down. Imehi kho, bhaddāli, dasahaṅgehi samannāgato bhadro assājānīyo rājāraho hoti rājabhoggo rañño aṅganteva saṅkhyaṁ gacchati. A fine royal thoroughbred with these ten factors is worthy of a king, fit to serve a king, and reckoned as a factor of kingship. Evameva kho, bhaddāli, dasahi dhammehi samannāgato bhikkhu āhuneyyo hoti pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṁ puññakkhettaṁ lokassa. In the same way, a mendicant with ten qualities is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of veneration with joined palms, and is the supreme field of merit for the world. Katamehi dasahi? What ten? Idha, bhaddāli, bhikkhu asekhāya sammādiṭṭhiyā samannāgato hoti, asekhena sammāsaṅkappena samannāgato hoti, asekhāya sammāvācāya samannāgato hoti, asekhena sammākammantena samannāgato hoti, asekhena sammāājīvena samannāgato hoti, asekhena sammāvāyāmena samannāgato hoti, asekhāya sammāsatiyā samannāgato hoti, asekhena sammāsamādhinā samannāgato hoti, asekhena sammāñāṇena samannāgato hoti, asekhāya sammāvimuttiyā samannāgato hoti— It’s when a mendicant has an adept’s right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, right knowledge, and right freedom. imehi kho, bhaddāli, dasahi dhammehi samannāgato bhikkhu āhuneyyo hoti pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṁ puññakkhettaṁ lokassā”ti. A mendicant with these ten factors is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of veneration with joined palms, and is the supreme field of merit for the world.” Idamavoca bhagavā. That is what the Buddha said. Attamano āyasmā bhaddāli bhagavato bhāsitaṁ abhinandīti. Satisfied, Venerable Bhaddāli was happy with what the Buddha said. Bhaddālisuttaṁ niṭṭhitaṁ pañcamaṁ. 66. Laṭukikopamasutta The Simile of the Quail Evaṁ me sutaṁ— So I have heard. ekaṁ samayaṁ bhagavā aṅguttarāpesu viharati āpaṇaṁ nāma aṅguttarāpānaṁ nigamo. At one time the Buddha was staying in the land of the Northern Āpaṇas, near the town of theirs named Āpaṇa. Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya āpaṇaṁ piṇḍāya pāvisi. Then the Buddha robed up in the morning and, taking his bowl and robe, entered Āpaṇa for alms. Āpaṇe piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto yenaññataro vanasaṇḍo tenupasaṅkami divāvihārāya. He wandered for alms in Āpaṇa. After the meal, on his return from alms-round, he went to a certain forest grove for the day’s meditation. Taṁ vanasaṇḍaṁ ajjhogāhetvā aññatarasmiṁ rukkhamūle divāvihāraṁ nisīdi. Having plunged deep into it, he sat at the root of a certain tree for the day’s meditation. Āyasmāpi kho udāyī pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya āpaṇaṁ piṇḍāya pāvisi. Venerable Udāyī also robed up in the morning and, taking his bowl and robe, entered Āpaṇa for alms. Āpaṇe piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto yena so vanasaṇḍo tenupasaṅkami divāvihārāya. He wandered for alms in Āpaṇa. After the meal, on his return from alms-round, he went to a certain forest grove for the day’s meditation. Taṁ vanasaṇḍaṁ ajjhogāhetvā aññatarasmiṁ rukkhamūle divāvihāraṁ nisīdi. Having plunged deep into it, he sat at the root of a certain tree for the day’s meditation. Atha kho āyasmato udāyissa rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi: Then as Venerable Udāyī was in private retreat this thought came to his mind: “bahūnaṁ vata no bhagavā dukkhadhammānaṁ apahattā, bahūnaṁ vata no bhagavā sukhadhammānaṁ upahattā; “The Buddha has rid us of so many things that bring suffering and gifted us so many things that bring happiness! bahūnaṁ vata no bhagavā akusalānaṁ dhammānaṁ apahattā, bahūnaṁ vata no bhagavā kusalānaṁ dhammānaṁ upahattā”ti. He has rid us of so many unskillful things and gifted us so many skillful things!” Atha kho āyasmā udāyī sāyanhasamayaṁ paṭisallānā vuṭṭhito yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā udāyī bhagavantaṁ etadavoca: Then in the late afternoon, Udāyī came out of retreat and went to the Buddha. He bowed, sat down to one side, and said to him: “idha mayhaṁ, bhante, rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi: “Just now, sir, as I was in private retreat this thought came to mind: ‘bahūnaṁ vata no bhagavā dukkhadhammānaṁ apahattā, bahūnaṁ vata no bhagavā sukhadhammānaṁ upahattā; ‘The Buddha has rid us of so many things that bring suffering and gifted us so many things that bring happiness! bahūnaṁ vata no bhagavā akusalānaṁ dhammānaṁ apahattā, bahūnaṁ vata no bhagavā kusalānaṁ dhammānaṁ upahattā’ti. He has rid us of so many unskillful things and gifted us so many skillful things!’ Mayañhi, bhante, pubbe sāyañceva bhuñjāma pāto ca divā ca vikāle. For we used to eat in the evening, the morning, and at the wrong time of day. Ahu kho so, bhante, samayo yaṁ bhagavā bhikkhū āmantesi: But then there came a time when the Buddha addressed the mendicants, saying, ‘iṅgha tumhe, bhikkhave, etaṁ divāvikālabhojanaṁ pajahathā’ti. ‘Please, mendicants, give up that meal at the wrong time of day.’ Tassa mayhaṁ, bhante, ahudeva aññathattaṁ, ahudeva domanassaṁ: At that, sir, we became sad and upset, ‘yampi no saddhā gahapatikā divā vikāle paṇītaṁ khādanīyaṁ bhojanīyaṁ denti tassapi no bhagavā pahānamāha, tassapi no sugato paṭinissaggamāhā’ti. ‘But these faithful householders give us a variety of delicious foods at the wrong time of day. And the Blessed One tells us to give it up! The Holy One tells us to let it go!’ Te mayaṁ, bhante, bhagavati pemañca gāravañca hiriñca ottappañca sampassamānā evaṁ taṁ divāvikālabhojanaṁ pajahimhā. But when we considered our love and respect for the Buddha, and our sense of conscience and prudence, we gave up that meal at the wrong time of day. Te mayaṁ, bhante, sāyañceva bhuñjāma pāto ca. Then we ate in the evening and the morning. Ahu kho so, bhante, samayo yaṁ bhagavā bhikkhū āmantesi: But then there came a time when the Buddha addressed the mendicants, saying, ‘iṅgha tumhe, bhikkhave, etaṁ rattiṁvikālabhojanaṁ pajahathā’ti. ‘Please, mendicants, give up that meal at the wrong time of night.’ Tassa mayhaṁ, bhante, ahudeva aññathattaṁ ahudeva domanassaṁ: At that, sir, we became sad and upset, ‘yampi no imesaṁ dvinnaṁ bhattānaṁ paṇītasaṅkhātataraṁ tassapi no bhagavā pahānamāha, tassapi no sugato paṭinissaggamāhā’ti. ‘But that’s considered the more delicious of the two meals. And the Blessed One tells us to give it up! The Holy One tells us to let it go!’ Bhūtapubbaṁ, bhante, aññataro puriso divā sūpeyyaṁ labhitvā evamāha: Once it so happened that a certain person got some soup during the day. He said, ‘handa ca imaṁ nikkhipatha, sāyaṁ sabbeva samaggā bhuñjissāmā’ti. ‘Come, let’s set this aside; we’ll enjoy it together this evening.’ Yā kāci, bhante, saṅkhatiyo sabbā tā rattiṁ, appā divā. Nearly all meals are prepared at night, only a few in the day. Te mayaṁ, bhante, bhagavati pemañca gāravañca hiriñca ottappañca sampassamānā evaṁ taṁ rattiṁvikālabhojanaṁ pajahimhā. But when we considered our love and respect for the Buddha, and our sense of conscience and prudence, we gave up that meal at the wrong time of night. Bhūtapubbaṁ, bhante, bhikkhū rattandhakāratimisāyaṁ piṇḍāya carantā candanikampi pavisanti, oligallepi papatanti, kaṇṭakāvāṭampi ārohanti, suttampi gāviṁ ārohanti, māṇavehipi samāgacchanti katakammehipi akatakammehipi, mātugāmopi te asaddhammena nimanteti. In the past, mendicants went wandering for alms in the dark of the night. They walked into a swamp, or fell into a sewer, or collided with a thorn bush, or collided with a sleeping cow, or encountered youths escaping a crime or on their way to commit one, or were invited by a female to commit a lewd act. Bhūtapubbāhaṁ, bhante, rattandhakāratimisāyaṁ piṇḍāya carāmi. Once it so happened that I wandered for alms in the dark of the night. Addasā kho maṁ, bhante, aññatarā itthī vijjantarikāya bhājanaṁ dhovantī. A woman washing a pot saw me by a flash of lightning. Disvā maṁ bhītā vissaramakāsi: Startled, she cried out, ‘abhumme pisāco vata man’ti. ‘Bloody hell! A goblin’s upon me!’ Evaṁ vutte, ahaṁ, bhante, taṁ itthiṁ etadavocaṁ: When she said this, I said to her, ‘nāhaṁ, bhagini, pisāco; ‘Sister, I am no goblin. bhikkhu piṇḍāya ṭhito’ti. I’m a mendicant waiting for alms.’ ‘Bhikkhussa ātumārī, bhikkhussa mātumārī. ‘Then it’s a mendicant whose ma died and pa died! Varaṁ te, bhikkhu, tiṇhena govikantanena kucchi parikanto, na tveva varaṁ yaṁ rattandhakāratimisāyaṁ kucchihetu piṇḍāya carasī’ti. You’d be better off having your belly sliced open with a meat cleaver than to wander for alms in the dark of night for the sake of your belly.’ Tassa mayhaṁ, bhante, tadanussarato evaṁ hoti: Recollecting that, I thought, ‘bahūnaṁ vata no bhagavā dukkhadhammānaṁ apahattā, bahūnaṁ vata no bhagavā sukhadhammānaṁ upahattā; ‘The Buddha has rid us of so many things that bring suffering and gifted us so many things that bring happiness! bahūnaṁ vata no bhagavā akusalānaṁ dhammānaṁ apahattā, bahūnaṁ vata no bhagavā kusalānaṁ dhammānaṁ upahattā’”ti. He has rid us of so many unskillful things and gifted us so many skillful things!’” “Evameva panudāyi, idhekacce moghapurisā ‘idaṁ pajahathā’ti mayā vuccamānā te evamāhaṁsu: “This is exactly what happens when some foolish people are told by me to give something up. They say, ‘kiṁ panimassa appamattakassa oramattakassa adhisallikhatevāyaṁ samaṇo’ti. ‘What, such a trivial, insignificant thing as this? This ascetic is much too strict!’ Te tañceva nappajahanti, mayi ca appaccayaṁ upaṭṭhāpenti. They don’t give it up, and they nurse bitterness towards me; Ye ca bhikkhū sikkhākāmā tesaṁ taṁ, udāyi, hoti balavaṁ bandhanaṁ, daḷhaṁ bandhanaṁ, thiraṁ bandhanaṁ, apūtikaṁ bandhanaṁ, thūlo, kaliṅgaro— and for the mendicants who want to train, that becomes a strong, firm, stout bond, a tie that has not rotted, and a heavy yoke. seyyathāpi, udāyi, laṭukikā sakuṇikā pūtilatāya bandhanena baddhā tattheva vadhaṁ vā bandhaṁ vā maraṇaṁ vā āgameti. Suppose a quail was tied with a rotten creeper, and was waiting there to be injured, caged, or killed. Yo nu kho, udāyi, evaṁ vadeyya: Would it be right to say that, ‘yena sā laṭukikā sakuṇikā pūtilatāya bandhanena baddhā tattheva vadhaṁ vā bandhaṁ vā maraṇaṁ vā āgameti, tañhi tassā abalaṁ bandhanaṁ, dubbalaṁ bandhanaṁ, pūtikaṁ bandhanaṁ, asārakaṁ bandhanan’ti; for that quail, that rotten creeper is weak, feeble, rotten, and insubstantial?” sammā nu kho so, udāyi, vadamāno vadeyyā”ti? “No hetaṁ, bhante. “No, sir. Yena sā, bhante, laṭukikā sakuṇikā pūtilatāya bandhanena baddhā tattheva vadhaṁ vā bandhaṁ vā maraṇaṁ vā āgameti, tañhi tassā balavaṁ bandhanaṁ, daḷhaṁ bandhanaṁ, thiraṁ bandhanaṁ apūtikaṁ bandhanaṁ, thūlo, kaliṅgaro”ti. For that quail, that rotten creeper is a strong, firm, stout bond, a tie that has not rotted, and a heavy yoke.” “Evameva kho, udāyi, idhekacce moghapurisā ‘idaṁ pajahathā’ti mayā vuccamānā te evamāhaṁsu: “In the same way, when some foolish people are told by me to give something up, they say, ‘kiṁ panimassa appamattakassa oramattakassa adhisallikhatevāyaṁ samaṇo’ti? ‘What, such a trivial, insignificant thing as this? This ascetic is much too strict!’ Te tañceva nappajahanti, mayi ca appaccayaṁ upaṭṭhāpenti. They don’t give it up, and they nurse bitterness towards me; Ye ca bhikkhū sikkhākāmā tesaṁ taṁ, udāyi, hoti balavaṁ bandhanaṁ, daḷhaṁ bandhanaṁ, thiraṁ bandhanaṁ, apūtikaṁ bandhanaṁ, thūlo, kaliṅgaro. and for the mendicants who want to train, that becomes a strong, firm, stout bond, a tie that has not rotted, and a heavy yoke. Idha panudāyi, ekacce kulaputtā ‘idaṁ pajahathā’ti mayā vuccamānā te evamāhaṁsu: But when some gentlemen are told by me to give something up, they say, ‘kiṁ panimassa appamattakassa oramattakassa pahātabbassa yassa no bhagavā pahānamāha, yassa no sugato paṭinissaggamāhā’ti? ‘What, we just have to give up such a trivial, insignificant thing as this, when the Blessed One tells us to give it up, the Holy One tells us to let it go?’ Te tañceva pajahanti, mayi ca na appaccayaṁ upaṭṭhāpenti. They give it up, and they don’t nurse bitterness towards me; Ye ca bhikkhū sikkhākāmā te taṁ pahāya appossukkā pannalomā paradattavuttā migabhūtena cetasā viharanti. and when the mendicants who want to train have given that up, they live relaxed, unruffled, surviving on charity, their hearts free as a wild deer. Tesaṁ taṁ, udāyi, hoti abalaṁ bandhanaṁ, dubbalaṁ bandhanaṁ, pūtikaṁ bandhanaṁ, asārakaṁ bandhanaṁ— For them, that bond is weak, feeble, rotten, and insubstantial. seyyathāpi, udāyi, rañño nāgo īsādanto urūḷhavā abhijāto saṅgāmāvacaro daḷhehi varattehi bandhanehi baddho īsakaṁyeva kāyaṁ sannāmetvā tāni bandhanāni saṁchinditvā sampadāletvā yena kāmaṁ pakkamati. Suppose there was a royal bull elephant with tusks like plows, able to draw a heavy load, pedigree and battle-hardened. And it was bound with a strong harness. But just by twisting its body a little, it would break apart its bonds and go wherever it wants. Yo nu kho, udāyi, evaṁ vadeyya: Would it be right to say that, ‘yehi so rañño nāgo īsādanto urūḷhavā abhijāto saṅgāmāvacaro daḷhehi varattehi bandhanehi baddho īsakaṁyeva kāyaṁ sannāmetvā tāni bandhanāni saṁchinditvā sampadāletvā yena kāmaṁ pakkamati, tañhi tassa balavaṁ bandhanaṁ, daḷhaṁ bandhanaṁ, thiraṁ bandhanaṁ, apūtikaṁ bandhanaṁ, thūlo, kaliṅgaro’ti; for that bull elephant, that strong harness is a strong, firm, stout bond, a tie that has not rotted, and a heavy yoke?” sammā nu kho so, udāyi, vadamāno vadeyyā”ti? “No hetaṁ, bhante. “No, sir. Yehi so, bhante, rañño nāgo īsādanto urūḷhavā abhijāto saṅgāmāvacaro daḷhehi varattehi bandhanehi baddho īsakaṁyeva kāyaṁ sannāmetvā tāni bandhanāni saṁchinditvā sampadāletvā yena kāmaṁ pakkamati, tañhi tassa abalaṁ bandhanaṁ …pe… asārakaṁ bandhanan”ti. For that bull elephant, that strong harness is weak, feeble, rotten, and insubstantial.” “Evameva kho, udāyi, idhekacce kulaputtā ‘idaṁ pajahathā’ti mayā vuccamānā te evamāhaṁsu: “In the same way, when some gentlemen are told by me to give something up, they say, ‘kiṁ panimassa appamattakassa oramattakassa pahātabbassa yassa no bhagavā pahānamāha, yassa no sugato paṭinissaggamāhā’ti? ‘What, we just have to give up such a trivial, insignificant thing as this, when the Blessed One tells us to give it up, the Holy One tells us to let it go?’ Te tañceva pajahanti, mayi ca na appaccayaṁ upaṭṭhāpenti. They give it up, and they don’t nurse bitterness towards me; Ye ca bhikkhū sikkhākāmā te taṁ pahāya appossukkā pannalomā paradattavuttā migabhūtena cetasā viharanti. and when the mendicants who want to train have given that up, they live relaxed, unruffled, surviving on charity, their hearts free as a wild deer. Tesaṁ taṁ, udāyi, hoti abalaṁ bandhanaṁ, dubbalaṁ bandhanaṁ, pūtikaṁ bandhanaṁ, asārakaṁ bandhanaṁ. For them, that bond is weak, feeble, rotten, and insubstantial. Seyyathāpi, udāyi, puriso daliddo assako anāḷhiyo; Suppose there was a poor man, with few possessions and little wealth. tassassa ekaṁ agārakaṁ oluggaviluggaṁ kākātidāyiṁ naparamarūpaṁ, ekā khaṭopikā oluggaviluggā naparamarūpā, ekissā kumbhiyā dhaññasamavāpakaṁ naparamarūpaṁ, ekā jāyikā naparamarūpā. He had a single broken-down hovel open to the crows, not the best sort; a single broken-down couch, not the best sort; a single pot for storing grain, not the best sort; and a single wifey, not the best sort. So ārāmagataṁ bhikkhuṁ passeyya sudhotahatthapādaṁ manuññaṁ bhojanaṁ bhuttāviṁ sītāya chāyāya nisinnaṁ adhicitte yuttaṁ. He’d see a mendicant sitting in meditation in the cool shade, their hands and feet well washed after eating a delectable meal. Tassa evamassa: He’d think, ‘sukhaṁ vata bho sāmaññaṁ, ārogyaṁ vata bho sāmaññaṁ. ‘The ascetic life is so very pleasant! The ascetic life is so very skillful! So vatassaṁ yohaṁ kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajeyyan’ti. If only I could shave off my hair and beard, dress in ocher robes, and go forth from the lay life to homelessness.’ So na sakkuṇeyya ekaṁ agārakaṁ oluggaviluggaṁ kākātidāyiṁ naparamarūpaṁ pahāya, ekaṁ khaṭopikaṁ oluggaviluggaṁ naparamarūpaṁ pahāya, ekissā kumbhiyā dhaññasamavāpakaṁ naparamarūpaṁ pahāya, ekaṁ jāyikaṁ naparamarūpaṁ pahāya kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajituṁ. But he’s not able to give up his broken-down hovel, his broken-down couch, his pot for storing grain, or his wifey—none of which are the best sort—in order to go forth. Yo nu kho, udāyi, evaṁ vadeyya: Would it be right to say that, ‘yehi so puriso bandhanehi baddho na sakkoti ekaṁ agārakaṁ oluggaviluggaṁ kākātidāyiṁ naparamarūpaṁ pahāya, ekaṁ khaṭopikaṁ oluggaviluggaṁ naparamarūpaṁ pahāya, ekissā kumbhiyā dhaññasamavāpakaṁ naparamarūpaṁ pahāya, ekaṁ jāyikaṁ naparamarūpaṁ pahāya kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajituṁ; for that man, tañhi tassa abalaṁ bandhanaṁ, dubbalaṁ bandhanaṁ, pūtikaṁ bandhanaṁ, asārakaṁ bandhanan’ti; those bonds are weak, feeble, rotten, and insubstantial?” sammā nu kho so, udāyi, vadamāno vadeyyā”ti? “No hetaṁ, bhante. “No, sir. Yehi so, bhante, puriso bandhanehi baddho, na sakkoti ekaṁ agārakaṁ oluggaviluggaṁ kākātidāyiṁ naparamarūpaṁ pahāya, ekaṁ khaṭopikaṁ oluggaviluggaṁ naparamarūpaṁ pahāya, ekissā kumbhiyā dhaññasamavāpakaṁ naparamarūpaṁ pahāya, ekaṁ jāyikaṁ naparamarūpaṁ pahāya kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajituṁ; For that man, tañhi tassa balavaṁ bandhanaṁ, daḷhaṁ bandhanaṁ, thiraṁ bandhanaṁ, apūtikaṁ bandhanaṁ, thūlo, kaliṅgaro”ti. they are a strong, firm, stout bond, a tie that has not rotted, and a heavy yoke.” “Evameva kho, udāyi, idhekacce moghapurisā ‘idaṁ pajahathā’ti mayā vuccamānā te evamāhaṁsu: “In the same way, when some foolish people are told by me to give something up, they say, ‘kiṁ panimassa appamattakassa oramattakassa adhisallikhatevāyaṁ samaṇo’ti? ‘What, such a trivial, insignificant thing as this? This ascetic is much too strict!’ Te tañceva nappajahanti, mayi ca appaccayaṁ upaṭṭhāpenti. They don’t give it up, and they nurse bitterness towards me; Ye ca bhikkhū sikkhākāmā tesaṁ taṁ, udāyi, hoti balavaṁ bandhanaṁ, daḷhaṁ bandhanaṁ, thiraṁ bandhanaṁ, apūtikaṁ bandhanaṁ, thūlo, kaliṅgaro. and for the mendicants who want to train, that becomes a strong, firm, stout bond, a tie that has not rotted, and a heavy yoke. Seyyathāpi, udāyi, gahapati vā gahapatiputto vā aḍḍho mahaddhano mahābhogo, nekānaṁ nikkhagaṇānaṁ cayo, nekānaṁ dhaññagaṇānaṁ cayo, nekānaṁ khettagaṇānaṁ cayo, nekānaṁ vatthugaṇānaṁ cayo, nekānaṁ bhariyagaṇānaṁ cayo, nekānaṁ dāsagaṇānaṁ cayo, nekānaṁ dāsigaṇānaṁ cayo; Suppose there was a rich man, affluent, and wealthy. He had a vast amount of gold coin, grain, fields, lands, wives, and male and female bondservants. so ārāmagataṁ bhikkhuṁ passeyya sudhotahatthapādaṁ manuññaṁ bhojanaṁ bhuttāviṁ sītāya chāyāya nisinnaṁ adhicitte yuttaṁ. He’d see a mendicant sitting in meditation in the cool shade, their hands and feet well washed after eating a delectable meal. Tassa evamassa: He’d think, ‘sukhaṁ vata bho sāmaññaṁ, ārogyaṁ vata bho sāmaññaṁ. ‘The ascetic life is so very pleasant! The ascetic life is so very skillful! So vatassaṁ yohaṁ kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajeyyan’ti. If only I could shave off my hair and beard, dress in ocher robes, and go forth from the lay life to homelessness.’ So sakkuṇeyya nekāni nikkhagaṇāni pahāya, nekāni dhaññagaṇāni pahāya, nekāni khettagaṇāni pahāya, nekāni vatthugaṇāni pahāya, nekāni bhariyagaṇāni pahāya, nekāni dāsagaṇāni pahāya, nekāni dāsigaṇāni pahāya kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajituṁ. And he is able to give up his vast amount of gold coin, grain, fields, lands, wives, and male and female bondservants in order to go forth. Yo nu kho, udāyi, evaṁ vadeyya: Would it be right to say that, ‘yehi so gahapati vā gahapatiputto vā bandhanehi baddho, sakkoti nekāni nikkhagaṇāni pahāya, nekāni dhaññagaṇāni pahāya, nekāni khettagaṇāni pahāya, nekāni vatthugaṇāni pahāya, nekāni bhariyagaṇāni pahāya, nekāni dāsagaṇāni pahāya, nekāni dāsigaṇāni pahāya kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajituṁ, tañhi tassa balavaṁ bandhanaṁ, daḷhaṁ bandhanaṁ, thiraṁ bandhanaṁ, apūtikaṁ bandhanaṁ, thūlo, kaliṅgaro’ti; for that man, they are a strong, firm, stout bond, a tie that has not rotted, and a heavy yoke?” sammā nu kho so, udāyi, vadamāno vadeyyā”ti? “No hetaṁ, bhante. “No, sir. Yehi so, bhante, gahapati vā gahapatiputto vā bandhanehi baddho, sakkoti nekāni nikkhagaṇāni pahāya, nekāni dhaññagaṇāni pahāya, nekāni khettagaṇāni pahāya, nekāni vatthugaṇāni pahāya, nekāni bhariyagaṇāni pahāya, nekāni dāsagaṇāni pahāya, nekāni dāsigaṇāni pahāya kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajituṁ; For that man, tañhi tassa abalaṁ bandhanaṁ, dubbalaṁ bandhanaṁ, pūtikaṁ bandhanaṁ, asārakaṁ bandhanan”ti. those bonds are weak, feeble, rotten, and insubstantial.” “Evameva kho, udāyi, idhekacce kulaputtā ‘idaṁ pajahathā’ti mayā vuccamānā te evamāhaṁsu: “In the same way, when some gentlemen are told by me to give something up, they say, ‘kiṁ panimassa appamattakassa oramattakassa pahātabbassa yassa no bhagavā pahānamāha, yassa no sugato paṭinissaggamāhā’ti? ‘What, we just have to give up such a trivial, insignificant thing as this, when the Blessed One tells us to give it up, the Holy One tells us to let it go?’ Te tañceva pajahanti, mayi ca na appaccayaṁ upaṭṭhāpenti. They give it up, and they don’t nurse bitterness towards me; Ye ca bhikkhū sikkhākāmā te taṁ pahāya appossukkā pannalomā paradattavuttā migabhūtena cetasā viharanti. and when the mendicants who want to train have given that up, they live relaxed, unruffled, surviving on charity, their hearts free as a wild deer. Tesaṁ taṁ, udāyi, hoti abalaṁ bandhanaṁ, dubbalaṁ bandhanaṁ, pūtikaṁ bandhanaṁ, asārakaṁ bandhanaṁ. For them, that bond is weak, feeble, rotten, and insubstantial. Cattārome, udāyi, puggalā santo saṁvijjamānā lokasmiṁ. Udāyī, these four people are found in the world. Katame cattāro? What four? Idhudāyi, ekacco puggalo upadhipahānāya paṭipanno hoti upadhipaṭinissaggāya. Take a certain person practicing to give up and let go of attachments. Tamenaṁ upadhipahānāya paṭipannaṁ upadhipaṭinissaggāya upadhipaṭisaṁyuttā sarasaṅkappā samudācaranti. As they do so, memories and thoughts connected with attachments beset them. So te adhivāseti, nappajahati, na vinodeti, na byantīkaroti, na anabhāvaṁ gameti. They tolerate them and don’t give them up, get rid of them, eliminate them, and obliterate them. Imaṁ kho ahaṁ, udāyi, puggalaṁ ‘saṁyutto’ti vadāmi no ‘visaṁyutto’. I call this person ‘fettered’, not ‘detached’. Taṁ kissa hetu? Why is that? Indriyavemattatā hi me, udāyi, imasmiṁ puggale viditā. Because I understand the diversity of faculties as it applies to this person. Idha panudāyi, ekacco puggalo upadhipahānāya paṭipanno hoti upadhipaṭinissaggāya. Take another person practicing to give up and let go of attachments. Tamenaṁ upadhipahānāya paṭipannaṁ upadhipaṭinissaggāya upadhipaṭisaṁyuttā sarasaṅkappā samudācaranti. As they do so, memories and thoughts connected with attachments beset them. So te nādhivāseti, pajahati, vinodeti, byantīkaroti, anabhāvaṁ gameti. They don’t tolerate them, but give them up, get rid of them, eliminate them, and obliterate them. Imampi kho ahaṁ, udāyi, puggalaṁ ‘saṁyutto’ti vadāmi no ‘visaṁyutto’. I call this person ‘fettered’, not ‘detached’. Taṁ kissa hetu? Why is that? Indriyavemattatā hi me, udāyi, imasmiṁ puggale viditā. Because I understand the diversity of faculties as it applies to this person. Idha panudāyi, ekacco puggalo upadhipahānāya paṭipanno hoti upadhipaṭinissaggāya. Take another person practicing to give up and let go of attachments. Tamenaṁ upadhipahānāya paṭipannaṁ upadhipaṭinissaggāya kadāci karahaci satisammosā upadhipaṭisaṁyuttā sarasaṅkappā samudācaranti; As they do so, every so often they lose mindfulness, and memories and thoughts connected with attachments beset them. dandho, udāyi, satuppādo. Their mindfulness is slow to come up, Atha kho naṁ khippameva pajahati, vinodeti, byantīkaroti, anabhāvaṁ gameti. but they quickly give up, get rid of, eliminate, and obliterate those thoughts. Seyyathāpi, udāyi, puriso divasaṁsantatte ayokaṭāhe dve vā tīṇi vā udakaphusitāni nipāteyya; Suppose there was an iron cauldron that had been heated all day, and a person let two or three drops of water fall onto it. dandho, udāyi, udakaphusitānaṁ nipāto. Atha kho naṁ khippameva parikkhayaṁ pariyādānaṁ gaccheyya. The drops would be slow to fall, but they’d quickly dry up and evaporate. Evameva kho, udāyi, idhekacco puggalo upadhipahānāya paṭipanno hoti upadhipaṭinissaggāya. In the same way, take a person practicing to give up and let go of attachments. Tamenaṁ upadhipahānāya paṭipannaṁ upadhipaṭinissaggāya kadāci karahaci satisammosā upadhipaṭisaṁyuttā sarasaṅkappā samudācaranti; As they do so, every so often they lose mindfulness, and memories and thoughts connected with attachments beset them. dandho, udāyi, satuppādo. Their mindfulness is slow to come up, Atha kho naṁ khippameva pajahati, vinodeti, byantīkaroti, anabhāvaṁ gameti. but they quickly give them up, get rid of, eliminate, and obliterate those thoughts. Imampi kho ahaṁ, udāyi, puggalaṁ ‘saṁyutto’ti vadāmi no ‘visaṁyutto’. I also call this person ‘fettered’, not ‘detached’. Taṁ kissa hetu? Why is that? Indriyavemattatā hi me, udāyi, imasmiṁ puggale viditā. Because I understand the diversity of faculties as it applies to this person. Idha panudāyi, ekacco puggalo ‘upadhi dukkhassa mūlan’ti— Take another person who, understanding that attachment is the root of suffering, iti viditvā nirupadhi hoti, upadhisaṅkhaye vimutto. is freed with the ending of attachments. Imaṁ kho ahaṁ, udāyi, puggalaṁ ‘visaṁyutto’ti vadāmi no ‘saṁyutto’ti. I call this person ‘detached’, not ‘fettered’. Taṁ kissa hetu? Why is that? Indriyavemattatā hi me, udāyi, imasmiṁ puggale viditā. Because I understand the diversity of faculties as it applies to this person. Ime kho, udāyi, cattāro puggalā santo saṁvijjamānā lokasmiṁ. These are the four people found in the world. Pañca kho ime, udāyi, kāmaguṇā. Udāyī, these are the five kinds of sensual stimulation. Katame pañca? What five? Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā, Sights known by the eye that are likable, desirable, agreeable, pleasant, sensual, and arousing. sotaviññeyyā saddā …pe… Sounds known by the ear … ghānaviññeyyā gandhā … Smells known by the nose … jivhāviññeyyā rasā … Tastes known by the tongue … kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā. Touches known by the body that are likable, desirable, agreeable, pleasant, sensual, and arousing. Ime kho, udāyi, pañca kāmaguṇā. These are the five kinds of sensual stimulation. Yaṁ kho, udāyi, ime pañca kāmaguṇe paṭicca uppajjati sukhaṁ somanassaṁ idaṁ vuccati kāmasukhaṁ miḷhasukhaṁ puthujjanasukhaṁ anariyasukhaṁ, na sevitabbaṁ, na bhāvetabbaṁ, na bahulīkātabbaṁ; ‘bhāyitabbaṁ etassa sukhassā’ti vadāmi. The pleasure and happiness that arise from these five kinds of sensual stimulation is called sensual pleasure—a filthy, ordinary, ignoble pleasure. Such pleasure should not be cultivated or developed, but should be feared, I say. Idhudāyi, bhikkhu vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati Take a mendicant who, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption … vitakkavicārānaṁ vūpasamā …pe… dutiyaṁ jhānaṁ upasampajja viharati, second absorption … pītiyā ca virāgā …pe… tatiyaṁ jhānaṁ upasampajja viharati, third absorption … sukhassa ca pahānā …pe… catutthaṁ jhānaṁ upasampajja viharati. fourth absorption. Idaṁ vuccati nekkhammasukhaṁ pavivekasukhaṁ upasamasukhaṁ sambodhasukhaṁ, āsevitabbaṁ, bhāvetabbaṁ, bahulīkātabbaṁ; ‘na bhāyitabbaṁ etassa sukhassā’ti vadāmi. This is called the pleasure of renunciation, the pleasure of seclusion, the pleasure of peace, the pleasure of awakening. Such pleasure should be cultivated and developed, and should not be feared, I say. Idhudāyi, bhikkhu vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati; Take a mendicant who, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption. idaṁ kho ahaṁ, udāyi, iñjitasmiṁ vadāmi. This belongs to the perturbable, I say. Kiñca tattha iñjitasmiṁ? And what there belongs to the perturbable? Yadeva tattha vitakkavicārā aniruddhā honti idaṁ tattha iñjitasmiṁ. Whatever placing of the mind and keeping it connected has not ceased there is what belongs to the perturbable. Idhudāyi, bhikkhu vitakkavicārānaṁ vūpasamā …pe… dutiyaṁ jhānaṁ upasampajja viharati; Take a mendicant who, as the placing of the mind and keeping it connected are stilled, enters and remains in the second absorption. idampi kho ahaṁ, udāyi, iñjitasmiṁ vadāmi. This belongs to the perturbable, I say. Kiñca tattha iñjitasmiṁ? And what there belongs to the perturbable? Yadeva tattha pītisukhaṁ aniruddhaṁ hoti idaṁ tattha iñjitasmiṁ. Whatever rapture and bliss has not ceased there is what belongs to the perturbable. Idhudāyi, bhikkhu pītiyā ca virāgā …pe… tatiyaṁ jhānaṁ upasampajja viharati; Take a mendicant who, with the fading away of rapture, enters and remains in the third absorption. idampi kho ahaṁ, udāyi, iñjitasmiṁ vadāmi. This belongs to the perturbable. Kiñca tattha iñjitasmiṁ? And what there belongs to the perturbable? Yadeva tattha upekkhāsukhaṁ aniruddhaṁ hoti idaṁ tattha iñjitasmiṁ. Whatever equanimous bliss has not ceased there is what belongs to the perturbable. Idhudāyi, bhikkhu sukhassa ca pahānā …pe… catutthaṁ jhānaṁ upasampajja viharati; Take a mendicant who, giving up pleasure and pain, enters and remains in the fourth absorption. idaṁ kho ahaṁ, udāyi, aniñjitasmiṁ vadāmi. This belongs to the imperturbable. Idhudāyi, bhikkhu vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati; Take a mendicant who, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption. idaṁ kho ahaṁ, udāyi, ‘analan’ti vadāmi, ‘pajahathā’ti vadāmi, ‘samatikkamathā’ti vadāmi. But this is not enough, I say: give it up, go beyond it. Ko ca tassa samatikkamo? And what goes beyond it? Idhudāyi, bhikkhu vitakkavicārānaṁ vūpasamā …pe… dutiyaṁ jhānaṁ upasampajja viharati, ayaṁ tassa samatikkamo; Take a mendicant who, as the placing of the mind and keeping it connected are stilled, enters and remains in the second absorption. That goes beyond it. idampi kho ahaṁ, udāyi, ‘analan’ti vadāmi, ‘pajahathā’ti vadāmi, ‘samatikkamathā’ti vadāmi. But this too is not enough, I say: give it up, go beyond it. Ko ca tassa samatikkamo? And what goes beyond it? Idhudāyi, bhikkhu pītiyā ca virāgā …pe… tatiyaṁ jhānaṁ upasampajja viharati, ayaṁ tassa samatikkamo; Take a mendicant who, with the fading away of rapture, enters and remains in the third absorption. That goes beyond it. idampi kho ahaṁ, udāyi, ‘analan’ti vadāmi, ‘pajahathā’ti vadāmi, ‘samatikkamathā’ti vadāmi. But this too is not enough, I say: give it up, go beyond it. Ko ca tassa samatikkamo? And what goes beyond it? Idhudāyi, bhikkhu sukhassa ca pahānā …pe… catutthaṁ jhānaṁ upasampajja viharati, ayaṁ tassa samatikkamo; Take a mendicant who, giving up pleasure and pain, enters and remains in the fourth absorption. That goes beyond it. idampi kho ahaṁ, udāyi, ‘analan’ti vadāmi, ‘pajahathā’ti vadāmi, ‘samatikkamathā’ti vadāmi. But this too is not enough, I say: give it up, go beyond it. Ko ca tassa samatikkamo? And what goes beyond it? Idhudāyi, bhikkhu sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṁ upasampajja viharati, ayaṁ tassa samatikkamo; Take a mendicant who, going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, enters and remains in the dimension of infinite space. That goes beyond it. idampi kho ahaṁ, udāyi, ‘analan’ti vadāmi, ‘pajahathā’ti vadāmi, ‘samatikkamathā’ti vadāmi. But this too is not enough, I say: give it up, go beyond it. Ko ca tassa samatikkamo? And what goes beyond it? Idhudāyi, bhikkhu sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanaṁ upasampajja viharati, ayaṁ tassa samatikkamo; Take a mendicant who, going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, enters and remains in the dimension of infinite consciousness. That goes beyond it. idampi kho ahaṁ, udāyi, ‘analan’ti vadāmi, ‘pajahathā’ti vadāmi, ‘samatikkamathā’ti vadāmi. But this too is not enough, I say: give it up, go beyond it. Ko ca tassa samatikkamo? And what goes beyond it? Idhudāyi, bhikkhu sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharati, ayaṁ tassa samatikkamo; Take a mendicant who, going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, enters and remains in the dimension of nothingness. That goes beyond it. idampi kho ahaṁ, udāyi, ‘analan’ti vadāmi, ‘pajahathā’ti vadāmi, ‘samatikkamathā’ti vadāmi. But this too is not enough, I say: give it up, go beyond it. Ko ca tassa samatikkamo? And what goes beyond it? Idhudāyi, bhikkhu sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja viharati, ayaṁ tassa samatikkamo; Take a mendicant who, going totally beyond the dimension of nothingness, enters and remains in the dimension of neither perception nor non-perception. That goes beyond it. idampi kho ahaṁ, udāyi, ‘analan’ti vadāmi, ‘pajahathā’ti vadāmi, ‘samatikkamathā’ti vadāmi. But this too is not enough, I say: give it up, go beyond it. Ko ca tassa samatikkamo? And what goes beyond it? Idhudāyi, bhikkhu sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharati, ayaṁ tassa samatikkamo; Take a mendicant who, going totally beyond the dimension of neither perception nor non-perception, enters and remains in the cessation of perception and feeling. That goes beyond it. iti kho ahaṁ, udāyi, nevasaññānāsaññāyatanassapi pahānaṁ vadāmi. So, Udāyī, I even recommend giving up the dimension of neither perception nor non-perception. Passasi no tvaṁ, udāyi, taṁ saṁyojanaṁ aṇuṁ vā thūlaṁ vā yassāhaṁ no pahānaṁ vadāmī”ti? Do you see any fetter, large or small, that I don’t recommend giving up?” “No hetaṁ, bhante”ti. “No, sir.” Idamavoca bhagavā. That is what the Buddha said. Attamano āyasmā udāyī bhagavato bhāsitaṁ abhinandīti. Satisfied, Venerable Udāyī was happy with what the Buddha said. Laṭukikopamasuttaṁ niṭṭhitaṁ chaṭṭhaṁ. 67. Cātumasutta At Cātumā Evaṁ me sutaṁ— So I have heard. ekaṁ samayaṁ bhagavā cātumāyaṁ viharati āmalakīvane. At one time the Buddha was staying near Cātumā in a myrobalan grove. Tena kho pana samayena sāriputtamoggallānappamukhāni pañcamattāni bhikkhusatāni cātumaṁ anuppattāni honti bhagavantaṁ dassanāya. Now at that time around five hundred mendicants headed by Sāriputta and Moggallāna arrived at Cātumā to see the Buddha. Te ca āgantukā bhikkhū nevāsikehi bhikkhūhi saddhiṁ paṭisammodamānā senāsanāni paññāpayamānā pattacīvarāni paṭisāmayamānā uccāsaddā mahāsaddā ahesuṁ. And the visiting mendicants, while exchanging pleasantries with the resident mendicants, preparing their lodgings, and putting away their bowls and robes, made a dreadful racket. Atha kho bhagavā āyasmantaṁ ānandaṁ āmantesi: Then the Buddha said to Venerable Ānanda, “ke panete, ānanda, uccāsaddā mahāsaddā, kevaṭṭā maññe macchavilope”ti? “Ānanda, who’s making that dreadful racket? You’d think it was fishermen hauling in a catch!” “Etāni, bhante, sāriputtamoggallānappamukhāni pañcamattāni bhikkhusatāni cātumaṁ anuppattāni bhagavantaṁ dassanāya. And Ānanda told him what had happened. Te āgantukā bhikkhū nevāsikehi bhikkhūhi saddhiṁ paṭisammodamānā senāsanāni paññāpayamānā pattacīvarāni paṭisāmayamānā uccāsaddā mahāsaddā”ti. “Tenahānanda, mama vacanena te bhikkhū āmantehi: “Well then, Ānanda, in my name tell those mendicants that ‘satthā āyasmante āmantetī’”ti. the teacher summons them.” “Evaṁ, bhante”ti kho āyasmā ānando bhagavato paṭissutvā yena te bhikkhū tenupasaṅkami; upasaṅkamitvā te bhikkhū etadavoca: “Yes, sir,” Ānanda replied. He went to those mendicants and said, “satthā āyasmante āmantetī”ti. “Venerables, the teacher summons you.” “Evamāvuso”ti kho te bhikkhū āyasmato ānandassa paṭissutvā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinne kho te bhikkhū bhagavā etadavoca: “Yes, reverend,” replied those mendicants. Then they rose from their seats and went to the Buddha, bowed, and sat down to one side. The Buddha said to them: “kiṁ nu tumhe, bhikkhave, uccāsaddā mahāsaddā, kevaṭṭā maññe macchavilope”ti? “Mendicants, what’s with that dreadful racket? You’d think it was fishermen hauling in a catch!” “Imāni, bhante, sāriputtamoggallānappamukhāni pañcamattāni bhikkhusatāni cātumaṁ anuppattāni bhagavantaṁ dassanāya. And they told him what had happened. Teme āgantukā bhikkhū nevāsikehi bhikkhūhi saddhiṁ paṭisammodamānā senāsanāni paññāpayamānā pattacīvarāni paṭisāmayamānā uccāsaddā mahāsaddā”ti. “Gacchatha, bhikkhave, paṇāmemi vo, na vo mama santike vatthabban”ti. “Go away, mendicants, I dismiss you. You are not to stay in my presence.” “Evaṁ, bhante”ti kho te bhikkhū bhagavato paṭissutvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā senāsanaṁ saṁsāmetvā pattacīvaramādāya pakkamiṁsu. “Yes, sir,” replied those mendicants. They got up from their seats, bowed, and respectfully circled the Buddha, keeping him on their right. They set their lodgings in order and left, taking their bowls and robes. Tena kho pana samayena cātumeyyakā sakyā santhāgāre sannipatitā honti kenacideva karaṇīyena. Now at that time the Sakyans of Cātumā were sitting together at the meeting hall on some business. Addasaṁsu kho cātumeyyakā sakyā te bhikkhū dūratova āgacchante; Seeing those mendicants coming off in the distance, disvāna yena te bhikkhū tenupasaṅkamiṁsu; upasaṅkamitvā te bhikkhū etadavocuṁ: they went up to them and said, “handa kahaṁ pana tumhe āyasmanto gacchathā”ti? “Hello venerables, where are you going?” “Bhagavatā kho, āvuso, bhikkhusaṅgho paṇāmito”ti. “Sirs, the mendicant Saṅgha has been dismissed by the Buddha.” “Tenahāyasmanto muhuttaṁ nisīdatha, appeva nāma mayaṁ sakkuṇeyyāma bhagavantaṁ pasādetun”ti. “Well then, venerables, sit here for a minute. Hopefully we’ll be able to restore the Buddha’s confidence.” “Evamāvuso”ti kho te bhikkhū cātumeyyakānaṁ sakyānaṁ paccassosuṁ. “Yes, sirs,” replied the mendicants. Atha kho cātumeyyakā sakyā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho cātumeyyakā sakyā bhagavantaṁ etadavocuṁ: Then the Sakyans of Cātumā went up to the Buddha, bowed, sat down to one side, and said to him: “abhinandatu, bhante, bhagavā bhikkhusaṅghaṁ; “May the Buddha approve of the mendicant Saṅgha! abhivadatu, bhante, bhagavā bhikkhusaṅghaṁ. May the Buddha welcome the mendicant Saṅgha! Seyyathāpi, bhante, bhagavatā pubbe bhikkhusaṅgho anuggahito; evameva bhagavā etarahi anuggaṇhātu bhikkhusaṅghaṁ. May the Buddha support the mendicant Saṅgha now as he did in the past! Santettha, bhante, bhikkhū navā acirapabbajitā adhunāgatā imaṁ dhammavinayaṁ. There are mendicants here who are junior, recently gone forth, newly come to this teaching and training. Tesaṁ bhagavantaṁ dassanāya alabhantānaṁ siyā aññathattaṁ, siyā vipariṇāmo. If they don’t get to see the Buddha they may change and fall apart. Seyyathāpi, bhante, bījānaṁ taruṇānaṁ udakaṁ alabhantānaṁ siyā aññathattaṁ siyā vipariṇāmo; If young seedlings don’t get water they may change and fall apart. evameva kho, bhante, santettha bhikkhū navā acirapabbajitā adhunāgatā imaṁ dhammavinayaṁ, tesaṁ bhagavantaṁ dassanāya alabhantānaṁ siyā aññathattaṁ, siyā vipariṇāmo. In the same way, there are mendicants here who are junior, recently gone forth, newly come to this teaching and training. If they don’t get to see the Buddha they may change and fall apart. Seyyathāpi, bhante, vacchassa taruṇassa mātaraṁ apassantassa siyā aññathattaṁ, siyā vipariṇāmo; If a young calf doesn’t see its mother it may change and fall apart. evameva kho, bhante, santettha bhikkhū navā acirapabbajitā adhunāgatā imaṁ dhammavinayaṁ, tesaṁ bhagavantaṁ apassantānaṁ siyā aññathattaṁ, siyā vipariṇāmo. In the same way, there are mendicants here who are junior, recently gone forth, newly come to this teaching and training. If they don’t get to see the Buddha they may change and fall apart. Abhinandatu, bhante, bhagavā bhikkhusaṅghaṁ; May the Buddha approve of the mendicant Saṅgha! abhivadatu, bhante, bhagavā bhikkhusaṅghaṁ. May the Buddha welcome the mendicant Saṅgha! Seyyathāpi, bhante, bhagavatā pubbe bhikkhusaṅgho anuggahito; evameva bhagavā etarahi anuggaṇhātu bhikkhusaṅghan”ti. May the Buddha support the mendicant Saṅgha now as he did in the past!” Atha kho brahmā sahampati bhagavato cetasā cetoparivitakkamaññāya—seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evameva—brahmaloke antarahito bhagavato purato pāturahosi. Then Brahmā Sahampati knew what the Buddha was thinking. As easily as a strong person would extend or contract their arm, he vanished from the Brahmā realm and reappeared in front of the Buddha. Atha kho brahmā sahampati ekaṁsaṁ uttarāsaṅgaṁ karitvā yena bhagavā tenañjaliṁ paṇāmetvā bhagavantaṁ etadavoca: He arranged his robe over one shoulder, raised his joined palms toward the Buddha, and said: “abhinandatu, bhante, bhagavā bhikkhusaṅghaṁ; “May the Buddha approve of the mendicant Saṅgha! abhivadatu, bhante, bhagavā bhikkhusaṅghaṁ. May the Buddha welcome the mendicant Saṅgha! Seyyathāpi, bhante, bhagavatā pubbe bhikkhusaṅgho anuggahito; evameva bhagavā etarahi anuggaṇhātu bhikkhusaṅghaṁ. May the Buddha support the mendicant Saṅgha now as he did in the past! Santettha, bhante, bhikkhū navā acirapabbajitā adhunāgatā imaṁ dhammavinayaṁ, tesaṁ bhagavantaṁ dassanāya alabhantānaṁ siyā aññathattaṁ, siyā vipariṇāmo. There are mendicants here who are junior, recently gone forth, newly come to this teaching and training. If they don’t get to see the Buddha they may change and fall apart. Seyyathāpi, bhante, bījānaṁ taruṇānaṁ udakaṁ alabhantānaṁ siyā aññathattaṁ, siyā vipariṇāmo; If young seedlings don’t get water they may change and fall apart. … evameva kho, bhante, santettha bhikkhū navā acirapabbajitā adhunāgatā imaṁ dhammavinayaṁ, tesaṁ bhagavantaṁ dassanāya alabhantānaṁ siyā aññathattaṁ, siyā vipariṇāmo. Seyyathāpi, bhante, vacchassa taruṇassa mātaraṁ apassantassa siyā aññathattaṁ, siyā vipariṇāmo; If a young calf doesn’t see its mother it may change and fall apart. evameva kho, bhante, santettha bhikkhū navā acirapabbajitā adhunāgatā imaṁ dhammavinayaṁ, tesaṁ bhagavantaṁ apassantānaṁ siyā aññathattaṁ, siyā vipariṇāmo. In the same way, there are mendicants here who are junior, recently gone forth, newly come to this teaching and training. If they don’t get to see the Buddha they may change and fall apart. Abhinandatu, bhante, bhagavā bhikkhusaṅghaṁ; May the Buddha approve of the mendicant Saṅgha! abhivadatu, bhante, bhagavā bhikkhusaṅghaṁ. May the Buddha welcome the mendicant Saṅgha! Seyyathāpi, bhante, bhagavatā pubbe bhikkhusaṅgho anuggahito; evameva bhagavā etarahi anuggaṇhātu bhikkhusaṅghan”ti. May the Buddha support the mendicant Saṅgha now as he did in the past!” Asakkhiṁsu kho cātumeyyakā ca sakyā brahmā ca sahampati bhagavantaṁ pasādetuṁ bījūpamena ca taruṇūpamena ca. The Sakyans of Cātumā and Brahmā Sahampati were able to restore the Buddha’s confidence with the similes of the seedlings and the calf. Atha kho āyasmā mahāmoggallāno bhikkhū āmantesi: Then Venerable Mahāmoggallāna addressed the mendicants, “uṭṭhethāvuso, gaṇhatha pattacīvaraṁ. “Get up, reverends, and pick up your bowls and robes. Pasādito bhagavā cātumeyyakehi ca sakyehi brahmunā ca sahampatinā bījūpamena ca taruṇūpamena cā”ti. The Buddha’s confidence has been restored.” “Evamāvuso”ti kho te bhikkhū āyasmato mahāmoggallānassa paṭissutvā uṭṭhāyāsanā pattacīvaramādāya yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnaṁ kho āyasmantaṁ sāriputtaṁ bhagavā etadavoca: “Yes, reverend,” replied those mendicants. Then they rose from their seats and, taking their bowls and robes, went to the Buddha, bowed, and sat down to one side. The Buddha said to Venerable Sāriputta, “kinti te, sāriputta, ahosi mayā bhikkhusaṅghe paṇāmite”ti? “Sāriputta, what did you think when the mendicant Saṅgha was dismissed by me?” “Evaṁ kho me, bhante, ahosi: “Sir, I thought this: ‘bhagavatā bhikkhusaṅgho paṇāmito. ‘The Buddha has dismissed the mendicant Saṅgha. Appossukko dāni bhagavā diṭṭhadhammasukhavihāraṁ anuyutto viharissati, mayampi dāni appossukkā diṭṭhadhammasukhavihāramanuyuttā viharissāmā’”ti. Now he will remain passive, dwelling in blissful meditation in the present life, and so will we.’” “Āgamehi tvaṁ, sāriputta, āgamehi tvaṁ, sāriputta, diṭṭhadhammasukhavihāran”ti. “Hold on, Sāriputta, hold on! Don’t you ever think such a thing again!” Atha kho bhagavā āyasmantaṁ mahāmoggallānaṁ āmantesi: Then the Buddha addressed Venerable Mahāmoggallāna, “kinti te, moggallāna, ahosi mayā bhikkhusaṅghe paṇāmite”ti? “Moggallāna, what did you think when the mendicant Saṅgha was dismissed by me?” “Evaṁ kho me, bhante, ahosi: “Sir, I thought this: ‘bhagavatā bhikkhusaṅgho paṇāmito. ‘The Buddha has dismissed the mendicant Saṅgha. Appossukko dāni bhagavā diṭṭhadhammasukhavihāraṁ anuyutto viharissati, ahañca dāni āyasmā ca sāriputto bhikkhusaṅghaṁ pariharissāmā’”ti. Now he will remain passive, dwelling in blissful meditation in the present life. Meanwhile, Venerable Sāriputta and I will lead the mendicant Saṅgha.’” “Sādhu sādhu, moggallāna. “Good, good, Moggallāna! Ahaṁ vā hi, moggallāna, bhikkhusaṅghaṁ parihareyyaṁ sāriputtamoggallānā vā”ti. For either I should lead the mendicant Saṅgha, or else Sāriputta and Moggallāna.” Atha kho bhagavā bhikkhū āmantesi: Then the Buddha said to the mendicants: “cattārimāni, bhikkhave, bhayāni udakorohante pāṭikaṅkhitabbāni. “Mendicants, when you go into the water you should anticipate four dangers. Katamāni cattāri? What four? Ūmibhayaṁ, kumbhīlabhayaṁ, āvaṭṭabhayaṁ, susukābhayaṁ— The dangers of waves, crocodiles, whirlpools, and sharks. imāni, bhikkhave, cattāri bhayāni udakorohante pāṭikaṅkhitabbāni. These are the four dangers that anyone who enters the water should anticipate. Evameva kho, bhikkhave, cattārimāni bhayāni idhekacce puggale imasmiṁ dhammavinaye agārasmā anagāriyaṁ pabbajite pāṭikaṅkhitabbāni. In the same way, a gentleman who goes forth from the lay life to homelessness in this teaching and training should anticipate four dangers. Katamāni cattāri? What four? Ūmibhayaṁ, kumbhīlabhayaṁ, āvaṭṭabhayaṁ, susukābhayaṁ. The dangers of waves, crocodiles, whirlpools, and sharks. Katamañca, bhikkhave, ūmibhayaṁ? And what, mendicants, is the danger of waves? Idha, bhikkhave, ekacco kulaputto saddhā agārasmā anagāriyaṁ pabbajito hoti: It’s when a gentleman has gone forth from the lay life to homelessness, thinking: ‘otiṇṇomhi jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi dukkhotiṇṇo dukkhapareto; ‘I’m swamped by rebirth, old age, and death; by sorrow, lamentation, pain, sadness, and distress. I’m swamped by suffering, mired in suffering. appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā’ti. Hopefully I can find an end to this entire mass of suffering.’ Tamenaṁ tathā pabbajitaṁ samānaṁ sabrahmacārī ovadanti, anusāsanti: When they’ve gone forth, their spiritual companions advise and instruct them: ‘evaṁ te abhikkamitabbaṁ, evaṁ te paṭikkamitabbaṁ, evaṁ te ālokitabbaṁ, evaṁ te vilokitabbaṁ, evaṁ te samiñjitabbaṁ, evaṁ te pasāritabbaṁ, evaṁ te saṅghāṭipattacīvaraṁ dhāretabban’ti. ‘You should go out like this, and come back like that. You should look to the front like this, and to the side like that. You should contract your limbs like this, and extend them like that. This is how you should bear your outer robe, bowl, and robes.’ Tassa evaṁ hoti: They think: ‘mayaṁ kho pubbe agāriyabhūtā samānā aññe ovadāma, anusāsāma. ‘Formerly, as laypeople, we advised and instructed others. Ime panamhākaṁ puttamattā maññe, nattamattā maññe, amhe ovaditabbaṁ anusāsitabbaṁ maññantī’ti. And now these mendicants—who you’d think were our children or grandchildren—imagine they can advise and instruct us!’ So sikkhaṁ paccakkhāya hīnāyāvattati. They reject the training and return to a lesser life. Ayaṁ vuccati, bhikkhave, ūmibhayassa bhīto sikkhaṁ paccakkhāya hīnāyāvatto. This is called one who rejects the training and returns to a lesser life because they’re afraid of the danger of waves. ‘Ūmibhayan’ti kho, bhikkhave, kodhupāyāsassetaṁ adhivacanaṁ. ‘Danger of waves’ is a term for anger and distress. Katamañca, bhikkhave, kumbhīlabhayaṁ? And what, mendicants, is the danger of crocodiles? Idha, bhikkhave, ekacco kulaputto saddhā agārasmā anagāriyaṁ pabbajito hoti: It’s when a gentleman has gone forth from the lay life to homelessness, thinking: ‘otiṇṇomhi jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi dukkhotiṇṇo dukkhapareto; ‘I’m swamped by rebirth, old age, and death; by sorrow, lamentation, pain, sadness, and distress. I’m swamped by suffering, mired in suffering. appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā’ti. Hopefully I can find an end to this entire mass of suffering.’ Tamenaṁ tathā pabbajitaṁ samānaṁ sabrahmacārī ovadanti anusāsanti: When they’ve gone forth, their spiritual companions advise and instruct them: ‘idaṁ te khāditabbaṁ, idaṁ te na khāditabbaṁ; idaṁ te bhuñjitabbaṁ, idaṁ te na bhuñjitabbaṁ; idaṁ te sāyitabbaṁ, idaṁ te na sāyitabbaṁ; idaṁ te pātabbaṁ, idaṁ te na pātabbaṁ; kappiyaṁ te khāditabbaṁ, akappiyaṁ te na khāditabbaṁ; kappiyaṁ te bhuñjitabbaṁ, akappiyaṁ te na bhuñjitabbaṁ; kappiyaṁ te sāyitabbaṁ, akappiyaṁ te na sāyitabbaṁ; kappiyaṁ te pātabbaṁ, akappiyaṁ te na pātabbaṁ; kāle te khāditabbaṁ, vikāle te na khāditabbaṁ; kāle te bhuñjitabbaṁ, vikāle te na bhuñjitabbaṁ; kāle te sāyitabbaṁ, vikāle te na sāyitabbaṁ; kāle te pātabbaṁ, vikāle te na pātabban’ti. ‘You may eat, consume, taste, and drink these things, but not those. You may eat what’s allowable, but not what’s unallowable. You may eat at the right time, but not at the wrong time.’ Tassa evaṁ hoti: ‘mayaṁ kho pubbe agāriyabhūtā samānā yaṁ icchāma taṁ khādāma, yaṁ na icchāma na taṁ khādāma; yaṁ icchāma taṁ bhuñjāma, yaṁ na icchāma na taṁ bhuñjāma; yaṁ icchāma taṁ sāyāma, yaṁ na icchāma na taṁ sāyāma; yaṁ icchāma taṁ pivāma, yaṁ na icchāma na taṁ pivāma; They think: ‘When we were laypeople, we used to eat, consume, taste, and drink what we wanted, not what we didn’t want. kappiyampi khādāma, akappiyampi khādāma; kappiyampi bhuñjāma, akappiyampi bhuñjāma; kappiyampi sāyāma, akappiyampi sāyāma; kappiyampi pivāma, akappiyampi pivāma; kālepi khādāma, vikālepi khādāma; kālepi bhuñjāma vikālepi bhuñjāma; kālepi sāyāma, vikālepi sāyāma; kālepi pivāma, vikālepi pivāma. We ate and drank both allowable and unallowable things, at the right time and the wrong time. Yampi no saddhā gahapatikā divā vikāle paṇītaṁ khādanīyaṁ bhojanīyaṁ denti tatthapime mukhāvaraṇaṁ maññe karontī’ti. And these faithful householders give us a variety of delicious foods at the wrong time of day. But these mendicants imagine they can gag our mouths!’ So sikkhaṁ paccakkhāya hīnāyāvattati. They reject the training and return to a lesser life. Ayaṁ vuccati, bhikkhave, kumbhīlabhayassa bhīto sikkhaṁ paccakkhāya hīnāyāvatto. This is called one who rejects the training and returns to a lesser life because they’re afraid of the danger of crocodiles. ‘Kumbhīlabhayan’ti kho, bhikkhave, odarikattassetaṁ adhivacanaṁ. ‘Danger of crocodiles’ is a term for gluttony. Katamañca, bhikkhave, āvaṭṭabhayaṁ? And what, mendicants, is the danger of whirlpools? Idha, bhikkhave, ekacco kulaputto saddhā agārasmā anagāriyaṁ pabbajito hoti: It’s when a gentleman has gone forth from the lay life to homelessness, thinking: ‘otiṇṇomhi jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi dukkhotiṇṇo dukkhapareto; ‘I’m swamped by rebirth, old age, and death; by sorrow, lamentation, pain, sadness, and distress. I’m swamped by suffering, mired in suffering. appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā’ti. Hopefully I can find an end to this entire mass of suffering.’ So evaṁ pabbajito samāno pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya gāmaṁ vā nigamaṁ vā piṇḍāya pavisati. When they’ve gone forth, they robe up in the morning and, taking their bowl and robe, enter a village or town for alms without guarding body, speech, and mind, without establishing mindfulness, and without restraining the sense faculties. Arakkhiteneva kāyena arakkhitāya vācāya anupaṭṭhitāya satiyā asaṁvutehi indriyehi so tattha passati gahapatiṁ vā gahapatiputtaṁ vā pañcahi kāmaguṇehi samappitaṁ samaṅgībhūtaṁ paricārayamānaṁ. There they see a householder or their child amusing themselves, supplied and provided with the five kinds of sensual stimulation. Tassa evaṁ hoti: They think: ‘mayaṁ kho pubbe agāriyabhūtā samānā pañcahi kāmaguṇehi samappitā samaṅgībhūtā paricārimhā. ‘Formerly, as laypeople, we amused ourselves, supplied and provided with the five kinds of sensual stimulation. Saṁvijjanti kho pana me kule bhogā. And it’s true that my family is wealthy. Sakkā bhoge ca bhuñjituṁ puññāni ca kātun’ti. I can both enjoy my wealth and make merit.’ So sikkhaṁ paccakkhāya hīnāyāvattati. They reject the training and return to a lesser life. Ayaṁ vuccati, bhikkhave, āvaṭṭabhayassa bhīto sikkhaṁ paccakkhāya hīnāyāvatto. This is called one who rejects the training and returns to a lesser life because they’re afraid of the danger of whirlpools. ‘Āvaṭṭabhayan’ti kho, bhikkhave, pañcannetaṁ kāmaguṇānaṁ adhivacanaṁ. ‘Danger of whirlpools’ is a term for the five kinds of sensual stimulation. Katamañca, bhikkhave, susukābhayaṁ? And what, mendicants, is the danger of sharks? Idha, bhikkhave, ekacco kulaputto saddhā agārasmā anagāriyaṁ pabbajito hoti: It’s when a gentleman has gone forth from the lay life to homelessness, thinking: ‘otiṇṇomhi jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi dukkhotiṇṇo dukkhapareto; ‘I’m swamped by rebirth, old age, and death; by sorrow, lamentation, pain, sadness, and distress. I’m swamped by suffering, mired in suffering. appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā’ti. Hopefully I can find an end to this entire mass of suffering.’ So evaṁ pabbajito samāno pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya gāmaṁ vā nigamaṁ vā piṇḍāya pavisati. When they’ve gone forth, they robe up in the morning and, taking their bowl and robe, enter a village or town for alms without guarding body, speech, and mind, without establishing mindfulness, and without restraining the sense faculties. Arakkhiteneva kāyena arakkhitāya vācāya anupaṭṭhitāya satiyā asaṁvutehi indriyehi so tattha passati mātugāmaṁ dunnivatthaṁ vā duppārutaṁ vā. There they see a female scantily clad, with revealing clothes. Tassa mātugāmaṁ disvā dunnivatthaṁ vā duppārutaṁ vā rāgo cittaṁ anuddhaṁseti. Lust infects their mind, So rāgānuddhaṁsena cittena sikkhaṁ paccakkhāya hīnāyāvattati. so they reject the training and return to a lesser life. Ayaṁ vuccati, bhikkhave, susukābhayassa bhīto sikkhaṁ paccakkhāya hīnāyāvatto. This is called one who rejects the training and returns to a lesser life because they’re afraid of the danger of sharks. ‘Susukābhayan’ti kho, bhikkhave, mātugāmassetaṁ adhivacanaṁ. ‘Danger of sharks’ is a term for females. Imāni kho, bhikkhave, cattāri bhayāni, idhekacce puggale imasmiṁ dhammavinaye agārasmā anagāriyaṁ pabbajite pāṭikaṅkhitabbānī”ti. These are the four dangers that a gentleman who goes forth from the lay life to homelessness in this teaching and training should anticipate.” Idamavoca bhagavā. That is what the Buddha said. Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti. Satisfied, the mendicants were happy with what the Buddha said. Cātumasuttaṁ niṭṭhitaṁ sattamaṁ. 68. Naḷakapānasutta At Naḷakapāna Evaṁ me sutaṁ— So I have heard. ekaṁ samayaṁ bhagavā kosalesu viharati naḷakapāne palāsavane. At one time the Buddha was staying in the land of the Kosalans near Naḷakapāna in the Parrot Tree grove. Tena kho pana samayena sambahulā abhiññātā abhiññātā kulaputtā bhagavantaṁ uddissa saddhā agārasmā anagāriyaṁ pabbajitā honti— Now at that time several very well-known gentlemen had gone forth from the lay life to homelessness out of faith in the Buddha— āyasmā ca anuruddho, āyasmā ca bhaddiyo, āyasmā ca kimilo, āyasmā ca bhagu, āyasmā ca koṇḍañño, āyasmā ca revato, āyasmā ca ānando, aññe ca abhiññātā abhiññātā kulaputtā. The venerables Anuruddha, Bhaddiya, Kimbila, Bhagu, Koṇḍañña, Revata, Ānanda, and other very well-known gentlemen. Tena kho pana samayena bhagavā bhikkhusaṅghaparivuto abbhokāse nisinno hoti. Now at that time the Buddha was sitting in the open, surrounded by the mendicant Saṅgha. Atha kho bhagavā te kulaputte ārabbha bhikkhū āmantesi: Then the Buddha spoke to the mendicants about those gentlemen: “ye te, bhikkhave, kulaputtā mamaṁ uddissa saddhā agārasmā anagāriyaṁ pabbajitā, kacci te, bhikkhave, bhikkhū abhiratā brahmacariye”ti? “Mendicants, those gentlemen who have gone forth from the lay life to homelessness out of faith in me—I trust they’re satisfied with the spiritual life?” Evaṁ vutte, te bhikkhū tuṇhī ahesuṁ. When this was said, the mendicants kept silent. Dutiyampi kho bhagavā te kulaputte ārabbha bhikkhū āmantesi: For a second and a third time the Buddha asked the same question. “ye te, bhikkhave, kulaputtā mamaṁ uddissa saddhā agārasmā anagāriyaṁ pabbajitā, kacci te, bhikkhave, bhikkhū abhiratā brahmacariye”ti? Dutiyampi kho te bhikkhū tuṇhī ahesuṁ. Tatiyampi kho bhagavā te kulaputte ārabbha bhikkhū āmantesi: “ye te, bhikkhave, kulaputtā mamaṁ uddissa saddhā agārasmā anagāriyaṁ pabbajitā, kacci te, bhikkhave, bhikkhū abhiratā brahmacariye”ti? Tatiyampi kho te bhikkhū tuṇhī ahesuṁ. For a third time, the mendicants kept silent. Atha kho bhagavato etadahosi: Then it occurred to the Buddha, “yannūnāhaṁ te kulaputte puccheyyan”ti. “Why don’t I question just those gentlemen?” Atha kho bhagavā āyasmantaṁ anuruddhaṁ āmantesi: Then the Buddha said to Venerable Anuruddha, “kacci tumhe, anuruddhā, abhiratā brahmacariye”ti? “Anuruddha and friends, I hope you’re satisfied with the spiritual life?” “Taggha mayaṁ, bhante, abhiratā brahmacariye”ti. “Indeed, sir, we are satisfied with the spiritual life.” “Sādhu sādhu, anuruddhā. “Good, good, Anuruddha and friends! Etaṁ kho, anuruddhā, tumhākaṁ patirūpaṁ kulaputtānaṁ saddhā agārasmā anagāriyaṁ pabbajitānaṁ yaṁ tumhe abhirameyyātha brahmacariye. It’s appropriate for gentlemen like yourselves, who have gone forth in faith from the lay life to homelessness, to be satisfied with the spiritual life. Yena tumhe, anuruddhā, bhadrena yobbanena samannāgatā paṭhamena vayasā susukāḷakesā kāme paribhuñjeyyātha tena tumhe, anuruddhā, bhadrenapi yobbanena samannāgatā paṭhamena vayasā susukāḷakesā agārasmā anagāriyaṁ pabbajitā. Since you’re blessed with youth, in the prime of life, black-haired, you could have enjoyed sensual pleasures; yet you have gone forth from the lay life to homelessness. Te ca kho pana tumhe, anuruddhā, neva rājābhinītā agārasmā anagāriyaṁ pabbajitā, na corābhinītā agārasmā anagāriyaṁ pabbajitā, na iṇaṭṭā agārasmā anagāriyaṁ pabbajitā, na bhayaṭṭā agārasmā anagāriyaṁ pabbajitā, nājīvikāpakatā agārasmā anagāriyaṁ pabbajitā. But you didn’t go forth because you were forced to by kings or bandits, or because you’re in debt or threatened, or to earn a living. Api ca khomhi otiṇṇo jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, dukkhotiṇṇo dukkhapareto; Rather, didn’t you go forth thinking: ‘I’m swamped by rebirth, old age, and death; by sorrow, lamentation, pain, sadness, and distress. I’m swamped by suffering, mired in suffering. appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethāti— Hopefully I can find an end to this entire mass of suffering’?” nanu tumhe, anuruddhā, evaṁ saddhā agārasmā anagāriyaṁ pabbajitā”ti? “Evaṁ, bhante”. “Yes, sir.” “Evaṁ pabbajitena ca pana, anuruddhā, kulaputtena kimassa karaṇīyaṁ? “But, Anuruddha and friends, when a gentleman has gone forth like this, what should he do? Vivekaṁ, anuruddhā, kāmehi vivekaṁ akusalehi dhammehi pītisukhaṁ nādhigacchati aññaṁ vā tato santataraṁ, tassa abhijjhāpi cittaṁ pariyādāya tiṭṭhati, byāpādopi cittaṁ pariyādāya tiṭṭhati, thinamiddhampi cittaṁ pariyādāya tiṭṭhati uddhaccakukkuccampi cittaṁ pariyādāya tiṭṭhati, vicikicchāpi cittaṁ pariyādāya tiṭṭhati, aratīpi cittaṁ pariyādāya tiṭṭhati, tandīpi cittaṁ pariyādāya tiṭṭhati. Take someone who doesn’t achieve the rapture and bliss that are secluded from sensual pleasures and unskillful qualities, or something even more peaceful than that. Their mind is still occupied by desire, ill will, dullness and drowsiness, restlessness and remorse, doubt, discontent, and sloth. Vivekaṁ, anuruddhā, kāmehi vivekaṁ akusalehi dhammehi pītisukhaṁ nādhigacchati aññaṁ vā tato santataraṁ. That’s someone who doesn’t achieve the rapture and bliss that are secluded from sensual pleasures and unskillful qualities, or something even more peaceful than that. Vivekaṁ, anuruddhā, kāmehi vivekaṁ akusalehi dhammehi pītisukhaṁ adhigacchati aññaṁ vā tato santataraṁ, tassa abhijjhāpi cittaṁ na pariyādāya tiṭṭhati, byāpādopi cittaṁ na pariyādāya tiṭṭhati, thinamiddhampi cittaṁ na pariyādāya tiṭṭhati, uddhaccakukkuccampi cittaṁ na pariyādāya tiṭṭhati, vicikicchāpi cittaṁ na pariyādāya tiṭṭhati, aratīpi cittaṁ na pariyādāya tiṭṭhati, tandīpi cittaṁ na pariyādāya tiṭṭhati. Take someone who does achieve the rapture and bliss that are secluded from sensual pleasures and unskillful qualities, or something even more peaceful than that. Their mind is not occupied by desire, ill will, dullness and drowsiness, restlessness and remorse, doubt, discontent, and sloth. Vivekaṁ, anuruddhā, kāmehi vivekaṁ akusalehi dhammehi pītisukhaṁ adhigacchati aññaṁ vā tato santataraṁ. That’s someone who does achieve the rapture and bliss that are secluded from sensual pleasures and unskillful qualities, or something even more peaceful than that. Kinti vo, anuruddhā, mayi hoti: Is this what you think of me? ‘ye āsavā saṅkilesikā ponobbhavikā sadarā dukkhavipākā āyatiṁ jātijarāmaraṇiyā, appahīnā te tathāgatassa; ‘The Realized One has not given up the defilements, the corruptions that lead to future lives and are hurtful, resulting in suffering and future rebirth, old age, and death. tasmā tathāgato saṅkhāyekaṁ paṭisevati, saṅkhāyekaṁ adhivāseti, saṅkhāyekaṁ parivajjeti, saṅkhāyekaṁ vinodetī’”ti? That’s why, after reflection, he uses some things, endures some things, avoids some things, and gets rid of some things.’” “Na kho no, bhante, bhagavati evaṁ hoti: “No sir, we don’t think of you that way. ‘ye āsavā saṅkilesikā ponobbhavikā sadarā dukkhavipākā āyatiṁ jātijarāmaraṇiyā, appahīnā te tathāgatassa; tasmā tathāgato saṅkhāyekaṁ paṭisevati, saṅkhāyekaṁ adhivāseti, saṅkhāyekaṁ parivajjeti, saṅkhāyekaṁ vinodetī’ti. Evaṁ kho no, bhante, bhagavati hoti: We think of you this way: ‘ye āsavā saṅkilesikā ponobbhavikā sadarā dukkhavipākā āyatiṁ jātijarāmaraṇiyā, pahīnā te tathāgatassa; ‘The Realized One has given up the defilements, the corruptions that lead to future lives and are hurtful, resulting in suffering and future rebirth, old age, and death. tasmā tathāgato saṅkhāyekaṁ paṭisevati, saṅkhāyekaṁ adhivāseti, saṅkhāyekaṁ parivajjeti, saṅkhāyekaṁ vinodetī’”ti. That’s why, after reflection, he uses some things, endures some things, avoids some things, and gets rid of some things.’” “Sādhu sādhu, anuruddhā. “Good, good, Anuruddha and friends! Tathāgatassa, anuruddhā, ye āsavā saṅkilesikā ponobbhavikā sadarā dukkhavipākā āyatiṁ jātijarāmaraṇiyā, pahīnā te ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā. The Realized One has given up the defilements, the corruptions that lead to future lives and are hurtful, resulting in suffering and future rebirth, old age, and death. He has cut them off at the root, made them like a palm stump, obliterated them so they are unable to arise in the future. Seyyathāpi, anuruddhā, tālo matthakacchinno abhabbo punavirūḷhiyā; Just as a palm tree with its crown cut off is incapable of further growth, evameva kho, anuruddhā, tathāgatassa ye āsavā saṅkilesikā ponobbhavikā sadarā dukkhavipākā āyatiṁ jātijarāmaraṇiyā, pahīnā te ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā; in the same way, the Realized One has given up the defilements so they are unable to arise in the future. tasmā tathāgato saṅkhāyekaṁ paṭisevati, saṅkhāyekaṁ adhivāseti, saṅkhāyekaṁ parivajjeti, saṅkhāyekaṁ vinodeti. That’s why, after reflection, he uses some things, endures some things, avoids some things, and gets rid of some things. Taṁ kiṁ maññasi, anuruddhā, What do you think, Anuruddha and friends? kaṁ atthavasaṁ sampassamāno tathāgato sāvake abbhatīte kālaṅkate upapattīsu byākaroti: What advantage does the Realized One see in declaring the rebirth of his disciples who have passed away: ‘asu amutra upapanno; asu amutra upapanno’”ti? ‘This one is reborn here, while that one is reborn there’?” “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, anuruddhā, tathāgato janakuhanatthaṁ na janalapanatthaṁ na lābhasakkārasilokānisaṁsatthaṁ na ‘iti maṁ jano jānātū’ti sāvake abbhatīte kālaṅkate upapattīsu byākaroti: “The Realized One does not declare such things for the sake of deceiving people or flattering them, nor for the benefit of possessions, honor, or popularity, nor thinking, ‘So let people know about me!’ ‘asu amutra upapanno, asu amutra upapanno’ti. Santi ca kho, anuruddhā, kulaputtā saddhā uḷāravedā uḷārapāmojjā. Rather, there are gentlemen of faith who are full of sublime joy and gladness. Te taṁ sutvā tadatthāya cittaṁ upasaṁharanti. When they hear that, they apply their minds to that end. Tesaṁ taṁ, anuruddhā, hoti dīgharattaṁ hitāya sukhāya. That is for their lasting welfare and happiness. Idhānuruddhā, bhikkhu suṇāti: Take a monk who hears this: ‘itthannāmo bhikkhu kālaṅkato; ‘The monk named so-and-so has passed away. so bhagavatā byākato— The Buddha has declared that, aññāya saṇṭhahī’ti. he was enlightened.’ So kho panassa āyasmā sāmaṁ diṭṭho vā hoti anussavassuto vā: And he’s either seen for himself, or heard from someone else, that that venerable ‘evaṁsīlo so āyasmā ahosi itipi, evaṁdhammo so āyasmā ahosi itipi, evaṁpañño so āyasmā ahosi itipi, evaṁvihārī so āyasmā ahosi itipi, evaṁvimutto so āyasmā ahosi itipī’ti. had such ethics, such qualities, such wisdom, such meditation, or such freedom. So tassa saddhañca sīlañca sutañca cāgañca paññañca anussaranto tadatthāya cittaṁ upasaṁharati. Recollecting that monk’s faith, ethics, learning, generosity, and wisdom, he applies his mind to that end. Evampi kho, anuruddhā, bhikkhuno phāsuvihāro hoti. That’s how a monk lives at ease. Idhānuruddhā, bhikkhu suṇāti: Take a monk who hears this: ‘itthannāmo bhikkhu kālaṅkato; ‘The monk named so-and-so has passed away. so bhagavatā byākato— The Buddha has declared that, pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātiko tattha parinibbāyī anāvattidhammo tasmā lokā’ti. with the ending of the five lower fetters, he’s been reborn spontaneously and will become extinguished there, not liable to return from that world.’ So kho panassa āyasmā sāmaṁ diṭṭho vā hoti anussavassuto vā: And he’s either seen for himself, or heard from someone else, that that venerable ‘evaṁsīlo so āyasmā ahosi itipi, evaṁdhammo …pe… evaṁpañño … evaṁvihārī … evaṁvimutto so āyasmā ahosi itipī’ti. had such ethics, such qualities, such wisdom, such meditation, or such freedom. So tassa saddhañca sīlañca sutañca cāgañca paññañca anussaranto tadatthāya cittaṁ upasaṁharati. Recollecting that monk’s faith, ethics, learning, generosity, and wisdom, he applies his mind to that end. Evampi kho, anuruddhā, bhikkhuno phāsuvihāro hoti. That too is how a monk lives at ease. Idhānuruddhā, bhikkhu suṇāti: Take a monk who hears this: ‘itthannāmo bhikkhu kālaṅkato; ‘The monk named so-and-so has passed away. so bhagavatā byākato— The Buddha has declared that, tiṇṇaṁ saṁyojanānaṁ parikkhayā rāgadosamohānaṁ tanuttā sakadāgāmī sakideva imaṁ lokaṁ āgantvā dukkhassantaṁ karissatī’ti. with the ending of three fetters, and the weakening of greed, hate, and delusion, he’s a once-returner. He’ll come back to this world once only, then make an end of suffering.’ So kho panassa āyasmā sāmaṁ diṭṭho vā hoti anussavassuto vā: And he’s either seen for himself, or heard from someone else, that that venerable ‘evaṁsīlo so āyasmā ahosi itipi, evaṁdhammo …pe… evaṁpañño … evaṁvihārī … evaṁvimutto so āyasmā ahosi itipī’ti. had such ethics, such qualities, such wisdom, such meditation, or such freedom. So tassa saddhañca sīlañca sutañca cāgañca paññañca anussaranto tadatthāya cittaṁ upasaṁharati. Recollecting that monk’s faith, ethics, learning, generosity, and wisdom, he applies his mind to that end. Evampi kho, anuruddhā, bhikkhuno phāsuvihāro hoti. That too is how a monk lives at ease. Idhānuruddhā, bhikkhu suṇāti: Take a monk who hears this: ‘itthannāmo bhikkhu kālaṅkato; ‘The monk named so-and-so has passed away. so bhagavatā byākato— The Buddha has declared that, tiṇṇaṁ saṁyojanānaṁ parikkhayā sotāpanno avinipātadhammo niyato sambodhiparāyaṇo’ti. with the ending of three fetters he’s a stream-enterer, not liable to be reborn in the underworld, bound for awakening.’ So kho panassa āyasmā sāmaṁ diṭṭho vā hoti anussavassuto vā: And he’s either seen for himself, or heard from someone else, that that venerable ‘evaṁsīlo so āyasmā ahosi itipi, evaṁdhammo …pe… evaṁpañño … evaṁvihārī … evaṁvimutto so āyasmā ahosi itipī’ti. had such ethics, such qualities, such wisdom, such meditation, or such freedom. So tassa saddhañca sīlañca sutañca cāgañca paññañca anussaranto tadatthāya cittaṁ upasaṁharati. Recollecting that monk’s faith, ethics, learning, generosity, and wisdom, he applies his mind to that end. Evampi kho, anuruddhā, bhikkhuno phāsuvihāro hoti. That too is how a monk lives at ease. Idhānuruddhā, bhikkhunī suṇāti: Take a nun who hears this: ‘itthannāmā bhikkhunī kālaṅkatā; ‘The nun named so-and-so has passed away. sā bhagavatā byākatā— The Buddha has declared that, aññāya saṇṭhahī’ti. she was enlightened.’ Sā kho panassā bhaginī sāmaṁ diṭṭhā vā hoti anussavassutā vā: And she’s either seen for herself, or heard from someone else, that that sister ‘evaṁsīlā sā bhaginī ahosi itipi, evaṁdhammā sā bhaginī ahosi itipi, evaṁpaññā sā bhaginī ahosi itipi, evaṁvihārinī sā bhaginī ahosi itipi, evaṁvimuttā sā bhaginī ahosi itipī’ti. had such ethics, such qualities, such wisdom, such meditation, or such freedom. Sā tassā saddhañca sīlañca sutañca cāgañca paññañca anussarantī tadatthāya cittaṁ upasaṁharati. Recollecting that nun’s faith, ethics, learning, generosity, and wisdom, she applies her mind to that end. Evampi kho, anuruddhā, bhikkhuniyā phāsuvihāro hoti. That’s how a nun lives at ease. Idhānuruddhā, bhikkhunī suṇāti: Take a nun who hears this: ‘itthannāmā bhikkhunī kālaṅkatā; ‘The nun named so-and-so has passed away. sā bhagavatā byākatā— The Buddha has declared that, pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātikā tattha parinibbāyinī anāvattidhammā tasmā lokā’ti. with the ending of the five lower fetters, she’s been reborn spontaneously and will become extinguished there, not liable to return from that world.’ Sā kho panassā bhaginī sāmaṁ diṭṭhā vā hoti anussavassutā vā: And she’s either seen for herself, or heard from someone else, that that sister ‘evaṁsīlā sā bhaginī ahosi itipi, evaṁdhammā …pe… evaṁpaññā … evaṁvihārinī … evaṁvimuttā sā bhaginī ahosi itipī’ti. had such ethics, such qualities, such wisdom, such meditation, or such freedom. Sā tassā saddhañca sīlañca sutañca cāgañca paññañca anussarantī tadatthāya cittaṁ upasaṁharati. Recollecting that nun’s faith, ethics, learning, generosity, and wisdom, she applies her mind to that end. Evampi kho, anuruddhā, bhikkhuniyā phāsuvihāro hoti. That too is how a nun lives at ease. Idhānuruddhā, bhikkhunī suṇāti: Take a nun who hears this: ‘itthannāmā bhikkhunī kālaṅkatā; ‘The nun named so-and-so has passed away. sā bhagavatā byākatā— The Buddha has declared that, tiṇṇaṁ saṁyojanānaṁ parikkhayā rāgadosamohānaṁ tanuttā sakadāgāminī sakideva imaṁ lokaṁ āgantvā dukkhassantaṁ karissatī’ti. with the ending of three fetters, and the weakening of greed, hate, and delusion, she’s a once-returner. She’ll come back to this world once only, then make an end of suffering.’ Sā kho panassā bhaginī sāmaṁ diṭṭhā vā hoti anussavassutā vā: And she’s either seen for herself, or heard from someone else, that that sister ‘evaṁsīlā sā bhaginī ahosi itipi, evaṁdhammā …pe… evaṁpaññā … evaṁvihārinī … evaṁvimuttā sā bhaginī ahosi itipī’ti. had such ethics, such qualities, such wisdom, such meditation, or such freedom. Sā tassā saddhañca sīlañca sutañca cāgañca paññañca anussarantī tadatthāya cittaṁ upasaṁharati. Recollecting that nun’s faith, ethics, learning, generosity, and wisdom, she applies her mind to that end. Evampi kho, anuruddhā, bhikkhuniyā phāsuvihāro hoti. That too is how a nun lives at ease. Idhānuruddhā, bhikkhunī suṇāti: Take a nun who hears this: ‘itthannāmā bhikkhunī kālaṅkatā; ‘The nun named so-and-so has passed away. sā bhagavatā byākatā— The Buddha has declared that, tiṇṇaṁ saṁyojanānaṁ parikkhayā sotāpannā avinipātadhammā niyatā sambodhiparāyaṇā’ti. with the ending of three fetters she’s a stream-enterer, not liable to be reborn in the underworld, bound for awakening.’ Sā kho panassā bhaginī sāmaṁ diṭṭhā vā hoti anussavassutā vā: And she’s either seen for herself, or heard from someone else, that that sister ‘evaṁsīlā sā bhaginī ahosi itipi, evaṁdhammā … evaṁpaññā … evaṁvihārinī … evaṁvimuttā sā bhaginī ahosi itipī’ti. had such ethics, such qualities, such wisdom, such meditation, or such freedom. Sā tassā saddhañca sīlañca sutañca cāgañca paññañca anussarantī tadatthāya cittaṁ upasaṁharati. Recollecting that nun’s faith, ethics, learning, generosity, and wisdom, she applies her mind to that end. Evampi kho, anuruddhā, bhikkhuniyā phāsuvihāro hoti. That too is how a nun lives at ease. Idhānuruddhā, upāsako suṇāti: Take a layman who hears this: ‘itthannāmo upāsako kālaṅkato; ‘The layman named so-and-so has passed away. so bhagavatā byākato— The Buddha has declared that, pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātiko tattha parinibbāyī anāvattidhammo tasmā lokā’ti. with the ending of the five lower fetters, he’s been reborn spontaneously and will become extinguished there, not liable to return from that world.’ So kho panassa āyasmā sāmaṁ diṭṭho vā hoti anussavassuto vā: And he’s either seen for himself, or heard from someone else, that that venerable ‘evaṁsīlo so āyasmā ahosi itipi, evaṁdhammo so āyasmā ahosi itipi, evaṁpañño so āyasmā ahosi itipi, evaṁvihārī so āyasmā ahosi itipi, evaṁvimutto so āyasmā ahosi itipī’ti. had such ethics, such qualities, such wisdom, such meditation, or such freedom. So tassa saddhañca sutañca cāgañca paññañca anussaranto tadatthāya cittaṁ upasaṁharati. Recollecting that layman’s faith, ethics, learning, generosity, and wisdom, he applies his mind to that end. Evampi kho, anuruddhā, upāsakassa phāsuvihāro hoti. That’s how a layman lives at ease. Idhānuruddhā, upāsako suṇāti: Take a layman who hears this: ‘itthannāmo upāsako kālaṅkato; ‘The layman named so-and-so has passed away. so bhagavatā byākato— The Buddha has declared that, tiṇṇaṁ saṁyojanānaṁ parikkhayā rāgadosamohānaṁ tanuttā sakadāgāmī sakideva imaṁ lokaṁ āgantvā dukkhassantaṁ karissatī’ti. with the ending of three fetters, and the weakening of greed, hate, and delusion, he’s a once-returner. He’ll come back to this world once only, then make an end of suffering.’ So kho panassa āyasmā sāmaṁ diṭṭho vā hoti anussavassuto vā: And he’s either seen for himself, or heard from someone else, that that venerable ‘evaṁsīlo so āyasmā ahosi itipi, evaṁdhammo … evaṁpañño … evaṁvihārī … evaṁvimutto so āyasmā ahosi itipī’ti. had such ethics, such qualities, such wisdom, such meditation, or such freedom. So tassa saddhañca sīlañca sutañca cāgañca paññañca anussaranto tadatthāya cittaṁ upasaṁharati. Recollecting that layman’s faith, ethics, learning, generosity, and wisdom, he applies his mind to that end. Evampi kho, anuruddhā, upāsakassa phāsuvihāro hoti. That too is how a layman lives at ease. Idhānuruddhā, upāsako suṇāti: Take a layman who hears this: ‘itthannāmo upāsako kālaṅkato; ‘The layman named so-and-so has passed away. so bhagavatā byākato— The Buddha has declared that, tiṇṇaṁ saṁyojanānaṁ parikkhayā sotāpanno avinipātadhammo niyato sambodhiparāyaṇo’ti. with the ending of three fetters he’s a stream-enterer, not liable to be reborn in the underworld, bound for awakening.’ So kho panassa āyasmā sāmaṁ diṭṭho vā hoti anussavassuto vā: And he’s either seen for himself, or heard from someone else, that that venerable ‘evaṁsīlo so āyasmā ahosi itipi, evaṁdhammo … evaṁpañño … evaṁvihārī … evaṁvimutto so āyasmā ahosi itipī’ti. had such ethics, such qualities, such wisdom, such meditation, or such freedom. So tassa saddhañca sīlañca sutañca cāgañca paññañca anussaranto tadatthāya cittaṁ upasaṁharati. Recollecting that layman’s faith, ethics, learning, generosity, and wisdom, he applies his mind to that end. Evampi kho, anuruddhā upāsakassa phāsuvihāro hoti. That too is how a layman lives at ease. Idhānuruddhā, upāsikā suṇāti: Take a laywoman who hears this: ‘itthannāmā upāsikā kālaṅkatā; ‘The laywoman named so-and-so has passed away. sā bhagavatā byākatā— The Buddha has declared that, pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātikā tattha parinibbāyinī anāvattidhammā tasmā lokā’ti. with the ending of the five lower fetters, she’s been reborn spontaneously and will become extinguished there, not liable to return from that world.’ Sā kho panassā bhaginī sāmaṁ diṭṭhā vā hoti anussavassutā vā: And she’s either seen for herself, or heard from someone else, that that sister ‘evaṁsīlā sā bhaginī ahosi itipi, evaṁdhammā … evaṁpaññā … evaṁvihārinī … evaṁvimuttā sā bhaginī ahosi itipī’ti. had such ethics, such qualities, such wisdom, such meditation, or such freedom. Sā tassā saddhañca sīlañca sutañca cāgañca paññañca anussarantī tadatthāya cittaṁ upasaṁharati. Recollecting that laywoman’s faith, ethics, learning, generosity, and wisdom, she applies her mind to that end. Evampi kho, anuruddhā, upāsikāya phāsuvihāro hoti. That’s how a laywoman lives at ease. Idhānuruddhā, upāsikā suṇāti: Take a laywoman who hears this: ‘itthannāmā upāsikā kālaṅkatā; ‘The laywoman named so-and-so has passed away. sā bhagavatā byākatā— The Buddha has declared that, tiṇṇaṁ saṁyojanānaṁ parikkhayā rāgadosamohānaṁ tanuttā sakadāgāminī sakideva imaṁ lokaṁ āgantvā dukkhassantaṁ karissatī’ti. with the ending of three fetters, and the weakening of greed, hate, and delusion, she’s a once-returner. She’ll come back to this world once only, then make an end of suffering.’ Sā kho panassā bhaginī sāmaṁ diṭṭhā vā hoti anussavassutā vā: And she’s either seen for herself, or heard from someone else, that that sister ‘evaṁsīlā sā bhaginī ahosi itipi, evaṁdhammā … evaṁpaññā … evaṁvihārinī … evaṁvimuttā sā bhaginī ahosi itipī’ti. had such ethics, such qualities, such wisdom, such meditation, or such freedom. Sā tassā saddhañca sīlañca sutañca cāgañca paññañca anussarantī tadatthāya cittaṁ upasaṁharati. Recollecting that laywoman’s faith, ethics, learning, generosity, and wisdom, she applies her mind to that end. Evampi kho, anuruddhā, upāsikāya phāsuvihāro hoti. That too is how a laywoman lives at ease. Idhānuruddhā, upāsikā suṇāti: Take a laywoman who hears this: ‘itthannāmā upāsikā kālaṅkatā; ‘The laywoman named so-and-so has passed away. sā bhagavatā byākatā— The Buddha has declared that, tiṇṇaṁ saṁyojanānaṁ parikkhayā sotāpannā avinipātadhammā niyatā sambodhiparāyaṇā’ti. with the ending of three fetters she’s a stream-enterer, not liable to be reborn in the underworld, bound for awakening.’ Sā kho panassā bhaginī sāmaṁ diṭṭhā vā hoti anussavassutā vā: And she’s either seen for herself, or heard from someone else, that that sister ‘evaṁsīlā sā bhaginī ahosi itipi, evaṁdhammā sā bhaginī ahosi itipi, evaṁpaññā sā bhaginī ahosi itipi, evaṁvihārinī sā bhaginī ahosi itipi, evaṁvimuttā sā bhaginī ahosi itipī’ti. had such ethics, such qualities, such wisdom, such meditation, or such freedom. Sā tassā saddhañca sīlañca sutañca cāgañca paññañca anussarantī tadatthāya cittaṁ upasaṁharati. Recollecting that laywoman’s faith, ethics, learning, generosity, and wisdom, she applies her mind to that end. Evampi kho, anuruddhā, upāsikāya phāsuvihāro hoti. That too is how a laywoman lives at ease. Iti kho, anuruddhā, tathāgato na janakuhanatthaṁ na janalapanatthaṁ na lābhasakkārasilokānisaṁsatthaṁ na ‘iti maṁ jano jānātū’ti sāvake abbhatīte kālaṅkate upapattīsu byākaroti: So it’s not for the sake of deceiving people or flattering them, nor for the benefit of possessions, honor, or popularity, nor thinking, ‘So let people know about me!’ that the Realized One declares the rebirth of his disciples who have passed away: ‘asu amutra upapanno, asu amutra upapanno’ti. ‘This one is reborn here, while that one is reborn there.’ Santi ca kho, anuruddhā, kulaputtā saddhā uḷāravedā uḷārapāmojjā. Rather, there are gentlemen of faith who are full of joy and gladness. Te taṁ sutvā tadatthāya cittaṁ upasaṁharanti. When they hear that, they apply their minds to that end. Tesaṁ taṁ, anuruddhā, hoti dīgharattaṁ hitāya sukhāyā”ti. That is for their lasting welfare and happiness.” Idamavoca bhagavā. That is what the Buddha said. Attamano āyasmā anuruddho bhagavato bhāsitaṁ abhinandīti. Satisfied, Venerable Anuruddha and friends were happy with what the Buddha said. Naḷakapānasuttaṁ niṭṭhitaṁ aṭṭhamaṁ. 69. Goliyānisutta With Gulissāni 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 goliyāni nāma bhikkhu āraññiko padasamācāro saṅghamajjhe osaṭo hoti kenacideva karaṇīyena. Now at that time a wilderness mendicant of lax behavior named Gulissāni had come down to the midst of the Saṅgha on some business. Tatra kho āyasmā sāriputto goliyāniṁ bhikkhuṁ ārabbha bhikkhū āmantesi: There Venerable Sāriputta spoke to the mendicants about Gulissāni: “Āraññikenāvuso, bhikkhunā saṅghagatena saṅghe viharantena sabrahmacārīsu sagāravena bhavitabbaṁ sappatissena. “Reverends, a wilderness monk who has come to stay in the Saṅgha should have respect and reverence for his spiritual companions. Sace, āvuso, āraññiko bhikkhu saṅghagato saṅghe viharanto sabrahmacārīsu agāravo hoti appatisso, tassa bhavanti vattāro. If he doesn’t, there’ll be some who say: ‘Kiṁ panimassāyasmato āraññikassa ekassāraññe serivihārena, yo ayamāyasmā sabrahmacārīsu agāravo hoti appatisso’ti— ‘What’s the point of this wilderness venerable’s staying alone and autonomous in the wilderness, since he has no respect and reverence for his spiritual companions?’ tassa bhavanti vattāro. Tasmā āraññikena bhikkhunā saṅghagatena saṅghe viharantena sabrahmacārīsu sagāravena bhavitabbaṁ sappatissena. (1) That’s why a wilderness monk who has come to stay in the Saṅgha should have respect and reverence for his spiritual companions. Āraññikenāvuso, bhikkhunā saṅghagatena saṅghe viharantena āsanakusalena bhavitabbaṁ: A wilderness monk who has come to stay in the Saṅgha should be careful where he sits, thinking: ‘iti there ca bhikkhū nānupakhajja nisīdissāmi nave ca bhikkhū na āsanena paṭibāhissāmī’ti. ‘I shall sit so that I don’t intrude on the senior monks and I don’t block the junior monks from a seat.’ Sace, āvuso, āraññiko bhikkhu saṅghagato saṅghe viharanto na āsanakusalo hoti, tassa bhavanti vattāro. If he doesn’t, there’ll be some who say: ‘Kiṁ panimassāyasmato āraññikassa ekassāraññe serivihārena, yo ayamāyasmā āsanakusalo na hotī’ti— ‘What’s the point of this wilderness venerable’s staying alone and autonomous in the wilderness, since he’s not careful where he sits?’ tassa bhavanti vattāro. Tasmā āraññikena bhikkhunā saṅghagatena saṅghe viharantena āsanakusalena bhavitabbaṁ. (2) That’s why a wilderness monk who has come to stay in the Saṅgha should be careful where he sits. Āraññikenāvuso, bhikkhunā saṅghagatena saṅghe viharantena ābhisamācārikopi dhammo jānitabbo. A wilderness monk who has come to stay in the Saṅgha should know even the supplementary regulations. Sace, āvuso, āraññiko bhikkhu saṅghagato saṅghe viharanto ābhisamācārikampi dhammaṁ na jānāti, tassa bhavanti vattāro. If he doesn’t, there’ll be some who say: ‘Kiṁ panimassāyasmato āraññikassa ekassāraññe serivihārena yo ayamāyasmā ābhisamācārikampi dhammaṁ na jānātī’ti— ‘What’s the point of this wilderness venerable’s staying alone and autonomous in the wilderness, since he doesn’t even know the supplementary regulations?’ tassa bhavanti vattāro. Tasmā āraññikena bhikkhunā saṅghagatena saṅghe viharantena ābhisamācārikopi dhammo jānitabbo. (3) That’s why a wilderness monk who has come to stay in the Saṅgha should know even the supplementary regulations. Āraññikenāvuso, bhikkhunā saṅghagatena saṅghe viharantena nātikālena gāmo pavisitabbo nātidivā paṭikkamitabbaṁ. A wilderness monk who has come to stay in the Saṅgha shouldn’t enter the village too early or return too late in the day. Sace, āvuso, āraññiko bhikkhu saṅghagato saṅghe viharanto atikālena gāmaṁ pavisati atidivā paṭikkamati, tassa bhavanti vattāro. If he does so, there’ll be some who say: ‘Kiṁ panimassāyasmato āraññikassa ekassāraññe serivihārena yo ayamāyasmā atikālena gāmaṁ pavisati atidivā paṭikkamatī’ti— ‘What’s the point of this wilderness venerable’s staying alone and autonomous in the wilderness, since he enters the village too early or returns too late in the day?’ tassa bhavanti vattāro. Tasmā āraññikena bhikkhunā saṅghagatena saṅghe viharantena nātikālena gāmo pavisitabbo, nātidivā paṭikkamitabbaṁ. (4) That’s why a wilderness monk who has come to stay in the Saṅgha shouldn’t enter the village too early or return too late in the day. Āraññikenāvuso, bhikkhunā saṅghagatena saṅghe viharantena na purebhattaṁ pacchābhattaṁ kulesu cārittaṁ āpajjitabbaṁ. A wilderness monk who has come to stay in the Saṅgha shouldn’t socialize with families before or after the meal. Sace, āvuso, āraññiko bhikkhu saṅghagato saṅghe viharanto purebhattaṁ pacchābhattaṁ kulesu cārittaṁ āpajjati, tassa bhavanti vattāro. If he does so, there’ll be some who say: ‘Ayaṁ nūnimassāyasmato āraññikassa ekassāraññe serivihārena viharato vikālacariyā bahulīkatā, tamenaṁ saṅghagatampi samudācaratī’ti— ‘This wilderness venerable, staying alone and autonomous in the wilderness, must be used to wandering about at the wrong time, since he behaves like this when he’s come to the Saṅgha.’ tassa bhavanti vattāro. Tasmā āraññikena bhikkhunā saṅghagatena saṅghe viharantena na purebhattaṁ pacchābhattaṁ kulesu cārittaṁ āpajjitabbaṁ. (5) That’s why a wilderness monk who has come to stay in the Saṅgha shouldn’t socialize with families before or after the meal. Āraññikenāvuso, bhikkhunā saṅghagatena saṅghe viharantena anuddhatena bhavitabbaṁ acapalena. A wilderness monk who has come to stay in the Saṅgha shouldn’t be restless and fickle. Sace, āvuso, āraññiko bhikkhu saṅghagato saṅghe viharanto uddhato hoti capalo, tassa bhavanti vattāro. If he is, there’ll be some who say: ‘Idaṁ nūnimassāyasmato āraññikassa ekassāraññe serivihārena viharato uddhaccaṁ cāpalyaṁ bahulīkataṁ, tamenaṁ saṅghagatampi samudācaratī’ti— ‘This wilderness venerable, staying alone and autonomous in the wilderness, must be used to being restless and fickle, since he behaves like this when he’s come to the Saṅgha.’ tassa bhavanti vattāro. Tasmā āraññikena bhikkhunā saṅghagatena saṅghe viharantena anuddhatena bhavitabbaṁ acapalena. (6) That’s why a wilderness monk who has come to stay in the Saṅgha shouldn’t be restless and fickle. Āraññikenāvuso, bhikkhunā saṅghagatena saṅghe viharantena amukharena bhavitabbaṁ avikiṇṇavācena. A wilderness monk who has come to stay in the Saṅgha shouldn’t be gossipy and loose-tongued. Sace, āvuso, āraññiko bhikkhu saṅghagato saṅghe viharanto mukharo hoti vikiṇṇavāco, tassa bhavanti vattāro. If he is, there’ll be some who say: ‘Kiṁ panimassāyasmato āraññikassa ekassāraññe serivihārena yo ayamāyasmā mukharo vikiṇṇavāco’ti— ‘What’s the point of this wilderness venerable’s staying alone and autonomous in the wilderness, since he’s gossipy and loose-tongued?’ tassa bhavanti vattāro. Tasmā āraññikena bhikkhunā saṅghagatena saṅghe viharantena amukharena bhavitabbaṁ avikiṇṇavācena. (7) That’s why a wilderness monk who has come to stay in the Saṅgha shouldn’t be gossipy and loose-tongued. Āraññikenāvuso, bhikkhunā saṅghagatena saṅghe viharantena suvacena bhavitabbaṁ kalyāṇamittena. A wilderness monk who has come to stay in the Saṅgha should be easy to admonish, with good friends. Sace, āvuso, āraññiko bhikkhu saṅghagato saṅghe viharanto dubbaco hoti pāpamitto, tassa bhavanti vattāro. If he’s hard to admonish, with bad friends, there’ll be some who say: ‘Kiṁ panimassāyasmato āraññikassa ekassāraññe serivihārena yo ayamāyasmā dubbaco pāpamitto’ti— ‘What’s the point of this wilderness venerable’s staying alone and autonomous in the wilderness, since he’s hard to admonish, with bad friends?’ tassa bhavanti vattāro. Tasmā āraññikena bhikkhunā saṅghagatena saṅghe viharantena suvacena bhavitabbaṁ kalyāṇamittena. (8) That’s why a wilderness monk who has come to stay in the Saṅgha should be easy to admonish, with good friends. Āraññikenāvuso, bhikkhunā indriyesu guttadvārena bhavitabbaṁ. A wilderness monk should guard the sense doors. Sace, āvuso, āraññiko bhikkhu indriyesu aguttadvāro hoti, tassa bhavanti vattāro. If he doesn’t, there’ll be some who say: ‘Kiṁ panimassāyasmato āraññikassa ekassāraññe serivihārena yo ayamāyasmā indriyesu aguttadvāro’ti— ‘What’s the point of this wilderness venerable’s staying alone and autonomous in the wilderness, since he doesn’t guard the sense doors?’ tassa bhavanti vattāro. Tasmā āraññikena bhikkhunā indriyesu guttadvārena bhavitabbaṁ. (9) That’s why a wilderness monk should guard the sense doors. Āraññikenāvuso, bhikkhunā bhojane mattaññunā bhavitabbaṁ. A wilderness monk should eat in moderation. Sace, āvuso, āraññiko bhikkhu bhojane amattaññū hoti, tassa bhavanti vattāro. If he doesn’t, there’ll be some who say: ‘Kiṁ panimassāyasmato āraññikassa ekassāraññe serivihārena yo ayamāyasmā bhojane amattaññū’ti— ‘What’s the point of this wilderness venerable’s staying alone and autonomous in the wilderness, since he eats too much?’ tassa bhavanti vattāro. Tasmā āraññikena bhikkhunā bhojane mattaññunā bhavitabbaṁ. (10) That’s why a wilderness monk should eat in moderation. Āraññikenāvuso, bhikkhunā jāgariyaṁ anuyuttena bhavitabbaṁ. A wilderness monk should be committed to wakefulness. Sace, āvuso, āraññiko bhikkhu jāgariyaṁ ananuyutto hoti, tassa bhavanti vattāro. If he isn’t, there’ll be some who say: ‘Kiṁ panimassāyasmato āraññikassa ekassāraññe serivihārena yo ayamāyasmā jāgariyaṁ ananuyutto’ti— ‘What’s the point of this wilderness venerable’s staying alone and autonomous in the wilderness, since he’s not committed to wakefulness?’ tassa bhavanti vattāro. Tasmā āraññikena bhikkhunā jāgariyaṁ anuyuttena bhavitabbaṁ. (11) That’s why a wilderness monk should be committed to wakefulness. Āraññikenāvuso, bhikkhunā āraddhavīriyena bhavitabbaṁ. A wilderness monk should be energetic. Sace, āvuso, āraññiko bhikkhu kusīto hoti, tassa bhavanti vattāro. If he isn’t, there’ll be some who say: ‘Kiṁ panimassāyasmato āraññikassa ekassāraññe serivihārena yo ayamāyasmā kusīto’ti— ‘What’s the point of this wilderness venerable’s staying alone and autonomous in the wilderness, since he’s not energetic?’ tassa bhavanti vattāro. Tasmā āraññikena bhikkhunā āraddhavīriyena bhavitabbaṁ. (12) That’s why a wilderness monk should be energetic. Āraññikenāvuso, bhikkhunā upaṭṭhitassatinā bhavitabbaṁ. A wilderness monk should be mindful. Sace, āvuso, āraññiko bhikkhu muṭṭhassatī hoti, tassa bhavanti vattāro. If he isn’t, there’ll be some who say: ‘Kiṁ panimassāyasmato āraññikassa ekassāraññe serivihārena yo ayamāyasmā muṭṭhassatī’ti— ‘What’s the point of this wilderness venerable’s staying alone and autonomous in the wilderness, since he’s not mindful?’ tassa bhavanti vattāro. Tasmā āraññikena bhikkhunā upaṭṭhitassatinā bhavitabbaṁ. (13) That’s why a wilderness monk should be mindful. Āraññikenāvuso, bhikkhunā samāhitena bhavitabbaṁ. A wilderness monk should have immersion. Sace, āvuso, āraññiko bhikkhu asamāhito hoti, tassa bhavanti vattāro. If he doesn’t, there’ll be some who say: ‘Kiṁ panimassāyasmato āraññikassa ekassāraññe serivihārena yo ayamāyasmā asamāhito’ti— ‘What’s the point of this wilderness venerable’s staying alone and autonomous in the wilderness, since he doesn’t have immersion?’ tassa bhavanti vattāro. Tasmā āraññikena bhikkhunā samāhitena bhavitabbaṁ. (14) That’s why a wilderness monk should have immersion. Āraññikenāvuso, bhikkhunā paññavatā bhavitabbaṁ. A wilderness monk should be wise. Sace, āvuso, āraññiko bhikkhu duppañño hoti, tassa bhavanti vattāro. If he isn’t, there’ll be some who say: ‘Kiṁ panimassāyasmato āraññikassa ekassāraññe serivihārena yo ayamāyasmā duppañño’ti— ‘What’s the point of this wilderness venerable’s staying alone and autonomous in the wilderness, since he’s not wise?’ tassa bhavanti vattāro. Tasmā āraññikena bhikkhunā paññavatā bhavitabbaṁ. (15) That’s why a wilderness monk should be wise. Āraññikenāvuso, bhikkhunā abhidhamme abhivinaye yogo karaṇīyo. A wilderness monk should make an effort to learn the teaching and training. Santāvuso, āraññikaṁ bhikkhuṁ abhidhamme abhivinaye pañhaṁ pucchitāro. There are those who will question a wilderness monk about the teaching and training. Sace, āvuso, āraññiko bhikkhu abhidhamme abhivinaye pañhaṁ puṭṭho na sampāyati, tassa bhavanti vattāro. If he fails to answer, there’ll be some who say: ‘Kiṁ panimassāyasmato āraññikassa ekassāraññe serivihārena yo ayamāyasmā abhidhamme abhivinaye pañhaṁ puṭṭho na sampāyatī’ti— ‘What’s the point of this wilderness venerable’s staying alone and autonomous in the wilderness, since he can’t answer a question about the teaching and training?’ tassa bhavanti vattāro. Tasmā āraññikena bhikkhunā abhidhamme abhivinaye yogo karaṇīyo. (16) That’s why a wilderness monk should make an effort to learn the teaching and training. Āraññikenāvuso, bhikkhunā ye te santā vimokkhā atikkamma rūpe āruppā tattha yogo karaṇīyo. A wilderness monk should practice meditation to realize the peaceful liberations that are formless, transcending form. Santāvuso, āraññikaṁ bhikkhuṁ ye te santā vimokkhā atikkamma rūpe āruppā tattha pañhaṁ pucchitāro. There are those who will question a wilderness monk regarding the formless liberations. Sace, āvuso, āraññiko bhikkhu ye te santā vimokkhā atikkamma rūpe āruppā tattha pañhaṁ puṭṭho na sampāyati, tassa bhavanti vattāro. If he fails to answer, there’ll be some who say: ‘Kiṁ panimassāyasmato āraññikassa ekassāraññe serivihārena yo ayamāyasmā ye te santā vimokkhā atikkamma rūpe āruppā tattha pañhaṁ puṭṭho na sampāyatī’ti— ‘What’s the point of this wilderness venerable’s staying alone and autonomous in the wilderness, since he can’t answer a question about the formless liberations?’ tassa bhavanti vattāro. Tasmā āraññikena bhikkhunā ye te santā vimokkhā atikkamma rūpe āruppā tattha yogo karaṇīyo. (17) That’s why a wilderness monk should practice meditation to realize the peaceful liberations that are formless, transcending form. Āraññikenāvuso, bhikkhunā uttari manussadhamme yogo karaṇīyo. A wilderness monk should practice meditation to realize the superhuman state. Santāvuso, āraññikaṁ bhikkhuṁ uttari manussadhamme pañhaṁ pucchitāro. There are those who will question a wilderness monk about the superhuman state. Sace, āvuso, āraññiko bhikkhu uttari manussadhamme pañhaṁ puṭṭho na sampāyati, tassa bhavanti vattāro. If he fails to answer, there’ll be some who say: ‘Kiṁ panimassāyasmato āraññikassa ekassāraññe serivihārena yo ayamāyasmā yassatthāya pabbajito tamatthaṁ na jānātī’ti— ‘What’s the point of this wilderness venerable’s staying alone and autonomous in the wilderness, since he doesn’t know the goal for which he went forth?’ tassa bhavanti vattāro. Tasmā āraññikena bhikkhunā uttari manussadhamme yogo karaṇīyo”ti. (18) That’s why a wilderness monk should practice meditation to realize the superhuman state.” Evaṁ vutte, āyasmā mahāmoggallāno āyasmantaṁ sāriputtaṁ etadavoca: When Venerable Sāriputta said this, Venerable Mahāmoggallāna said to him, “āraññikeneva nu kho, āvuso sāriputta, bhikkhunā ime dhammā samādāya vattitabbā udāhu gāmantavihārināpī”ti? “Reverend Sāriputta, should these things be undertaken and followed only by wilderness monks, or by those who live in the neighborhood of a village as well?” “Āraññikenāpi kho, āvuso moggallāna, bhikkhunā ime dhammā samādāya vattitabbā pageva gāmantavihārinā”ti. “Reverend Moggallāna, these things should be undertaken and followed by wilderness monks, and still more by those who live in the neighborhood of a village.” Goliyānisuttaṁ niṭṭhitaṁ navamaṁ. 70. Kīṭāgirisutta At Kīṭāgiri Evaṁ me sutaṁ— So I have heard. ekaṁ samayaṁ bhagavā kāsīsu cārikaṁ carati mahatā bhikkhusaṅghena saddhiṁ. At one time the Buddha was wandering in the land of the Kāsīs together with a large Saṅgha of mendicants. Tatra kho bhagavā bhikkhū āmantesi: There the Buddha addressed the mendicants: “ahaṁ kho, bhikkhave, aññatreva rattibhojanā bhuñjāmi. “Mendicants, I abstain from eating at night. Aññatra kho panāhaṁ, bhikkhave, rattibhojanā bhuñjamāno appābādhatañca sañjānāmi appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañca. Doing so, I find that I’m healthy and well, nimble, strong, and living comfortably. Etha, tumhepi, bhikkhave, aññatreva rattibhojanā bhuñjatha. You too should abstain from eating at night. Aññatra kho pana, bhikkhave, tumhepi rattibhojanā bhuñjamānā appābādhatañca sañjānissatha appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañcā”ti. Doing so, you’ll find that you’re healthy and well, nimble, strong, and living comfortably.” “Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ. “Yes, sir,” they replied. Atha kho bhagavā kāsīsu anupubbena cārikaṁ caramāno yena kīṭāgiri nāma kāsīnaṁ nigamo tadavasari. Then the Buddha, traveling stage by stage in the land of the Kāsīs, arrived at a town of the Kāsīs named Kīṭāgiri, Tatra sudaṁ bhagavā kīṭāgirismiṁ viharati kāsīnaṁ nigame. and stayed there. Tena kho pana samayena assajipunabbasukā nāma bhikkhū kīṭāgirismiṁ āvāsikā honti. Now at that time the mendicants who followed Assaji and Punabbasuka were residing at Kīṭāgiri. Atha kho sambahulā bhikkhū yena assajipunabbasukā bhikkhū tenupasaṅkamiṁsu; upasaṅkamitvā assajipunabbasuke bhikkhū etadavocuṁ: Then several mendicants went up to them and said, “bhagavā kho, āvuso, aññatreva rattibhojanā bhuñjati bhikkhusaṅgho ca. “Reverends, the Buddha abstains from eating at night, and so does the mendicant Saṅgha. Aññatra kho panāvuso, rattibhojanā bhuñjamānā appābādhatañca sañjānanti appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañca. Doing so, they find that they’re healthy and well, nimble, strong, and living comfortably. Etha, tumhepi, āvuso, aññatreva rattibhojanā bhuñjatha. You too should abstain from eating at night. Aññatra kho panāvuso, tumhepi rattibhojanā bhuñjamānā appābādhatañca sañjānissatha appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañcā”ti. Doing so, you’ll find that you’re healthy and well, nimble, strong, and living comfortably.” Evaṁ vutte, assajipunabbasukā bhikkhū te bhikkhū etadavocuṁ: When they said this, the mendicants who followed Assaji and Punabbasuka said to them, “mayaṁ kho, āvuso, sāyañceva bhuñjāma pāto ca divā ca vikāle. “Reverends, we eat in the evening, the morning, and at the wrong time of day. Te mayaṁ sāyañceva bhuñjamānā pāto ca divā ca vikāle appābādhatañca sañjānāma appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañca. Doing so, we find that we’re healthy and well, nimble, strong, and living comfortably. Te mayaṁ kiṁ sandiṭṭhikaṁ hitvā kālikaṁ anudhāvissāma? Why should we give up what is visible in the present to chase after what takes effect over time? Sāyañceva mayaṁ bhuñjissāma pāto ca divā ca vikāle”ti. We shall eat in the evening, the morning, and at the wrong time of day.” Yato kho te bhikkhū nāsakkhiṁsu assajipunabbasuke bhikkhū saññāpetuṁ, atha yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū bhagavantaṁ etadavocuṁ: Since those mendicants were unable to convince the mendicants who were followers of Assaji and Punabbasuka, they approached the Buddha, bowed, sat down to one side, and told him what had happened. “idha mayaṁ, bhante, yena assajipunabbasukā bhikkhū tenupasaṅkamimha; upasaṅkamitvā assajipunabbasuke bhikkhū etadavocumha: ‘bhagavā kho, āvuso, aññatreva rattibhojanā bhuñjati bhikkhusaṅgho ca; aññatra kho panāvuso, rattibhojanā bhuñjamānā appābādhatañca sañjānanti appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañca. Etha, tumhepi, āvuso, aññatreva rattibhojanā bhuñjatha. Aññatra kho panāvuso, tumhepi rattibhojanā bhuñjamānā appābādhatañca sañjānissatha appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañcā’ti. Evaṁ vutte, bhante, assajipunabbasukā bhikkhū amhe etadavocuṁ: ‘mayaṁ kho, āvuso, sāyañceva bhuñjāma pāto ca divā ca vikāle. Te mayaṁ sāyañceva bhuñjamānā pāto ca divā ca vikāle appābādhatañca sañjānāma appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañca. Te mayaṁ kiṁ sandiṭṭhikaṁ hitvā kālikaṁ anudhāvissāma? Sāyañceva mayaṁ bhuñjissāma pāto ca divā ca vikāle’ti. Yato kho mayaṁ, bhante, nāsakkhimha assajipunabbasuke bhikkhū saññāpetuṁ, atha mayaṁ etamatthaṁ bhagavato ārocemā”ti. Atha kho bhagavā aññataraṁ bhikkhuṁ āmantesi: So the Buddha said to a certain monk, “ehi tvaṁ, bhikkhu, mama vacanena assajipunabbasuke bhikkhū āmantehi: “Please, monk, in my name tell the mendicants who follow Assaji and Punabbasuka that ‘satthā āyasmante āmantetī’”ti. the teacher summons them.” “Evaṁ, bhante”ti kho so bhikkhu bhagavato paṭissutvā yena assajipunabbasukā bhikkhū tenupasaṅkami; upasaṅkamitvā assajipunabbasuke bhikkhū etadavoca: “Yes, sir,” that monk replied. He went to those mendicants and said, “satthā āyasmante āmantetī”ti. “Venerables, the teacher summons you.” “Evamāvuso”ti kho assajipunabbasukā bhikkhū tassa bhikkhuno paṭissutvā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinne kho assajipunabbasuke bhikkhū bhagavā etadavoca: “Yes, reverend,” those mendicants replied. They went to the Buddha, bowed, and sat down to one side. “saccaṁ kira, bhikkhave, sambahulā bhikkhū tumhe upasaṅkamitvā etadavocuṁ: The Buddha said to them, “Is it really true, mendicants, that several mendicants went to you and said: ‘bhagavā kho, āvuso, aññatreva rattibhojanā bhuñjati bhikkhusaṅgho ca. ‘Reverends, the Buddha abstains from eating at night, and so does the mendicant Saṅgha. Aññatra kho panāvuso, rattibhojanā bhuñjamānā appābādhatañca sañjānanti appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañca. Doing so, they find that they’re healthy and well, nimble, strong, and living comfortably. Etha, tumhepi, āvuso, aññatreva rattibhojanā bhuñjatha. You too should abstain from eating at night. Aññatra kho panāvuso, tumhepi rattibhojanā bhuñjamānā appābādhatañca sañjānissatha appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañcā’ti. Doing so, you’ll find that you’re healthy and well, nimble, strong, and living comfortably.’ Evaṁ vutte, kira, bhikkhave, tumhe te bhikkhū evaṁ avacuttha: When they said this, did you really say to them: ‘mayaṁ kho panāvuso, sāyañceva bhuñjāma pāto ca divā ca vikāle. ‘Reverends, we eat in the evening, the morning, and at the wrong time of day. Te mayaṁ sāyañceva bhuñjamānā pāto ca divā ca vikāle appābādhatañca sañjānāma appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañca. Doing so, we find that we’re healthy and well, nimble, strong, and living comfortably. Te mayaṁ kiṁ sandiṭṭhikaṁ hitvā kālikaṁ anudhāvissāma? Why should we give up what is visible in the present to chase after what takes effect over time? Sāyañceva mayaṁ bhuñjissāma pāto ca divā ca vikāle’”ti. We shall eat in the evening, the morning, and at the wrong time of day.’” “Evaṁ, bhante”. “Yes, sir.” “Kiṁ nu me tumhe, bhikkhave, evaṁ dhammaṁ desitaṁ ājānātha yaṁ kiñcāyaṁ purisapuggalo paṭisaṁvedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tassa akusalā dhammā parihāyanti kusalā dhammā abhivaḍḍhantī”ti? “Mendicants, have you ever known me to teach the Dhamma like this: no matter what this individual experiences—pleasurable, painful, or neutral—their unskillful qualities decline and their skillful qualities grow?” “No hetaṁ, bhante”. “No, sir.” “Nanu me tumhe, bhikkhave, evaṁ dhammaṁ desitaṁ ājānātha idhekaccassa yaṁ evarūpaṁ sukhaṁ vedanaṁ vedayato akusalā dhammā abhivaḍḍhanti kusalā dhammā parihāyanti, idha panekaccassa evarūpaṁ sukhaṁ vedanaṁ vedayato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti, idhekaccassa evarūpaṁ dukkhaṁ vedanaṁ vedayato akusalā dhammā abhivaḍḍhanti kusalā dhammā parihāyanti, idha panekaccassa evarūpaṁ dukkhaṁ vedanaṁ vedayato akusalā dhammā parihāyanti kusalā dhammā abhivaḍḍhanti, idhekaccassa evarūpaṁ adukkhamasukhaṁ vedanaṁ vedayato akusalā dhammā abhivaḍḍhanti kusalā dhammā parihāyanti, idha panekaccassa evarūpaṁ adukkhamasukhaṁ vedanaṁ vedayato akusalā dhammā parihāyanti kusalā dhammā abhivaḍḍhantī”ti? “Haven’t you known me to teach the Dhamma like this: ‘When someone feels this kind of pleasant feeling, unskillful qualities grow and skillful qualities decline. But when someone feels that kind of pleasant feeling, unskillful qualities decline and skillful qualities grow. When someone feels this kind of painful feeling, unskillful qualities grow and skillful qualities decline. But when someone feels that kind of painful feeling, unskillful qualities decline and skillful qualities grow. When someone feels this kind of neutral feeling, unskillful qualities grow and skillful qualities decline. But when someone feels that kind of neutral feeling, unskillful qualities decline and skillful qualities grow’?” “Evaṁ, bhante”. “Yes, sir.” “Sādhu, bhikkhave. “Good, mendicants! Mayā cetaṁ, bhikkhave, aññātaṁ abhavissa adiṭṭhaṁ aviditaṁ asacchikataṁ aphassitaṁ paññāya: Now, suppose I hadn’t known, seen, understood, realized, and experienced this with wisdom: ‘idhekaccassa evarūpaṁ sukhaṁ vedanaṁ vedayato akusalā dhammā abhivaḍḍhanti kusalā dhammā parihāyantī’ti, ‘When someone feels this kind of pleasant feeling, unskillful qualities grow and skillful qualities decline.’ evāhaṁ ajānanto ‘evarūpaṁ sukhaṁ vedanaṁ pajahathā’ti vadeyyaṁ; api nu me etaṁ, bhikkhave, patirūpaṁ abhavissā”ti? Not knowing this, would it be appropriate for me to say: ‘You should give up this kind of pleasant feeling’?” “No hetaṁ, bhante”. “No, sir.” “Yasmā ca kho etaṁ, bhikkhave, mayā ñātaṁ diṭṭhaṁ viditaṁ sacchikataṁ phassitaṁ paññāya: “But I have known, seen, understood, realized, and experienced this with wisdom: ‘idhekaccassa evarūpaṁ sukhaṁ vedanaṁ vedayato akusalā dhammā abhivaḍḍhanti kusalā dhammā parihāyantī’ti, tasmāhaṁ ‘evarūpaṁ sukhaṁ vedanaṁ pajahathā’ti vadāmi. ‘When someone feels this kind of pleasant feeling, unskillful qualities grow and skillful qualities decline.’ Since this is so, that’s why I say: ‘You should give up this kind of pleasant feeling.’ Mayā cetaṁ, bhikkhave, aññātaṁ abhavissa adiṭṭhaṁ aviditaṁ asacchikataṁ aphassitaṁ paññāya: Now, suppose I hadn’t known, seen, understood, realized, and experienced this with wisdom: ‘idhekaccassa evarūpaṁ sukhaṁ vedanaṁ vedayato akusalā dhammā parihāyanti kusalā dhammā abhivaḍḍhantī’ti, evāhaṁ ajānanto ‘evarūpaṁ sukhaṁ vedanaṁ upasampajja viharathā’ti vadeyyaṁ; ‘When someone feels that kind of pleasant feeling, unskillful qualities decline and skillful qualities grow.’ api nu me etaṁ, bhikkhave, patirūpaṁ abhavissā”ti? Not knowing this, would it be appropriate for me to say: ‘You should enter and remain in that kind of pleasant feeling’?” “No hetaṁ, bhante”. “No, sir.” “Yasmā ca kho etaṁ, bhikkhave, mayā ñātaṁ diṭṭhaṁ viditaṁ sacchikataṁ phassitaṁ paññāya: “But I have known, seen, understood, realized, and experienced this with wisdom: ‘idhekaccassa evarūpaṁ sukhaṁ vedanaṁ vedayato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhantī’ti, tasmāhaṁ ‘evarūpaṁ sukhaṁ vedanaṁ upasampajja viharathā’ti vadāmi. ‘When someone feels that kind of pleasant feeling, unskillful qualities decline and skillful qualities grow.’ Since this is so, that’s why I say: ‘You should enter and remain in that kind of pleasant feeling.’ Mayā cetaṁ, bhikkhave, aññātaṁ abhavissa adiṭṭhaṁ aviditaṁ asacchikataṁ aphassitaṁ paññāya: Now, suppose I hadn’t known, seen, understood, realized, and experienced this with wisdom: ‘idhekaccassa evarūpaṁ dukkhaṁ vedanaṁ vedayato akusalā dhammā abhivaḍḍhanti kusalā dhammā parihāyantī’ti, evāhaṁ ajānanto ‘evarūpaṁ dukkhaṁ vedanaṁ pajahathā’ti vadeyyaṁ; ‘When someone feels this kind of painful feeling, unskillful qualities grow and skillful qualities decline.’ api nu me etaṁ, bhikkhave, patirūpaṁ abhavissā”ti? Not knowing this, would it be appropriate for me to say: ‘You should give up this kind of painful feeling’?” “No hetaṁ, bhante”. “No, sir.” “Yasmā ca kho etaṁ, bhikkhave, mayā ñātaṁ diṭṭhaṁ viditaṁ sacchikataṁ phassitaṁ paññāya: “But I have known, seen, understood, realized, and experienced this with wisdom: ‘idhekaccassa evarūpaṁ dukkhaṁ vedanaṁ vedayato akusalā dhammā abhivaḍḍhanti kusalā dhammā parihāyantī’ti, tasmāhaṁ ‘evarūpaṁ dukkhaṁ vedanaṁ pajahathā’ti vadāmi. ‘When someone feels this kind of painful feeling, unskillful qualities grow and skillful qualities decline.’ Since this is so, that’s why I say: ‘You should give up this kind of painful feeling.’ Mayā cetaṁ, bhikkhave, aññātaṁ abhavissa adiṭṭhaṁ aviditaṁ asacchikataṁ aphassitaṁ paññāya: Now, suppose I hadn’t known, seen, understood, realized, and experienced this with wisdom: ‘idhekaccassa evarūpaṁ dukkhaṁ vedanaṁ vedayato akusalā dhammā parihāyanti kusalā dhammā abhivaḍḍhantī’ti, evāhaṁ ajānanto ‘evarūpaṁ dukkhaṁ vedanaṁ upasampajja viharathā’ti vadeyyaṁ; ‘When someone feels that kind of painful feeling, unskillful qualities decline and skillful qualities grow.’ api nu me etaṁ, bhikkhave, patirūpaṁ abhavissā”ti? Not knowing this, would it be appropriate for me to say: ‘You should enter and remain in that kind of painful feeling’?” “No hetaṁ, bhante”. “No, sir.” “Yasmā ca kho etaṁ, bhikkhave, mayā ñātaṁ diṭṭhaṁ viditaṁ sacchikataṁ phassitaṁ paññāya: “But I have known, seen, understood, realized, and experienced this with wisdom: ‘idhekaccassa evarūpaṁ dukkhaṁ vedanaṁ vedayato akusalā dhammā parihāyanti kusalā dhammā abhivaḍḍhantī’ti, tasmāhaṁ ‘evarūpaṁ dukkhaṁ vedanaṁ upasampajja viharathā’ti vadāmi. ‘When someone feels that kind of painful feeling, unskillful qualities decline and skillful qualities grow.’ Since this is so, that’s why I say: ‘You should enter and remain in that kind of painful feeling.’ Mayā cetaṁ, bhikkhave, aññātaṁ abhavissa adiṭṭhaṁ aviditaṁ asacchikataṁ aphassitaṁ paññāya: Now, suppose I hadn’t known, seen, understood, realized, and experienced this with wisdom: ‘idhekaccassa evarūpaṁ adukkhamasukhaṁ vedanaṁ vedayato akusalā dhammā abhivaḍḍhanti kusalā dhammā parihāyantī’ti, evāhaṁ ajānanto ‘evarūpaṁ adukkhamasukhaṁ vedanaṁ pajahathā’ti vadeyyaṁ; ‘When someone feels this kind of neutral feeling, unskillful qualities grow and skillful qualities decline.’ api nu me etaṁ, bhikkhave, patirūpaṁ abhavissā”ti? Not knowing this, would it be appropriate for me to say: ‘You should give up this kind of neutral feeling’?” “No hetaṁ, bhante”. “No, sir.” “Yasmā ca kho etaṁ, bhikkhave, mayā ñātaṁ diṭṭhaṁ viditaṁ sacchikataṁ phassitaṁ paññāya: “But I have known, seen, understood, realized, and experienced this with wisdom: ‘idhekaccassa evarūpaṁ adukkhamasukhaṁ vedanaṁ vedayato akusalā dhammā abhivaḍḍhanti kusalā dhammā parihāyantī’ti, tasmāhaṁ ‘evarūpaṁ adukkhamasukhaṁ vedanaṁ pajahathā’ti vadāmi. ‘When someone feels this kind of neutral feeling, unskillful qualities grow and skillful qualities decline.’ Since this is so, that’s why I say: ‘You should give up this kind of neutral feeling.’ Mayā cetaṁ, bhikkhave, aññātaṁ abhavissa adiṭṭhaṁ aviditaṁ asacchikataṁ aphassitaṁ paññāya: Now, suppose I hadn’t known, seen, understood, realized, and experienced this with wisdom: ‘idhekaccassa evarūpaṁ adukkhamasukhaṁ vedanaṁ vedayato akusalā dhammā parihāyanti kusalā dhammā abhivaḍḍhantī’ti, evāhaṁ ajānanto ‘evarūpaṁ adukkhamasukhaṁ vedanaṁ upasampajja viharathā’ti vadeyyaṁ; ‘When someone feels that kind of neutral feeling, unskillful qualities decline and skillful qualities grow.’ api nu me etaṁ, bhikkhave, patirūpaṁ abhavissā”ti? Not knowing this, would it be appropriate for me to say: ‘You should enter and remain in that kind of neutral feeling’?” “No hetaṁ, bhante”. “No, sir.” “Yasmā ca kho etaṁ, bhikkhave, mayā ñātaṁ diṭṭhaṁ viditaṁ sacchikataṁ phassitaṁ paññāya: “But I have known, seen, understood, realized, and experienced this with wisdom: ‘idhekaccassa evarūpaṁ adukkhamasukhaṁ vedanaṁ vedayato akusalā dhammā parihāyanti kusalā dhammā abhivaḍḍhantī’ti, tasmāhaṁ ‘evarūpaṁ adukkhamasukhaṁ vedanaṁ upasampajja viharathā’ti vadāmi. ‘When someone feels that kind of neutral feeling, unskillful qualities decline and skillful qualities grow.’ Since this is so, that’s why I say: ‘You should enter and remain in that kind of neutral feeling.’ Nāhaṁ, bhikkhave, sabbesaṁyeva bhikkhūnaṁ ‘appamādena karaṇīyan’ti vadāmi; Mendicants, I don’t say that all these mendicants still have work to do with diligence. na panāhaṁ, bhikkhave, sabbesaṁyeva bhikkhūnaṁ ‘na appamādena karaṇīyan’ti vadāmi. Nor do I say that all these mendicants have no work to do with diligence. Ye te, bhikkhave, bhikkhū arahanto khīṇāsavā vusitavanto katakaraṇīyā ohitabhārā anuppattasadatthā parikkhīṇabhavasaṁyojanā sammadaññāvimuttā, tathārūpānāhaṁ, bhikkhave, bhikkhūnaṁ ‘na appamādena karaṇīyan’ti vadāmi. I say that mendicants don’t have work to do with diligence if they are perfected, with defilements ended, having completed the spiritual journey, done what had to be done, laid down the burden, achieved their own goal, utterly ended the fetters of rebirth, and become rightly freed through enlightenment. Taṁ kissa hetu? Why is that? Kataṁ tesaṁ appamādena. They’ve done their work with diligence. Abhabbā te pamajjituṁ. They’re incapable of being negligent. Ye ca kho te, bhikkhave, bhikkhū sekkhā appattamānasā anuttaraṁ yogakkhemaṁ patthayamānā viharanti, tathārūpānāhaṁ, bhikkhave, bhikkhūnaṁ ‘appamādena karaṇīyan’ti vadāmi. I say that mendicants still have work to do with diligence if they are trainees, who haven’t achieved their heart’s desire, but live aspiring to the supreme sanctuary. Taṁ kissa hetu? Why is that? Thinking: Appeva nāmime āyasmanto anulomikāni senāsanāni paṭisevamānā kalyāṇamitte bhajamānā indriyāni samannānayamānā— ‘Hopefully this venerable will frequent appropriate lodgings, associate with good friends, and control their faculties. yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihareyyunti. Then they might realize the supreme culmination of the spiritual path in this very life, and live having achieved with their own insight the goal for which gentlemen rightly go forth from the lay life to homelessness.’ Imaṁ kho ahaṁ, bhikkhave, imesaṁ bhikkhūnaṁ appamādaphalaṁ sampassamāno ‘appamādena karaṇīyan’ti vadāmi. Seeing this fruit of diligence for those mendicants, I say that they still have work to do with diligence. Sattime, bhikkhave, puggalā santo saṁvijjamānā lokasmiṁ. Mendicants, these seven people are found in the world. Katame satta? What seven? Ubhatobhāgavimutto, paññāvimutto, kāyasakkhi, diṭṭhippatto, saddhāvimutto, dhammānusārī, saddhānusārī. One freed both ways, one freed by wisdom, a personal witness, one attained to view, one freed by faith, a follower of the teachings, and a follower by faith. Katamo ca, bhikkhave, puggalo ubhatobhāgavimutto? And what person is freed both ways? Idha, bhikkhave, ekacco puggalo ye te santā vimokkhā atikkamma rūpe āruppā te kāyena phusitvā viharati paññāya cassa disvā āsavā parikkhīṇā honti. It’s a person who has direct meditative experience of the peaceful liberations that are formless, transcending form. And, having seen with wisdom, their defilements have come to an end. Ayaṁ vuccati, bhikkhave, puggalo ubhatobhāgavimutto This person is called freed both ways. imassa kho ahaṁ, bhikkhave, bhikkhuno ‘na appamādena karaṇīyan’ti vadāmi. And I say that this mendicant has no work to do with diligence. Taṁ kissa hetu? Why is that? Kataṁ tassa appamādena. They’ve done their work with diligence. Abhabbo so pamajjituṁ. (1) They’re incapable of being negligent. Katamo ca, bhikkhave, puggalo paññāvimutto? And what person is freed by wisdom? Idha, bhikkhave, ekacco puggalo ye te santā vimokkhā atikkamma rūpe āruppā te na kāyena phusitvā viharati, paññāya cassa disvā āsavā parikkhīṇā honti. It’s a person who does not have direct meditative experience of the peaceful liberations that are formless, transcending form. Nevertheless, having seen with wisdom, their defilements have come to an end. Ayaṁ vuccati, bhikkhave, puggalo paññāvimutto. This person is called freed by wisdom. Imassapi kho ahaṁ, bhikkhave, bhikkhuno ‘na appamādena karaṇīyan’ti vadāmi. I say that this mendicant has no work to do with diligence. Taṁ kissa hetu? Why is that? Kataṁ tassa appamādena. They’ve done their work with diligence. Abhabbo so pamajjituṁ. (2) They’re incapable of being negligent. Katamo ca, bhikkhave, puggalo kāyasakkhi? And what person is a personal witness? Idha, bhikkhave, ekacco puggalo ye te santā vimokkhā atikkamma rūpe āruppā te kāyena phusitvā viharati, paññāya cassa disvā ekacce āsavā parikkhīṇā honti. It’s a person who has direct meditative experience of the peaceful liberations that are formless, transcending form. And, having seen with wisdom, some of their defilements have come to an end. Ayaṁ vuccati, bhikkhave, puggalo kāyasakkhi. This person is called a personal witness. Imassa kho ahaṁ, bhikkhave, bhikkhuno ‘appamādena karaṇīyan’ti vadāmi. I say that this mendicant still has work to do with diligence. Taṁ kissa hetu? Why is that? Thinking: Appeva nāma ayamāyasmā anulomikāni senāsanāni paṭisevamāno kalyāṇamitte bhajamāno indriyāni samannānayamāno— ‘Hopefully this venerable will frequent appropriate lodgings, associate with good friends, and control their faculties. yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihareyyāti. Then they might realize the supreme culmination of the spiritual path in this very life, and live having achieved with their own insight the goal for which gentlemen rightly go forth from the lay life to homelessness.’ Imaṁ kho ahaṁ, bhikkhave, imassa bhikkhuno appamādaphalaṁ sampassamāno ‘appamādena karaṇīyan’ti vadāmi. (3) Seeing this fruit of diligence for this mendicant, I say that they still have work to do with diligence. Katamo ca, bhikkhave, puggalo diṭṭhippatto? And what person is attained to view? Idha, bhikkhave, ekacco puggalo ye te santā vimokkhā atikkamma rūpe āruppā te na kāyena phusitvā viharati, paññāya cassa disvā ekacce āsavā parikkhīṇā honti, tathāgatappaveditā cassa dhammā paññāya vodiṭṭhā honti vocaritā. It’s a person who doesn’t have direct meditative experience of the peaceful liberations that are formless, transcending form. Nevertheless, having seen with wisdom, some of their defilements have come to an end. And they have clearly seen and clearly contemplated with wisdom the teaching and training proclaimed by the Realized One. Ayaṁ vuccati, bhikkhave, puggalo diṭṭhippatto. This person is called attained to view. Imassapi kho ahaṁ, bhikkhave, bhikkhuno ‘appamādena karaṇīyan’ti vadāmi. I say that this mendicant also still has work to do with diligence. Taṁ kissa hetu? Why is that? Thinking: Appeva nāma ayamāyasmā anulomikāni senāsanāni paṭisevamāno kalyāṇamitte bhajamāno indriyāni samannānayamāno— ‘Hopefully this venerable will frequent appropriate lodgings, associate with good friends, and control their faculties. yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihareyyāti. Then they might realize the supreme culmination of the spiritual path in this very life, and live having achieved with their own insight the goal for which gentlemen rightly go forth from the lay life to homelessness.’ Imaṁ kho ahaṁ, bhikkhave, imassa bhikkhuno appamādaphalaṁ sampassamāno ‘appamādena karaṇīyan’ti vadāmi. (4) Seeing this fruit of diligence for this mendicant, I say that they still have work to do with diligence. Katamo ca, bhikkhave, puggalo saddhāvimutto. And what person is freed by faith? Idha, bhikkhave, ekacco puggalo ye te santā vimokkhā atikkamma rūpe āruppā te na kāyena phusitvā viharati, paññāya cassa disvā ekacce āsavā parikkhīṇā honti, tathāgate cassa saddhā niviṭṭhā hoti mūlajātā patiṭṭhitā. It’s a person who doesn’t have direct meditative experience of the peaceful liberations that are formless, transcending form. Nevertheless, having seen with wisdom, some of their defilements have come to an end. And their faith is settled, rooted, and planted in the Realized One. Ayaṁ vuccati, bhikkhave, puggalo saddhāvimutto. This person is called freed by faith. Imassapi kho ahaṁ, bhikkhave, bhikkhuno ‘appamādena karaṇīyan’ti vadāmi. I say that this mendicant also still has work to do with diligence. Taṁ kissa hetu? Why is that? Thinking: Appeva nāma ayamāyasmā anulomikāni senāsanāni paṭisevamāno kalyāṇamitte bhajamāno indriyāni samannānayamāno— ‘Hopefully this venerable will frequent appropriate lodgings, associate with good friends, and control their faculties. yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihareyyāti. Then they might realize the supreme culmination of the spiritual path in this very life, and live having achieved with their own insight the goal for which gentlemen rightly go forth from the lay life to homelessness.’ Imaṁ kho ahaṁ, bhikkhave, imassa bhikkhuno appamādaphalaṁ sampassamāno ‘appamādena karaṇīyan’ti vadāmi. (5) Seeing this fruit of diligence for this mendicant, I say that they still have work to do with diligence. Katamo ca, bhikkhave, puggalo dhammānusārī? And what person is a follower of the teachings? Idha, bhikkhave, ekacco puggalo ye te santā vimokkhā atikkamma rūpe āruppā te na kāyena phusitvā viharati, paññāya cassa disvā ekacce āsavā parikkhīṇā honti, tathāgatappaveditā cassa dhammā paññāya mattaso nijjhānaṁ khamanti, api cassa ime dhammā honti, seyyathidaṁ— It’s a person who doesn’t have direct meditative experience of the peaceful liberations that are formless, transcending form. Nevertheless, having seen with wisdom, some of their defilements have come to an end. And they accept the teachings proclaimed by the Realized One after considering them with a degree of wisdom. And they have the following qualities: saddhindriyaṁ, vīriyindriyaṁ, satindriyaṁ, samādhindriyaṁ, paññindriyaṁ. the faculties of faith, energy, mindfulness, immersion, and wisdom. Ayaṁ vuccati, bhikkhave, puggalo dhammānusārī. This person is called a follower of the teachings. Imassapi kho ahaṁ, bhikkhave, bhikkhuno ‘appamādena karaṇīyan’ti vadāmi. I say that this mendicant also still has work to do with diligence. Taṁ kissa hetu? Why is that? Thinking: Appeva nāma ayamāyasmā anulomikāni senāsanāni paṭisevamāno kalyāṇamitte bhajamāno indriyāni samannānayamāno— ‘Hopefully this venerable will frequent appropriate lodgings, associate with good friends, and control their faculties. yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihareyyāti. Then they might realize the supreme culmination of the spiritual path in this very life, and live having achieved with their own insight the goal for which gentlemen rightly go forth from the lay life to homelessness.’ Imaṁ kho ahaṁ, bhikkhave, imassa bhikkhuno appamādaphalaṁ sampassamāno ‘appamādena karaṇīyan’ti vadāmi. (6) Seeing this fruit of diligence for this mendicant, I say that they still have work to do with diligence. Katamo ca, bhikkhave, puggalo saddhānusārī? And what person is a follower by faith? Idha, bhikkhave, ekacco puggalo ye te santā vimokkhā atikkamma rūpe āruppā te na kāyena phusitvā viharati, paññāya cassa disvā ekacce āsavā parikkhīṇā honti, tathāgate cassa saddhāmattaṁ hoti pemamattaṁ, api cassa ime dhammā honti, seyyathidaṁ— It’s a person who doesn’t have direct meditative experience of the peaceful liberations that are formless, transcending form. Nevertheless, having seen with wisdom, some of their defilements have come to an end. And they have a degree of faith and love for the Realized One. And they have the following qualities: saddhindriyaṁ, vīriyindriyaṁ, satindriyaṁ, samādhindriyaṁ, paññindriyaṁ. the faculties of faith, energy, mindfulness, immersion, and wisdom. Ayaṁ vuccati, bhikkhave, puggalo saddhānusārī. This person is called a follower by faith. Imassapi kho ahaṁ, bhikkhave, bhikkhuno ‘appamādena karaṇīyan’ti vadāmi. I say that this mendicant also still has work to do with diligence. Taṁ kissa hetu? Why is that? Thinking: Appeva nāma ayamāyasmā anulomikāni senāsanāni paṭisevamāno kalyāṇamitte bhajamāno indriyāni samannānayamāno— ‘Hopefully this venerable will frequent appropriate lodgings, associate with good friends, and control their faculties. yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihareyyāti. Then they might realize the supreme culmination of the spiritual path in this very life, and live having achieved with their own insight the goal for which gentlemen rightly go forth from the lay life to homelessness.’ Imaṁ kho ahaṁ, bhikkhave, imassa bhikkhuno appamādaphalaṁ sampassamāno ‘appamādena karaṇīyan’ti vadāmi. (7) Seeing this fruit of diligence for this mendicant, I say that they still have work to do with diligence. Nāhaṁ, bhikkhave, ādikeneva aññārādhanaṁ vadāmi; Mendicants, I don’t say that enlightenment is achieved right away. api ca, bhikkhave, anupubbasikkhā anupubbakiriyā anupubbapaṭipadā aññārādhanā hoti. Rather, enlightenment is achieved by gradual training, progress, and practice. Kathañca, bhikkhave, anupubbasikkhā anupubbakiriyā anupubbapaṭipadā aññārādhanā hoti? And how is enlightenment achieved by gradual training, progress, and practice? Idha, bhikkhave, saddhājāto upasaṅkamati, upasaṅkamanto payirupāsati, payirupāsanto sotaṁ odahati, ohitasoto dhammaṁ suṇāti, sutvā dhammaṁ dhāreti, dhatānaṁ dhammānaṁ atthaṁ upaparikkhati, atthaṁ upaparikkhato dhammā nijjhānaṁ khamanti, dhammanijjhānakkhantiyā sati chando jāyati, chandajāto ussahati, ussāhetvā tuleti, tulayitvā padahati, pahitatto samāno kāyena ceva paramasaccaṁ sacchikaroti, paññāya ca naṁ ativijjha passati. It’s when someone in whom faith has arisen approaches a teacher. They pay homage, lend an ear, hear the teachings, remember the teachings, reflect on their meaning, and accept them after consideration. Then enthusiasm springs up; they make an effort, weigh up, and persevere. Persevering, they directly realize the ultimate truth, and see it with penetrating wisdom. Sāpi nāma, bhikkhave, saddhā nāhosi; Mendicants, there has not been that faith, tampi nāma, bhikkhave, upasaṅkamanaṁ nāhosi; that approaching, sāpi nāma, bhikkhave, payirupāsanā nāhosi; that paying homage, tampi nāma, bhikkhave, sotāvadhānaṁ nāhosi; that listening, tampi nāma, bhikkhave, dhammassavanaṁ nāhosi; that hearing the teachings, sāpi nāma, bhikkhave, dhammadhāraṇā nāhosi; that remembering the teachings, sāpi nāma, bhikkhave, atthūpaparikkhā nāhosi; that reflecting on their meaning, sāpi nāma, bhikkhave, dhammanijjhānakkhanti nāhosi; that acceptance after consideration, sopi nāma, bhikkhave, chando nāhosi; that enthusiasm, sopi nāma, bhikkhave, ussāho nāhosi; that making an effort, sāpi nāma, bhikkhave, tulanā nāhosi; that weighing up, tampi nāma, bhikkhave, padhānaṁ nāhosi. or that striving. Vippaṭipannāttha, bhikkhave, micchāpaṭipannāttha, bhikkhave. You’ve lost the way, mendicants! You’re practicing the wrong way! Kīva dūrevime, bhikkhave, moghapurisā apakkantā imamhā dhammavinayā. Just how far have these foolish people strayed from this teaching and training! Atthi, bhikkhave, catuppadaṁ veyyākaraṇaṁ yassuddiṭṭhassa viññū puriso nacirasseva paññāyatthaṁ ājāneyya. There is an exposition in four parts, which a sensible person would quickly understand when it is recited. Uddisissāmi vo, bhikkhave, ājānissatha me tan”ti? I shall recite it for you, mendicants. Try to understand it.” “Ke ca mayaṁ, bhante, ke ca dhammassa aññātāro”ti? “Sir, who are we to be counted alongside those who understand the teaching?” “Yopi so, bhikkhave, satthā āmisagaru āmisadāyādo āmisehi saṁsaṭṭho viharati tassa pāyaṁ evarūpī paṇopaṇaviyā na upeti: “Even with a teacher who values material things, is an heir in material things, who lives caught up in material things, you wouldn’t get into such haggling: ‘evañca no assa atha naṁ kareyyāma, na ca no evamassa na naṁ kareyyāmā’ti, kiṁ pana, bhikkhave, yaṁ tathāgato sabbaso āmisehi visaṁsaṭṭho viharati. ‘If we get this, we’ll do that. If we don’t get this, we won’t do it.’ What then of the Realized One, who lives utterly detached from material things? Saddhassa, bhikkhave, sāvakassa satthusāsane pariyogāhiya vattato ayamanudhammo hoti: For a faithful disciple who is practicing to fathom the Teacher’s instructions, this is in line with the teaching: ‘satthā bhagavā, sāvakohamasmi; ‘The Buddha is my Teacher, I am his disciple. jānāti bhagavā, nāhaṁ jānāmī’ti. The Buddha knows, I do not know.’ Saddhassa, bhikkhave, sāvakassa satthusāsane pariyogāhiya vattato ruḷhanīyaṁ satthusāsanaṁ hoti ojavantaṁ. For a faithful disciple who is practicing to fathom the Teacher’s instructions, the Teacher’s instructions are nourishing and nutritious. Saddhassa, bhikkhave, sāvakassa satthusāsane pariyogāhiya vattato ayamanudhammo hoti: For a faithful disciple who is practicing to fathom the Teacher’s instructions, this is in line with the teaching: ‘kāmaṁ taco ca nhāru ca aṭṭhi ca avasissatu, sarīre upassussatu maṁsalohitaṁ, yaṁ taṁ purisathāmena purisavīriyena purisaparakkamena pattabbaṁ na taṁ apāpuṇitvā vīriyassa saṇṭhānaṁ bhavissatī’ti. ‘Gladly, let only skin, sinews, and bones remain! Let the flesh and blood waste away in my body! I will not relax my energy until I have achieved what is possible by manly strength, energy, and vigor.’ Saddhassa, bhikkhave, sāvakassa satthusāsane pariyogāhiya vattato dvinnaṁ phalānaṁ aññataraṁ phalaṁ pāṭikaṅkhaṁ— A faithful disciple who is practicing to fathom the Teacher’s instructions can expect one of two results: diṭṭheva dhamme aññā, sati vā upādisese anāgāmitā”ti. enlightenment in the present life, or if there’s something left over, non-return.” Idamavoca bhagavā. That is what the Buddha said. Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti. Satisfied, the mendicants were happy with what the Buddha said. Kīṭāgirisuttaṁ niṭṭhitaṁ dasamaṁ. Bhikkhuvaggo niṭṭhito dutiyo. Tassuddānaṁ Kuñjara rāhula sassataloko, Mālukyaputto ca bhaddāli nāmo; Khudda dijātha sahampatiyācaṁ, Nāḷaka raññikiṭāgirināmo. (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