MAJJHIMA NIKĀYA (MIDDLE DISCOURSES)
Suttas 131-142: Vibhaṅgavagga (The Division of Expositions)
Pali Canon
Translated by Bhikkhu Sujato


131. Bhaddekarattasutta
One Fine Night


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:


“bhaddekarattassa vo, bhikkhave, uddesañca vibhaṅgañca desessāmi.
“I shall teach you the passage for recitation and the analysis of One Fine Night.

Taṁ suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti.
Listen and pay close attention, I will speak.”


“Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ.
“Yes, sir,” they replied.

Bhagavā etadavoca:
The Buddha said this:


“Atītaṁ nānvāgameyya,
“Don’t run back to the past,

nappaṭikaṅkhe anāgataṁ;
don’t hope for the future.

Yadatītaṁ pahīnaṁ taṁ,
What’s past is left behind;

appattañca anāgataṁ.
the future has not arrived;


Paccuppannañca yo dhammaṁ,
and phenomena in the present

Tattha tattha vipassati;
are clearly seen in every case.

Asaṁhīraṁ asaṅkuppaṁ,
Knowing this, foster it—

Taṁ vidvā manubrūhaye.
unfaltering, unshakable.


Ajjeva kiccamātappaṁ,
Today’s the day to keenly work—

ko jaññā maraṇaṁ suve;
who knows, tomorrow may bring death!

Na hi no saṅgaraṁ tena,
For there is no bargain to be struck

mahāsenena maccunā.
with Death and his mighty hordes.


Evaṁvihāriṁ ātāpiṁ,
The peaceful sage explained it’s those

ahorattamatanditaṁ;
who keenly meditate like this,

Taṁ ve bhaddekarattoti,
tireless all night and day,

santo ācikkhate muni.
who truly have that one fine night.


Kathañca, bhikkhave, atītaṁ anvāgameti?
And how do you run back to the past?

‘Evaṁrūpo ahosiṁ atītamaddhānan’ti tattha nandiṁ samanvāneti, ‘evaṁvedano ahosiṁ atītamaddhānan’ti tattha nandiṁ samanvāneti, ‘evaṁsañño ahosiṁ atītamaddhānan’ti tattha nandiṁ samanvāneti, ‘evaṁsaṅkhāro ahosiṁ atītamaddhānan’ti tattha nandiṁ samanvāneti, ‘evaṁviññāṇo ahosiṁ atītamaddhānan’ti tattha nandiṁ samanvāneti—
You muster delight there, thinking: ‘I had such form in the past.’ … ‘I had such feeling … perception … choice … consciousness in the past.’

evaṁ kho, bhikkhave, atītaṁ anvāgameti.
That’s how you run back to the past.


Kathañca, bhikkhave, atītaṁ nānvāgameti?
And how do you not run back to the past?

‘Evaṁrūpo ahosiṁ atītamaddhānan’ti tattha nandiṁ na samanvāneti, ‘evaṁvedano ahosiṁ atītamaddhānan’ti tattha nandiṁ na samanvāneti, ‘evaṁsañño ahosiṁ atītamaddhānan’ti tattha nandiṁ na samanvāneti, ‘evaṁsaṅkhāro ahosiṁ atītamaddhānan’ti tattha nandiṁ na samanvāneti, ‘evaṁviññāṇo ahosiṁ atītamaddhānan’ti tattha nandiṁ na samanvāneti—
You don’t muster delight there, thinking: ‘I had such form in the past.’ … ‘I had such feeling … perception … choice … consciousness in the past.’

evaṁ kho, bhikkhave, atītaṁ nānvāgameti.
That’s how you don’t run back to the past.


Kathañca, bhikkhave, anāgataṁ paṭikaṅkhati?
And how do you hope for the future?

‘Evaṁrūpo siyaṁ anāgatamaddhānan’ti tattha nandiṁ samanvāneti, evaṁvedano siyaṁ …pe… evaṁsañño siyaṁ … evaṁsaṅkhāro siyaṁ … evaṁviññāṇo siyaṁ anāgatamaddhānanti tattha nandiṁ samanvāneti—
You muster delight there, thinking: ‘May I have such form in the future.’ … ‘May I have such feeling … perception … choice … consciousness in the future.’

evaṁ kho, bhikkhave, anāgataṁ paṭikaṅkhati.
That’s how you hope for the future.


Kathañca, bhikkhave, anāgataṁ nappaṭikaṅkhati?
And how do you not hope for the future?

‘Evaṁrūpo siyaṁ anāgatamaddhānan’ti tattha nandiṁ na samanvāneti, evaṁvedano siyaṁ … evaṁsañño siyaṁ … evaṁsaṅkhāro siyaṁ … ‘evaṁviññāṇo siyaṁ anāgatamaddhānan’ti tattha nandiṁ na samanvāneti—
You don’t muster delight there, thinking: ‘May I have such form in the future.’ … ‘May I have such feeling … perception … choice … consciousness in the future.’

evaṁ kho, bhikkhave, anāgataṁ nappaṭikaṅkhati.
That’s how you don’t hope for the future.


Kathañca, bhikkhave, paccuppannesu dhammesu saṁhīrati?
And how do you falter amid presently arisen phenomena?

Idha, bhikkhave, assutavā puthujjano ariyānaṁ adassāvī ariyadhammassa akovido ariyadhamme avinīto sappurisānaṁ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto
It’s when an uneducated ordinary person 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.

rūpaṁ attato samanupassati, rūpavantaṁ vā attānaṁ, attani vā rūpaṁ, rūpasmiṁ vā attānaṁ;
They regard form as self, self as having form, form in self, or self in form.

vedanaṁ …pe…
They regard feeling …

saññaṁ …
perception …

saṅkhāre …
choices …

viññāṇaṁ attato samanupassati, viññāṇavantaṁ vā attānaṁ attani vā viññāṇaṁ, viññāṇasmiṁ vā attānaṁ—
consciousness as self, self as having consciousness, consciousness in self, or self in consciousness.

evaṁ kho, bhikkhave, paccuppannesu dhammesu saṁhīrati.
That’s how you falter amid presently arisen phenomena.


Kathañca, bhikkhave, paccuppannesu dhammesu na saṁhīrati?
And how do you not falter amid presently arisen phenomena?

Idha, bhikkhave, sutavā ariyasāvako ariyānaṁ dassāvī ariyadhammassa kovido ariyadhamme suvinīto sappurisānaṁ dassāvī sappurisadhammassa kovido sappurisadhamme suvinīto
It’s when 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.

na rūpaṁ attato samanupassati, na rūpavantaṁ vā attānaṁ, na attani vā rūpaṁ, na rūpasmiṁ vā attānaṁ;
They don’t regard form as self, self as having form, form in self, or self in form.

na vedanaṁ …
They don’t regard feeling …

na saññaṁ …
perception …

na saṅkhāre …
choices …

na viññāṇaṁ attato samanupassati, na viññāṇavantaṁ vā attānaṁ, na attani vā viññāṇaṁ, na viññāṇasmiṁ vā attānaṁ—
consciousness as self, self as having consciousness, consciousness in self, or self in consciousness.

evaṁ kho, bhikkhave, paccuppannesu dhammesu na saṁhīrati.
That’s how you don’t falter amid presently arisen phenomena.


Atītaṁ nānvāgameyya,
Don’t run back to the past,

nappaṭikaṅkhe anāgataṁ;
don’t hope for the future.

Yadatītaṁ pahīnaṁ taṁ,
What’s past is left behind;

appattañca anāgataṁ.
the future has not arrived;


Paccuppannañca yo dhammaṁ,
and phenomena in the present

tattha tattha vipassati;
are clearly seen in every case.

Asaṁhīraṁ asaṅkuppaṁ,
Knowing this, foster it—

taṁ vidvā manubrūhaye.
unfaltering, unshakable.


Ajjeva kiccamātappaṁ,
Today’s the day to keenly work—

ko jaññā maraṇaṁ suve;
who knows, tomorrow may bring death!

Na hi no saṅgaraṁ tena,
For there is no bargain to be struck

mahāsenena maccunā.
with Death and his mighty hordes.


Evaṁvihāriṁ ātāpiṁ,
The peaceful sage explained it’s those

ahorattamatanditaṁ;
who keenly meditate like this,

Taṁ ve bhaddekarattoti,
tireless all night and day,

santo ācikkhate munīti.
who truly have that one fine night.


‘Bhaddekarattassa vo, bhikkhave, uddesañca vibhaṅgañca desessāmī’ti—
And that’s what I meant when I said: ‘I shall teach you the passage for recitation and the analysis of One Fine Night.’”

iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttan”ti.


Idamavoca bhagavā.
That is what the Buddha said.

Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.
Satisfied, the mendicants were happy with what the Buddha said.


Bhaddekarattasuttaṁ niṭṭhitaṁ paṭhamaṁ.


132. Ānandabhaddekarattasutta
Ānanda and One Fine Night


Evaṁ me sutaṁ—
So I have heard.


ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.
At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.


Tena kho pana samayena āyasmā ānando upaṭṭhānasālāyaṁ bhikkhūnaṁ dhammiyā kathāya sandasseti samādapeti samuttejeti sampahaṁseti, bhaddekarattassa uddesañca vibhaṅgañca bhāsati.
Now at that time Venerable Ānanda was educating, encouraging, firing up, and inspiring the mendicants in the assembly hall with a Dhamma talk on the topic of the recitation passage and analysis of One Fine Night.


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

Nisajja kho bhagavā bhikkhū āmantesi:
and addressed the mendicants,

“ko nu kho, bhikkhave, upaṭṭhānasālāyaṁ bhikkhūnaṁ dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṁsesi, bhaddekarattassa uddesañca vibhaṅgañca abhāsī”ti?
“Who was inspiring the mendicants with a talk on the recitation passage and analysis of One Fine Night?”


“Āyasmā, bhante, ānando upaṭṭhānasālāyaṁ bhikkhūnaṁ dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṁsesi, bhaddekarattassa uddesañca vibhaṅgañca abhāsī”ti.
“It was Venerable Ānanda, sir.”


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

“yathā kathaṁ pana tvaṁ, ānanda, bhikkhūnaṁ dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṁsesi, bhaddekarattassa uddesañca vibhaṅgañca abhāsī”ti?
“But in what way were you inspiring the mendicants with a talk on the recitation passage and analysis of One Fine Night?”


“Evaṁ kho ahaṁ, bhante, bhikkhūnaṁ dhammiyā kathāya sandassesiṁ samādapesiṁ samuttejesiṁ sampahaṁsesiṁ, bhaddekarattassa uddesañca vibhaṅgañca abhāsiṁ—
“I was doing so in this way, sir,” replied Ānanda.


Atītaṁ nānvāgameyya,


nappaṭikaṅkhe anāgataṁ;


Yadatītaṁ pahīnaṁ taṁ,


appattañca anāgataṁ.


Paccuppannañca yo dhammaṁ,


tattha tattha vipassati;


Asaṁhīraṁ asaṅkuppaṁ,


taṁ vidvā manubrūhaye.


Ajjeva kiccamātappaṁ,


ko jaññā maraṇaṁ suve;


Na hi no saṅgaraṁ tena,


mahāsenena maccunā.


Evaṁvihāriṁ ātāpiṁ,


ahorattamatanditaṁ;


Taṁ ve bhaddekarattoti,


santo ācikkhate muni.


‘Kathañca, āvuso, atītaṁ anvāgameti?
(And he went on to repeat the verses and analysis as in the previous discourse, MN 131.)

Evaṁrūpo ahosiṁ atītamaddhānanti tattha nandiṁ samanvāneti, evaṁvedano ahosiṁ atītamaddhānanti tattha nandiṁ samanvāneti, evaṁsañño ahosiṁ atītamaddhānanti tattha nandiṁ samanvāneti, evaṁsaṅkhāro ahosiṁ atītamaddhānanti tattha nandiṁ samanvāneti, evaṁviññāṇo ahosiṁ atītamaddhānanti tattha nandiṁ samanvāneti—


evaṁ kho, āvuso, atītaṁ anvāgameti.


Kathañca, āvuso, atītaṁ nānvāgameti?


Evaṁrūpo ahosiṁ atītamaddhānanti tattha nandiṁ na samanvāneti, evaṁvedano ahosiṁ atītamaddhānanti tattha nandiṁ na samanvāneti, evaṁsañño ahosiṁ atītamaddhānanti tattha nandiṁ na samanvāneti, evaṁsaṅkhāro ahosiṁ atītamaddhānanti tattha nandiṁ na samanvāneti, evaṁviññāṇo ahosiṁ atītamaddhānanti tattha nandiṁ na samanvāneti—


evaṁ kho, āvuso, atītaṁ nānvāgameti.


Kathañca, āvuso, anāgataṁ paṭikaṅkhati?


Evaṁrūpo siyaṁ anāgatamaddhānanti tattha nandiṁ samanvāneti, evaṁvedano siyaṁ …pe…


evaṁsañño siyaṁ …


evaṁsaṅkhāro siyaṁ …


evaṁviññāṇo siyaṁ anāgatamaddhānanti tattha nandiṁ samanvāneti—


evaṁ kho, āvuso, anāgataṁ paṭikaṅkhati.


Kathañca, āvuso, anāgataṁ nappaṭikaṅkhati?


Evaṁrūpo siyaṁ anāgatamaddhānanti tattha nandiṁ na samanvāneti, evaṁvedano siyaṁ …pe…


evaṁsañño siyaṁ …


evaṁsaṅkhāro siyaṁ …


evaṁviññāṇo siyaṁ anāgatamaddhānanti tattha nandiṁ na samanvāneti—


evaṁ kho, āvuso, anāgataṁ nappaṭikaṅkhati.


Kathañca, āvuso, paccuppannesu dhammesu saṁhīrati?


Idha, āvuso, assutavā puthujjano ariyānaṁ adassāvī ariyadhammassa akovido ariyadhamme avinīto sappurisānaṁ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto


rūpaṁ attato samanupassati, rūpavantaṁ vā attānaṁ, attani vā rūpaṁ, rūpasmiṁ vā attānaṁ;


vedanaṁ …


saññaṁ …


saṅkhāre …


viññāṇaṁ attato samanupassati, viññāṇavantaṁ vā attānaṁ, attani vā viññāṇaṁ, viññāṇasmiṁ vā attānaṁ—


evaṁ kho, āvuso, paccuppannesu dhammesu saṁhīrati.


Kathañca, āvuso, paccuppannesu dhammesu na saṁhīrati?


Idha, āvuso, sutavā ariyasāvako ariyānaṁ dassāvī ariyadhammassa kovido ariyadhamme suvinīto sappurisānaṁ dassāvī sappurisadhammassa kovido sappurisadhamme suvinīto


na rūpaṁ attato samanupassati, na rūpavantaṁ vā attānaṁ, na attani vā rūpaṁ, na rūpasmiṁ vā attānaṁ;


na vedanaṁ …


na saññaṁ …


na saṅkhāre …


na viññāṇaṁ attato samanupassati, na viññāṇavantaṁ vā attānaṁ, na attani vā viññāṇaṁ, na viññāṇasmiṁ vā attānaṁ—


evaṁ kho, āvuso, paccuppannesu dhammesu na saṁhīrati.


Atītaṁ nānvāgameyya,


nappaṭikaṅkhe anāgataṁ;


Yadatītaṁ pahīnaṁ taṁ,


appattañca anāgataṁ.


Paccuppannañca yo dhammaṁ,


tattha tattha vipassati;


Asaṁhīraṁ asaṅkuppaṁ,


taṁ vidvā manubrūhaye.


Ajjeva kiccamātappaṁ,


ko jaññā maraṇaṁ suve;


Na hi no saṅgaraṁ tena,


mahāsenena maccunā.


Evaṁvihāriṁ ātāpiṁ,


ahorattamatanditaṁ;


Taṁ ve bhaddekarattoti,


santo ācikkhate munī’ti.


Evaṁ kho ahaṁ, bhante, bhikkhūnaṁ dhammiyā kathāya sandassesiṁ samādapesiṁ samuttejesiṁ sampahaṁsesiṁ, bhaddekarattassa uddesañca vibhaṅgañca abhāsin”ti.
“That’s how I was inspiring the mendicants with a talk on the recitation passage and analysis of One Fine Night.”


“Sādhu sādhu, ānanda.
“Good, good, Ānanda.

Sādhu kho tvaṁ, ānanda, bhikkhūnaṁ dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṁsesi, bhaddekarattassa uddesañca vibhaṅgañca abhāsi:
It’s good that you were inspiring the mendicants with a talk on the recitation passage and analysis of One Fine Night.”


‘Atītaṁ nānvāgameyya,


…pe…


Taṁ ve bhaddekarattoti,


santo ācikkhate munī’ti.


Kathañca, ānanda, atītaṁ anvāgameti …pe…
(And the Buddha repeated the verses and analysis once more.)

evaṁ kho, ānanda, atītaṁ anvāgameti.


Kathañca, ānanda, atītaṁ nānvāgameti …pe…


evaṁ kho, ānanda, atītaṁ nānvāgameti.


Kathañca, ānanda, anāgataṁ paṭikaṅkhati …pe…


evaṁ kho, ānanda, anāgataṁ paṭikaṅkhati.


Kathañca, ānanda, anāgataṁ nappaṭikaṅkhati …pe…


evaṁ kho, ānanda, anāgataṁ nappaṭikaṅkhati.


Kathañca, ānanda, paccuppannesu dhammesu saṁhīrati …pe…


evaṁ kho, ānanda, paccuppannesu dhammesu saṁhīrati.


Kathañca, ānanda, paccuppannesu dhammesu na saṁhīrati …pe…


evaṁ kho, ānanda, paccuppannesu dhammesu na saṁhīrati.


‘Atītaṁ nānvāgameyya,


…pe…


Taṁ ve bhaddekarattoti,


santo ācikkhate munī’”ti.


Idamavoca bhagavā.
That is what the Buddha said.

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


Ānandabhaddekarattasuttaṁ niṭṭhitaṁ dutiyaṁ.


133. Mahākaccānabhaddekarattasutta
Mahākaccāna and One Fine Night


Evaṁ me sutaṁ—
So I have heard.


ekaṁ samayaṁ bhagavā rājagahe viharati tapodārāme.
At one time the Buddha was staying near Rājagaha in the Hot Springs Monastery.


Atha kho āyasmā samiddhi rattiyā paccūsasamayaṁ paccuṭṭhāya yena tapodo tenupasaṅkami gattāni parisiñcituṁ.
Then Venerable Samiddhi rose at the crack of dawn and went to the hot springs to bathe.

Tapode gattāni parisiñcitvā paccuttaritvā ekacīvaro aṭṭhāsi gattāni pubbāpayamāno.
When he had bathed and emerged from the water he stood in one robe drying himself.


Atha kho aññatarā devatā abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṁ tapodaṁ obhāsetvā yenāyasmā samiddhi tenupasaṅkami; upasaṅkamitvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhitā kho sā devatā āyasmantaṁ samiddhiṁ etadavoca:
Then, late at night, a glorious deity, lighting up the entire hot springs, went up to Samiddhi, stood to one side, and said to Samiddhi:


“dhāresi tvaṁ, bhikkhu, bhaddekarattassa uddesañca vibhaṅgañcā”ti?
“Mendicant, do you remember the recitation passage and analysis of One Fine Night?”


“Na kho ahaṁ, āvuso, dhāremi bhaddekarattassa uddesañca vibhaṅgañca.
“No, reverend, I do not.

Tvaṁ panāvuso, dhāresi bhaddekarattassa uddesañca vibhaṅgañcā”ti?
Do you?”


“Ahampi kho, bhikkhu, na dhāremi bhaddekarattassa uddesañca vibhaṅgañca.
“I also do not.

Dhāresi pana tvaṁ, bhikkhu, bhaddekarattiyo gāthā”ti?
But do you remember just the verses on One Fine Night?”


“Na kho ahaṁ, āvuso, dhāremi bhaddekarattiyo gāthāti.
“I do not.

Tvaṁ panāvuso, dhāresi bhaddekarattiyo gāthā”ti?
Do you?”


“Ahampi kho, bhikkhu na dhāremi bhaddekarattiyo gāthāti.
“I also do not.

Uggaṇhāhi tvaṁ, bhikkhu, bhaddekarattassa uddesañca vibhaṅgañca;
Learn the recitation passage and analysis of One Fine Night, mendicant,

pariyāpuṇāhi tvaṁ, bhikkhu, bhaddekarattassa uddesañca vibhaṅgañca;
memorize it,

dhārehi tvaṁ, bhikkhu, bhaddekarattassa uddesañca vibhaṅgañca.
and remember it.

Atthasaṁhito, bhikkhu, bhaddekarattassa uddeso ca vibhaṅgo ca ādibrahmacariyako”ti.
It is beneficial and relates to the fundamentals of the spiritual life.”


Idamavoca sā devatā.
That’s what that deity said,

Idaṁ vatvā tatthevantaradhāyi.
before vanishing right there.


Atha kho āyasmā samiddhi tassā rattiyā accayena yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā samiddhi bhagavantaṁ etadavoca:
Then, when the night had passed, Samiddhi went to the Buddha, bowed, sat down to one side, and told him what had happened. Then he added:


“Idhāhaṁ, bhante, rattiyā paccūsasamayaṁ paccuṭṭhāya yena tapodo tenupasaṅkamiṁ gattāni parisiñcituṁ.


Tapode gattāni parisiñcitvā paccuttaritvā ekacīvaro aṭṭhāsiṁ gattāni pubbāpayamāno.


Atha kho bhante, aññatarā devatā abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṁ tapodaṁ obhāsetvā yenāhaṁ tenupasaṅkami; upasaṅkamitvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhitā kho sā devatā maṁ etadavoca:


‘dhāresi tvaṁ, bhikkhu, bhaddekarattassa uddesañca vibhaṅgañcā’ti?


Evaṁ vutte, ahaṁ, bhante, taṁ devataṁ etadavocaṁ:


‘na kho ahaṁ, āvuso, dhāremi bhaddekarattassa uddesañca vibhaṅgañca.


Tvaṁ panāvuso, dhāresi bhaddekarattassa uddesañca vibhaṅgañcā’ti?


‘Ahampi kho, bhikkhu, na dhāremi bhaddekarattassa uddesañca vibhaṅgañca.


Dhāresi pana tvaṁ, bhikkhu, bhaddekarattiyo gāthā’ti?


‘Na kho ahaṁ, āvuso, dhāremi bhaddekarattiyo gāthāti.


Tvaṁ panāvuso, dhāresi bhaddekarattiyo gāthā’ti?


‘Ahampi kho, bhikkhu, na dhāremi bhaddekarattiyo gāthāti.


Uggaṇhāhi tvaṁ, bhikkhu, bhaddekarattassa uddesañca vibhaṅgañca;


pariyāpuṇāhi tvaṁ, bhikkhu, bhaddekarattassa uddesañca vibhaṅgañca;


dhārehi tvaṁ, bhikkhu, bhaddekarattassa uddesañca vibhaṅgañca.


Atthasaṁhito, bhikkhu, bhaddekarattassa uddeso ca vibhaṅgo ca ādibrahmacariyako’ti.


Idamavoca, bhante, sā devatā.


Idaṁ vatvā tatthevantaradhāyi.


Sādhu me, bhante, bhagavā bhaddekarattassa uddesañca vibhaṅgañca desetū”ti.
“Sir, please teach me the recitation passage and analysis of One Fine night.”


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


“Evaṁ, bhante”ti kho āyasmā samiddhi bhagavato paccassosi.
“Yes, sir,” Samiddhi replied.

Bhagavā etadavoca:
The Buddha said this:


“Atītaṁ nānvāgameyya,
“Don’t run back to the past,

nappaṭikaṅkhe anāgataṁ;
don’t hope for the future.

Yadatītaṁ pahīnaṁ taṁ,
What’s past is left behind;

appattañca anāgataṁ.
the future has not arrived;


Paccuppannañca yo dhammaṁ,
and phenomena in the present

tattha tattha vipassati;
are clearly seen in every case.

Asaṁhīraṁ asaṅkuppaṁ,
Knowing this, foster it—

taṁ vidvā manubrūhaye.
unfaltering, unshakable.


Ajjeva kiccamātappaṁ,
Today’s the day to keenly work—

ko jaññā maraṇaṁ suve;
who knows, tomorrow may bring death!

Na hi no saṅgaraṁ tena,
For there is no bargain to be struck

mahāsenena maccunā.
with Death and his mighty hordes.


Evaṁvihāriṁ ātāpiṁ,
The peaceful sage explained it’s those

ahorattamatanditaṁ;
who keenly meditate like this,

Taṁ ve bhaddekarattoti,
tireless all night and day,

santo ācikkhate munī”ti.
who truly have that one fine night.”


Idamavoca bhagavā;
That is what the Buddha said.

idaṁ vatvāna sugato uṭṭhāyāsanā vihāraṁ pāvisi.
When he had spoken, the Holy One got up from his seat and entered his dwelling.


Atha kho tesaṁ bhikkhūnaṁ, acirapakkantassa bhagavato, etadahosi:
Soon after the Buddha left, those mendicants considered,

“idaṁ kho no, āvuso, bhagavā saṅkhittena uddesaṁ uddisitvā vitthārena atthaṁ avibhajitvā uṭṭhāyāsanā vihāraṁ paviṭṭho:
“The Buddha gave this brief passage for recitation, then entered his dwelling without explaining the meaning in detail. …


‘Atītaṁ nānvāgameyya,


nappaṭikaṅkhe anāgataṁ;


Yadatītaṁ pahīnaṁ taṁ,


appattañca anāgataṁ.


Paccuppannañca yo dhammaṁ,


tattha tattha vipassati;


Asaṁhīraṁ asaṅkuppaṁ,


taṁ vidvā manubrūhaye.


Ajjeva kiccamātappaṁ,


ko jaññā maraṇaṁ suve;


Na hi no saṅgaraṁ tena,


mahāsenena maccunā.


Evaṁvihāriṁ ātāpiṁ,


ahorattamatanditaṁ;


Taṁ ve bhaddekarattoti,


santo ācikkhate munī’ti.


Ko nu kho imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa vitthārena atthaṁ vibhajeyyā”ti?
Who can explain in detail the meaning of this brief summary given by the Buddha?”


Atha kho tesaṁ bhikkhūnaṁ etadahosi:
Then those mendicants thought:


“ayaṁ kho āyasmā mahākaccāno satthu ceva saṁvaṇṇito sambhāvito ca viññūnaṁ sabrahmacārīnaṁ;
“This Venerable Mahākaccāna is praised by the Buddha and esteemed by his sensible spiritual companions.

pahoti cāyasmā mahākaccāno imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa vitthārena atthaṁ vibhajituṁ.
He is capable of explaining in detail the meaning of this brief passage for recitation given by the Buddha.

Yannūna mayaṁ yenāyasmā mahākaccāno tenupasaṅkameyyāma; upasaṅkamitvā āyasmantaṁ mahākaccānaṁ etamatthaṁ paṭipuccheyyāmā”ti.
Let’s go to him, and ask him about this matter.”


Atha kho te bhikkhū yenāyasmā mahākaccāno tenupasaṅkamiṁsu; upasaṅkamitvā āyasmatā mahākaccānena saddhiṁ sammodiṁsu.
Then those mendicants went to Mahākaccāna, and exchanged greetings with him.

Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū āyasmantaṁ mahākaccānaṁ etadavocuṁ:
When the greetings and polite conversation were over, they sat down to one side. They told him what had happened, and said:

“idaṁ kho no, āvuso kaccāna, bhagavā saṅkhittena uddesaṁ uddisitvā vitthārena atthaṁ avibhajitvā uṭṭhāyāsanā vihāraṁ paviṭṭho:


‘Atītaṁ nānvāgameyya,


…pe…


Taṁ ve bhaddekarattoti,


santo ācikkhate munī’ti.


Tesaṁ no, āvuso kaccāna, amhākaṁ, acirapakkantassa bhagavato, etadahosi—


idaṁ kho no, āvuso, bhagavā saṅkhittena uddesaṁ uddisitvā vitthārena atthaṁ avibhajitvā uṭṭhāyāsanā vihāraṁ paviṭṭho:


‘Atītaṁ nānvāgameyya,


…pe…


Taṁ ve bhaddekarattoti,


santo ācikkhate munī’ti.


Ko nu kho imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa vitthārena atthaṁ vibhajeyyāti?


Tesaṁ no, āvuso kaccāna, amhākaṁ etadahosi:


‘ayaṁ kho āyasmā mahākaccāno satthu ceva saṁvaṇṇito sambhāvito ca viññūnaṁ sabrahmacārīnaṁ.


Pahoti cāyasmā mahākaccāno imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa vitthārena atthaṁ vibhajituṁ.


Yannūna mayaṁ yenāyasmā mahākaccāno tenupasaṅkameyyāma; upasaṅkamitvā āyasmantaṁ mahākaccānaṁ etamatthaṁ paṭipuccheyyāmā’ti.


Vibhajatāyasmā mahākaccāno”ti.
“May Venerable Mahākaccāna please explain this.”


“Seyyathāpi, āvuso, puriso sāratthiko sāragavesī sārapariyesanaṁ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva mūlaṁ atikkamma khandhaṁ sākhāpalāse sāraṁ pariyesitabbaṁ maññeyya;
“Reverends, suppose there was a person in need of heartwood. And while wandering in search of heartwood he’d come across a large tree standing with heartwood. But he’d pass over the roots and trunk, imagining that the heartwood should be sought in the branches and leaves.

evaṁsampadamidaṁ āyasmantānaṁ satthari sammukhībhūte taṁ bhagavantaṁ atisitvā amhe etamatthaṁ paṭipucchitabbaṁ maññatha.
Such is the consequence for the venerables. Though you were face to face with the Buddha, you passed him by, imagining that you should ask me about this matter.

So hāvuso, bhagavā jānaṁ jānāti, passaṁ passati, cakkhubhūto ñāṇabhūto dhammabhūto brahmabhūto vattā pavattā atthassa ninnetā amatassa dātā dhammassāmī tathāgato.
For he is the Buddha, who knows and sees. He is vision, he is knowledge, he is the truth, he is supreme. He is the teacher, the proclaimer, the elucidator of meaning, the bestower of the deathless, the lord of truth, the Realized One.

So ceva panetassa kālo ahosi yaṁ bhagavantaṁyeva etamatthaṁ paṭipuccheyyātha, yathā vo bhagavā byākareyya tathā naṁ dhāreyyāthā”ti.
That was the time to approach the Buddha and ask about this matter. You should have remembered it in line with the Buddha’s answer.”


“Addhāvuso kaccāna, bhagavā jānaṁ jānāti, passaṁ passati, cakkhubhūto ñāṇabhūto dhammabhūto brahmabhūto vattā pavattā atthassa ninnetā amatassa dātā dhammassāmī tathāgato.
“Certainly he is the Buddha, who knows and sees. He is vision, he is knowledge, he is the truth, he is supreme. He is the teacher, the proclaimer, the elucidator of meaning, the bestower of the deathless, the lord of truth, the Realized One.

So ceva panetassa kālo ahosi yaṁ bhagavantaṁyeva etamatthaṁ paṭipuccheyyāma;
That was the time to approach the Buddha and ask about this matter.

yathā no bhagavā byākareyya tathā naṁ dhāreyyāma.
We should have remembered it in line with the Buddha’s answer.

Api cāyasmā mahākaccāno satthu ceva saṁvaṇṇito sambhāvito ca viññūnaṁ sabrahmacārīnaṁ;
Still, Venerable Mahākaccāna is praised by the Buddha and esteemed by his sensible spiritual companions.

pahoti cāyasmā mahākaccāno imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa vitthārena atthaṁ vibhajituṁ.
He is capable of explaining in detail the meaning of this brief passage for recitation given by the Buddha.

Vibhajatāyasmā mahākaccāno agaruṁ karitvā”ti.
Please explain this, if it’s no trouble.”


“Tena hāvuso, suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti.
“Well then, reverends, listen and pay close attention, I will speak.”


“Evamāvuso”ti kho te bhikkhū āyasmato mahākaccānassa paccassosuṁ.
“Yes, reverend,” they replied.

Āyasmā mahākaccāno etadavoca:
Venerable Mahākaccāna said this:


“Yaṁ kho no, āvuso, bhagavā saṅkhittena uddesaṁ uddisitvā vitthārena atthaṁ avibhajitvā uṭṭhāyāsanā vihāraṁ paviṭṭho:
“Reverends, the Buddha gave this brief passage for recitation, then entered his dwelling without explaining the meaning in detail:


‘Atītaṁ nānvāgameyya,
‘Don’t run back to the past …

…pe…


Taṁ ve bhaddekarattoti,
not slacking off by night or day,

santo ācikkhate munī’ti.
who truly have that one fine night.’


Imassa kho ahaṁ, āvuso, bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa evaṁ vitthārena atthaṁ ājānāmi—
And this is how I understand the detailed meaning of this passage for recitation.


Kathañca, āvuso, atītaṁ anvāgameti?
And how do you run back to the past?

Iti me cakkhu ahosi atītamaddhānaṁ iti rūpāti—
Consciousness gets tied up there with desire and lust, thinking: ‘In the past I had such eyes and such sights.’

tattha chandarāgappaṭibaddhaṁ hoti viññāṇaṁ, chandarāgappaṭibaddhattā viññāṇassa tadabhinandati, tadabhinandanto atītaṁ anvāgameti.
So you take pleasure in that, and that’s when you run back to the past.


Iti me sotaṁ ahosi atītamaddhānaṁ iti saddāti …pe…
Consciousness gets tied up there with desire and lust, thinking: ‘In the past I had such ears and such sounds …

iti me ghānaṁ ahosi atītamaddhānaṁ iti gandhāti …
such a nose and such smells …

iti me jivhā ahosi atītamaddhānaṁ iti rasāti …
such a tongue and such tastes …

iti me kāyo ahosi atītamaddhānaṁ iti phoṭṭhabbāti …
such a body and such touches …

iti me mano ahosi atītamaddhānaṁ iti dhammāti—
such a mind and such thoughts.’

tattha chandarāgappaṭibaddhaṁ hoti viññāṇaṁ, chandarāgappaṭibaddhattā viññāṇassa tadabhinandati, tadabhinandanto atītaṁ anvāgameti—
So you take pleasure in that, and that’s when you run back to the past.

evaṁ kho, āvuso, atītaṁ anvāgameti.
That’s how you run back to the past.


Kathañca, āvuso, atītaṁ nānvāgameti?
And how do you not run back to the past?

Iti me cakkhu ahosi atītamaddhānaṁ iti rūpāti—
Consciousness doesn’t get tied up there with desire and lust, thinking: ‘In the past I had such eyes and such sights.’

tattha na chandarāgappaṭibaddhaṁ hoti viññāṇaṁ, na chandarāgappaṭibaddhattā viññāṇassa na tadabhinandati, na tadabhinandanto atītaṁ nānvāgameti.
So you don’t take pleasure in that, and that’s when you no longer run back to the past.


Iti me sotaṁ ahosi atītamaddhānaṁ iti saddāti …pe…
Consciousness doesn’t get tied up there with desire and lust, thinking: ‘In the past I had such ears and such sounds …

iti me ghānaṁ ahosi atītamaddhānaṁ iti gandhāti …
such a nose and such smells …

iti me jivhā ahosi atītamaddhānaṁ iti rasāti …
such a tongue and such tastes …

iti me kāyo ahosi atītamaddhānaṁ iti phoṭṭhabbāti …
such a body and such touches …

iti me mano ahosi atītamaddhānaṁ iti dhammāti—
such a mind and such thoughts.’

tattha na chandarāgappaṭibaddhaṁ hoti viññāṇaṁ, na chandarāgappaṭibaddhattā viññāṇassa, na tadabhinandati, na tadabhinandanto atītaṁ nānvāgameti—
So you don’t take pleasure in that, and that’s when you no longer run back to the past.

evaṁ kho, āvuso, atītaṁ nānvāgameti.
That’s how you don’t run back to the past.


Kathañca, āvuso, anāgataṁ paṭikaṅkhati?
And how do you hope for the future?

Iti me cakkhu siyā anāgatamaddhānaṁ iti rūpāti—
The heart is set on getting what it does not have, thinking: ‘May I have such eyes and such sights in the future.’

appaṭiladdhassa paṭilābhāya cittaṁ paṇidahati, cetaso paṇidhānapaccayā tadabhinandati, tadabhinandanto anāgataṁ paṭikaṅkhati.
So you take pleasure in that, and that’s when you hope for the future.

Iti me sotaṁ siyā anāgatamaddhānaṁ iti saddāti …pe…
The heart is set on getting what it does not have, thinking: ‘May I have such ears and such sounds …

iti me ghānaṁ siyā anāgatamaddhānaṁ iti gandhāti …
such a nose and such smells …

iti me jivhā siyā anāgatamaddhānaṁ iti rasāti …
such a tongue and such tastes …

iti me kāyo siyā anāgatamaddhānaṁ iti phoṭṭhabbāti …
such a body and such touches …

iti me mano siyā anāgatamaddhānaṁ iti dhammāti—
such a mind and such thoughts in the future.’

appaṭiladdhassa paṭilābhāya cittaṁ paṇidahati, cetaso paṇidhānapaccayā tadabhinandati, tadabhinandanto anāgataṁ paṭikaṅkhati—
So you take pleasure in that, and that’s when you hope for the future.

evaṁ kho, āvuso, anāgataṁ paṭikaṅkhati.
That’s how you hope for the future.


Kathañca, āvuso, anāgataṁ nappaṭikaṅkhati?
And how do you not hope for the future?

Iti me cakkhu siyā anāgatamaddhānaṁ iti rūpāti—
The heart is not set on getting what it does not have, thinking: ‘May I have such eyes and such sights in the future.’

appaṭiladdhassa paṭilābhāya cittaṁ nappaṇidahati, cetaso appaṇidhānapaccayā na tadabhinandati, na tadabhinandanto anāgataṁ nappaṭikaṅkhati.
So you don’t take pleasure in that, and that’s when you no longer hope for the future.

Iti me sotaṁ siyā anāgatamaddhānaṁ iti saddāti …pe…
The heart is not set on getting what it does not have, thinking: ‘May I have such ears and such sounds …

iti me ghānaṁ siyā anāgatamaddhānaṁ iti gandhāti …
such a nose and such smells …

iti me jivhā siyā anāgatamaddhānaṁ iti rasāti …
such a tongue and such tastes …

iti me kāyo siyā anāgatamaddhānaṁ iti phoṭṭhabbāti …
such a body and such touches …

iti me mano siyā anāgatamaddhānaṁ iti dhammāti—
such a mind and such thoughts in the future.’

appaṭiladdhassa paṭilābhāya cittaṁ nappaṇidahati, cetaso appaṇidhānapaccayā na tadabhinandati, na tadabhinandanto anāgataṁ nappaṭikaṅkhati—
So you don’t take pleasure in that, and that’s when you no longer hope for the future.

evaṁ kho, āvuso, anāgataṁ nappaṭikaṅkhati.
That’s how you don’t hope for the future.


Kathañca, āvuso, paccuppannesu dhammesu saṁhīrati?
And how do you falter amid presently arisen phenomena?

Yañcāvuso, cakkhu ye ca rūpā—
Both the eye and sights

ubhayametaṁ paccuppannaṁ.
are presently arisen.

Tasmiñce paccuppanne chandarāgappaṭibaddhaṁ hoti viññāṇaṁ, chandarāgappaṭibaddhattā viññāṇassa tadabhinandati, tadabhinandanto paccuppannesu dhammesu saṁhīrati.
If consciousness gets tied up there in the present with desire and lust, you take pleasure in that, and that’s when you falter amid presently arisen phenomena.

Yañcāvuso, sotaṁ ye ca saddā …pe…
Both the ear and sounds …

yañcāvuso, ghānaṁ ye ca gandhā …
nose and smells …

yā cāvuso, jivhā ye ca rasā …
tongue and tastes …

yo cāvuso, kāyo ye ca phoṭṭhabbā …
body and touches …

yo cāvuso, mano ye ca dhammā—
mind and thoughts

ubhayametaṁ paccuppannaṁ.
are presently arisen.

Tasmiñce paccuppanne chandarāgappaṭibaddhaṁ hoti viññāṇaṁ, chandarāgappaṭibaddhattā viññāṇassa tadabhinandati, tadabhinandanto paccuppannesu dhammesu saṁhīrati—
If consciousness gets tied up there in the present with desire and lust, you take pleasure in that, and that’s when you falter amid presently arisen phenomena.

evaṁ kho, āvuso, paccuppannesu dhammesu saṁhīrati.
That’s how you falter amid presently arisen phenomena.


Kathañca, āvuso, paccuppannesu dhammesu na saṁhīrati?
And how do you not falter amid presently arisen phenomena?

Yañcāvuso, cakkhu ye ca rūpā—
Both the eye and sights

ubhayametaṁ paccuppannaṁ.
are presently arisen.

Tasmiñce paccuppanne na chandarāgappaṭibaddhaṁ hoti viññāṇaṁ, na chandarāgappaṭibaddhattā viññāṇassa na tadabhinandati, na tadabhinandanto paccuppannesu dhammesu na saṁhīrati.
If consciousness doesn’t get tied up there in the present with desire and lust, you don’t take pleasure in that, and that’s when you no longer falter amid presently arisen phenomena.

Yañcāvuso, sotaṁ ye ca saddā …pe…
Both the ear and sounds …

yañcāvuso, ghānaṁ ye ca gandhā …
nose and smells …

yā cāvuso, jivhā ye ca rasā …
tongue and tastes …

yo cāvuso, kāyo ye ca phoṭṭhabbā …
body and touches …

yo cāvuso, mano ye ca dhammā—
mind and thoughts

ubhayametaṁ paccuppannaṁ.
are presently arisen.

Tasmiñce paccuppanne na chandarāgappaṭibaddhaṁ hoti viññāṇaṁ, na chandarāgappaṭibaddhattā viññāṇassa na tadabhinandati, na tadabhinandanto paccuppannesu dhammesu na saṁhīrati—
If consciousness doesn’t get tied up there in the present with desire and lust, you don’t take pleasure in that, and that’s when you no longer falter amid presently arisen phenomena.

evaṁ kho, āvuso, paccuppannesu dhammesu na saṁhīrati.
That’s how you don’t falter amid presently arisen phenomena.


Yaṁ kho no, āvuso, bhagavā saṅkhittena uddesaṁ uddisitvā vitthārena atthaṁ avibhajitvā uṭṭhāyāsanā vihāraṁ paviṭṭho:
This is how I understand the detailed meaning of that brief passage for recitation given by the Buddha.


‘Atītaṁ nānvāgameyya,


…pe…


Taṁ ve bhaddekarattoti,


santo ācikkhate munī’ti.


Imassa kho ahaṁ, āvuso, bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa evaṁ vitthārena atthaṁ ājānāmi.


Ākaṅkhamānā ca pana tumhe āyasmanto bhagavantaṁyeva upasaṅkamitvā etamatthaṁ paṭipuccheyyātha,
If you wish, you may go to the Buddha and ask him about this.

yathā vo bhagavā byākaroti tathā naṁ dhāreyyāthā”ti.
You should remember it in line with the Buddha’s answer.”


Atha kho te bhikkhū āyasmato mahākaccānassa bhāsitaṁ abhinanditvā anumoditvā uṭṭhāyāsanā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū bhagavantaṁ etadavocuṁ:
“Yes, reverend,” said those mendicants, approving and agreeing with what Mahākaccāna said. Then they rose from their seats and went to the Buddha, bowed, sat down to one side, and told him what had happened, adding:

“yaṁ kho no, bhante, bhagavā saṅkhittena uddesaṁ uddisitvā vitthārena atthaṁ avibhajitvā uṭṭhāyāsanā vihāraṁ paviṭṭho:


‘Atītaṁ nānvāgameyya,


…pe…


Taṁ ve bhaddekarattoti,


santo ācikkhate munī’ti.


Tesaṁ no, bhante, amhākaṁ, acirapakkantassa bhagavato, etadahosi:


‘idaṁ kho no, āvuso, bhagavā saṅkhittena uddesaṁ uddisitvā vitthārena atthaṁ avibhajitvā uṭṭhāyāsanā vihāraṁ paviṭṭho:


“Atītaṁ nānvāgameyya,


nappaṭikaṅkhe anāgataṁ;


Yadatītaṁ pahīnaṁ taṁ,


appattañca anāgataṁ.


Paccuppannañca yo dhammaṁ,


tattha tattha vipassati;


Asaṁhīraṁ asaṅkuppaṁ,


taṁ vidvā manubrūhaye.


Ajjeva kiccamātappaṁ,


ko jaññā maraṇaṁ suve;


Na hi no saṅgaraṁ tena,


mahāsenena maccunā.


Evaṁvihāriṁ ātāpiṁ,


ahorattamatanditaṁ;


Taṁ ve bhaddekarattoti,


santo ācikkhate munī”ti.


Ko nu kho imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa vitthārena atthaṁ vibhajeyyā’ti?


Tesaṁ no, bhante, amhākaṁ etadahosi:


‘ayaṁ kho āyasmā mahākaccāno satthu ceva saṁvaṇṇito sambhāvito ca viññūnaṁ sabrahmacārīnaṁ.


Pahoti cāyasmā mahākaccāno imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa vitthārena atthaṁ vibhajituṁ.


Yannūna mayaṁ yenāyasmā mahākaccāno tenupasaṅkameyyāma; upasaṅkamitvā āyasmantaṁ mahākaccānaṁ etamatthaṁ paṭipuccheyyāmā’ti.


Atha kho mayaṁ, bhante, yenāyasmā mahākaccāno tenupasaṅkamimha; upasaṅkamitvā āyasmantaṁ mahākaccānaṁ etamatthaṁ paṭipucchimha.


Tesaṁ no, bhante, āyasmatā mahākaccānena imehi ākārehi imehi padehi imehi byañjanehi attho vibhatto”ti.
“Mahākaccāna clearly explained the meaning to us in this manner, with these words and phrases.”


“Paṇḍito, bhikkhave, mahākaccāno; mahāpañño, bhikkhave mahākaccāno.
“Mahākaccāna is astute, mendicants, he has great wisdom.

Mañcepi tumhe, bhikkhave, etamatthaṁ paṭipuccheyyātha, ahampi taṁ evamevaṁ byākareyyaṁ yathā taṁ mahākaccānena byākataṁ.
If you came to me and asked this question, I would answer it in exactly the same way as Mahākaccāna.

Eso cevetassa attho. Evañca naṁ dhārethā”ti.
That is what it means, and that’s how you should remember it.”


Idamavoca bhagavā.
That is what the Buddha said.

Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.
Satisfied, the mendicants were happy with what the Buddha said.


Mahākaccānabhaddekarattasuttaṁ niṭṭhitaṁ tatiyaṁ.


134. Lomasakaṅgiyabhaddekarattasutta
Lomasakaṅgiya and One Fine Night


Evaṁ me sutaṁ—
So I have heard.


ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.
At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.


Tena kho pana samayena āyasmā lomasakaṅgiyo sakkesu viharati kapilavatthusmiṁ nigrodhārāme.
Now at that time Venerable Lomasakaṅgiya was staying in the Sakyan country at Kapilavatthu in the Banyan Tree Monastery.


Atha kho candano devaputto abhikkantāya rattiyā abhikkantavaṇṇo kevalakappaṁ nigrodhārāmaṁ obhāsetvā yenāyasmā lomasakaṅgiyo tenupasaṅkami; upasaṅkamitvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhito kho candano devaputto āyasmantaṁ lomasakaṅgiyaṁ etadavoca:
Then, late at night, the glorious god Candana, lighting up the entire Banyan Tree Monastery, went up to the Venerable Lomasakaṅgiya, and stood to one side. Standing to one side, he said to Lomasakaṅgiya:


“dhāresi tvaṁ, bhikkhu, bhaddekarattassa uddesañca vibhaṅgañcā”ti?
“Mendicant, do you remember the recitation passage and analysis of One Fine Night?”


“Na kho ahaṁ, āvuso, dhāremi bhaddekarattassa uddesañca vibhaṅgañca.
“No, reverend, I do not.

Tvaṁ panāvuso, dhāresi bhaddekarattassa uddesañca vibhaṅgañcā”ti?
Do you?”


“Ahampi kho, bhikkhu, na dhāremi bhaddekarattassa uddesañca vibhaṅgañca.
“I also do not.

Dhāresi pana tvaṁ, bhikkhu, bhaddekarattiyo gāthā”ti?
But do you remember just the verses on One Fine Night?”


“Na kho ahaṁ, āvuso, dhāremi bhaddekarattiyo gāthā.
“I do not.

Tvaṁ panāvuso, dhāresi bhaddekarattiyo gāthā”ti?
Do you?”


“Dhāremi kho ahaṁ, bhikkhu, bhaddekarattiyo gāthā”ti.
“I do.”


“Yathā kathaṁ pana tvaṁ, āvuso, dhāresi bhaddekarattiyo gāthā”ti?
“How do you remember the verses on One Fine Night?”


“Ekamidaṁ, bhikkhu, samayaṁ bhagavā devesu tāvatiṁsesu viharati pāricchattakamūle paṇḍukambalasilāyaṁ.
“This one time, the Buddha was staying among the gods of the Thirty-Three at the root of the Shady Orchard Tree on the stone spread with a cream rug.

Tatra bhagavā devānaṁ tāvatiṁsānaṁ bhaddekarattassa uddesañca vibhaṅgañca abhāsi:
There he taught the recitation passage and analysis of One Fine Night to the gods of the Thirty-Three:


‘Atītaṁ nānvāgameyya,
‘Don’t run back to the past,

nappaṭikaṅkhe anāgataṁ;
don’t hope for the future.

Yadatītaṁ pahīnaṁ taṁ,
What’s past is left behind;

appattañca anāgataṁ.
the future has not arrived;


Paccuppannañca yo dhammaṁ,
and phenomena in the present

tattha tattha vipassati;
are clearly seen in every case.

Asaṁhīraṁ asaṅkuppaṁ,
Knowing this, foster it—

taṁ vidvā manubrūhaye.
unfaltering, unshakable.


Ajjeva kiccamātappaṁ,
Today’s the day to keenly work—

ko jaññā maraṇaṁ suve;
who knows, tomorrow may bring death!

Na hi no saṅgaraṁ tena,
For there is no bargain to be struck

mahāsenena maccunā.
with Death and his mighty hordes.


Evaṁvihāriṁ ātāpiṁ,
The peaceful sage explained it’s those

ahorattamatanditaṁ;
who keenly meditate like this,

Taṁ ve bhaddekarattoti,
tireless all night and day,

santo ācikkhate munī’ti.
who truly have that one fine night.’


Evaṁ kho ahaṁ, bhikkhu, dhāremi bhaddekarattiyo gāthā.
That’s how I remember the verses of One Fine Night.

Uggaṇhāhi tvaṁ, bhikkhu, bhaddekarattassa uddesañca vibhaṅgañca;
Learn the recitation passage and analysis of One Fine Night, mendicant,

pariyāpuṇāhi tvaṁ, bhikkhu, bhaddekarattassa uddesañca vibhaṅgañca;
memorize it,

dhārehi tvaṁ, bhikkhu, bhaddekarattassa uddesañca vibhaṅgañca.
and remember it.

Atthasaṁhito, bhikkhu, bhaddekarattassa uddeso ca vibhaṅgo ca ādibrahmacariyako”ti.
It is beneficial and relates to the fundamentals of the spiritual life.”


Idamavoca candano devaputto.
That’s what the god Candana said

Idaṁ vatvā tatthevantaradhāyi.
before vanishing right there.


Atha kho āyasmā lomasakaṅgiyo tassā rattiyā accayena senāsanaṁ saṁsāmetvā pattacīvaramādāya yena sāvatthi tena cārikaṁ pakkāmi.
Then Lomasakaṅgiya set his lodgings in order and, taking his bowl and robe, set out for Sāvatthī.

Anupubbena cārikaṁ caramāno yena sāvatthi jetavanaṁ anāthapiṇḍikassa ārāmo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā lomasakaṅgiyo bhagavantaṁ etadavoca:
Eventually he came to Sāvatthī and Jeta’s Grove. He went up to the Buddha, bowed, sat down to one side, and told him what had happened. Then he added:


“Ekamidāhaṁ, bhante, samayaṁ sakkesu viharāmi kapilavatthusmiṁ nigrodhārāme.


Atha kho, bhante, aññataro devaputto abhikkantāya rattiyā abhikkantavaṇṇo kevalakappaṁ nigrodhārāmaṁ obhāsetvā yenāhaṁ tenupasaṅkami; upasaṅkamitvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhito kho, bhante, so devaputto maṁ etadavoca:


‘dhāresi tvaṁ, bhikkhu, bhaddekarattassa uddesañca vibhaṅgañcā’ti?


Evaṁ vutte, ahaṁ, bhante, taṁ devaputtaṁ etadavocaṁ:


‘na kho ahaṁ, āvuso, dhāremi bhaddekarattassa uddesañca vibhaṅgañca.


Tvaṁ panāvuso, dhāresi bhaddekarattassa uddesañca vibhaṅgañcā’ti?


‘Ahampi kho, bhikkhu, na dhāremi bhaddekarattassa uddesañca vibhaṅgañca.


Dhāresi pana tvaṁ, bhikkhu, bhaddekarattiyo gāthā’ti?


‘Na kho ahaṁ, āvuso, dhāremi bhaddekarattiyo gāthā.


Tvaṁ panāvuso, dhāresi bhaddekarattiyo gāthā’ti?


‘Dhāremi kho ahaṁ, bhikkhu, bhaddekarattiyo gāthā’ti.


‘Yathā kathaṁ pana tvaṁ, āvuso, dhāresi bhaddekarattiyo gāthā’ti?


‘Ekamidaṁ, bhikkhu, samayaṁ bhagavā devesu tāvatiṁsesu viharati pāricchattakamūle paṇḍukambalasilāyaṁ.


Tatra kho bhagavā devānaṁ tāvatiṁsānaṁ bhaddekarattassa uddesañca vibhaṅgañca abhāsi:


“Atītaṁ nānvāgameyya,


…pe…


Taṁ ve bhaddekarattoti,


santo ācikkhate munī”ti.


Evaṁ kho ahaṁ, bhikkhu, dhāremi bhaddekarattiyo gāthā.


Uggaṇhāhi tvaṁ, bhikkhu, bhaddekarattassa uddesañca vibhaṅgañca;


pariyāpuṇāhi tvaṁ, bhikkhu, bhaddekarattassa uddesañca vibhaṅgañca;


dhārehi tvaṁ, bhikkhu, bhaddekarattassa uddesañca vibhaṅgañca.


Atthasaṁhito, bhikkhu, bhaddekarattassa uddeso ca vibhaṅgo ca ādibrahmacariyako’ti.


Idamavoca, bhante, so devaputto.


Idaṁ vatvā tatthevantaradhāyi.


Sādhu me, bhante, bhagavā bhaddekarattassa uddesañca vibhaṅgañca desetū”ti.
“Sir, please teach me the recitation passage and analysis of One Fine night.”


“Jānāsi pana tvaṁ, bhikkhu, taṁ devaputtan”ti?
“But mendicant, do you know that god?”


“Na kho ahaṁ, bhante, jānāmi taṁ devaputtan”ti.
“I do not, sir.”


“Candano nāma so, bhikkhu, devaputto.
“That god was named Candana.

Candano, bhikkhu, devaputto aṭṭhiṁ katvā manasikatvā sabbacetasā samannāharitvā ohitasoto dhammaṁ suṇāti.
Candana pays heed, pays attention, engages wholeheartedly, and lends an ear to the teaching.

Tena hi, bhikkhu, suṇāhi, sādhukaṁ manasi karohi; bhāsissāmī”ti.
Well then, mendicant, listen and pay close attention, I will speak.”


“Evaṁ, bhante”ti kho āyasmā lomasakaṅgiyo bhagavato paccassosi.
“Yes, sir,” Lomasakaṅgiya replied.

Bhagavā etadavoca:
The Buddha said this:


“Atītaṁ nānvāgameyya,
“Don’t run back to the past,

nappaṭikaṅkhe anāgataṁ;
don’t hope for the future.

Yadatītaṁ pahīnaṁ taṁ,
What’s past is left behind;

appattañca anāgataṁ.
the future has not arrived;


Paccuppannañca yo dhammaṁ,
and phenomena in the present

tattha tattha vipassati;
are clearly seen in every case.

Asaṁhīraṁ asaṅkuppaṁ,
Knowing this, foster it—

taṁ vidvā manubrūhaye.
unfaltering, unshakable.


Ajjeva kiccamātappaṁ,
Today’s the day to keenly work—

ko jaññā maraṇaṁ suve;
who knows, tomorrow may bring death!

Na hi no saṅgaraṁ tena,
For there is no bargain to be struck

mahāsenena maccunā.
with Death and his mighty hordes.


Evaṁvihāriṁ ātāpiṁ,
The peaceful sage explained it’s those

ahorattamatanditaṁ;
who keenly meditate like this,

Taṁ ve bhaddekarattoti,
tireless all night and day,

santo ācikkhate muni.
who truly have that one fine night.


Kathañca, bhikkhu, atītaṁ anvāgameti …
And how do you run back to the past? …”


pe…
(And the Buddha repeated the analysis as in MN 131.)

evaṁ kho, bhikkhu, atītaṁ anvāgameti.


Kathañca, bhikkhu, atītaṁ nānvāgameti …pe…


evaṁ kho, bhikkhu, atītaṁ nānvāgameti.


Kathañca, bhikkhu, anāgataṁ paṭikaṅkhati …pe…


evaṁ kho, bhikkhu, anāgataṁ paṭikaṅkhati.


Kathañca, bhikkhu, anāgataṁ nappaṭikaṅkhati …pe…


evaṁ kho, bhikkhu, anāgataṁ nappaṭikaṅkhati.


Kathañca, bhikkhu, paccuppannesu dhammesu saṁhīrati …pe…


evaṁ kho, bhikkhu, paccuppannesu dhammesu saṁhīrati.


Kathañca, bhikkhu, paccuppannesu dhammesu na saṁhīrati …pe…


evaṁ kho, bhikkhu, paccuppannesu dhammesu na saṁhīrati.


Atītaṁ nānvāgameyya,


nappaṭikaṅkhe anāgataṁ;


Yadatītaṁ pahīnaṁ taṁ,


appattañca anāgataṁ.


Paccuppannañca yo dhammaṁ,


tattha tattha vipassati;


Asaṁhīraṁ asaṅkuppaṁ,


taṁ vidvā manubrūhaye.


Ajjeva kiccamātappaṁ,


ko jaññā maraṇaṁ suve;


Na hi no saṅgaraṁ tena,


mahāsenena maccunā.


Evaṁvihāriṁ ātāpiṁ,


ahorattamatanditaṁ;


Taṁ ve bhaddekarattoti,


santo ācikkhate munī”ti.


Idamavoca bhagavā.
That is what the Buddha said.

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


Lomasakaṅgiyabhaddekarattasuttaṁ niṭṭhitaṁ catutthaṁ.


135. Cūḷakammavibhaṅgasutta
The Shorter Analysis of Deeds


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 subho māṇavo todeyyaputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi.
Then the brahmin student Subha, Todeyya’s son, approached the Buddha, and exchanged greetings with him.

Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho subho māṇavo todeyyaputto bhagavantaṁ etadavoca:
When the greetings and polite conversation were over, he sat down to one side and said to the Buddha:


“Ko nu kho, bho gotama, hetu ko paccayo yena manussānaṁyeva sataṁ manussabhūtānaṁ dissanti hīnappaṇītatā?
“What is the cause, Master Gotama, what is the reason why even among those who are human beings some are seen to be inferior and superior?

Dissanti hi, bho gotama, manussā appāyukā, dissanti dīghāyukā;
For people are seen who are short-lived and long-lived,

dissanti bavhābādhā, dissanti appābādhā;
sickly and healthy,

dissanti dubbaṇṇā, dissanti vaṇṇavanto;
ugly and beautiful,

dissanti appesakkhā, dissanti mahesakkhā;
insignificant and illustrious,

dissanti appabhogā, dissanti mahābhogā;
poor and rich,

dissanti nīcakulīnā, dissanti uccākulīnā;
from low and eminent families,

dissanti duppaññā, dissanti paññavanto.
witless and wise.

Ko nu kho, bho gotama, hetu ko paccayo yena manussānaṁyeva sataṁ manussabhūtānaṁ dissanti hīnappaṇītatā”ti?
What is the reason why even among those who are human beings some are seen to be inferior and superior?”


“Kammassakā, māṇava, sattā kammadāyādā kammayonī kammabandhū kammappaṭisaraṇā.
“Student, sentient beings are the owners of their deeds and heir to their deeds. Deeds are their womb, their relative, and their refuge.

Kammaṁ satte vibhajati yadidaṁ—
It is deeds that divide beings into

hīnappaṇītatāyā”ti.
inferior and superior.”


“Na kho ahaṁ imassa bhoto gotamassa saṅkhittena bhāsitassa vitthārena atthaṁ avibhattassa vitthārena atthaṁ ājānāmi.
“I don’t understand the meaning of what Master Gotama has said in brief, without explaining the details.

Sādhu me bhavaṁ gotamo tathā dhammaṁ desetu yathā ahaṁ imassa bhoto gotamassa saṅkhittena bhāsitassa vitthārena atthaṁ avibhattassa vitthārena atthaṁ ājāneyyan”ti.
Master Gotama, please teach me this matter in detail so I can understand the meaning.”


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


“Evaṁ, bho”ti kho subho māṇavo todeyyaputto bhagavato paccassosi.
“Yes, sir,” replied Subha.

Bhagavā etadavoca:
The Buddha said this:


“Idha, māṇava, ekacco itthī vā puriso vā pāṇātipātī hoti luddo lohitapāṇi hatapahate niviṭṭho adayāpanno pāṇabhūtesu.
“Take some woman or man who kills living creatures. They’re violent, bloody-handed, a hardened killer, merciless to living beings.

So tena kammena evaṁ samattena evaṁ samādinnena kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati.
Because of undertaking such deeds, when their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell.

No ce kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati, sace manussattaṁ āgacchati yattha yattha paccājāyati appāyuko hoti.
If they’re not reborn in a place of loss, but return to the human realm, then wherever they’re reborn they’re short-lived.

Appāyukasaṁvattanikā esā, māṇava, paṭipadā yadidaṁ—
For killing living creatures is the path leading to a short lifespan.

pāṇātipātī hoti luddo lohitapāṇi hatapahate niviṭṭho adayāpanno pāṇabhūtesu. (1)


Idha pana, māṇava, ekacco itthī vā puriso vā pāṇātipātaṁ pahāya pāṇātipātā paṭivirato hoti nihitadaṇḍo nihitasattho, lajjī dayāpanno sabbapāṇabhūtahitānukampī viharati.
But take some woman or man who gives up killing living creatures. They renounce the rod and the sword. They’re scrupulous and kind, living full of compassion for all living beings.

So tena kammena evaṁ samattena evaṁ samādinnena kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati.
Because of undertaking such deeds, when their body breaks up, after death, they’re reborn in a good place, a heavenly realm.

No ce kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati, sace manussattaṁ āgacchati yattha yattha paccājāyati dīghāyuko hoti.
If they’re not reborn in a heavenly realm, but return to the human realm, then wherever they’re reborn they’re long-lived.

Dīghāyukasaṁvattanikā esā, māṇava, paṭipadā yadidaṁ—
For not killing living creatures is the path leading to a long lifespan.

pāṇātipātaṁ pahāya pāṇātipātā paṭivirato hoti nihitadaṇḍo nihitasattho, lajjī dayāpanno sabbapāṇabhūtahitānukampī viharati. (1)


Idha, māṇava, ekacco itthī vā puriso vā sattānaṁ viheṭhakajātiko hoti, pāṇinā vā leḍḍunā vā daṇḍena vā satthena vā.
Take some woman or man who habitually hurts living creatures with a fist, stone, rod, or sword.

So tena kammena evaṁ samattena evaṁ samādinnena kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati.
Because of undertaking such deeds, after death they’re reborn in a place of loss …

No ce kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati, sace manussattaṁ āgacchati yattha yattha paccājāyati bavhābādho hoti.
or if they return to the human realm, they’re sickly …

Bavhābādhasaṁvattanikā esā, māṇava, paṭipadā yadidaṁ—


sattānaṁ viheṭhakajātiko hoti pāṇinā vā leḍḍunā vā daṇḍena vā satthena vā. (2)


Idha pana, māṇava, ekacco itthī vā puriso vā sattānaṁ aviheṭhakajātiko hoti pāṇinā vā leḍḍunā vā daṇḍena vā satthena vā.
But take some woman or man who does not habitually hurt living creatures with a fist, stone, rod, or sword.

So tena kammena evaṁ samattena evaṁ samādinnena kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati.
Because of undertaking such deeds, after death they’re reborn in a heavenly realm …

No ce kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati, sace manussattaṁ āgacchati yattha yattha paccājāyati appābādho hoti.
or if they return to the human realm, they’re healthy …

Appābādhasaṁvattanikā esā, māṇava, paṭipadā yadidaṁ—


sattānaṁ aviheṭhakajātiko hoti pāṇinā vā leḍḍunā vā daṇḍena vā satthena vā. (2)


Idha, māṇava, ekacco itthī vā puriso vā kodhano hoti upāyāsabahulo.
Take some woman or man who is irritable and bad-tempered.

Appampi vutto samāno abhisajjati kuppati byāpajjati patiṭṭhīyati kopañca dosañca appaccayañca pātukaroti.
Even when lightly criticized they lose their temper, becoming annoyed, hostile, and hard-hearted, and displaying annoyance, hate, and bitterness.

So tena kammena evaṁ samattena evaṁ samādinnena kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati.
Because of undertaking such deeds, after death they’re reborn in a place of loss …

No ce kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati, sace manussattaṁ āgacchati yattha yattha paccājāyati dubbaṇṇo hoti.
or if they return to the human realm, they’re ugly …

Dubbaṇṇasaṁvattanikā esā, māṇava, paṭipadā yadidaṁ—


kodhano hoti upāyāsabahulo;


appampi vutto samāno abhisajjati kuppati byāpajjati patiṭṭhīyati kopañca dosañca appaccayañca pātukaroti. (3)


Idha pana, māṇava, ekacco itthī vā puriso vā akkodhano hoti anupāyāsabahulo;
But take some woman or man who isn’t irritable and bad-tempered.

bahumpi vutto samāno nābhisajjati na kuppati na byāpajjati na patiṭṭhīyati na kopañca dosañca appaccayañca pātukaroti.
Even when heavily criticized, they don’t lose their temper, become annoyed, hostile, and hard-hearted, or display annoyance, hate, and bitterness.

So tena kammena evaṁ samattena evaṁ samādinnena kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati.
Because of undertaking such deeds, after death they’re reborn in a heavenly realm …

No ce kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati, sace manussattaṁ āgacchati yattha yattha paccājāyati pāsādiko hoti.
or if they return to the human realm, they’re lovely …

Pāsādikasaṁvattanikā esā, māṇava, paṭipadā yadidaṁ—


akkodhano hoti anupāyāsabahulo;


bahumpi vutto samāno nābhisajjati na kuppati na byāpajjati na patiṭṭhīyati na kopañca dosañca appaccayañca pātukaroti. (3)


Idha, māṇava, ekacco itthī vā puriso vā issāmanako hoti;
Take some woman or man who is jealous.

paralābhasakkāragarukāramānanavandanapūjanāsu issati upadussati issaṁ bandhati.
They envy, resent, and begrudge the possessions, honor, respect, reverence, homage, and veneration given to others.

So tena kammena evaṁ samattena evaṁ samādinnena kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati.
Because of undertaking such deeds, after death they’re reborn in a place of loss …

No ce kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati, sace manussattaṁ āgacchati yattha yattha paccājāyati appesakkho hoti.
or if they return to the human realm, they’re insignificant …

Appesakkhasaṁvattanikā esā, māṇava, paṭipadā yadidaṁ—


issāmanako hoti;


paralābhasakkāragarukāramānanavandanapūjanāsu issati upadussati issaṁ bandhati. (4)


Idha pana, māṇava, ekacco itthī vā puriso vā anissāmanako hoti;
But take some woman or man who is not jealous …

paralābhasakkāragarukāramānanavandanapūjanāsu na issati na upadussati na issaṁ bandhati.


So tena kammena evaṁ samattena evaṁ samādinnena kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati.
Because of undertaking such deeds, after death they’re reborn in a heavenly realm …

No ce kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati, sace manussattaṁ āgacchati yattha yattha paccājāyati mahesakkho hoti.
or if they return to the human realm, they’re illustrious …

Mahesakkhasaṁvattanikā esā, māṇava, paṭipadā yadidaṁ—


anissāmanako hoti;


paralābhasakkāragarukāramānanavandanapūjanāsu na issati na upadussati na issaṁ bandhati. (4)


Idha, māṇava, ekacco itthī vā puriso vā na dātā hoti samaṇassa vā brāhmaṇassa vā annaṁ pānaṁ vatthaṁ yānaṁ mālāgandhavilepanaṁ seyyāvasathapadīpeyyaṁ.
Take some woman or man who doesn’t give to ascetics or brahmins such things as food, drink, clothing, vehicles; garlands, perfumes, and makeup; and bed, house, and lighting.

So tena kammena evaṁ samattena evaṁ samādinnena kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati.
Because of undertaking such deeds, after death they’re reborn in a place of loss …

No ce kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati, sace manussattaṁ āgacchati yattha yattha paccājāyati appabhogo hoti.
or if they return to the human realm, they’re poor …

Appabhogasaṁvattanikā esā, māṇava, paṭipadā yadidaṁ—


na dātā hoti samaṇassa vā brāhmaṇassa vā annaṁ pānaṁ vatthaṁ yānaṁ mālāgandhavilepanaṁ seyyāvasathapadīpeyyaṁ. (5)


Idha pana, māṇava, ekacco itthī vā puriso vā dātā hoti samaṇassa vā brāhmaṇassa vā annaṁ pānaṁ vatthaṁ yānaṁ mālāgandhavilepanaṁ seyyāvasathapadīpeyyaṁ.
But take some woman or man who does give to ascetics or brahmins …

So tena kammena evaṁ samattena evaṁ samādinnena kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati.
Because of undertaking such deeds, after death they’re reborn in a heavenly realm …

No ce kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati, sace manussattaṁ āgacchati yattha yattha paccājāyati mahābhogo hoti.
or if they return to the human realm, they’re rich …

Mahābhogasaṁvattanikā esā, māṇava, paṭipadā yadidaṁ—


dātā hoti samaṇassa vā brāhmaṇassa vā annaṁ pānaṁ vatthaṁ yānaṁ mālāgandhavilepanaṁ seyyāvasathapadīpeyyaṁ. (5)


Idha, māṇava, ekacco itthī vā puriso vā thaddho hoti atimānī—
Take some woman or man who is obstinate and vain.

abhivādetabbaṁ na abhivādeti, paccuṭṭhātabbaṁ na paccuṭṭheti, āsanārahassa na āsanaṁ deti, maggārahassa na maggaṁ deti, sakkātabbaṁ na sakkaroti, garukātabbaṁ na garukaroti, mānetabbaṁ na māneti, pūjetabbaṁ na pūjeti.
They don’t bow to those they should bow to. They don’t rise up for them, offer them a seat, make way for them, or honor, respect, esteem, or venerate those who are worthy of such.

So tena kammena evaṁ samattena evaṁ samādinnena kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati.
Because of undertaking such deeds, after death they’re reborn in a place of loss …

No ce kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati, sace manussattaṁ āgacchati yattha yattha paccājāyati nīcakulīno hoti.
or if they return to the human realm, they’re reborn in a low class family …

Nīcakulīnasaṁvattanikā esā, māṇava, paṭipadā yadidaṁ—


thaddho hoti atimānī;


abhivādetabbaṁ na abhivādeti, paccuṭṭhātabbaṁ na paccuṭṭheti, āsanārahassa na āsanaṁ deti, maggārahassa na maggaṁ deti, sakkātabbaṁ na sakkaroti, garukātabbaṁ na garukaroti, mānetabbaṁ na māneti, pūjetabbaṁ na pūjeti. (6)


Idha pana, māṇava, ekacco itthī vā puriso vā atthaddho hoti anatimānī;
But take some woman or man who is not obstinate and vain …

abhivādetabbaṁ abhivādeti, paccuṭṭhātabbaṁ paccuṭṭheti, āsanārahassa āsanaṁ deti, maggārahassa maggaṁ deti, sakkātabbaṁ sakkaroti, garukātabbaṁ garukaroti, mānetabbaṁ māneti, pūjetabbaṁ pūjeti.


So tena kammena evaṁ samattena evaṁ samādinnena kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati.
Because of undertaking such deeds, after death they’re reborn in a heavenly realm …

No ce kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati, sace manussattaṁ āgacchati yattha yattha paccājāyati uccākulīno hoti.
or if they return to the human realm, they’re reborn in an eminent family …

Uccākulīnasaṁvattanikā esā, māṇava, paṭipadā yadidaṁ—


atthaddho hoti anatimānī;


abhivādetabbaṁ abhivādeti, paccuṭṭhātabbaṁ paccuṭṭheti, āsanārahassa āsanaṁ deti, maggārahassa maggaṁ deti, sakkātabbaṁ sakkaroti, garukātabbaṁ garukaroti, mānetabbaṁ māneti, pūjetabbaṁ pūjeti. (6)


Idha, māṇava, ekacco itthī vā puriso vā samaṇaṁ vā brāhmaṇaṁ vā upasaṅkamitvā na paripucchitā hoti:
Take some woman or man who doesn’t approach an ascetic or brahmin to ask:

‘kiṁ, bhante, kusalaṁ, kiṁ akusalaṁ;
‘Sir, what is skillful and what is unskillful?

kiṁ sāvajjaṁ, kiṁ anavajjaṁ;
What is blameworthy and what is blameless?

kiṁ sevitabbaṁ, kiṁ na sevitabbaṁ;
What should be cultivated and what should not be cultivated?

kiṁ me karīyamānaṁ dīgharattaṁ ahitāya dukkhāya hoti, kiṁ vā pana me karīyamānaṁ dīgharattaṁ hitāya sukhāya hotī’ti?
What kind of action will lead to my lasting harm and suffering? Or what kind of action will lead to my lasting welfare and happiness?’

So tena kammena evaṁ samattena evaṁ samādinnena kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati.
Because of undertaking such deeds, after death they’re reborn in a place of loss …

No ce kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati, sace manussattaṁ āgacchati yattha yattha paccājāyati duppañño hoti.
or if they return to the human realm, they’re witless …

Duppaññasaṁvattanikā esā, māṇava, paṭipadā yadidaṁ—


samaṇaṁ vā brāhmaṇaṁ vā upasaṅkamitvā na paripucchitā hoti:


‘kiṁ, bhante, kusalaṁ, kiṁ akusalaṁ;


kiṁ sāvajjaṁ, kiṁ anavajjaṁ;


kiṁ sevitabbaṁ, kiṁ na sevitabbaṁ;


kiṁ me karīyamānaṁ dīgharattaṁ ahitāya dukkhāya hoti, kiṁ vā pana me karīyamānaṁ dīgharattaṁ hitāya sukhāya hotī’ti? (7)


Idha pana, māṇava, ekacco itthī vā puriso vā samaṇaṁ vā brāhmaṇaṁ vā upasaṅkamitvā paripucchitā hoti:
But take some woman or man who does approach an ascetic or brahmin to ask:

‘kiṁ, bhante, kusalaṁ, kiṁ akusalaṁ;
‘Sir, what is skillful and what is unskillful?

kiṁ sāvajjaṁ, kiṁ anavajjaṁ;
What is blameworthy and what is blameless?

kiṁ sevitabbaṁ, kiṁ na sevitabbaṁ;
What should be cultivated and what should not be cultivated?

kiṁ me karīyamānaṁ dīgharattaṁ ahitāya dukkhāya hoti, kiṁ vā pana me karīyamānaṁ dīgharattaṁ hitāya sukhāya hotī’ti?
What kind of action will lead to my lasting harm and suffering? Or what kind of action will lead to my lasting welfare and happiness?’

So tena kammena evaṁ samattena evaṁ samādinnena kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati.
Because of undertaking such deeds, when their body breaks up, after death, they’re reborn in a good place, a heavenly realm.

No ce kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati, sace manussattaṁ āgacchati yattha yattha paccājāyati mahāpañño hoti.
If they’re not reborn in a heavenly realm, but return to the human realm, then wherever they’re reborn they’re very wise.

Mahāpaññasaṁvattanikā esā, māṇava, paṭipadā yadidaṁ—
For asking questions of ascetics or brahmins is the path leading to wisdom.

samaṇaṁ vā brāhmaṇaṁ vā upasaṅkamitvā paripucchitā hoti:


‘kiṁ, bhante, kusalaṁ, kiṁ akusalaṁ;


kiṁ sāvajjaṁ, kiṁ anavajjaṁ;


kiṁ sevitabbaṁ, kiṁ na sevitabbaṁ;


kiṁ me karīyamānaṁ dīgharattaṁ ahitāya dukkhāya hoti, kiṁ vā pana me karīyamānaṁ dīgharattaṁ hitāya sukhāya hotī’ti? (7)


Iti kho, māṇava, appāyukasaṁvattanikā paṭipadā appāyukattaṁ upaneti, dīghāyukasaṁvattanikā paṭipadā dīghāyukattaṁ upaneti;
So it is the way people live that makes them how they are, whether short-lived or long lived,

bavhābādhasaṁvattanikā paṭipadā bavhābādhattaṁ upaneti, appābādhasaṁvattanikā paṭipadā appābādhattaṁ upaneti;
sickly or healthy,

dubbaṇṇasaṁvattanikā paṭipadā dubbaṇṇattaṁ upaneti, pāsādikasaṁvattanikā paṭipadā pāsādikattaṁ upaneti;
ugly or lovely,

appesakkhasaṁvattanikā paṭipadā appesakkhattaṁ upaneti, mahesakkhasaṁvattanikā paṭipadā mahesakkhattaṁ upaneti;
insignificant or illustrious,

appabhogasaṁvattanikā paṭipadā appabhogattaṁ upaneti, mahābhogasaṁvattanikā paṭipadā mahābhogattaṁ upaneti;
poor or rich,

nīcakulīnasaṁvattanikā paṭipadā nīcakulīnattaṁ upaneti, uccākulīnasaṁvattanikā paṭipadā uccākulīnattaṁ upaneti;
in a low class or eminent family,

duppaññasaṁvattanikā paṭipadā duppaññattaṁ upaneti, mahāpaññasaṁvattanikā paṭipadā mahāpaññattaṁ upaneti.
or witless or wise.


Kammassakā, māṇava, sattā kammadāyādā kammayonī kammabandhū kammappaṭisaraṇā.
Sentient beings are the owners of their deeds and heir to their deeds. Deeds are their womb, their relative, and their refuge.

Kammaṁ satte vibhajati yadidaṁ—
It is deeds that divide beings into

hīnappaṇītatāyā”ti.
inferior and superior.”


Evaṁ vutte, subho māṇavo todeyyaputto bhagavantaṁ etadavoca:
When he had spoken, Subha said to him,

“abhikkantaṁ, bho gotama, abhikkantaṁ, bho gotama.
“Excellent, Master Gotama! Excellent!

Seyyathāpi, bho gotama, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ bhotā gotamena anekapariyāyena dhammo pakāsito.
As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with good eyes can see what’s there, Master Gotama has made the Teaching clear in many ways.

Esāhaṁ bhavantaṁ gotamaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca.
I go for refuge to Master Gotama, to the teaching, and to the mendicant Saṅgha.

Upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.
From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.”


Cūḷakammavibhaṅgasuttaṁ niṭṭhitaṁ pañcamaṁ.


136. Mahākammavibhaṅgasutta
The Longer Analysis of Deeds


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 samiddhi araññakuṭikāyaṁ viharati.
Now at that time Venerable Samiddhi was staying in a wilderness hut.

Atha kho potaliputto paribbājako jaṅghāvihāraṁ anucaṅkamamāno anuvicaramāno yenāyasmā samiddhi tenupasaṅkami; upasaṅkamitvā āyasmatā samiddhinā saddhiṁ sammodi.
Then as the wanderer Potaliputta was going for a walk he came up to Venerable Samiddhi and exchanged greetings with him.

Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho potaliputto paribbājako āyasmantaṁ samiddhiṁ etadavoca:
When the greetings and polite conversation were over, he sat down to one side and said to him:


“sammukhā metaṁ, āvuso samiddhi, samaṇassa gotamassa sutaṁ, sammukhā paṭiggahitaṁ:
“Reverend Samiddhi, I have heard and learned this in the presence of the ascetic Gotama:

‘moghaṁ kāyakammaṁ moghaṁ vacīkammaṁ, manokammameva saccan’ti.
‘Deeds by way of body and speech are done in vain. Only mental deeds are real.’

Atthi ca sā samāpatti yaṁ samāpattiṁ samāpanno na kiñci vediyatī”ti?
And: ‘There is such an attainment where the one who enters it does not feel anything at all.’”


“Mā hevaṁ, āvuso potaliputta, avaca; mā hevaṁ, āvuso potaliputta, avaca; mā bhagavantaṁ abbhācikkhi. Na hi sādhu bhagavato abbhakkhānaṁ. Na hi bhagavā evaṁ vadeyya:
“Don’t say that, Reverend Potaliputta, don’t say that! Don’t misrepresent the Buddha, for misrepresentation of the Buddha is not good. And the Buddha would not say this.

‘moghaṁ kāyakammaṁ moghaṁ vacīkammaṁ, manokammameva saccan’ti.


‘Atthi ca kho sā, āvuso, samāpatti yaṁ samāpattiṁ samāpanno na kiñci vediyatī’”ti.
But, reverend, there is such an attainment where the one who enters it does not feel anything at all.”


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


“Na ciraṁ, āvuso, tīṇi vassānī”ti.
“Not long, reverend: three years.”


“Ettha dāni mayaṁ there bhikkhū kiṁ vakkhāma, yatra hi nāma evaṁnavo bhikkhu satthāraṁ parirakkhitabbaṁ maññissati.
“Well now, what are we to say to the senior mendicants, when even such a junior mendicant imagines their Teacher needs defending?

Sañcetanikaṁ, āvuso samiddhi, kammaṁ katvā kāyena vācāya manasā kiṁ so vediyatī”ti?
After doing an intentional deed by way of body, speech, or mind, reverend, what does one feel?”


“Sañcetanikaṁ, āvuso potaliputta, kammaṁ katvā kāyena vācāya manasā dukkhaṁ so vediyatī”ti.
“After doing an intentional deed by way of body, speech, or mind, reverend, one feels suffering.”

Atha kho potaliputto paribbājako āyasmato samiddhissa bhāsitaṁ neva abhinandi nappaṭikkosi;
Then, neither approving nor dismissing Samiddhi’s statement, Potaliputta

anabhinanditvā appaṭikkositvā uṭṭhāyāsanā pakkāmi.
got up from his seat and left.


Atha kho āyasmā samiddhi acirapakkante potaliputte paribbājake yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmatā ānandena saddhiṁ sammodi.
Soon after he had left, Venerable Samiddhi went to Venerable Ānanda, and exchanged greetings with him.

Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi.
When the greetings and polite conversation were over, he sat down to one side,

Ekamantaṁ nisinno kho āyasmā samiddhi yāvatako ahosi potaliputtena paribbājakena saddhiṁ kathāsallāpo taṁ sabbaṁ āyasmato ānandassa ārocesi.
and informed Ānanda of all they had discussed.


Evaṁ vutte, āyasmā ānando āyasmantaṁ samiddhiṁ etadavoca:
When he had spoken, Ānanda said to him,

“atthi kho idaṁ, āvuso samiddhi, kathāpābhataṁ bhagavantaṁ dassanāya.
“Reverend Samiddhi, we should see the Buddha about this matter.

Āyāmāvuso samiddhi, yena bhagavā tenupasaṅkamissāma; upasaṅkamitvā etamatthaṁ bhagavato ārocessāma.
Come, let’s go to the Buddha and inform him about this.

Yathā no bhagavā byākarissati tathā naṁ dhāressāmā”ti.
As he answers, so we’ll remember it.”


“Evamāvuso”ti kho āyasmā samiddhi āyasmato ānandassa paccassosi.
“Yes, reverend,” Samiddhi replied.


Atha kho āyasmā ca ānando āyasmā ca samiddhi yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu.
Then Ānanda and Samiddhi went up to the Buddha, bowed, sat down to one side,

Ekamantaṁ nisinno kho āyasmā ānando yāvatako ahosi āyasmato samiddhissa potaliputtena paribbājakena saddhiṁ kathāsallāpo taṁ sabbaṁ bhagavato ārocesi.
and told him what had happened.


Evaṁ vutte, bhagavā āyasmantaṁ ānandaṁ etadavoca:
When they had spoken, the Buddha said to Ānanda,

“dassanampi kho ahaṁ, ānanda, potaliputtassa paribbājakassa nābhijānāmi, kuto panevarūpaṁ kathāsallāpaṁ?
“I don’t recall even seeing the wanderer Potaliputta, Ānanda, so how could we have had such a discussion?

Iminā ca, ānanda, samiddhinā moghapurisena potaliputtassa paribbājakassa vibhajjabyākaraṇīyo pañho ekaṁsena byākato”ti.
The wanderer Potaliputta’s question should have been answered after analyzing it, but this foolish person answered definitively.”


Evaṁ vutte, āyasmā udāyī bhagavantaṁ etadavoca:
When he said this, Venerable Udāyī said to him,

“sace pana, bhante, āyasmatā samiddhinā idaṁ sandhāya bhāsitaṁ—
“But perhaps, sir, Venerable Samiddhi spoke in reference to the statement:

yaṁ kiñci vedayitaṁ taṁ dukkhasmin”ti.
‘Suffering includes whatever is felt.’”


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

“passasi no tvaṁ, ānanda, imassa udāyissa moghapurisassa ummaṅgaṁ?
“See how this foolish person Udāyī comes up with an idea?

Aññāsiṁ kho ahaṁ, ānanda:
I knew that

‘idānevāyaṁ udāyī moghapuriso ummujjamāno ayoniso ummujjissatī’ti.
he was going to come up with such an irrational idea.

Ādiṁyeva, ānanda, potaliputtena paribbājakena tisso vedanā pucchitā.
Right from the start Potaliputta asked about the three feelings.

Sacāyaṁ, ānanda, samiddhi moghapuriso potaliputtassa paribbājakassa evaṁ puṭṭho evaṁ byākareyya:
Suppose the foolish person Samiddhi had answered the wanderer Potaliputta’s question like this:

‘sañcetanikaṁ, āvuso potaliputta, kammaṁ katvā kāyena vācāya manasā sukhavedanīyaṁ sukhaṁ so vedayati;
‘After doing an intentional deed to be experienced as pleasant by way of body, speech, or mind, one feels pleasure.

sañcetanikaṁ, āvuso potaliputta, kammaṁ katvā kāyena vācāya manasā dukkhavedanīyaṁ dukkhaṁ so vedayati;
After doing an intentional deed to be experienced as painful by way of body, speech, or mind, one feels pain.

sañcetanikaṁ, āvuso potaliputta, kammaṁ katvā kāyena vācāya manasā adukkhamasukhavedanīyaṁ adukkhamasukhaṁ so vedayatī’ti.
After doing an intentional deed to be experienced as neutral by way of body, speech, or mind, one feels neutral.’

Evaṁ byākaramāno kho, ānanda, samiddhi moghapuriso potaliputtassa paribbājakassa sammā byākaramāno byākareyya.
Answering in this way, Samiddhi would have rightly answered Potaliputta.


Api ca, ānanda, ke ca aññatitthiyā paribbājakā bālā abyattā ke ca tathāgatassa mahākammavibhaṅgaṁ jānissanti?
Still, who are those foolish and incompetent wanderers who follow other paths to understand the Realized One’s great analysis of deeds?

Sace tumhe, ānanda, suṇeyyātha tathāgatassa mahākammavibhaṅgaṁ vibhajantassā”ti.
Ānanda, if only you would all listen to the Realized One’s explanation of the great analysis of deeds.”


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

yaṁ bhagavā mahākammavibhaṅgaṁ vibhajeyya. Bhagavato sutvā bhikkhū dhāressantī”ti.
Let the Buddha explain the great analysis of deeds. 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:


“Cattārome, ānanda, puggalā santo saṁvijjamānā lokasmiṁ.
“Ānanda, these four people are found in the world.

Katame cattāro?
What four?

Idhānanda, ekacco puggalo idha pāṇātipātī hoti, adinnādāyī hoti, kāmesumicchācārī hoti, musāvādī hoti, pisuṇavāco hoti, pharusavāco hoti, samphappalāpī hoti, abhijjhālu hoti, byāpannacitto hoti, micchādiṭṭhi hoti.
Some person here kills living creatures, steals, and commits sexual misconduct. They use speech that’s false, divisive, harsh, or nonsensical. And they’re covetous, malicious, and have wrong view.

So kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati. (1)
When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell.


Idha panānanda, ekacco puggalo idha pāṇātipātī hoti, adinnādāyī hoti, kāmesumicchācārī hoti, musāvādī hoti, pisuṇavāco hoti, pharusavāco hoti, samphappalāpī hoti, abhijjhālu hoti, byāpannacitto hoti, micchādiṭṭhi hoti.
But some other person here kills living creatures, steals, and commits sexual misconduct. They use speech that’s false, divisive, harsh, or nonsensical. And they’re covetous, malicious, and have wrong view.

So kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati. (2)
When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.


Idhānanda, ekacco puggalo idha pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti, kāmesumicchācārā paṭivirato hoti, musāvādā paṭivirato hoti, pisuṇāya vācāya paṭivirato hoti, pharusāya vācāya paṭivirato hoti, samphappalāpā paṭivirato hoti, anabhijjhālu hoti, abyāpannacitto hoti, sammādiṭṭhi hoti.
But some other person here refrains from killing living creatures, stealing, committing sexual misconduct, or using speech that’s false, divisive, harsh, or nonsensical. And they’re contented, kind-hearted, and have right view.

So kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati. (3)
When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.


Idha panānanda, ekacco puggalo idha pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti, kāmesumicchācārā paṭivirato hoti, musāvādā paṭivirato hoti, pisuṇāya vācāya paṭivirato hoti, pharusāya vācāya paṭivirato hoti, samphappalāpā paṭivirato hoti, anabhijjhālu hoti, abyāpannacitto hoti, sammādiṭṭhi hoti.
But some other person here refrains from killing living creatures, stealing, committing sexual misconduct, or using speech that’s false, divisive, harsh, or nonsensical. And they’re contented, kind-hearted, and have right view.

So kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati. (4)
When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell.


Idhānanda, ekacco samaṇo vā brāhmaṇo vā ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṁ cetosamādhiṁ phusati yathāsamāhite citte dibbena cakkhunā visuddhena atikkantamānusakena amuṁ puggalaṁ passati—
Now, some ascetic or brahmin—by dint of keen, resolute, committed, and diligent effort, and right focus—experiences an immersion of the heart of such a kind that it gives rise to clairvoyance that is purified and superhuman. With that clairvoyance they see that person

idha pāṇātipātiṁ adinnādāyiṁ kāmesumicchācāriṁ musāvādiṁ pisuṇavācaṁ pharusavācaṁ samphappalāpiṁ abhijjhāluṁ byāpannacittaṁ micchādiṭṭhiṁ kāyassa bhedā paraṁ maraṇā passati apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannaṁ.
here who killed living creatures, stole, and committed sexual misconduct; who used speech that’s false, divisive, harsh, or nonsensical; and who was covetous, malicious, and had wrong view. And they see that, when their body breaks up, after death, that person is reborn in a place of loss, a bad place, the underworld, hell.

So evamāha:
They say:

‘atthi kira, bho, pāpakāni kammāni, atthi duccaritassa vipāko.
‘It seems that there is such a thing as bad deeds, and the result of bad conduct.

Amāhaṁ puggalaṁ addasaṁ idha pāṇātipātiṁ adinnādāyiṁ …pe… micchādiṭṭhiṁ kāyassa bhedā paraṁ maraṇā passāmi apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannan’ti.
For I saw a person here who killed living creatures … and had wrong view. And when their body broke up, after death, they were reborn in a place of loss, a bad place, the underworld, hell.’

So evamāha:
They say:

‘yo kira, bho, pāṇātipātī adinnādāyī …pe… micchādiṭṭhi, sabbo so kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati.
‘It seems that everyone who kills living creatures … and has wrong view is reborn in hell.

Ye evaṁ jānanti, te sammā jānanti; ye aññathā jānanti, micchā tesaṁ ñāṇan’ti.
Those who know this are right. Those who know something else are wrong.’

Iti so yadeva tassa sāmaṁ ñātaṁ sāmaṁ diṭṭhaṁ sāmaṁ viditaṁ tadeva tattha thāmasā parāmāsā abhinivissa voharati: ‘idameva saccaṁ, moghamaññan’ti. (1)
And so they obstinately stick to what they have known, seen, and understood for themselves, insisting that: ‘This is the only truth, other ideas are silly.’


Idha panānanda, ekacco samaṇo vā brāhmaṇo vā ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṁ cetosamādhiṁ phusati yathāsamāhite citte dibbena cakkhunā visuddhena atikkantamānusakena amuṁ puggalaṁ passati—
But some other ascetic or brahmin—by dint of keen, resolute, committed, and diligent effort, and right focus—experiences an immersion of the heart of such a kind that it gives rise to clairvoyance that is purified and superhuman. With that clairvoyance they see that person

idha pāṇātipātiṁ adinnādāyiṁ …pe… micchādiṭṭhiṁ, kāyassa bhedā paraṁ maraṇā passati sugatiṁ saggaṁ lokaṁ upapannaṁ.
here who killed living creatures … and had wrong view. And they see that that person is reborn in a heavenly realm.

So evamāha:
They say:

‘natthi kira, bho, pāpakāni kammāni, natthi duccaritassa vipāko.
‘It seems that there is no such thing as bad deeds, and the result of bad conduct.

Amāhaṁ puggalaṁ addasaṁ—idha pāṇātipātiṁ adinnādāyiṁ …pe… micchādiṭṭhiṁ, kāyassa bhedā paraṁ maraṇā passāmi sugatiṁ saggaṁ lokaṁ upapannan’ti.
For I have seen a person here who killed living creatures … and had wrong view. And I saw that that person was reborn in a heavenly realm.’

So evamāha:
They say:

‘yo kira, bho, pāṇātipātī adinnādāyī …pe… micchādiṭṭhi, sabbo so kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati.
‘It seems that everyone who kills living creatures … and has wrong view is reborn in a heavenly realm.

Ye evaṁ jānanti te sammā jānanti; ye aññathā jānanti, micchā tesaṁ ñāṇan’ti.
Those who know this are right. Those who know something else are wrong.’

Iti so yadeva tassa sāmaṁ ñātaṁ sāmaṁ diṭṭhaṁ sāmaṁ viditaṁ tadeva tattha thāmasā parāmāsā abhinivissa voharati: ‘idameva saccaṁ, moghamaññan’ti. (2)
And so they obstinately stick to what they have known, seen, and understood for themselves, insisting that: ‘This is the only truth, other ideas are silly.’


Idhānanda, ekacco samaṇo vā brāhmaṇo vā ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṁ cetosamādhiṁ phusati yathāsamāhite citte dibbena cakkhunā visuddhena atikkantamānusakena amuṁ puggalaṁ passati—
Take some ascetic or brahmin who with clairvoyance sees a person

idha pāṇātipātā paṭivirataṁ adinnādānā paṭivirataṁ kāmesumicchācārā paṭivirataṁ musāvādā paṭivirataṁ pisuṇāya vācāya paṭivirataṁ pharusāya vācāya paṭivirataṁ samphappalāpā paṭivirataṁ anabhijjhāluṁ abyāpannacittaṁ sammādiṭṭhiṁ, kāyassa bhedā paraṁ maraṇā passati sugatiṁ saggaṁ lokaṁ upapannaṁ.
here who refrained from killing living creatures … and had right view. And they see that that person is reborn in a heavenly realm.

So evamāha:
They say:

‘atthi kira, bho, kalyāṇāni kammāni, atthi sucaritassa vipāko.
‘It seems that there is such a thing as good deeds, and the result of good conduct.

Amāhaṁ puggalaṁ addasaṁ—idha pāṇātipātā paṭivirataṁ adinnādānā paṭivirataṁ …pe… sammādiṭṭhiṁ, kāyassa bhedā paraṁ maraṇā passāmi sugatiṁ saggaṁ lokaṁ upapannan’ti.
For I have seen a person here who refrained from killing living creatures … and had right view. And I saw that that person was reborn in a heavenly realm.’

So evamāha:
They say:

‘yo kira, bho, pāṇātipātā paṭivirato adinnādānā paṭivirato …pe… sammādiṭṭhi sabbo so kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati.
‘It seems that everyone who refrains from killing living creatures … and has right view is reborn in a heavenly realm.

Ye evaṁ jānanti te sammā jānanti; ye aññathā jānanti, micchā tesaṁ ñāṇan’ti.
Those who know this are right. Those who know something else are wrong.’

Iti so yadeva tassa sāmaṁ ñātaṁ sāmaṁ diṭṭhaṁ sāmaṁ viditaṁ tadeva tattha thāmasā parāmāsā abhinivissa voharati: ‘idameva saccaṁ, moghamaññan’ti. (3)
And so they obstinately stick to what they have known, seen, and understood for themselves, insisting that: ‘This is the only truth, other ideas are silly.’


Idha panānanda, ekacco samaṇo vā brāhmaṇo vā ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṁ cetosamādhiṁ phusati yathāsamāhite citte dibbena cakkhunā visuddhena atikkantamānusakena amuṁ puggalaṁ passati—idha pāṇātipātā paṭivirataṁ …pe… sammādiṭṭhiṁ, kāyassa bhedā paraṁ maraṇā passati apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannaṁ.
Take some ascetic or brahmin who with clairvoyance sees a person here who refrained from killing living creatures … and had right view. And they see that that person is reborn in hell.

So evamāha:
They say:

‘natthi kira, bho, kalyāṇāni kammāni, natthi sucaritassa vipāko. Amāhaṁ puggalaṁ addasaṁ—
‘It seems that there is no such thing as good deeds, and the result of good conduct. For I have seen a person

idha pāṇātipātā paṭivirataṁ adinnādānā paṭivirataṁ …pe… sammādiṭṭhiṁ, kāyassa bhedā paraṁ maraṇā passāmi apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannan’ti.
here who refrained from killing living creatures … and had right view. And I saw that that person was reborn in hell.’

So evamāha: ‘yo kira, bho, pāṇātipātā paṭivirato adinnādānā paṭivirato …pe… sammādiṭṭhi, sabbo so kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati.
They say: ‘It seems that everyone who refrains from killing living creatures … and has right view is reborn in hell.

Ye evaṁ jānanti te sammā jānanti; ye aññathā jānanti, micchā tesaṁ ñāṇan’ti.
Those who know this are right. Those who know something else are wrong.’

Iti so yadeva tassa sāmaṁ ñātaṁ sāmaṁ diṭṭhaṁ sāmaṁ viditaṁ tadeva tattha thāmasā parāmāsā abhinivissa voharati: ‘idameva saccaṁ, moghamaññan’ti. (4)
And so they obstinately stick to what they have known, seen, and understood for themselves, insisting that: ‘This is the only truth, other ideas are silly.’


Tatrānanda, yvāyaṁ samaṇo vā brāhmaṇo vā evamāha:
In this case, when an ascetic or brahmin says this:

‘atthi kira, bho, pāpakāni kammāni, atthi duccaritassa vipāko’ti idamassa anujānāmi;
‘It seems that there is such a thing as bad deeds, and the result of bad conduct,’ I grant them that.

yampi so evamāha:
And when they say:

‘amāhaṁ puggalaṁ addasaṁ—idha pāṇātipātiṁ adinnādāyiṁ …pe… micchādiṭṭhiṁ, kāyassa bhedā paraṁ maraṇā passāmi apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannan’ti idampissa anujānāmi;
‘I have seen a person here who killed living creatures … and had wrong view. And after death, they were reborn in hell,’ I also grant them that.

yañca kho so evamāha:
But when they say:

‘yo kira, bho, pāṇātipātī adinnādāyī …pe… micchādiṭṭhi, sabbo so kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjatī’ti idamassa nānujānāmi;
‘It seems that everyone who kills living creatures … and has wrong view is reborn in hell,’ I don’t grant them that.

yampi so evamāha:
And when they say:

‘ye evaṁ jānanti te sammā jānanti; ye aññathā jānanti, micchā tesaṁ ñāṇan’ti idampissa nānujānāmi;
‘Those who know this are right. Those who know something else are wrong,’ I also don’t grant them that.

yampi so yadeva tassa sāmaṁ ñātaṁ sāmaṁ diṭṭhaṁ sāmaṁ viditaṁ tadeva tattha thāmasā parāmāsā abhinivissa voharati: ‘idameva saccaṁ, moghamaññan’ti idampissa nānujānāmi.
And when they obstinately stick to what they have known, seen, and understood for themselves, insisting that: ‘This is the only truth, other ideas are silly,’ I also don’t grant them that.

Taṁ kissa hetu?
Why is that?

Aññathā hi, ānanda, tathāgatassa mahākammavibhaṅge ñāṇaṁ hoti. (1)
Because the Realized One’s knowledge of the great analysis of deeds is otherwise.


Tatrānanda, yvāyaṁ samaṇo vā brāhmaṇo vā evamāha:
In this case, when an ascetic or brahmin says this:

‘natthi kira, bho, pāpakāni kammāni, natthi duccaritassa vipāko’ti idamassa nānujānāmi;
‘It seems that there is no such thing as bad deeds, and the result of bad conduct,’ I don’t grant them that.

yañca kho so evamāha:
But when they say:

‘amāhaṁ puggalaṁ addasaṁ—idha pāṇātipātiṁ adinnādāyiṁ …pe… micchādiṭṭhiṁ kāyassa bhedā paraṁ maraṇā passāmi sugatiṁ saggaṁ lokaṁ upapannan’ti idamassa anujānāmi;
‘I have seen a person here who killed living creatures … and had wrong view. And I saw that that person was reborn in a heavenly realm,’ I grant them that.

yañca kho so evamāha:
But when they say:

‘yo kira, bho, pāṇātipātī adinnādāyī …pe… micchādiṭṭhi, sabbo so kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjatī’ti idamassa nānujānāmi;
‘It seems that everyone who kills living creatures … and has wrong view is reborn in a heavenly realm,’ I don’t grant them that. …

yampi so evamāha:


‘ye evaṁ jānanti te sammā jānanti; ye aññathā jānanti, micchā tesaṁ ñāṇan’ti idampissa nānujānāmi;


yampi so yadeva tassa sāmaṁ ñātaṁ sāmaṁ diṭṭhaṁ sāmaṁ viditaṁ tadeva tattha thāmasā parāmāsā abhinivissa voharati: ‘idameva saccaṁ, moghamaññan’ti idampissa nānujānāmi.


Taṁ kissa hetu?


Aññathā hi, ānanda, tathāgatassa mahākammavibhaṅge ñāṇaṁ hoti. (2)
Because the Realized One’s knowledge of the great analysis of deeds is otherwise.


Tatrānanda, yvāyaṁ samaṇo vā brāhmaṇo vā evamāha:
In this case, when an ascetic or brahmin says this:

‘atthi kira, bho, kalyāṇāni kammāni, atthi sucaritassa vipāko’ti idamassa anujānāmi;
‘It seems that there is such a thing as good deeds, and the result of good conduct,’ I grant them that.

yampi so evamāha:
And when they say:

‘amāhaṁ puggalaṁ addasaṁ—idha pāṇātipātā paṭivirataṁ adinnādānā paṭivirataṁ …pe… sammādiṭṭhiṁ, kāyassa bhedā paraṁ maraṇā passāmi sugatiṁ saggaṁ lokaṁ upapannan’ti idampissa anujānāmi;
‘I have seen a person here who refrained from killing living creatures … and had right view. And I saw that that person was reborn in a heavenly realm,’ I grant them that.

yañca kho so evamāha:
But when they say:

‘yo kira, bho, pāṇātipātā paṭivirato adinnādānā paṭivirato …pe… sammādiṭṭhi, sabbo so kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjatī’ti idamassa nānujānāmi;
‘It seems that everyone who refrains from killing living creatures … and has right view is reborn in a heavenly realm,’ I don’t grant them that. …

yampi so evamāha:


‘ye evaṁ jānanti te sammā jānanti; ye aññathā jānanti, micchā tesaṁ ñāṇan’ti idampissa nānujānāmi;


yampi so yadeva tassa sāmaṁ ñātaṁ sāmaṁ diṭṭhaṁ sāmaṁ viditaṁ tadeva tattha thāmasā parāmāsā abhinivissa voharati: ‘idameva saccaṁ, moghamaññan’ti idampissa nānujānāmi.


Taṁ kissa hetu?


Aññathā hi, ānanda, tathāgatassa mahākammavibhaṅge ñāṇaṁ hoti. (3)
Because the Realized One’s knowledge of the great analysis of deeds is otherwise.


Tatrānanda, yvāyaṁ samaṇo vā brāhmaṇo vā evamāha:
In this case, when an ascetic or brahmin says this:

‘natthi kira, bho, kalyāṇāni kammāni, natthi sucaritassa vipāko’ti idamassa nānujānāmi;
‘It seems that there is no such thing as good deeds, and the result of good conduct,’ I don’t grant them that.

yañca kho so evamāha:
But when they say:

‘amāhaṁ puggalaṁ addasaṁ—idha pāṇātipātā paṭivirataṁ adinnādānā paṭivirataṁ …pe… sammādiṭṭhiṁ, kāyassa bhedā paraṁ maraṇā passāmi apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannan’ti idamassa anujānāmi;
‘I have seen a person here who refrained from killing living creatures … and had right view. And after death, they were reborn in hell,’ I grant them that.

yañca kho so evamāha:
But when they say:

‘yo kira, bho, pāṇātipātā paṭivirato adinnādānā paṭivirato …pe… sammādiṭṭhi, sabbo so kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjatī’ti idamassa nānujānāmi;
‘It seems that everyone who refrains from killing living creatures … and has right view is reborn in hell,’ I don’t grant them that.

yañca kho so evamāha: ‘ye evaṁ jānanti te sammā jānanti;
But when they say: ‘Those who know this are right.

ye aññathā jānanti, micchā tesaṁ ñāṇan’ti idampissa nānujānāmi;
Those who know something else are wrong,’ I also don’t grant them that.

yampi so yadeva tassa sāmaṁ ñātaṁ sāmaṁ diṭṭhaṁ sāmaṁ viditaṁ tadeva tattha thāmasā parāmāsā abhinivissa voharati: ‘idameva saccaṁ, moghamaññan’ti idampissa nānujānāmi.
And when they obstinately stick to what they have known, seen, and understood for themselves, insisting that: ‘This is the only truth, other ideas are silly,’ I also don’t grant them that.

Taṁ kissa hetu?
Why is that?

Aññathā hi, ānanda, tathāgatassa mahākammavibhaṅge ñāṇaṁ hoti. (4)
Because the Realized One’s knowledge of the great analysis of deeds is otherwise.


Tatrānanda, yvāyaṁ puggalo idha pāṇātipātī adinnādāyī …pe… micchādiṭṭhi, kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati,
Now, Ānanda, take the case of the person here who killed living creatures … and had wrong view, and who, when their body breaks up, after death, is reborn in a place of loss, a bad place, the underworld, hell.

pubbe vāssa taṁ kataṁ hoti pāpakammaṁ dukkhavedanīyaṁ, pacchā vāssa taṁ kataṁ hoti pāpakammaṁ dukkhavedanīyaṁ, maraṇakāle vāssa hoti micchādiṭṭhi samattā samādinnā.
They must have done a bad deed to be experienced as painful either previously or later, or else at the time of death they undertook wrong view.

Tena so kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati.
And that’s why, when their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell.

Yañca kho so idha pāṇātipātī hoti adinnādāyī hoti …pe… micchādiṭṭhi hoti tassa diṭṭheva dhamme vipākaṁ paṭisaṁvedeti upapajja vā apare vā pariyāye. (1)
But anyone here who kills living creatures … and has wrong view experiences the result of that in the present life, or in the next life, or in some subsequent period.


Tatrānanda, yvāyaṁ puggalo idha pāṇātipātī adinnādāyī …pe… micchādiṭṭhi kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati,
Now, Ānanda, take the case of the person here who killed living creatures … and had wrong view, and who is reborn in a heavenly realm.

pubbe vāssa taṁ kataṁ hoti kalyāṇakammaṁ sukhavedanīyaṁ, pacchā vāssa taṁ kataṁ hoti kalyāṇakammaṁ sukhavedanīyaṁ, maraṇakāle vāssa hoti sammādiṭṭhi samattā samādinnā.
They must have done a good deed to be experienced as pleasant either previously or later, or else at the time of death they undertook right view.

Tena so kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati.
And that’s why, when their body breaks up, after death, they’re reborn in a good place, a heavenly realm.

Yañca kho so idha pāṇātipātī hoti adinnādāyī hoti …pe… micchādiṭṭhi hoti tassa diṭṭheva dhamme vipākaṁ paṭisaṁvedeti upapajja vā apare vā pariyāye. (2)
But anyone here who kills living creatures … and has wrong view experiences the result of that in the present life, or in the next life, or in some subsequent period.


Tatrānanda, yvāyaṁ puggalo idha pāṇātipātā paṭivirato adinnādānā paṭivirato …pe… sammādiṭṭhi, kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati,
Now, Ānanda, take the case of the person here who refrained from killing living creatures … and had right view, and who is reborn in a heavenly realm.

pubbe vāssa taṁ kataṁ hoti kalyāṇakammaṁ sukhavedanīyaṁ, pacchā vāssa taṁ kataṁ hoti kalyāṇakammaṁ sukhavedanīyaṁ, maraṇakāle vāssa hoti sammādiṭṭhi samattā samādinnā.
They must have done a good deed to be experienced as pleasant either previously or later, or else at the time of death they undertook right view.

Tena so kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati.
And that’s why, when their body breaks up, after death, they’re reborn in a good place, a heavenly realm.

Yañca kho so idha pāṇātipātā paṭivirato hoti adinnādānā paṭivirato hoti …pe… sammādiṭṭhi hoti, tassa diṭṭheva dhamme vipākaṁ paṭisaṁvedeti upapajja vā apare vā pariyāye. (3)
But anyone here who refrains from killing living creatures … and has right view experiences the result of that in the present life, or in the next life, or in some subsequent period.


Tatrānanda, yvāyaṁ puggalo idha pāṇātipātā paṭivirato adinnādānā paṭivirato …pe… sammādiṭṭhi, kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati,
Now, Ānanda, take the case of the person here who refrained from killing living creatures … and had right view, and who is reborn in hell.

pubbe vāssa taṁ kataṁ hoti pāpakammaṁ dukkhavedanīyaṁ, pacchā vāssa taṁ kataṁ hoti pāpakammaṁ dukkhavedanīyaṁ, maraṇakāle vāssa hoti micchādiṭṭhi samattā samādinnā.
They must have done a bad deed to be experienced as painful either previously or later, or else at the time of death they undertook wrong view.

Tena so kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati.
And that’s why, when their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell.

Yañca kho so idha pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti …pe… sammādiṭṭhi hoti, tassa diṭṭheva dhamme vipākaṁ paṭisaṁvedeti upapajja vā apare vā pariyāye. (4)
But anyone here who refrains from killing living creatures … and has right view experiences the result of that in the present life, or in the next life, or in some subsequent period.


Iti kho, ānanda, atthi kammaṁ abhabbaṁ abhabbābhāsaṁ, atthi kammaṁ abhabbaṁ bhabbābhāsaṁ, atthi kammaṁ bhabbañceva bhabbābhāsañca, atthi kammaṁ bhabbaṁ abhabbābhāsan”ti.
So, Ānanda, there are deeds that are ineffective and appear ineffective. There are deeds that are ineffective but appear effective. There are deeds that are effective and appear effective. And there are deeds that are effective but appear ineffective.”


Idamavoca bhagavā.
That is what the Buddha said.

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


Mahākammavibhaṅgasuttaṁ niṭṭhitaṁ chaṭṭhaṁ.


137. Saḷāyatanavibhaṅgasutta
The Analysis of the Six Sense Fields


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:


“saḷāyatanavibhaṅgaṁ vo, bhikkhave, desessāmi.
“Mendicants, I shall teach you the analysis of the six sense fields.

Taṁ suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti.
Listen and pay close attention, I will speak.”


“Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ.
“Yes, sir,” they replied.

Bhagavā etadavoca:
The Buddha said this:


“‘Cha ajjhattikāni āyatanāni veditabbāni, cha bāhirāni āyatanāni veditabbāni, cha viññāṇakāyā veditabbā, cha phassakāyā veditabbā, aṭṭhārasa manopavicārā veditabbā, chattiṁsa sattapadā veditabbā, tatra idaṁ nissāya idaṁ pajahatha, tayo satipaṭṭhānā yadariyo sevati yadariyo sevamāno satthā gaṇamanusāsitumarahati, so vuccati yoggācariyānaṁ anuttaro purisadammasārathī’ti—
“‘The six interior sense fields should be understood. The six exterior sense fields should be understood. The six classes of consciousness should be understood. The six classes of contact should be understood. The eighteen mental preoccupations should be understood. The thirty-six positions of sentient beings should be understood. Therein, relying on this, give up that. The Noble One cultivates the establishment of mindfulness in three cases, by virtue of which they are a Teacher worthy to instruct a group. Of all meditation teachers, it is he that is called the supreme guide for those who wish to train.’

ayamuddeso saḷāyatanavibhaṅgassa.
This is the recitation passage for the analysis of the six sense fields.


‘Cha ajjhattikāni āyatanāni veditabbānī’ti—
‘The six interior sense fields should be understood.’

iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ?
That’s what I said, but why did I say it?

‘Cakkhāyatanaṁ sotāyatanaṁ ghānāyatanaṁ jivhāyatanaṁ kāyāyatanaṁ manāyatanaṁ—
There are the sense fields of the eye, ear, nose, tongue, body, and mind.

cha ajjhattikāni āyatanāni veditabbānī’ti—
‘The six interior sense fields should be understood.’

iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ. (1)
That’s what I said, and this is why I said it.


‘Cha bāhirāni āyatanāni veditabbānī’ti—
‘The six exterior sense fields should be understood.’

iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ?
That’s what I said, but why did I say it?

‘Rūpāyatanaṁ saddāyatanaṁ gandhāyatanaṁ rasāyatanaṁ phoṭṭhabbāyatanaṁ dhammāyatanaṁ—
There are the sense fields of sights, sounds, smells, tastes, touches, and thoughts.

cha bāhirāni āyatanāni veditabbānī’ti—
‘The six exterior sense fields should be understood.’

iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ. (2)
That’s what I said, and this is why I said it.


‘Cha viññāṇakāyā veditabbā’ti—
‘The six classes of consciousness should be understood.’

iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ?
That’s what I said, but why did I say it?

‘Cakkhuviññāṇaṁ sotaviññāṇaṁ ghānaviññāṇaṁ jivhāviññāṇaṁ kāyaviññāṇaṁ manoviññāṇaṁ—
There are eye, ear, nose, tongue, body, and mind consciousness.

cha viññāṇakāyā veditabbā’ti—
‘The six classes of consciousness should be understood.’

iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ. (3)
That’s what I said, and this is why I said it.


‘Cha phassakāyā veditabbā’ti—
‘The six classes of contact should be understood.’

iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ?
That’s what I said, but why did I say it?

‘Cakkhusamphasso sotasamphasso ghānasamphasso jivhāsamphasso kāyasamphasso manosamphasso—
There is contact through the eye, ear, nose, tongue, body, and mind.

cha phassakāyā veditabbā’ti—
‘The six classes of contact should be understood.’

iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ. (4)
That’s what I said, and this is why I said it.


‘Aṭṭhārasa manopavicārā veditabbā’ti—
‘The eighteen mental preoccupations should be understood.’

iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ?
That’s what I said, but why did I say it?

‘Cakkhunā rūpaṁ disvā somanassaṭṭhānīyaṁ rūpaṁ upavicarati, domanassaṭṭhānīyaṁ rūpaṁ upavicarati, upekkhāṭṭhānīyaṁ rūpaṁ upavicarati.
Seeing a sight with the eye, one is preoccupied with a sight that’s a basis for happiness or sadness or equanimity.

Sotena saddaṁ sutvā …pe…
Hearing a sound with the ear …

ghānena gandhaṁ ghāyitvā …
Smelling an odor with the nose …

jivhāya rasaṁ sāyitvā …
Tasting a flavor with the tongue …


kāyena phoṭṭhabbaṁ phusitvā …
Feeling a touch with the body …

manasā dhammaṁ viññāya somanassaṭṭhānīyaṁ dhammaṁ upavicarati, domanassaṭṭhānīyaṁ dhammaṁ upavicarati, upekkhāṭṭhānīyaṁ dhammaṁ upavicarati.
Becoming conscious of a thought with the mind, one is preoccupied with a thought that’s a basis for happiness or sadness or equanimity.

Iti cha somanassūpavicārā, cha domanassūpavicārā, cha upekkhūpavicārā, aṭṭhārasa manopavicārā veditabbā’ti—
So there are six preoccupations with happiness, six preoccupations with sadness, and six preoccupations with equanimity. ‘The eighteen mental preoccupations should be understood.’

iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ. (5)
That’s what I said, and this is why I said it.


‘Chattiṁsa sattapadā veditabbā’ti—
‘The thirty-six positions of sentient beings should be understood.’

iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ?
That’s what I said, but why did I say it?

Cha gehasitāni somanassāni, cha nekkhammasitāni somanassāni, cha gehasitāni domanassāni, cha nekkhammasitāni domanassāni, cha gehasitā upekkhā, cha nekkhammasitā upekkhā.
There are six kinds of lay happiness and six kinds of renunciate happiness. There are six kinds of lay sadness and six kinds of renunciate sadness. There are six kinds of lay equanimity and six kinds of renunciate equanimity.


Tattha katamāni cha gehasitāni somanassāni?
And in this context what are the six kinds of lay happiness?

Cakkhuviññeyyānaṁ rūpānaṁ iṭṭhānaṁ kantānaṁ manāpānaṁ manoramānaṁ lokāmisapaṭisaṁyuttānaṁ paṭilābhaṁ vā paṭilābhato samanupassato pubbe vā paṭiladdhapubbaṁ atītaṁ niruddhaṁ vipariṇataṁ samanussarato uppajjati somanassaṁ.
There are sights known by the eye that are likable, desirable, agreeable, pleasing, connected with the world’s material delights. Happiness arises when you regard it as a gain to obtain such sights, or when you recollect sights you formerly obtained that have passed, ceased, and perished.

Yaṁ evarūpaṁ somanassaṁ idaṁ vuccati gehasitaṁ somanassaṁ.
Such happiness is called lay happiness.

Sotaviññeyyānaṁ saddānaṁ …
There are sounds known by the ear …

ghānaviññeyyānaṁ gandhānaṁ …
Smells known by the nose …

jivhāviññeyyānaṁ rasānaṁ …
Tastes known by the tongue …

kāyaviññeyyānaṁ phoṭṭhabbānaṁ …
Touches known by the body …

manoviññeyyānaṁ dhammānaṁ iṭṭhānaṁ kantānaṁ manāpānaṁ …pe… somanassaṁ.
Thoughts known by the mind that are likable, desirable, agreeable, pleasing, connected with the world’s material delights. Happiness arises when you regard it as a gain to obtain such thoughts, or when you recollect thoughts you formerly obtained that have passed, ceased, and perished.

Yaṁ evarūpaṁ somanassaṁ idaṁ vuccati gehasitaṁ somanassaṁ.
Such happiness is called lay happiness.

Imāni cha gehasitāni somanassāni.
These are the six kinds of lay happiness.


Tattha katamāni cha nekkhammasitāni somanassāni?
And in this context what are the six kinds of renunciate happiness?

Rūpānaṁ tveva aniccataṁ viditvā vipariṇāmavirāganirodhaṁ, ‘pubbe ceva rūpā etarahi ca sabbe te rūpā aniccā dukkhā vipariṇāmadhammā’ti evametaṁ yathābhūtaṁ sammappaññāya passato uppajjati somanassaṁ.
When you’ve understood the impermanence of sights—their perishing, fading away, and cessation—happiness arises as you truly understand through right understanding that both formerly and now all those sights are impermanent, suffering, and perishable.

Yaṁ evarūpaṁ somanassaṁ idaṁ vuccati nekkhammasitaṁ somanassaṁ.
Such happiness is called renunciate happiness.

Saddānaṁ tveva …
When you’ve understood the impermanence of sounds …

gandhānaṁ tveva …
smells …

rasānaṁ tveva …
tastes …

phoṭṭhabbānaṁ tveva …
touches …

dhammānaṁ tveva aniccataṁ viditvā vipariṇāmavirāganirodhaṁ, ‘pubbe ceva dhammā etarahi ca sabbe te dhammā aniccā dukkhā vipariṇāmadhammā’ti evametaṁ yathābhūtaṁ sammappaññāya passato uppajjati somanassaṁ.
thoughts—their perishing, fading away, and cessation—happiness arises as you truly understand through right understanding that both formerly and now all those thoughts are impermanent, suffering, and perishable.

Yaṁ evarūpaṁ somanassaṁ idaṁ vuccati nekkhammasitaṁ somanassaṁ.
Such happiness is called renunciate happiness.

Imāni cha nekkhammasitāni somanassāni.
These are the six kinds of renunciate happiness.


Tattha katamāni cha gehasitāni domanassāni?
And in this context what are the six kinds of lay sadness?

Cakkhuviññeyyānaṁ rūpānaṁ …
There are sights known by the eye that are likable, desirable, agreeable, pleasing, connected with the world’s material delights. Sadness arises when you regard it as a loss to lose such sights, or when you recollect sights you formerly lost that have passed, ceased, and perished.

pe…
Such sadness is called lay sadness.

sotaviññeyyānaṁ saddānaṁ …
There are sounds known by the ear …

ghānaviññeyyānaṁ gandhānaṁ …
There are smells known by the nose …

jivhāviññeyyānaṁ rasānaṁ …
There are tastes known by the tongue …

kāyaviññeyyānaṁ phoṭṭhabbānaṁ …
There are touches known by the body …

manoviññeyyānaṁ dhammānaṁ iṭṭhānaṁ kantānaṁ manāpānaṁ manoramānaṁ lokāmisapaṭisaṁyuttānaṁ appaṭilābhaṁ vā appaṭilābhato samanupassato pubbe vā appaṭiladdhapubbaṁ atītaṁ niruddhaṁ vipariṇataṁ samanussarato uppajjati domanassaṁ.
There are thoughts known by the mind that are likable, desirable, agreeable, pleasing, connected with the world’s material delights. Sadness arises when you regard it as a loss to lose such thoughts, or when you recollect thoughts you formerly lost that have passed, ceased, and perished.

Yaṁ evarūpaṁ domanassaṁ idaṁ vuccati gehasitaṁ domanassaṁ.
Such sadness is called lay sadness.

Imāni cha gehasitāni domanassāni.
These are the six kinds of lay sadness.


“Tattha katamāni cha nekkhammasitāni domanassāni?
And in this context what are the six kinds of renunciate sadness?

Rūpānaṁ tveva aniccataṁ viditvā vipariṇāmavirāganirodhaṁ, ‘pubbe ceva rūpā etarahi ca sabbe te rūpā aniccā dukkhā vipariṇāmadhammā’ti evametaṁ yathābhūtaṁ sammappaññāya disvā anuttaresu vimokkhesu pihaṁ upaṭṭhāpeti:
When you’ve understood the impermanence of sights—their perishing, fading away, and cessation—you truly understand through right understanding that both formerly and now all those sights are impermanent, suffering, and perishable. Upon seeing this, you give rise to yearning for the supreme liberations:

‘kudāssu nāmāhaṁ tadāyatanaṁ upasampajja viharissāmi yadariyā etarahi āyatanaṁ upasampajja viharantī’ti iti anuttaresu vimokkhesu pihaṁ upaṭṭhāpayato uppajjati pihapaccayā domanassaṁ.
‘Oh, when will I enter and remain in the same dimension that the noble ones enter and remain in today?’ When you give rise to yearning for the supreme liberations like this, sadness arises because of the yearning.

Yaṁ evarūpaṁ domanassaṁ idaṁ vuccati nekkhammasitaṁ domanassaṁ.
Such sadness is called renunciate sadness.

Saddānaṁ tveva …pe…
When you’ve understood the impermanence of sounds …

gandhānaṁ tveva …
smells …

rasānaṁ tveva …
tastes …

phoṭṭhabbānaṁ tveva …
touches …

dhammānaṁ tveva aniccataṁ viditvā vipariṇāmavirāganirodhaṁ, ‘pubbe ceva dhammā etarahi ca sabbe te dhammā aniccā dukkhā vipariṇāmadhammā’ti evametaṁ yathābhūtaṁ sammappaññāya disvā anuttaresu vimokkhesu pihaṁ upaṭṭhāpeti:
thoughts—their perishing, fading away, and cessation—you truly understand through right understanding that both formerly and now all those thoughts are impermanent, suffering, and perishable. Upon seeing this, you give rise to yearning for the supreme liberations:

‘kudāssu nāmāhaṁ tadāyatanaṁ upasampajja viharissāmi yadariyā etarahi āyatanaṁ upasampajja viharantī’ti iti anuttaresu vimokkhesu pihaṁ upaṭṭhāpayato uppajjati pihapaccayā domanassaṁ.
‘Oh, when will I enter and remain in the same dimension that the noble ones enter and remain in today?’ When you give rise to yearning for the supreme liberations like this, sadness arises because of the yearning.

Yaṁ evarūpaṁ domanassaṁ idaṁ vuccati nekkhammasitaṁ domanassaṁ.
Such sadness is called renunciate sadness.

Imāni cha nekkhammasitāni domanassāni.
These are the six kinds of renunciate sadness.


Tattha katamā cha gehasitā upekkhā?
And in this context what are the six kinds of lay equanimity?

Cakkhunā rūpaṁ disvā uppajjati upekkhā bālassa mūḷhassa puthujjanassa anodhijinassa avipākajinassa anādīnavadassāvino assutavato puthujjanassa.
When seeing a sight with the eye, equanimity arises for the uneducated ordinary person—a foolish ordinary person who has not overcome their limitations and the results of deeds, and is blind to the drawbacks.

Yā evarūpā upekkhā, rūpaṁ sā nātivattati.
Such equanimity does not transcend the sight.

Tasmā sā upekkhā ‘gehasitā’ti vuccati.
That’s why it’s called lay equanimity.

Sotena saddaṁ sutvā …
When hearing a sound with the ear …

ghānena gandhaṁ ghāyitvā …
When smelling an odor with the nose …

jivhāya rasaṁ sāyitvā …
When tasting a flavor with the tongue …

kāyena phoṭṭhabbaṁ phusitvā …
When feeling a touch with the body …

manasā dhammaṁ viññāya uppajjati upekkhā bālassa mūḷhassa puthujjanassa anodhijinassa avipākajinassa anādīnavadassāvino assutavato puthujjanassa.
When knowing a thought with the mind, equanimity arises for the uneducated ordinary person—a foolish ordinary person who has not overcome their limitations and the results of deeds, and is blind to the drawbacks.

Yā evarūpā upekkhā, dhammaṁ sā nātivattati.
Such equanimity does not transcend the thought.

Tasmā sā upekkhā ‘gehasitā’ti vuccati.
That’s why it’s called lay equanimity.

Imā cha gehasitā upekkhā.
These are the six kinds of lay equanimity.


Tattha katamā cha nekkhammasitā upekkhā?
And in this context what are the six kinds of renunciate equanimity?

Rūpānaṁ tveva aniccataṁ viditvā vipariṇāmavirāganirodhaṁ, ‘pubbe ceva rūpā etarahi ca sabbe te rūpā aniccā dukkhā vipariṇāmadhammā’ti evametaṁ yathābhūtaṁ sammappaññāya passato uppajjati upekkhā.
When you’ve understood the impermanence of sights—their perishing, fading away, and cessation—equanimity arises as you truly understand through right understanding that both formerly and now all those sights are impermanent, suffering, and perishable.

Yā evarūpā upekkhā, rūpaṁ sā ativattati.
Such equanimity transcends the sight.

Tasmā sā upekkhā ‘nekkhammasitā’ti vuccati.
That’s why it’s called renunciate equanimity.

Saddānaṁ tveva …
When you’ve understood the impermanence of sounds …

gandhānaṁ tveva …
smells …

rasānaṁ tveva …
tastes …

phoṭṭhabbānaṁ tveva …
touches …

dhammānaṁ tveva aniccataṁ viditvā vipariṇāmavirāganirodhaṁ, ‘pubbe ceva dhammā etarahi ca sabbe te dhammā aniccā dukkhā vipariṇāmadhammā’ti evametaṁ yathābhūtaṁ sammappaññāya passato uppajjati upekkhā.
thoughts—their perishing, fading away, and cessation—equanimity arises as you truly understand through right understanding that both formerly and now all those thoughts are impermanent, suffering, and perishable.

Yā evarūpā upekkhā, dhammaṁ sā ativattati.
Such equanimity transcends the thought.

Tasmā sā upekkhā ‘nekkhammasitā’ti vuccati.
That’s why it’s called renunciate equanimity.

Imā cha nekkhammasitā upekkhā.
These are the six kinds of renunciate equanimity.

‘Chattiṁsa sattapadā veditabbā’ti—
‘The thirty-six positions of sentient beings should be understood.’

iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ.
That’s what I said, and this is why I said it.


‘Tatra idaṁ nissāya idaṁ pajahathā’ti—
‘Therein, relying on this, give up that.’

iti kho panetaṁ vuttaṁ; Kiñcetaṁ paṭicca vuttaṁ?
That’s what I said, but why did I say it?


Tatra, bhikkhave, yāni cha nekkhammasitāni somanassāni tāni nissāya tāni āgamma yāni cha gehasitāni somanassāni tāni pajahatha, tāni samatikkamatha.
Therein, by relying and depending on the six kinds of renunciate happiness, give up and go beyond the six kinds of lay happiness.

Evametesaṁ pahānaṁ hoti, evametesaṁ samatikkamo hoti.
That’s how they are given up.


Tatra, bhikkhave, yāni cha nekkhammasitāni domanassāni tāni nissāya tāni āgamma yāni cha gehasitāni domanassāni tāni pajahatha, tāni samatikkamatha.
Therein, by relying on the six kinds of renunciate sadness, give up the six kinds of lay sadness.

Evametesaṁ pahānaṁ hoti, evametesaṁ samatikkamo hoti.
That’s how they are given up.


Tatra, bhikkhave, yā cha nekkhammasitā upekkhā tā nissāya tā āgamma, yā cha gehasitā upekkhā tā pajahatha tā samatikkamatha.
Therein, by relying on the six kinds of renunciate equanimity, give up the six kinds of lay equanimity.

Evametāsaṁ pahānaṁ hoti, evametāsaṁ samatikkamo hoti.
That’s how they are given up.


Tatra, bhikkhave, yāni cha nekkhammasitāni somanassāni tāni nissāya tāni āgamma yāni cha nekkhammasitāni domanassāni tāni pajahatha, tāni samatikkamatha.
Therein, by relying on the six kinds of renunciate happiness, give up the six kinds of renunciate sadness.

Evametesaṁ pahānaṁ hoti, evametesaṁ samatikkamo hoti.
That’s how they are given up.


Tatra, bhikkhave, yā cha nekkhammasitā upekkhā tā nissāya tā āgamma yāni cha nekkhammasitāni somanassāni tāni pajahatha, tāni samatikkamatha.
Therein, by relying on the six kinds of renunciate equanimity, give up the six kinds of renunciate happiness.

Evametesaṁ pahānaṁ hoti, evametesaṁ samatikkamo hoti.
That’s how they are given up.


Atthi, bhikkhave, upekkhā nānattā nānattasitā, atthi upekkhā ekattā ekattasitā.
There is equanimity that is diversified, based on diversity, and equanimity that is unified, based on unity.


Katamā ca, bhikkhave, upekkhā nānattā nānattasitā?
And what is equanimity based on diversity?

Atthi, bhikkhave, upekkhā rūpesu, atthi saddesu, atthi gandhesu, atthi rasesu, atthi phoṭṭhabbesu—
There is equanimity towards sights, sounds, smells, tastes, and touches.

ayaṁ, bhikkhave, upekkhā nānattā nānattasitā.
This is equanimity based on diversity.


Katamā ca, bhikkhave, upekkhā ekattā ekattasitā?
And what is equanimity based on unity?

Atthi, bhikkhave, upekkhā ākāsānañcāyatananissitā, atthi viññāṇañcāyatananissitā, atthi ākiñcaññāyatananissitā, atthi nevasaññānāsaññāyatananissitā—
There is equanimity based on the dimensions of infinite space, infinite consciousness, nothingness, and neither perception nor non-perception.

ayaṁ, bhikkhave, upekkhā ekattā ekattasitā.
This is equanimity based on unity.


Tatra, bhikkhave, yāyaṁ upekkhā ekattā ekattasitā taṁ nissāya taṁ āgamma yāyaṁ upekkhā nānattā nānattasitā taṁ pajahatha, taṁ samatikkamatha.
Therein, relying on equanimity based on unity, give up equanimity based on diversity.

Evametissā pahānaṁ hoti, evametissā samatikkamo hoti.
That’s how it is given up.


Atammayataṁ, bhikkhave, nissāya atammayataṁ āgamma yāyaṁ upekkhā ekattā ekattasitā taṁ pajahatha, taṁ samatikkamatha.
Relying on non-identification, give up equanimity based on unity.

Evametissā pahānaṁ hoti, evametissā samatikkamo hoti.
That’s how it is given up.

‘Tatra idaṁ nissāya idaṁ pajahathā’ti—
‘Therein, relying on this, give up that.’

iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ.
That’s what I said, and this is why I said it.


‘Tayo satipaṭṭhānā yadariyo sevati, yadariyo sevamāno satthā gaṇamanusāsitumarahatī’ti—
‘The Noble One cultivates the establishment of mindfulness in three cases, by virtue of which they are a Teacher worthy to instruct a group.’

iti kho panetaṁ vuttaṁ;
That’s what I said,

kiñcetaṁ paṭicca vuttaṁ?
but why did I say it?


Idha, bhikkhave, satthā sāvakānaṁ dhammaṁ deseti anukampako hitesī anukampaṁ upādāya:
The first case is when the Teacher teaches the Dhamma out of kindness and compassion:

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

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

Tatra, bhikkhave, tathāgato na ceva anattamano hoti, na ca anattamanataṁ paṭisaṁvedeti, anavassuto ca viharati sato sampajāno.
In this case the Realized One is not displeased, he does not feel displeasure. He remains unaffected, mindful and aware.

Idaṁ, bhikkhave, paṭhamaṁ satipaṭṭhānaṁ yadariyo sevati, yadariyo sevamāno satthā gaṇamanusāsitumarahati.
This is the first case in which the Noble One cultivates the establishment of mindfulness.


Puna caparaṁ, bhikkhave, satthā sāvakānaṁ dhammaṁ deseti anukampako hitesī anukampaṁ upādāya:
The next case is when the Teacher teaches the Dhamma out of kindness and compassion:

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

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

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

Tatra, bhikkhave, tathāgato na ceva anattamano hoti, na ca anattamanataṁ paṭisaṁvedeti;
In this case the Realized One is not displeased,

na ca attamano hoti, na ca attamanataṁ paṭisaṁvedeti.
nor is he pleased.

Anattamanatā ca attamanatā ca—


tadubhayaṁ abhinivajjetvā upekkhako viharati sato sampajāno.
Rejecting both displeasure and pleasure, he remains equanimous, mindful and aware.

Idaṁ vuccati, bhikkhave, dutiyaṁ satipaṭṭhānaṁ yadariyo sevati, yadariyo sevamāno satthā gaṇamanusāsitumarahati.
This is the second case in which the Noble One cultivates the establishment of mindfulness.


Puna caparaṁ, bhikkhave, satthā sāvakānaṁ dhammaṁ deseti anukampako hitesī anukampaṁ upādāya:
The next case is when the Teacher teaches the Dhamma out of kindness and compassion:

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

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

Tatra, bhikkhave, tathāgato attamano ceva hoti, attamanatañca paṭisaṁvedeti, anavassuto ca viharati sato sampajāno.
In this case the Realized One is not pleased, he does not feel pleasure. He remains unaffected, mindful and aware.

Idaṁ vuccati, bhikkhave, tatiyaṁ satipaṭṭhānaṁ yadariyo sevati, yadariyo sevamāno satthā gaṇamanusāsitumarahati.
This is the third case in which the Noble One cultivates the establishment of mindfulness.

‘Tayo satipaṭṭhānā yadariyo sevati, yadariyo sevamāno satthā gaṇamanusāsitumarahatī’ti—
‘The Noble One cultivates the establishment of mindfulness in three cases, by virtue of which they are a Teacher worthy to instruct a group.’

iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ.
That’s what I said, and this is why I said it.


‘So vuccati yoggācariyānaṁ anuttaro purisadammasārathī’ti—
‘Of all meditation teachers, it is he that is called the supreme guide for those who wish to train.’

iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ?
That’s what I said, but why did I say it?

Hatthidamakena, bhikkhave, hatthidammo sārito ekaṁyeva disaṁ dhāvati—
Driven by an elephant trainer, an elephant in training proceeds in just one direction:

puratthimaṁ vā pacchimaṁ vā uttaraṁ vā dakkhiṇaṁ vā.
east, west, north, or south.


Assadamakena, bhikkhave, assadammo sārito ekaññeva disaṁ dhāvati—
Driven by a horse trainer, a horse in training proceeds in just one direction:

puratthimaṁ vā pacchimaṁ vā uttaraṁ vā dakkhiṇaṁ vā.
east, west, north, or south.

Godamakena, bhikkhave, godammo sārito ekaññeva disaṁ dhāvati—
Driven by an ox trainer, an ox in training proceeds in just one direction:

puratthimaṁ vā pacchimaṁ vā uttaraṁ vā dakkhiṇaṁ vā.
east, west, north, or south.

Tathāgatena hi, bhikkhave, arahatā sammāsambuddhena purisadammo sārito aṭṭha disā vidhāvati.
But driven by the Realized One, the perfected one, the fully awakened Buddha, a person in training proceeds in eight directions:


Rūpī rūpāni passati—
Having physical form, they see visions.

ayaṁ ekā disā;
This is the first direction.

ajjhattaṁ arūpasaññī bahiddhā rūpāni passati—
Not perceiving physical form internally, they see visions externally.

ayaṁ dutiyā disā;
This is the second direction.

subhantveva adhimutto hoti—
They’re focused only on beauty.

ayaṁ tatiyā disā;
This is the third direction.

sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṁ upasampajja viharati—
Going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, they enter and remain in the dimension of infinite space.

ayaṁ catutthī disā;
This is the fourth direction.

sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanaṁ upasampajja viharati—
Going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, they enter and remain in the dimension of infinite consciousness.

ayaṁ pañcamī disā;
This is the fifth direction.

sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharati—
Going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, they enter and remain in the dimension of nothingness.

ayaṁ chaṭṭhī disā;
This is the sixth direction.

sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja viharati—
Going totally beyond the dimension of nothingness, they enter and remain in the dimension of neither perception nor non-perception.

ayaṁ sattamī disā;
This is the seventh direction.

sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharati—
Going totally beyond the dimension of neither perception nor non-perception, they enter and remain in the cessation of perception and feeling.

ayaṁ aṭṭhamī disā.
This is the eighth direction.

Tathāgatena, bhikkhave, arahatā sammāsambuddhena purisadammo sārito imā aṭṭha disā vidhāvati.
Driven by the Realized One, the perfected one, the fully awakened Buddha, a person in training proceeds in these eight directions.


So vuccati: ‘yoggācariyānaṁ anuttaro purisadammasārathī’ti—
‘Of all meditation teachers, it is he that is called the supreme guide for those who wish to train.’

iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttan”ti.
That’s what I said, and this is why I said it.”


Idamavoca bhagavā.
That is what the Buddha said.

Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.
Satisfied, the mendicants were happy with what the Buddha said.


Saḷāyatanavibhaṅgasuttaṁ niṭṭhitaṁ sattamaṁ.


138. Uddesavibhaṅgasutta
The Analysis of a Recitation Passage


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:


“uddesavibhaṅgaṁ vo, bhikkhave, desessāmi.
“Mendicants, I shall teach you the analysis of a recitation passage.

Taṁ suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti.
Listen and pay close attention, I will speak.”


“Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ.
“Yes, sir,” they replied.

Bhagavā etadavoca:
The Buddha said this:


“Tathā tathā, bhikkhave, bhikkhu upaparikkheyya yathā yathā upaparikkhato bahiddhā cassa viññāṇaṁ avikkhittaṁ avisaṭaṁ, ajjhattaṁ asaṇṭhitaṁ anupādāya na paritasseyya.
“A mendicant should examine in any such a way that their consciousness is neither scattered and diffused externally nor stuck internally, and they are not anxious because of grasping.

Bahiddhā, bhikkhave, viññāṇe avikkhitte avisaṭe sati ajjhattaṁ asaṇṭhite anupādāya aparitassato āyatiṁ jātijarāmaraṇadukkhasamudayasambhavo na hotī”ti.
When this is the case and they are no longer anxious, there is for them no coming to be of the origin of suffering—of rebirth, old age, and death in the future.”


Idamavoca bhagavā.
That is what the Buddha said.

Idaṁ vatvāna sugato uṭṭhāyāsanā vihāraṁ pāvisi.
When he had spoken, the Holy One got up from his seat and entered his dwelling.


Atha kho tesaṁ bhikkhūnaṁ, acirapakkantassa bhagavato, etadahosi:
Soon after the Buddha left, those mendicants considered,

“idaṁ kho no, āvuso, bhagavā saṅkhittena uddesaṁ uddisitvā vitthārena atthaṁ avibhajitvā uṭṭhāyāsanā vihāraṁ paviṭṭho:
“The Buddha gave this brief passage for recitation, then entered his dwelling without explaining the meaning in detail.

‘tathā tathā, bhikkhave, bhikkhu upaparikkheyya yathā yathā upaparikkhato bahiddhā cassa viññāṇaṁ avikkhittaṁ avisaṭaṁ, ajjhattaṁ asaṇṭhitaṁ anupādāya na paritasseyya.


Bahiddhā, bhikkhave, viññāṇe avikkhitte avisaṭe sati ajjhattaṁ asaṇṭhite anupādāya aparitassato āyatiṁ jātijarāmaraṇadukkhasamudayasambhavo na hotī’ti.


Ko nu kho imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa vitthārena atthaṁ vibhajeyyā”ti?
Who can explain in detail the meaning of this brief passage for recitation given by the Buddha?”


Atha kho tesaṁ bhikkhūnaṁ etadahosi:
Then those mendicants thought,

“ayaṁ kho āyasmā mahākaccāno satthu ceva saṁvaṇṇito sambhāvito ca viññūnaṁ sabrahmacārīnaṁ;
“This Venerable Mahākaccāna is praised by the Buddha and esteemed by his sensible spiritual companions.

pahoti cāyasmā mahākaccāno imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa vitthārena atthaṁ vibhajituṁ.
He is capable of explaining in detail the meaning of this brief passage for recitation given by the Buddha.

Yannūna mayaṁ yenāyasmā mahākaccāno tenupasaṅkameyyāma; upasaṅkamitvā āyasmantaṁ mahākaccānaṁ etamatthaṁ paṭipuccheyyāmā”ti.
Let’s go to him, and ask him about this matter.”


Atha kho te bhikkhū yenāyasmā mahākaccāno tenupasaṅkamiṁsu; upasaṅkamitvā āyasmatā mahākaccānena saddhiṁ sammodiṁsu.
Then those mendicants went to Mahākaccāna, and exchanged greetings with him.

Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū āyasmantaṁ mahākaccānaṁ etadavocuṁ:
When the greetings and polite conversation were over, they sat down to one side. They told him what had happened, and said,

“Idaṁ kho no, āvuso kaccāna, bhagavā saṅkhittena uddesaṁ uddisitvā vitthārena atthaṁ avibhajitvā uṭṭhāyāsanā vihāraṁ paviṭṭho:


‘tathā tathā, bhikkhave, bhikkhu upaparikkheyya yathā yathā upaparikkhato bahiddhā cassa viññāṇaṁ avikkhittaṁ avisaṭaṁ, ajjhattaṁ asaṇṭhitaṁ anupādāya na paritasseyya.


Bahiddhā, bhikkhave, viññāṇe avikkhitte avisaṭe sati ajjhattaṁ asaṇṭhite anupādāya aparitassato āyatiṁ jātijarāmaraṇadukkhasamudayasambhavo na hotī’ti.


Tesaṁ no, āvuso kaccāna, amhākaṁ, acirapakkantassa bhagavato, etadahosi:


‘idaṁ kho no, āvuso, bhagavā saṅkhittena uddesaṁ uddisitvā vitthārena atthaṁ avibhajitvā uṭṭhāyāsanā vihāraṁ paviṭṭho:


“tathā tathā, bhikkhave, bhikkhu upaparikkheyya, yathā yathā upaparikkhato bahiddhā cassa viññāṇaṁ avikkhittaṁ avisaṭaṁ ajjhattaṁ asaṇṭhitaṁ anupādāya na paritasseyya.


Bahiddhā, bhikkhave, viññāṇe avikkhitte avisaṭe sati ajjhattaṁ asaṇṭhite anupādāya aparitassato āyatiṁ jātijarāmaraṇadukkhasamudayasambhavo na hotī”ti.


Ko nu kho imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa vitthārena atthaṁ vibhajeyyā’ti.


Tesaṁ no, āvuso kaccāna, amhākaṁ etadahosi:


‘ayaṁ kho āyasmā mahākaccāno satthu ceva saṁvaṇṇito, sambhāvito ca viññūnaṁ sabrahmacārīnaṁ.


Pahoti cāyasmā mahākaccāno imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa vitthārena atthaṁ vibhajituṁ.


Yannūna mayaṁ yenāyasmā mahākaccāno tenupasaṅkameyyāma; upasaṅkamitvā āyasmantaṁ mahākaccānaṁ etamatthaṁ paṭipuccheyyāmā’ti—


vibhajatāyasmā mahākaccāno”ti.
“May Venerable Mahākaccāna please explain this.”


“Seyyathāpi, āvuso, puriso sāratthiko sāragavesī sārapariyesanaṁ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva mūlaṁ atikkamma khandhaṁ sākhāpalāse sāraṁ pariyesitabbaṁ maññeyya,
“Reverends, suppose there was a person in need of heartwood. And while wandering in search of heartwood he’d come across a large tree standing with heartwood. But he’d pass over the roots and trunk, imagining that the heartwood should be sought in the branches and leaves.

evaṁ sampadamidaṁ āyasmantānaṁ satthari sammukhībhūte taṁ bhagavantaṁ atisitvā amhe etamatthaṁ paṭipucchitabbaṁ maññatha.
Such is the consequence for the venerables. Though you were face to face with the Buddha, you passed him by, imagining that you should ask me about this matter.

So hāvuso, bhagavā jānaṁ jānāti, passaṁ passati, cakkhubhūto ñāṇabhūto dhammabhūto brahmabhūto vattā pavattā atthassa ninnetā amatassa dātā dhammassāmī tathāgato.
For he is the Buddha, who knows and sees. He is vision, he is knowledge, he is the truth, he is supreme. He is the teacher, the proclaimer, the elucidator of meaning, the bestower of the deathless, the lord of truth, the Realized One.

So ceva panetassa kālo ahosi yaṁ bhagavantaṁyeva etamatthaṁ paṭipuccheyyātha;
That was the time to approach the Buddha and ask about this matter.

yathā vo bhagavā byākareyya tathā naṁ dhāreyyāthā”ti.
You should have remembered it in line with the Buddha’s answer.”


“Addhāvuso kaccāna, bhagavā jānaṁ jānāti, passaṁ passati, cakkhubhūto ñāṇabhūto dhammabhūto brahmabhūto vattā pavattā atthassa ninnetā amatassa dātā dhammassāmī tathāgato.
“Certainly he is the Buddha, who knows and sees. He is vision, he is knowledge, he is the truth, he is supreme. He is the teacher, the proclaimer, the elucidator of meaning, the bestower of the deathless, the lord of truth, the Realized One.

So ceva panetassa kālo ahosi yaṁ bhagavantaṁyeva etamatthaṁ paṭipuccheyyāma;
That was the time to approach the Buddha and ask about this matter.

yathā no bhagavā byākareyya tathā naṁ dhāreyyāma.
We should have remembered it in line with the Buddha’s answer.

Api cāyasmā mahākaccāno satthu ceva saṁvaṇṇito sambhāvito ca viññūnaṁ sabrahmacārīnaṁ.
Still, Venerable Mahākaccāna is praised by the Buddha and esteemed by his sensible spiritual companions.

Pahoti cāyasmā mahākaccāno imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa vitthārena atthaṁ vibhajituṁ.
He is capable of explaining in detail the meaning of this brief passage for recitation given by the Buddha.

Vibhajatāyasmā mahākaccāno agaruṁ karitvā”ti.
Please explain this, if it’s no trouble.”


“Tena hāvuso, suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti.
“Well then, reverends, listen and pay close attention, I will speak.”


“Evamāvuso”ti kho te bhikkhū āyasmato mahākaccānassa paccassosuṁ.
“Yes, reverend,” they replied.

Āyasmā mahākaccāno etadavoca:
Venerable Mahākaccāna said this:


“Yaṁ kho no, āvuso, bhagavā saṅkhittena uddesaṁ uddisitvā vitthārena atthaṁ avibhajitvā uṭṭhāyāsanā vihāraṁ paviṭṭho:
“Reverends, the Buddha gave this brief passage for recitation, then entered his dwelling without explaining the meaning in detail:

‘tathā tathā, bhikkhave, bhikkhu upaparikkheyya, yathā yathā upaparikkhato bahiddhā cassa viññāṇaṁ avikkhittaṁ avisaṭaṁ ajjhattaṁ asaṇṭhitaṁ anupādāya na paritasseyya, bahiddhā, bhikkhave, viññāṇe avikkhitte avisaṭe sati ajjhattaṁ asaṇṭhite anupādāya aparitassato āyatiṁ jātijarāmaraṇadukkhasamudayasambhavo na hotī’ti.
‘A mendicant should examine in any such a way that their consciousness is neither scattered and diffused externally nor stuck internally, and they are not anxious because of grasping. When this is the case and they are no longer anxious, there is for them no coming to be of the origin of suffering—of rebirth, old age, and death in the future.’

Imassa kho ahaṁ, āvuso, bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa evaṁ vitthārena atthaṁ ājānāmi.
And this is how I understand the detailed meaning of this passage for recitation.


Kathañcāvuso, bahiddhā viññāṇaṁ vikkhittaṁ visaṭanti vuccati?
And how is consciousness scattered and diffused externally?

Idhāvuso, bhikkhuno cakkhunā rūpaṁ disvā rūpanimittānusāri viññāṇaṁ hoti rūpanimittassādagadhitaṁ rūpanimittassādavinibandhaṁ rūpanimittassādasaṁyojanasaṁyuttaṁ bahiddhā viññāṇaṁ vikkhittaṁ visaṭanti vuccati.
Take a mendicant who sees a sight with their eyes. Their consciousness follows after the features of that sight, tied, attached, and fettered to gratification in its features. So their consciousness is said to be scattered and diffused externally.

Sotena saddaṁ sutvā …pe…
When they hear a sound with their ears …

ghānena gandhaṁ ghāyitvā …
When they smell an odor with their nose …

jivhāya rasaṁ sāyitvā …
When they taste a flavor with their tongue …

kāyena phoṭṭhabbaṁ phusitvā …
When they feel a touch with their body …

manasā dhammaṁ viññāya dhammanimittānusāri viññāṇaṁ hoti; dhammanimittassādagadhitaṁ dhammanimittassādavinibandhaṁ dhammanimittassādasaṁyojanasaṁyuttaṁ bahiddhā viññāṇaṁ vikkhittaṁ visaṭanti vuccati.
When they know a thought with their mind, their consciousness follows after the features of that thought, tied, attached, and fettered to gratification in its features. So their consciousness is said to be scattered and diffused externally.

Evaṁ kho, āvuso, bahiddhā viññāṇaṁ vikkhittaṁ visaṭanti vuccati.
That’s how consciousness is scattered and diffused externally.


Kathañcāvuso, bahiddhā viññāṇaṁ avikkhittaṁ avisaṭanti vuccati?
And how is consciousness not scattered and diffused externally?

Idhāvuso, bhikkhuno cakkhunā rūpaṁ disvā na rūpanimittānusāri viññāṇaṁ hoti, na rūpanimittassādagadhitaṁ na rūpanimittassādavinibandhaṁ na rūpanimittassādasaṁyojanasaṁyuttaṁ bahiddhā viññāṇaṁ avikkhittaṁ avisaṭanti vuccati.
Take a mendicant who sees a sight with their eyes. Their consciousness doesn’t follow after the features of that sight, and is not tied, attached, and fettered to gratification in its features. So their consciousness is said to be not scattered and diffused externally.

Sotena saddaṁ sutvā …pe…
When they hear a sound with their ears …

ghānena gandhaṁ ghāyitvā …
When they smell an odor with their nose …

jivhāya rasaṁ sāyitvā …
When they taste a flavor with their tongue …

kāyena phoṭṭhabbaṁ phusitvā …
When they feel a touch with their body …

manasā dhammaṁ viññāya na dhammanimittānusāri viññāṇaṁ hoti na dhammanimittassādagadhitaṁ na dhammanimittassādavinibandhaṁ na dhammanimittassādasaṁyojanasaṁyuttaṁ bahiddhā viññāṇaṁ avikkhittaṁ avisaṭanti vuccati.
When they know a thought with their mind, their consciousness doesn’t follow after the features of that thought, and is not tied, attached, and fettered to gratification in its features. So their consciousness is said to be not scattered and diffused externally.

Evaṁ kho, āvuso, bahiddhā viññāṇaṁ avikkhittaṁ avisaṭanti vuccati.
That’s how consciousness is not scattered and diffused externally.


Kathañcāvuso, ajjhattaṁ saṇṭhitanti vuccati?
And how is their consciousness stuck internally?

Idhāvuso, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati.
Take a mendicant who, 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.

Tassa vivekajapītisukhānusāri viññāṇaṁ hoti vivekajapītisukhassādagadhitaṁ vivekajapītisukhassādavinibandhaṁ vivekajapītisukhassādasaṁyojanasaṁyuttaṁ ajjhattaṁ cittaṁ saṇṭhitanti vuccati.
Their consciousness follows after that rapture and bliss born of seclusion, tied, attached, and fettered to gratification in that rapture and bliss born of seclusion. So their mind is said to be stuck internally.


Puna caparaṁ, āvuso, 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.

Tassa samādhijapītisukhānusāri viññāṇaṁ hoti samādhijapītisukhassādagadhitaṁ samādhijapītisukhassādavinibandhaṁ samādhijapītisukhassādasaṁyojanasaṁyuttaṁ ajjhattaṁ cittaṁ saṇṭhitanti vuccati.
Their consciousness follows after that rapture and bliss born of immersion, tied, attached, and fettered to gratification in that rapture and bliss born of immersion. So their mind is said to be stuck internally.


Puna caparaṁ, āvuso, 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.’

Tassa upekkhānusāri viññāṇaṁ hoti upekkhāsukhassādagadhitaṁ upekkhāsukhassādavinibandhaṁ upekkhāsukhassādasaṁyojanasaṁyuttaṁ ajjhattaṁ cittaṁ saṇṭhitanti vuccati.
Their consciousness follows after that equanimity, tied, attached, and fettered to gratification in that equanimous bliss. So their mind is said to be stuck internally.


Puna caparaṁ, āvuso, 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.

Tassa adukkhamasukhānusāri viññāṇaṁ hoti adukkhamasukhassādagadhitaṁ adukkhamasukhassādavinibandhaṁ adukkhamasukhassādasaṁyojanasaṁyuttaṁ ajjhattaṁ cittaṁ asaṇṭhitanti vuccati.
Their consciousness follows after that neutral feeling, tied, attached, and fettered to gratification in that neutral feeling. So their mind is said to be stuck internally.

Evaṁ kho, āvuso, ajjhattaṁ saṇṭhitanti vuccati.
That’s how their consciousness is stuck internally.


Kathañcāvuso, ajjhattaṁ asaṇṭhitanti vuccati?
And how is their consciousness not stuck internally?

Idhāvuso, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati.
It’s when a mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected.

Tassa na vivekajapītisukhānusāri viññāṇaṁ hoti na vivekajapītisukhassādagadhitaṁ na vivekajapītisukhassādavinibandhaṁ na vivekajapītisukhassādasaṁyojanasaṁyuttaṁ ajjhattaṁ cittaṁ asaṇṭhitanti vuccati.
Their consciousness doesn’t follow after that rapture and bliss born of seclusion, and is not tied, attached, and fettered to gratification in that rapture and bliss born of seclusion. So their mind is said to be not stuck internally.


Puna caparaṁ, āvuso, bhikkhu vitakkavicārānaṁ vūpasamā …pe… dutiyaṁ jhānaṁ upasampajja viharati.
Furthermore, they enter the second absorption …

Tassa na samādhijapītisukhānusāri viññāṇaṁ hoti na samādhijapītisukhassādagadhitaṁ na samādhijapītisukhassādavinibandhaṁ na samādhijapītisukhassādasaṁyojanasaṁyuttaṁ ajjhattaṁ cittaṁ asaṇṭhitanti vuccati.
Their consciousness doesn’t follow after that rapture and bliss born of immersion …


Puna caparaṁ, āvuso, bhikkhu pītiyā ca virāgā …pe… tatiyaṁ jhānaṁ upasampajja viharati.
Furthermore, they enter and remain in the third absorption …

Tassa na upekkhānusāri viññāṇaṁ hoti na upekkhāsukhassādagadhitaṁ na upekkhāsukhassādavinibandhaṁ na upekkhāsukhassādasaṁyojanasaṁyuttaṁ ajjhattaṁ cittaṁ asaṇṭhitanti vuccati.
Their consciousness doesn’t follow after that equanimity, and is not tied, attached, and fettered to gratification in that equanimous bliss. So their mind is said to be not stuck internally.


Puna caparaṁ, āvuso, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati.
Furthermore, they enter and remain in the fourth absorption …

Tassa na adukkhamasukhānusāri viññāṇaṁ hoti na adukkhamasukhassādagadhitaṁ na adukkhamasukhassādavinibandhaṁ na adukkhamasukhassādasaṁyojanasaṁyuttaṁ ajjhattaṁ cittaṁ asaṇṭhitanti vuccati.
Their consciousness doesn’t follow after that neutral feeling, and is not tied, attached, and fettered to gratification in that neutral feeling. So their mind is said to be not stuck internally.

Evaṁ kho, āvuso, ajjhattaṁ asaṇṭhitanti vuccati.
That’s how their consciousness is not stuck internally.


Kathañcāvuso, anupādā paritassanā hoti?
And how are they anxious because of grasping?

Idhāvuso, assutavā puthujjano ariyānaṁ adassāvī ariyadhammassa akovido ariyadhamme avinīto sappurisānaṁ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto
It’s when an uneducated ordinary person 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.

rūpaṁ attato samanupassati rūpavantaṁ vā attānaṁ attani vā rūpaṁ rūpasmiṁ vā attānaṁ.
They regard form as self, self as having form, form in self, or self in form.

Tassa taṁ rūpaṁ vipariṇamati, aññathā hoti.
But that form of theirs decays and perishes,

Tassa rūpavipariṇāmaññathābhāvā rūpavipariṇāmānuparivatti viññāṇaṁ hoti.
and consciousness latches on to the perishing of form.

Tassa rūpavipariṇāmānuparivattajā paritassanā dhammasamuppādā cittaṁ pariyādāya tiṭṭhanti.
Anxieties occupy their mind, born of latching on to the perishing of form, and originating in accordance with natural principles.

Cetaso pariyādānā uttāsavā ca hoti vighātavā ca apekkhavā ca anupādāya ca paritassati.
So they become frightened, worried, concerned, and anxious because of grasping.

Vedanaṁ …pe…
They regard feeling …

saññaṁ …
perception …

saṅkhāre …
choices …

viññāṇaṁ attato samanupassati viññāṇavantaṁ vā attānaṁ attani vā viññāṇaṁ viññāṇasmiṁ vā attānaṁ.
consciousness as self, self as having consciousness, consciousness in self, or self in consciousness.

Tassa taṁ viññāṇaṁ vipariṇamati, aññathā hoti.
But that consciousness of theirs decays and perishes,

Tassa viññāṇavipariṇāmaññathābhāvā viññāṇavipariṇāmānuparivatti viññāṇaṁ hoti.
and consciousness latches on to the perishing of consciousness.

Tassa viññāṇavipariṇāmānuparivattajā paritassanā dhammasamuppādā cittaṁ pariyādāya tiṭṭhanti.
Anxieties occupy their mind, born of latching on to the perishing of consciousness, and originating in accordance with natural principles.

Cetaso pariyādānā uttāsavā ca hoti vighātavā ca apekkhavā ca anupādāya ca paritassati.
So they become frightened, worried, concerned, and anxious because of grasping.

Evaṁ kho, āvuso, anupādā paritassanā hoti.
That’s how they are anxious because of grasping.


Kathañcāvuso, anupādānā aparitassanā hoti?
And how are they not anxious because of grasping?

Idhāvuso, sutavā ariyasāvako ariyānaṁ dassāvī ariyadhammassa kovido ariyadhamme suvinīto sappurisānaṁ dassāvī sappurisadhammassa kovido sappurisadhamme suvinīto
It’s when 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.

na rūpaṁ attato samanupassati na rūpavantaṁ vā attānaṁ na attani vā rūpaṁ na rūpasmiṁ vā attānaṁ.
They don’t regard form as self, self as having form, form in self, or self in form.

Tassa taṁ rūpaṁ vipariṇamati, aññathā hoti.
When that form of theirs decays and perishes,

Tassa rūpavipariṇāmaññathābhāvā na ca rūpavipariṇāmānuparivatti viññāṇaṁ hoti.
consciousness doesn’t latch on to the perishing of form.

Tassa na rūpavipariṇāmānuparivattajā paritassanā dhammasamuppādā cittaṁ pariyādāya tiṭṭhanti.
Anxieties—born of latching on to the perishing of form and originating in accordance with natural principles—don’t occupy their mind.

Cetaso pariyādānā na cevuttāsavā hoti na ca vighātavā na ca apekkhavā anupādāya ca na paritassati.
So they don’t become frightened, worried, concerned, or anxious because of grasping.

Na vedanaṁ …
They don’t regard feeling …

na saññaṁ …
perception …

na saṅkhāre …
choices …

na viññāṇaṁ attato samanupassati na viññāṇavantaṁ vā attānaṁ na attani vā viññāṇaṁ na viññāṇasmiṁ vā attānaṁ.
consciousness as self, self as having consciousness, consciousness in self, or self in consciousness.

Tassa taṁ viññāṇaṁ vipariṇamati, aññathā hoti.
When that consciousness of theirs decays and perishes,

Tassa viññāṇavipariṇāmaññathābhāvā na ca viññāṇavipariṇāmānuparivatti viññāṇaṁ hoti.
consciousness doesn’t latch on to the perishing of consciousness.

Tassa na viññāṇavipariṇāmānuparivattajā paritassanā dhammasamuppādā cittaṁ pariyādāya tiṭṭhanti.
Anxieties—born of latching on to the perishing of consciousness and originating in accordance with natural principles—don’t occupy their mind.

Cetaso pariyādānā na cevuttāsavā hoti na ca vighātavā na ca apekkhavā, anupādāya ca na paritassati.
So they don’t become frightened, worried, concerned, or anxious because of grasping.

Evaṁ kho, āvuso, anupādā aparitassanā hoti.
That’s how they are not anxious because of grasping.


Yaṁ kho no, āvuso, bhagavā saṅkhittena uddesaṁ uddisitvā vitthārena atthaṁ avibhajitvā uṭṭhāyāsanā vihāraṁ paviṭṭho:
The Buddha gave this brief passage for recitation, then entered his dwelling without explaining the meaning in detail:

‘tathā tathā, bhikkhave, bhikkhu upaparikkheyya yathā yathā upaparikkhato bahiddhā cassa viññāṇaṁ avikkhittaṁ avisaṭaṁ, ajjhattaṁ asaṇṭhitaṁ anupādāya na paritasseyya.
‘A mendicant should examine in any such a way that their consciousness is neither scattered and diffused externally nor stuck internally, and they are not anxious because of grasping.

Bahiddhā, bhikkhave, viññāṇe avikkhitte avisaṭe sati ajjhattaṁ asaṇṭhite anupādāya aparitassato āyatiṁ jātijarāmaraṇadukkhasamudayasambhavo na hotī’ti.
When this is the case and they are no longer anxious, there is for them no coming to be of the origin of suffering—of rebirth, old age, and death in the future.’

Imassa kho ahaṁ, āvuso, bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa evaṁ vitthārena atthaṁ ājānāmi.
And this is how I understand the detailed meaning of this passage for recitation.

Ākaṅkhamānā ca pana tumhe āyasmanto bhagavantaṁyeva upasaṅkamitvā etamatthaṁ paṭipuccheyyātha;
If you wish, you may go to the Buddha and ask him about this.

yathā vo bhagavā byākaroti tathā naṁ dhāreyyāthā”ti.
You should remember it in line with the Buddha’s answer.”


Atha kho te bhikkhū āyasmato mahākaccānassa bhāsitaṁ abhinanditvā anumoditvā uṭṭhāyāsanā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū bhagavantaṁ etadavocuṁ:
“Yes, reverend,” said those mendicants, approving and agreeing with what Mahākaccāna said. Then they rose from their seats and went to the Buddha, bowed, sat down to one side, and told him what had happened, saying:


“Yaṁ kho no, bhante, bhagavā saṅkhittena uddesaṁ uddisitvā vitthārena atthaṁ avibhajitvā uṭṭhāyāsanā vihāraṁ paviṭṭho:


‘tathā tathā, bhikkhave, bhikkhu upaparikkheyya yathā yathā upaparikkhato bahiddhā cassa viññāṇaṁ avikkhittaṁ avisaṭaṁ, ajjhattaṁ asaṇṭhitaṁ anupādāya na paritasseyya.


Bahiddhā, bhikkhave, viññāṇe avikkhitte avisaṭe sati ajjhattaṁ asaṇṭhite anupādāya aparitassato āyatiṁ jātijarāmaraṇadukkhasamudayasambhavo na hotī’ti.


Tesaṁ no, bhante, amhākaṁ, acirapakkantassa bhagavato, etadahosi:


‘idaṁ kho no, āvuso, bhagavā saṅkhittena uddesaṁ uddisitvā vitthārena atthaṁ avibhajitvā uṭṭhāyāsanā vihāraṁ paviṭṭho—


tathā tathā, bhikkhave, bhikkhu upaparikkheyya, yathā yathā upaparikkhato bahiddhā cassa viññāṇaṁ avikkhittaṁ avisaṭaṁ, ajjhattaṁ asaṇṭhitaṁ anupādāya na paritasseyya.


Bahiddhā, bhikkhave, viññāṇe avikkhitte avisaṭe sati ajjhattaṁ asaṇṭhite anupādāya aparitassato āyatiṁ jātijarāmaraṇadukkhasamudayasambhavo na hotīti.


Ko nu kho imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa vitthārena atthaṁ vibhajeyyā’ti?


Tesaṁ no, bhante, amhākaṁ etadahosi:


‘ayaṁ kho āyasmā mahākaccāno satthu ceva saṁvaṇṇito sambhāvito ca viññūnaṁ sabrahmacārīnaṁ.


Pahoti cāyasmā mahākaccāno imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa vitthārena atthaṁ vibhajituṁ.


Yannūna mayaṁ yenāyasmā mahākaccāno tenupasaṅkameyyāma; upasaṅkamitvā āyasmantaṁ mahākaccānaṁ etamatthaṁ paṭipuccheyyāmā’ti.


Atha kho mayaṁ, bhante, yenāyasmā mahākaccāno tenupasaṅkamimha; upasaṅkamitvā āyasmantaṁ mahākaccānaṁ etamatthaṁ paṭipucchimha.


Tesaṁ no, bhante, āyasmatā mahākaccānena imehi ākārehi imehi padehi imehi byañjanehi attho vibhatto”ti.
“Mahākaccāna clearly explained the meaning to us in this manner, with these words and phrases.”


“Paṇḍito, bhikkhave, mahākaccāno; mahāpañño, bhikkhave, mahākaccāno.
“Mahākaccāna is astute, mendicants, he has great wisdom.

Mañcepi tumhe, bhikkhave, etamatthaṁ paṭipuccheyyātha, ahampi evamevaṁ byākareyyaṁ yathā taṁ mahākaccānena byākataṁ.
If you came to me and asked this question, I would answer it in exactly the same way as Mahākaccāna.

Eso cevetassa attho. Evañca naṁ dhāreyyāthā”ti.
That is what it means, and that’s how you should remember it.”


Idamavoca bhagavā.
That is what the Buddha said.

Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.
Satisfied, the mendicants were happy with what the Buddha said.


Uddesavibhaṅgasuttaṁ niṭṭhitaṁ aṭṭhamaṁ.


139. Araṇavibhaṅgasutta
The Analysis of Non-Conflict


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:


“araṇavibhaṅgaṁ vo, bhikkhave, desessāmi.
“Mendicants, I shall teach you the analysis of non-conflict.

Taṁ suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti.
Listen and pay close attention, I will speak.”


“Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ.
“Yes, sir,” they replied.

Bhagavā etadavoca:
The Buddha said this:


“Na kāmasukhamanuyuñjeyya hīnaṁ gammaṁ pothujjanikaṁ anariyaṁ anatthasaṁhitaṁ, na ca attakilamathānuyogamanuyuñjeyya dukkhaṁ anariyaṁ anatthasaṁhitaṁ.
“Don’t indulge in sensual pleasures, which are low, crude, ordinary, ignoble, and pointless. And don’t indulge in self-mortification, which is painful, ignoble, and pointless.

Ete kho, bhikkhave, ubho ante anupagamma majjhimā paṭipadā tathāgatena abhisambuddhā, cakkhukaraṇī ñāṇakaraṇī upasamāya abhiññāya sambodhāya nibbānāya saṁvattati.
Avoiding these two extremes, the Realized One woke up by understanding the middle way of practice, which gives vision and knowledge, and leads to peace, direct knowledge, awakening, and extinguishment.

Ussādanañca jaññā, apasādanañca jaññā;
Know what it means to flatter and to rebuke.

ussādanañca ñatvā apasādanañca ñatvā nevussādeyya, na apasādeyya, dhammameva deseyya.
Knowing these, avoid them, and just teach Dhamma.

Sukhavinicchayaṁ jaññā;
Know how to assess different kinds of pleasure.

sukhavinicchayaṁ ñatvā ajjhattaṁ sukhamanuyuñjeyya.
Knowing this, pursue inner bliss.

Rahovādaṁ na bhāseyya, sammukhā na khīṇaṁ bhaṇe.
Don’t talk behind people’s backs, and don’t speak sharply in their presence.

Ataramānova bhāseyya, no taramāno.
Don’t speak hurriedly.

Janapadaniruttiṁ nābhiniveseyya, samaññaṁ nātidhāveyyāti—
Don’t insist on local terminology and don’t override normal usage.

ayamuddeso araṇavibhaṅgassa.
This is the recitation passage for the analysis of non-conflict.


‘Na kāmasukhamanuyuñjeyya hīnaṁ gammaṁ pothujjanikaṁ anariyaṁ anatthasaṁhitaṁ, na ca attakilamathānuyogamanuyuñjeyya dukkhaṁ anariyaṁ anatthasaṁhitan’ti—
‘Don’t indulge in sensual pleasures, which are low, crude, ordinary, ignoble, and pointless. And don’t indulge in self-mortification, which is painful, ignoble, and pointless.’

iti kho panetaṁ vuttaṁ; Kiñcetaṁ paṭicca vuttaṁ?
That’s what I said, but why did I say it?

Yo kāmapaṭisandhisukhino somanassānuyogo hīno gammo pothujjaniko anariyo anatthasaṁhito, sadukkho eso dhammo saupaghāto saupāyāso sapariḷāho; micchāpaṭipadā.
Pleasure linked to sensuality is low, crude, ordinary, ignoble, and pointless. Indulging in such happiness is a principle beset by pain, harm, stress, and fever, and it is the wrong way.

Yo kāmapaṭisandhisukhino somanassānuyogaṁ ananuyogo hīnaṁ gammaṁ pothujjanikaṁ anariyaṁ anatthasaṁhitaṁ, adukkho eso dhammo anupaghāto anupāyāso apariḷāho; sammāpaṭipadā.
Breaking off such indulgence is a principle free of pain, harm, stress, and fever, and it is the right way.

Yo attakilamathānuyogo dukkho anariyo anatthasaṁhito, sadukkho eso dhammo saupaghāto saupāyāso sapariḷāho; micchāpaṭipadā.
Indulging in self-mortification is painful, ignoble, and pointless. It is a principle beset by pain, harm, stress, and fever, and it is the wrong way.

Yo attakilamathānuyogaṁ ananuyogo dukkhaṁ anariyaṁ anatthasaṁhitaṁ, adukkho eso dhammo anupaghāto anupāyāso apariḷāho; sammāpaṭipadā.
Breaking off such indulgence is a principle free of pain, harm, stress, and fever, and it is the right way.

‘Na kāmasukhamanuyuñjeyya hīnaṁ gammaṁ pothujjanikaṁ anariyaṁ anatthasaṁhitaṁ, na ca attakilamathānuyogaṁ anuyuñjeyya dukkhaṁ anariyaṁ anatthasaṁhitan’ti—
‘Don’t indulge in sensual pleasures, which are low, crude, ordinary, ignoble, and pointless. And don’t indulge in self-mortification, which is painful, ignoble, and pointless.’

iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ.
That’s what I said, and this is why I said it.


‘Ete kho ubho ante anupagamma majjhimā paṭipadā tathāgatena abhisambuddhā, cakkhukaraṇī ñāṇakaraṇī upasamāya abhiññāya sambodhāya nibbānāya saṁvattatī’ti—
‘Avoiding these two extremes, the Realized One woke up by understanding the middle way of practice, which gives vision and knowledge, and leads to peace, direct knowledge, awakening, and extinguishment.’

iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ?
That’s what I said, but why did I say it?

Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṁ—
It is simply this noble eightfold path, that is:

sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati, sammāsamādhi.
right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.

‘Ete kho ubho ante anupagamma majjhimā paṭipadā tathāgatena abhisambuddhā, cakkhukaraṇī ñāṇakaraṇī upasamāya abhiññāya sambodhāya nibbānāya saṁvattatī’ti—
‘Avoiding these two extremes, the Realized One woke up by understanding the middle way of practice, which gives vision and knowledge, and leads to peace, direct knowledge, awakening, and extinguishment.’

iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ.
That’s what I said, and this is why I said it.


‘Ussādanañca jaññā, apasādanañca jaññā;
‘Know what it means to flatter and to rebuke.

ussādanañca ñatvā apasādanañca ñatvā nevussādeyya, na apasādeyya, dhammameva deseyyā’ti—
Knowing these, avoid them, and just teach Dhamma.’

iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ?
That’s what I said, but why did I say it?


Kathañca, bhikkhave, ussādanā ca hoti apasādanā ca, no ca dhammadesanā?
And how is there flattering and rebuking without teaching Dhamma?

‘Ye kāmapaṭisandhisukhino somanassānuyogaṁ anuyuttā hīnaṁ gammaṁ pothujjanikaṁ anariyaṁ anatthasaṁhitaṁ, sabbe te sadukkhā saupaghātā saupāyāsā sapariḷāhā micchāpaṭipannā’ti—
In speaking like this, some are rebuked: ‘Pleasure linked to sensuality is low, crude, ordinary, ignoble, and pointless. All those who indulge in such happiness are beset by pain, harm, stress, and fever, and they are practicing the wrong way.’

iti vadaṁ ittheke apasādeti.


‘Ye kāmapaṭisandhisukhino somanassānuyogaṁ ananuyuttā hīnaṁ gammaṁ pothujjanikaṁ anariyaṁ anatthasaṁhitaṁ, sabbe te adukkhā anupaghātā anupāyāsā apariḷāhā sammāpaṭipannā’ti—
In speaking like this, some are flattered: ‘Pleasure linked to sensuality is low, crude, ordinary, ignoble, and pointless. All those who have broken off such indulgence are free of pain, harm, stress, and fever, and they are practicing the right way.’

iti vadaṁ ittheke ussādeti.


‘Ye attakilamathānuyogaṁ anuyuttā dukkhaṁ anariyaṁ anatthasaṁhitaṁ, sabbe te sadukkhā saupaghātā saupāyāsā sapariḷāhā micchāpaṭipannā’ti—
In speaking like this, some are rebuked: ‘Indulging in self-mortification is painful, ignoble, and pointless. All those who indulge in it are beset by pain, harm, stress, and fever, and they are practicing the wrong way.’

iti vadaṁ ittheke apasādeti.


‘Ye attakilamathānuyogaṁ ananuyuttā dukkhaṁ anariyaṁ anatthasaṁhitaṁ, sabbe te adukkhā anupaghātā anupāyāsā apariḷāhā sammāpaṭipannā’ti—
In speaking like this, some are flattered: ‘Indulging in self-mortification is painful, ignoble, and pointless. All those who have broken off such indulgence are free of pain, harm, stress, and fever, and they are practicing the right way.’

iti vadaṁ ittheke ussādeti.


‘Yesaṁ kesañci bhavasaṁyojanaṁ appahīnaṁ, sabbe te sadukkhā saupaghātā saupāyāsā sapariḷāhā micchāpaṭipannā’ti—
In speaking like this, some are rebuked: ‘All those who have not given up the fetters of rebirth are beset by pain, harm, stress, and fever, and they are practicing the wrong way.’

iti vadaṁ ittheke apasādeti.


‘Yesaṁ kesañci bhavasaṁyojanaṁ pahīnaṁ, sabbe te adukkhā anupaghātā anupāyāsā apariḷāhā sammāpaṭipannā’ti—
In speaking like this, some are flattered: ‘All those who have given up the fetters of rebirth are free of pain, harm, stress, and fever, and they are practicing the right way.’

iti vadaṁ ittheke ussādeti.


Evaṁ kho, bhikkhave, ussādanā ca hoti apasādanā ca, no ca dhammadesanā.
That’s how there is flattering and rebuking without teaching Dhamma.


Kathañca, bhikkhave, nevussādanā hoti na apasādanā, dhammadesanā ca?
And how is there neither flattering nor rebuking, and just teaching Dhamma?

‘Ye kāmapaṭisandhisukhino somanassānuyogaṁ anuyuttā hīnaṁ gammaṁ pothujjanikaṁ anariyaṁ anatthasaṁhitaṁ, sabbe te sadukkhā saupaghātā saupāyāsā sapariḷāhā micchāpaṭipannā’ti—
You don’t say: ‘Pleasure linked to sensuality is low, crude, ordinary, ignoble, and pointless. All those who indulge in such happiness are beset by pain, harm, stress, and fever, and they are practicing the wrong way.’

na evamāha.
Rather, by saying this you just teach Dhamma:

‘Anuyogo ca kho sadukkho eso dhammo saupaghāto saupāyāso sapariḷāho;
‘The indulgence is a principle beset by pain, harm, stress, and fever, and it is the wrong way.’

micchāpaṭipadā’ti—


iti vadaṁ dhammameva deseti.


‘Ye kāmapaṭisandhisukhino somanassānuyogaṁ ananuyuttā hīnaṁ gammaṁ pothujjanikaṁ anariyaṁ anatthasaṁhitaṁ, sabbe te adukkhā anupaghātā anupāyāsā apariḷāhā sammāpaṭipannā’ti—
You don’t say: ‘Pleasure linked to sensuality is low, crude, ordinary, ignoble, and pointless. All those who have broken off such indulgence are free of pain, harm, stress, and fever, and they are practicing the right way.’

na evamāha.
Rather, by saying this you just teach Dhamma:

‘Ananuyogo ca kho adukkho eso dhammo anupaghāto anupāyāso apariḷāho;
‘Breaking off the indulgence is a principle free of pain, harm, stress, and fever, and it is the right way.’

sammāpaṭipadā’ti—


iti vadaṁ dhammameva deseti.


‘Ye attakilamathānuyogaṁ anuyuttā dukkhaṁ anariyaṁ anatthasaṁhitaṁ, sabbe te sadukkhā saupaghātā saupāyāsā sapariḷāhā micchāpaṭipannā’ti—
You don’t say: ‘Indulging in self-mortification is painful, ignoble, and pointless. All those who indulge in it are beset by pain, harm, stress, and fever, and they are practicing the wrong way.’

na evamāha.
Rather, by saying this you just teach Dhamma:

‘Anuyogo ca kho sadukkho eso dhammo saupaghāto saupāyāso sapariḷāho;
‘The indulgence is a principle beset by pain, harm, stress, and fever, and it is the wrong way.’

micchāpaṭipadā’ti—


iti vadaṁ dhammameva deseti.


‘Ye attakilamathānuyogaṁ ananuyuttā dukkhaṁ anariyaṁ anatthasaṁhitaṁ, sabbe te adukkhā anupaghātā anupāyāsā apariḷāhā sammāpaṭipannā’ti—
You don’t say: ‘Indulging in self-mortification is painful, ignoble, and pointless. All those who have broken off such indulgence are free of pain, harm, stress, and fever, and they are practicing the right way.’

na evamāha.
Rather, by saying this you just teach Dhamma:

‘Ananuyogo ca kho adukkho eso dhammo anupaghāto anupāyāso apariḷāho;
‘Breaking off the indulgence is a principle free of pain, harm, stress, and fever, and it is the right way.’

sammāpaṭipadā’ti—


iti vadaṁ dhammameva deseti.


‘Yesaṁ kesañci bhavasaṁyojanaṁ appahīnaṁ, sabbe te sadukkhā saupaghātā saupāyāsā sapariḷāhā micchāpaṭipannā’ti—
You don’t say: ‘All those who have not given up the fetters of rebirth are beset by pain, harm, stress, and fever, and they are practicing the wrong way.’

na evamāha.
Rather, by saying this you just teach Dhamma:

‘Bhavasaṁyojane ca kho appahīne bhavopi appahīno hotī’ti—
‘When the fetter of rebirth is not given up, rebirth is also not given up.’

iti vadaṁ dhammameva deseti.


‘Yesaṁ kesañci bhavasaṁyojanaṁ pahīnaṁ, sabbe te adukkhā anupaghātā anupāyāsā apariḷāhā sammāpaṭipannā’ti—
You don’t say: ‘All those who have given up the fetters of rebirth are free of pain, harm, stress, and fever, and they are practicing the right way.’

na evamāha.
Rather, by saying this you just teach Dhamma:

‘Bhavasaṁyojane ca kho pahīne bhavopi pahīno hotī’ti—
‘When the fetter of rebirth is given up, rebirth is also given up.’

iti vadaṁ dhammameva deseti.


Evaṁ kho, bhikkhave, nevussādanā hoti na apasādanā, dhammadesanā ca.
That’s how there is neither flattering nor rebuking, and just teaching Dhamma.

‘Ussādanañca jaññā, apasādanañca jaññā;
‘Know what it means to flatter and to rebuke.

ussādanañca ñatvā apasādanañca ñatvā nevussādeyya, na apasādeyya, dhammameva deseyyā’ti—
Knowing these, avoid them, and just teach Dhamma.’

iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ.
That’s what I said, and this is why I said it.


‘Sukhavinicchayaṁ jaññā;
‘Know how to assess different kinds of pleasure.

sukhavinicchayaṁ ñatvā ajjhattaṁ sukhamanuyuñjeyyā’ti—
Knowing this, pursue inner bliss.’

iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ?
That’s what I said, but why did I say it?

Pañcime, bhikkhave, kāmaguṇā.
There are these five kinds of sensual stimulation.

Katame pañca?
What five?

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

sotaviññeyyā saddā …
Sounds known by the ear …

ghānaviññeyyā gandhā …
Smells known by the nose …

jivhāviññeyyā rasā …
Tastes known by the tongue …

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

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

Yaṁ kho, bhikkhave, ime pañca kāmaguṇe paṭicca uppajjati sukhaṁ somanassaṁ idaṁ vuccati kāmasukhaṁ mīḷhasukhaṁ puthujjanasukhaṁ anariyasukhaṁ.
The pleasure and happiness that arise from these five kinds of sensual stimulation is called sensual pleasure—a filthy, common, ignoble pleasure.

‘Na āsevitabbaṁ, na bhāvetabbaṁ, na bahulīkātabbaṁ, bhāyitabbaṁ etassa sukhassā’ti—vadāmi.
Such pleasure should not be cultivated or developed, but should be feared, I say.

Idha, bhikkhave, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati.
Now, take a mendicant who, 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.

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

Pītiyā ca virāgā upekkhako ca viharati …pe… tatiyaṁ jhānaṁ …pe…
third absorption …

catutthaṁ jhānaṁ upasampajja viharati.
fourth absorption.

Idaṁ vuccati nekkhammasukhaṁ pavivekasukhaṁ upasamasukhaṁ sambodhisukhaṁ.
This is called the pleasure of renunciation, the pleasure of seclusion, the pleasure of peace, the pleasure of awakening.

‘Āsevitabbaṁ, bhāvetabbaṁ, bahulīkātabbaṁ, na bhāyitabbaṁ etassa sukhassā’ti—vadāmi.
Such pleasure should be cultivated and developed, and should not be feared, I say.

‘Sukhavinicchayaṁ jaññā;
‘Know how to assess different kinds of pleasure.

sukhavinicchayaṁ ñatvā ajjhattaṁ sukhamanuyuñjeyyā’ti—
Knowing this, pursue inner bliss.’

iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ.
That’s what I said, and this is why I said it.


‘Rahovādaṁ na bhāseyya, sammukhā na khīṇaṁ bhaṇe’ti—
‘Don’t talk behind people’s backs, and don’t speak sharply in their presence.’

iti kho panetaṁ vuttaṁ.
That’s what I said,

Kiñcetaṁ paṭicca vuttaṁ?
but why did I say it?

Tatra, bhikkhave, yaṁ jaññā rahovādaṁ abhūtaṁ atacchaṁ anatthasaṁhitaṁ sasakkaṁ taṁ rahovādaṁ na bhāseyya.
When you know that what you say behind someone’s back is untrue, false, and harmful, then if at all possible you should not speak.

Yampi jaññā rahovādaṁ bhūtaṁ tacchaṁ anatthasaṁhitaṁ tassapi sikkheyya avacanāya.
When you know that what you say behind someone’s back is true and correct, but harmful, then you should train yourself not to speak.

Yañca kho jaññā rahovādaṁ bhūtaṁ tacchaṁ atthasaṁhitaṁ tatra kālaññū assa tassa rahovādassa vacanāya.
When you know that what you say behind someone’s back is true, correct, and beneficial, then you should know the right time to speak.

Tatra, bhikkhave, yaṁ jaññā sammukhā khīṇavādaṁ abhūtaṁ atacchaṁ anatthasaṁhitaṁ sasakkaṁ taṁ sammukhā khīṇavādaṁ na bhāseyya.
When you know that your sharp words in someone’s presence are untrue, false, and harmful, then if at all possible you should not speak.

Yampi jaññā sammukhā khīṇavādaṁ bhūtaṁ tacchaṁ anatthasaṁhitaṁ tassapi sikkheyya avacanāya.
When you know that your sharp words in someone’s presence are true and correct, but harmful, then you should train yourself not to speak.

Yañca kho jaññā sammukhā khīṇavādaṁ bhūtaṁ tacchaṁ atthasaṁhitaṁ tatra kālaññū assa tassa sammukhā khīṇavādassa vacanāya.
When you know that your sharp words in someone’s presence are true, correct, and beneficial, then you should know the right time to speak.

‘Rahovādaṁ na bhāseyya, sammukhā na khīṇaṁ bhaṇe’ti—
‘Don’t talk behind people’s backs, and don’t speak sharply in their presence.’

iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ.
That’s what I said, and this is why I said it.


‘Ataramānova bhāseyya no taramāno’ti—
‘Don’t speak hurriedly.’

iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ?
That’s what I said, but why did I say it?

Tatra, bhikkhave, taramānassa bhāsato kāyopi kilamati, cittampi upahaññati, saropi upahaññati, kaṇṭhopi āturīyati, avisaṭṭhampi hoti aviññeyyaṁ taramānassa bhāsitaṁ.
When speaking hurriedly, your body gets tired, your mind gets stressed, your voice gets stressed, your throat gets sore, and your words become unclear and hard to understand.

Tatra, bhikkhave, ataramānassa bhāsato kāyopi na kilamati, cittampi na upahaññati, saropi na upahaññati, kaṇṭhopi na āturīyati, visaṭṭhampi hoti viññeyyaṁ ataramānassa bhāsitaṁ.
When not speaking hurriedly, your body doesn’t get tired, your mind doesn’t get stressed, your voice doesn’t get stressed, your throat doesn’t get sore, and your words are clear and easy to understand.

‘Ataramānova bhāseyya, no taramāno’ti—
‘Don’t speak hurriedly.’

iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ.
That’s what I said, and this is why I said it.


‘Janapadaniruttiṁ nābhiniveseyya, samaññaṁ nātidhāveyyā’ti—
‘Don’t insist on local terminology and don’t override normal usage.’

iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ?
That’s what I said, but why did I say it?

Kathañca, bhikkhave, janapadaniruttiyā ca abhiniveso hoti samaññāya ca atisāro?
And how do you insist on local terminology and override normal usage?

Idha, bhikkhave, tadevekaccesu janapadesu ‘pātī’ti sañjānanti, ‘pattan’ti sañjānanti, ‘vittan’ti sañjānanti, ‘sarāvan’ti sañjānanti ‘dhāropan’ti sañjānanti, ‘poṇan’ti sañjānanti, ‘pisīlavan’ti sañjānanti.
It’s when in different localities the same thing is known as a ‘plate’, a ‘bowl’, a ‘cup’, a ‘dish’, a ‘basin’, a ‘tureen’, or a ‘porringer’.

Iti yathā yathā naṁ tesu tesu janapadesu sañjānanti tathā tathā thāmasā parāmāsā abhinivissa voharati:
And however it is known in those various localities, you speak accordingly, obstinately sticking to that and insisting:

‘idameva saccaṁ, moghamaññan’ti.
‘This is the only truth, other ideas are silly.’

Evaṁ kho, bhikkhave, janapadaniruttiyā ca abhiniveso hoti samaññāya ca atisāro.
That’s how you insist on local terminology and override normal usage.


Kathañca, bhikkhave, janapadaniruttiyā ca anabhiniveso hoti samaññāya ca anatisāro?
And how do you not insist on local terminology and not override normal usage?

Idha, bhikkhave, tadevekaccesu janapadesu ‘pātī’ti sañjānanti, ‘pattan’ti sañjānanti, ‘vittan’ti sañjānanti, ‘sarāvan’ti sañjānanti, ‘dhāropan’ti sañjānanti, ‘poṇan’ti sañjānanti, ‘pisīlavan’ti sañjānanti.
It’s when in different localities the same thing is known as a ‘plate’, a ‘bowl’, a ‘cup’, a ‘dish’, a ‘basin’, a ‘tureen’, or a ‘porringer’.

Iti yathā yathā naṁ tesu tesu janapadesu sañjānanti ‘idaṁ kira me āyasmanto sandhāya voharantī’ti tathā tathā voharati aparāmasaṁ.
And however it is known in those various localities, you speak accordingly, thinking: ‘It seems that the venerables are referring to this.’

Evaṁ kho, bhikkhave, janapadaniruttiyā ca anabhiniveso hoti, samaññāya ca anatisāro.
That’s how you don’t insist on local terminology and don’t override normal usage.

‘Janapadaniruttiṁ nābhiniveseyya samaññaṁ nātidhāveyyā’ti—
‘Don’t insist on local terminology and don’t override normal usage.’

iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ.
That’s what I said, and this is why I said it.


Tatra, bhikkhave, yo kāmapaṭisandhisukhino somanassānuyogo hīno gammo pothujjaniko anariyo anatthasaṁhito, sadukkho eso dhammo saupaghāto saupāyāso sapariḷāho;
Now, mendicants, pleasure linked to sensuality is low, crude, ordinary, ignoble, and pointless. Indulging in such happiness is a principle beset by pain, harm, stress, and fever, and it is the wrong way.

micchāpaṭipadā.


Tasmā eso dhammo saraṇo.
That’s why this is a principle beset by conflict.

Tatra, bhikkhave, yo kāmapaṭisandhisukhino somanassānuyogaṁ ananuyogo hīnaṁ gammaṁ pothujjanikaṁ anariyaṁ anatthasaṁhitaṁ, adukkho eso dhammo anupaghāto anupāyāso apariḷāho;
Breaking off such indulgence is a principle free of pain, harm, stress, and fever, and it is the right way.

sammāpaṭipadā.


Tasmā eso dhammo araṇo.
That’s why this is a principle free of conflict.


Tatra, bhikkhave, yo attakilamathānuyogo dukkho anariyo anatthasaṁhito, sadukkho eso dhammo saupaghāto saupāyāso sapariḷāho;
Indulging in self-mortification is painful, ignoble, and pointless. It is a principle beset by pain, harm, stress, and fever, and it is the wrong way.

micchāpaṭipadā.


Tasmā eso dhammo saraṇo.
That’s why this is a principle beset by conflict.

Tatra, bhikkhave, yo attakilamathānuyogaṁ ananuyogo dukkhaṁ anariyaṁ anatthasaṁhitaṁ, adukkho eso dhammo anupaghāto anupāyāso apariḷāho;
Breaking off such indulgence is a principle free of pain, harm, stress, and fever, and it is the right way.

sammāpaṭipadā.


Tasmā eso dhammo araṇo.
That’s why this is a principle free of conflict.


Tatra, bhikkhave, yāyaṁ majjhimā paṭipadā tathāgatena abhisambuddhā, cakkhukaraṇī ñāṇakaraṇī upasamāya abhiññāya sambodhāya nibbānāya saṁvattati, adukkho eso dhammo anupaghāto anupāyāso apariḷāho;
The middle way of practice by which the Realized One was awakened gives vision and knowledge, and leads to peace, direct knowledge, awakening, and extinguishment. It is a principle free of pain, harm, stress, and fever, and it is the right way.

sammāpaṭipadā.


Tasmā eso dhammo araṇo.
That’s why this is a principle free of conflict.


Tatra, bhikkhave, yāyaṁ ussādanā ca apasādanā ca no ca dhammadesanā, sadukkho eso dhammo saupaghāto saupāyāso sapariḷāho;
Flattering and rebuking without teaching Dhamma is a principle beset by pain, harm, stress, and fever, and it is the wrong way.

micchāpaṭipadā.


Tasmā eso dhammo saraṇo.
That’s why this is a principle beset by conflict.

Tatra, bhikkhave, yāyaṁ nevussādanā ca na apasādanā ca dhammadesanā ca, adukkho eso dhammo anupaghāto anupāyāso apariḷāho;
Neither flattering nor rebuking, and just teaching Dhamma is a principle free of pain, harm, stress, and fever, and it is the right way.

sammāpaṭipadā.


Tasmā eso dhammo araṇo.
That’s why this is a principle free of conflict.


Tatra, bhikkhave, yamidaṁ kāmasukhaṁ mīḷhasukhaṁ pothujjanasukhaṁ anariyasukhaṁ, sadukkho eso dhammo saupaghāto saupāyāso sapariḷāho;
Sensual pleasure—a filthy, common, ignoble pleasure—is a principle beset by pain, harm, stress, and fever, and it is the wrong way.

micchāpaṭipadā.


Tasmā eso dhammo saraṇo.
That’s why this is a principle beset by conflict.

Tatra, bhikkhave, yamidaṁ nekkhammasukhaṁ pavivekasukhaṁ upasamasukhaṁ sambodhisukhaṁ, adukkho eso dhammo anupaghāto anupāyāso apariḷāho;
The pleasure of renunciation, the pleasure of seclusion, the pleasure of peace, the pleasure of awakening is a principle free of pain, harm, stress, and fever, and it is the right way.

sammāpaṭipadā.


Tasmā eso dhammo araṇo.
That’s why this is a principle free of conflict.


Tatra, bhikkhave, yvāyaṁ rahovādo abhūto ataccho anatthasaṁhito, sadukkho eso dhammo saupaghāto saupāyāso sapariḷāho;
Saying untrue, false, and harmful things behind someone’s back is a principle beset by pain, harm, stress, and fever, and it is the wrong way.

micchāpaṭipadā.


Tasmā eso dhammo saraṇo.
That’s why this is a principle beset by conflict.

Tatra, bhikkhave, yvāyaṁ rahovādo bhūto taccho anatthasaṁhito, sadukkho eso dhammo saupaghāto saupāyāso sapariḷāho;
Saying true and correct, but harmful things behind someone’s back is a principle beset by pain, harm, stress, and fever, and it is the wrong way.

micchāpaṭipadā.


Tasmā eso dhammo saraṇo.
That’s why this is a principle beset by conflict.

Tatra, bhikkhave, yvāyaṁ rahovādo bhūto taccho atthasaṁhito, adukkho eso dhammo anupaghāto anupāyāso apariḷāho;
Saying true, correct, and beneficial things behind someone’s back is a principle free of pain, harm, stress, and fever, and it is the right way.

sammāpaṭipadā.


Tasmā eso dhammo araṇo.
That’s why this is a principle free of conflict.


Tatra, bhikkhave, yvāyaṁ sammukhā khīṇavādo abhūto ataccho anatthasaṁhito, sadukkho eso dhammo saupaghāto saupāyāso sapariḷāho;
Saying untrue, false, and harmful things in someone’s presence is a principle beset by pain, harm, stress, and fever, and it is the wrong way.

micchāpaṭipadā.


Tasmā eso dhammo saraṇo.
That’s why this is a principle beset by conflict.

Tatra, bhikkhave, yvāyaṁ sammukhā khīṇavādo bhūto taccho anatthasaṁhito, sadukkho eso dhammo saupaghāto saupāyāso sapariḷāho;
Saying true and correct, but harmful things in someone’s presence is a principle beset by pain, harm, stress, and fever, and it is the wrong way.

micchāpaṭipadā.


Tasmā eso dhammo saraṇo.
That’s why this is a principle beset by conflict.

Tatra, bhikkhave, yvāyaṁ sammukhā khīṇavādo bhūto taccho atthasaṁhito, adukkho eso dhammo anupaghāto anupāyāso apariḷāho;
Saying true, correct, and beneficial things in someone’s presence is a principle free of pain, harm, stress, and fever, and it is the right way.

sammāpaṭipadā.


Tasmā eso dhammo araṇo.
That’s why this is a principle free of conflict.


Tatra, bhikkhave, yamidaṁ taramānassa bhāsitaṁ, sadukkho eso dhammo saupaghāto saupāyāso sapariḷāho;
Speaking hurriedly is a principle beset by pain, harm, stress, and fever, and it is the wrong way.

micchāpaṭipadā.


Tasmā eso dhammo saraṇo.
That’s why this is a principle beset by conflict.

Tatra, bhikkhave, yamidaṁ ataramānassa bhāsitaṁ, adukkho eso dhammo anupaghāto anupāyāso apariḷāho;
Speaking unhurriedly is a principle free of pain, harm, stress, and fever, and it is the right way.

sammāpaṭipadā.


Tasmā eso dhammo araṇo.
That’s why this is a principle free of conflict.


Tatra, bhikkhave, yvāyaṁ janapadaniruttiyā ca abhiniveso samaññāya ca atisāro, sadukkho eso dhammo saupaghāto saupāyāso sapariḷāho;
Insisting on local terminology and overriding normal usage is a principle beset by pain, harm, stress, and fever, and it is the wrong way.

micchāpaṭipadā.


Tasmā eso dhammo saraṇo.
That’s why this is a principle beset by conflict.

Tatra, bhikkhave, yvāyaṁ janapadaniruttiyā ca anabhiniveso samaññāya ca anatisāro, adukkho eso dhammo anupaghāto anupāyāso apariḷāho;
Not insisting on local terminology and not overriding normal usage is a principle free of pain, harm, stress, and fever, and it is the right way.

sammāpaṭipadā.


Tasmā eso dhammo araṇo.
That’s why this is a principle free of conflict.


Tasmātiha, bhikkhave, ‘saraṇañca dhammaṁ jānissāma, araṇañca dhammaṁ jānissāma;
So you should train like this: ‘We shall know the principles beset by conflict and the principles free of conflict.

saraṇañca dhammaṁ ñatvā araṇañca dhammaṁ ñatvā araṇapaṭipadaṁ paṭipajjissāmā’ti evañhi vo, bhikkhave, sikkhitabbaṁ.
Knowing this, we will practice the way free of conflict.’


Subhūti ca pana, bhikkhave, kulaputto araṇapaṭipadaṁ paṭipanno”ti.
And, mendicants, Subhūti, the gentleman, practices the way of non-conflict.”


Idamavoca bhagavā.
That is what the Buddha said.

Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.
Satisfied, the mendicants were happy with what the Buddha said.


Araṇavibhaṅgasuttaṁ niṭṭhitaṁ navamaṁ.


140. Dhātuvibhaṅgasutta
The Analysis of the Elements


Evaṁ me sutaṁ—
So I have heard.


ekaṁ samayaṁ bhagavā magadhesu cārikaṁ caramāno yena rājagahaṁ tadavasari;
At one time the Buddha was wandering in the Magadhan lands when he arrived at Rājagaha.

yena bhaggavo kumbhakāro tenupasaṅkami; upasaṅkamitvā bhaggavaṁ kumbhakāraṁ etadavoca:
He went to see Bhaggava the potter, and said,

“sace te, bhaggava, agaru viharemu āvesane ekarattan”ti.
“Bhaggava, if it is no trouble, I’d like to spend a single night in your workshop.”


“Na kho me, bhante, garu.
“It’s no trouble, sir.

Atthi cettha pabbajito paṭhamaṁ vāsūpagato.
But there’s a renunciate already staying there.

Sace so anujānāti, viharatha, bhante, yathāsukhan”ti.
If he allows it, sir, you may stay as long as you like.”


Tena kho pana samayena pukkusāti nāma kulaputto bhagavantaṁ uddissa saddhāya agārasmā anagāriyaṁ pabbajito.
Now at that time a gentleman named Pukkusāti had gone forth from the lay life to homelessness out of faith in the Buddha.

So tasmiṁ kumbhakārāvesane paṭhamaṁ vāsūpagato hoti.
And it was he who had first taken up residence in the workshop.

Atha kho bhagavā yenāyasmā pukkusāti tenupasaṅkami; upasaṅkamitvā āyasmantaṁ pukkusātiṁ etadavoca:
Then the Buddha approached Venerable Pukkusāti and said,

“sace te, bhikkhu, agaru viharemu āvesane ekarattan”ti.
“Mendicant, if it is no trouble, I’d like to spend a single night in the workshop.”


“Urundaṁ, āvuso, kumbhakārāvesanaṁ.
“The potter’s workshop is spacious, reverend.

Viharatāyasmā yathāsukhan”ti.
Please stay as long as you like.”


Atha kho bhagavā kumbhakārāvesanaṁ pavisitvā ekamantaṁ tiṇasanthārakaṁ paññāpetvā nisīdi pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā.
Then the Buddha entered the workshop and spread out a grass mat to one side. He sat down cross-legged, with his body straight, and established mindfulness right there.

Atha kho bhagavā bahudeva rattiṁ nisajjāya vītināmesi.
He spent most of the night sitting meditation,

Āyasmāpi kho pukkusāti bahudeva rattiṁ nisajjāya vītināmesi.
and so did Pukkusāti.


Atha kho bhagavato etadahosi:
Then it occurred to the Buddha,

“pāsādikaṁ kho ayaṁ kulaputto iriyati.
“This gentleman’s conduct is impressive.

Yannūnāhaṁ puccheyyan”ti.
Why don’t I question him?”


Atha kho bhagavā āyasmantaṁ pukkusātiṁ etadavoca:
So the Buddha said to Pukkusāti,

“kaṁsi tvaṁ, bhikkhu, uddissa pabbajito? Ko vā te satthā? Kassa vā tvaṁ dhammaṁ rocesī”ti?
“In whose name have you gone forth, reverend? Who is your Teacher? Whose teaching do you believe in?”


“Atthāvuso, samaṇo gotamo sakyaputto sakyakulā pabbajito.
“Reverend, there is the ascetic Gotama—a Sakyan, gone forth from a Sakyan family.

Taṁ kho pana bhagavantaṁ gotamaṁ evaṁ kalyāṇo kittisaddo abbhuggato:
He has this good reputation:

‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’ti.
‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’

Tāhaṁ bhagavantaṁ uddissa pabbajito.
I’ve gone forth in his name.

So ca me bhagavā satthā.
That Blessed One is my Teacher,

Tassa cāhaṁ bhagavato dhammaṁ rocemī”ti.
and I believe in his teaching.”


“Kahaṁ pana, bhikkhu, etarahi so bhagavā viharati arahaṁ sammāsambuddho”ti.
“But mendicant, where is the Blessed One at present, the perfected one, the fully awakened Buddha?”


“Atthāvuso, uttaresu janapadesu sāvatthi nāma nagaraṁ.
“In the northern lands there is a city called Sāvatthī.

Tattha so bhagavā etarahi viharati arahaṁ sammāsambuddho”ti.
There the Blessed One is now staying, the perfected one, the fully awakened Buddha.”


“Diṭṭhapubbo pana te, bhikkhu, so bhagavā;
“But have you ever seen that Buddha?

disvā ca pana jāneyyāsī”ti?
Would you recognize him if you saw him?”


“Na kho me, āvuso, diṭṭhapubbo so bhagavā;
“No, I’ve never seen him,

disvā cāhaṁ na jāneyyan”ti.
and I wouldn’t recognize him if I did.”


Atha kho bhagavato etadahosi:
Then it occurred to the Buddha,

“mamañca khvāyaṁ kulaputto uddissa pabbajito.
“This gentleman has gone forth in my name.

Yannūnassāhaṁ dhammaṁ deseyyan”ti.
Why don’t I teach him the Dhamma?”


Atha kho bhagavā āyasmantaṁ pukkusātiṁ āmantesi:
So the Buddha said to Pukkusāti,

“dhammaṁ te, bhikkhu, desessāmi.
“Mendicant, I shall teach you the Dhamma.

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


“Evamāvuso”ti kho āyasmā pukkusāti bhagavato paccassosi.
“Yes, reverend,” replied Pukkusāti.

Bhagavā etadavoca:
The Buddha said this:


“‘Cha dhāturo ayaṁ, bhikkhu, puriso cha phassāyatano aṭṭhārasa manopavicāro caturādhiṭṭhāno;
“‘This person has six elements, six fields of contact, and eighteen mental preoccupations.

yattha ṭhitaṁ maññassavā nappavattanti, maññassave kho pana nappavattamāne muni santoti vuccati.
They have four foundations, standing on which the streams of identification don’t flow. And when the streams of identification don’t flow, they’re called a sage at peace.

Paññaṁ nappamajjeyya, saccamanurakkheyya, cāgamanubrūheyya, santimeva so sikkheyyā’ti—
Don’t neglect wisdom, preserve truth, foster generosity, and train only for peace.’

ayamuddeso dhātuvibhaṅgassa.
This is the recitation passage for the analysis of the elements.


‘Cha dhāturo ayaṁ, bhikkhu, puriso’ti—
‘This person has six elements.’

iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ?
That’s what I said, but why did I say it?

Chayimā, bhikkhu, dhātuyo—
There are these six elements:

pathavīdhātu, āpodhātu, tejodhātu, vāyodhātu, ākāsadhātu, viññāṇadhātu.
the elements of earth, water, fire, air, space, and consciousness.

‘Cha dhāturo ayaṁ, bhikkhu, puriso’ti—
‘This person has six elements.’

iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ.
That’s what I said, and this is why I said it.


‘Cha phassāyatano ayaṁ, bhikkhu, puriso’ti—
‘This person has six fields of contact.’

iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ?
That’s what I said, but why did I say it?

Cakkhusamphassāyatanaṁ, sotasamphassāyatanaṁ, ghānasamphassāyatanaṁ, jivhāsamphassāyatanaṁ, kāyasamphassāyatanaṁ, manosamphassāyatanaṁ.
The fields of contact of the eye, ear, nose, tongue, body, and mind.

‘Cha phassāyatano ayaṁ, bhikkhu, puriso’ti—
‘This person has six fields of contact.’

iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ.
That’s what I said, and this is why I said it.


‘Aṭṭhārasa manopavicāro ayaṁ, bhikkhu, puriso’ti—
‘This person has eighteen mental preoccupations.’

iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ?
That’s what I said, but why did I say it?

Cakkhunā rūpaṁ disvā somanassaṭṭhāniyaṁ rūpaṁ upavicarati, domanassaṭṭhāniyaṁ rūpaṁ upavicarati, upekkhāṭṭhāniyaṁ rūpaṁ upavicarati;
Seeing a sight with the eye, one is preoccupied with a sight that’s a basis for happiness or sadness or equanimity.

sotena saddaṁ sutvā …pe…
Hearing a sound with the ear …

ghānena gandhaṁ ghāyitvā …
Smelling an odor with the nose …

jivhāya rasaṁ sāyitvā …
Tasting a flavor with the tongue …


kāyena phoṭṭhabbaṁ phusitvā …
Feeling a touch with the body …

manasā dhammaṁ viññāya somanassaṭṭhāniyaṁ dhammaṁ upavicarati, domanassaṭṭhāniyaṁ dhammaṁ upavicarati, upekkhāṭṭhāniyaṁ dhammaṁ upavicarati—
Becoming conscious of a thought with the mind, one is preoccupied with a thought that’s a basis for happiness or sadness or equanimity.

iti cha somanassupavicārā, cha domanassupavicārā, cha upekkhupavicārā.
So there are six preoccupations with happiness, six preoccupations with sadness, and six preoccupations with equanimity.

‘Aṭṭhārasa manopavicāro ayaṁ, bhikkhu, puriso’ti—
‘This person has eighteen mental preoccupations.’

iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ.
That’s what I said, and this is why I said it.


‘Caturādhiṭṭhāno ayaṁ, bhikkhu, puriso’ti—
‘This person has four foundations.’

iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ?
That’s what I said, but why did I say it?

Paññādhiṭṭhāno, saccādhiṭṭhāno, cāgādhiṭṭhāno, upasamādhiṭṭhāno.
The foundations of wisdom, truth, generosity, and peace.

‘Caturādhiṭṭhāno ayaṁ, bhikkhu, puriso’ti—
‘This person has four foundations.’

iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ.
That’s what I said, and this is why I said it.


‘Paññaṁ nappamajjeyya, saccamanurakkheyya, cāgamanubrūheyya, santimeva so sikkheyyā’ti—
‘Don’t neglect wisdom, preserve truth, foster generosity, and train only for peace.’

iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ?
That’s what I said, but why did I say it?


Kathañca, bhikkhu, paññaṁ nappamajjati?
And how does one not neglect wisdom?

Chayimā, bhikkhu, dhātuyo—
There are these six elements:

pathavīdhātu, āpodhātu, tejodhātu, vāyodhātu, ākāsadhātu, viññāṇadhātu.
the elements of earth, water, fire, air, space, and consciousness.


Katamā ca, bhikkhu, pathavīdhātu?
And what is the earth element?

Pathavīdhātu siyā ajjhattikā siyā bāhirā.
The earth element may be interior or exterior.

Katamā ca, bhikkhu, ajjhattikā pathavīdhātu?
And what is the interior earth element?

Yaṁ ajjhattaṁ paccattaṁ kakkhaḷaṁ kharigataṁ upādinnaṁ, seyyathidaṁ—
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, bhikkhu, 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, bhikkhu, āpodhātu?
And what is the water element?

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

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

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

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

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

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

Yaṁ ajjhattaṁ paccattaṁ vāyo vāyogataṁ upādinnaṁ, seyyathidaṁ—
Anything that’s air, airy, 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, bhikkhu, 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, bhikkhu, ākāsadhātu?
And what is the space element?

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

Katamā ca, bhikkhu, 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, bhikkhu, 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 nibbindati, ākāsadhātuyā cittaṁ virājeti.
When you truly see with right understanding, you reject the space element, detaching the mind from the space element.


Athāparaṁ viññāṇaṁyeva avasissati parisuddhaṁ pariyodātaṁ.
There remains only consciousness, pure and bright.

Tena ca viññāṇena kiṁ vijānāti?
And what does that consciousness know?

‘Sukhan’tipi vijānāti, ‘dukkhan’tipi vijānāti, ‘adukkhamasukhan’tipi vijānāti.
It knows ‘pleasure’ and ‘pain’ and ‘neutral’.

Sukhavedaniyaṁ, bhikkhu, phassaṁ paṭicca uppajjati sukhā vedanā.
Pleasant feeling arises dependent on a contact to be experienced as pleasant.

So sukhaṁ vedanaṁ vedayamāno ‘sukhaṁ vedanaṁ vedayāmī’ti pajānāti.
When they feel a pleasant feeling, they know: ‘I feel a pleasant feeling.’

‘Tasseva sukhavedaniyassa phassassa nirodhā yaṁ tajjaṁ vedayitaṁ sukhavedaniyaṁ phassaṁ paṭicca uppannā sukhā vedanā sā nirujjhati, sā vūpasammatī’ti pajānāti.
They know: ‘With the cessation of that contact to be experienced as pleasant, the corresponding pleasant feeling ceases and stops.’


Dukkhavedaniyaṁ, bhikkhu, phassaṁ paṭicca uppajjati dukkhā vedanā.
Painful feeling arises dependent on a contact to be experienced as painful.

So dukkhaṁ vedanaṁ vedayamāno ‘dukkhaṁ vedanaṁ vedayāmī’ti pajānāti.
When they feel a painful feeling, they know: ‘I feel a painful feeling.’

‘Tasseva dukkhavedaniyassa phassassa nirodhā yaṁ tajjaṁ vedayitaṁ dukkhavedaniyaṁ phassaṁ paṭicca uppannā dukkhā vedanā sā nirujjhati, sā vūpasammatī’ti pajānāti.
They know: ‘With the cessation of that contact to be experienced as painful, the corresponding painful feeling ceases and stops.’


Adukkhamasukhavedaniyaṁ, bhikkhu, phassaṁ paṭicca uppajjati adukkhamasukhā vedanā.
Neutral feeling arises dependent on a contact to be experienced as neutral.

So adukkhamasukhaṁ vedanaṁ vedayamāno ‘adukkhamasukhaṁ vedanaṁ vedayāmī’ti pajānāti.
When they feel a neutral feeling, they know: ‘I feel a neutral feeling.’

‘Tasseva adukkhamasukhavedaniyassa phassassa nirodhā yaṁ tajjaṁ vedayitaṁ adukkhamasukhavedaniyaṁ phassaṁ paṭicca uppannā adukkhamasukhā vedanā sā nirujjhati, sā vūpasammatī’ti pajānāti.
They know: ‘With the cessation of that contact to be experienced as neutral, the corresponding neutral feeling ceases and stops.’


Seyyathāpi, bhikkhu, dvinnaṁ kaṭṭhānaṁ saṅghaṭṭā samodhānā usmā jāyati, tejo abhinibbattati, tesaṁyeva dvinnaṁ kaṭṭhānaṁ nānābhāvā vinikkhepā yā tajjā usmā sā nirujjhati, sā vūpasammati;
When you rub two sticks together, heat is generated and fire is produced. But when you part the sticks and lay them aside, any corresponding heat ceases and stops.

evameva kho, bhikkhu, sukhavedaniyaṁ phassaṁ paṭicca uppajjati sukhā vedanā.
In the same way, pleasant feeling arises dependent on a contact to be experienced as pleasant. …

So sukhaṁ vedanaṁ vedayamāno ‘sukhaṁ vedanaṁ vedayāmī’ti pajānāti.


‘Tasseva sukhavedaniyassa phassassa nirodhā yaṁ tajjaṁ vedayitaṁ sukhavedaniyaṁ phassaṁ paṭicca uppannā sukhā vedanā sā nirujjhati, sā vūpasammatī’ti pajānāti.


Dukkhavedaniyaṁ, bhikkhu, phassaṁ paṭicca uppajjati dukkhā vedanā.


So dukkhaṁ vedanaṁ vedayamāno ‘dukkhaṁ vedanaṁ vedayāmī’ti pajānāti.


‘Tasseva dukkhavedaniyassa phassassa nirodhā yaṁ tajjaṁ vedayitaṁ dukkhavedaniyaṁ phassaṁ paṭicca uppannā dukkhā vedanā sā nirujjhati, sā vūpasammatī’ti pajānāti.


Adukkhamasukhavedaniyaṁ, bhikkhu, phassaṁ paṭicca uppajjati adukkhamasukhā vedanā.


So adukkhamasukhaṁ vedanaṁ vedayamāno ‘adukkhamasukhaṁ vedanaṁ vedayāmī’ti pajānāti.


‘Tasseva adukkhamasukhavedaniyassa phassassa nirodhā yaṁ tajjaṁ vedayitaṁ adukkhamasukhavedaniyaṁ phassaṁ paṭicca uppannā adukkhamasukhā vedanā sā nirujjhati, sā vūpasammatī’ti pajānāti.
They know: ‘With the cessation of that contact to be experienced as neutral, the corresponding neutral feeling ceases and stops.’


Athāparaṁ upekkhāyeva avasissati parisuddhā pariyodātā mudu ca kammaññā ca pabhassarā ca.
There remains only equanimity, pure, bright, pliable, workable, and radiant.

Seyyathāpi, bhikkhu, dakkho suvaṇṇakāro vā suvaṇṇakārantevāsī vā ukkaṁ bandheyya, ukkaṁ bandhitvā ukkāmukhaṁ ālimpeyya, ukkāmukhaṁ ālimpetvā saṇḍāsena jātarūpaṁ gahetvā ukkāmukhe pakkhipeyya, tamenaṁ kālena kālaṁ abhidhameyya, kālena kālaṁ udakena paripphoseyya, kālena kālaṁ ajjhupekkheyya, taṁ hoti jātarūpaṁ sudhantaṁ niddhantaṁ nīhaṭaṁ ninnītakasāvaṁ mudu ca kammaññañca pabhassarañca, yassā yassā ca piḷandhanavikatiyā ākaṅkhati—yadi paṭṭikāya yadi kuṇḍalāya yadi gīveyyakāya yadi suvaṇṇamālāya tañcassa atthaṁ anubhoti;
It’s like when a goldsmith or a goldsmith’s apprentice prepares a forge, fires the crucible, picks up some gold with tongs and puts it in the crucible. From time to time they fan it, from time to time they sprinkle water on it, and from time to time they just watch over it. That gold becomes pliable, workable, and radiant, not brittle, and is ready to be worked. Then the goldsmith can successfully create any kind of ornament they want, whether a bracelet, earrings, a necklace, or a golden garland.

evameva kho, bhikkhu, athāparaṁ upekkhāyeva avasissati parisuddhā pariyodātā mudu ca kammaññā ca pabhassarā ca.
In the same way, there remains only equanimity, pure, bright, pliable, workable, and radiant.


So evaṁ pajānāti:
They understand:

‘imañce ahaṁ upekkhaṁ evaṁ parisuddhaṁ evaṁ pariyodātaṁ ākāsānañcāyatanaṁ upasaṁhareyyaṁ, tadanudhammañca cittaṁ bhāveyyaṁ.
‘If I were to apply this equanimity, so pure and bright, to the dimension of infinite space, my mind would develop accordingly.

Evaṁ me ayaṁ upekkhā tannissitā tadupādānā ciraṁ dīghamaddhānaṁ tiṭṭheyya.
And this equanimity of mine, relying on that and grasping it, would remain for a very long time.

Imañce ahaṁ upekkhaṁ evaṁ parisuddhaṁ evaṁ pariyodātaṁ viññāṇañcāyatanaṁ upasaṁhareyyaṁ, tadanudhammañca cittaṁ bhāveyyaṁ.
If I were to apply this equanimity, so pure and bright, to the dimension of infinite consciousness, my mind would develop accordingly.

Evaṁ me ayaṁ upekkhā tannissitā tadupādānā ciraṁ dīghamaddhānaṁ tiṭṭheyya.
And this equanimity of mine, relying on that and grasping it, would remain for a very long time.

Imañce ahaṁ upekkhaṁ evaṁ parisuddhaṁ evaṁ pariyodātaṁ ākiñcaññāyatanaṁ upasaṁhareyyaṁ, tadanudhammañca cittaṁ bhāveyyaṁ.
If I were to apply this equanimity, so pure and bright, to the dimension of nothingness, my mind would develop accordingly.

Evaṁ me ayaṁ upekkhā tannissitā tadupādānā ciraṁ dīghamaddhānaṁ tiṭṭheyya.
And this equanimity of mine, relying on that and grasping it, would remain for a very long time.

Imañce ahaṁ upekkhaṁ evaṁ parisuddhaṁ evaṁ pariyodātaṁ nevasaññānāsaññāyatanaṁ upasaṁhareyyaṁ, tadanudhammañca cittaṁ bhāveyyaṁ.
If I were to apply this equanimity, so pure and bright, to the dimension of neither perception nor non-perception, my mind would develop accordingly.

Evaṁ me ayaṁ upekkhā tannissitā tadupādānā ciraṁ dīghamaddhānaṁ tiṭṭheyyā’ti.
And this equanimity of mine, relying on that and grasping it, would remain for a very long time.’


So evaṁ pajānāti:
They understand:

‘imañce ahaṁ upekkhaṁ evaṁ parisuddhaṁ evaṁ pariyodātaṁ ākāsānañcāyatanaṁ upasaṁhareyyaṁ, tadanudhammañca cittaṁ bhāveyyaṁ;
‘If I were to apply this equanimity, so pure and bright, to the dimension of infinite space, my mind would develop accordingly.

saṅkhatametaṁ.
But that is conditioned.

Imañce ahaṁ upekkhaṁ evaṁ parisuddhaṁ evaṁ pariyodātaṁ viññāṇañcāyatanaṁ upasaṁhareyyaṁ, tadanudhammañca cittaṁ bhāveyyaṁ;
If I were to apply this equanimity, so pure and bright, to the dimension of infinite consciousness …

saṅkhatametaṁ.


Imañce ahaṁ upekkhaṁ evaṁ parisuddhaṁ evaṁ pariyodātaṁ ākiñcaññāyatanaṁ upasaṁhareyyaṁ, tadanudhammañca cittaṁ bhāveyyaṁ;
nothingness …

saṅkhatametaṁ.


Imañce ahaṁ upekkhaṁ evaṁ parisuddhaṁ evaṁ pariyodātaṁ nevasaññānāsaññāyatanaṁ upasaṁhareyyaṁ, tadanudhammañca cittaṁ bhāveyyaṁ;
neither perception nor non-perception, my mind would develop accordingly.

saṅkhatametan’ti.
But that is conditioned.’


So neva taṁ abhisaṅkharoti, na abhisañcetayati bhavāya vā vibhavāya vā.
They neither make a choice nor form an intention to continue existence or to end existence.

So anabhisaṅkharonto anabhisañcetayanto bhavāya vā vibhavāya vā na kiñci loke upādiyati,
Because of this, they don’t grasp at anything in the world.

anupādiyaṁ na paritassati, aparitassaṁ paccattaṁyeva parinibbāyati.
Not grasping, they’re not anxious. Not being anxious, they personally become extinguished.


‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāti.
They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.’


So sukhañce vedanaṁ vedeti, ‘sā aniccā’ti pajānāti, ‘anajjhositā’ti pajānāti, ‘anabhinanditā’ti pajānāti.
If they feel a pleasant feeling, they understand that it’s impermanent, that they’re not attached to it, and that they don’t take pleasure in it.

Dukkhañce vedanaṁ vedeti, ‘sā aniccā’ti pajānāti, ‘anajjhositā’ti pajānāti, ‘anabhinanditā’ti pajānāti.
If they feel a painful feeling, they understand that it’s impermanent, that they’re not attached to it, and that they don’t take pleasure in it.

Adukkhamasukhañce vedanaṁ vedeti, ‘sā aniccā’ti pajānāti, ‘anajjhositā’ti pajānāti, ‘anabhinanditā’ti pajānāti.
If they feel a neutral feeling, they understand that it’s impermanent, that they’re not attached to it, and that they don’t take pleasure in it.


So sukhañce vedanaṁ vedeti, visaṁyutto naṁ vedeti;
If they feel a pleasant feeling, they feel it detached.

dukkhañce vedanaṁ vedeti, visaṁyutto naṁ vedeti;
If they feel a painful feeling, they feel it detached.

adukkhamasukhañce vedanaṁ vedeti, visaṁyutto naṁ vedeti.
If they feel a neutral feeling, they feel it detached.

So kāyapariyantikaṁ vedanaṁ vedayamāno ‘kāyapariyantikaṁ vedanaṁ vedayāmī’ti pajānāti, jīvitapariyantikaṁ vedanaṁ vedayamāno ‘jīvitapariyantikaṁ vedanaṁ vedayāmī’ti pajānāti,
Feeling the end of the body approaching, they understand: ‘I feel the end of the body approaching.’ Feeling the end of life approaching, they understand: ‘I feel the end of life approaching.’

‘kāyassa bhedā paraṁ maraṇā uddhaṁ jīvitapariyādānā idheva sabbavedayitāni anabhinanditāni sītībhavissantī’ti pajānāti.
They understand: ‘When my body breaks up and my life has come to an end, everything that’s felt, since I no longer take pleasure in it, will become cool right here.’


Seyyathāpi, bhikkhu, telañca paṭicca vaṭṭiñca paṭicca telappadīpo jhāyati;
Suppose an oil lamp depended on oil and a wick to burn.

tasseva telassa ca vaṭṭiyā ca pariyādānā aññassa ca anupahārā anāhāro nibbāyati;
As the oil and the wick are used up, it would be extinguished due to lack of fuel.

evameva kho, bhikkhu, kāyapariyantikaṁ vedanaṁ vedayamāno ‘kāyapariyantikaṁ vedanaṁ vedayāmī’ti pajānāti, jīvitapariyantikaṁ vedanaṁ vedayamāno ‘jīvitapariyantikaṁ vedanaṁ vedayāmī’ti pajānāti,
In the same way, feeling the end of the body approaching, they understand: ‘I feel the end of the body approaching.’ Feeling the end of life approaching, they understand: ‘I feel the end of life approaching.’

‘kāyassa bhedā paraṁ maraṇā uddhaṁ jīvitapariyādānā idheva sabbavedayitāni anabhinanditāni sītībhavissantī’ti pajānāti.
They understand: ‘When my body breaks up and my life has come to an end, everything that’s felt, since I no longer take pleasure in it, will become cool right here.’


Tasmā evaṁ samannāgato bhikkhu iminā paramena paññādhiṭṭhānena samannāgato hoti.
Therefore a mendicant thus endowed is endowed with the ultimate foundation of wisdom.

Esā hi, bhikkhu, paramā ariyā paññā yadidaṁ—
For this is the ultimate noble wisdom, namely,

sabbadukkhakkhaye ñāṇaṁ.
the knowledge of the ending of suffering.


Tassa sā vimutti sacce ṭhitā akuppā hoti.
Their freedom, being founded on truth, is unshakable.

Tañhi, bhikkhu, musā yaṁ mosadhammaṁ, taṁ saccaṁ yaṁ amosadhammaṁ nibbānaṁ.
For that which is false has a deceptive nature, while that which is true has an undeceptive nature—extinguishment.

Tasmā evaṁ samannāgato bhikkhu iminā paramena saccādhiṭṭhānena samannāgato hoti.
Therefore a mendicant thus endowed is endowed with the ultimate foundation of truth.

Etañhi, bhikkhu, paramaṁ ariyasaccaṁ yadidaṁ—
For this is the ultimate noble truth, namely,

amosadhammaṁ nibbānaṁ.
that which has an undeceptive nature—extinguishment.


Tasseva kho pana pubbe aviddasuno upadhī honti samattā samādinnā.
In their ignorance, they used to acquire attachments.

Tyāssa pahīnā honti ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā.
Those have been cut off at the root, made like a palm stump, obliterated so they are unable to arise in the future.

Tasmā evaṁ samannāgato bhikkhu iminā paramena cāgādhiṭṭhānena samannāgato hoti.
Therefore a mendicant thus endowed is endowed with the ultimate foundation of generosity.

Eso hi, bhikkhu, paramo ariyo cāgo yadidaṁ—
For this is the ultimate noble generosity, namely,

sabbūpadhipaṭinissaggo.
letting go of all attachments.


Tasseva kho pana pubbe aviddasuno abhijjhā hoti chando sārāgo.
In their ignorance, they used to be covetous, full of desire and lust.

Svāssa pahīno hoti ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṁ anuppādadhammo.
That has been cut off at the root, made like a palm stump, obliterated so it’s unable to arise in the future.

Tasseva kho pana pubbe aviddasuno āghāto hoti byāpādo sampadoso.
In their ignorance, they used to be contemptuous, full of ill will and malevolence.

Svāssa pahīno hoti ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṁ anuppādadhammo.
That has been cut off at the root, made like a palm stump, obliterated so it’s unable to arise in the future.

Tasseva kho pana pubbe aviddasuno avijjā hoti sammoho.
In their ignorance, they used to be ignorant, full of delusion.

Svāssa pahīno hoti ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṁ anuppādadhammo.
That has been cut off at the root, made like a palm stump, obliterated so it’s unable to arise in the future.

Tasmā evaṁ samannāgato bhikkhu iminā paramena upasamādhiṭṭhānena samannāgato hoti.
Therefore a mendicant thus endowed is endowed with the ultimate foundation of peace.

Eso hi, bhikkhu, paramo ariyo upasamo yadidaṁ—
For this is the ultimate noble peace, namely,

rāgadosamohānaṁ upasamo.
the pacification of greed, hate, and delusion.


‘Paññaṁ nappamajjeyya, saccamanurakkheyya, cāgamanubrūheyya, santimeva so sikkheyyā’ti—
‘Don’t neglect wisdom, preserve truth, foster generosity, and train only for peace.’

iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ.
That’s what I said, and this is why I said it.


‘Yattha ṭhitaṁ maññassavā nappavattanti, maññassave kho pana nappavattamāne muni santoti vuccatī’ti—
‘They have four foundations, standing on which the streams of identification don’t flow. And when the streams of identification don’t flow, they’re called a sage at peace.’

iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ?
That’s what I said, but why did I say it?


‘Asmī’ti, bhikkhu, maññitametaṁ, ‘ayamahamasmī’ti maññitametaṁ, ‘bhavissan’ti maññitametaṁ, ‘na bhavissan’ti maññitametaṁ, ‘rūpī bhavissan’ti maññitametaṁ, ‘arūpī bhavissan’ti maññitametaṁ, ‘saññī bhavissan’ti maññitametaṁ, ‘asaññī bhavissan’ti maññitametaṁ, ‘nevasaññīnāsaññī bhavissan’ti maññitametaṁ.
These are all forms of identifying: ‘I am’, ‘I am this’, ‘I will be’, ‘I will not be’, ‘I will have form’, ‘I will be formless’, ‘I will be percipient’, ‘I will be non-percipient’, ‘I will be neither percipient nor non-percipient.’

Maññitaṁ, bhikkhu, rogo maññitaṁ gaṇḍo maññitaṁ sallaṁ.
Identification is a disease, a boil, a dart.

Sabbamaññitānaṁ tveva, bhikkhu, samatikkamā muni santoti vuccati.
Having gone beyond all identification, one is called a sage at peace.

Muni kho pana, bhikkhu, santo na jāyati, na jīyati, na mīyati, na kuppati, na piheti.
The sage at peace is not reborn, does not grow old, and does not die. They are not shaken, and do not yearn.

Tañhissa, bhikkhu, natthi yena jāyetha, ajāyamāno kiṁ jīyissati, ajīyamāno kiṁ mīyissati, amīyamāno kiṁ kuppissati, akuppamāno kissa pihessati?
For they have nothing which would cause them to be reborn. Not being reborn, how could they grow old? Not growing old, how could they die? Not dying, how could they be shaken? Not shaking, for what could they yearn?


‘Yattha ṭhitaṁ maññassavā nappavattanti, maññassave kho pana nappavattamāne muni santoti vuccatī’ti—
‘They have four foundations, standing on which the streams of identification don’t flow. And when the streams of identification don’t flow, they’re called a sage at peace.’

iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ.
That’s what I said, and this is why I said it.

Imaṁ kho me tvaṁ, bhikkhu, saṅkhittena chadhātuvibhaṅgaṁ dhārehī”ti.
Mendicant, you should remember this brief analysis of the six elements.”


Atha kho āyasmā pukkusāti:
Then Venerable Pukkusāti thought,

“satthā kira me anuppatto, sugato kira me anuppatto, sammāsambuddho kira me anuppatto”ti uṭṭhāyāsanā ekaṁsaṁ cīvaraṁ katvā bhagavato pādesu sirasā nipatitvā bhagavantaṁ etadavoca:
“It seems the Teacher has come to me! The Holy One has come to me! The fully awakened Buddha has come to me!” He got up from his seat, arranged his robe over one shoulder, bowed with his head to the Buddha’s feet, and said,

“accayo maṁ, bhante, accagamā yathābālaṁ yathāmūḷhaṁ yathāakusalaṁ, yohaṁ bhagavantaṁ āvusovādena samudācaritabbaṁ amaññissaṁ.
“I have made a mistake, sir. It was foolish, stupid, and unskillful of me to presume to address the Buddha as ‘reverend’.

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, bhikkhu, accayo accagamā yathābālaṁ yathāmūḷhaṁ yathāakusalaṁ, yaṁ maṁ tvaṁ āvusovādena samudācaritabbaṁ amaññittha.
“Indeed, mendicant, you made a mistake. It was foolish, stupid, and unskillful of you to act in that way.

Yato ca kho tvaṁ, bhikkhu, 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, bhikkhu, ariyassa vinaye yo accayaṁ accayato disvā yathādhammaṁ paṭikaroti, āyatiṁ saṁvaraṁ āpajjatī”ti.
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.”


“Labheyyāhaṁ, bhante, bhagavato santike upasampadan”ti.
“Sir, may I receive the going forth, the ordination in the Buddha’s presence?”


“Paripuṇṇaṁ pana te, bhikkhu, pattacīvaran”ti?
“But mendicant, are your bowl and robes complete?”


“Na kho me, bhante, paripuṇṇaṁ pattacīvaran”ti.
“No, sir, they are not.”


“Na kho, bhikkhu, tathāgatā aparipuṇṇapattacīvaraṁ upasampādentī”ti.
“The Realized Ones do not ordain those whose bowl and robes are incomplete.”


Atha kho āyasmā pukkusāti bhagavato bhāsitaṁ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pattacīvarapariyesanaṁ pakkāmi.
And then Venerable Pukkusāti approved and agreed with what the Buddha said. He got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving.


Atha kho āyasmantaṁ pukkusātiṁ pattacīvarapariyesanaṁ carantaṁ vibbhantā gāvī jīvitā voropesi.
But while he was wandering in search of a bowl and robes, a stray cow took his life.


Atha kho sambahulā bhikkhū yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū bhagavantaṁ etadavocuṁ:
Then several mendicants went up to the Buddha, bowed, sat down to one side, and said to him,

“yo so, bhante, pukkusāti nāma kulaputto bhagavatā saṅkhittena ovādena ovadito so kālaṅkato.
“Sir, the gentleman named Pukkusāti, who was advised in brief by the Buddha, has passed away.

Tassa kā gati, ko abhisamparāyo”ti?
Where has he been reborn in his next life?”


“Paṇḍito, bhikkhave, pukkusāti kulaputto paccapādi dhammassānudhammaṁ, na ca maṁ dhammādhikaraṇaṁ vihesesi.
“Mendicants, Pukkusāti was astute. He practiced in line with the teachings, and did not trouble me about the teachings.

Pukkusāti, bhikkhave, kulaputto 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.”


Idamavoca bhagavā.
That is what the Buddha said.

Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.
Satisfied, the mendicants were happy with what the Buddha said.


Dhātuvibhaṅgasuttaṁ niṭṭhitaṁ dasamaṁ.


141. Saccavibhaṅgasutta
The Analysis of the Truths


Evaṁ me sutaṁ—
So I have heard.


ekaṁ samayaṁ bhagavā bārāṇasiyaṁ viharati isipatane migadāye.
At one time the Buddha was staying near Benares, in the deer park at Isipatana.

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:


“Tathāgatena, bhikkhave, arahatā sammāsambuddhena bārāṇasiyaṁ isipatane migadāye anuttaraṁ dhammacakkaṁ pavattitaṁ appaṭivattiyaṁ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṁ, yadidaṁ—
“Near Benares, in the deer park at Isipatana, the Realized One, the perfected one, the fully awakened Buddha rolled forth the supreme Wheel of Dhamma. And that wheel cannot be rolled back by any ascetic or brahmin or god or Māra or Brahmā or by anyone in the world.

catunnaṁ ariyasaccānaṁ ācikkhanā desanā paññāpanā paṭṭhapanā vivaraṇā vibhajanā uttānīkammaṁ.
It is the teaching, advocating, establishing, clarifying, analyzing, and revealing of the four noble truths.

Katamesaṁ catunnaṁ?
What four?


Dukkhassa ariyasaccassa ācikkhanā desanā paññāpanā paṭṭhapanā vivaraṇā vibhajanā uttānīkammaṁ, dukkhasamudayassa ariyasaccassa ācikkhanā desanā paññāpanā paṭṭhapanā vivaraṇā vibhajanā uttānīkammaṁ, dukkhanirodhassa ariyasaccassa ācikkhanā desanā paññāpanā paṭṭhapanā vivaraṇā vibhajanā uttānīkammaṁ, dukkhanirodhagāminiyā paṭipadāya ariyasaccassa ācikkhanā desanā paññāpanā paṭṭhapanā vivaraṇā vibhajanā uttānīkammaṁ.
The noble truths of suffering, the origin of suffering, the cessation of suffering, and the practice that leads to the cessation of suffering.


Tathāgatena, bhikkhave, arahatā sammāsambuddhena bārāṇasiyaṁ isipatane migadāye anuttaraṁ dhammacakkaṁ pavattitaṁ appaṭivattiyaṁ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṁ, yadidaṁ—
Near Benares, in the deer park at Isipatana, the Realized One, the perfected one, the fully awakened Buddha rolled forth the supreme Wheel of Dhamma. And that wheel cannot be rolled back by any ascetic or brahmin or god or Māra or Brahmā or by anyone in the world.

imesaṁ catunnaṁ ariyasaccānaṁ ācikkhanā desanā paññāpanā paṭṭhapanā vivaraṇā vibhajanā uttānīkammaṁ.
It is the teaching, advocating, establishing, clarifying, analyzing, and revealing of the four noble truths.


Sevatha, bhikkhave, sāriputtamoggallāne;
Mendicants, you should cultivate friendship with Sāriputta and Moggallāna.

bhajatha, bhikkhave, sāriputtamoggallāne.
You should associate with Sāriputta and Moggallāna.

Paṇḍitā bhikkhū anuggāhakā sabrahmacārīnaṁ.
They’re astute, and they support their spiritual companions.

Seyyathāpi, bhikkhave, janetā, evaṁ sāriputto;
Sāriputta is just like the mother who gives birth,

seyyathāpi jātassa āpādetā, evaṁ moggallāno.
while Moggallāna is like the one who raises the child.

Sāriputto, bhikkhave, sotāpattiphale vineti, moggallāno uttamatthe.
Sāriputta guides people to the fruit of stream-entry, Moggallāna to the highest goal.

Sāriputto, bhikkhave, pahoti cattāri ariyasaccāni vitthārena ācikkhituṁ desetuṁ paññāpetuṁ paṭṭhapetuṁ vivarituṁ vibhajituṁ uttānīkātun”ti.
Sāriputta is able to teach, assert, establish, clarify, analyze, and reveal the four noble truths.”


Idamavoca bhagavā.
That is what the Buddha said.

Idaṁ vatvāna sugato uṭṭhāyāsanā vihāraṁ pāvisi.
When he had spoken, the Holy One got up from his seat and entered his dwelling.


Tatra kho āyasmā sāriputto acirapakkantassa bhagavato bhikkhū āmantesi:
Then soon after the Buddha left, Venerable Sāriputta said to the mendicants,

“āvuso bhikkhave”ti.
“Reverends, mendicants!”


“Āvuso”ti kho te bhikkhū āyasmato sāriputtassa paccassosuṁ.
“Reverend,” they replied.

Āyasmā sāriputto etadavoca:
Sāriputta said this:


“Tathāgatena, āvuso, arahatā sammāsambuddhena bārāṇasiyaṁ isipatane migadāye anuttaraṁ dhammacakkaṁ pavattitaṁ appaṭivattiyaṁ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṁ, yadidaṁ—
“Near Benares, in the deer park at Isipatana, the Realized One, the perfected one, the fully awakened Buddha rolled forth the supreme Wheel of Dhamma. And that wheel cannot be rolled back by any ascetic or brahmin or god or Māra or Brahmā or by anyone in the world.

catunnaṁ ariyasaccānaṁ ācikkhanā desanā paññāpanā paṭṭhapanā vivaraṇā vibhajanā uttānīkammaṁ.
It is the teaching, advocating, establishing, clarifying, analyzing, and revealing of the four noble truths.

Katamesaṁ catunnaṁ?
What four?


Dukkhassa ariyasaccassa ācikkhanā desanā paññāpanā paṭṭhapanā vivaraṇā vibhajanā uttānīkammaṁ, dukkhasamudayassa ariyasaccassa ācikkhanā desanā paññāpanā paṭṭhapanā vivaraṇā vibhajanā uttānīkammaṁ, dukkhanirodhassa ariyasaccassa ācikkhanā desanā paññāpanā paṭṭhapanā vivaraṇā vibhajanā uttānīkammaṁ, dukkhanirodhagāminiyā paṭipadāya ariyasaccassa ācikkhanā desanā paññāpanā paṭṭhapanā vivaraṇā vibhajanā uttānīkammaṁ.
The noble truths of suffering, the origin of suffering, the cessation of suffering, and the practice that leads to the cessation of suffering.


Katamañcāvuso, dukkhaṁ ariyasaccaṁ?
And what is the noble truth of suffering?

Jātipi dukkhā, jarāpi dukkhā, maraṇampi dukkhaṁ, sokaparidevadukkhadomanassupāyāsāpi dukkhā, yampicchaṁ na labhati tampi dukkhaṁ; saṅkhittena pañcupādānakkhandhā dukkhā.
Rebirth is suffering; old age is suffering; death is suffering; sorrow, lamentation, pain, sadness, and distress are suffering; not getting what you wish for is suffering. In brief, the five grasping aggregates are suffering.


Katamā cāvuso, jāti?
And what is rebirth?

Yā tesaṁ tesaṁ sattānaṁ tamhi tamhi sattanikāye jāti sañjāti okkanti abhinibbatti khandhānaṁ pātubhāvo āyatanānaṁ paṭilābho,
The rebirth, inception, conception, reincarnation, manifestation of the aggregates, and acquisition of the sense fields of the various sentient beings in the various orders of sentient beings.

ayaṁ vuccatāvuso: ‘jāti’.
This is called rebirth.


Katamā cāvuso, jarā?
And what is old age?

Yā tesaṁ tesaṁ sattānaṁ tamhi tamhi sattanikāye jarā jīraṇatā khaṇḍiccaṁ pāliccaṁ valittacatā āyuno saṁhāni indriyānaṁ paripāko,
The old age, decrepitude, broken teeth, grey hair, wrinkly skin, diminished vitality, and failing faculties of the various sentient beings in the various orders of sentient beings.

ayaṁ vuccatāvuso: ‘jarā’.
This is called old age.


Katamañcāvuso, maraṇaṁ?
And what is death?

Yā tesaṁ tesaṁ sattānaṁ tamhā tamhā sattanikāyā cuti cavanatā bhedo antaradhānaṁ maccu maraṇaṁ kālaṅkiriyā khandhānaṁ bhedo kaḷevarassa nikkhepo jīvitindriyassupacchedo,
The passing away, perishing, disintegration, demise, mortality, death, decease, breaking up of the aggregates, laying to rest of the corpse, and cutting off of the life faculty of the various sentient beings in the various orders of sentient beings.

idaṁ vuccatāvuso: ‘maraṇaṁ’.
This is called death.


Katamo cāvuso, soko?
And what is sorrow?

Yo kho, āvuso, aññataraññatarena byasanena samannāgatassa aññataraññatarena dukkhadhammena phuṭṭhassa soko socanā socitattaṁ antosoko antoparisoko,
The sorrow, sorrowing, state of sorrow, inner sorrow, inner deep sorrow in someone who has undergone misfortune, who has experienced suffering.

ayaṁ vuccatāvuso: ‘soko’.
This is called sorrow.


Katamo cāvuso, paridevo?
And what is lamentation?

Yo kho, āvuso, aññataraññatarena byasanena samannāgatassa aññataraññatarena dukkhadhammena phuṭṭhassa ādevo paridevo ādevanā paridevanā ādevitattaṁ paridevitattaṁ,
The wail, lament, wailing, lamenting, state of wailing and lamentation in someone who has undergone misfortune, who has experienced suffering.

ayaṁ vuccatāvuso: ‘paridevo’.
This is called lamentation.


Katamañcāvuso, dukkhaṁ?
And what is pain?

Yaṁ kho, āvuso, kāyikaṁ dukkhaṁ kāyikaṁ asātaṁ kāyasamphassajaṁ dukkhaṁ asātaṁ vedayitaṁ,
Physical pain, physical displeasure, the painful, unpleasant feeling that’s born from physical contact.

idaṁ vuccatāvuso: ‘dukkhaṁ’.
This is called pain.


Katamañcāvuso, domanassaṁ?
And what is sadness?

Yaṁ kho, āvuso, cetasikaṁ dukkhaṁ cetasikaṁ asātaṁ manosamphassajaṁ dukkhaṁ asātaṁ vedayitaṁ,
Mental pain, mental displeasure, the painful, unpleasant feeling that’s born from mind contact.

idaṁ vuccatāvuso: ‘domanassaṁ’.
This is called sadness.


Katamo cāvuso, upāyāso?
And what is distress?

Yo kho, āvuso, aññataraññatarena byasanena samannāgatassa aññataraññatarena dukkhadhammena phuṭṭhassa āyāso upāyāso āyāsitattaṁ upāyāsitattaṁ,
The stress, distress, state of stress and distress in someone who has undergone misfortune, who has experienced suffering.

ayaṁ vuccatāvuso: ‘upāyāso’.
This is called distress.


Katamañcāvuso, yampicchaṁ na labhati tampi dukkhaṁ?
And what is ‘not getting what you wish for is suffering’?

Jātidhammānaṁ, āvuso, sattānaṁ evaṁ icchā uppajjati:
In sentient beings who are liable to be reborn, such a wish arises:

‘aho vata mayaṁ na jātidhammā assāma; na ca vata no jāti āgaccheyyā’ti.
‘Oh, if only we were not liable to be reborn! If only rebirth would not come to us!’

Na kho panetaṁ icchāya pattabbaṁ.
But you can’t get that by wishing.

Idampi: ‘yampicchaṁ na labhati tampi dukkhaṁ’.
This is: ‘not getting what you wish for is suffering.’

Jarādhammānaṁ, āvuso, sattānaṁ …pe…
In sentient beings who are liable to grow old …

byādhidhammānaṁ, āvuso, sattānaṁ …
fall ill …

maraṇadhammānaṁ, āvuso, sattānaṁ …
die …

sokaparidevadukkhadomanassupāyāsadhammānaṁ, āvuso, sattānaṁ evaṁ icchā uppajjati:
experience sorrow, lamentation, pain, sadness, and distress, such a wish arises:

‘aho vata mayaṁ na sokaparidevadukkhadomanassupāyāsadhammā assāma; na ca vata no sokaparidevadukkhadomanassupāyāsā āgaccheyyun’ti.
‘Oh, if only we were not liable to experience sorrow, lamentation, pain, sadness, and distress! If only sorrow, lamentation, pain, sadness, and distress would not come to us!’

Na kho panetaṁ icchāya pattabbaṁ.
But you can’t get that by wishing.

Idampi: ‘yampicchaṁ na labhati tampi dukkhaṁ’.
This is: ‘not getting what you wish for is suffering.’


Katame cāvuso, saṅkhittena pañcupādānakkhandhā dukkhā?
And what is ‘in brief, the five grasping aggregates are suffering’?

Seyyathidaṁ—rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho.
They are the grasping aggregates that consist of form, feeling, perception, choices, and consciousness.

Ime vuccantāvuso: ‘saṅkhittena pañcupādānakkhandhā dukkhā’.
This is called ‘in brief, the five grasping aggregates are suffering.’

Idaṁ vuccatāvuso: ‘dukkhaṁ ariyasaccaṁ’.
This is called the noble truth of suffering.


Katamañcāvuso, dukkhasamudayaṁ ariyasaccaṁ?
And what is the noble truth of the origin of suffering?

Yāyaṁ taṇhā ponobbhavikā nandīrāgasahagatā tatratatrābhinandinī, seyyathidaṁ—
It’s the craving that leads to future rebirth, mixed up with relishing and greed, looking for enjoyment in various different realms. That is,

kāmataṇhā bhavataṇhā vibhavataṇhā,
craving for sensual pleasures, craving to continue existence, and craving to end existence.

idaṁ vuccatāvuso: ‘dukkhasamudayaṁ ariyasaccaṁ’.
This is called the noble truth of the origin of suffering.


Katamañcāvuso, dukkhanirodhaṁ ariyasaccaṁ?
And what is the noble truth of the cessation of suffering?

Yo tassāyeva taṇhāya asesavirāganirodho cāgo paṭinissaggo mutti anālayo,
It’s the fading away and cessation of that very same craving with nothing left over; giving it away, letting it go, releasing it, and not adhering to it.

idaṁ vuccatāvuso: ‘dukkhanirodhaṁ ariyasaccaṁ’.
This is called the noble truth of the cessation of suffering.


Katamañcāvuso, dukkhanirodhagāminī paṭipadā ariyasaccaṁ?
And what is the noble truth of the practice that leads to the cessation of suffering?

Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṁ—
It is simply this noble eightfold path, that is:

sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati, sammāsamādhi.
right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.


Katamā cāvuso, sammādiṭṭhi?
And what is right view?

Yaṁ kho, āvuso, dukkhe ñāṇaṁ, dukkhasamudaye ñāṇaṁ, dukkhanirodhe ñāṇaṁ, dukkhanirodhagāminiyā paṭipadāya ñāṇaṁ,
Knowing about suffering, the origin of suffering, the cessation of suffering, and the practice that leads to the cessation of suffering.

ayaṁ vuccatāvuso: ‘sammādiṭṭhi’.
This is called right view.


Katamo cāvuso, sammāsaṅkappo?
And what is right thought?

Nekkhammasaṅkappo, abyāpādasaṅkappo, avihiṁsāsaṅkappo,
Thoughts of renunciation, good will, and harmlessness.

ayaṁ vuccatāvuso: ‘sammāsaṅkappo’.
This is called right thought.


Katamā cāvuso, sammāvācā?
And what is right speech?

Musāvādā veramaṇī, pisuṇāya vācāya veramaṇī, pharusāya vācāya veramaṇī, samphappalāpā veramaṇī,
Refraining from lying, divisive speech, harsh speech, and talking nonsense.

ayaṁ vuccatāvuso: ‘sammāvācā’.
This is called right speech.


Katamo cāvuso, sammākammanto?
And what is right action?

Pāṇātipātā veramaṇī, adinnādānā veramaṇī, kāmesumicchācārā veramaṇī,
Refraining from killing living creatures, stealing, and sexual misconduct.

ayaṁ vuccatāvuso: ‘sammākammanto’.
This is called right action.


Katamo cāvuso, sammāājīvo?
And what is right livelihood?

Idhāvuso, ariyasāvako micchāājīvaṁ pahāya sammāājīvena jīvikaṁ kappeti,
It’s when a noble disciple gives up wrong livelihood and earns a living by right livelihood.

ayaṁ vuccatāvuso: ‘sammāājīvo’.
This is called right livelihood.


Katamo cāvuso, sammāvāyāmo?
And what is right effort?

Idhāvuso, bhikkhu anuppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ anuppādāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati,
It’s when a mendicant generates enthusiasm, tries, makes an effort, exerts the mind, and strives so that bad, unskillful qualities don’t arise.

uppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ pahānāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati,
They generate enthusiasm, try, make an effort, exert the mind, and strive so that bad, unskillful qualities that have arisen are given up.

anuppannānaṁ kusalānaṁ dhammānaṁ uppādāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati,
They generate enthusiasm, try, make an effort, exert the mind, and strive so that skillful qualities arise.

uppannānaṁ kusalānaṁ dhammānaṁ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati,
They generate enthusiasm, try, make an effort, exert the mind, and strive so that skillful qualities that have arisen remain, are not lost, but increase, mature, and are completed by development.

ayaṁ vuccatāvuso: ‘sammāvāyāmo’.
This is called right effort.


Katamā cāvuso, sammāsati?
And what is right mindfulness?

Idhāvuso, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ.
It’s when a mendicant meditates by observing an aspect of the body—keen, aware, and mindful, rid of desire and aversion for the world.

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

citte cittānupassī viharati …
mind …

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

ayaṁ vuccatāvuso: ‘sammāsati’.
This is called right mindfulness.


Katamo cāvuso, sammāsamādhi?
And what is right immersion?

Idhāvuso, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati,
It’s when a mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected.

vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharati,
As the placing of the mind and keeping it connected are stilled, they enter and remain in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and confidence, and unified mind, without placing the mind and keeping it connected.

pītiyā ca virāgā upekkhako ca viharati …pe… tatiyaṁ jhānaṁ …pe…
And with the fading away of rapture, they enter and remain in the third absorption, where they meditate with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’

catutthaṁ jhānaṁ upasampajja viharati,
Giving up pleasure and pain, and ending former happiness and sadness, they enter and remain in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness.

ayaṁ vuccatāvuso: ‘sammāsamādhi’.
This is called right immersion.

Idaṁ vuccatāvuso: ‘dukkhanirodhagāminī paṭipadā ariyasaccaṁ’.
This is called the noble truth of the practice that leads to the cessation of suffering.


Tathāgatenāvuso, arahatā sammāsambuddhena bārāṇasiyaṁ isipatane migadāye anuttaraṁ dhammacakkaṁ pavattitaṁ appaṭivattiyaṁ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṁ, yadidaṁ—
Near Benares, in the deer park at Isipatana, the Realized One, the perfected one, the fully awakened Buddha rolled forth the supreme Wheel of Dhamma. And that wheel cannot be rolled back by any ascetic or brahmin or god or Māra or Brahmā or by anyone in the world.

imesaṁ catunnaṁ ariyasaccānaṁ ācikkhanā desanā paññāpanā paṭṭhapanā vivaraṇā vibhajanā uttānīkamman”ti.
It is the teaching, advocating, establishing, clarifying, analyzing, and revealing of the four noble truths.”


Idamavoca āyasmā sāriputto.
That’s what Venerable Sāriputta said.

Attamanā te bhikkhū āyasmato sāriputtassa bhāsitaṁ abhinandunti.
Satisfied, the mendicants were happy with what Sāriputta said.


Saccavibhaṅgasuttaṁ niṭṭhitaṁ ekādasamaṁ.


142. Dakkhiṇāvibhaṅgasutta
The Analysis of Religious Donations


Evaṁ me sutaṁ—
So I have heard.


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


Atha kho mahāpajāpati gotamī navaṁ dussayugaṁ ādāya yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnā kho mahāpajāpati gotamī bhagavantaṁ etadavoca:
Then Mahāpajāpati Gotamī approached the Buddha bringing a new pair of garments. She bowed, sat down to one side, and said to the Buddha,

“idaṁ me, bhante, navaṁ dussayugaṁ bhagavantaṁ uddissa sāmaṁ kantaṁ sāmaṁ vāyitaṁ.
“Sir, I have spun and woven this new pair of garments specially for the Buddha.

Taṁ me, bhante, bhagavā paṭiggaṇhātu anukampaṁ upādāyā”ti.
May the Buddha please accept this from me out of compassion.”


Evaṁ vutte, bhagavā mahāpajāpatiṁ gotamiṁ etadavoca:
When she said this, the Buddha said to her,

“saṅghe, gotami, dehi.
“Give it to the Saṅgha, Gotamī.

Saṅghe te dinne ahañceva pūjito bhavissāmi saṅgho cā”ti.
When you give to the Saṅgha, both the Saṅgha and I will be honored.”


Dutiyampi kho mahāpajāpati gotamī bhagavantaṁ etadavoca:
For a second time …

“idaṁ me, bhante, navaṁ dussayugaṁ bhagavantaṁ uddissa sāmaṁ kantaṁ sāmaṁ vāyitaṁ.


Taṁ me, bhante, bhagavā paṭiggaṇhātu anukampaṁ upādāyā”ti.


Dutiyampi kho bhagavā mahāpajāpatiṁ gotamiṁ etadavoca:


“saṅghe, gotami, dehi.


Saṅghe te dinne ahañceva pūjito bhavissāmi saṅgho cā”ti.


Tatiyampi kho mahāpajāpati gotamī bhagavantaṁ etadavoca:
For a third time, Mahāpajāpatī Gotamī said to the Buddha,

“idaṁ me, bhante, navaṁ dussayugaṁ bhagavantaṁ uddissa sāmaṁ kantaṁ sāmaṁ vāyitaṁ.
“Sir, I have spun and woven this new pair of garments specially for the Buddha.

Taṁ me, bhante, bhagavā paṭiggaṇhātu anukampaṁ upādāyā”ti.
May the Buddha please accept this from me out of compassion.”


Tatiyampi kho bhagavā mahāpajāpatiṁ gotamiṁ etadavoca:
And for a third time, the Buddha said to her,

“saṅghe, gotami, dehi.
“Give it to the Saṅgha, Gotamī.

Saṅghe te dinne ahañceva pūjito bhavissāmi saṅgho cā”ti.
When you give to the Saṅgha, both the Saṅgha and I will be honored.”


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

“paṭiggaṇhātu, bhante, bhagavā mahāpajāpatiyā gotamiyā navaṁ dussayugaṁ.
“Sir, please accept the new pair of garments from Mahāpajāpatī Gotamī.

Bahūpakārā, bhante, mahāpajāpati gotamī bhagavato mātucchā āpādikā posikā khīrassa dāyikā;
Sir, Mahāpajāpatī was very helpful to the Buddha. As his aunt, she raised him, nurtured him, and gave him her milk.

bhagavantaṁ janettiyā kālaṅkatāya thaññaṁ pāyesi.
When the Buddha’s birth mother passed away, she nurtured him at her own breast.


Bhagavāpi, bhante, bahūpakāro mahāpajāpatiyā gotamiyā.
And the Buddha has been very helpful to Mahāpajāpatī.

Bhagavantaṁ, bhante, āgamma mahāpajāpati gotamī buddhaṁ saraṇaṁ gatā, dhammaṁ saraṇaṁ gatā, saṅghaṁ saraṇaṁ gatā.
It is owing to the Buddha that Mahāpajāpatī has gone for refuge to the Buddha, the teaching, and the Saṅgha.

Bhagavantaṁ, bhante, āgamma mahāpajāpati gotamī pāṇātipātā paṭiviratā adinnādānā paṭiviratā kāmesumicchācārā paṭiviratā musāvādā paṭiviratā surāmerayamajjapamādaṭṭhānā paṭiviratā.
It’s owing to the Buddha that she refrains from killing living creatures, stealing, committing sexual misconduct, lying, and taking alcoholic drinks that cause negligence.

Bhagavantaṁ, bhante, āgamma mahāpajāpati gotamī buddhe aveccappasādena samannāgatā, dhamme aveccappasādena samannāgatā, saṅghe aveccappasādena samannāgatā ariyakantehi sīlehi samannāgatā.
It’s owing to the Buddha that she has experiential confidence in the Buddha, the teaching, and the Saṅgha, and has the ethics loved by the noble ones.

Bhagavantaṁ, bhante, āgamma mahāpajāpati gotamī dukkhe nikkaṅkhā, dukkhasamudaye nikkaṅkhā, dukkhanirodhe nikkaṅkhā, dukkhanirodhagāminiyā paṭipadāya nikkaṅkhā.
It’s owing to the Buddha that she is free of doubt regarding suffering, its origin, its cessation, and the practice that leads to its cessation.

Bhagavāpi, bhante, bahūpakāro mahāpajāpatiyā gotamiyā”ti.
The Buddha has been very helpful to Mahāpajāpatī.”


“Evametaṁ, ānanda.
“That’s so true, Ānanda.

Yaṁ hānanda, puggalo puggalaṁ āgamma buddhaṁ saraṇaṁ gato hoti, dhammaṁ saraṇaṁ gato hoti, saṅghaṁ saraṇaṁ gato hoti, imassānanda, puggalassa iminā puggalena na suppatikāraṁ vadāmi, yadidaṁ—
When someone has enabled you to go for refuge, it’s not easy to repay them

abhivādanapaccuṭṭhānaañjalikammasāmīcikammacīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānuppadānena.
by bowing down to them, rising up for them, greeting them with joined palms, and observing proper etiquette for them; or by providing them with robes, alms-food, lodgings, and medicines and supplies for the sick.


Yaṁ hānanda, puggalo puggalaṁ āgamma pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti, kāmesumicchācārā paṭivirato hoti, musāvādā paṭivirato hoti, surāmerayamajjapamādaṭṭhānā paṭivirato hoti, imassānanda, puggalassa iminā puggalena na suppatikāraṁ vadāmi, yadidaṁ—
When someone has enabled you to refrain from killing, stealing, sexual misconduct, lying, and alcoholic drinks that cause negligence, it’s not easy to repay them …

abhivādanapaccuṭṭhānaañjalikammasāmīcikammacīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānuppadānena.


Yaṁ hānanda, puggalo puggalaṁ āgamma buddhe aveccappasādena samannāgato hoti, dhamme … saṅghe … ariyakantehi sīlehi samannāgato hoti, imassānanda, puggalassa iminā puggalena na suppatikāraṁ vadāmi, yadidaṁ—
When someone has enabled you to have experiential confidence in the Buddha, the teaching, and the Saṅgha, and the ethics loved by the noble ones, it’s not easy to repay them …

abhivādanapaccuṭṭhānaañjalikammasāmīcikammacīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānuppadānena.


Yaṁ hānanda, puggalo puggalaṁ āgamma dukkhe nikkaṅkho hoti, dukkhasamudaye nikkaṅkho hoti, dukkhanirodhe nikkaṅkho hoti, dukkhanirodhagāminiyā paṭipadāya nikkaṅkho hoti, imassānanda, puggalassa iminā puggalena na suppatikāraṁ vadāmi, yadidaṁ—
When someone has enabled you to be free of doubt regarding suffering, its origin, its cessation, and the practice that leads to its cessation, it’s not easy to repay them

abhivādanapaccuṭṭhānaañjalikammasāmīcikammacīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānuppadānena.
by bowing down to them, rising up for them, greeting them with joined palms, and observing proper etiquette for them; or by providing them with robes, alms-food, lodgings, and medicines and supplies for the sick.


Cuddasa kho panimānanda, pāṭipuggalikā dakkhiṇā.
Ānanda, there are these fourteen religious donations to individuals.

Katamā cuddasa?
What fourteen?

Tathāgate arahante sammāsambuddhe dānaṁ deti—
One gives a gift to the Realized One, the perfected one, the fully awakened Buddha.

ayaṁ paṭhamā pāṭipuggalikā dakkhiṇā.
This is the first religious donation to an individual.

Paccekasambuddhe dānaṁ deti—
One gives a gift to a Buddha awakened for themselves.

ayaṁ dutiyā pāṭipuggalikā dakkhiṇā.
This is the second religious donation to an individual.

Tathāgatasāvake arahante dānaṁ deti—
One gives a gift to a perfected one.

ayaṁ tatiyā pāṭipuggalikā dakkhiṇā.
This is the third religious donation to an individual.

Arahattaphalasacchikiriyāya paṭipanne dānaṁ deti—
One gives a gift to a someone practicing to realize the fruit of perfection.

ayaṁ catutthī pāṭipuggalikā dakkhiṇā.
This is the fourth religious donation to an individual.

Anāgāmissa dānaṁ deti—
One gives a gift to a non-returner.

ayaṁ pañcamī pāṭipuggalikā dakkhiṇā.
This is the fifth religious donation to an individual.

Anāgāmiphalasacchikiriyāya paṭipanne dānaṁ deti—
One gives a gift to someone practicing to realize the fruit of non-return.

ayaṁ chaṭṭhī pāṭipuggalikā dakkhiṇā.
This is the sixth religious donation to an individual.

Sakadāgāmissa dānaṁ deti—
One gives a gift to a once-returner.

ayaṁ sattamī pāṭipuggalikā dakkhiṇā.
This is the seventh religious donation to an individual.

Sakadāgāmiphalasacchikiriyāya paṭipanne dānaṁ deti—
One gives a gift to someone practicing to realize the fruit of once-return.

ayaṁ aṭṭhamī pāṭipuggalikā dakkhiṇā.
This is the eighth religious donation to an individual.

Sotāpanne dānaṁ deti—
One gives a gift to a stream-enterer.

ayaṁ navamī pāṭipuggalikā dakkhiṇā.
This is the ninth religious donation to an individual.

Sotāpattiphalasacchikiriyāya paṭipanne dānaṁ deti—
One gives a gift to someone practicing to realize the fruit of stream-entry.

ayaṁ dasamī pāṭipuggalikā dakkhiṇā.
This is the tenth religious donation to an individual.

Bāhirake kāmesu vītarāge dānaṁ deti—
One gives a gift to someone outside of Buddhism who is free of sensual desire.

ayaṁ ekādasamī pāṭipuggalikā dakkhiṇā.
This is the eleventh religious donation to an individual.

Puthujjanasīlavante dānaṁ deti—
One gives a gift to an ordinary person who has good ethical conduct.

ayaṁ dvādasamī pāṭipuggalikā dakkhiṇā.
This is the twelfth religious donation to an individual.

Puthujjanadussīle dānaṁ deti—
One gives a gift to an ordinary person who has bad ethical conduct.

ayaṁ terasamī pāṭipuggalikā dakkhiṇā.
This is the thirteenth religious donation to an individual.

Tiracchānagate dānaṁ deti—
One gives a gift to an animal.

ayaṁ cuddasamī pāṭipuggalikā dakkhiṇāti.
This is the fourteenth religious donation to an individual.


Tatrānanda, tiracchānagate dānaṁ datvā sataguṇā dakkhiṇā pāṭikaṅkhitabbā, puthujjanadussīle dānaṁ datvā sahassaguṇā dakkhiṇā pāṭikaṅkhitabbā, puthujjanasīlavante dānaṁ datvā satasahassaguṇā dakkhiṇā pāṭikaṅkhitabbā, bāhirake kāmesu vītarāge dānaṁ datvā koṭisatasahassaguṇā dakkhiṇā pāṭikaṅkhitabbā, sotāpattiphalasacchikiriyāya paṭipanne dānaṁ datvā asaṅkheyyā appameyyā dakkhiṇā pāṭikaṅkhitabbā, ko pana vādo sotāpanne, ko pana vādo sakadāgāmiphalasacchikiriyāya paṭipanne, ko pana vādo sakadāgāmissa, ko pana vādo anāgāmiphalasacchikiriyāya paṭipanne, ko pana vādo anāgāmissa, ko pana vādo arahattaphalasacchikiriyāya paṭipanne, ko pana vādo arahante, ko pana vādo paccekasambuddhe, ko pana vādo tathāgate arahante sammāsambuddhe.
Now, Ānanda, gifts to the following persons may be expected to yield the following returns. To an animal, a hundred times. To an unethical ordinary person, a thousand. To an ethical ordinary person, a hundred thousand. To an outsider free of sensual desire, 10,000,000,000. But a gift to someone practicing to realize the fruit of stream-entry may be expected to yield incalculable, immeasurable returns. How much more so a gift to a stream-enterer, someone practicing to realize the fruit of once-return, a once-returner, someone practicing to realize the fruit of non-return, a non-returner, someone practicing to realize the fruit of perfection, a perfected one, or a Buddha awakened for themselves? How much more so a Realized One, a perfected one, a fully awakened Buddha?


Satta kho panimānanda, saṅghagatā dakkhiṇā.
But there are, Ānanda, seven religious donations bestowed on a Saṅgha.

Katamā satta?
What seven?

Buddhappamukhe ubhatosaṅghe dānaṁ deti—
One gives a gift to the communities of both monks and nuns headed by the Buddha.

ayaṁ paṭhamā saṅghagatā dakkhiṇā.
This is the first religious donation bestowed on a Saṅgha.

Tathāgate parinibbute ubhatosaṅghe dānaṁ deti—
One gives a gift to the communities of both monks and nuns after the Buddha has finally become extinguished.

ayaṁ dutiyā saṅghagatā dakkhiṇā.
This is the second religious donation bestowed on a Saṅgha.

Bhikkhusaṅghe dānaṁ deti—
One gives a gift to the Saṅgha of monks.

ayaṁ tatiyā saṅghagatā dakkhiṇā.
This is the third religious donation bestowed on a Saṅgha.

Bhikkhunisaṅghe dānaṁ deti—
One gives a gift to the Saṅgha of nuns.

ayaṁ catutthī saṅghagatā dakkhiṇā.
This is the fourth religious donation bestowed on a Saṅgha.

‘Ettakā me bhikkhū ca bhikkhuniyo ca saṅghato uddissathā’ti dānaṁ deti—
One gives a gift, thinking: ‘Appoint this many monks and nuns for me from the Saṅgha.’

ayaṁ pañcamī saṅghagatā dakkhiṇā.
This is the fifth religious donation bestowed on a Saṅgha.

‘Ettakā me bhikkhū saṅghato uddissathā’ti dānaṁ deti—
One gives a gift, thinking: ‘Appoint this many monks for me from the Saṅgha.’

ayaṁ chaṭṭhī saṅghagatā dakkhiṇā.
This is the sixth religious donation bestowed on a Saṅgha.

‘Ettakā me bhikkhuniyo saṅghato uddissathā’ti dānaṁ deti—
One gives a gift, thinking: ‘Appoint this many nuns for me from the Saṅgha.’

ayaṁ sattamī saṅghagatā dakkhiṇā.
This is the seventh religious donation bestowed on a Saṅgha.


Bhavissanti kho panānanda, anāgatamaddhānaṁ gotrabhuno kāsāvakaṇṭhā dussīlā pāpadhammā.
In times to come there will be members of the spiritual family merely by virtue of wearing ocher cloth around their necks; but they are unethical and of bad character.

Tesu dussīlesu saṅghaṁ uddissa dānaṁ dassanti.
People will give gifts to those unethical people in the name of the Saṅgha.

Tadāpāhaṁ, ānanda, saṅghagataṁ dakkhiṇaṁ asaṅkheyyaṁ appameyyaṁ vadāmi.
Even then, I say, a religious donation bestowed on the Saṅgha is incalculable and immeasurable.

Na tvevāhaṁ, ānanda, kenaci pariyāyena saṅghagatāya dakkhiṇāya pāṭipuggalikaṁ dānaṁ mahapphalataraṁ vadāmi.
But I say that there is no way a personal offering can be more fruitful than one bestowed on a Saṅgha.


Catasso kho imā, ānanda, dakkhiṇā visuddhiyo.
Ānanda, there are these four ways of purifying a religious donation.

Katamā catasso?
What four?

Atthānanda, dakkhiṇā dāyakato visujjhati no paṭiggāhakato.
There’s a religious donation that’s purified by the giver, not the recipient.

Atthānanda, dakkhiṇā paṭiggāhakato visujjhati no dāyakato.
There’s a religious donation that’s purified by the recipient, not the giver.

Atthānanda, dakkhiṇā neva dāyakato visujjhati no paṭiggāhakato.
There’s a religious donation that’s purified by neither the giver nor the recipient.

Atthānanda, dakkhiṇā dāyakato ceva visujjhati paṭiggāhakato ca.
There’s a religious donation that’s purified by both the giver and the recipient.


Kathañcānanda, dakkhiṇā dāyakato visujjhati no paṭiggāhakato?
And how is a religious donation purified by the giver, not the recipient?

Idhānanda, dāyako hoti sīlavā kalyāṇadhammo, paṭiggāhakā honti dussīlā pāpadhammā—
It’s when the giver is ethical, of good character, but the recipient is unethical, of bad character.

evaṁ kho, ānanda, dakkhiṇā dāyakato visujjhati no paṭiggāhakato.


Kathañcānanda, dakkhiṇā paṭiggāhakato visujjhati no dāyakato?
And how is a religious donation purified by the recipient, not the giver?

Idhānanda, dāyako hoti dussīlo pāpadhammo, paṭiggāhakā honti sīlavanto kalyāṇadhammā—
It’s when the giver is unethical, of bad character, but the recipient is ethical, of good character.

evaṁ kho, ānanda, dakkhiṇā paṭiggāhakato visujjhati no dāyakato.


Kathañcānanda, dakkhiṇā neva dāyakato visujjhati no paṭiggāhakato?
And how is a religious donation purified by neither the giver nor the recipient?

Idhānanda, dāyako ca hoti dussīlo pāpadhammo, paṭiggāhakā ca honti dussīlā pāpadhammā—
It’s when both the giver and the recipient are unethical, of bad character.

evaṁ kho, ānanda, dakkhiṇā neva dāyakato visujjhati no paṭiggāhakato.


Kathañcānanda, dakkhiṇā dāyakato ceva visujjhati paṭiggāhakato ca?
And how is a religious donation purified by both the giver and the recipient?

Idhānanda, dāyako ca hoti sīlavā kalyāṇadhammo, paṭiggāhakā ca honti sīlavanto kalyāṇadhammā—
It’s when both the giver and the recipient are ethical, of good character.

evaṁ kho, ānanda, dakkhiṇā dāyakato ceva visujjhati paṭiggāhakato ca.


Imā kho, ānanda, catasso dakkhiṇā visuddhiyo”ti.
These are the four ways of purifying a religious donation.”


Idamavoca bhagavā.
That is what the Buddha said.

Idaṁ vatvāna sugato athāparaṁ etadavoca satthā:
Then the Holy One, the Teacher, went on to say:


“Yo sīlavā dussīlesu dadāti dānaṁ,
“When an ethical person with trusting heart

Dhammena laddhaṁ supasannacitto;
gives a proper gift to unethical persons,

Abhisaddahaṁ kammaphalaṁ uḷāraṁ,
trusting in the ample fruit of deeds,

Sā dakkhiṇā dāyakato visujjhati.
that offering is purified by the giver.


Yo dussīlo sīlavantesu dadāti dānaṁ,
When an unethical and untrusting person,

Adhammena laddhaṁ appasannacitto;
gives an improper gift to ethical persons,

Anabhisaddahaṁ kammaphalaṁ uḷāraṁ,
not trusting in the ample fruit of deeds,

Sā dakkhiṇā paṭiggāhakato visujjhati.
that offering is purified by the receivers.


Yo dussīlo dussīlesu dadāti dānaṁ,
When an unethical and untrusting person,

Adhammena laddhaṁ appasannacitto;
gives an improper gift to unethical persons,

Anabhisaddahaṁ kammaphalaṁ uḷāraṁ,
not trusting in the ample fruit of deeds,

Na taṁ dānaṁ vipulapphalanti brūmi.
I declare that gift is not very fruitful.


Yo sīlavā sīlavantesu dadāti dānaṁ,
When an ethical person with trusting heart

Dhammena laddhaṁ supasannacitto;
gives a proper gift to ethical persons,

Abhisaddahaṁ kammaphalaṁ uḷāraṁ,
trusting in the ample fruit of deeds,

Taṁ ve dānaṁ vipulapphalanti brūmi.
I declare that gift is abundantly fruitful.


Yo vītarāgo vītarāgesu dadāti dānaṁ,
But when a passionless one gives to the passionless

Dhammena laddhaṁ supasannacitto;
a proper gift with trusting heart,

Abhisaddahaṁ kammaphalaṁ uḷāraṁ,
trusting in the ample fruit of deeds,

Taṁ ve dānaṁ āmisadānānamaggan”ti.
that’s truly the best of material gifts.”


Dakkhiṇāvibhaṅgasuttaṁ niṭṭhitaṁ dvādasamaṁ.


Vibhaṅgavaggo niṭṭhito catuttho.


Tassuddānaṁ


Bhaddekānandakaccāna,


Lomasakaṅgiyāsubho;


Mahākammasaḷāyatanavibhaṅgā,


Uddesaaraṇā dhātu saccaṁ.


Dakkhiṇāvibhaṅgasuttanti.


(CONTINUED AT ETCHING.NET)


Dated c. 500 BCE
From suttacentral.net
Inscribed by etching.net - PGP ordinal 1534430655325919
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