MAJJHIMA NIKĀYA (MIDDLE DISCOURSES) Suttas 1-10: Mūlapariyāyavagga (The Division of the Root) Pali Canon Translated by Bhikkhu Sujato 1. Mūlapariyāyasutta The Root of All Things Evaṁ me sutaṁ— So I have heard. ekaṁ samayaṁ bhagavā ukkaṭṭhāyaṁ viharati subhagavane sālarājamūle. At one time the Buddha was staying near Ukkaṭṭhā, in the Subhaga Forest at the root of a magnificent sal tree. 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: “sabbadhammamūlapariyāyaṁ vo, bhikkhave, desessāmi. “Mendicants, I will teach you the explanation of the root of all things. 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: “Idha, bhikkhave, assutavā puthujjano ariyānaṁ adassāvī ariyadhammassa akovido ariyadhamme avinīto, sappurisānaṁ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto— “Take an uneducated ordinary person who has not seen the noble ones, and is neither skilled nor trained in the teaching of the noble ones. They’ve not seen good persons, and are neither skilled nor trained in the teaching of the good persons. pathaviṁ pathavito sañjānāti; They perceive earth as earth. pathaviṁ pathavito saññatvā pathaviṁ maññati, pathaviyā maññati, pathavito maññati, pathaviṁ meti maññati, pathaviṁ abhinandati. But then they identify with earth, they identify regarding earth, they identify as earth, they identify that ‘earth is mine’, they take pleasure in earth. Taṁ kissa hetu? Why is that? ‘Apariññātaṁ tassā’ti vadāmi. (1) Because they haven’t completely understood it, I say. Āpaṁ āpato sañjānāti; They perceive water as water. āpaṁ āpato saññatvā āpaṁ maññati, āpasmiṁ maññati, āpato maññati, āpaṁ meti maññati, āpaṁ abhinandati. But then they identify with water … Taṁ kissa hetu? Why is that? ‘Apariññātaṁ tassā’ti vadāmi. (2) Because they haven’t completely understood it, I say. Tejaṁ tejato sañjānāti; They perceive fire as fire. tejaṁ tejato saññatvā tejaṁ maññati, tejasmiṁ maññati, tejato maññati, tejaṁ meti maññati, tejaṁ abhinandati. But then they identify with fire … Taṁ kissa hetu? Why is that? ‘Apariññātaṁ tassā’ti vadāmi. (3) Because they haven’t completely understood it, I say. Vāyaṁ vāyato sañjānāti; They perceive air as air. vāyaṁ vāyato saññatvā vāyaṁ maññati, vāyasmiṁ maññati, vāyato maññati, vāyaṁ meti maññati, vāyaṁ abhinandati. But then they identify with air … Taṁ kissa hetu? Why is that? ‘Apariññātaṁ tassā’ti vadāmi. (4) Because they haven’t completely understood it, I say. Bhūte bhūtato sañjānāti; They perceive creatures as creatures. bhūte bhūtato saññatvā bhūte maññati, bhūtesu maññati, bhūtato maññati, bhūte meti maññati, bhūte abhinandati. But then they identify with creatures … Taṁ kissa hetu? Why is that? ‘Apariññātaṁ tassā’ti vadāmi. (5) Because they haven’t completely understood it, I say. Deve devato sañjānāti; They perceive gods as gods. deve devato saññatvā deve maññati, devesu maññati, devato maññati, deve meti maññati, deve abhinandati. But then they identify with gods … Taṁ kissa hetu? Why is that? ‘Apariññātaṁ tassā’ti vadāmi. (6) Because they haven’t completely understood it, I say. Pajāpatiṁ pajāpatito sañjānāti; They perceive the Creator as the Creator. pajāpatiṁ pajāpatito saññatvā pajāpatiṁ maññati, pajāpatismiṁ maññati, pajāpatito maññati, pajāpatiṁ meti maññati, pajāpatiṁ abhinandati. But then they identify with the Creator … Taṁ kissa hetu? Why is that? ‘Apariññātaṁ tassā’ti vadāmi. (7) Because they haven’t completely understood it, I say. Brahmaṁ brahmato sañjānāti; They perceive Brahmā as Brahmā. brahmaṁ brahmato saññatvā brahmaṁ maññati, brahmasmiṁ maññati, brahmato maññati, brahmaṁ meti maññati, brahmaṁ abhinandati. But then they identify with Brahmā … Taṁ kissa hetu? Why is that? ‘Apariññātaṁ tassā’ti vadāmi. (8) Because they haven’t completely understood it, I say. Ābhassare ābhassarato sañjānāti; They perceive the gods of streaming radiance as the gods of streaming radiance. ābhassare ābhassarato saññatvā ābhassare maññati, ābhassaresu maññati, ābhassarato maññati, ābhassare meti maññati, ābhassare abhinandati. But then they identify with the gods of streaming radiance … Taṁ kissa hetu? Why is that? ‘Apariññātaṁ tassā’ti vadāmi. (9) Because they haven’t completely understood it, I say. Subhakiṇhe subhakiṇhato sañjānāti; They perceive the gods replete with glory as the gods replete with glory. subhakiṇhe subhakiṇhato saññatvā subhakiṇhe maññati, subhakiṇhesu maññati, subhakiṇhato maññati, subhakiṇhe meti maññati, subhakiṇhe abhinandati. But then they identify with the gods replete with glory … Taṁ kissa hetu? Why is that? ‘Apariññātaṁ tassā’ti vadāmi. (10) Because they haven’t completely understood it, I say. Vehapphale vehapphalato sañjānāti; They perceive the gods of abundant fruit as the gods of abundant fruit. vehapphale vehapphalato saññatvā vehapphale maññati, vehapphalesu maññati, vehapphalato maññati, vehapphale meti maññati, vehapphale abhinandati. But then they identify with the gods of abundant fruit … Taṁ kissa hetu? Why is that? ‘Apariññātaṁ tassā’ti vadāmi. (11) Because they haven’t completely understood it, I say. Abhibhuṁ abhibhuto sañjānāti; They perceive the Overlord as the Overlord. abhibhuṁ abhibhuto saññatvā abhibhuṁ maññati, abhibhusmiṁ maññati, abhibhuto maññati, abhibhuṁ meti maññati, abhibhuṁ abhinandati. But then they identify with the Overlord … Taṁ kissa hetu? Why is that? ‘Apariññātaṁ tassā’ti vadāmi. (12) Because they haven’t completely understood it, I say. Ākāsānañcāyatanaṁ ākāsānañcāyatanato sañjānāti; They perceive the dimension of infinite space as the dimension of infinite space. ākāsānañcāyatanaṁ ākāsānañcāyatanato saññatvā ākāsānañcāyatanaṁ maññati, ākāsānañcāyatanasmiṁ maññati, ākāsānañcāyatanato maññati, ākāsānañcāyatanaṁ meti maññati, ākāsānañcāyatanaṁ abhinandati. But then they identify with the dimension of infinite space … Taṁ kissa hetu? Why is that? ‘Apariññātaṁ tassā’ti vadāmi. (13) Because they haven’t completely understood it, I say. Viññāṇañcāyatanaṁ viññāṇañcāyatanato sañjānāti; They perceive the dimension of infinite consciousness as the dimension of infinite consciousness. viññāṇañcāyatanaṁ viññāṇañcāyatanato saññatvā viññāṇañcāyatanaṁ maññati, viññāṇañcāyatanasmiṁ maññati, viññāṇañcāyatanato maññati, viññāṇañcāyatanaṁ meti maññati, viññāṇañcāyatanaṁ abhinandati. But then they identify with the dimension of infinite consciousness … Taṁ kissa hetu? Why is that? ‘Apariññātaṁ tassā’ti vadāmi. (14) Because they haven’t completely understood it, I say. Ākiñcaññāyatanaṁ ākiñcaññāyatanato sañjānāti; They perceive the dimension of nothingness as the dimension of nothingness. ākiñcaññāyatanaṁ ākiñcaññāyatanato saññatvā ākiñcaññāyatanaṁ maññati, ākiñcaññāyatanasmiṁ maññati, ākiñcaññāyatanato maññati, ākiñcaññāyatanaṁ meti maññati, ākiñcaññāyatanaṁ abhinandati. But then they identify with the dimension of nothingness … Taṁ kissa hetu? Why is that? ‘Apariññātaṁ tassā’ti vadāmi. (15) Because they haven’t completely understood it, I say. Nevasaññānāsaññāyatanaṁ nevasaññānāsaññāyatanato sañjānāti; They perceive the dimension of neither perception nor non-perception as the dimension of neither perception nor non-perception. nevasaññānāsaññāyatanaṁ nevasaññānāsaññāyatanato saññatvā nevasaññānāsaññāyatanaṁ maññati, nevasaññānāsaññāyatanasmiṁ maññati, nevasaññānāsaññāyatanato maññati, nevasaññānāsaññāyatanaṁ meti maññati, nevasaññānāsaññāyatanaṁ abhinandati. But then they identify with the dimension of neither perception nor non-perception … Taṁ kissa hetu? Why is that? ‘Apariññātaṁ tassā’ti vadāmi. (16) Because they haven’t completely understood it, I say. Diṭṭhaṁ diṭṭhato sañjānāti; They perceive the seen as the seen. diṭṭhaṁ diṭṭhato saññatvā diṭṭhaṁ maññati, diṭṭhasmiṁ maññati, diṭṭhato maññati, diṭṭhaṁ meti maññati, diṭṭhaṁ abhinandati. But then they identify with the seen … Taṁ kissa hetu? Why is that? ‘Apariññātaṁ tassā’ti vadāmi. (17) Because they haven’t completely understood it, I say. Sutaṁ sutato sañjānāti; They perceive the heard as the heard. sutaṁ sutato saññatvā sutaṁ maññati, sutasmiṁ maññati, sutato maññati, sutaṁ meti maññati, sutaṁ abhinandati. But then they identify with the heard … Taṁ kissa hetu? Why is that? ‘Apariññātaṁ tassā’ti vadāmi. (18) Because they haven’t completely understood it, I say. Mutaṁ mutato sañjānāti; They perceive the thought as the thought. mutaṁ mutato saññatvā mutaṁ maññati, mutasmiṁ maññati, mutato maññati, mutaṁ meti maññati, mutaṁ abhinandati. But then they identify with the thought … Taṁ kissa hetu? Why is that? ‘Apariññātaṁ tassā’ti vadāmi. (19) Because they haven’t completely understood it, I say. Viññātaṁ viññātato sañjānāti; They perceive the known as the known. viññātaṁ viññātato saññatvā viññātaṁ maññati, viññātasmiṁ maññati, viññātato maññati, viññātaṁ meti maññati, viññātaṁ abhinandati. But then they identify with the known … Taṁ kissa hetu? Why is that? ‘Apariññātaṁ tassā’ti vadāmi. (20) Because they haven’t completely understood it, I say. Ekattaṁ ekattato sañjānāti; They perceive oneness as oneness. ekattaṁ ekattato saññatvā ekattaṁ maññati, ekattasmiṁ maññati, ekattato maññati, ekattaṁ meti maññati, ekattaṁ abhinandati. But then they identify with oneness … Taṁ kissa hetu? Why is that? ‘Apariññātaṁ tassā’ti vadāmi. (21) Because they haven’t completely understood it, I say. Nānattaṁ nānattato sañjānāti; They perceive diversity as diversity. nānattaṁ nānattato saññatvā nānattaṁ maññati, nānattasmiṁ maññati, nānattato maññati, nānattaṁ meti maññati, nānattaṁ abhinandati. But then they identify with diversity … Taṁ kissa hetu? Why is that? ‘Apariññātaṁ tassā’ti vadāmi. (22) Because they haven’t completely understood it, I say. Sabbaṁ sabbato sañjānāti; They perceive all as all. sabbaṁ sabbato saññatvā sabbaṁ maññati, sabbasmiṁ maññati, sabbato maññati, sabbaṁ meti maññati, sabbaṁ abhinandati. But then they identify with all … Taṁ kissa hetu? Why is that? ‘Apariññātaṁ tassā’ti vadāmi. (23) Because they haven’t completely understood it, I say. Nibbānaṁ nibbānato sañjānāti; They perceive extinguishment as extinguishment. nibbānaṁ nibbānato saññatvā nibbānaṁ maññati, nibbānasmiṁ maññati, nibbānato maññati, nibbānaṁ meti maññati, nibbānaṁ abhinandati. But then they identify with extinguishment, they identify regarding extinguishment, they identify as extinguishment, they identify that ‘extinguishment is mine’, they take pleasure in extinguishment. Taṁ kissa hetu? Why is that? ‘Apariññātaṁ tassā’ti vadāmi. (24) Because they haven’t completely understood it, I say. Puthujjanavasena paṭhamanayabhūmiparicchedo niṭṭhito. Yopi so, bhikkhave, bhikkhu sekkho appattamānaso anuttaraṁ yogakkhemaṁ patthayamāno viharati, sopi pathaviṁ pathavito abhijānāti; A mendicant who is a trainee, who hasn’t achieved their heart’s desire, but lives aspiring to the supreme sanctuary, directly knows earth as earth. pathaviṁ pathavito abhiññāya pathaviṁ mā maññi, pathaviyā mā maññi, pathavito mā maññi, pathaviṁ meti mā maññi, pathaviṁ mābhinandi. But they shouldn’t identify with earth, they shouldn’t identify regarding earth, they shouldn’t identify as earth, they shouldn’t identify that ‘earth is mine’, they shouldn’t take pleasure in earth. Taṁ kissa hetu? Why is that? ‘Pariññeyyaṁ tassā’ti vadāmi. So that they may completely understand it, I say. Āpaṁ …pe… They directly know water … tejaṁ … fire … vāyaṁ … air … bhūte … creatures … deve … gods … pajāpatiṁ … the Creator … brahmaṁ … Brahmā … ābhassare … the gods of streaming radiance … subhakiṇhe … the gods replete with glory … vehapphale … the gods of abundant fruit … abhibhuṁ … the Overlord … ākāsānañcāyatanaṁ … the dimension of infinite space … viññāṇañcāyatanaṁ … the dimension of infinite consciousness … ākiñcaññāyatanaṁ … the dimension of nothingness … nevasaññānāsaññāyatanaṁ … the dimension of neither perception nor non-perception … diṭṭhaṁ … the seen … sutaṁ … the heard … mutaṁ … the thought … viññātaṁ … the known … ekattaṁ … oneness … nānattaṁ … diversity … sabbaṁ … all … nibbānaṁ nibbānato abhijānāti; They directly know extinguishment as extinguishment. nibbānaṁ nibbānato abhiññāya nibbānaṁ mā maññi, nibbānasmiṁ mā maññi, nibbānato mā maññi, nibbānaṁ meti mā maññi, nibbānaṁ mābhinandi. But they shouldn’t identify with extinguishment, they shouldn’t identify regarding extinguishment, they shouldn’t identify as extinguishment, they shouldn’t identify that ‘extinguishment is mine’, they shouldn’t take pleasure in extinguishment. Taṁ kissa hetu? Why is that? ‘Pariññeyyaṁ tassā’ti vadāmi. So that they may completely understand it, I say. Sekkhavasena dutiyanayabhūmiparicchedo niṭṭhito. Yopi so, bhikkhave, bhikkhu arahaṁ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṁyojano sammadaññāvimutto, sopi pathaviṁ pathavito abhijānāti; A mendicant who is perfected—with defilements ended, who has completed the spiritual journey, done what had to be done, laid down the burden, achieved their own true goal, utterly ended the fetters of rebirth, and is rightly freed through enlightenment—directly knows earth as earth. pathaviṁ pathavito abhiññāya pathaviṁ na maññati, pathaviyā na maññati, pathavito na maññati, pathaviṁ meti na maññati, pathaviṁ nābhinandati. But they don’t identify with earth, they don’t identify regarding earth, they don’t identify as earth, they don’t identify that ‘earth is mine’, they don’t take pleasure in earth. Taṁ kissa hetu? Why is that? ‘Pariññātaṁ tassā’ti vadāmi. Because they have completely understood it, I say. Āpaṁ …pe… They directly know water … tejaṁ … fire … vāyaṁ … air … bhūte … creatures … deve … gods … pajāpatiṁ … the Creator … brahmaṁ … Brahmā … ābhassare … the gods of streaming radiance … subhakiṇhe … the gods replete with glory … vehapphale … the gods of abundant fruit … abhibhuṁ … the Overlord … ākāsānañcāyatanaṁ … the dimension of infinite space … viññāṇañcāyatanaṁ … the dimension of infinite consciousness … ākiñcaññāyatanaṁ … the dimension of nothingness … nevasaññānāsaññāyatanaṁ … the dimension of neither perception nor non-perception … diṭṭhaṁ … the seen … sutaṁ … the heard … mutaṁ … the thought … viññātaṁ … the known … ekattaṁ … oneness … nānattaṁ … diversity … sabbaṁ … all … nibbānaṁ nibbānato abhijānāti; They directly know extinguishment as extinguishment. nibbānaṁ nibbānato abhiññāya nibbānaṁ na maññati, nibbānasmiṁ na maññati, nibbānato na maññati, nibbānaṁ meti na maññati, nibbānaṁ nābhinandati. But they don’t identify with extinguishment, they don’t identify regarding extinguishment, they don’t identify as extinguishment, they don’t identify that ‘extinguishment is mine’, they don’t take pleasure in extinguishment. Taṁ kissa hetu? Why is that? ‘Pariññātaṁ tassā’ti vadāmi. Because they have completely understood it, I say. Khīṇāsavavasena tatiyanayabhūmiparicchedo niṭṭhito. Yopi so, bhikkhave, bhikkhu arahaṁ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṁyojano sammadaññā vimutto, sopi pathaviṁ pathavito abhijānāti; A mendicant who is perfected—with defilements ended, who has completed the spiritual journey, done what had to be done, laid down the burden, achieved their own true goal, utterly ended the fetters of rebirth, and is rightly freed through enlightenment—directly knows earth as earth. pathaviṁ pathavito abhiññāya pathaviṁ na maññati, pathaviyā na maññati, pathavito na maññati, pathaviṁ meti na maññati, pathaviṁ nābhinandati. But they don’t identify with earth, they don’t identify regarding earth, they don’t identify as earth, they don’t identify that ‘earth is mine’, they don’t take pleasure in earth. Taṁ kissa hetu? Why is that? Khayā rāgassa, vītarāgattā. Because they’re free of greed due to the ending of greed. Āpaṁ …pe… They directly know water … tejaṁ … fire … vāyaṁ … air … bhūte … creatures … deve … gods … pajāpatiṁ … the Creator … brahmaṁ … Brahmā … ābhassare … the gods of streaming radiance … subhakiṇhe … the gods replete with glory … vehapphale … the gods of abundant fruit … abhibhuṁ … the Overlord … ākāsānañcāyatanaṁ … the dimension of infinite space … viññāṇañcāyatanaṁ … the dimension of infinite consciousness … ākiñcaññāyatanaṁ … the dimension of nothingness … nevasaññānāsaññāyatanaṁ … the dimension of neither perception nor non-perception … diṭṭhaṁ … the seen … sutaṁ … the heard … mutaṁ … the thought … viññātaṁ … the known … ekattaṁ … oneness … nānattaṁ … diversity … sabbaṁ … all … nibbānaṁ nibbānato abhijānāti; They directly know extinguishment as extinguishment. nibbānaṁ nibbānato abhiññāya nibbānaṁ na maññati, nibbānasmiṁ na maññati, nibbānato na maññati, nibbānaṁ meti na maññati, nibbānaṁ nābhinandati. But they don’t identify with extinguishment, they don’t identify regarding extinguishment, they don’t identify as extinguishment, they don’t identify that ‘extinguishment is mine’, they don’t take pleasure in extinguishment. Taṁ kissa hetu? Why is that? Khayā rāgassa, vītarāgattā. Because they’re free of greed due to the ending of greed. Khīṇāsavavasena catutthanayabhūmiparicchedo niṭṭhito. Yopi so, bhikkhave, bhikkhu arahaṁ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṁyojano sammadaññāvimutto, sopi pathaviṁ pathavito abhijānāti; A mendicant who is perfected—with defilements ended, who has completed the spiritual journey, done what had to be done, laid down the burden, achieved their own true goal, utterly ended the fetters of rebirth, and is rightly freed through enlightenment—directly knows earth as earth. pathaviṁ pathavito abhiññāya pathaviṁ na maññati, pathaviyā na maññati, pathavito na maññati, pathaviṁ meti na maññati, pathaviṁ nābhinandati. But they don’t identify with earth, they don’t identify regarding earth, they don’t identify as earth, they don’t identify that ‘earth is mine’, they don’t take pleasure in earth. Taṁ kissa hetu? Why is that? Khayā dosassa, vītadosattā. Because they’re free of hate due to the ending of hate. Āpaṁ …pe… They directly know water … tejaṁ … fire … vāyaṁ … air … bhūte … creatures … deve … gods … pajāpatiṁ … the Creator … brahmaṁ … Brahmā … ābhassare … the gods of streaming radiance … subhakiṇhe … the gods replete with glory … vehapphale … the gods of abundant fruit … abhibhuṁ … the Overlord … ākāsānañcāyatanaṁ … the dimension of infinite space … viññāṇañcāyatanaṁ … the dimension of infinite consciousness … ākiñcaññāyatanaṁ … the dimension of nothingness … nevasaññānāsaññāyatanaṁ … the dimension of neither perception nor non-perception … diṭṭhaṁ … the seen … sutaṁ … the heard … mutaṁ … the thought … viññātaṁ … the known … ekattaṁ … oneness … nānattaṁ … diversity … sabbaṁ … all … nibbānaṁ nibbānato abhijānāti; They directly know extinguishment as extinguishment. nibbānaṁ nibbānato abhiññāya nibbānaṁ na maññati, nibbānasmiṁ na maññati, nibbānato na maññati, nibbānaṁ meti na maññati, nibbānaṁ nābhinandati. But they don’t identify with extinguishment, they don’t identify regarding extinguishment, they don’t identify as extinguishment, they don’t identify that ‘extinguishment is mine’, they don’t take pleasure in extinguishment. Taṁ kissa hetu? Why is that? Khayā dosassa, vītadosattā. Because they’re free of hate due to the ending of hate. Khīṇāsavavasena pañcamanayabhūmiparicchedo niṭṭhito. Yopi so, bhikkhave, bhikkhu arahaṁ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṁyojano sammadaññāvimutto, sopi pathaviṁ pathavito abhijānāti; A mendicant who is perfected—with defilements ended, who has completed the spiritual journey, done what had to be done, laid down the burden, achieved their own true goal, utterly ended the fetters of rebirth, and is rightly freed through enlightenment—directly knows earth as earth. pathaviṁ pathavito abhiññāya pathaviṁ na maññati, pathaviyā na maññati, pathavito na maññati, pathaviṁ meti na maññati, pathaviṁ nābhinandati. But they don’t identify with earth, they don’t identify regarding earth, they don’t identify as earth, they don’t identify that ‘earth is mine’, they don’t take pleasure in earth. Taṁ kissa hetu? Why is that? Khayā mohassa, vītamohattā. Because they’re free of delusion due to the ending of delusion. Āpaṁ …pe… They directly know water … tejaṁ … fire … vāyaṁ … air … bhūte … creatures … deve … gods … pajāpatiṁ … the Creator … brahmaṁ … Brahmā … ābhassare … the gods of streaming radiance … subhakiṇhe … the gods replete with glory … vehapphale … the gods of abundant fruit … abhibhuṁ … the Overlord … ākāsānañcāyatanaṁ … the dimension of infinite space … viññāṇañcāyatanaṁ … the dimension of infinite consciousness … ākiñcaññāyatanaṁ … the dimension of nothingness … nevasaññānāsaññāyatanaṁ … the dimension of neither perception nor non-perception … diṭṭhaṁ … the seen … sutaṁ … the heard … mutaṁ … the thought … viññātaṁ … the known … ekattaṁ … oneness … nānattaṁ … diversity … sabbaṁ … all … nibbānaṁ nibbānato abhijānāti; They directly know extinguishment as extinguishment. nibbānaṁ nibbānato abhiññāya nibbānaṁ na maññati, nibbānasmiṁ na maññati, nibbānato na maññati, nibbānaṁ meti na maññati, nibbānaṁ nābhinandati. But they don’t identify with extinguishment, they don’t identify regarding extinguishment, they don’t identify as extinguishment, they don’t identify that ‘extinguishment is mine’, they don’t take pleasure in extinguishment. Taṁ kissa hetu? Why is that? Khayā mohassa, vītamohattā. Because they’re free of delusion due to the ending of delusion. Khīṇāsavavasena chaṭṭhanayabhūmiparicchedo niṭṭhito. Tathāgatopi, bhikkhave, arahaṁ sammāsambuddho pathaviṁ pathavito abhijānāti; The Realized One, the perfected one, the fully awakened Buddha directly knows earth as earth. pathaviṁ pathavito abhiññāya pathaviṁ na maññati, pathaviyā na maññati, pathavito na maññati, pathaviṁ meti na maññati, pathaviṁ nābhinandati. But he doesn’t identify with earth, he doesn’t identify regarding earth, he doesn’t identify as earth, he doesn’t identify that ‘earth is mine’, he doesn’t take pleasure in earth. Taṁ kissa hetu? Why is that? ‘Pariññātantaṁ tathāgatassā’ti vadāmi. Because the Realized One has completely understood it to the end, I say. Āpaṁ …pe… He directly knows water … tejaṁ … fire … vāyaṁ … air … bhūte … creatures … deve … gods … pajāpatiṁ … the Creator … brahmaṁ … Brahmā … ābhassare … the gods of streaming radiance … subhakiṇhe … the gods replete with glory … vehapphale … the gods of abundant fruit … abhibhuṁ … the Overlord … ākāsānañcāyatanaṁ … the dimension of infinite space … viññāṇañcāyatanaṁ … the dimension of infinite consciousness … ākiñcaññāyatanaṁ … the dimension of nothingness … nevasaññānāsaññāyatanaṁ … the dimension of neither perception nor non-perception … diṭṭhaṁ … the seen … sutaṁ … the heard … mutaṁ … the thought … viññātaṁ … the known … ekattaṁ … oneness … nānattaṁ … diversity … sabbaṁ … all … nibbānaṁ nibbānato abhijānāti; He directly knows extinguishment as extinguishment. nibbānaṁ nibbānato abhiññāya nibbānaṁ na maññati, nibbānasmiṁ na maññati, nibbānato na maññati, nibbānaṁ meti na maññati, nibbānaṁ nābhinandati. But he doesn’t identify with extinguishment, he doesn’t identify regarding extinguishment, he doesn’t identify as extinguishment, he doesn’t identify that ‘extinguishment is mine’, he doesn’t take pleasure in extinguishment. Taṁ kissa hetu? Why is that? ‘Pariññātantaṁ tathāgatassā’ti vadāmi. Because the Realized One has completely understood it to the end, I say. Tathāgatavasena sattamanayabhūmiparicchedo niṭṭhito. Tathāgatopi, bhikkhave, arahaṁ sammāsambuddho pathaviṁ pathavito abhijānāti; The Realized One, the perfected one, the fully awakened Buddha directly knows earth as earth. pathaviṁ pathavito abhiññāya pathaviṁ na maññati, pathaviyā na maññati, pathavito na maññati, pathaviṁ meti na maññati, pathaviṁ nābhinandati. But he doesn’t identify with earth, he doesn’t identify regarding earth, he doesn’t identify as earth, he doesn’t identify that ‘earth is mine’, he doesn’t take pleasure in earth. Taṁ kissa hetu? Why is that? ‘Nandī dukkhassa mūlan’ti— Because he has understood that relishing is the root of suffering, iti viditvā ‘bhavā jāti bhūtassa jarāmaraṇan’ti. and that rebirth comes from continued existence; whoever has come to be gets old and dies. Tasmātiha, bhikkhave, ‘tathāgato sabbaso taṇhānaṁ khayā virāgā nirodhā cāgā paṭinissaggā anuttaraṁ sammāsambodhiṁ abhisambuddho’ti vadāmi. That’s why the Realized One—with the ending, fading away, cessation, giving up, and letting go of all cravings—has awakened to the supreme perfect Awakening, I say. Āpaṁ …pe… He directly knows water … tejaṁ … fire … vāyaṁ … air … bhūte … creatures … deve … gods … pajāpatiṁ … the Creator … brahmaṁ … Brahmā … ābhassare … the gods of streaming radiance … subhakiṇhe … the gods replete with glory … vehapphale … the gods of abundant fruit … abhibhuṁ … the Overlord … ākāsānañcāyatanaṁ … the dimension of infinite space … viññāṇañcāyatanaṁ … the dimension of infinite consciousness … ākiñcaññāyatanaṁ … the dimension of nothingness … nevasaññānāsaññāyatanaṁ … the dimension of neither perception nor non-perception … diṭṭhaṁ … the seen … sutaṁ … the heard … mutaṁ … the thought … viññātaṁ … the known … ekattaṁ … oneness … nānattaṁ … diversity … sabbaṁ … all … nibbānaṁ nibbānato abhijānāti; He directly knows extinguishment as extinguishment. nibbānaṁ nibbānato abhiññāya nibbānaṁ na maññati, nibbānasmiṁ na maññati, nibbānato na maññati, nibbānaṁ meti na maññati, nibbānaṁ nābhinandati. But he doesn’t identify with extinguishment, he doesn’t identify regarding extinguishment, he doesn’t identify as extinguishment, he doesn’t identify that ‘extinguishment is mine’, he doesn’t take pleasure in extinguishment. Taṁ kissa hetu? Why is that? ‘Nandī dukkhassa mūlan’ti— Because he has understood that relishing is the root of suffering, iti viditvā ‘bhavā jāti bhūtassa jarāmaraṇan’ti. and that rebirth comes from continued existence; whoever has come to be gets old and dies. Tasmātiha, bhikkhave, ‘tathāgato sabbaso taṇhānaṁ khayā virāgā nirodhā cāgā paṭinissaggā anuttaraṁ sammāsambodhiṁ abhisambuddho’ti vadāmī”ti. That’s why the Realized One—with the ending, fading away, cessation, giving up, and letting go of all cravings—has awakened to the supreme perfect Awakening, I say.” Tathāgatavasena aṭṭhamanayabhūmiparicchedo niṭṭhito. Idamavoca bhagavā. That is what the Buddha said. Na te bhikkhū bhagavato bhāsitaṁ abhinandunti. But the mendicants were not happy with what the Buddha said. Mūlapariyāyasuttaṁ niṭṭhitaṁ paṭhamaṁ. 2. Sabbāsavasutta All the Defilements 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: “sabbāsavasaṁvarapariyāyaṁ vo, bhikkhave, desessāmi. “Mendicants, I will teach you the explanation of the restraint of all defilements. 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: “Jānato ahaṁ, bhikkhave, passato āsavānaṁ khayaṁ vadāmi, no ajānato no apassato. “Mendicants, I say that the ending of defilements is for one who knows and sees, not for one who does not know or see. Kiñca, bhikkhave, jānato kiñca passato āsavānaṁ khayaṁ vadāmi? For one who knows and sees what? Yoniso ca manasikāraṁ ayoniso ca manasikāraṁ. Proper attention and improper attention. Ayoniso, bhikkhave, manasikaroto anuppannā ceva āsavā uppajjanti, uppannā ca āsavā pavaḍḍhanti; When you pay improper attention, defilements arise, and once arisen they grow. yoniso ca kho, bhikkhave, manasikaroto anuppannā ceva āsavā na uppajjanti, uppannā ca āsavā pahīyanti. When you pay proper attention, defilements don’t arise, and those that have already arisen are given up. Atthi, bhikkhave, āsavā dassanā pahātabbā, atthi āsavā saṁvarā pahātabbā, atthi āsavā paṭisevanā pahātabbā, atthi āsavā adhivāsanā pahātabbā, atthi āsavā parivajjanā pahātabbā, atthi āsavā vinodanā pahātabbā, atthi āsavā bhāvanā pahātabbā. Some defilements should be given up by seeing, some by restraint, some by using, some by enduring, some by avoiding, some by dispelling, and some by developing. 1. Dassanāpahātabbaāsava 1. Defilements Given Up by Seeing Katame ca, bhikkhave, āsavā dassanā pahātabbā? And what are the defilements that should be given up by seeing? Idha, bhikkhave, assutavā puthujjano ariyānaṁ adassāvī ariyadhammassa akovido ariyadhamme avinīto, sappurisānaṁ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto— Take an uneducated ordinary person who has not seen the noble ones, and is neither skilled nor trained in the teaching of the noble ones. They’ve not seen good persons, and are neither skilled nor trained in the teaching of the good persons. manasikaraṇīye dhamme nappajānāti, amanasikaraṇīye dhamme nappajānāti. They don’t understand to which things they should pay attention and to which things they should not pay attention. So manasikaraṇīye dhamme appajānanto amanasikaraṇīye dhamme appajānanto, ye dhammā na manasikaraṇīyā, te dhamme manasi karoti, ye dhammā manasikaraṇīyā te dhamme na manasi karoti. So they pay attention to things they shouldn’t and don’t pay attention to things they should. Katame ca, bhikkhave, dhammā na manasikaraṇīyā ye dhamme manasi karoti? And what are the things to which they pay attention but should not? Yassa, bhikkhave, dhamme manasikaroto anuppanno vā kāmāsavo uppajjati, uppanno vā kāmāsavo pavaḍḍhati; They are the things that, when attention is paid to them, give rise to unarisen defilements and make arisen defilements grow; the defilements of sensual desire, anuppanno vā bhavāsavo uppajjati, uppanno vā bhavāsavo pavaḍḍhati; desire to be reborn, anuppanno vā avijjāsavo uppajjati, uppanno vā avijjāsavo pavaḍḍhati— and ignorance. ime dhammā na manasikaraṇīyā ye dhamme manasi karoti. These are the things to which they pay attention but should not. Katame ca, bhikkhave, dhammā manasikaraṇīyā ye dhamme na manasi karoti? And what are the things to which they do not pay attention but should? Yassa, bhikkhave, dhamme manasikaroto anuppanno vā kāmāsavo na uppajjati, uppanno vā kāmāsavo pahīyati; They are the things that, when attention is paid to them, do not give rise to unarisen defilements and give up arisen defilements; the defilements of sensual desire, anuppanno vā bhavāsavo na uppajjati, uppanno vā bhavāsavo pahīyati; desire to be reborn, anuppanno vā avijjāsavo na uppajjati, uppanno vā avijjāsavo pahīyati— and ignorance. ime dhammā manasikaraṇīyā ye dhamme na manasi karoti. These are the things to which they do not pay attention but should. Tassa amanasikaraṇīyānaṁ dhammānaṁ manasikārā manasikaraṇīyānaṁ dhammānaṁ amanasikārā anuppannā ceva āsavā uppajjanti uppannā ca āsavā pavaḍḍhanti. Because of paying attention to what they should not and not paying attention to what they should, unarisen defilements arise and arisen defilements grow. So evaṁ ayoniso manasi karoti: This is how they attend improperly: ‘ahosiṁ nu kho ahaṁ atītamaddhānaṁ? Na nu kho ahosiṁ atītamaddhānaṁ? Kiṁ nu kho ahosiṁ atītamaddhānaṁ? Kathaṁ nu kho ahosiṁ atītamaddhānaṁ? Kiṁ hutvā kiṁ ahosiṁ nu kho ahaṁ atītamaddhānaṁ? ‘Did I exist in the past? Did I not exist in the past? What was I in the past? How was I in the past? After being what, what did I become in the past? Bhavissāmi nu kho ahaṁ anāgatamaddhānaṁ? Na nu kho bhavissāmi anāgatamaddhānaṁ? Kiṁ nu kho bhavissāmi anāgatamaddhānaṁ? Kathaṁ nu kho bhavissāmi anāgatamaddhānaṁ? Kiṁ hutvā kiṁ bhavissāmi nu kho ahaṁ anāgatamaddhānan’ti? Will I exist in the future? Will I not exist in the future? What will I be in the future? How will I be in the future? After being what, what will I become in the future?’ Etarahi vā paccuppannamaddhānaṁ ajjhattaṁ kathaṅkathī hoti: Or they are undecided about the present thus: ‘ahaṁ nu khosmi? No nu khosmi? Kiṁ nu khosmi? Kathaṁ nu khosmi? Ayaṁ nu kho satto kuto āgato? So kuhiṁ gāmī bhavissatī’ti? ‘Am I? Am I not? What am I? How am I? This sentient being—where did it come from? And where will it go?’ Tassa evaṁ ayoniso manasikaroto channaṁ diṭṭhīnaṁ aññatarā diṭṭhi uppajjati. When they attend improperly in this way, one of the following six views arises in them and is taken as a genuine fact. ‘Atthi me attā’ti vā assa saccato thetato diṭṭhi uppajjati; The view: ‘My self exists in an absolute sense.’ ‘natthi me attā’ti vā assa saccato thetato diṭṭhi uppajjati; The view: ‘My self does not exist in an absolute sense.’ ‘attanāva attānaṁ sañjānāmī’ti vā assa saccato thetato diṭṭhi uppajjati; The view: ‘I perceive the self with the self.’ ‘attanāva anattānaṁ sañjānāmī’ti vā assa saccato thetato diṭṭhi uppajjati; The view: ‘I perceive what is not-self with the self.’ ‘anattanāva attānaṁ sañjānāmī’ti vā assa saccato thetato diṭṭhi uppajjati; The view: ‘I perceive the self with what is not-self.’ atha vā panassa evaṁ diṭṭhi hoti: Or they have such a view: ‘yo me ayaṁ attā vado vedeyyo tatra tatra kalyāṇapāpakānaṁ kammānaṁ vipākaṁ paṭisaṁvedeti so kho pana me ayaṁ attā nicco dhuvo sassato avipariṇāmadhammo sassatisamaṁ tatheva ṭhassatī’ti. ‘This self of mine is he who speaks and feels and experiences the results of good and bad deeds in all the different realms. This self is permanent, everlasting, eternal, and imperishable, and will last forever and ever.’ Idaṁ vuccati, bhikkhave, diṭṭhigataṁ diṭṭhigahanaṁ diṭṭhikantāraṁ diṭṭhivisūkaṁ diṭṭhivipphanditaṁ diṭṭhisaṁyojanaṁ. This is called a misconception, the thicket of views, the desert of views, the trick of views, the evasiveness of views, the fetter of views. Diṭṭhisaṁyojanasaṁyutto, bhikkhave, assutavā puthujjano na parimuccati jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi; An uneducated ordinary person who is fettered by views is not freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. ‘na parimuccati dukkhasmā’ti vadāmi. They’re not freed from suffering, I say. Sutavā ca kho, bhikkhave, ariyasāvako— ariyānaṁ dassāvī ariyadhammassa kovido ariyadhamme suvinīto, sappurisānaṁ dassāvī sappurisadhammassa kovido sappurisadhamme suvinīto— But take an educated noble disciple who 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. manasikaraṇīye dhamme pajānāti amanasikaraṇīye dhamme pajānāti. They understand to which things they should pay attention and to which things they should not pay attention. So manasikaraṇīye dhamme pajānanto amanasikaraṇīye dhamme pajānanto ye dhammā na manasikaraṇīyā te dhamme na manasi karoti, ye dhammā manasikaraṇīyā te dhamme manasi karoti. So they pay attention to things they should and don’t pay attention to things they shouldn’t. Katame ca, bhikkhave, dhammā na manasikaraṇīyā ye dhamme na manasi karoti? And what are the things to which they don’t pay attention and should not? Yassa, bhikkhave, dhamme manasikaroto anuppanno vā kāmāsavo uppajjati, uppanno vā kāmāsavo pavaḍḍhati; They are the things that, when attention is paid to them, give rise to unarisen defilements and make arisen defilements grow; the defilements of sensual desire, anuppanno vā bhavāsavo uppajjati, uppanno vā bhavāsavo pavaḍḍhati; desire to be reborn, anuppanno vā avijjāsavo uppajjati, uppanno vā avijjāsavo pavaḍḍhati— and ignorance. ime dhammā na manasikaraṇīyā, ye dhamme na manasi karoti. These are the things to which they don’t pay attention and should not. Katame ca, bhikkhave, dhammā manasikaraṇīyā ye dhamme manasi karoti? And what are the things to which they do pay attention and should? Yassa, bhikkhave, dhamme manasikaroto anuppanno vā kāmāsavo na uppajjati, uppanno vā kāmāsavo pahīyati; They are the things that, when attention is paid to them, do not give rise to unarisen defilements and give up arisen defilements; the defilements of sensual desire, anuppanno vā bhavāsavo na uppajjati, uppanno vā bhavāsavo pahīyati; desire to be reborn, anuppanno vā avijjāsavo na uppajjati, uppanno vā avijjāsavo pahīyati— and ignorance. ime dhammā manasikaraṇīyā ye dhamme manasi karoti. These are the things to which they do pay attention and should. Tassa amanasikaraṇīyānaṁ dhammānaṁ amanasikārā manasikaraṇīyānaṁ dhammānaṁ manasikārā anuppannā ceva āsavā na uppajjanti, uppannā ca āsavā pahīyanti. Because of not paying attention to what they should not and paying attention to what they should, unarisen defilements don’t arise and arisen defilements are given up. So ‘idaṁ dukkhan’ti yoniso manasi karoti, ‘ayaṁ dukkhasamudayo’ti yoniso manasi karoti, ‘ayaṁ dukkhanirodho’ti yoniso manasi karoti, ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yoniso manasi karoti. They properly attend: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’. Tassa evaṁ yoniso manasikaroto tīṇi saṁyojanāni pahīyanti— And as they do so, they give up three fetters: sakkāyadiṭṭhi, vicikicchā, sīlabbataparāmāso. identity view, doubt, and misapprehension of precepts and observances. Ime vuccanti, bhikkhave, āsavā dassanā pahātabbā. These are called the defilements that should be given up by seeing. 2. Saṁvarāpahātabbaāsava 2. Defilements Given Up by Restraint Katame ca, bhikkhave, āsavā saṁvarā pahātabbā? And what are the defilements that should be given up by restraint? Idha, bhikkhave, bhikkhu paṭisaṅkhā yoniso cakkhundriyasaṁvarasaṁvuto viharati. Take a mendicant who, reflecting properly, lives restraining the faculty of the eye. Yañhissa, bhikkhave, cakkhundriyasaṁvaraṁ asaṁvutassa viharato uppajjeyyuṁ āsavā vighātapariḷāhā, cakkhundriyasaṁvaraṁ saṁvutassa viharato evaṁsa te āsavā vighātapariḷāhā na honti. For the distressing and feverish defilements that might arise in someone who lives without restraint of the eye faculty do not arise when there is such restraint. Paṭisaṅkhā yoniso sotindriyasaṁvarasaṁvuto viharati …pe… Reflecting properly, they live restraining the faculty of the ear … ghānindriyasaṁvarasaṁvuto viharati …pe… the nose … jivhindriyasaṁvarasaṁvuto viharati …pe… the tongue … kāyindriyasaṁvarasaṁvuto viharati …pe… the body … manindriyasaṁvarasaṁvuto viharati. the mind. Yañhissa, bhikkhave, manindriyasaṁvaraṁ asaṁvutassa viharato uppajjeyyuṁ āsavā vighātapariḷāhā, manindriyasaṁvaraṁ saṁvutassa viharato evaṁsa te āsavā vighātapariḷāhā na honti. For the distressing and feverish defilements that might arise in someone who lives without restraint of the mind faculty do not arise when there is such restraint. Yañhissa, bhikkhave, saṁvaraṁ asaṁvutassa viharato uppajjeyyuṁ āsavā vighātapariḷāhā, saṁvaraṁ saṁvutassa viharato evaṁsa te āsavā vighātapariḷāhā na honti. For the distressing and feverish defilements that might arise in someone who lives without restraint do not arise when there is such restraint. Ime vuccanti, bhikkhave, āsavā saṁvarā pahātabbā. These are called the defilements that should be given up by restraint. 3. Paṭisevanāpahātabbaāsava 3. Defilements Given Up by Using Katame ca, bhikkhave, āsavā paṭisevanā pahātabbā? And what are the defilements that should be given up by using? Idha, bhikkhave, bhikkhu paṭisaṅkhā yoniso cīvaraṁ paṭisevati: Take a mendicant who, reflecting properly, makes use of robes: ‘yāvadeva sītassa paṭighātāya, uṇhassa paṭighātāya, ḍaṁsamakasavātātapasarīsapasamphassānaṁ paṭighātāya, yāvadeva hirikopīnappaṭicchādanatthaṁ’. ‘Only for the sake of warding off cold and heat; for warding off the touch of flies, mosquitoes, wind, sun, and reptiles; and for covering up the private parts.’ Paṭisaṅkhā yoniso piṇḍapātaṁ paṭisevati: Reflecting properly, they make use of almsfood: ‘neva davāya, na madāya, na maṇḍanāya, na vibhūsanāya, yāvadeva imassa kāyassa ṭhitiyā yāpanāya, vihiṁsūparatiyā, brahmacariyānuggahāya, iti purāṇañca vedanaṁ paṭihaṅkhāmi navañca vedanaṁ na uppādessāmi, yātrā ca me bhavissati anavajjatā ca phāsuvihāro ca’. ‘Not for fun, indulgence, adornment, or decoration, but only to sustain this body, to avoid harm, and to support spiritual practice. In this way, I shall put an end to old discomfort and not give rise to new discomfort, and I will live blamelessly and at ease.’ Paṭisaṅkhā yoniso senāsanaṁ paṭisevati: Reflecting properly, they make use of lodgings: ‘yāvadeva sītassa paṭighātāya, uṇhassa paṭighātāya, ḍaṁsamakasavātātapasarīsapasamphassānaṁ paṭighātāya, yāvadeva utuparissayavinodanapaṭisallānārāmatthaṁ’. ‘Only for the sake of warding off cold and heat; for warding off the touch of flies, mosquitoes, wind, sun, and reptiles; to shelter from harsh weather and to enjoy retreat.’ Paṭisaṅkhā yoniso gilānappaccayabhesajjaparikkhāraṁ paṭisevati: Reflecting properly, they make use of medicines and supplies for the sick: ‘yāvadeva uppannānaṁ veyyābādhikānaṁ vedanānaṁ paṭighātāya, abyābajjhaparamatāya’. ‘Only for the sake of warding off the pains of illness and to promote good health.’ Yañhissa, bhikkhave, appaṭisevato uppajjeyyuṁ āsavā vighātapariḷāhā, paṭisevato evaṁsa te āsavā vighātapariḷāhā na honti. For the distressing and feverish defilements that might arise in someone who lives without using these things do not arise when they are used. Ime vuccanti, bhikkhave, āsavā paṭisevanā pahātabbā. These are called the defilements that should be given up by using. 4. Adhivāsanāpahātabbaāsava 4. Defilements Given Up by Enduring Katame ca, bhikkhave, āsavā adhivāsanā pahātabbā? And what are the defilements that should be given up by enduring? Idha, bhikkhave, bhikkhu paṭisaṅkhā yoniso khamo hoti sītassa uṇhassa, jighacchāya pipāsāya. Ḍaṁsamakasavātātapasarīsapasamphassānaṁ, duruttānaṁ durāgatānaṁ vacanapathānaṁ, uppannānaṁ sārīrikānaṁ vedanānaṁ dukkhānaṁ tibbānaṁ kharānaṁ kaṭukānaṁ asātānaṁ amanāpānaṁ pāṇaharānaṁ adhivāsakajātiko hoti. Take a mendicant who, reflecting properly, endures cold, heat, hunger, and thirst. They endure the touch of flies, mosquitoes, wind, sun, and reptiles. They endure rude and unwelcome criticism. And they put up with physical pain—sharp, severe, acute, unpleasant, disagreeable, and life-threatening. Yañhissa, bhikkhave, anadhivāsayato uppajjeyyuṁ āsavā vighātapariḷāhā, adhivāsayato evaṁsa te āsavā vighātapariḷāhā na honti. For the distressing and feverish defilements that might arise in someone who lives without enduring these things do not arise when they are endured. Ime vuccanti, bhikkhave, āsavā adhivāsanā pahātabbā. These are called the defilements that should be given up by enduring. 5. Parivajjanāpahātabbaāsava 5. Defilements Given Up by Avoiding Katame ca, bhikkhave, āsavā parivajjanā pahātabbā? And what are the defilements that should be given up by avoiding? Idha, bhikkhave, bhikkhu paṭisaṅkhā yoniso caṇḍaṁ hatthiṁ parivajjeti, caṇḍaṁ assaṁ parivajjeti, caṇḍaṁ goṇaṁ parivajjeti, caṇḍaṁ kukkuraṁ parivajjeti, ahiṁ khāṇuṁ kaṇṭakaṭṭhānaṁ sobbhaṁ papātaṁ candanikaṁ oḷigallaṁ. Take a mendicant who, reflecting properly, avoids a wild elephant, a wild horse, a wild ox, a wild dog, a snake, a stump, thorny ground, a pit, a cliff, a swamp, and a sewer. Yathārūpe anāsane nisinnaṁ yathārūpe agocare carantaṁ yathārūpe pāpake mitte bhajantaṁ viññū sabrahmacārī pāpakesu ṭhānesu okappeyyuṁ, so tañca anāsanaṁ tañca agocaraṁ te ca pāpake mitte paṭisaṅkhā yoniso parivajjeti. Reflecting properly, they avoid sitting on inappropriate seats, walking in inappropriate neighborhoods, and mixing with bad friends—whatever sensible spiritual companions would believe to be a bad setting. Yañhissa, bhikkhave, aparivajjayato uppajjeyyuṁ āsavā vighātapariḷāhā, parivajjayato evaṁsa te āsavā vighātapariḷāhā na honti. For the distressing and feverish defilements that might arise in someone who lives without avoiding these things do not arise when they are avoided. Ime vuccanti, bhikkhave, āsavā parivajjanā pahātabbā. These are called the defilements that should be given up by avoiding. 6. Vinodanāpahātabbaāsava 6. Defilements Given Up by Dispelling Katame ca, bhikkhave, āsavā vinodanā pahātabbā? And what are the defilements that should be given up by dispelling? Idha, bhikkhave, bhikkhu paṭisaṅkhā yoniso uppannaṁ kāmavitakkaṁ nādhivāseti pajahati vinodeti byantīkaroti anabhāvaṁ gameti, uppannaṁ byāpādavitakkaṁ …pe… uppannaṁ vihiṁsāvitakkaṁ …pe… uppannuppanne pāpake akusale dhamme nādhivāseti pajahati vinodeti byantīkaroti anabhāvaṁ gameti. Take a mendicant who, reflecting properly, doesn’t tolerate a sensual, malicious, or cruel thought that has arisen, but gives it up, gets rid of it, eliminates it, and obliterates it. They don’t tolerate any bad, unskillful qualities that have arisen, but give them up, get rid of them, eliminate them, and obliterate them. Yañhissa, bhikkhave, avinodayato uppajjeyyuṁ āsavā vighātapariḷāhā, vinodayato evaṁsa te āsavā vighātapariḷāhā na honti. For the distressing and feverish defilements that might arise in someone who lives without dispelling these things do not arise when they are dispelled. Ime vuccanti, bhikkhave, āsavā vinodanā pahātabbā. These are called the defilements that should be given up by dispelling. 7. Bhāvanāpahātabbaāsava 7. Defilements Given Up by Developing Katame ca, bhikkhave, āsavā bhāvanā pahātabbā? And what are the defilements that should be given up by developing? Idha, bhikkhave, bhikkhu paṭisaṅkhā yoniso satisambojjhaṅgaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ; paṭisaṅkhā yoniso dhammavicayasambojjhaṅgaṁ bhāveti …pe… vīriyasambojjhaṅgaṁ bhāveti … pītisambojjhaṅgaṁ bhāveti … passaddhisambojjhaṅgaṁ bhāveti … samādhisambojjhaṅgaṁ bhāveti … upekkhāsambojjhaṅgaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ. It’s when a mendicant, reflecting properly, develops the awakening factors of mindfulness, investigation of principles, energy, rapture, tranquility, immersion, and equanimity, which rely on seclusion, fading away, and cessation, and ripen as letting go. Yañhissa, bhikkhave, abhāvayato uppajjeyyuṁ āsavā vighātapariḷāhā, bhāvayato evaṁsa te āsavā vighātapariḷāhā na honti. For the distressing and feverish defilements that might arise in someone who lives without developing these things do not arise when they are developed. Ime vuccanti, bhikkhave, āsavā bhāvanā pahātabbā. These are called the defilements that should be given up by developing. Yato kho, bhikkhave, bhikkhuno ye āsavā dassanā pahātabbā te dassanā pahīnā honti, ye āsavā saṁvarā pahātabbā te saṁvarā pahīnā honti, ye āsavā paṭisevanā pahātabbā te paṭisevanā pahīnā honti, ye āsavā adhivāsanā pahātabbā te adhivāsanā pahīnā honti, ye āsavā parivajjanā pahātabbā te parivajjanā pahīnā honti, ye āsavā vinodanā pahātabbā te vinodanā pahīnā honti, ye āsavā bhāvanā pahātabbā te bhāvanā pahīnā honti; Now, take a mendicant who, by seeing, has given up the defilements that should be given up by seeing. By restraint, they’ve given up the defilements that should be given up by restraint. By using, they’ve given up the defilements that should be given up by using. By enduring, they’ve given up the defilements that should be given up by enduring. By avoiding, they’ve given up the defilements that should be given up by avoiding. By dispelling, they’ve given up the defilements that should be given up by dispelling. By developing, they’ve given up the defilements that should be given up by developing. ayaṁ vuccati, bhikkhave: ‘bhikkhu sabbāsavasaṁvarasaṁvuto viharati, acchecchi taṇhaṁ, vivattayi saṁyojanaṁ, sammā mānābhisamayā antamakāsi dukkhassā’”ti. They’re called a mendicant who lives having restrained all defilements, who has cut off craving, untied the fetters, and by rightly comprehending conceit has made an end of suffering.” Idamavoca bhagavā. That is what the Buddha said. Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti. Satisfied, the mendicants were happy with what the Buddha said. Sabbāsavasuttaṁ niṭṭhitaṁ dutiyaṁ. 3. Dhammadāyādasutta Heirs in the Teaching 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: “Dhammadāyādā me, bhikkhave, bhavatha, mā āmisadāyādā. “Mendicants, be my heirs in the teaching, not in material things. Atthi me tumhesu anukampā: Out of compassion for you, I think, ‘kinti me sāvakā dhammadāyādā bhaveyyuṁ, no āmisadāyādā’ti. ‘How can my disciples become heirs in the teaching, not in material things?’ Tumhe ca me, bhikkhave, āmisadāyādā bhaveyyātha no dhammadāyādā, tumhepi tena ādiyā bhaveyyātha: If you become heirs in material things, not in the teaching, they’ll point to you, saying, ‘āmisadāyādā satthusāvakā viharanti, no dhammadāyādā’ti; ‘The Teacher’s disciples live as heirs in material things, not in the teaching.’ ahampi tena ādiyo bhaveyyaṁ: And they’ll point to me, saying, ‘āmisadāyādā satthusāvakā viharanti, no dhammadāyādā’ti. ‘The Teacher’s disciples live as heirs in material things, not in the teaching.’ Tumhe ca me, bhikkhave, dhammadāyādā bhaveyyātha, no āmisadāyādā, tumhepi tena na ādiyā bhaveyyātha: If you become heirs in the teaching, not in material things, they’ll point to you, saying, ‘dhammadāyādā satthusāvakā viharanti, no āmisadāyādā’ti; ‘The Teacher’s disciples live as heirs in the teaching, not in material things.’ ahampi tena na ādiyo bhaveyyaṁ: And they’ll point to me, saying, ‘dhammadāyādā satthusāvakā viharanti, no āmisadāyādā’ti. ‘The Teacher’s disciples live as heirs in the teaching, not in material things.’ Tasmātiha me, bhikkhave, dhammadāyādā bhavatha, mā āmisadāyādā. So, mendicants, be my heirs in the teaching, not in material things. Atthi me tumhesu anukampā: Out of compassion for you, I think, ‘kinti me sāvakā dhammadāyādā bhaveyyuṁ, no āmisadāyādā’ti. ‘How can my disciples become heirs in the teaching, not in material things?’ Idhāhaṁ, bhikkhave, bhuttāvī assaṁ pavārito paripuṇṇo pariyosito suhito yāvadattho; Suppose that I had eaten and refused more food, being full, and having had as much as I needed. siyā ca me piṇḍapāto atirekadhammo chaḍḍanīyadhammo. And there was some extra alms-food that was going to be thrown away. Atha dve bhikkhū āgaccheyyuṁ jighacchādubbalyaparetā. Then two mendicants were to come who were weak with hunger. Tyāhaṁ evaṁ vadeyyaṁ: I’d say to them, ‘ahaṁ khomhi, bhikkhave, bhuttāvī pavārito paripuṇṇo pariyosito suhito yāvadattho; ‘Mendicants, I have eaten and refused more food, being full, and having had as much as I need. atthi ca me ayaṁ piṇḍapāto atirekadhammo chaḍḍanīyadhammo. And there is this extra alms-food that’s going to be thrown away. Sace ākaṅkhatha, bhuñjatha, no ce tumhe bhuñjissatha, idānāhaṁ appaharite vā chaḍḍessāmi, appāṇake vā udake opilāpessāmī’ti. Eat it if you like. Otherwise I’ll throw it out where there is little that grows, or drop it into water that has no living creatures.’ Tatrekassa bhikkhuno evamassa: Then one of those mendicants thought, ‘bhagavā kho bhuttāvī pavārito paripuṇṇo pariyosito suhito yāvadattho; ‘The Buddha has eaten and refused more food. atthi cāyaṁ bhagavato piṇḍapāto atirekadhammo chaḍḍanīyadhammo. And he has some extra alms-food that’s going to be thrown away. Sace mayaṁ na bhuñjissāma, idāni bhagavā appaharite vā chaḍḍessati, appāṇake vā udake opilāpessati. If we don’t eat it he’ll throw it away. Vuttaṁ kho panetaṁ bhagavatā: But the Buddha has also said: “dhammadāyādā me, bhikkhave, bhavatha, mā āmisadāyādā”ti. “Be my heirs in the teaching, not in material things.” Āmisaññataraṁ kho panetaṁ, yadidaṁ piṇḍapāto. And alms-food is a kind of material thing. Yannūnāhaṁ imaṁ piṇḍapātaṁ abhuñjitvā imināva jighacchādubbalyena evaṁ imaṁ rattindivaṁ vītināmeyyan’ti. Instead of eating this alms-food, why don’t I spend this day and night weak with hunger?’ So taṁ piṇḍapātaṁ abhuñjitvā teneva jighacchādubbalyena evaṁ taṁ rattindivaṁ vītināmeyya. And that’s what they did. Atha dutiyassa bhikkhuno evamassa: Then the second of those mendicants thought, ‘bhagavā kho bhuttāvī pavārito paripuṇṇo pariyosito suhito yāvadattho; ‘The Buddha has eaten and refused more food. atthi cāyaṁ bhagavato piṇḍapāto atirekadhammo chaḍḍanīyadhammo. And he has some extra alms-food that’s going to be thrown away. Sace mayaṁ na bhuñjissāma, idāni bhagavā appaharite vā chaḍḍessati, appāṇake vā udake opilāpessati. If we don’t eat it he’ll throw it away. Yannūnāhaṁ imaṁ piṇḍapātaṁ bhuñjitvā jighacchādubbalyaṁ paṭivinodetvā evaṁ imaṁ rattindivaṁ vītināmeyyan’ti. Why don’t I eat this alms-food, then spend the day and night having got rid of my hunger and weakness?’ So taṁ piṇḍapātaṁ bhuñjitvā jighacchādubbalyaṁ paṭivinodetvā evaṁ taṁ rattindivaṁ vītināmeyya. And that’s what they did. Kiñcāpi so, bhikkhave, bhikkhu taṁ piṇḍapātaṁ bhuñjitvā jighacchādubbalyaṁ paṭivinodetvā evaṁ taṁ rattindivaṁ vītināmeyya, atha kho asuyeva me purimo bhikkhu pujjataro ca pāsaṁsataro ca. Even though that mendicant, after eating the alms-food, spent the day and night rid of hunger and weakness, it is the former mendicant who is more worthy of respect and praise. Taṁ kissa hetu? Why is that? Tañhi tassa, bhikkhave, bhikkhuno dīgharattaṁ appicchatāya santuṭṭhiyā sallekhāya subharatāya vīriyārambhāya saṁvattissati. Because for a long time that will conduce to that mendicant being of few wishes, content, self-effacing, easy to look after, and energetic. Tasmātiha me, bhikkhave, dhammadāyādā bhavatha, mā āmisadāyādā. So, mendicants, be my heirs in the teaching, not in material things. Atthi me tumhesu anukampā: Out of compassion for you, I think, ‘kinti me sāvakā dhammadāyādā bhaveyyuṁ, no āmisadāyādā’”ti. ‘How can my disciples become heirs in the teaching, not in material things?’” 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: “Kittāvatā nu kho, āvuso, satthu pavivittassa viharato sāvakā vivekaṁ nānusikkhanti, kittāvatā ca pana satthu pavivittassa viharato sāvakā vivekamanusikkhantī”ti? “Reverends, how do the disciples of a Teacher who lives in seclusion not train in seclusion? And how do they train in seclusion?” “Dūratopi kho mayaṁ, āvuso, āgacchāma āyasmato sāriputtassa santike etassa bhāsitassa atthamaññātuṁ. “Reverend, we would travel a long way to learn the meaning of this statement in the presence of Venerable Sāriputta. Sādhu vatāyasmantaṁyeva sāriputtaṁ paṭibhātu etassa bhāsitassa attho; May Venerable Sāriputta himself please clarify the meaning of this. āyasmato sāriputtassa sutvā bhikkhū dhāressantī”ti. The mendicants will listen and remember it.” “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 sāriputtassa paccassosuṁ. “Yes, reverend,” they replied. Āyasmā sāriputto etadavoca: Sāriputta said this: “Kittāvatā nu kho, āvuso, satthu pavivittassa viharato sāvakā vivekaṁ nānusikkhanti? “Reverends, how do the disciples of a Teacher who lives in seclusion not train in seclusion? Idhāvuso, satthu pavivittassa viharato sāvakā vivekaṁ nānusikkhanti, The disciples of a teacher who lives in seclusion do not train in seclusion. yesañca dhammānaṁ satthā pahānamāha, te ca dhamme nappajahanti, They don’t give up what the Teacher tells them to give up. bāhulikā ca honti, sāthalikā, okkamane pubbaṅgamā, paviveke nikkhittadhurā. They’re indulgent and slack, leaders in backsliding, neglecting seclusion. Tatrāvuso, therā bhikkhū tīhi ṭhānehi gārayhā bhavanti. In this case, the senior mendicants should be criticized on three grounds. ‘Satthu pavivittassa viharato sāvakā vivekaṁ nānusikkhantī’ti— ‘The disciples of a teacher who lives in seclusion do not train in seclusion.’ iminā paṭhamena ṭhānena therā bhikkhū gārayhā bhavanti. This is the first ground. ‘Yesañca dhammānaṁ satthā pahānamāha te ca dhamme nappajahantī’ti— ‘They don’t give up what the Teacher tells them to give up.’ iminā dutiyena ṭhānena therā bhikkhū gārayhā bhavanti. This is the second ground. ‘Bāhulikā ca, sāthalikā, okkamane pubbaṅgamā, paviveke nikkhittadhurā’ti— ‘They’re indulgent and slack, leaders in backsliding, neglecting seclusion.’ iminā tatiyena ṭhānena therā bhikkhū gārayhā bhavanti. This is the third ground. Therā, āvuso, bhikkhū imehi tīhi ṭhānehi gārayhā bhavanti. The senior mendicants should be criticized on these three grounds. Tatrāvuso, majjhimā bhikkhū …pe… In this case, the middle mendicants navā bhikkhū tīhi ṭhānehi gārayhā bhavanti. and the junior mendicants should be criticized on the same three grounds. ‘Satthu pavivittassa viharato sāvakā vivekaṁ nānusikkhantī’ti— iminā paṭhamena ṭhānena navā bhikkhū gārayhā bhavanti. ‘Yesañca dhammānaṁ satthā pahānamāha te ca dhamme nappajahantī’ti— iminā dutiyena ṭhānena navā bhikkhū gārayhā bhavanti. ‘Bāhulikā ca honti, sāthalikā, okkamane pubbaṅgamā, paviveke nikkhittadhurā’ti— iminā tatiyena ṭhānena navā bhikkhū gārayhā bhavanti. Navā, āvuso, bhikkhū imehi tīhi ṭhānehi gārayhā bhavanti. Ettāvatā kho, āvuso, satthu pavivittassa viharato sāvakā vivekaṁ nānusikkhanti. This is how the disciples of a Teacher who lives in seclusion do not train in seclusion. Kittāvatā ca panāvuso, satthu pavivittassa viharato sāvakā vivekamanusikkhanti? And how do the disciples of a teacher who lives in seclusion train in seclusion? Idhāvuso, satthu pavivittassa viharato sāvakā vivekamanusikkhanti— The disciples of a teacher who lives in seclusion train in seclusion. yesañca dhammānaṁ satthā pahānamāha te ca dhamme pajahanti; They give up what the Teacher tells them to give up. na ca bāhulikā honti, na sāthalikā okkamane nikkhittadhurā paviveke pubbaṅgamā. They’re not indulgent and slack, leaders in backsliding, neglecting seclusion. Tatrāvuso, therā bhikkhū tīhi ṭhānehi pāsaṁsā bhavanti. In this case, the senior mendicants should be praised on three grounds. ‘Satthu pavivittassa viharato sāvakā vivekamanusikkhantī’ti— ‘The disciples of a teacher who lives in seclusion train in seclusion.’ iminā paṭhamena ṭhānena therā bhikkhū pāsaṁsā bhavanti. This is the first ground. ‘Yesañca dhammānaṁ satthā pahānamāha te ca dhamme pajahantī’ti— ‘They give up what the Teacher tells them to give up.’ iminā dutiyena ṭhānena therā bhikkhū pāsaṁsā bhavanti. This is the second ground. ‘Na ca bāhulikā, na sāthalikā okkamane nikkhittadhurā paviveke pubbaṅgamā’ti— ‘They’re not indulgent and slack, leaders in backsliding, neglecting seclusion.’ iminā tatiyena ṭhānena therā bhikkhū pāsaṁsā bhavanti. This is the third ground. Therā, āvuso, bhikkhū imehi tīhi ṭhānehi pāsaṁsā bhavanti. The senior mendicants should be praised on these three grounds. Tatrāvuso, majjhimā bhikkhū …pe… In this case, the middle mendicants navā bhikkhū tīhi ṭhānehi pāsaṁsā bhavanti. and the junior mendicants should be praised on the same three grounds. ‘Satthu pavivittassa viharato sāvakā vivekamanusikkhantī’ti— iminā paṭhamena ṭhānena navā bhikkhū pāsaṁsā bhavanti. ‘Yesañca dhammānaṁ satthā pahānamāha te ca dhamme pajahantī’ti— iminā dutiyena ṭhānena navā bhikkhū pāsaṁsā bhavanti. ‘Na ca bāhulikā, na sāthalikā okkamane nikkhittadhurā paviveke pubbaṅgamā’ti— iminā tatiyena ṭhānena navā bhikkhū pāsaṁsā bhavanti. Navā, āvuso, bhikkhū imehi tīhi ṭhānehi pāsaṁsā bhavanti. Ettāvatā kho, āvuso, satthu pavivittassa viharato sāvakā vivekamanusikkhanti. This is how the disciples of a Teacher who lives in seclusion train in seclusion. Tatrāvuso, lobho ca pāpako doso ca pāpako. The bad thing here is greed and hate. Lobhassa ca pahānāya dosassa ca pahānāya atthi majjhimā paṭipadā cakkhukaraṇī ñāṇakaraṇī upasamāya abhiññāya sambodhāya nibbānāya saṁvattati. There is a middle way of practice for giving up greed and hate. It gives vision and knowledge, and leads to peace, direct knowledge, awakening, and extinguishment. Katamā ca sā, āvuso, majjhimā paṭipadā cakkhukaraṇī ñāṇakaraṇī upasamāya abhiññāya sambodhāya nibbānāya saṁvattati? And what is that middle way of practice? 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. Ayaṁ kho sā, āvuso, majjhimā paṭipadā cakkhukaraṇī ñāṇakaraṇī upasamāya abhiññāya sambodhāya nibbānāya saṁvattati. This is that middle way of practice, which gives vision and knowledge, and leads to peace, direct knowledge, awakening, and extinguishment. Tatrāvuso, kodho ca pāpako upanāho ca pāpako …pe… The bad thing here is anger and hostility. … makkho ca pāpako paḷāso ca pāpako, disdain and contempt … issā ca pāpikā maccherañca pāpakaṁ, jealousy and stinginess … māyā ca pāpikā sāṭheyyañca pāpakaṁ, deceit and deviousness … thambho ca pāpako sārambho ca pāpako, obstinacy and aggression … māno ca pāpako atimāno ca pāpako, conceit and arrogance … mado ca pāpako pamādo ca pāpako. vanity and negligence. Madassa ca pahānāya pamādassa ca pahānāya atthi majjhimā paṭipadā cakkhukaraṇī ñāṇakaraṇī upasamāya abhiññāya sambodhāya nibbānāya saṁvattati. There is a middle way of practice for giving up vanity and negligence. It gives vision and knowledge, and leads to peace, direct knowledge, awakening, and extinguishment. Katamā ca sā, āvuso, majjhimā paṭipadā cakkhukaraṇī ñāṇakaraṇī upasamāya abhiññāya sambodhāya nibbānāya saṁvattati? And what is that middle way of practice? 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. Ayaṁ kho sā, āvuso, majjhimā paṭipadā cakkhukaraṇī ñāṇakaraṇī upasamāya abhiññāya sambodhāya nibbānāya saṁvattatī”ti. This is that middle way of practice, which gives vision and knowledge, and leads to peace, direct knowledge, awakening, and extinguishment.” Idamavocāyasmā sāriputto. This is what Venerable Sāriputta said. Attamanā te bhikkhū āyasmato sāriputtassa bhāsitaṁ abhinandunti. Satisfied, the mendicants were happy with what Sāriputta said. Dhammadāyādasuttaṁ niṭṭhitaṁ tatiyaṁ. 4. Bhayabheravasutta Fear and Dread 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 jāṇussoṇi brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi. Then the brahmin Jāṇussoṇi went up to the Buddha, and exchanged greetings with him. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho jāṇussoṇi brāhmaṇo bhagavantaṁ etadavoca: When the greetings and polite conversation were over, he sat down to one side and said to the Buddha: “yeme, bho gotama, kulaputtā bhavantaṁ gotamaṁ uddissa saddhā agārasmā anagāriyaṁ pabbajitā, bhavaṁ tesaṁ gotamo pubbaṅgamo, bhavaṁ tesaṁ gotamo bahukāro, bhavaṁ tesaṁ gotamo samādapetā; “Master Gotama, those gentlemen who have gone forth from the lay life to homelessness out of faith in Master Gotama have Master Gotama to lead the way, help them out, and give them encouragement. bhoto ca pana gotamassa sā janatā diṭṭhānugatiṁ āpajjatī”ti. And those people follow Master Gotama’s example.” “Evametaṁ, brāhmaṇa, evametaṁ, brāhmaṇa. “That’s so true, brahmin! Everything you say is true, brahmin!” Ye te, brāhmaṇa, kulaputtā mamaṁ uddissa saddhā agārasmā anagāriyaṁ pabbajitā, ahaṁ tesaṁ pubbaṅgamo, ahaṁ tesaṁ bahukāro, ahaṁ tesaṁ samādapetā; mama ca pana sā janatā diṭṭhānugatiṁ āpajjatī”ti. “Durabhisambhavāni hi kho, bho gotama, araññavanapatthāni pantāni senāsanāni, dukkaraṁ pavivekaṁ, durabhiramaṁ “But Master Gotama, remote lodgings in the wilderness and the forest are challenging. It’s hard to maintain seclusion and hard to find joy in it. ekatte, haranti maññe mano vanāni samādhiṁ alabhamānassa bhikkhuno”ti. Staying alone, the forests seem to rob the mind of a mendicant who isn’t immersed in samādhi.” “Evametaṁ, brāhmaṇa, evametaṁ, brāhmaṇa. “That’s so true, brahmin! Everything you say is true, brahmin! Durabhisambhavāni hi kho, brāhmaṇa, araññavanapatthāni pantāni senāsanāni, dukkaraṁ pavivekaṁ, durabhiramaṁ ekatte, haranti maññe mano vanāni samādhiṁ alabhamānassa bhikkhuno. Mayhampi kho, brāhmaṇa, pubbeva sambodhā anabhisambuddhassa bodhisattasseva sato etadahosi: Before my awakening—when I was still unawakened but intent on awakening—I too thought, ‘durabhisambhavāni hi kho araññavanapatthāni pantāni senāsanāni, dukkaraṁ pavivekaṁ, durabhiramaṁ ‘Remote lodgings in the wilderness and the forest are challenging. It’s hard to maintain seclusion, and hard to find joy in it. ekatte, haranti maññe mano vanāni samādhiṁ alabhamānassa bhikkhuno’ti. Staying alone, the forests seem to rob the mind of a mendicant who isn’t immersed in samādhi.’ Tassa mayhaṁ, brāhmaṇa, etadahosi: Then I thought, ‘ye kho keci samaṇā vā brāhmaṇā vā aparisuddhakāyakammantā araññavanapatthāni pantāni senāsanāni paṭisevanti, aparisuddhakāyakammantasandosahetu have te bhonto samaṇabrāhmaṇā akusalaṁ bhayabheravaṁ avhāyanti. ‘There are ascetics and brahmins with unpurified conduct of body, speech, and mind who frequent remote lodgings in the wilderness and the forest. Those ascetics and brahmins summon unskillful fear and dread because of these defects in their conduct. Na kho panāhaṁ aparisuddhakāyakammanto araññavanapatthāni pantāni senāsanāni paṭisevāmi; But I don’t frequent remote lodgings in the wilderness and the forest with unpurified conduct of body, speech, and mind. parisuddhakāyakammantohamasmi. My conduct is purified. Ye hi vo ariyā parisuddhakāyakammantā araññavanapatthāni pantāni senāsanāni paṭisevanti tesamahaṁ aññataro’ti. I am one of those noble ones who frequent remote lodgings in the wilderness and the forest with purified conduct of body, speech, and mind.’ Etamahaṁ, brāhmaṇa, parisuddhakāyakammataṁ attani sampassamāno bhiyyo pallomamāpādiṁ araññe vihārāya. (1) Seeing this purity of conduct in myself I felt even more unruffled about staying in the forest. Tassa mayhaṁ, brāhmaṇa, etadahosi: Then I thought, ‘ye kho keci samaṇā vā brāhmaṇā vā aparisuddhavacīkammantā …pe… aparisuddhamanokammantā …pe… aparisuddhājīvā araññavanapatthāni pantāni senāsanāni paṭisevanti, aparisuddhājīvasandosahetu have te bhonto samaṇabrāhmaṇā akusalaṁ bhayabheravaṁ avhāyanti. ‘There are ascetics and brahmins with unpurified livelihood who frequent remote lodgings in the wilderness and the forest. Those ascetics and brahmins summon unskillful fear and dread because of these defects in their livelihood. Na kho panāhaṁ aparisuddhājīvo araññavanapatthāni pantāni senāsanāni paṭisevāmi; But I don’t frequent remote lodgings in the wilderness and the forest with unpurified livelihood. parisuddhājīvohamasmi. My livelihood is purified. Ye hi vo ariyā parisuddhājīvā araññavanapatthāni pantāni senāsanāni paṭisevanti tesamahaṁ aññataro’ti. I am one of those noble ones who frequent remote lodgings in the wilderness and the forest with purified livelihood.’ Etamahaṁ, brāhmaṇa, parisuddhājīvataṁ attani sampassamāno bhiyyo pallomamāpādiṁ araññe vihārāya. (2–4.) Seeing this purity of livelihood in myself I felt even more unruffled about staying in the forest. Tassa mayhaṁ, brāhmaṇa, etadahosi: Then I thought, ‘ye kho keci samaṇā vā brāhmaṇā vā abhijjhālū kāmesu tibbasārāgā araññavanapatthāni pantāni senāsanāni paṭisevanti, abhijjhālukāmesutibbasārāgasandosahetu have te bhonto samaṇabrāhmaṇā akusalaṁ bhayabheravaṁ avhāyanti. ‘There are ascetics and brahmins full of desire for sensual pleasures, with acute lust … Na kho panāhaṁ abhijjhālu kāmesu tibbasārāgo araññavanapatthāni pantāni senāsanāni paṭisevāmi; anabhijjhālūhamasmi. I am not full of desire …’ Ye hi vo ariyā anabhijjhālū araññavanapatthāni pantāni senāsanāni paṭisevanti, tesamahaṁ aññataro’ti. Etamahaṁ, brāhmaṇa, anabhijjhālutaṁ attani sampassamāno bhiyyo pallomamāpādiṁ araññe vihārāya. (5) Tassa mayhaṁ, brāhmaṇa, etadahosi: ‘ye kho keci samaṇā vā brāhmaṇā vā byāpannacittā paduṭṭhamanasaṅkappā araññavanapatthāni pantāni senāsanāni paṭisevanti, byāpannacittapaduṭṭhamanasaṅkappasandosahetu have te bhonto samaṇabrāhmaṇā akusalaṁ bhayabheravaṁ avhāyanti. ‘There are ascetics and brahmins full of ill will, with malicious intentions … Na kho panāhaṁ byāpannacitto paduṭṭhamanasaṅkappo araññavanapatthāni pantāni senāsanāni paṭisevāmi; mettacittohamasmi. I have a heart full of love …’ Ye hi vo ariyā mettacittā araññavanapatthāni pantāni senāsanāni paṭisevanti tesamahaṁ aññataro’ti. Etamahaṁ, brāhmaṇa, mettacittataṁ attani sampassamāno bhiyyo pallomamāpādiṁ araññe vihārāya. (6) Tassa mayhaṁ, brāhmaṇa, etadahosi: ‘ye kho keci samaṇā vā brāhmaṇā vā thinamiddhapariyuṭṭhitā araññavanapatthāni pantāni senāsanāni paṭisevanti, thinamiddhapariyuṭṭhānasandosahetu have te bhonto samaṇabrāhmaṇā akusalaṁ bhayabheravaṁ avhāyanti. ‘There are ascetics and brahmins overcome with dullness and drowsiness … Na kho panāhaṁ thinamiddhapariyuṭṭhito araññavanapatthāni pantāni senāsanāni paṭisevāmi; vigatathinamiddhohamasmi. I am free of dullness and drowsiness …’ Ye hi vo ariyā vigatathinamiddhā araññavanapatthāni pantāni senāsanāni paṭisevanti tesamahaṁ aññataro’ti. Etamahaṁ, brāhmaṇa, vigatathinamiddhataṁ attani sampassamāno bhiyyo pallomamāpādiṁ araññe vihārāya. (7) Tassa mayhaṁ, brāhmaṇa, etadahosi: ‘ye kho keci samaṇā vā brāhmaṇā vā uddhatā avūpasantacittā araññavanapatthāni pantāni senāsanāni paṭisevanti, uddhataavūpasantacittasandosahetu have te bhonto samaṇabrāhmaṇā akusalaṁ bhayabheravaṁ avhāyanti. ‘There are ascetics and brahmins who are restless, with no peace of mind … Na kho panāhaṁ uddhato avūpasantacitto araññavanapatthāni pantāni senāsanāni paṭisevāmi; vūpasantacittohamasmi. My mind is peaceful …’ Ye hi vo ariyā vūpasantacittā araññavanapatthāni pantāni senāsanāni paṭisevanti, tesamahaṁ aññataro’ti. Etamahaṁ, brāhmaṇa, vūpasantacittataṁ attani sampassamāno bhiyyo pallomamāpādiṁ araññe vihārāya. (8) Tassa mayhaṁ, brāhmaṇa, etadahosi: ‘ye kho keci samaṇā vā brāhmaṇā vā kaṅkhī vicikicchī araññavanapatthāni pantāni senāsanāni paṭisevanti, kaṅkhivicikicchisandosahetu have te bhonto samaṇabrāhmaṇā akusalaṁ bhayabheravaṁ avhāyanti. ‘There are ascetics and brahmins who are doubting and uncertain … Na kho panāhaṁ kaṅkhī vicikicchī araññavanapatthāni pantāni senāsanāni paṭisevāmi; tiṇṇavicikicchohamasmi. I’ve gone beyond doubt …’ Ye hi vo ariyā tiṇṇavicikicchā araññavanapatthāni pantāni senāsanāni paṭisevanti tesamahaṁ aññataro’ti. Etamahaṁ, brāhmaṇa, tiṇṇavicikicchataṁ attani sampassamāno bhiyyo pallomamāpādiṁ araññe vihārāya. (9) Tassa mayhaṁ, brāhmaṇa, etadahosi: ‘ye kho keci samaṇā vā brāhmaṇā vā attukkaṁsakā paravambhī araññavanapatthāni pantāni senāsanāni paṭisevanti, attukkaṁsanaparavambhanasandosahetu have te bhonto samaṇabrāhmaṇā akusalaṁ bhayabheravaṁ avhāyanti. ‘There are ascetics and brahmins who glorify themselves and put others down … Na kho panāhaṁ attukkaṁsako paravambhī araññavanapatthāni pantāni senāsanāni paṭisevāmi; anattukkaṁsako aparavambhīhamasmi. I don’t glorify myself and put others down …’ Ye hi vo ariyā anattukkaṁsakā aparavambhī araññavanapatthāni pantāni senāsanāni paṭisevanti tesamahaṁ aññataro’ti. Etamahaṁ, brāhmaṇa, anattukkaṁsakataṁ aparavambhitaṁ attani sampassamāno bhiyyo pallomamāpādiṁ araññe vihārāya. (10) Tassa mayhaṁ, brāhmaṇa, etadahosi: ‘ye kho keci samaṇā vā brāhmaṇā vā chambhī bhīrukajātikā araññavanapatthāni pantāni senāsanāni paṭisevanti, chambhibhīrukajātikasandosahetu have te bhonto samaṇabrāhmaṇā akusalaṁ bhayabheravaṁ avhāyanti. ‘There are ascetics and brahmins who are cowardly and craven … Na kho panāhaṁ chambhī bhīrukajātiko araññavanapatthāni pantāni senāsanāni paṭisevāmi; vigatalomahaṁsohamasmi. I don’t get startled …’ Ye hi vo ariyā vigatalomahaṁsā araññavanapatthāni pantāni senāsanāni paṭisevanti tesamahaṁ aññataro’ti. Etamahaṁ, brāhmaṇa, vigatalomahaṁsataṁ attani sampassamāno bhiyyo pallomamāpādiṁ araññe vihārāya. (11) Tassa mayhaṁ, brāhmaṇa, etadahosi: ‘ye kho keci samaṇā vā brāhmaṇā vā lābhasakkārasilokaṁ nikāmayamānā araññavanapatthāni pantāni senāsanāni paṭisevanti, lābhasakkārasilokanikāmanasandosahetu have te bhonto samaṇabrāhmaṇā akusalaṁ bhayabheravaṁ avhāyanti. ‘There are ascetics and brahmins who enjoy possessions, honor, and popularity … Na kho panāhaṁ lābhasakkārasilokaṁ nikāmayamāno araññavanapatthāni pantāni senāsanāni paṭisevāmi; appicchohamasmi. I have few wishes …’ Ye hi vo ariyā appicchā araññavanapatthāni pantāni senāsanāni paṭisevanti tesamahaṁ aññataro’ti. Etamahaṁ, brāhmaṇa, appicchataṁ attani sampassamāno bhiyyo pallomamāpādiṁ araññe vihārāya. (12) Tassa mayhaṁ, brāhmaṇa, etadahosi: ‘ye kho keci samaṇā vā brāhmaṇā vā kusītā hīnavīriyā araññavanapatthāni pantāni senāsanāni paṭisevanti, kusītahīnavīriyasandosahetu have te bhonto samaṇabrāhmaṇā akusalaṁ bhayabheravaṁ avhāyanti. ‘There are ascetics and brahmins who are lazy and lack energy … Na kho panāhaṁ kusīto hīnavīriyo araññavanapatthāni pantāni senāsanāni paṭisevāmi; āraddhavīriyohamasmi. I am energetic …’ Ye hi vo ariyā āraddhavīriyā araññavanapatthāni pantāni senāsanāni paṭisevanti tesamahaṁ aññataro’ti. Etamahaṁ, brāhmaṇa, āraddhavīriyataṁ attani sampassamāno bhiyyo pallomamāpādiṁ araññe vihārāya. (13) Tassa mayhaṁ, brāhmaṇa, etadahosi: ‘ye kho keci samaṇā vā brāhmaṇā vā muṭṭhassatī asampajānā araññavanapatthāni pantāni senāsanāni paṭisevanti, muṭṭhassatiasampajānasandosahetu have te bhonto samaṇabrāhmaṇā akusalaṁ bhayabheravaṁ avhāyanti. ‘There are ascetics and brahmins who are unmindful and lack situational awareness … Na kho panāhaṁ muṭṭhassati asampajāno araññavanapatthāni pantāni senāsanāni paṭisevāmi; upaṭṭhitassatihamasmi. I am mindful …’ Ye hi vo ariyā upaṭṭhitassatī araññavanapatthāni pantāni senāsanāni paṭisevanti tesamahaṁ aññataro’ti. Etamahaṁ, brāhmaṇa, upaṭṭhitassatitaṁ attani sampassamāno bhiyyo pallomamāpādiṁ araññe vihārāya. (14) Tassa mayhaṁ, brāhmaṇa, etadahosi: ‘ye kho keci samaṇā vā brāhmaṇā vā asamāhitā vibbhantacittā araññavanapatthāni pantāni senāsanāni paṭisevanti, asamāhitavibbhantacittasandosahetu have te bhonto samaṇabrāhmaṇā akusalaṁ bhayabheravaṁ avhāyanti. ‘There are ascetics and brahmins who lack immersion, with straying minds … Na kho panāhaṁ asamāhito vibbhantacitto araññavanapatthāni pantāni senāsanāni paṭisevāmi; samādhisampannohamasmi. I am accomplished in immersion …’ Ye hi vo ariyā samādhisampannā araññavanapatthāni pantāni senāsanāni paṭisevanti tesamahaṁ aññataro’ti. Etamahaṁ, brāhmaṇa, samādhisampadaṁ attani sampassamāno bhiyyo pallomamāpādiṁ araññe vihārāya. (15) Tassa mayhaṁ, brāhmaṇa, etadahosi: ‘ye kho keci samaṇā vā brāhmaṇā vā duppaññā eḷamūgā araññavanapatthāni pantāni senāsanāni paṭisevanti, duppaññaeḷamūgasandosahetu have te bhonto samaṇabrāhmaṇā akusalaṁ bhayabheravaṁ avhāyanti. ‘There are ascetics and brahmins who are witless and stupid who frequent remote lodgings in the wilderness and the forest. Those ascetics and brahmins summon unskillful fear and dread because of the defects of witlessness and stupidity. Na kho panāhaṁ duppañño eḷamūgo araññavanapatthāni pantāni senāsanāni paṭisevāmi; But I don’t frequent remote lodgings in the wilderness and the forest witless and stupid. paññāsampannohamasmi. I am accomplished in wisdom. Ye hi vo ariyā paññāsampannā araññavanapatthāni pantāni senāsanāni paṭisevanti tesamahaṁ aññataro’ti. I am one of those noble ones who frequent remote lodgings in the wilderness and the forest accomplished in wisdom.’ Etamahaṁ, brāhmaṇa, paññāsampadaṁ attani sampassamāno bhiyyo pallomamāpādiṁ araññe vihārāya. (16) Seeing this accomplishment of wisdom in myself I felt even more unruffled about staying in the forest. Soḷasapariyāyaṁ niṭṭhitaṁ. Tassa mayhaṁ, brāhmaṇa, etadahosi: Then I thought, ‘yannūnāhaṁ yā tā rattiyo abhiññātā abhilakkhitā— ‘There are certain nights that are recognized as specially portentous: cātuddasī pañcadasī aṭṭhamī ca pakkhassa— the fourteenth, fifteenth, and eighth of the fortnight. tathārūpāsu rattīsu yāni tāni ārāmacetiyāni vanacetiyāni rukkhacetiyāni bhiṁsanakāni salomahaṁsāni tathārūpesu senāsanesu vihareyyaṁ appeva nāmāhaṁ bhayabheravaṁ passeyyan’ti. On such nights, why don’t I stay in awe-inspiring and hair-raising shrines in parks, forests, and trees? In such lodgings, hopefully I might see that fear and dread.’ So kho ahaṁ, brāhmaṇa, aparena samayena yā tā rattiyo abhiññātā abhilakkhitā— Some time later, that’s what I did. cātuddasī pañcadasī aṭṭhamī ca pakkhassa— tathārūpāsu rattīsu yāni tāni ārāmacetiyāni vanacetiyāni rukkhacetiyāni bhiṁsanakāni salomahaṁsāni tathārūpesu senāsanesu viharāmi. Tattha ca me, brāhmaṇa, viharato mago vā āgacchati, moro vā kaṭṭhaṁ pāteti, vāto vā paṇṇakasaṭaṁ ereti; As I was staying there a deer came by, or a peacock snapped a twig, or the wind rustled the leaves. tassa mayhaṁ brāhmaṇa etadahosi: Then I thought, ‘etaṁ nūna taṁ bhayabheravaṁ āgacchatī’ti. ‘Is this that fear and dread coming?’ Tassa mayhaṁ, brāhmaṇa, etadahosi: Then I thought, ‘kiṁ nu kho ahaṁ aññadatthu bhayapaṭikaṅkhī viharāmi? ‘Why do I always meditate expecting that fear and terror to come? Yannūnāhaṁ yathābhūtaṁ yathābhūtassa me taṁ bhayabheravaṁ āgacchati, tathābhūtaṁ tathābhūtova taṁ bhayabheravaṁ paṭivineyyan’ti. Why don’t I get rid of that fear and dread just as it comes, while remaining just as I am?’ Tassa mayhaṁ, brāhmaṇa, caṅkamantassa taṁ bhayabheravaṁ āgacchati. Then that fear and dread came upon me as I was walking. So kho ahaṁ, brāhmaṇa, neva tāva tiṭṭhāmi na nisīdāmi na nipajjāmi, yāva caṅkamantova taṁ bhayabheravaṁ paṭivinemi. I didn’t stand still or sit down or lie down until I had got rid of that fear and dread while walking. Tassa mayhaṁ, brāhmaṇa, ṭhitassa taṁ bhayabheravaṁ āgacchati. Then that fear and dread came upon me as I was standing. So kho ahaṁ, brāhmaṇa, neva tāva caṅkamāmi na nisīdāmi na nipajjāmi. Yāva ṭhitova taṁ bhayabheravaṁ paṭivinemi. I didn’t walk or sit down or lie down until I had got rid of that fear and dread while standing. Tassa mayhaṁ, brāhmaṇa, nisinnassa taṁ bhayabheravaṁ āgacchati. Then that fear and dread came upon me as I was sitting. So kho ahaṁ, brāhmaṇa, neva tāva nipajjāmi na tiṭṭhāmi na caṅkamāmi, yāva nisinnova taṁ bhayabheravaṁ paṭivinemi. I didn’t lie down or stand still or walk until I had got rid of that fear and dread while sitting. Tassa mayhaṁ, brāhmaṇa, nipannassa taṁ bhayabheravaṁ āgacchati. Then that fear and dread came upon me as I was lying down. So kho ahaṁ, brāhmaṇa, neva tāva nisīdāmi na tiṭṭhāmi na caṅkamāmi, yāva nipannova taṁ bhayabheravaṁ paṭivinemi. I didn’t sit up or stand still or walk until I had got rid of that fear and dread while lying down. Santi kho pana, brāhmaṇa, eke samaṇabrāhmaṇā rattiṁyeva samānaṁ divāti sañjānanti, divāyeva samānaṁ rattīti sañjānanti. There are some ascetics and brahmins who perceive that it’s day when in fact it’s night, or perceive that it’s night when in fact it’s day. Idamahaṁ tesaṁ samaṇabrāhmaṇānaṁ sammohavihārasmiṁ vadāmi. This meditation of theirs is delusional, I say. Ahaṁ kho pana, brāhmaṇa, rattiṁyeva samānaṁ rattīti sañjānāmi, divāyeva samānaṁ divāti sañjānāmi. I perceive that it’s night when in fact it is night, and perceive that it’s day when in fact it is day. Yaṁ kho taṁ, brāhmaṇa, sammā vadamāno vadeyya: And if there’s anyone of whom it may be rightly said that ‘asammohadhammo satto loke uppanno bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan’ti, mameva taṁ sammā vadamāno vadeyya: a being not liable to delusion has arisen in the world for the welfare and happiness of the people, for the benefit, welfare, and happiness of gods and humans, it’s of me that this should be said. ‘asammohadhammo satto loke uppanno bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan’ti. Āraddhaṁ kho pana me, brāhmaṇa, vīriyaṁ ahosi asallīnaṁ, upaṭṭhitā sati asammuṭṭhā, passaddho kāyo asāraddho, samāhitaṁ cittaṁ ekaggaṁ. My energy was roused up and unflagging, my mindfulness was established and lucid, my body was tranquil and undisturbed, and my mind was immersed in samādhi. So kho ahaṁ, brāhmaṇa, vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja vihāsiṁ. Quite secluded from sensual pleasures, secluded from unskillful qualities, I entered and remained in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. Vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja vihāsiṁ. As the placing of the mind and keeping it connected were stilled, I entered and remained in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and confidence, and unified mind, without placing the mind and keeping it connected. Pītiyā ca virāgā upekkhako ca vihāsiṁ, sato ca sampajāno sukhañca kāyena paṭisaṁvedesiṁ; yaṁ taṁ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti tatiyaṁ jhānaṁ upasampajja vihāsiṁ. And with the fading away of rapture, I entered and remained in the third absorption, where I meditated with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’ Sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja vihāsiṁ. With the giving up of pleasure and pain, and the ending of former happiness and sadness, I entered and remained in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness. So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṁ abhininnāmesiṁ. So anekavihitaṁ pubbenivāsaṁ anussarāmi, When my mind had become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—I extended it toward recollection of past lives. I recollected many kinds of past lives. seyyathidaṁ—ekampi jātiṁ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṁsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi anekepi saṁvaṭṭakappe anekepi vivaṭṭakappe anekepi saṁvaṭṭavivaṭṭakappe: ‘amutrāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto amutra udapādiṁ; tatrāpāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto idhūpapanno’ti. Iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarāmi. That is: one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world expanding, many eons of the world contracting and expanding. I remembered: ‘There, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn somewhere else. There, too, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn here.’ And so I recollected my many kinds of past lives, with features and details. Ayaṁ kho me, brāhmaṇa, rattiyā paṭhame yāme paṭhamā vijjā adhigatā, This was the first knowledge, which I achieved in the first watch of the night. avijjā vihatā vijjā uppannā, tamo vihato āloko uppanno, yathā taṁ appamattassa ātāpino pahitattassa viharato. Ignorance was destroyed and knowledge arose; darkness was destroyed and light arose, as happens for a meditator who is diligent, keen, and resolute. So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṁ cutūpapātañāṇāya cittaṁ abhininnāmesiṁ. When my mind had become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—I extended it toward knowledge of the death and rebirth of sentient beings. So dibbena cakkhunā visuddhena atikkantamānusakena satte passāmi cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāmi: ‘ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṁ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā; te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannā. Ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṁ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā; te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannā’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passāmi cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāmi. With clairvoyance that is purified and superhuman, I saw sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. I understood how sentient beings are reborn according to their deeds: ‘These dear beings did bad things by way of body, speech, and mind. They spoke ill of the noble ones; they had wrong view; and they chose to act out of that wrong view. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. They never spoke ill of the noble ones; they had right view; and they chose to act out of that right view. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.’ And so, with clairvoyance that is purified and superhuman, I saw sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. I understood how sentient beings are reborn according to their deeds. Ayaṁ kho me, brāhmaṇa, rattiyā majjhime yāme dutiyā vijjā adhigatā, This was the second knowledge, which I achieved in the middle watch of the night. avijjā vihatā vijjā uppannā, tamo vihato āloko uppanno, yathā taṁ appamattassa ātāpino pahitattassa viharato. Ignorance was destroyed and knowledge arose; darkness was destroyed and light arose, as happens for a meditator who is diligent, keen, and resolute. So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṁ khayañāṇāya cittaṁ abhininnāmesiṁ. When my mind had become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—I extended it toward knowledge of the ending of defilements. So ‘idaṁ dukkhan’ti yathābhūtaṁ abbhaññāsiṁ, ‘ayaṁ dukkhasamudayo’ti yathābhūtaṁ abbhaññāsiṁ, ‘ayaṁ dukkhanirodho’ti yathābhūtaṁ abbhaññāsiṁ, ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ abbhaññāsiṁ. I truly understood: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’. ‘Ime āsavā’ti yathābhūtaṁ abbhaññāsiṁ, ‘ayaṁ āsavasamudayo’ti yathābhūtaṁ abbhaññāsiṁ, ‘ayaṁ āsavanirodho’ti yathābhūtaṁ abbhaññāsiṁ, ‘ayaṁ āsavanirodhagāminī paṭipadā’ti yathābhūtaṁ abbhaññāsiṁ. I truly understood: ‘These are defilements’ … ‘This is the origin of defilements’ … ‘This is the cessation of defilements’ … ‘This is the practice that leads to the cessation of defilements’. Tassa me evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccittha, bhavāsavāpi cittaṁ vimuccittha, avijjāsavāpi cittaṁ vimuccittha. Knowing and seeing like this, my mind was freed from the defilements of sensuality, desire to be reborn, and ignorance. Vimuttasmiṁ vimuttamiti ñāṇaṁ ahosi. When it was freed, I knew it was freed. ‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti abbhaññāsiṁ. I understood: ‘Rebirth is ended; the spiritual journey has been completed; what had to be done has been done; there is no return to any state of existence.’ Ayaṁ kho me, brāhmaṇa, rattiyā pacchime yāme tatiyā vijjā adhigatā, This was the third knowledge, which I achieved in the final watch of the night. avijjā vihatā vijjā uppannā, tamo vihato āloko uppanno, yathā taṁ appamattassa ātāpino pahitattassa viharato. Ignorance was destroyed and knowledge arose; darkness was destroyed and light arose, as happens for a meditator who is diligent, keen, and resolute. Siyā kho pana te, brāhmaṇa, evamassa: Brahmin, you might think: ‘ajjāpi nūna samaṇo gotamo avītarāgo avītadoso avītamoho, tasmā araññavanapatthāni pantāni senāsanāni paṭisevatī’ti. ‘Perhaps the Master Gotama is not free of greed, hate, and delusion even today, and that is why he still frequents remote lodgings in the wilderness and the forest.’ Na kho panetaṁ, brāhmaṇa, evaṁ daṭṭhabbaṁ. But you should not see it like this. Dve kho ahaṁ, brāhmaṇa, atthavase sampassamāno araññavanapatthāni pantāni senāsanāni paṭisevāmi— I see two reasons to frequent remote lodgings in the wilderness and the forest. attano ca diṭṭhadhammasukhavihāraṁ sampassamāno, pacchimañca janataṁ anukampamāno”ti. I see a happy life for myself in the present, and I have compassion for future generations.” “Anukampitarūpā vatāyaṁ bhotā gotamena pacchimā janatā, yathā taṁ arahatā sammāsambuddhena. “Indeed, Master Gotama has compassion for future generations, since he is a perfected one, a fully awakened Buddha. Abhikkantaṁ, bho gotama. Abhikkantaṁ, bho gotama. Excellent, Master Gotama! Excellent, Master Gotama! 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.” Bhayabheravasuttaṁ niṭṭhitaṁ catutthaṁ. 5. Anaṅgaṇasutta Unblemished 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 āyasmā sāriputto bhikkhū āmantesi: There Sāriputta addressed the mendicants: “āvuso bhikkhave”ti. “Reverends, mendicants!” “Āvuso”ti kho te bhikkhū āyasmato sāriputtassa paccassosuṁ. “Reverend,” they replied. Āyasmā sāriputto etadavoca: Sāriputta said this: “Cattārome, āvuso, puggalā santo saṁvijjamānā lokasmiṁ. “Mendicants, these four people are found in the world. Katame cattāro? What four? Idhāvuso, ekacco puggalo sāṅgaṇova samāno ‘atthi me ajjhattaṁ aṅgaṇan’ti yathābhūtaṁ nappajānāti. One person with a blemish doesn’t truly understand: ‘There is a blemish in me.’ Idha panāvuso, ekacco puggalo sāṅgaṇova samāno ‘atthi me ajjhattaṁ aṅgaṇan’ti yathābhūtaṁ pajānāti. But another person with a blemish does truly understand: ‘There is a blemish in me.’ Idhāvuso, ekacco puggalo anaṅgaṇova samāno ‘natthi me ajjhattaṁ aṅgaṇan’ti yathābhūtaṁ nappajānāti. One person without a blemish doesn’t truly understand: ‘There is no blemish in me.’ Idha panāvuso, ekacco puggalo anaṅgaṇova samāno ‘natthi me ajjhattaṁ aṅgaṇan’ti yathābhūtaṁ pajānāti. But another person without a blemish does truly understand: ‘There is no blemish in me.’ Tatrāvuso, yvāyaṁ puggalo sāṅgaṇova samāno ‘atthi me ajjhattaṁ aṅgaṇan’ti yathābhūtaṁ nappajānāti, ayaṁ imesaṁ dvinnaṁ puggalānaṁ sāṅgaṇānaṁyeva sataṁ hīnapuriso akkhāyati. In this case, of the two persons with a blemish, the one who doesn’t understand is said to be worse, Tatrāvuso, yvāyaṁ puggalo sāṅgaṇova samāno ‘atthi me ajjhattaṁ aṅgaṇan’ti yathābhūtaṁ pajānāti, ayaṁ imesaṁ dvinnaṁ puggalānaṁ sāṅgaṇānaṁyeva sataṁ seṭṭhapuriso akkhāyati. while the one who does understand is better. Tatrāvuso, yvāyaṁ puggalo anaṅgaṇova samāno ‘natthi me ajjhattaṁ aṅgaṇan’ti yathābhūtaṁ nappajānāti, ayaṁ imesaṁ dvinnaṁ puggalānaṁ anaṅgaṇānaṁyeva sataṁ hīnapuriso akkhāyati. And of the two persons without a blemish, the one who doesn’t understand is said to be worse, Tatrāvuso, yvāyaṁ puggalo anaṅgaṇova samāno ‘natthi me ajjhattaṁ aṅgaṇan’ti yathābhūtaṁ pajānāti, ayaṁ imesaṁ dvinnaṁ puggalānaṁ anaṅgaṇānaṁyeva sataṁ seṭṭhapuriso akkhāyatī”ti. while the one who does understand is better.” Evaṁ vutte, āyasmā mahāmoggallāno āyasmantaṁ sāriputtaṁ etadavoca: When he said this, Venerable Mahāmoggallāna said to him: “Ko nu kho, āvuso sāriputta, hetu ko paccayo yenimesaṁ dvinnaṁ puggalānaṁ sāṅgaṇānaṁyeva sataṁ eko hīnapuriso akkhāyati, eko seṭṭhapuriso akkhāyati? “What is the cause, Reverend Sāriputta, what is the reason why, of the two persons with a blemish, one is said to be worse and one better? Ko panāvuso sāriputta, hetu ko paccayo yenimesaṁ dvinnaṁ puggalānaṁ anaṅgaṇānaṁyeva sataṁ eko hīnapuriso akkhāyati, eko seṭṭhapuriso akkhāyatī”ti? And what is the cause, what is the reason why, of the two persons without a blemish, one is said to be worse and one better?” “Tatrāvuso, yvāyaṁ puggalo sāṅgaṇova samāno ‘atthi me ajjhattaṁ aṅgaṇan’ti yathābhūtaṁ nappajānāti, tassetaṁ pāṭikaṅkhaṁ—na chandaṁ janessati na vāyamissati na vīriyaṁ ārabhissati tassaṅgaṇassa pahānāya; “Reverend, take the case of the person who has a blemish and does not understand it. You can expect that they won’t generate enthusiasm, make an effort, or rouse up energy to give up that blemish. so sarāgo sadoso samoho sāṅgaṇo saṅkiliṭṭhacitto kālaṁ karissati. And they will die with greed, hate, and delusion, blemished, with a corrupted mind. Seyyathāpi, āvuso, kaṁsapāti ābhatā āpaṇā vā kammārakulā vā rajena ca malena ca pariyonaddhā. Suppose a bronze dish was brought from a shop or smithy covered with dirt or stains. Tamenaṁ sāmikā na ceva paribhuñjeyyuṁ na ca pariyodapeyyuṁ, rajāpathe ca naṁ nikkhipeyyuṁ. And the owners neither used it or had it cleaned, but kept it in a dirty place. Evañhi sā, āvuso, kaṁsapāti aparena samayena saṅkiliṭṭhatarā assa malaggahitā”ti? Over time, wouldn’t that bronze dish get even dirtier and more stained?” “Evamāvuso”ti. “Yes, reverend.” “Evameva kho, āvuso, yvāyaṁ puggalo sāṅgaṇova samāno ‘atthi me ajjhattaṁ aṅgaṇan’ti yathābhūtaṁ nappajānāti, tassetaṁ pāṭikaṅkhaṁ—na chandaṁ janessati na vāyamissati na vīriyaṁ ārabhissati tassaṅgaṇassa pahānāya; “In the same way, take the case of the person who has a blemish and does not understand it. You can expect that … so sarāgo sadoso samoho sāṅgaṇo saṅkiliṭṭhacitto kālaṁ karissati. they will die with a corrupted mind. Tatrāvuso, yvāyaṁ puggalo sāṅgaṇova samāno ‘atthi me ajjhattaṁ aṅgaṇan’ti yathābhūtaṁ pajānāti, tassetaṁ pāṭikaṅkhaṁ—chandaṁ janessati vāyamissati vīriyaṁ ārabhissati tassaṅgaṇassa pahānāya; Take the case of the person who has a blemish and does understand it. You can expect that they will generate enthusiasm, make an effort, and rouse up energy to give up that blemish. so arāgo adoso amoho anaṅgaṇo asaṅkiliṭṭhacitto kālaṁ karissati. And they will die without greed, hate, and delusion, unblemished, with an uncorrupted mind. Seyyathāpi, āvuso, kaṁsapāti ābhatā āpaṇā vā kammārakulā vā rajena ca malena ca pariyonaddhā. Suppose a bronze dish was brought from a shop or smithy covered with dirt or stains. Tamenaṁ sāmikā paribhuñjeyyuñceva pariyodapeyyuñca, na ca naṁ rajāpathe nikkhipeyyuṁ. But the owners used it and had it cleaned, and didn’t keep it in a dirty place. Evañhi sā, āvuso, kaṁsapāti aparena samayena parisuddhatarā assa pariyodātā”ti? Over time, wouldn’t that bronze dish get cleaner and brighter?” “Evamāvuso”ti. “Yes, reverend.” “Evameva kho, āvuso, yvāyaṁ puggalo sāṅgaṇova samāno ‘atthi me ajjhattaṁ aṅgaṇan’ti yathābhūtaṁ pajānāti, tassetaṁ pāṭikaṅkhaṁ—chandaṁ janessati vāyamissati vīriyaṁ ārabhissati tassaṅgaṇassa pahānāya; “In the same way, take the case of the person who has a blemish and does understand it. You can expect that … so arāgo adoso amoho anaṅgaṇo asaṅkiliṭṭhacitto kālaṁ karissati. they will die with an uncorrupted mind. Tatrāvuso, yvāyaṁ puggalo anaṅgaṇova samāno ‘natthi me ajjhattaṁ aṅgaṇan’ti yathābhūtaṁ nappajānāti, tassetaṁ pāṭikaṅkhaṁ—subhanimittaṁ manasi karissati, tassa subhanimittassa manasikārā rāgo cittaṁ anuddhaṁsessati; Take the case of the person who doesn’t have a blemish but does not understand it. You can expect that they will focus on the feature of beauty, and because of that, lust will infect their mind. so sarāgo sadoso samoho sāṅgaṇo saṅkiliṭṭhacitto kālaṁ karissati. And they will die with greed, hate, and delusion, blemished, with a corrupted mind. Seyyathāpi, āvuso, kaṁsapāti ābhatā āpaṇā vā kammārakulā vā parisuddhā pariyodātā. Suppose a bronze dish was brought from a shop or smithy clean and bright. Tamenaṁ sāmikā na ceva paribhuñjeyyuṁ na ca pariyodapeyyuṁ, rajāpathe ca naṁ nikkhipeyyuṁ. And the owners neither used it or had it cleaned, but kept it in a dirty place. Evañhi sā, āvuso, kaṁsapāti aparena samayena saṅkiliṭṭhatarā assa malaggahitā”ti? Over time, wouldn’t that bronze dish get dirtier and more stained?” “Evamāvuso”ti. “Yes, reverend.” “Evameva kho, āvuso, yvāyaṁ puggalo anaṅgaṇova samāno ‘natthi me ajjhattaṁ aṅgaṇan’ti yathābhūtaṁ nappajānāti, tassetaṁ pāṭikaṅkhaṁ—subhanimittaṁ manasi karissati, tassa subhanimittassa manasikārā rāgo cittaṁ anuddhaṁsessati; “In the same way, take the case of the person who has no blemish and does not understand it. You can expect that … so sarāgo sadoso samoho sāṅgaṇo saṅkiliṭṭhacitto kālaṁ karissati. they will die with a corrupted mind. Tatrāvuso, yvāyaṁ puggalo anaṅgaṇova samāno ‘natthi me ajjhattaṁ aṅgaṇan’ti yathābhūtaṁ pajānāti, tassetaṁ pāṭikaṅkhaṁ—subhanimittaṁ na manasi karissati, tassa subhanimittassa amanasikārā rāgo cittaṁ nānuddhaṁsessati; Take the case of the person who doesn’t have a blemish and does understand it. You can expect that they won’t focus on the feature of beauty, and because of that, lust won’t infect their mind. so arāgo adoso amoho anaṅgaṇo asaṅkiliṭṭhacitto kālaṁ karissati. And they will die without greed, hate, and delusion, unblemished, with an uncorrupted mind. Seyyathāpi, āvuso, kaṁsapāti ābhatā āpaṇā vā kammārakulā vā parisuddhā pariyodātā. Suppose a bronze dish was brought from a shop or smithy clean and bright. Tamenaṁ sāmikā paribhuñjeyyuñceva pariyodapeyyuñca, na ca naṁ rajāpathe nikkhipeyyuṁ. And the owners used it and had it cleaned, and didn’t keep it in a dirty place. Evañhi sā, āvuso, kaṁsapāti aparena samayena parisuddhatarā assa pariyodātā”ti? Over time, wouldn’t that bronze dish get cleaner and brighter?” “Evamāvuso”ti. “Yes, reverend.” “Evameva kho, āvuso, yvāyaṁ puggalo anaṅgaṇova samāno ‘natthi me ajjhattaṁ aṅgaṇan’ti yathābhūtaṁ pajānāti, tassetaṁ pāṭikaṅkhaṁ—subhanimittaṁ na manasi karissati, tassa subhanimittassa amanasikārā rāgo cittaṁ nānuddhaṁsessati; “In the same way, take the case of the person who doesn’t have a blemish and does understand it. You can expect that … so arāgo adoso amoho anaṅgaṇo asaṅkiliṭṭhacitto kālaṁ karissati. they will die with an uncorrupted mind. Ayaṁ kho, āvuso moggallāna, hetu ayaṁ paccayo yenimesaṁ dvinnaṁ puggalānaṁ sāṅgaṇānaṁyeva sataṁ eko hīnapuriso akkhāyati, eko seṭṭhapuriso akkhāyati. This is the cause, this is the reason why, of the two persons with a blemish, one is said to be worse and one better. Ayaṁ panāvuso moggallāna, hetu ayaṁ paccayo yenimesaṁ dvinnaṁ puggalānaṁ anaṅgaṇānaṁyeva sataṁ eko hīnapuriso akkhāyati, eko seṭṭhapuriso akkhāyatī”ti. And this is the cause, this is the reason why, of the two persons without a blemish, one is said to be worse and one better.” “Aṅgaṇaṁ aṅgaṇanti, āvuso, vuccati. “Reverend, the word ‘blemish’ is spoken of. Kissa nu kho etaṁ, āvuso, adhivacanaṁ yadidaṁ aṅgaṇan”ti? But what is ‘blemish’ a term for?” “Pāpakānaṁ kho etaṁ, āvuso, akusalānaṁ icchāvacarānaṁ adhivacanaṁ, yadidaṁ aṅgaṇan”ti. “Reverend, ‘blemish’ is a term for the spheres of bad, unskillful wishes. “Ṭhānaṁ kho panetaṁ, āvuso, vijjati yaṁ idhekaccassa bhikkhuno evaṁ icchā uppajjeyya: It’s possible that some mendicant might wish: ‘āpattiñca vata āpanno assaṁ, na ca maṁ bhikkhū jāneyyuṁ āpattiṁ āpanno’ti. ‘If I commit an offense, I hope the mendicants don’t find out!’ Ṭhānaṁ kho panetaṁ, āvuso, vijjati yaṁ taṁ bhikkhuṁ bhikkhū jāneyyuṁ: But it’s possible that the mendicants do find out that that mendicant ‘āpattiṁ āpanno’ti. has committed an offense. ‘Jānanti maṁ bhikkhū āpattiṁ āpanno’ti— Thinking, ‘The mendicants have found out about my offense,’ iti so kupito hoti appatīto. they get angry and bitter. Yo ceva kho, āvuso, kopo yo ca appaccayo— And that anger and that bitterness ubhayametaṁ aṅgaṇaṁ. are both blemishes. Ṭhānaṁ kho panetaṁ, āvuso, vijjati yaṁ idhekaccassa bhikkhuno evaṁ icchā uppajjeyya: It’s possible that some mendicant might wish: ‘āpattiñca vata āpanno assaṁ, anuraho maṁ bhikkhū codeyyuṁ, no saṅghamajjhe’ti. ‘If I commit an offense, I hope the mendicants accuse me in private, not in the middle of the Saṅgha.’ Ṭhānaṁ kho panetaṁ, āvuso, vijjati yaṁ taṁ bhikkhuṁ bhikkhū saṅghamajjhe codeyyuṁ, no anuraho. But it’s possible that the mendicants do accuse that mendicant in the middle of the Saṅgha … ‘Saṅghamajjhe maṁ bhikkhū codenti, no anuraho’ti— iti so kupito hoti appatīto. Yo ceva kho, āvuso, kopo yo ca appaccayo— ubhayametaṁ aṅgaṇaṁ. Ṭhānaṁ kho panetaṁ, āvuso, vijjati yaṁ idhekaccassa bhikkhuno evaṁ icchā uppajjeyya: It’s possible that some mendicant might wish: ‘āpattiñca vata āpanno assaṁ, sappaṭipuggalo maṁ codeyya, no appaṭipuggalo’ti. ‘If I commit an offense, I hope I’m accused by an equal, not by someone who is not an equal.’ Ṭhānaṁ kho panetaṁ, āvuso, vijjati yaṁ taṁ bhikkhuṁ appaṭipuggalo codeyya, no sappaṭipuggalo. But it’s possible that someone who is not an equal accuses that mendicant … ‘Appaṭipuggalo maṁ codeti, no sappaṭipuggalo’ti— iti so kupito hoti appatīto. Yo ceva kho, āvuso, kopo yo ca appaccayo— ubhayametaṁ aṅgaṇaṁ. Ṭhānaṁ kho panetaṁ, āvuso, vijjati yaṁ idhekaccassa bhikkhuno evaṁ icchā uppajjeyya: It’s possible that some mendicant might wish: ‘aho vata mameva satthā paṭipucchitvā paṭipucchitvā bhikkhūnaṁ dhammaṁ deseyya, na aññaṁ bhikkhuṁ satthā paṭipucchitvā paṭipucchitvā bhikkhūnaṁ dhammaṁ deseyyā’ti. ‘Oh, I hope the Teacher will teach the mendicants by repeatedly questioning me alone, not some other mendicant.’ Ṭhānaṁ kho panetaṁ, āvuso, vijjati yaṁ aññaṁ bhikkhuṁ satthā paṭipucchitvā paṭipucchitvā bhikkhūnaṁ dhammaṁ deseyya, na taṁ bhikkhuṁ satthā paṭipucchitvā paṭipucchitvā bhikkhūnaṁ dhammaṁ deseyya. But it’s possible that the Teacher will teach the mendicants by repeatedly questioning some other mendicant … ‘Aññaṁ bhikkhuṁ satthā paṭipucchitvā paṭipucchitvā bhikkhūnaṁ dhammaṁ deseti, na maṁ satthā paṭipucchitvā paṭipucchitvā bhikkhūnaṁ dhammaṁ desetī’ti— iti so kupito hoti appatīto. Yo ceva kho, āvuso, kopo yo ca appaccayo— ubhayametaṁ aṅgaṇaṁ. Ṭhānaṁ kho panetaṁ, āvuso, vijjati yaṁ idhekaccassa bhikkhuno evaṁ icchā uppajjeyya: It’s possible that some mendicant might wish: ‘aho vata mameva bhikkhū purakkhatvā purakkhatvā gāmaṁ bhattāya paviseyyuṁ, na aññaṁ bhikkhuṁ bhikkhū purakkhatvā purakkhatvā gāmaṁ bhattāya paviseyyun’ti. ‘Oh, I hope the mendicants will enter the village for the meal putting me at the very front, not some other mendicant.’ Ṭhānaṁ kho panetaṁ, āvuso, vijjati yaṁ aññaṁ bhikkhuṁ bhikkhū purakkhatvā purakkhatvā gāmaṁ bhattāya paviseyyuṁ, na taṁ bhikkhuṁ bhikkhū purakkhatvā purakkhatvā gāmaṁ bhattāya paviseyyuṁ. But it’s possible that the mendicants will enter the village for the meal putting some other mendicant at the very front … ‘Aññaṁ bhikkhuṁ bhikkhū purakkhatvā purakkhatvā gāmaṁ bhattāya pavisanti, na maṁ bhikkhū purakkhatvā purakkhatvā gāmaṁ bhattāya pavisantī’ti— iti so kupito hoti appatīto. Yo ceva kho, āvuso, kopo yo ca appaccayo— ubhayametaṁ aṅgaṇaṁ. Ṭhānaṁ kho panetaṁ, āvuso, vijjati yaṁ idhekaccassa bhikkhuno evaṁ icchā uppajjeyya: It’s possible that some mendicant might wish: ‘aho vata ahameva labheyyaṁ bhattagge aggāsanaṁ aggodakaṁ aggapiṇḍaṁ, na añño bhikkhu labheyya bhattagge aggāsanaṁ aggodakaṁ aggapiṇḍan’ti. ‘Oh, I hope that I alone get the best seat, the best drink, and the best alms-food in the refectory, not some other mendicant.’ Ṭhānaṁ kho panetaṁ, āvuso, vijjati yaṁ añño bhikkhu labheyya bhattagge aggāsanaṁ aggodakaṁ aggapiṇḍaṁ, na so bhikkhu labheyya bhattagge aggāsanaṁ aggodakaṁ aggapiṇḍaṁ. But it’s possible that some other mendicant gets the best seat, the best drink, and the best alms-food in the refectory … ‘Añño bhikkhu labhati bhattagge aggāsanaṁ aggodakaṁ aggapiṇḍaṁ, nāhaṁ labhāmi bhattagge aggāsanaṁ aggodakaṁ aggapiṇḍan’ti— iti so kupito hoti appatīto. Yo ceva kho, āvuso, kopo yo ca appaccayo— ubhayametaṁ aṅgaṇaṁ. Ṭhānaṁ kho panetaṁ, āvuso, vijjati yaṁ idhekaccassa bhikkhuno evaṁ icchā uppajjeyya: It’s possible that some mendicant might wish: ‘aho vata ahameva bhattagge bhuttāvī anumodeyyaṁ, na añño bhikkhu bhattagge bhuttāvī anumodeyyā’ti. ‘I hope that I alone give the verses of gratitude after eating in the refectory, not some other mendicant.’ Ṭhānaṁ kho panetaṁ, āvuso, vijjati yaṁ añño bhikkhu bhattagge bhuttāvī anumodeyya, na so bhikkhu bhattagge bhuttāvī anumodeyya. But it’s possible that some other mendicant gives the verses of gratitude after eating in the refectory … ‘Añño bhikkhu bhattagge bhuttāvī anumodati, nāhaṁ bhattagge bhuttāvī anumodāmī’ti— iti so kupito hoti appatīto. Yo ceva kho, āvuso, kopo yo ca appaccayo— ubhayametaṁ aṅgaṇaṁ. Ṭhānaṁ kho panetaṁ, āvuso, vijjati yaṁ idhekaccassa bhikkhuno evaṁ icchā uppajjeyya: It’s possible that some mendicant might wish: ‘aho vata ahameva ārāmagatānaṁ bhikkhūnaṁ dhammaṁ deseyyaṁ, na añño bhikkhu ārāmagatānaṁ bhikkhūnaṁ dhammaṁ deseyyā’ti. ‘Oh, I hope that I might teach the Dhamma to the monks, nuns, laymen, and laywomen in the monastery, not some other mendicant.’ Ṭhānaṁ kho panetaṁ, āvuso, vijjati yaṁ añño bhikkhu ārāmagatānaṁ bhikkhūnaṁ dhammaṁ deseyya, na so bhikkhu ārāmagatānaṁ bhikkhūnaṁ dhammaṁ deseyya. ‘Añño bhikkhu ārāmagatānaṁ bhikkhūnaṁ dhammaṁ deseti, nāhaṁ ārāmagatānaṁ bhikkhūnaṁ dhammaṁ desemī’ti— iti so kupito hoti appatīto. Yo ceva kho, āvuso, kopo yo ca appaccayo— ubhayametaṁ aṅgaṇaṁ. Ṭhānaṁ kho panetaṁ, āvuso, vijjati yaṁ idhekaccassa bhikkhuno evaṁ icchā uppajjeyya: ‘aho vata ahameva ārāmagatānaṁ bhikkhunīnaṁ dhammaṁ deseyyaṁ …pe… upāsakānaṁ dhammaṁ deseyyaṁ …pe… upāsikānaṁ dhammaṁ deseyyaṁ, na añño bhikkhu ārāmagatānaṁ upāsikānaṁ dhammaṁ deseyyā’ti. Ṭhānaṁ kho panetaṁ, āvuso, vijjati yaṁ añño bhikkhu ārāmagatānaṁ upāsikānaṁ dhammaṁ deseyya, na so bhikkhu ārāmagatānaṁ upāsikānaṁ dhammaṁ deseyya. But it’s possible that some other mendicant teaches the Dhamma … ‘Añño bhikkhu ārāmagatānaṁ upāsikānaṁ dhammaṁ deseti, nāhaṁ ārāmagatānaṁ upāsikānaṁ dhammaṁ desemī’ti— iti so kupito hoti appatīto. Yo ceva kho, āvuso, kopo yo ca appaccayo— ubhayametaṁ aṅgaṇaṁ. Ṭhānaṁ kho panetaṁ, āvuso, vijjati yaṁ idhekaccassa bhikkhuno evaṁ icchā uppajjeyya: It’s possible that some mendicant might wish: ‘aho vata mameva bhikkhū sakkareyyuṁ garuṁ kareyyuṁ māneyyuṁ pūjeyyuṁ, na aññaṁ bhikkhuṁ bhikkhū sakkareyyuṁ garuṁ kareyyuṁ māneyyuṁ pūjeyyun’ti. ‘Oh, I hope that the monks, nuns, laymen, and laywomen will honor, respect, revere, and venerate me alone, not some other mendicant.’ Ṭhānaṁ kho panetaṁ, āvuso, vijjati yaṁ aññaṁ bhikkhuṁ bhikkhū sakkareyyuṁ garuṁ kareyyuṁ māneyyuṁ pūjeyyuṁ, na taṁ bhikkhuṁ bhikkhū sakkareyyuṁ garuṁ kareyyuṁ māneyyuṁ pūjeyyuṁ. ‘Aññaṁ bhikkhuṁ bhikkhū sakkaronti garuṁ karonti mānenti pūjenti, na maṁ bhikkhū sakkaronti garuṁ karonti mānenti pūjentī’ti— iti so kupito hoti appatīto. Yo ceva kho, āvuso, kopo yo ca appaccayo— ubhayametaṁ aṅgaṇaṁ. Ṭhānaṁ kho panetaṁ, āvuso, vijjati yaṁ idhekaccassa bhikkhuno evaṁ icchā uppajjeyya: ‘aho vata mameva bhikkhuniyo …pe… upāsakā …pe… upāsikā sakkareyyuṁ garuṁ kareyyuṁ māneyyuṁ pūjeyyuṁ, na aññaṁ bhikkhuṁ upāsikā sakkareyyuṁ garuṁ kareyyuṁ māneyyuṁ pūjeyyun’ti. Ṭhānaṁ kho panetaṁ, āvuso, vijjati yaṁ aññaṁ bhikkhuṁ upāsikā sakkareyyuṁ garuṁ kareyyuṁ māneyyuṁ pūjeyyuṁ, na taṁ bhikkhuṁ upāsikā sakkareyyuṁ garuṁ kareyyuṁ māneyyuṁ pūjeyyuṁ. But it’s possible that some other mendicant is honored, respected, revered, and venerated … ‘Aññaṁ bhikkhuṁ upāsikā sakkaronti garuṁ karonti mānenti pūjenti, na maṁ upāsikā sakkaronti garuṁ karonti mānenti pūjentī’ti— iti so kupito hoti appatīto. Yo ceva kho, āvuso, kopo yo ca appaccayo— ubhayametaṁ aṅgaṇaṁ. Ṭhānaṁ kho panetaṁ, āvuso, vijjati yaṁ idhekaccassa bhikkhuno evaṁ icchā uppajjeyya: It’s possible that some mendicant might wish: ‘aho vata ahameva lābhī assaṁ paṇītānaṁ cīvarānaṁ, na añño bhikkhu lābhī assa paṇītānaṁ cīvarānan’ti. ‘I hope I get the nicest robes, alms-food, lodgings, and medicines and supplies for the sick, not some other mendicant.’ Ṭhānaṁ kho panetaṁ, āvuso, vijjati yaṁ añño bhikkhu lābhī assa paṇītānaṁ cīvarānaṁ, na so bhikkhu lābhī assa paṇītānaṁ cīvarānaṁ. But it’s possible that some other mendicant gets the nicest robes, alms-food, lodgings, and medicines and supplies for the sick … ‘Añño bhikkhu lābhī paṇītānaṁ cīvarānaṁ, nāhaṁ lābhī paṇītānaṁ cīvarānan’ti— iti so kupito hoti appatīto. Yo ceva kho, āvuso, kopo yo ca appaccayo— ubhayametaṁ aṅgaṇaṁ. Ṭhānaṁ kho panetaṁ, āvuso, vijjati yaṁ idhekaccassa bhikkhuno evaṁ icchā uppajjeyya: ‘aho vata ahameva lābhī assaṁ paṇītānaṁ piṇḍapātānaṁ …pe… paṇītānaṁ senāsanānaṁ …pe… paṇītānaṁ gilānappaccayabhesajjaparikkhārānaṁ, na añño bhikkhu lābhī assa paṇītānaṁ gilānappaccayabhesajjaparikkhārānan’ti. Ṭhānaṁ kho panetaṁ, āvuso, vijjati yaṁ añño bhikkhu lābhī assa paṇītānaṁ gilānappaccayabhesajjaparikkhārānaṁ, na so bhikkhu lābhī assa paṇītānaṁ gilānappaccayabhesajjaparikkhārānaṁ. ‘Añño bhikkhu lābhī paṇītānaṁ gilānappaccayabhesajjaparikkhārānaṁ, nāhaṁ lābhī paṇītānaṁ gilānappaccayabhesajjaparikkhārānan’ti— Thinking, ‘Some other mendicant has got the nicest robes, alms-food, lodgings, and medicines and supplies for the sick’, iti so kupito hoti appatīto. they get angry and bitter. Yo ceva kho, āvuso, kopo yo ca appaccayo— And that anger and that bitterness ubhayametaṁ aṅgaṇaṁ. are both blemishes. Imesaṁ kho etaṁ, āvuso, pāpakānaṁ akusalānaṁ icchāvacarānaṁ adhivacanaṁ, yadidaṁ aṅgaṇanti. ‘Blemish’ is a term for these spheres of bad, unskillful wishes. Yassa kassaci, āvuso, bhikkhuno ime pāpakā akusalā icchāvacarā appahīnā dissanti ceva sūyanti ca, kiñcāpi so hoti āraññiko pantasenāsano piṇḍapātiko sapadānacārī paṁsukūliko lūkhacīvaradharo, atha kho naṁ sabrahmacārī na ceva sakkaronti na garuṁ karonti na mānenti na pūjenti. Suppose these spheres of bad, unskillful wishes are seen and heard to be not given up by a mendicant. Even though they dwell in the wilderness, in remote lodgings, eat only alms-food, wander indiscriminately for alms-food, wear rag robes, and wear shabby robes, their spiritual companions don’t honor, respect, revere, and venerate them. Taṁ kissa hetu? Why is that? Te hi tassa āyasmato pāpakā akusalā icchāvacarā appahīnā dissanti ceva sūyanti ca. It’s because these spheres of bad, unskillful wishes are seen and heard to be not given up by that venerable. Seyyathāpi, āvuso, kaṁsapāti ābhatā āpaṇā vā kammārakulā vā parisuddhā pariyodātā. Suppose a bronze dish was brought from a shop or smithy clean and bright. Tamenaṁ sāmikā ahikuṇapaṁ vā kukkurakuṇapaṁ vā manussakuṇapaṁ vā racayitvā aññissā kaṁsapātiyā paṭikujjitvā antarāpaṇaṁ paṭipajjeyyuṁ. Then the owners were to prepare it with the carcass of a snake, a dog, or a human, cover it with a bronze lid, and parade it through the market-place. Tamenaṁ jano disvā evaṁ vadeyya: When people saw it they’d say: ‘ambho, kimevidaṁ harīyati jaññajaññaṁ viyā’ti? ‘My good man, what is it that you’re carrying like a precious treasure?’ Tamenaṁ uṭṭhahitvā apāpuritvā olokeyya. So they’d open up the lid for people to look inside. Tassa sahadassanena amanāpatā ca saṇṭhaheyya, pāṭikulyatā ca saṇṭhaheyya, jegucchatā ca saṇṭhaheyya; But as soon as they saw it they were filled with loathing, revulsion, and disgust. jighacchitānampi na bhottukamyatā assa, pageva suhitānaṁ. Not even those who were hungry wanted to eat it, let alone those who had eaten. Evameva kho, āvuso, yassa kassaci bhikkhuno ime pāpakā akusalā icchāvacarā appahīnā dissanti ceva sūyanti ca, kiñcāpi so hoti āraññiko pantasenāsano piṇḍapātiko sapadānacārī paṁsukūliko lūkhacīvaradharo, atha kho naṁ sabrahmacārī na ceva sakkaronti na garuṁ karonti na mānenti na pūjenti. In the same way, when these spheres of bad, unskillful wishes are seen and heard to be not given up by a mendicant … their spiritual companions don’t honor, respect, revere, and venerate them. Taṁ kissa hetu? Why is that? Te hi tassa āyasmato pāpakā akusalā icchāvacarā appahīnā dissanti ceva sūyanti ca. It’s because these spheres of bad, unskillful wishes are seen and heard to be not given up by that venerable. Yassa kassaci, āvuso, bhikkhuno ime pāpakā akusalā icchāvacarā pahīnā dissanti ceva sūyanti ca, kiñcāpi so hoti gāmantavihārī nemantaniko gahapaticīvaradharo, atha kho naṁ sabrahmacārī sakkaronti garuṁ karonti mānenti pūjenti. Suppose these spheres of bad, unskillful wishes are seen and heard to be given up by a mendicant. Even though they dwell in the neighborhood of a village, accept invitations to a meal, and wear robes offered by householders, their spiritual companions honor, respect, revere, and venerate them. Taṁ kissa hetu? Why is that? Te hi tassa āyasmato pāpakā akusalā icchāvacarā pahīnā dissanti ceva sūyanti ca. It’s because these spheres of bad, unskillful wishes are seen and heard to be given up by that venerable. Seyyathāpi, āvuso, kaṁsapāti ābhatā āpaṇā vā kammārakulā vā parisuddhā pariyodātā. Suppose a bronze dish was brought from a shop or smithy clean and bright. Tamenaṁ sāmikā sālīnaṁ odanaṁ vicitakāḷakaṁ anekasūpaṁ anekabyañjanaṁ racayitvā aññissā kaṁsapātiyā paṭikujjitvā antarāpaṇaṁ paṭipajjeyyuṁ. Then the owners were to prepare it with boiled fine rice with the dark grains picked out and served with many soups and sauces, cover it with a bronze lid, and parade it through the market-place. Tamenaṁ jano disvā evaṁ vadeyya: When people saw it they’d say: ‘ambho, kimevidaṁ harīyati jaññajaññaṁ viyā’ti? ‘My good man, what is it that you’re carrying like a precious treasure?’ Tamenaṁ uṭṭhahitvā apāpuritvā olokeyya. So they’d open up the lid for people to look inside. Tassa saha dassanena manāpatā ca saṇṭhaheyya, appāṭikulyatā ca saṇṭhaheyya, ajegucchatā ca saṇṭhaheyya; And as soon as they saw it they were filled with liking, attraction, and relish. suhitānampi bhottukamyatā assa, pageva jighacchitānaṁ. Even those who had eaten wanted to eat it, let alone those who were hungry. Evameva kho, āvuso, yassa kassaci bhikkhuno ime pāpakā akusalā icchāvacarā pahīnā dissanti ceva sūyanti ca, kiñcāpi so hoti gāmantavihārī nemantaniko gahapaticīvaradharo, atha kho naṁ sabrahmacārī sakkaronti garuṁ karonti mānenti pūjenti. In the same way, when these spheres of bad, unskillful wishes are seen and heard to be given up by a mendicant … their spiritual companions honor, respect, revere, and venerate them. Taṁ kissa hetu? Why is that? Te hi tassa āyasmato pāpakā akusalā icchāvacarā pahīnā dissanti ceva sūyanti cā”ti. It’s because these spheres of bad, unskillful wishes are seen and heard to be given up by that venerable.” Evaṁ vutte, āyasmā mahāmoggallāno āyasmantaṁ sāriputtaṁ etadavoca: When he said this, Venerable Mahāmoggallāna said to him, “upamā maṁ, āvuso sāriputta, paṭibhātī”ti. “Reverend Sāriputta, a simile springs to mind.” “Paṭibhātu taṁ, āvuso moggallānā”ti. “Then speak as you feel inspired,” said Sāriputta. “Ekamidāhaṁ, āvuso, samayaṁ rājagahe viharāmi giribbaje. “Reverend, at one time I was staying right here in Rājagaha, the Mountain Keep. Atha khvāhaṁ, āvuso, pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya rājagahaṁ piṇḍāya pāvisiṁ. Then I robed up in the morning and, taking my bowl and robe, entered Rājagaha for alms. Tena kho pana samayena samīti yānakāraputto rathassa nemiṁ tacchati. Now at that time Samīti the cartwright was planing the rim of a chariot wheel. Tamenaṁ paṇḍuputto ājīvako purāṇayānakāraputto paccupaṭṭhito hoti. The Ājīvaka ascetic Paṇḍuputta, who used to be a cartwright, was standing by, Atha kho, āvuso, paṇḍuputtassa ājīvakassa purāṇayānakāraputtassa evaṁ cetaso parivitakko udapādi: and this thought came to his mind: ‘aho vatāyaṁ samīti yānakāraputto imissā nemiyā imañca vaṅkaṁ imañca jimhaṁ imañca dosaṁ taccheyya, evāyaṁ nemi apagatavaṅkā apagatajimhā apagatadosā suddhā assa sāre patiṭṭhitā’ti. ‘Oh, I hope Samīti the cartwright planes out the crooks, bends, and flaws in this rim. Then the rim will be rid of crooks, bends, and flaws, and consist purely of the essential core.’ Yathā yathā kho, āvuso, paṇḍuputtassa ājīvakassa purāṇayānakāraputtassa cetaso parivitakko hoti tathā tathā samīti yānakāraputto tassā nemiyā tañca vaṅkaṁ tañca jimhaṁ tañca dosaṁ tacchati. And Samīti planed out the flaws in the rim just as Paṇḍuputta thought. Atha kho, āvuso, paṇḍuputto ājīvako purāṇayānakāraputto attamano attamanavācaṁ nicchāresi: Then Paṇḍuputta expressed his gladness: ‘hadayā hadayaṁ maññe aññāya tacchatī’ti. ‘He planes like he knows my heart with his heart!’ Evameva kho, āvuso, ye te puggalā assaddhā, jīvikatthā na saddhā agārasmā anagāriyaṁ pabbajitā, saṭhā māyāvino ketabino uddhatā unnaḷā capalā mukharā vikiṇṇavācā, indriyesu aguttadvārā, bhojane amattaññuno, jāgariyaṁ ananuyuttā, sāmaññe anapekkhavanto, sikkhāya na tibbagāravā, bāhulikā sāthalikā, okkamane pubbaṅgamā, paviveke nikkhittadhurā, kusītā hīnavīriyā muṭṭhassatī asampajānā asamāhitā vibbhantacittā duppaññā eḷamūgā, tesaṁ āyasmā sāriputto iminā dhammapariyāyena hadayā hadayaṁ maññe aññāya tacchati. In the same way, there are those faithless people who went forth from the lay life to homelessness not out of faith but to earn a livelihood. They’re devious, deceitful, and sneaky. They’re restless, insolent, fickle, gossipy, and loose-tongued. They do not guard their sense doors or eat in moderation, and they are not dedicated to wakefulness. They don’t care about the ascetic life, and don’t keenly respect the training. They’re indulgent and slack, leaders in backsliding, neglecting seclusion, lazy, and lacking energy. They’re unmindful, lacking situational awareness and immersion, with straying minds, witless and stupid. Venerable Sāriputta planes their faults with this exposition of the teaching as if he knows my heart with his heart! Ye pana te kulaputtā saddhā agārasmā anagāriyaṁ pabbajitā, asaṭhā amāyāvino aketabino anuddhatā anunnaḷā acapalā amukharā avikiṇṇavācā, indriyesu guttadvārā, bhojane mattaññuno, jāgariyaṁ anuyuttā, sāmaññe apekkhavanto, sikkhāya tibbagāravā, na bāhulikā na sāthalikā, okkamane nikkhittadhurā, paviveke pubbaṅgamā, āraddhavīriyā pahitattā upaṭṭhitassatī sampajānā samāhitā ekaggacittā paññavanto aneḷamūgā, te āyasmato sāriputtassa imaṁ dhammapariyāyaṁ sutvā pivanti maññe, ghasanti maññe vacasā ceva manasā ca: But there are those gentlemen who went forth from the lay life to homelessness out of faith. They’re not devious, deceitful, and sneaky. They’re not restless, insolent, fickle, gossipy, and loose-tongued. They guard their sense doors and eat in moderation, and they are dedicated to wakefulness. They care about the ascetic life, and keenly respect the training. They’re not indulgent or slack, nor are they leaders in backsliding, neglecting seclusion. They’re energetic and determined. They’re mindful, with situational awareness, immersion, and unified minds; wise, not stupid. Hearing this exposition of the teaching from Venerable Sāriputta, they drink it up and devour it, as it were. And in speech and thought they say: ‘sādhu vata, bho, sabrahmacārī akusalā vuṭṭhāpetvā kusale patiṭṭhāpetī’ti. ‘It’s good, sirs, that he draws his spiritual companions away from the unskillful and establishes them in the skillful.’ Seyyathāpi, āvuso, itthī vā puriso vā daharo yuvā maṇḍanakajātiko sīsaṁnhāto uppalamālaṁ vā vassikamālaṁ vā atimuttakamālaṁ vā labhitvā ubhohi hatthehi paṭiggahetvā uttamaṅge sirasmiṁ patiṭṭhapeyya; Suppose there was a woman or man who was young, youthful, and fond of adornments, and had bathed their head. After getting a garland of lotuses, jasmine, or liana flowers, they would take them in both hands and place them on the crown of the head. evameva kho, āvuso, ye te kulaputtā saddhā agārasmā anagāriyaṁ pabbajitā, asaṭhā amāyāvino aketabino anuddhatā anunnaḷā acapalā amukharā avikiṇṇavācā, indriyesu guttadvārā, bhojane mattaññuno, jāgariyaṁ anuyuttā, sāmaññe apekkhavanto, sikkhāya tibbagāravā, na bāhulikā na sāthalikā, okkamane nikkhittadhurā, paviveke pubbaṅgamā, āraddhavīriyā pahitattā upaṭṭhitassatī sampajānā samāhitā ekaggacittā paññavanto aneḷamūgā, te āyasmato sāriputtassa imaṁ dhammapariyāyaṁ sutvā pivanti maññe, ghasanti maññe vacasā ceva manasā ca: In the same way, those gentlemen who went forth from the lay life to homelessness out of faith … say: ‘sādhu vata, bho, sabrahmacārī akusalā vuṭṭhāpetvā kusale patiṭṭhāpetī’”ti. ‘It’s good, sirs, that he draws his spiritual companions away from the unskillful and establishes them in the skillful.’” Itiha te ubho mahānāgā aññamaññassa subhāsitaṁ samanumodiṁsūti. And so these two spiritual giants agreed with each others’ fine words. Anaṅgaṇasuttaṁ niṭṭhitaṁ pañcamaṁ. 6. Ākaṅkheyyasutta One Might Wish 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: “Sampannasīlā, bhikkhave, viharatha sampannapātimokkhā; pātimokkhasaṁvarasaṁvutā viharatha ācāragocarasampannā aṇumattesu vajjesu bhayadassāvino; samādāya sikkhatha sikkhāpadesu. “Mendicants, live by the ethical precepts and the monastic code. Live restrained in the monastic code, conducting yourselves well and seeking alms in suitable places. Seeing danger in the slightest fault, keep the rules you’ve undertaken. Ākaṅkheyya ce, bhikkhave, bhikkhu: ‘sabrahmacārīnaṁ piyo ca assaṁ manāpo ca garu ca bhāvanīyo cā’ti, sīlesvevassa paripūrakārī ajjhattaṁ cetosamathamanuyutto anirākatajjhāno vipassanāya samannāgato brūhetā suññāgārānaṁ. (1) A mendicant might wish: ‘May I be liked and approved by my spiritual companions, respected and admired.’ So let them fulfill their precepts, be committed to inner serenity of the heart, not neglect absorption, be endowed with discernment, and frequent empty huts. Ākaṅkheyya ce, bhikkhave, bhikkhu: ‘lābhī assaṁ cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānan’ti, sīlesvevassa paripūrakārī ajjhattaṁ cetosamathamanuyutto anirākatajjhāno vipassanāya samannāgato brūhetā suññāgārānaṁ. (2) A mendicant might wish: ‘May I receive robes, alms-food, lodgings, and medicines and supplies for the sick.’ So let them fulfill their precepts, be committed to inner serenity of the heart, not neglect absorption, be endowed with discernment, and frequent empty huts. Ākaṅkheyya ce, bhikkhave, bhikkhu: ‘yesāhaṁ cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhāraṁ paribhuñjāmi tesaṁ te kārā mahapphalā assu mahānisaṁsā’ti, sīlesvevassa paripūrakārī ajjhattaṁ cetosamathamanuyutto anirākatajjhāno vipassanāya samannāgato brūhetā suññāgārānaṁ. (3) A mendicant might wish: ‘May the services of those whose robes, alms-food, lodgings, and medicines and supplies for the sick I enjoy be very fruitful and beneficial for them.’ So let them fulfill their precepts … Ākaṅkheyya ce, bhikkhave, bhikkhu: ‘ye maṁ ñātī sālohitā petā kālaṅkatā pasannacittā anussaranti tesaṁ taṁ mahapphalaṁ assa mahānisaṁsan’ti, sīlesvevassa paripūrakārī ajjhattaṁ cetosamathamanuyutto anirākatajjhāno vipassanāya samannāgato brūhetā suññāgārānaṁ. (4) A mendicant might wish: ‘When deceased family and relatives who have passed away recollect me with a confident mind, may this be very fruitful and beneficial for them.’ So let them fulfill their precepts … Ākaṅkheyya ce, bhikkhave, bhikkhu: ‘aratiratisaho assaṁ, na ca maṁ arati saheyya, uppannaṁ aratiṁ abhibhuyya abhibhuyya vihareyyan’ti, sīlesvevassa paripūrakārī …pe… brūhetā suññāgārānaṁ. (5) A mendicant might wish: ‘May I prevail over desire and discontent, and may desire and discontent not prevail over me. May I live having mastered desire and discontent whenever they arose.’ So let them fulfill their precepts … Ākaṅkheyya ce, bhikkhave, bhikkhu: ‘bhayabheravasaho assaṁ, na ca maṁ bhayabheravaṁ saheyya, uppannaṁ bhayabheravaṁ abhibhuyya abhibhuyya vihareyyan’ti, sīlesvevassa paripūrakārī …pe… brūhetā suññāgārānaṁ. (6) A mendicant might wish: ‘May I prevail over fear and terror, and may fear and dread not prevail over me. May I live having mastered fear and dread whenever they arose.’ So let them fulfill their precepts … Ākaṅkheyya ce, bhikkhave, bhikkhu: ‘catunnaṁ jhānānaṁ ābhicetasikānaṁ diṭṭhadhammasukhavihārānaṁ nikāmalābhī assaṁ akicchalābhī akasiralābhī’ti, sīlesvevassa paripūrakārī …pe… brūhetā suññāgārānaṁ. (7) A mendicant might wish: ‘May I get the four absorptions—blissful meditations in the present life that belong to the higher mind—when I want, without trouble or difficulty.’ So let them fulfill their precepts … Ākaṅkheyya ce, bhikkhave, bhikkhu: ‘ye te santā vimokkhā atikkamma rūpe āruppā, te kāyena phusitvā vihareyyan’ti, sīlesvevassa paripūrakārī …pe… brūhetā suññāgārānaṁ. (8) A mendicant might wish: ‘May I have direct meditative experience of the peaceful liberations that are formless, transcending form.’ So let them fulfill their precepts … Ākaṅkheyya ce, bhikkhave, bhikkhu: ‘tiṇṇaṁ saṁyojanānaṁ parikkhayā sotāpanno assaṁ avinipātadhammo niyato sambodhiparāyaṇo’ti, sīlesvevassa paripūrakārī …pe… brūhetā suññāgārānaṁ. (9) A mendicant might wish: ‘May I, with the ending of three fetters, become a stream-enterer, not liable to be reborn in the underworld, bound for awakening.’ So let them fulfill their precepts … Ākaṅkheyya ce, bhikkhave, bhikkhu: ‘tiṇṇaṁ saṁyojanānaṁ parikkhayā rāgadosamohānaṁ tanuttā sakadāgāmī assaṁ sakideva imaṁ lokaṁ āgantvā dukkhassantaṁ kareyyan’ti, sīlesvevassa paripūrakārī …pe… brūhetā suññāgārānaṁ. (10) A mendicant might wish: ‘May I, with the ending of three fetters, and the weakening of greed, hate, and delusion, become a once-returner, coming back to this world once only, then making an end of suffering.’ So let them fulfill their precepts … Ākaṅkheyya ce, bhikkhave, bhikkhu: ‘pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātiko assaṁ tattha parinibbāyī anāvattidhammo tasmā lokā’ti, sīlesvevassa paripūrakārī …pe… brūhetā suññāgārānaṁ. (11) A mendicant might wish: ‘May I, with the ending of the five lower fetters, be reborn spontaneously and become extinguished there, not liable to return from that world.’ So let them fulfill their precepts … Ākaṅkheyya ce, bhikkhave, bhikkhu: ‘anekavihitaṁ iddhividhaṁ paccanubhaveyyaṁ—ekopi hutvā bahudhā assaṁ, bahudhāpi hutvā eko assaṁ; āvibhāvaṁ tirobhāvaṁ; tirokuṭṭaṁ tiropākāraṁ tiropabbataṁ asajjamāno gaccheyyaṁ, seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṁ kareyyaṁ, seyyathāpi udake; udakepi abhijjamāne gaccheyyaṁ, seyyathāpi pathaviyaṁ; ākāsepi pallaṅkena kameyyaṁ, seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṁmahiddhike evaṁmahānubhāve pāṇinā parāmaseyyaṁ parimajjeyyaṁ; yāva brahmalokāpi kāyena vasaṁ vatteyyan’ti, sīlesvevassa paripūrakārī …pe… brūhetā suññāgārānaṁ. (12) A mendicant might wish: ‘May I wield the many kinds of psychic power: multiplying myself and becoming one again; appearing and disappearing; going unimpeded through a wall, a rampart, or a mountain as if through space; diving in and out of the earth as if it were water; walking on water as if it were earth; flying cross-legged through the sky like a bird; touching and stroking with my hand the sun and moon, so mighty and powerful; controlling the body as far as the Brahmā realm.’ So let them fulfill their precepts … Ākaṅkheyya ce, bhikkhave, bhikkhu: ‘dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇeyyaṁ—dibbe ca mānuse ca ye dūre santike cā’ti, sīlesvevassa paripūrakārī …pe… brūhetā suññāgārānaṁ. (13) A mendicant might wish: ‘With clairaudience that is purified and superhuman, may I hear both kinds of sounds, human and divine, whether near or far.’ So let them fulfill their precepts … Ākaṅkheyya ce, bhikkhave, bhikkhu: ‘parasattānaṁ parapuggalānaṁ cetasā ceto paricca pajāneyyaṁ—sarāgaṁ vā cittaṁ sarāgaṁ cittanti pajāneyyaṁ, vītarāgaṁ vā cittaṁ vītarāgaṁ cittanti pajāneyyaṁ; sadosaṁ vā cittaṁ sadosaṁ cittanti pajāneyyaṁ, vītadosaṁ vā cittaṁ vītadosaṁ cittanti pajāneyyaṁ; samohaṁ vā cittaṁ samohaṁ cittanti pajāneyyaṁ, vītamohaṁ vā cittaṁ vītamohaṁ cittanti pajāneyyaṁ; saṅkhittaṁ vā cittaṁ saṅkhittaṁ cittanti pajāneyyaṁ, vikkhittaṁ vā cittaṁ vikkhittaṁ cittanti pajāneyyaṁ; mahaggataṁ vā cittaṁ mahaggataṁ cittanti pajāneyyaṁ, amahaggataṁ vā cittaṁ amahaggataṁ cittanti pajāneyyaṁ; sauttaraṁ vā cittaṁ sauttaraṁ cittanti pajāneyyaṁ, anuttaraṁ vā cittaṁ anuttaraṁ cittanti pajāneyyaṁ; samāhitaṁ vā cittaṁ samāhitaṁ cittanti pajāneyyaṁ, asamāhitaṁ vā cittaṁ asamāhitaṁ cittanti pajāneyyaṁ; vimuttaṁ vā cittaṁ vimuttaṁ cittanti pajāneyyaṁ, avimuttaṁ vā cittaṁ avimuttaṁ cittanti pajāneyyan’ti, A mendicant might wish: ‘May I understand the minds of other beings and individuals, having comprehended them with my mind. May I understand mind with greed as “mind with greed”, and mind without greed as “mind without greed”; mind with hate as “mind with hate”, and mind without hate as “mind without hate”; mind with delusion as “mind with delusion”, and mind without delusion as “mind without delusion”; constricted mind as “constricted mind”, and scattered mind as “scattered mind”; expansive mind as “expansive mind”, and unexpansive mind as “unexpansive mind”; mind that is not supreme as “mind that is not supreme”, and mind that is supreme as “mind that is supreme”; mind immersed in samādhi as “mind immersed in samādhi”, and mind not immersed in samādhi as “mind not immersed in samādhi”; freed mind as “freed mind”, and unfreed mind as “unfreed mind”.’ sīlesvevassa paripūrakārī …pe… brūhetā suññāgārānaṁ. (14) So let them fulfill their precepts … Ākaṅkheyya ce, bhikkhave, bhikkhu: ‘anekavihitaṁ pubbenivāsaṁ anussareyyaṁ, seyyathidaṁ—ekampi jātiṁ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṁsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jāti satasahassampi anekepi saṁvaṭṭakappe anekepi vivaṭṭakappe anekepi saṁvaṭṭavivaṭṭakappe—amutrāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto amutra udapādiṁ; tatrāpāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto idhūpapannoti. Iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussareyyan’ti, A mendicant might wish: ‘May I recollect many kinds of past lives. That is: one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world expanding, many eons of the world contracting and expanding. May I remember: “There, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn somewhere else. There, too, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn here.” May I thus recollect my many kinds of past lives, with features and details.’ sīlesvevassa paripūrakārī …pe… brūhetā suññāgārānaṁ. (15) So let them fulfill their precepts … Ākaṅkheyya ce, bhikkhave, bhikkhu: ‘dibbena cakkhunā visuddhena atikkantamānusakena satte passeyyaṁ cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajāneyyaṁ—ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṁ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannā; ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṁ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannāti, iti dibbena cakkhunā visuddhena atikkantamānusakena satte passeyyaṁ cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajāneyyan’ti, A mendicant might wish: ‘With clairvoyance that is purified and superhuman, may I see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place—and understand how sentient beings are reborn according to their deeds: “These dear beings did bad things by way of body, speech, and mind. They spoke ill of the noble ones; they had wrong view; and they chose to act out of that wrong view. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. They never spoke ill of the noble ones; they had right view; and they chose to act out of that right view. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.” And so, with clairvoyance that is purified and superhuman, may I see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. And may I understand how sentient beings are reborn according to their deeds.’ sīlesvevassa paripūrakārī ajjhattaṁ cetosamathamanuyutto anirākatajjhāno vipassanāya samannāgato brūhetā suññāgārānaṁ. (16) So let them fulfill their precepts … Ākaṅkheyya ce, bhikkhave, bhikkhu: ‘āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihareyyan’ti, A mendicant might wish: ‘May I realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with my own insight due to the ending of defilements.’ sīlesvevassa paripūrakārī ajjhattaṁ cetosamathamanuyutto anirākatajjhāno vipassanāya samannāgato brūhetā suññāgārānaṁ. (17) So let them fulfill their precepts, be committed to inner serenity of the heart, not neglect absorption, be endowed with discernment, and frequent empty huts. ‘Sampannasīlā, bhikkhave, viharatha sampannapātimokkhā; pātimokkhasaṁvarasaṁvutā viharatha ācāragocarasampannā aṇumattesu vajjesu bhayadassāvino; samādāya sikkhatha sikkhāpadesū’ti— ‘Mendicants, live by the ethical precepts and the monastic code. Live restrained in the monastic code, conducting yourselves well and seeking alms in suitable places. Seeing danger in the slightest fault, keep the rules you’ve undertaken.’ 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. Ākaṅkheyyasuttaṁ niṭṭhitaṁ chaṭṭhaṁ. 7. Vatthasutta The Simile of the Cloth Evaṁ me sutaṁ— So I have heard. ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Tatra kho bhagavā bhikkhū āmantesi: There the Buddha addressed the mendicants, “bhikkhavo”ti. “Mendicants!” “Bhadante”ti te bhikkhū bhagavato paccassosuṁ. “Venerable sir,” they replied. Bhagavā etadavoca: The Buddha said this: “Seyyathāpi, bhikkhave, vatthaṁ saṅkiliṭṭhaṁ malaggahitaṁ; “Suppose, mendicants, there was a cloth that was dirty and soiled. tamenaṁ rajako yasmiṁ yasmiṁ raṅgajāte upasaṁhareyya—yadi nīlakāya yadi pītakāya yadi lohitakāya yadi mañjiṭṭhakāya durattavaṇṇamevassa aparisuddhavaṇṇamevassa. No matter what dye the dyer applied—whether blue or yellow or red or magenta—it would look poorly dyed and impure in color. Taṁ kissa hetu? Why is that? Aparisuddhattā, bhikkhave, vatthassa. Because of the impurity of the cloth. Evameva kho, bhikkhave, citte saṅkiliṭṭhe, duggati pāṭikaṅkhā. In the same way, when the mind is corrupt, a bad destiny is to be expected. Seyyathāpi, bhikkhave, vatthaṁ parisuddhaṁ pariyodātaṁ; Suppose there was a cloth that was pure and clean. tamenaṁ rajako yasmiṁ yasmiṁ raṅgajāte upasaṁhareyya—yadi nīlakāya yadi pītakāya yadi lohitakāya yadi mañjiṭṭhakāya—surattavaṇṇamevassa parisuddhavaṇṇamevassa. No matter what dye the dyer applied—whether blue or yellow or red or magenta—it would look well dyed and pure in color. Taṁ kissa hetu? Why is that? Parisuddhattā, bhikkhave, vatthassa. Because of the purity of the cloth. Evameva kho, bhikkhave, citte asaṅkiliṭṭhe, sugati pāṭikaṅkhā. In the same way, when the mind isn’t corrupt, a good destiny is to be expected. Katame ca, bhikkhave, cittassa upakkilesā? And what are the corruptions of the mind? Abhijjhāvisamalobho cittassa upakkileso, byāpādo cittassa upakkileso, kodho cittassa upakkileso, upanāho cittassa upakkileso, makkho cittassa upakkileso, paḷāso cittassa upakkileso, issā cittassa upakkileso, macchariyaṁ cittassa upakkileso, māyā cittassa upakkileso, sāṭheyyaṁ cittassa upakkileso, thambho cittassa upakkileso, sārambho cittassa upakkileso, māno cittassa upakkileso, atimāno cittassa upakkileso, mado cittassa upakkileso, pamādo cittassa upakkileso. Covetousness and immoral greed, ill will, anger, hostility, disdain, contempt, jealousy, stinginess, deceit, deviousness, obstinacy, aggression, conceit, arrogance, vanity, and negligence are corruptions of the mind. Sa kho so, bhikkhave, bhikkhu ‘abhijjhāvisamalobho cittassa upakkileso’ti—iti viditvā abhijjhāvisamalobhaṁ cittassa upakkilesaṁ pajahati; A mendicant who understands that covetousness and immoral greed are corruptions of the mind gives them up. ‘byāpādo cittassa upakkileso’ti— A mendicant who understands that ill will … iti viditvā byāpādaṁ cittassa upakkilesaṁ pajahati; ‘kodho cittassa upakkileso’ti— iti viditvā kodhaṁ cittassa upakkilesaṁ pajahati; ‘upanāho cittassa upakkileso’ti— iti viditvā upanāhaṁ cittassa upakkilesaṁ pajahati; ‘makkho cittassa upakkileso’ti— iti viditvā makkhaṁ cittassa upakkilesaṁ pajahati; ‘paḷāso cittassa upakkileso’ti— iti viditvā paḷāsaṁ cittassa upakkilesaṁ pajahati; ‘issā cittassa upakkileso’ti— iti viditvā issaṁ cittassa upakkilesaṁ pajahati; ‘macchariyaṁ cittassa upakkileso’ti— iti viditvā macchariyaṁ cittassa upakkilesaṁ pajahati; ‘māyā cittassa upakkileso’ti— iti viditvā māyaṁ cittassa upakkilesaṁ pajahati; ‘sāṭheyyaṁ cittassa upakkileso’ti— iti viditvā sāṭheyyaṁ cittassa upakkilesaṁ pajahati; ‘thambho cittassa upakkileso’ti— iti viditvā thambhaṁ cittassa upakkilesaṁ pajahati; ‘sārambho cittassa upakkileso’ti— iti viditvā sārambhaṁ cittassa upakkilesaṁ pajahati; ‘māno cittassa upakkileso’ti— iti viditvā mānaṁ cittassa upakkilesaṁ pajahati; ‘atimāno cittassa upakkileso’ti— iti viditvā atimānaṁ cittassa upakkilesaṁ pajahati; ‘mado cittassa upakkileso’ti— iti viditvā madaṁ cittassa upakkilesaṁ pajahati; ‘pamādo cittassa upakkileso’ti— negligence is a corruption of the mind gives it up. iti viditvā pamādaṁ cittassa upakkilesaṁ pajahati. Yato kho, bhikkhave, bhikkhuno ‘abhijjhāvisamalobho cittassa upakkileso’ti— When they have understood these corruptions of the mind iti viditvā abhijjhāvisamalobho cittassa upakkileso pahīno hoti, ‘byāpādo cittassa upakkileso’ti— for what they are, and have given them up, iti viditvā byāpādo cittassa upakkileso pahīno hoti; ‘kodho cittassa upakkileso’ti— iti viditvā kodho cittassa upakkileso pahīno hoti; ‘upanāho cittassa upakkileso’ti— iti viditvā upanāho cittassa upakkileso pahīno hoti; ‘makkho cittassa upakkileso’ti— iti viditvā makkho cittassa upakkileso pahīno hoti; ‘paḷāso cittassa upakkileso’ti— iti viditvā paḷāso cittassa upakkileso pahīno hoti; ‘issā cittassa upakkileso’ti— iti viditvā issā cittassa upakkileso pahīno hoti; ‘macchariyaṁ cittassa upakkileso’ti— iti viditvā macchariyaṁ cittassa upakkileso pahīno hoti; ‘māyā cittassa upakkileso’ti— iti viditvā māyā cittassa upakkileso pahīno hoti; ‘sāṭheyyaṁ cittassa upakkileso’ti— iti viditvā sāṭheyyaṁ cittassa upakkileso pahīno hoti; ‘thambho cittassa upakkileso’ti— iti viditvā thambho cittassa upakkileso pahīno hoti; ‘sārambho cittassa upakkileso’ti— iti viditvā sārambho cittassa upakkileso pahīno hoti; ‘māno cittassa upakkileso’ti— iti viditvā māno cittassa upakkileso pahīno hoti; ‘atimāno cittassa upakkileso’ti— iti viditvā atimāno cittassa upakkileso pahīno hoti; ‘mado cittassa upakkileso’ti— iti viditvā mado cittassa upakkileso pahīno hoti; ‘pamādo cittassa upakkileso’ti— iti viditvā pamādo cittassa upakkileso pahīno hoti. So buddhe aveccappasādena samannāgato hoti: they have experiential confidence in the Buddha: ‘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.’ dhamme aveccappasādena samannāgato hoti: They have experiential confidence in the teaching: ‘svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṁ veditabbo viññūhī’ti; ‘The teaching is well explained by the Buddha—visible in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.’ saṅghe aveccappasādena samannāgato hoti: They have experiential confidence in the Saṅgha: ‘suppaṭipanno bhagavato sāvakasaṅgho, ujuppaṭipanno bhagavato sāvakasaṅgho, ñāyappaṭipanno bhagavato sāvakasaṅgho, sāmīcippaṭipanno bhagavato sāvakasaṅgho, yadidaṁ cattāri purisayugāni, aṭṭha purisapuggalā. Esa bhagavato sāvakasaṅgho āhuneyyo pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo, anuttaraṁ puññakkhettaṁ lokassā’ti. ‘The Saṅgha of the Buddha’s disciples is practicing the way that’s good, straightforward, methodical, and proper. It consists of the four pairs, the eight individuals. This is the Saṅgha of the Buddha’s disciples that is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of greeting with joined palms, and is the supreme field of merit for the world.’ Yathodhi kho panassa cattaṁ hoti vantaṁ muttaṁ pahīnaṁ paṭinissaṭṭhaṁ, so ‘buddhe aveccappasādena samannāgatomhī’ti labhati atthavedaṁ, labhati dhammavedaṁ, labhati dhammūpasaṁhitaṁ pāmojjaṁ. When a mendicant has discarded, eliminated, released, given up, and relinquished to this extent, thinking, ‘I have experiential confidence in the Buddha … Pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṁ vedeti, sukhino cittaṁ samādhiyati; ‘dhamme …pe… the teaching … saṅghe aveccappasādena samannāgatomhī’ti labhati atthavedaṁ, labhati dhammavedaṁ, labhati dhammūpasaṁhitaṁ pāmojjaṁ; the Saṅgha,’ they find joy in the meaning and the teaching, and find joy connected with the teaching. pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṁ vedeti, sukhino cittaṁ samādhiyati. ‘Yathodhi kho pana me cattaṁ vantaṁ muttaṁ pahīnaṁ paṭinissaṭṭhan’ti labhati atthavedaṁ, labhati dhammavedaṁ, labhati dhammūpasaṁhitaṁ pāmojjaṁ; Thinking: ‘I have discarded, eliminated, released, given up, and relinquished to this extent,’ they find joy in the meaning and the teaching, and find joy connected with the teaching. pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṁ vedeti, sukhino cittaṁ samādhiyati. When they’re joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, they feel bliss. And when they’re blissful, the mind becomes immersed in samādhi. Sa kho so, bhikkhave, bhikkhu evaṁsīlo evaṁdhammo evaṁpañño sālīnañcepi piṇḍapātaṁ bhuñjati vicitakāḷakaṁ anekasūpaṁ anekabyañjanaṁ, nevassa taṁ hoti antarāyāya. When a mendicant of such ethics, such qualities, and such wisdom eats boiled fine rice with the dark grains picked out and served with many soups and sauces, that is no obstacle for them. Seyyathāpi, bhikkhave, vatthaṁ saṅkiliṭṭhaṁ malaggahitaṁ acchodakaṁ āgamma parisuddhaṁ hoti pariyodātaṁ, ukkāmukhaṁ vā panāgamma jātarūpaṁ parisuddhaṁ hoti pariyodātaṁ; Compare with cloth that is dirty and soiled; it can be made pure and clean by pure water. Or unrefined gold, which can be made pure and bright by a forge. evameva kho, bhikkhave, bhikkhu evaṁsīlo evaṁdhammo evaṁpañño sālīnañcepi piṇḍapātaṁ bhuñjati vicitakāḷakaṁ anekasūpaṁ anekabyañjanaṁ, nevassa taṁ hoti antarāyāya. In the same way, when a mendicant of such ethics, such qualities, and such wisdom eats boiled fine rice with the dark grains picked out and served with many soups and sauces, that is no obstacle for them. So mettāsahagatena cetasā ekaṁ disaṁ pharitvā viharati, tathā dutiyaṁ, tathā tatiyaṁ, tathā catutthaṁ. Iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati; They meditate spreading a heart full of love to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of love to the whole world—abundant, expansive, limitless, free of enmity and ill will. karuṇāsahagatena cetasā …pe… They meditate spreading a heart full of compassion to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of compassion to the whole world—abundant, expansive, limitless, free of enmity and ill will. muditāsahagatena cetasā …pe… They meditate spreading a heart full of rejoicing to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of rejoicing to the whole world—abundant, expansive, limitless, free of enmity and ill will. upekkhāsahagatena cetasā ekaṁ disaṁ pharitvā viharati, tathā dutiyaṁ, tathā tatiyaṁ, tathā catutthaṁ. Iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati. They meditate spreading a heart full of equanimity to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of equanimity to the whole world—abundant, expansive, limitless, free of enmity and ill will. So ‘atthi idaṁ, atthi hīnaṁ, atthi paṇītaṁ, atthi imassa saññāgatassa uttari nissaraṇan’ti pajānāti. They understand: ‘There is this, there is what is worse than this, there is what is better than this, and there is an escape beyond the scope of perception.’ Tassa evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccati, bhavāsavāpi cittaṁ vimuccati, avijjāsavāpi cittaṁ vimuccati. Knowing and seeing like this, their mind is freed from the defilements of sensuality, desire to be reborn, and ignorance. Vimuttasmiṁ vimuttamiti ñāṇaṁ hoti. When they’re freed, they know they’re freed. ‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāti. They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.’ Ayaṁ vuccati, bhikkhave: This is called ‘bhikkhu sināto antarena sinānenā’”ti. a mendicant who is bathed with the inner bathing.” Tena kho pana samayena sundarikabhāradvājo brāhmaṇo bhagavato avidūre nisinno hoti. Now, at that time the brahmin Sundarika Bhāradvāja was sitting not far from the Buddha. Atha kho sundarikabhāradvājo brāhmaṇo bhagavantaṁ etadavoca: He said to the Buddha, “gacchati pana bhavaṁ gotamo bāhukaṁ nadiṁ sināyitun”ti? “But does Master Gotama go to the river Bāhuka to bathe?” “Kiṁ, brāhmaṇa, bāhukāya nadiyā? “Brahmin, why go to the river Bāhuka? Kiṁ bāhukā nadī karissatī”ti? What can the river Bāhuka do?” “Lokkhasammatā hi, bho gotama, bāhukā nadī bahujanassa, puññasammatā hi, bho gotama, bāhukā nadī bahujanassa, bāhukāya pana nadiyā bahujano pāpakammaṁ kataṁ pavāhetī”ti. “Many people agree that the river Bāhuka bestows cleanliness and merit. And many people wash off their bad deeds in the river Bāhuka.” Atha kho bhagavā sundarikabhāradvājaṁ brāhmaṇaṁ gāthāhi ajjhabhāsi: Then the Buddha addressed Sundarika in verse: “Bāhukaṁ adhikakkañca, “The Bāhuka and the Adhikakka, gayaṁ sundarikaṁ mapi; the Gaya and the Sundarika too, Sarassatiṁ payāgañca, Sarasvatī and Payāga, atho bāhumatiṁ nadiṁ; and the river Bāhumati: Niccampi bālo pakkhando, a fool can constantly plunge into them kaṇhakammo na sujjhati. but it won’t purify their dark deeds. Kiṁ sundarikā karissati, What can the Sundarika do? Kiṁ payāgā kiṁ bāhukā nadī; What the Payāga or the Bāhuka? Veriṁ katakibbisaṁ naraṁ, They can’t cleanse a cruel and criminal person Na hi naṁ sodhaye pāpakamminaṁ. from their bad deeds. Suddhassa ve sadā phaggu, For the pure in heart it’s always Suddhassuposatho sadā; the spring festival or the sabbath. Suddhassa sucikammassa, For the pure in heart and clean of deed, Sadā sampajjate vataṁ; their vows will always be fulfilled. Idheva sināhi brāhmaṇa, It’s here alone that you should bathe, brahmin, Sabbabhūtesu karohi khemataṁ. making yourself a sanctuary for all creatures. Sace musā na bhaṇasi, And if you speak no lies, sace pāṇaṁ na hiṁsasi; nor harm any living creature, Sace adinnaṁ nādiyasi, nor steal anything not given, saddahāno amaccharī; and you’re faithful and not stingy: Kiṁ kāhasi gayaṁ gantvā, what’s the point of going to Gaya? udapānopi te gayā”ti. For any well will be your Gaya!” Evaṁ vutte, sundarikabhāradvājo brāhmaṇo bhagavantaṁ etadavoca: When he had spoken, the brahmin Sundarika Bhāradvāja said to the Buddha, “abhikkantaṁ, bho gotama, abhikkantaṁ, bho gotama. “Excellent, Master Gotama! Excellent! Seyyathāpi, bho gotama, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya—cakkhumanto rūpāni dakkhantīti; 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. Labheyyāhaṁ bhoto gotamassa santike pabbajjaṁ, labheyyaṁ upasampadan”ti. Sir, may I receive the going forth, the ordination in the Buddha’s presence?” Alattha kho sundarikabhāradvājo brāhmaṇo bhagavato santike pabbajjaṁ, alattha upasampadaṁ. And the brahmin Sundarika Bhāradvāja received the going forth, the ordination in the Buddha’s presence. Acirūpasampanno kho panāyasmā bhāradvājo eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihāsi. Not long after his ordination, Venerable Bhāradvāja, living alone, withdrawn, diligent, keen, and resolute, soon realized the supreme end of the spiritual path in this very life. He lived having achieved with his own insight the goal for which gentlemen rightly go forth from the lay life to homelessness. “Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā”ti abbhaññāsi. He understood: “Rebirth is ended; the spiritual journey has been completed; what had to be done has been done; there is no return to any state of existence.” Aññataro kho panāyasmā bhāradvājo arahataṁ ahosīti. And Venerable Bhāradvāja became one of the perfected. Vatthasuttaṁ niṭṭhitaṁ sattamaṁ. 8. Sallekhasutta Self-Effacement 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 āyasmā mahācundo sāyanhasamayaṁ paṭisallānā vuṭṭhito yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā mahācundo bhagavantaṁ etadavoca: Then in the late afternoon, Venerable Mahācunda came out of retreat and went to the Buddha. He bowed, sat down to one side, and said to the Buddha: “yā imā, bhante, anekavihitā diṭṭhiyo loke uppajjanti— “Sir, there are many different views that arise in the world attavādapaṭisaṁyuttā vā lokavādapaṭisaṁyuttā vā— connected with doctrines of the self or with doctrines of the cosmos. ādimeva nu kho, bhante, bhikkhuno manasikaroto evametāsaṁ diṭṭhīnaṁ pahānaṁ hoti, evametāsaṁ diṭṭhīnaṁ paṭinissaggo hotī”ti? How does a mendicant who is focusing on the starting point give up and let go of these views?” “Yā imā, cunda, anekavihitā diṭṭhiyo loke uppajjanti— “Cunda, there are many different views that arise in the world attavādapaṭisaṁyuttā vā lokavādapaṭisaṁyuttā vā— connected with doctrines of the self or with doctrines of the cosmos. yattha cetā diṭṭhiyo uppajjanti yattha ca anusenti yattha ca samudācaranti taṁ ‘netaṁ mama, nesohamasmi, na me so attā’ti—evametaṁ yathābhūtaṁ sammappaññā passato evametāsaṁ diṭṭhīnaṁ pahānaṁ hoti, evametāsaṁ diṭṭhīnaṁ paṭinissaggo hoti. A mendicant gives up and lets go of these views by truly seeing with right wisdom where they arise, where they settle in, and where they operate as: ‘This is not mine, I am not this, this is not my self.’ Ṭhānaṁ kho panetaṁ, cunda, vijjati yaṁ idhekacco bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja vihareyya. It’s possible that a certain mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, might enter and remain in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. Tassa evamassa: They might think ‘sallekhena viharāmī’ti. they’re practicing self-effacement. Na kho panete, cunda, ariyassa vinaye sallekhā vuccanti. But in the training of the noble one these are not called ‘self-effacement’; Diṭṭhadhammasukhavihārā ete ariyassa vinaye vuccanti. they’re called ‘blissful meditations in the present life’. Ṭhānaṁ kho panetaṁ, cunda, vijjati yaṁ idhekacco bhikkhu vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja vihareyya. It’s possible that some mendicant, as the placing of the mind and keeping it connected are stilled, might 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. Tassa evamassa: They might think ‘sallekhena viharāmī’ti. they’re practicing self-effacement. Na kho panete, cunda, ariyassa vinaye sallekhā vuccanti. But in the training of the noble one these are not called ‘self-effacement’; Diṭṭhadhammasukhavihārā ete ariyassa vinaye vuccanti. they’re called ‘blissful meditations in the present life’. Ṭhānaṁ kho panetaṁ, cunda, vijjati yaṁ idhekacco bhikkhu pītiyā ca virāgā upekkhako ca vihareyya, sato ca sampajāno sukhañca kāyena paṭisaṁvedeyya, yaṁ taṁ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti tatiyaṁ jhānaṁ upasampajja vihareyya. It’s possible that some mendicant, with the fading away of rapture, might 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.’ Tassa evamassa: They might think ‘sallekhena viharāmī’ti. they’re practicing self-effacement. Na kho panete, cunda, ariyassa vinaye sallekhā vuccanti. But in the training of the noble one these are not called ‘self-effacement’; Diṭṭhadhammasukhavihārā ete ariyassa vinaye vuccanti. they’re called ‘blissful meditations in the present life’. Ṭhānaṁ kho panetaṁ, cunda, vijjati yaṁ idhekacco bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja vihareyya. It’s possible that some mendicant, with the giving up of pleasure and pain, and the ending of former happiness and sadness, might enter and remain in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness. Tassa evamassa: They might think ‘sallekhena viharāmī’ti. they’re practicing self-effacement. Na kho panete, cunda, ariyassa vinaye sallekhā vuccanti. But in the training of the noble one these are not called ‘self-effacement’; Diṭṭhadhammasukhavihārā ete ariyassa vinaye vuccanti. they’re called ‘blissful meditations in the present life’. Ṭhānaṁ kho panetaṁ, cunda, vijjati yaṁ idhekacco bhikkhu sabbaso rūpasaññānaṁ samatikkamā, paṭighasaññānaṁ atthaṅgamā, nānattasaññānaṁ amanasikārā, ‘ananto ākāso’ti ākāsānañcāyatanaṁ upasampajja vihareyya. It’s possible that some mendicant, going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, might enter and remain in the dimension of infinite space. Tassa evamassa: They might think ‘sallekhena viharāmī’ti. they’re practicing self-effacement. Na kho panete, cunda, ariyassa vinaye sallekhā vuccanti. But in the training of the noble one these are not called ‘self-effacement’; Santā ete vihārā ariyassa vinaye vuccanti. they’re called ‘peaceful meditations’. Ṭhānaṁ kho panetaṁ, cunda, vijjati yaṁ idhekacco bhikkhu sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanaṁ upasampajja vihareyya. It’s possible that some mendicant, going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, might enter and remain in the dimension of infinite consciousness. Tassa evamassa: They might think ‘sallekhena viharāmī’ti. they’re practicing self-effacement. Na kho panete, cunda, ariyassa vinaye sallekhā vuccanti. But in the training of the noble one these are not called ‘self-effacement’; Santā ete vihārā ariyassa vinaye vuccanti. they’re called ‘peaceful meditations’. Ṭhānaṁ kho panetaṁ, cunda, vijjati yaṁ idhekacco bhikkhu sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja vihareyya. It’s possible that some mendicant, going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, might enter and remain in the dimension of nothingness. Tassa evamassa: They might think ‘sallekhena viharāmī’ti. they’re practicing self-effacement. Na kho panete, cunda, ariyassa vinaye sallekhā vuccanti. But in the training of the noble one these are not called ‘self-effacement’; Santā ete vihārā ariyassa vinaye vuccanti. they’re called ‘peaceful meditations’. Ṭhānaṁ kho panetaṁ, cunda, vijjati yaṁ idhekacco bhikkhu sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja vihareyya. It’s possible that some mendicant, going totally beyond the dimension of nothingness, might enter and remain in the dimension of neither perception nor non-perception. Tassa evamassa: They might think ‘sallekhena viharāmī’ti. they’re practicing self-effacement. Na kho panete, cunda, ariyassa vinaye sallekhā vuccanti. But in the training of the noble one these are not called ‘self-effacement’; Santā ete vihārā ariyassa vinaye vuccanti. they’re called ‘peaceful meditations’. 1. Sallekhapariyāya 1. The Exposition of Self-Effacement Idha kho pana vo, cunda, sallekho karaṇīyo. Now, Cunda, you should work on self-effacement in each of the following ways. ‘Pare vihiṁsakā bhavissanti, mayamettha avihiṁsakā bhavissāmā’ti sallekho karaṇīyo. (1) ‘Others will be cruel, but here we will not be cruel.’ ‘Pare pāṇātipātī bhavissanti, mayamettha pāṇātipātā paṭiviratā bhavissāmā’ti sallekho karaṇīyo. (2) ‘Others will kill living creatures, but here we will not kill living creatures.’ ‘Pare adinnādāyī bhavissanti, mayamettha adinnādānā paṭiviratā bhavissāmā’ti sallekho karaṇīyo. (3) ‘Others will steal, but here we will not steal.’ ‘Pare abrahmacārī bhavissanti, mayamettha brahmacārī bhavissāmā’ti sallekho karaṇīyo. (4) ‘Others will be unchaste, but here we will not be unchaste.’ ‘Pare musāvādī bhavissanti, mayamettha musāvādā paṭiviratā bhavissāmā’ti sallekho karaṇīyo. (5) ‘Others will lie, but here we will not lie.’ ‘Pare pisuṇavācā bhavissanti, mayamettha pisuṇāya vācāya paṭiviratā bhavissāmā’ti sallekho karaṇīyo. (6) ‘Others will speak divisively, but here we will not speak divisively.’ ‘Pare pharusavācā bhavissanti, mayamettha pharusāya vācāya paṭiviratā bhavissāmā’ti sallekho karaṇīyo. (7) ‘Others will speak harshly, but here we will not speak harshly.’ ‘Pare samphappalāpī bhavissanti, mayamettha samphappalāpā paṭiviratā bhavissāmā’ti sallekho karaṇīyo. (8) ‘Others will talk nonsense, but here we will not talk nonsense.’ ‘Pare abhijjhālū bhavissanti, mayamettha anabhijjhālū bhavissāmā’ti sallekho karaṇīyo. (9) ‘Others will be covetous, but here we will not be covetous.’ ‘Pare byāpannacittā bhavissanti, mayamettha abyāpannacittā bhavissāmā’ti sallekho karaṇīyo. (10) ‘Others will have ill will, but here we will not have ill will.’ ‘Pare micchādiṭṭhī bhavissanti, mayamettha sammādiṭṭhī bhavissāmā’ti sallekho karaṇīyo. (11) ‘Others will have wrong view, but here we will have right view.’ ‘Pare micchāsaṅkappā bhavissanti, mayamettha sammāsaṅkappā bhavissāmā’ti sallekho karaṇīyo. (12) ‘Others will have wrong thought, but here we will have right thought.’ ‘Pare micchāvācā bhavissanti, mayamettha sammāvācā bhavissāmā’ti sallekho karaṇīyo. (13) ‘Others will have wrong speech, but here we will have right speech.’ ‘Pare micchākammantā bhavissanti, mayamettha sammākammantā bhavissāmā’ti sallekho karaṇīyo. (14) ‘Others will have wrong action, but here we will have right action.’ ‘Pare micchāājīvā bhavissanti, mayamettha sammāājīvā bhavissāmā’ti sallekho karaṇīyo. (15) ‘Others will have wrong livelihood, but here we will have right livelihood.’ ‘Pare micchāvāyāmā bhavissanti, mayamettha sammāvāyāmā bhavissāmā’ti sallekho karaṇīyo. (16) ‘Others will have wrong effort, but here we will have right effort.’ ‘Pare micchāsatī bhavissanti, mayamettha sammāsatī bhavissāmā’ti sallekho karaṇīyo. (17) ‘Others will have wrong mindfulness, but here we will have right mindfulness.’ ‘Pare micchāsamādhi bhavissanti, mayamettha sammāsamādhī bhavissāmā’ti sallekho karaṇīyo. (18) ‘Others will have wrong immersion, but here we will have right immersion.’ ‘Pare micchāñāṇī bhavissanti, mayamettha sammāñāṇī bhavissāmā’ti sallekho karaṇīyo. (19) ‘Others will have wrong knowledge, but here we will have right knowledge.’ ‘Pare micchāvimuttī bhavissanti, mayamettha sammāvimuttī bhavissāmā’ti sallekho karaṇīyo. (20) ‘Others will have wrong freedom, but here we will have right freedom.’ ‘Pare thinamiddhapariyuṭṭhitā bhavissanti, mayamettha vigatathinamiddhā bhavissāmā’ti sallekho karaṇīyo. (21) ‘Others will be overcome with dullness and drowsiness, but here we will be rid of dullness and drowsiness.’ ‘Pare uddhatā bhavissanti, mayamettha anuddhatā bhavissāmā’ti sallekho karaṇīyo. (22) ‘Others will be restless, but here we will not be restless.’ ‘Pare vicikicchī bhavissanti, mayamettha tiṇṇavicikicchā bhavissāmā’ti sallekho karaṇīyo. (23) ‘Others will have doubts, but here we will have gone beyond doubt.’ ‘Pare kodhanā bhavissanti, mayamettha akkodhanā bhavissāmā’ti sallekho karaṇīyo. (24) ‘Others will be irritable, but here we will be without anger.’ ‘Pare upanāhī bhavissanti, mayamettha anupanāhī bhavissāmā’ti sallekho karaṇīyo. (25) ‘Others will be hostile, but here we will be without hostility.’ ‘Pare makkhī bhavissanti, mayamettha amakkhī bhavissāmā’ti sallekho karaṇīyo. (26) ‘Others will be offensive, but here we will be inoffensive.’ ‘Pare paḷāsī bhavissanti, mayamettha apaḷāsī bhavissāmā’ti sallekho karaṇīyo. (27) ‘Others will be contemptuous, but here we will be without contempt.’ ‘Pare issukī bhavissanti, mayamettha anissukī bhavissāmā’ti sallekho karaṇīyo. (28) ‘Others will be jealous, but here we will be without jealousy.’ ‘Pare maccharī bhavissanti, mayamettha amaccharī bhavissāmā’ti sallekho karaṇīyo. (29) ‘Others will be stingy, but here we will be without stinginess.’ ‘Pare saṭhā bhavissanti, mayamettha asaṭhā bhavissāmā’ti sallekho karaṇīyo. (30) ‘Others will be devious, but here we will not be devious.’ ‘Pare māyāvī bhavissanti, mayamettha amāyāvī bhavissāmā’ti sallekho karaṇīyo. (31) ‘Others will be deceitful, but here we will not be deceitful.’ ‘Pare thaddhā bhavissanti, mayamettha atthaddhā bhavissāmā’ti sallekho karaṇīyo. (32) ‘Others will be stubborn, but here we will not be stubborn.’ ‘Pare atimānī bhavissanti, mayamettha anatimānī bhavissāmā’ti sallekho karaṇīyo. (33) ‘Others will be arrogant, but here we will not be arrogant.’ ‘Pare dubbacā bhavissanti, mayamettha suvacā bhavissāmā’ti sallekho karaṇīyo. (34) ‘Others will be hard to admonish, but here we will not be hard to admonish.’ ‘Pare pāpamittā bhavissanti, mayamettha kalyāṇamittā bhavissāmā’ti sallekho karaṇīyo. (35) ‘Others will have bad friends, but here we will have good friends.’ ‘Pare pamattā bhavissanti, mayamettha appamattā bhavissāmā’ti sallekho karaṇīyo. (36) ‘Others will be negligent, but here we will be diligent.’ ‘Pare assaddhā bhavissanti, mayamettha saddhā bhavissāmā’ti sallekho karaṇīyo. (37) ‘Others will be faithless, but here we will have faith.’ ‘Pare ahirikā bhavissanti, mayamettha hirimanā bhavissāmā’ti sallekho karaṇīyo. (38) ‘Others will be conscienceless, but here we will have a sense of conscience.’ ‘Pare anottāpī bhavissanti, mayamettha ottāpī bhavissāmā’ti sallekho karaṇīyo. (39) ‘Others will be imprudent, but here we will be prudent.’ ‘Pare appassutā bhavissanti, mayamettha bahussutā bhavissāmā’ti sallekho karaṇīyo. (40) ‘Others will be uneducated, but here we will be well educated.’ ‘Pare kusītā bhavissanti, mayamettha āraddhavīriyā bhavissāmā’ti sallekho karaṇīyo. (41) ‘Others will be lazy, but here we will be energetic.’ ‘Pare muṭṭhassatī bhavissanti, mayamettha upaṭṭhitassatī bhavissāmā’ti sallekho karaṇīyo. (42) ‘Others will be unmindful, but here we will be mindful.’ ‘Pare duppaññā bhavissanti, mayamettha paññāsampannā bhavissāmā’ti sallekho karaṇīyo. (43) ‘Others will be witless, but here we will be accomplished in wisdom.’ ‘Pare sandiṭṭhiparāmāsī ādhānaggāhī duppaṭinissaggī bhavissanti, mayamettha asandiṭṭhiparāmāsī anādhānaggāhī suppaṭinissaggī bhavissāmā’ti sallekho karaṇīyo. (44) ‘Others will be attached to their own views, holding them tight, and refusing to let go, but here we will not be attached to our own views, not holding them tight, but will let them go easily.’ 2. Cittupapādapariyāya 2. Giving Rise to the Thought Cittuppādampi kho ahaṁ, cunda, kusalesu dhammesu bahukāraṁ vadāmi, ko pana vādo kāyena vācāya anuvidhīyanāsu. Cunda, I say that even giving rise to the thought of skillful qualities is very helpful, let alone following that path in body and speech. Tasmātiha, cunda, ‘pare vihiṁsakā bhavissanti, mayamettha avihiṁsakā bhavissāmā’ti cittaṁ uppādetabbaṁ. That’s why you should give rise to the following thoughts. ‘Others will be cruel, but here we will not be cruel.’ ‘Pare pāṇātipātī bhavissanti, mayamettha pāṇātipātā paṭiviratā bhavissāmā’ti cittaṁ uppādetabbaṁ …pe… ‘Others will kill living creatures, but here we will not kill living creatures.’ … ‘pare sandiṭṭhiparāmāsī ādhānaggāhī duppaṭinissaggī bhavissanti, mayamettha asandiṭṭhiparāmāsī anādhānaggāhī suppaṭinissaggī bhavissāmā’ti cittaṁ uppādetabbaṁ. (44) ‘Others will be attached to their own views, holding them tight, and refusing to let go, but here we will not be attached to our own views, not holding them tight, but will let them go easily.’ 3. Parikkamanapariyāya 3. A Way Around Seyyathāpi, cunda, visamo maggo assa, tassa añño samo maggo parikkamanāya; Cunda, suppose there was a rough path and another smooth path to get around it. seyyathā vā pana, cunda, visamaṁ titthaṁ assa, tassa aññaṁ samaṁ titthaṁ parikkamanāya; Or suppose there was a rough ford and another smooth ford to get around it. evameva kho, cunda, vihiṁsakassa purisapuggalassa avihiṁsā hoti parikkamanāya, pāṇātipātissa purisapuggalassa pāṇātipātā veramaṇī hoti parikkamanāya, adinnādāyissa purisapuggalassa adinnādānā veramaṇī hoti parikkamanāya, abrahmacārissa purisapuggalassa abrahmacariyā veramaṇī hoti parikkamanāya, musāvādissa purisapuggalassa musāvādā veramaṇī hoti parikkamanāya, pisuṇavācassa purisapuggalassa pisuṇāya vācāya veramaṇī hoti parikkamanāya, pharusavācassa purisapuggalassa pharusāya vācāya veramaṇī hoti parikkamanāya, samphappalāpissa purisapuggalassa samphappalāpā veramaṇī hoti parikkamanāya, abhijjhālussa purisapuggalassa anabhijjhā hoti parikkamanāya, byāpannacittassa purisapuggalassa abyāpādo hoti parikkamanāya. (1–10.) In the same way, a cruel individual gets around it by not being cruel. An individual who kills gets around it by not killing. … Micchādiṭṭhissa purisapuggalassa sammādiṭṭhi hoti parikkamanāya, micchāsaṅkappassa purisapuggalassa sammāsaṅkappo hoti parikkamanāya, micchāvācassa purisapuggalassa sammāvācā hoti parikkamanāya, micchākammantassa purisapuggalassa sammākammanto hoti parikkamanāya, micchāājīvassa purisapuggalassa sammāājīvo hoti parikkamanāya, micchāvāyāmassa purisapuggalassa sammāvāyāmo hoti parikkamanāya, micchāsatissa purisapuggalassa sammāsati hoti parikkamanāya, micchāsamādhissa purisapuggalassa sammāsamādhi hoti parikkamanāya, micchāñāṇissa purisapuggalassa sammāñāṇaṁ hoti parikkamanāya, micchāvimuttissa purisapuggalassa sammāvimutti hoti parikkamanāya. (11–20.) Thinamiddhapariyuṭṭhitassa purisapuggalassa vigatathinamiddhatā hoti parikkamanāya, uddhatassa purisapuggalassa anuddhaccaṁ hoti parikkamanāya, vicikicchissa purisapuggalassa tiṇṇavicikicchatā hoti parikkamanāya, kodhanassa purisapuggalassa akkodho hoti parikkamanāya, upanāhissa purisapuggalassa anupanāho hoti parikkamanāya, makkhissa purisapuggalassa amakkho hoti parikkamanāya, paḷāsissa purisapuggalassa apaḷāso hoti parikkamanāya, issukissa purisapuggalassa anissukitā hoti parikkamanāya, maccharissa purisapuggalassa amacchariyaṁ hoti parikkamanāya, saṭhassa purisapuggalassa asāṭheyyaṁ hoti parikkamanāya, māyāvissa purisapuggalassa amāyā hoti parikkamanāya, thaddhassa purisapuggalassa atthaddhiyaṁ hoti parikkamanāya, atimānissa purisapuggalassa anatimāno hoti parikkamanāya, dubbacassa purisapuggalassa sovacassatā hoti parikkamanāya, pāpamittassa purisapuggalassa kalyāṇamittatā hoti parikkamanāya, pamattassa purisapuggalassa appamādo hoti parikkamanāya, assaddhassa purisapuggalassa saddhā hoti parikkamanāya, ahirikassa purisapuggalassa hirī hoti parikkamanāya, anottāpissa purisapuggalassa ottappaṁ hoti parikkamanāya, appassutassa purisapuggalassa bāhusaccaṁ hoti parikkamanāya, kusītassa purisapuggalassa vīriyārambho hoti parikkamanāya, muṭṭhassatissa purisapuggalassa upaṭṭhitassatitā hoti parikkamanāya, duppaññassa purisapuggalassa paññāsampadā hoti parikkamanāya, sandiṭṭhiparāmāsiādhānaggāhiduppaṭinissaggissa purisapuggalassa asandiṭṭhiparāmāsianādhānaggāhisuppaṭinissaggitā hoti parikkamanāya. (21–44.) An individual who is attached to their own views, holding them tight, and refusing to let go, gets around it by not being attached to their own views, not holding them tight, but letting them go easily. 4. Uparibhāgapariyāya 4. Going Up Seyyathāpi, cunda, ye keci akusalā dhammā sabbe te adhobhāgaṅgamanīyā, ye keci kusalā dhammā sabbe te uparibhāgaṅgamanīyā; Cunda, all unskillful qualities lead downwards, while all skillful qualities lead upwards. evameva kho, cunda, vihiṁsakassa purisapuggalassa avihiṁsā hoti uparibhāgāya, pāṇātipātissa purisapuggalassa pāṇātipātā veramaṇī hoti uparibhāgāya …pe… In the same way, a cruel individual is led upwards by not being cruel. An individual who kills is led upwards by not killing … sandiṭṭhiparāmāsiādhānaggāhiduppaṭinissaggissa purisapuggalassa asandiṭṭhiparāmāsianādhānaggāhisuppaṭinissaggitā hoti uparibhāgāya. (44) An individual who is attached to their own views, holding them tight, and refusing to let go, is led upwards by not being attached to their own views, not holding them tight, but letting them go easily. 5. Parinibbānapariyāya 5. The Exposition by Extinguishment So vata, cunda, attanā palipapalipanno paraṁ palipapalipannaṁ uddharissatīti netaṁ ṭhānaṁ vijjati. Truly, Cunda, if you’re sinking down in the mud you can’t pull out someone else who is also sinking down in the mud. So vata, cunda, attanā apalipapalipanno paraṁ palipapalipannaṁ uddharissatīti ṭhānametaṁ vijjati. But if you’re not sinking down in the mud you can pull out someone else who is sinking down in the mud. So vata, cunda, attanā adanto avinīto aparinibbuto paraṁ damessati vinessati parinibbāpessatīti netaṁ ṭhānaṁ vijjati. Truly, if you’re not tamed, trained, and extinguished you can’t tame, train, and extinguish someone else. So vata, cunda, attanā danto vinīto parinibbuto paraṁ damessati vinessati parinibbāpessatīti ṭhānametaṁ vijjati. But if you’re tamed, trained, and extinguished you can tame, train, and extinguish someone else. Evameva kho, cunda, vihiṁsakassa purisapuggalassa avihiṁsā hoti parinibbānāya, pāṇātipātissa purisapuggalassa pāṇātipātā veramaṇī hoti parinibbānāya. In the same way, a cruel individual extinguishes it by not being cruel. An individual who kills extinguishes it by not killing. … Adinnādāyissa purisapuggalassa adinnādānā veramaṇī hoti parinibbānāya. Abrahmacārissa purisapuggalassa abrahmacariyā veramaṇī hoti parinibbānāya. Musāvādissa purisapuggalassa musāvādā veramaṇī hoti parinibbānāya. Pisuṇavācassa purisapuggalassa pisuṇāya vācāya veramaṇī hoti parinibbānāya. Pharusavācassa purisapuggalassa pharusāya vācāya veramaṇī hoti parinibbānāya. Samphappalāpissa purisapuggalassa samphappalāpā veramaṇī hoti parinibbānāya. Abhijjhālussa purisapuggalassa anabhijjhā hoti parinibbānāya. Byāpannacittassa purisapuggalassa abyāpādo hoti parinibbānāya. (1–10.) Micchādiṭṭhissa purisapuggalassa sammādiṭṭhi hoti parinibbānāya. Micchāsaṅkappassa purisapuggalassa sammāsaṅkappo hoti parinibbānāya. Micchāvācassa purisapuggalassa sammāvācā hoti parinibbānāya. Micchākammantassa purisapuggalassa sammākammanto hoti parinibbānāya. Micchāājīvassa purisapuggalassa sammāājīvo hoti parinibbānāya. Micchāvāyāmassa purisapuggalassa sammāvāyāmo hoti parinibbānāya. Micchāsatissa purisapuggalassa sammāsati hoti parinibbānāya. Micchāsamādhissa purisapuggalassa sammāsamādhi hoti parinibbānāya. Micchāñāṇissa purisapuggalassa sammāñāṇaṁ hoti parinibbānāya. Micchāvimuttissa purisapuggalassa sammāvimutti hoti parinibbānāya. (11–20.) Thinamiddhapariyuṭṭhitassa purisapuggalassa vigatathinamiddhatā hoti parinibbānāya. Uddhatassa purisapuggalassa anuddhaccaṁ hoti parinibbānāya. Vicikicchissa purisapuggalassa tiṇṇavicikicchatā hoti parinibbānāya. Kodhanassa purisapuggalassa akkodho hoti parinibbānāya. Upanāhissa purisapuggalassa anupanāho hoti parinibbānāya. Makkhissa purisapuggalassa amakkho hoti parinibbānāya. Paḷāsissa purisapuggalassa apaḷāso hoti parinibbānāya. Issukissa purisapuggalassa anissukitā hoti parinibbānāya. Maccharissa purisapuggalassa amacchariyaṁ hoti parinibbānāya. Saṭhassa purisapuggalassa asāṭheyyaṁ hoti parinibbānāya. Māyāvissa purisapuggalassa amāyā hoti parinibbānāya. Thaddhassa purisapuggalassa atthaddhiyaṁ hoti parinibbānāya. Atimānissa purisapuggalassa anatimāno hoti parinibbānāya. Dubbacassa purisapuggalassa sovacassatā hoti parinibbānāya. Pāpamittassa purisapuggalassa kalyāṇamittatā hoti parinibbānāya. Pamattassa purisapuggalassa appamādo hoti parinibbānāya. Assaddhassa purisapuggalassa saddhā hoti parinibbānāya. Ahirikassa purisapuggalassa hirī hoti parinibbānāya. Anottāpissa purisapuggalassa ottappaṁ hoti parinibbānāya. Appassutassa purisapuggalassa bāhusaccaṁ hoti parinibbānāya. Kusītassa purisapuggalassa vīriyārambho hoti parinibbānāya. Muṭṭhassatissa purisapuggalassa upaṭṭhitassatitā hoti parinibbānāya. Duppaññassa purisapuggalassa paññāsampadā hoti parinibbānāya. Sandiṭṭhiparāmāsiādhānaggāhiduppaṭinissaggissa purisapuggalassa asandiṭṭhiparāmāsianādhānaggāhisuppaṭinissaggitā hoti parinibbānāya. (21–44.) An individual who is attached to their own views, holding them tight, and refusing to let go, extinguishes it by not being attached to their own views, not holding them tight, but letting them go easily. Iti kho, cunda, desito mayā sallekhapariyāyo, desito cittuppādapariyāyo, desito parikkamanapariyāyo, desito uparibhāgapariyāyo, desito parinibbānapariyāyo. So, Cunda, I’ve taught the expositions by way of self-effacement, giving rise to thought, the way around, going up, and extinguishing. Yaṁ kho, cunda, satthārā karaṇīyaṁ sāvakānaṁ hitesinā anukampakena anukampaṁ upādāya, kataṁ vo taṁ mayā. Out of compassion, I’ve done what a teacher should do who wants what’s best for their disciples. Etāni, cunda, rukkhamūlāni, etāni suññāgārāni, jhāyatha, cunda, mā pamādattha, mā pacchāvippaṭisārino ahuvattha—ayaṁ kho amhākaṁ anusāsanī”ti. Here are these roots of trees, and here are these empty huts. Practice absorption, Cunda! Don’t be negligent! Don’t regret it later! This is my instruction.” Idamavoca bhagavā. That is what the Buddha said. Attamano āyasmā mahācundo bhagavato bhāsitaṁ abhinandīti. Satisfied, Venerable Mahācunda was happy with what the Buddha said. Catuttālīsapadā vuttā, Forty-four items have been stated, sandhayo pañca desitā; organized into five sections. Sallekho nāma suttanto, “Effacement” is the name of this discourse, gambhīro sāgarūpamoti. which is deep as the ocean. Sallekhasuttaṁ niṭṭhitaṁ aṭṭhamaṁ. 9. Sammādiṭṭhisutta Right View 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 āyasmā sāriputto bhikkhū āmantesi: There Sāriputta addressed the mendicants: “āvuso bhikkhave”ti. “Reverends, mendicants!” “Āvuso”ti kho te bhikkhū āyasmato sāriputtassa paccassosuṁ. “Reverend,” they replied. Āyasmā sāriputto etadavoca: Sāriputta said this: “‘Sammādiṭṭhi sammādiṭṭhī’ti, āvuso, vuccati. “Reverends, they speak of this thing called ‘right view’. Kittāvatā nu kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhamman”ti? How do you define a noble disciple who has right view, whose view is correct, who has experiential confidence in the teaching, and has come to the true teaching?” “Dūratopi kho mayaṁ, āvuso, āgaccheyyāma āyasmato sāriputtassa santike etassa bhāsitassa atthamaññātuṁ. “Reverend, we would travel a long way to learn the meaning of this statement in the presence of Venerable Sāriputta. Sādhu vatāyasmantaṁyeva sāriputtaṁ paṭibhātu etassa bhāsitassa attho. May Venerable Sāriputta himself please clarify the meaning of this. Āyasmato sāriputtassa sutvā bhikkhū dhāressantī”ti. The mendicants will listen and remember it.” “Tena hi, āvuso, suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti. “Well then, reverends, listen and pay close attention, I will speak.” “Evamāvuso”ti kho te bhikkhū āyasmato sāriputtassa paccassosuṁ. “Yes, reverend,” they replied. Āyasmā sāriputto etadavoca: Sāriputta said this: “Yato kho, āvuso, ariyasāvako akusalañca pajānāti, akusalamūlañca pajānāti, kusalañca pajānāti, kusalamūlañca pajānāti— “A noble disciple understands the unskillful and its root, and the skillful and its root. ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhammaṁ. When they’ve done this, they’re defined as a noble disciple who has right view, whose view is correct, who has experiential confidence in the teaching, and has come to the true teaching. Katamaṁ panāvuso, akusalaṁ, katamaṁ akusalamūlaṁ, katamaṁ kusalaṁ, katamaṁ kusalamūlaṁ? But what is the unskillful and what is its root? And what is the skillful and what is its root? Pāṇātipāto kho, āvuso, akusalaṁ, adinnādānaṁ akusalaṁ, kāmesumicchācāro akusalaṁ, musāvādo akusalaṁ, pisuṇā vācā akusalaṁ, pharusā vācā akusalaṁ, samphappalāpo akusalaṁ, abhijjhā akusalaṁ, byāpādo akusalaṁ, micchādiṭṭhi akusalaṁ— Killing living creatures, stealing, and sexual misconduct; speech that’s false, divisive, harsh, or nonsensical; and covetousness, ill will, and wrong view. idaṁ vuccatāvuso akusalaṁ. This is called the unskillful. Katamañcāvuso, akusalamūlaṁ? And what is the root of the unskillful? Lobho akusalamūlaṁ, doso akusalamūlaṁ, moho akusalamūlaṁ— Greed, hate, and delusion. idaṁ vuccatāvuso, akusalamūlaṁ. This is called the root of the unskillful. Katamañcāvuso, kusalaṁ? And what is the skillful? Pāṇātipātā veramaṇī kusalaṁ, adinnādānā veramaṇī kusalaṁ, kāmesumicchācārā veramaṇī kusalaṁ, musāvādā veramaṇī kusalaṁ, pisuṇāya vācāya veramaṇī kusalaṁ, pharusāya vācāya veramaṇī kusalaṁ, samphappalāpā veramaṇī kusalaṁ, anabhijjhā kusalaṁ, abyāpādo kusalaṁ, sammādiṭṭhi kusalaṁ— Avoiding killing living creatures, stealing, and sexual misconduct; avoiding speech that’s false, divisive, harsh, or nonsensical; contentment, good will, and right view. idaṁ vuccatāvuso, kusalaṁ. This is called the skillful. Katamañcāvuso, kusalamūlaṁ? And what is the root of the skillful? Alobho kusalamūlaṁ, adoso kusalamūlaṁ, amoho kusalamūlaṁ— Contentment, love, and understanding. idaṁ vuccatāvuso, kusalamūlaṁ. This is called the root of the skillful. Yato kho, āvuso, ariyasāvako evaṁ akusalaṁ pajānāti, evaṁ akusalamūlaṁ pajānāti, evaṁ kusalaṁ pajānāti, evaṁ kusalamūlaṁ pajānāti, so sabbaso rāgānusayaṁ pahāya, paṭighānusayaṁ paṭivinodetvā, ‘asmī’ti diṭṭhimānānusayaṁ samūhanitvā, avijjaṁ pahāya vijjaṁ uppādetvā, diṭṭheva dhamme dukkhassantakaro hoti— A noble disciple understands in this way the unskillful and its root, and the skillful and its root. They’ve completely given up the underlying tendency to greed, got rid of the underlying tendency to repulsion, and eradicated the underlying tendency to the view and conceit ‘I am’. They’ve given up ignorance and given rise to knowledge, and make an end of suffering in this very life. ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhamman”ti. When they’ve done this, they’re defined as a noble disciple who has right view, whose view is correct, who has experiential confidence in the teaching, and has come to the true teaching.” “Sādhāvuso”ti kho te bhikkhū āyasmato sāriputtassa bhāsitaṁ abhinanditvā anumoditvā āyasmantaṁ sāriputtaṁ uttari pañhaṁ apucchuṁ: Saying “Good, sir,” those mendicants approved and agreed with what Sāriputta said. Then they asked another question: “siyā panāvuso, aññopi pariyāyo yathā ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhamman”ti? “But reverend, might there be another way to describe a noble disciple who has right view, whose view is correct, who has experiential confidence in the teaching, and has come to the true teaching?” “Siyā, āvuso. “There might, reverends. Yato kho, āvuso, ariyasāvako āhārañca pajānāti, āhārasamudayañca pajānāti, āhāranirodhañca pajānāti, āhāranirodhagāminiṁ paṭipadañca pajānāti— A noble disciple understands fuel, its origin, its cessation, and the practice that leads to its cessation. ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhammaṁ. When they’ve done this, they’re defined as a noble disciple who has right view, whose view is correct, who has experiential confidence in the teaching, and has come to the true teaching. Katamo panāvuso, āhāro, katamo āhārasamudayo, katamo āhāranirodho, katamā āhāranirodhagāminī paṭipadā? But what is fuel? What is its origin, its cessation, and the practice that leads to its cessation? Cattārome, āvuso, āhārā bhūtānaṁ vā sattānaṁ ṭhitiyā, sambhavesīnaṁ vā anuggahāya. There are these four fuels. They maintain sentient beings that have been born and help those that are about to be born. Katame cattāro? What four? Kabaḷīkāro āhāro oḷāriko vā sukhumo vā, phasso dutiyo, manosañcetanā tatiyā, viññāṇaṁ catutthaṁ. Solid food, whether coarse or fine; contact is the second, mental intention the third, and consciousness the fourth. Taṇhāsamudayā āhārasamudayo, taṇhānirodhā āhāranirodho, ayameva ariyo aṭṭhaṅgiko maggo āhāranirodhagāminī paṭipadā, seyyathidaṁ— Fuel originates from craving. Fuel ceases when craving ceases. The practice that leads to the cessation of fuel 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. Yato kho, āvuso, ariyasāvako evaṁ āhāraṁ pajānāti, evaṁ āhārasamudayaṁ pajānāti, evaṁ āhāranirodhaṁ pajānāti, evaṁ āhāranirodhagāminiṁ paṭipadaṁ pajānāti, so sabbaso rāgānusayaṁ pahāya, paṭighānusayaṁ paṭivinodetvā, ‘asmī’ti diṭṭhimānānusayaṁ samūhanitvā, avijjaṁ pahāya vijjaṁ uppādetvā, diṭṭheva dhamme dukkhassantakaro hoti— A noble disciple understands in this way fuel, its origin, its cessation, and the practice that leads to its cessation. They’ve completely given up the underlying tendency to greed, got rid of the underlying tendency to repulsion, and eradicated the underlying tendency to the view and conceit ‘I am’. They’ve given up ignorance and given rise to knowledge, and make an end of suffering in this very life. ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhamman”ti. When they’ve done this, they’re defined as a noble disciple who has right view, whose view is correct, who has experiential confidence in the teaching, and has come to the true teaching.” “Sādhāvuso”ti kho te bhikkhū āyasmato sāriputtassa bhāsitaṁ abhinanditvā anumoditvā āyasmantaṁ sāriputtaṁ uttari pañhaṁ apucchuṁ: Saying “Good, sir,” those mendicants … asked another question: “siyā panāvuso, aññopi pariyāyo yathā ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhamman”ti? “But reverend, might there be another way to describe a noble disciple who … has come to the true teaching?” “Siyā, āvuso. “There might, reverends. Yato kho, āvuso, ariyasāvako dukkhañca pajānāti, dukkhasamudayañca pajānāti, dukkhanirodhañca pajānāti, dukkhanirodhagāminiṁ paṭipadañca pajānāti— A noble disciple understands suffering, its origin, its cessation, and the practice that leads to its cessation. ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhammaṁ. When they’ve done this, they’re defined as a noble disciple who … has come to the true teaching. Katamaṁ panāvuso, dukkhaṁ, katamo dukkhasamudayo, katamo dukkhanirodho, katamā dukkhanirodhagāminī paṭipadā? But what is suffering? What is its origin, its cessation, and the practice that leads to its cessation? Jātipi dukkhā, jarāpi dukkhā, maraṇampi dukkhaṁ, sokaparidevadukkhadomanassupāyāsāpi dukkhā, appiyehi sampayogopi dukkho, piyehi vippayogopi dukkho, 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; association with the disliked is suffering; separation from the liked is suffering; not getting what you wish for is suffering. In brief, the five grasping aggregates are suffering. idaṁ vuccatāvuso, dukkhaṁ. This is called suffering. Katamo cāvuso, dukkhasamudayo? And what is 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 for continued existence, and craving to end existence. ayaṁ vuccatāvuso, dukkhasamudayo. This is called the origin of suffering. Katamo cāvuso, dukkhanirodho? And what is 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. ayaṁ vuccatāvuso, dukkhanirodho. This is called the cessation of suffering. Katamā cāvuso, dukkhanirodhagāminī paṭipadā? And what is the practice that leads to the cessation of suffering? Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṁ— It is simply this noble eightfold path, that is: sammādiṭṭhi …pe… sammāsamādhi— right view … right immersion. ayaṁ vuccatāvuso, dukkhanirodhagāminī paṭipadā. This is called the practice that leads to the cessation of suffering. Yato kho, āvuso, ariyasāvako evaṁ dukkhaṁ pajānāti, evaṁ dukkhasamudayaṁ pajānāti, evaṁ dukkhanirodhaṁ pajānāti, evaṁ dukkhanirodhagāminiṁ paṭipadaṁ pajānāti, so sabbaso rāgānusayaṁ pahāya, paṭighānusayaṁ paṭivinodetvā, ‘asmī’ti diṭṭhimānānusayaṁ samūhanitvā, avijjaṁ pahāya vijjaṁ uppādetvā, diṭṭheva dhamme dukkhassantakaro hoti— A noble disciple understands in this way suffering, its origin, its cessation, and the practice that leads to its cessation. They’ve completely given up the underlying tendency to greed, got rid of the underlying tendency to repulsion, and eradicated the underlying tendency to the view and conceit ‘I am’. They’ve given up ignorance and given rise to knowledge, and make an end of suffering in this very life. ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhamman”ti. When they’ve done this, they’re defined as a noble disciple who has right view, whose view is correct, who has experiential confidence in the teaching, and has come to the true teaching.” “Sādhāvuso”ti kho te bhikkhū āyasmato sāriputtassa bhāsitaṁ abhinanditvā anumoditvā āyasmantaṁ sāriputtaṁ uttari pañhaṁ apucchuṁ: Saying “Good, sir,” those mendicants … asked another question: “siyā panāvuso, aññopi pariyāyo yathā ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhamman”ti? “But reverend, might there be another way to describe a noble disciple who … has come to the true teaching?” “Siyā, āvuso. “There might, reverends. Yato kho, āvuso, ariyasāvako jarāmaraṇañca pajānāti, jarāmaraṇasamudayañca pajānāti, jarāmaraṇanirodhañca pajānāti, jarāmaraṇanirodhagāminiṁ paṭipadañca pajānāti— A noble disciple understands old age and death, their origin, their cessation, and the practice that leads to their cessation … ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhammaṁ. Katamaṁ panāvuso, jarāmaraṇaṁ, katamo jarāmaraṇasamudayo, katamo jarāmaraṇanirodho, katamā jarāmaraṇanirodhagāminī paṭipadā? But what are old age and death? What is their origin, their cessation, and the practice that leads to their cessation? Yā tesaṁ tesaṁ sattānaṁ tamhi tamhi sattanikāye jarā jīraṇatā khaṇḍiccaṁ pāliccaṁ valittacatā āyuno saṁhāni indriyānaṁ paripāko— The old age, decrepitude, broken teeth, gray 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. Iti ayañca jarā idañca maraṇaṁ— Such is old age, and such is death. idaṁ vuccatāvuso, jarāmaraṇaṁ. This is called old age and death. Jātisamudayā jarāmaraṇasamudayo, jātinirodhā jarāmaraṇanirodho, ayameva ariyo aṭṭhaṅgiko maggo jarāmaraṇanirodhagāminī paṭipadā, seyyathidaṁ— Old age and death originate from rebirth. Old age and death cease when rebirth ceases. The practice that leads to the cessation of old age and death is simply this noble eightfold path …” sammādiṭṭhi …pe… sammāsamādhi. Yato kho, āvuso, ariyasāvako evaṁ jarāmaraṇaṁ pajānāti, evaṁ jarāmaraṇasamudayaṁ pajānāti, evaṁ jarāmaraṇanirodhaṁ pajānāti, evaṁ jarāmaraṇanirodhagāminiṁ paṭipadaṁ pajānāti, so sabbaso rāgānusayaṁ pahāya …pe… dukkhassantakaro hoti— ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhamman”ti. “Sādhāvuso”ti kho …pe… apucchuṁ— siyā panāvuso …pe… “Might there be another way to describe a noble disciple?” “siyā, āvuso. “There might, reverends. Yato kho, āvuso, ariyasāvako jātiñca pajānāti, jātisamudayañca pajānāti, jātinirodhañca pajānāti, jātinirodhagāminiṁ paṭipadañca pajānāti— A noble disciple understands rebirth, its origin, its cessation, and the practice that leads to its cessation … ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhammaṁ. Katamā panāvuso, jāti, katamo jātisamudayo, katamo jātinirodho, katamā jātinirodhagāminī paṭipadā? But what is rebirth? What is its origin, its cessation, and the practice that leads to its cessation? 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. Bhavasamudayā jātisamudayo, bhavanirodhā jātinirodho, ayameva ariyo aṭṭhaṅgiko maggo jātinirodhagāminī paṭipadā, seyyathidaṁ— Rebirth originates from continued existence. Rebirth ceases when continued existence ceases. The practice that leads to the cessation of rebirth is simply this noble eightfold path …” sammādiṭṭhi …pe… sammāsamādhi. Yato kho, āvuso, ariyasāvako evaṁ jātiṁ pajānāti, evaṁ jātisamudayaṁ pajānāti, evaṁ jātinirodhaṁ pajānāti, evaṁ jātinirodhagāminiṁ paṭipadaṁ pajānāti, so sabbaso rāgānusayaṁ pahāya …pe… dukkhassantakaro hoti— ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhamman”ti. “Sādhāvuso”ti kho …pe… apucchuṁ— siyā panāvuso …pe… “Might there be another way to describe a noble disciple?” “siyā, āvuso. “There might, reverends. Yato kho, āvuso, ariyasāvako bhavañca pajānāti, bhavasamudayañca pajānāti, bhavanirodhañca pajānāti, bhavanirodhagāminiṁ paṭipadañca pajānāti— A noble disciple understands continued existence, its origin, its cessation, and the practice that leads to its cessation. ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhammaṁ. Katamo panāvuso, bhavo, katamo bhavasamudayo, katamo bhavanirodho, katamā bhavanirodhagāminī paṭipadā? But what is continued existence? What is its origin, its cessation, and the practice that leads to its cessation? Tayome, āvuso, bhavā— There are these three states of continued existence. kāmabhavo, rūpabhavo, arūpabhavo. Existence in the sensual realm, the realm of luminous form, and the formless realm. Upādānasamudayā bhavasamudayo, upādānanirodhā bhavanirodho, ayameva ariyo aṭṭhaṅgiko maggo bhavanirodhagāminī paṭipadā, seyyathidaṁ— Continued existence originates from grasping. Continued existence ceases when grasping ceases. The practice that leads to the cessation of continued existence is simply this noble eightfold path …” sammādiṭṭhi …pe… sammāsamādhi. Yato kho, āvuso, ariyasāvako evaṁ bhavaṁ pajānāti, evaṁ bhavasamudayaṁ pajānāti, evaṁ bhavanirodhaṁ pajānāti, evaṁ bhavanirodhagāminiṁ paṭipadaṁ pajānāti, so sabbaso rāgānusayaṁ pahāya …pe… dukkhassantakaro hoti. Ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhamman”ti. “Sādhāvuso”ti kho …pe… apucchuṁ— siyā panāvuso …pe… “Might there be another way to describe a noble disciple?” “siyā, āvuso. “There might, reverends. Yato kho, āvuso, ariyasāvako upādānañca pajānāti, upādānasamudayañca pajānāti, upādānanirodhañca pajānāti, upādānanirodhagāminiṁ paṭipadañca pajānāti— A noble disciple understands grasping, its origin, its cessation, and the practice that leads to its cessation … ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhammaṁ. Katamaṁ panāvuso, upādānaṁ, katamo upādānasamudayo, katamo upādānanirodho, katamā upādānanirodhagāminī paṭipadā? But what is grasping? What is its origin, its cessation, and the practice that leads to its cessation? Cattārimāni, āvuso, upādānāni— There are these four kinds of grasping. kāmupādānaṁ, diṭṭhupādānaṁ, sīlabbatupādānaṁ, attavādupādānaṁ. Grasping at sensual pleasures, views, precepts and observances, and theories of a self. Taṇhāsamudayā upādānasamudayo, taṇhānirodhā upādānanirodho, ayameva ariyo aṭṭhaṅgiko maggo upādānanirodhagāminī paṭipadā, seyyathidaṁ— Grasping originates from craving. Grasping ceases when craving ceases. The practice that leads to the cessation of grasping is simply this noble eightfold path …” sammādiṭṭhi …pe… sammāsamādhi. Yato kho, āvuso, ariyasāvako evaṁ upādānaṁ pajānāti, evaṁ upādānasamudayaṁ pajānāti, evaṁ upādānanirodhaṁ pajānāti, evaṁ upādānanirodhagāminiṁ paṭipadaṁ pajānāti, so sabbaso rāgānusayaṁ pahāya …pe… dukkhassantakaro hoti— ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhamman”ti. “Sādhāvuso”ti kho …pe… apucchuṁ— siyā panāvuso …pe… “Might there be another way to describe a noble disciple?” “siyā, āvuso. “There might, reverends. Yato kho, āvuso, ariyasāvako taṇhañca pajānāti, taṇhāsamudayañca pajānāti, taṇhānirodhañca pajānāti, taṇhānirodhagāminiṁ paṭipadañca pajānāti— A noble disciple understands craving, its origin, its cessation, and the practice that leads to its cessation … ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhammaṁ. Katamā panāvuso, taṇhā, katamo taṇhāsamudayo, katamo taṇhānirodho, katamā taṇhānirodhagāminī paṭipadā? But what is craving? What is its origin, its cessation, and the practice that leads to its cessation? Chayime, āvuso, taṇhākāyā— There are these six classes of craving. rūpataṇhā, saddataṇhā, gandhataṇhā, rasataṇhā, phoṭṭhabbataṇhā, dhammataṇhā. Craving for sights, sounds, smells, tastes, touches, and thoughts. Vedanāsamudayā taṇhāsamudayo, vedanānirodhā taṇhānirodho, ayameva ariyo aṭṭhaṅgiko maggo taṇhānirodhagāminī paṭipadā, seyyathidaṁ— Craving originates from feeling. Craving ceases when feeling ceases. The practice that leads to the cessation of craving is simply this noble eightfold path …” sammādiṭṭhi …pe… sammāsamādhi. Yato kho, āvuso, ariyasāvako evaṁ taṇhaṁ pajānāti, evaṁ taṇhāsamudayaṁ pajānāti, evaṁ taṇhānirodhaṁ pajānāti, evaṁ taṇhānirodhagāminiṁ paṭipadaṁ pajānāti, so sabbaso rāgānusayaṁ pahāya …pe… dukkhassantakaro hoti— ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhamman”ti. “Sādhāvuso”ti kho …pe… apucchuṁ— siyā panāvuso …pe… “Might there be another way to describe a noble disciple?” “siyā, āvuso. “There might, reverends. Yato kho, āvuso, ariyasāvako vedanañca pajānāti, vedanāsamudayañca pajānāti, vedanānirodhañca pajānāti, vedanānirodhagāminiṁ paṭipadañca pajānāti— A noble disciple understands feeling, its origin, its cessation, and the practice that leads to its cessation … ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhammaṁ. Katamā panāvuso, vedanā, katamo vedanāsamudayo, katamo vedanānirodho, katamā vedanānirodhagāminī paṭipadā? But what is feeling? What is its origin, its cessation, and the practice that leads to its cessation? Chayime, āvuso, vedanākāyā— There are these six classes of feeling. cakkhusamphassajā vedanā, sotasamphassajā vedanā, ghānasamphassajā vedanā, jivhāsamphassajā vedanā, kāyasamphassajā vedanā, manosamphassajā vedanā. Feeling born of contact through the eye, ear, nose, tongue, body, and mind. Phassasamudayā vedanāsamudayo, phassanirodhā vedanānirodho, ayameva ariyo aṭṭhaṅgiko maggo vedanānirodhagāminī paṭipadā, seyyathidaṁ— Feeling originates from contact. Feeling ceases when contact ceases. The practice that leads to the cessation of feeling is simply this noble eightfold path …” sammādiṭṭhi …pe… sammāsamādhi. Yato kho, āvuso, ariyasāvako evaṁ vedanaṁ pajānāti, evaṁ vedanāsamudayaṁ pajānāti, evaṁ vedanānirodhaṁ pajānāti, evaṁ vedanānirodhagāminiṁ paṭipadaṁ pajānāti, so sabbaso rāgānusayaṁ pahāya …pe… dukkhassantakaro hoti— ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhamman”ti. “Sādhāvuso”ti kho …pe… apucchuṁ— siyā panāvuso …pe… “Might there be another way to describe a noble disciple?” “siyā, āvuso. “There might, reverends. Yato kho, āvuso, ariyasāvako phassañca pajānāti, phassasamudayañca pajānāti, phassanirodhañca pajānāti, phassanirodhagāminiṁ paṭipadañca pajānāti— A noble disciple understands contact, its origin, its cessation, and the practice that leads to its cessation … ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhammaṁ. Katamo panāvuso, phasso, katamo phassasamudayo, katamo phassanirodho, katamā phassanirodhagāminī paṭipadā? But what is contact? What is its origin, its cessation, and the practice that leads to its cessation? Chayime, āvuso, phassakāyā— There are these six classes of contact. cakkhusamphasso, sotasamphasso, ghānasamphasso, jivhāsamphasso, kāyasamphasso, manosamphasso. Contact through the eye, ear, nose, tongue, body, and mind. Saḷāyatanasamudayā phassasamudayo, saḷāyatananirodhā phassanirodho, ayameva ariyo aṭṭhaṅgiko maggo phassanirodhagāminī paṭipadā, seyyathidaṁ— Contact originates from the six sense fields. Contact ceases when the six sense fields cease. The practice that leads to the cessation of contact is simply this noble eightfold path …” sammādiṭṭhi …pe… sammāsamādhi. Yato kho, āvuso, ariyasāvako evaṁ phassaṁ pajānāti, evaṁ phassasamudayaṁ pajānāti, evaṁ phassanirodhaṁ pajānāti, evaṁ phassanirodhagāminiṁ paṭipadaṁ pajānāti, so sabbaso rāgānusayaṁ pahāya …pe… dukkhassantakaro hoti— ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhamman”ti. “Sādhāvuso”ti kho …pe… apucchuṁ— siyā panāvuso …pe… “Might there be another way to describe a noble disciple?” “siyā, āvuso. “There might, reverends. Yato kho, āvuso, ariyasāvako saḷāyatanañca pajānāti, saḷāyatanasamudayañca pajānāti, saḷāyatananirodhañca pajānāti, saḷāyatananirodhagāminiṁ paṭipadañca pajānāti— A noble disciple understands the six sense fields, their origin, their cessation, and the practice that leads to their cessation … ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhammaṁ. Katamaṁ panāvuso, saḷāyatanaṁ, katamo saḷāyatanasamudayo, katamo saḷāyatananirodho, katamā saḷāyatananirodhagāminī paṭipadā? But what are the six sense fields? What is their origin, their cessation, and the practice that leads to their cessation? Chayimāni, āvuso, āyatanāni— There are these six sense fields. cakkhāyatanaṁ, sotāyatanaṁ, ghānāyatanaṁ, jivhāyatanaṁ, kāyāyatanaṁ, manāyatanaṁ. The sense fields of the eye, ear, nose, tongue, body, and mind. Nāmarūpasamudayā saḷāyatanasamudayo, nāmarūpanirodhā saḷāyatananirodho, ayameva ariyo aṭṭhaṅgiko maggo saḷāyatananirodhagāminī paṭipadā, seyyathidaṁ— The six sense fields originate from name and form. The six sense fields cease when name and form cease. The practice that leads to the cessation of the six sense fields is simply this noble eightfold path …” sammādiṭṭhi …pe… sammāsamādhi. Yato kho, āvuso, ariyasāvako evaṁ saḷāyatanaṁ pajānāti, evaṁ saḷāyatanasamudayaṁ pajānāti, evaṁ saḷāyatananirodhaṁ pajānāti, evaṁ saḷāyatananirodhagāminiṁ paṭipadaṁ pajānāti, so sabbaso rāgānusayaṁ pahāya …pe… dukkhassantakaro hoti— ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhamman”ti. “Sādhāvuso”ti kho …pe… apucchuṁ— siyā panāvuso …pe… “Might there be another way to describe a noble disciple?” “siyā, āvuso. “There might, reverends. Yato kho, āvuso, ariyasāvako nāmarūpañca pajānāti, nāmarūpasamudayañca pajānāti, nāmarūpanirodhañca pajānāti, nāmarūpanirodhagāminiṁ paṭipadañca pajānāti— A noble disciple understands name and form, their origin, their cessation, and the practice that leads to their cessation … ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhammaṁ. Katamaṁ panāvuso, nāmarūpaṁ, katamo nāmarūpasamudayo, katamo nāmarūpanirodho, katamā nāmarūpanirodhagāminī paṭipadā? But what are name and form? What is their origin, their cessation, and the practice that leads to their cessation? Vedanā, saññā, cetanā, phasso, manasikāro— Feeling, perception, intention, contact, and attention— idaṁ vuccatāvuso, nāmaṁ; this is called name. cattāri ca mahābhūtāni, catunnañca mahābhūtānaṁ upādāyarūpaṁ— The four primary elements, and form derived from the four primary elements— idaṁ vuccatāvuso, rūpaṁ. this is called form. Iti idañca nāmaṁ idañca rūpaṁ— Such is name and such is form. idaṁ vuccatāvuso, nāmarūpaṁ. This is called name and form. Viññāṇasamudayā nāmarūpasamudayo, viññāṇanirodhā nāmarūpanirodho, ayameva ariyo aṭṭhaṅgiko maggo nāmarūpanirodhagāminī paṭipadā, seyyathidaṁ— Name and form originate from consciousness. Name and form cease when consciousness ceases. The practice that leads to the cessation of name and form is simply this noble eightfold path …” sammādiṭṭhi …pe… sammāsamādhi. Yato kho, āvuso, ariyasāvako evaṁ nāmarūpaṁ pajānāti, evaṁ nāmarūpasamudayaṁ pajānāti, evaṁ nāmarūpanirodhaṁ pajānāti, evaṁ nāmarūpanirodhagāminiṁ paṭipadaṁ pajānāti, so sabbaso rāgānusayaṁ pahāya …pe… dukkhassantakaro hoti— ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhamman”ti. “Sādhāvuso”ti kho …pe… apucchuṁ— siyā panāvuso …pe… “Might there be another way to describe a noble disciple?” “siyā, āvuso. “There might, reverends. Yato kho, āvuso, ariyasāvako viññāṇañca pajānāti, viññāṇasamudayañca pajānāti, viññāṇanirodhañca pajānāti, viññāṇanirodhagāminiṁ paṭipadañca pajānāti— A noble disciple understands consciousness, its origin, its cessation, and the practice that leads to its cessation … ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhammaṁ. Katamaṁ panāvuso, viññāṇaṁ, katamo viññāṇasamudayo, katamo viññāṇanirodho, katamā viññāṇanirodhagāminī paṭipadā? But what is consciousness? What is its origin, its cessation, and the practice that leads to its cessation? Chayime, āvuso, viññāṇakāyā— There are these six classes of consciousness. cakkhuviññāṇaṁ, sotaviññāṇaṁ, ghānaviññāṇaṁ, jivhāviññāṇaṁ, kāyaviññāṇaṁ, manoviññāṇaṁ. Eye, ear, nose, tongue, body, and mind consciousness. Saṅkhārasamudayā viññāṇasamudayo, saṅkhāranirodhā viññāṇanirodho, ayameva ariyo aṭṭhaṅgiko maggo viññāṇanirodhagāminī paṭipadā, seyyathidaṁ— Consciousness originates from choices. Consciousness ceases when choices cease. The practice that leads to the cessation of consciousness is simply this noble eightfold path …” sammādiṭṭhi …pe… sammāsamādhi. Yato kho, āvuso, ariyasāvako evaṁ viññāṇaṁ pajānāti, evaṁ viññāṇasamudayaṁ pajānāti, evaṁ viññāṇanirodhaṁ pajānāti, evaṁ viññāṇanirodhagāminiṁ paṭipadaṁ pajānāti, so sabbaso rāgānusayaṁ pahāya …pe… dukkhassantakaro hoti— ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhamman”ti. “Sādhāvuso”ti kho …pe… apucchuṁ— siyā panāvuso …pe… “Might there be another way to describe a noble disciple?” “siyā, āvuso. “There might, reverends. Yato kho, āvuso, ariyasāvako saṅkhāre ca pajānāti, saṅkhārasamudayañca pajānāti, saṅkhāranirodhañca pajānāti, saṅkhāranirodhagāminiṁ paṭipadañca pajānāti— A noble disciple understands choices, their origin, their cessation, and the practice that leads to their cessation … ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhammaṁ. Katame panāvuso, saṅkhārā, katamo saṅkhārasamudayo, katamo saṅkhāranirodho, katamā saṅkhāranirodhagāminī paṭipadā? But what are choices? What is their origin, their cessation, and the practice that leads to their cessation? Tayome, āvuso, saṅkhārā— There are these three kinds of choice. kāyasaṅkhāro, vacīsaṅkhāro, cittasaṅkhāro. Choices by way of body, speech, and mind. Avijjāsamudayā saṅkhārasamudayo, avijjānirodhā saṅkhāranirodho, ayameva ariyo aṭṭhaṅgiko maggo saṅkhāranirodhagāminī paṭipadā, seyyathidaṁ— Choices originate from ignorance. Choices cease when ignorance ceases. The practice that leads to the cessation of choices is simply this noble eightfold path …” sammādiṭṭhi …pe… sammāsamādhi. Yato kho, āvuso, ariyasāvako evaṁ saṅkhāre pajānāti, evaṁ saṅkhārasamudayaṁ pajānāti, evaṁ saṅkhāranirodhaṁ pajānāti, evaṁ saṅkhāranirodhagāminiṁ paṭipadaṁ pajānāti, so sabbaso rāgānusayaṁ pahāya, paṭighānusayaṁ paṭivinodetvā, ‘asmī’ti diṭṭhimānānusayaṁ samūhanitvā, avijjaṁ pahāya vijjaṁ uppādetvā, diṭṭheva dhamme dukkhassantakaro hoti— ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhamman”ti. “Sādhāvuso”ti kho …pe… apucchuṁ— siyā panāvuso …pe… “Might there be another way to describe a noble disciple?” “siyā, āvuso. “There might, reverends. Yato kho, āvuso, ariyasāvako avijjañca pajānāti, avijjāsamudayañca pajānāti, avijjānirodhañca pajānāti, avijjānirodhagāminiṁ paṭipadañca pajānāti— A noble disciple understands ignorance, its origin, its cessation, and the practice that leads to its cessation … ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhammaṁ. Katamā panāvuso, avijjā, katamo avijjāsamudayo, katamo avijjānirodho, katamā avijjānirodhagāminī paṭipadā? But what is ignorance? What is its origin, its cessation, and the practice that leads to its cessation? Yaṁ kho, āvuso, dukkhe aññāṇaṁ, dukkhasamudaye aññāṇaṁ, dukkhanirodhe aññāṇaṁ, dukkhanirodhagāminiyā paṭipadāya aññāṇaṁ— Not knowing about suffering, the origin of suffering, the cessation of suffering, and the practice that leads to the cessation of suffering. ayaṁ vuccatāvuso, avijjā. This is called ignorance. Āsavasamudayā avijjāsamudayo, āsavanirodhā avijjānirodho, ayameva ariyo aṭṭhaṅgiko maggo avijjānirodhagāminī paṭipadā, seyyathidaṁ— Ignorance originates from defilement. Ignorance ceases when defilement ceases. The practice that leads to the cessation of ignorance is simply this noble eightfold path …” sammādiṭṭhi …pe… sammāsamādhi. Yato kho, āvuso, ariyasāvako evaṁ avijjaṁ pajānāti, evaṁ avijjāsamudayaṁ pajānāti, evaṁ avijjānirodhaṁ pajānāti, evaṁ avijjānirodhagāminiṁ paṭipadaṁ pajānāti, so sabbaso rāgānusayaṁ pahāya, paṭighānusayaṁ paṭivinodetvā, ‘asmī’ti diṭṭhimānānusayaṁ samūhanitvā, avijjaṁ pahāya vijjaṁ uppādetvā, diṭṭheva dhamme dukkhassantakaro hoti— ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhamman”ti. “Sādhāvuso”ti kho te bhikkhū āyasmato sāriputtassa bhāsitaṁ abhinanditvā anumoditvā āyasmantaṁ sāriputtaṁ uttari pañhaṁ apucchuṁ: Saying “Good, sir,” those mendicants approved and agreed with what Sāriputta said. Then they asked another question: “siyā panāvuso, aññopi pariyāyo yathā ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhamman”ti? “But reverend, might there be another way to describe a noble disciple who has right view, whose view is correct, who has experiential confidence in the teaching, and has come to the true teaching?” “Siyā, āvuso. “There might, reverends. Yato kho, āvuso, ariyasāvako āsavañca pajānāti, āsavasamudayañca pajānāti, āsavanirodhañca pajānāti, āsavanirodhagāminiṁ paṭipadañca pajānāti— A noble disciple understands defilement, its origin, its cessation, and the practice that leads to its cessation. ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhammaṁ. When they’ve done this, they’re defined as a noble disciple who has right view, whose view is correct, who has experiential confidence in the teaching, and has come to the true teaching. Katamo panāvuso, āsavo, katamo āsavasamudayo, katamo āsavanirodho, katamā āsavanirodhagāminī paṭipadāti? But what is defilement? What is its origin, its cessation, and the practice that leads to its cessation? Tayome, āvuso, āsavā— There are these three defilements. kāmāsavo, bhavāsavo, avijjāsavo. The defilements of sensuality, desire to be reborn, and ignorance. Avijjāsamudayā āsavasamudayo, avijjānirodhā āsavanirodho, ayameva ariyo aṭṭhaṅgiko maggo āsavanirodhagāminī paṭipadā, seyyathidaṁ— Defilement originates from ignorance. Defilement ceases when ignorance ceases. The practice that leads to the cessation of defilement is simply this noble eightfold path, that is: sammādiṭṭhi …pe… sammāsamādhi. right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. Yato kho, āvuso, ariyasāvako evaṁ āsavaṁ pajānāti, evaṁ āsavasamudayaṁ pajānāti, evaṁ āsavanirodhaṁ pajānāti, evaṁ āsavanirodhagāminiṁ paṭipadaṁ pajānāti, so sabbaso rāgānusayaṁ pahāya, paṭighānusayaṁ paṭivinodetvā, ‘asmī’ti diṭṭhimānānusayaṁ samūhanitvā, avijjaṁ pahāya vijjaṁ uppādetvā, diṭṭheva dhamme dukkhassantakaro hoti— A noble disciple understands in this way defilement, its origin, its cessation, and the practice that leads to its cessation. They’ve completely given up the underlying tendency to greed, got rid of the underlying tendency to repulsion, and eradicated the underlying tendency to the view and conceit ‘I am’. They’ve given up ignorance and given rise to knowledge, and make an end of suffering in this very life. ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhamman”ti. When they’ve done this, they’re defined as a noble disciple who has right view, whose view is correct, who has experiential confidence in the teaching, and has come to the true teaching.” Idamavocāyasmā sāriputto. This is what Venerable Sāriputta said. Attamanā te bhikkhū āyasmato sāriputtassa bhāsitaṁ abhinandunti. Satisfied, the mendicants were happy with what Sāriputta said. Sammādiṭṭhisuttaṁ niṭṭhitaṁ navamaṁ. 10. Satipaṭṭhānasutta Mindfulness Meditation Evaṁ me sutaṁ— So I have heard. ekaṁ samayaṁ bhagavā kurūsu viharati kammāsadhammaṁ nāma kurūnaṁ nigamo. At one time the Buddha was staying in the land of the Kurus, near the Kuru town named Kammāsadamma. 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: “Ekāyano ayaṁ, bhikkhave, maggo sattānaṁ visuddhiyā, sokaparidevānaṁ samatikkamāya, dukkhadomanassānaṁ atthaṅgamāya, ñāyassa adhigamāya, nibbānassa sacchikiriyāya, yadidaṁ cattāro satipaṭṭhānā. “Mendicants, the four kinds of mindfulness meditation are the path to convergence. They are in order to purify sentient beings, to get past sorrow and crying, to make an end of pain and sadness, to end the cycle of suffering, and to realize extinguishment. Katame cattāro? What four? Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ; It’s when a mendicant meditates by observing an aspect of the body—keen, aware, and mindful, rid of desire and aversion for the world. vedanāsu vedanānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ; They meditate observing an aspect of feelings—keen, aware, and mindful, rid of desire and aversion for the world. citte cittānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ; They meditate observing an aspect of the mind—keen, aware, and mindful, rid of desire and aversion for the world. dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ. They meditate observing an aspect of principles—keen, aware, and mindful, rid of desire and aversion for the world. Uddeso niṭṭhito. 1. Kāyānupassanā 1. Observing the Body 1.1. Kāyānupassanāānāpānapabba 1.1. Mindfulness of Breathing Kathañca, bhikkhave, bhikkhu kāye kāyānupassī viharati? And how does a mendicant meditate observing an aspect of the body? Idha, bhikkhave, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā nisīdati, pallaṅkaṁ ābhujitvā, ujuṁ kāyaṁ paṇidhāya, parimukhaṁ satiṁ upaṭṭhapetvā. It’s when a mendicant—gone to a wilderness, or to the root of a tree, or to an empty hut—sits down cross-legged, with their body straight, and focuses their mindfulness right there. So satova assasati, satova passasati. Just mindful, they breathe in. Mindful, they breathe out. Dīghaṁ vā assasanto ‘dīghaṁ assasāmī’ti pajānāti, dīghaṁ vā passasanto ‘dīghaṁ passasāmī’ti pajānāti, When breathing in heavily they know: ‘I’m breathing in heavily.’ When breathing out heavily they know: ‘I’m breathing out heavily.’ rassaṁ vā assasanto ‘rassaṁ assasāmī’ti pajānāti, rassaṁ vā passasanto ‘rassaṁ passasāmī’ti pajānāti. When breathing in lightly they know: ‘I’m breathing in lightly.’ When breathing out lightly they know: ‘I’m breathing out lightly.’ ‘Sabbakāyapaṭisaṁvedī assasissāmī’ti sikkhati, ‘sabbakāyapaṭisaṁvedī passasissāmī’ti sikkhati. They practice breathing in experiencing the whole body. They practice breathing out experiencing the whole body. ‘Passambhayaṁ kāyasaṅkhāraṁ assasissāmī’ti sikkhati, ‘passambhayaṁ kāyasaṅkhāraṁ passasissāmī’ti sikkhati. They practice breathing in stilling the body’s motion. They practice breathing out stilling the body’s motion. Seyyathāpi, bhikkhave, dakkho bhamakāro vā bhamakārantevāsī vā dīghaṁ vā añchanto ‘dīghaṁ añchāmī’ti pajānāti, rassaṁ vā añchanto ‘rassaṁ añchāmī’ti pajānāti; It’s like a deft carpenter or carpenter’s apprentice. When making a deep cut they know: ‘I’m making a deep cut,’ and when making a shallow cut they know: ‘I’m making a shallow cut.’ evameva kho, bhikkhave, bhikkhu dīghaṁ vā assasanto ‘dīghaṁ assasāmī’ti pajānāti, dīghaṁ vā passasanto ‘dīghaṁ passasāmī’ti pajānāti, rassaṁ vā assasanto ‘rassaṁ assasāmī’ti pajānāti, rassaṁ vā passasanto ‘rassaṁ passasāmī’ti pajānāti; ‘sabbakāyapaṭisaṁvedī assasissāmī’ti sikkhati, ‘sabbakāyapaṭisaṁvedī passasissāmī’ti sikkhati; ‘passambhayaṁ kāyasaṅkhāraṁ assasissāmī’ti sikkhati, ‘passambhayaṁ kāyasaṅkhāraṁ passasissāmī’ti sikkhati. Iti ajjhattaṁ vā kāye kāyānupassī viharati, bahiddhā vā kāye kāyānupassī viharati, ajjhattabahiddhā vā kāye kāyānupassī viharati; And so they meditate observing an aspect of the body internally, externally, and both internally and externally. samudayadhammānupassī vā kāyasmiṁ viharati, vayadhammānupassī vā kāyasmiṁ viharati, samudayavayadhammānupassī vā kāyasmiṁ viharati. They meditate observing the body as liable to originate, as liable to vanish, and as liable to both originate and vanish. ‘Atthi kāyo’ti vā panassa sati paccupaṭṭhitā hoti. Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati. Or mindfulness is established that the body exists, to the extent necessary for knowledge and mindfulness. They meditate independent, not grasping at anything in the world. Evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati. That’s how a mendicant meditates by observing an aspect of the body. Ānāpānapabbaṁ niṭṭhitaṁ. 1.2. Kāyānupassanāiriyāpathapabba 1.2. The Postures Puna caparaṁ, bhikkhave, bhikkhu gacchanto vā ‘gacchāmī’ti pajānāti, ṭhito vā ‘ṭhitomhī’ti pajānāti, nisinno vā ‘nisinnomhī’ti pajānāti, sayāno vā ‘sayānomhī’ti pajānāti. Furthermore, when a mendicant is walking they know: ‘I am walking.’ When standing they know: ‘I am standing.’ When sitting they know: ‘I am sitting.’ And when lying down they know: ‘I am lying down.’ Yathā yathā vā panassa kāyo paṇihito hoti tathā tathā naṁ pajānāti. Whatever posture their body is in, they know it. Iti ajjhattaṁ vā kāye kāyānupassī viharati, bahiddhā vā kāye kāyānupassī viharati, ajjhattabahiddhā vā kāye kāyānupassī viharati; And so they meditate observing an aspect of the body internally, externally, and both internally and externally. samudayadhammānupassī vā kāyasmiṁ viharati, vayadhammānupassī vā kāyasmiṁ viharati, samudayavayadhammānupassī vā kāyasmiṁ viharati. They meditate observing the body as liable to originate, as liable to vanish, and as liable to both originate and vanish. ‘Atthi kāyo’ti vā panassa sati paccupaṭṭhitā hoti. Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati. Or mindfulness is established that the body exists, to the extent necessary for knowledge and mindfulness. They meditate independent, not grasping at anything in the world. Evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati. That too is how a mendicant meditates by observing an aspect of the body. Iriyāpathapabbaṁ niṭṭhitaṁ. 1.3. Kāyānupassanāsampajānapabba 1.3. Situational Awareness Puna caparaṁ, bhikkhave, bhikkhu abhikkante paṭikkante sampajānakārī hoti, ālokite vilokite sampajānakārī hoti, samiñjite pasārite sampajānakārī hoti, saṅghāṭipattacīvaradhāraṇe sampajānakārī hoti, asite pīte khāyite sāyite sampajānakārī hoti, uccārapassāvakamme sampajānakārī hoti, gate ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī hoti. Furthermore, a mendicant acts with situational awareness when going out and coming back; when looking ahead and aside; when bending and extending the limbs; when bearing the outer robe, bowl and robes; when eating, drinking, chewing, and tasting; when urinating and defecating; when walking, standing, sitting, sleeping, waking, speaking, and keeping silent. Iti ajjhattaṁ vā kāye kāyānupassī viharati …pe… And so they meditate observing an aspect of the body internally … evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati. That too is how a mendicant meditates by observing an aspect of the body. Sampajānapabbaṁ niṭṭhitaṁ. 1.4. Kāyānupassanāpaṭikūlamanasikārapabba 1.4. Focusing on the Repulsive Puna caparaṁ, bhikkhave, bhikkhu imameva kāyaṁ uddhaṁ pādatalā, adho kesamatthakā, tacapariyantaṁ pūraṁ nānappakārassa asucino paccavekkhati: Furthermore, a mendicant examines their own body, up from the soles of the feet and down from the tips of the hairs, wrapped in skin and full of many kinds of filth. ‘atthi imasmiṁ kāye kesā lomā nakhā dantā taco maṁsaṁ nhāru aṭṭhi aṭṭhimiñjaṁ vakkaṁ hadayaṁ yakanaṁ kilomakaṁ pihakaṁ papphāsaṁ antaṁ antaguṇaṁ udariyaṁ karīsaṁ pittaṁ semhaṁ pubbo lohitaṁ sedo medo assu vasā kheḷo siṅghāṇikā lasikā muttan’ti. ‘In this body there is head hair, body hair, nails, teeth, skin, flesh, sinews, bones, bone marrow, kidneys, heart, liver, diaphragm, spleen, lungs, intestines, mesentery, undigested food, feces, bile, phlegm, pus, blood, sweat, fat, tears, grease, saliva, snot, synovial fluid, urine.’ Seyyathāpi, bhikkhave, ubhatomukhā putoḷi pūrā nānāvihitassa dhaññassa, seyyathidaṁ—sālīnaṁ vīhīnaṁ muggānaṁ māsānaṁ tilānaṁ taṇḍulānaṁ. Tamenaṁ cakkhumā puriso muñcitvā paccavekkheyya: ‘ime sālī ime vīhī ime muggā ime māsā ime tilā ime taṇḍulā’ti. It’s as if there were a bag with openings at both ends, filled with various kinds of grains, such as fine rice, wheat, mung beans, peas, sesame, and ordinary rice. And someone with good eyesight were to open it and examine the contents: ‘These grains are fine rice, these are wheat, these are mung beans, these are peas, these are sesame, and these are ordinary rice.’ Evameva kho, bhikkhave, bhikkhu imameva kāyaṁ uddhaṁ pādatalā, adho kesamatthakā, tacapariyantaṁ pūraṁ nānappakārassa asucino paccavekkhati: ‘atthi imasmiṁ kāye kesā lomā …pe… muttan’ti. Iti ajjhattaṁ vā kāye kāyānupassī viharati …pe… And so they meditate observing an aspect of the body internally … evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati. That too is how a mendicant meditates by observing an aspect of the body. Paṭikūlamanasikārapabbaṁ niṭṭhitaṁ. 1.5. Kāyānupassanādhātumanasikārapabba 1.5. Focusing on the Elements Puna caparaṁ, bhikkhave, bhikkhu imameva kāyaṁ yathāṭhitaṁ yathāpaṇihitaṁ dhātuso paccavekkhati: Furthermore, a mendicant examines their own body, whatever its placement or posture, according to the elements: ‘atthi imasmiṁ kāye pathavīdhātu āpodhātu tejodhātu vāyodhātū’ti. ‘In this body there is the earth element, the water element, the fire element, and the air element.’ Seyyathāpi, bhikkhave, dakkho goghātako vā goghātakantevāsī vā gāviṁ vadhitvā catumahāpathe bilaso vibhajitvā nisinno assa. It’s as if a deft butcher or butcher’s apprentice were to kill a cow and sit down at the crossroads with the meat cut into portions. Evameva kho, bhikkhave, bhikkhu imameva kāyaṁ yathāṭhitaṁ yathāpaṇihitaṁ dhātuso paccavekkhati: ‘atthi imasmiṁ kāye pathavīdhātu āpodhātu tejodhātu vāyodhātū’ti. Iti ajjhattaṁ vā kāye kāyānupassī viharati …pe… And so they meditate observing an aspect of the body internally … evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati. That too is how a mendicant meditates by observing an aspect of the body. Dhātumanasikārapabbaṁ niṭṭhitaṁ. 1.6. Kāyānupassanānavasivathikapabba 1.6. The Charnel Ground Contemplations Puna caparaṁ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṁ sivathikāya chaḍḍitaṁ ekāhamataṁ vā dvīhamataṁ vā tīhamataṁ vā uddhumātakaṁ vinīlakaṁ vipubbakajātaṁ. Furthermore, suppose a mendicant were to see a corpse discarded in a charnel ground. And it had been dead for one, two, or three days, bloated, livid, and festering. So imameva kāyaṁ upasaṁharati: They’d compare it with their own body: ‘ayampi kho kāyo evaṁdhammo evaṁbhāvī evaṁanatīto’ti. ‘This body is also of that same nature, that same kind, and cannot go beyond that.’ Iti ajjhattaṁ vā kāye kāyānupassī viharati …pe… evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati. (1) That too is how a mendicant meditates by observing an aspect of the body. Puna caparaṁ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṁ sivathikāya chaḍḍitaṁ kākehi vā khajjamānaṁ kulalehi vā khajjamānaṁ gijjhehi vā khajjamānaṁ kaṅkehi vā khajjamānaṁ sunakhehi vā khajjamānaṁ byagghehi vā khajjamānaṁ dīpīhi vā khajjamānaṁ siṅgālehi vā khajjamānaṁ vividhehi vā pāṇakajātehi khajjamānaṁ. Furthermore, suppose they were to see a corpse discarded in a charnel ground being devoured by crows, hawks, vultures, herons, dogs, tigers, leopards, jackals, and many kinds of little creatures. So imameva kāyaṁ upasaṁharati: They’d compare it with their own body: ‘ayampi kho kāyo evaṁdhammo evaṁbhāvī evaṁanatīto’ti. ‘This body is also of that same nature, that same kind, and cannot go beyond that.’ Iti ajjhattaṁ vā kāye kāyānupassī viharati …pe… evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati. (2) That too is how a mendicant meditates by observing an aspect of the body. Puna caparaṁ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṁ sivathikāya chaḍḍitaṁ aṭṭhikasaṅkhalikaṁ samaṁsalohitaṁ nhārusambandhaṁ …pe… (3) Furthermore, suppose they were to see a corpse discarded in a charnel ground, a skeleton with flesh and blood, held together by sinews … Aṭṭhikasaṅkhalikaṁ nimaṁsalohitamakkhitaṁ nhārusambandhaṁ …pe… (4) A skeleton without flesh but smeared with blood, and held together by sinews … Aṭṭhikasaṅkhalikaṁ apagatamaṁsalohitaṁ nhārusambandhaṁ …pe… (5) A skeleton rid of flesh and blood, held together by sinews … Aṭṭhikāni apagatasambandhāni disā vidisā vikkhittāni, aññena hatthaṭṭhikaṁ aññena pādaṭṭhikaṁ aññena gopphakaṭṭhikaṁ aññena jaṅghaṭṭhikaṁ aññena ūruṭṭhikaṁ aññena kaṭiṭṭhikaṁ aññena phāsukaṭṭhikaṁ aññena piṭṭhiṭṭhikaṁ aññena khandhaṭṭhikaṁ aññena gīvaṭṭhikaṁ aññena hanukaṭṭhikaṁ aññena dantaṭṭhikaṁ aññena sīsakaṭāhaṁ. Bones rid of sinews scattered in every direction. Here a hand-bone, there a foot-bone, here a shin-bone, there a thigh-bone, here a hip-bone, there a rib-bone, here a back-bone, there an arm-bone, here a neck-bone, there a jaw-bone, here a tooth, there the skull … So imameva kāyaṁ upasaṁharati: ‘ayampi kho kāyo evaṁdhammo evaṁbhāvī evaṁanatīto’ti. Iti ajjhattaṁ vā kāye kāyānupassī viharati …pe… evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati. (6) Puna caparaṁ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṁ sivathikāya chaḍḍitaṁ, aṭṭhikāni setāni saṅkhavaṇṇapaṭibhāgāni …pe… (7) White bones, the color of shells … Aṭṭhikāni puñjakitāni terovassikāni …pe… (8) Decrepit bones, heaped in a pile … Aṭṭhikāni pūtīni cuṇṇakajātāni. Bones rotted and crumbled to powder. So imameva kāyaṁ upasaṁharati: They’d compare it with their own body: ‘ayampi kho kāyo evaṁdhammo evaṁbhāvī evaṁanatīto’ti. (9) ‘This body is also of that same nature, that same kind, and cannot go beyond that.’ Iti ajjhattaṁ vā kāye kāyānupassī viharati, bahiddhā vā kāye kāyānupassī viharati, ajjhattabahiddhā vā kāye kāyānupassī viharati; And so they meditate observing an aspect of the body internally, externally, and both internally and externally. samudayadhammānupassī vā kāyasmiṁ viharati, vayadhammānupassī vā kāyasmiṁ viharati, samudayavayadhammānupassī vā kāyasmiṁ viharati. They meditate observing the body as liable to originate, as liable to vanish, and as liable to both originate and vanish. ‘Atthi kāyo’ti vā panassa sati paccupaṭṭhitā hoti. Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati. Or mindfulness is established that the body exists, to the extent necessary for knowledge and mindfulness. They meditate independent, not grasping at anything in the world. Evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati. That too is how a mendicant meditates by observing an aspect of the body. Navasivathikapabbaṁ niṭṭhitaṁ. Cuddasakāyānupassanā niṭṭhitā. 2. Vedanānupassanā 2. Observing the Feelings Kathañca, bhikkhave, bhikkhu vedanāsu vedanānupassī viharati? And how does a mendicant meditate observing an aspect of feelings? Idha, bhikkhave, bhikkhu sukhaṁ vā vedanaṁ vedayamāno ‘sukhaṁ vedanaṁ vedayāmī’ti pajānāti. (1) It’s when a mendicant who feels a pleasant feeling knows: ‘I feel a pleasant feeling.’ Dukkhaṁ vā vedanaṁ vedayamāno ‘dukkhaṁ vedanaṁ vedayāmī’ti pajānāti. (2) When they feel a painful feeling, they know: ‘I feel a painful feeling.’ Adukkhamasukhaṁ vā vedanaṁ vedayamāno ‘adukkhamasukhaṁ vedanaṁ vedayāmī’ti pajānāti. (3) When they feel a neutral feeling, they know: ‘I feel a neutral feeling.’ Sāmisaṁ vā sukhaṁ vedanaṁ vedayamāno ‘sāmisaṁ sukhaṁ vedanaṁ vedayāmī’ti pajānāti. (4) When they feel a material pleasant feeling, they know: ‘I feel a material pleasant feeling.’ Nirāmisaṁ vā sukhaṁ vedanaṁ vedayamāno ‘nirāmisaṁ sukhaṁ vedanaṁ vedayāmī’ti pajānāti. (5) When they feel a spiritual pleasant feeling, they know: ‘I feel a spiritual pleasant feeling.’ Sāmisaṁ vā dukkhaṁ vedanaṁ vedayamāno ‘sāmisaṁ dukkhaṁ vedanaṁ vedayāmī’ti pajānāti. (6) When they feel a material painful feeling, they know: ‘I feel a material painful feeling.’ Nirāmisaṁ vā dukkhaṁ vedanaṁ vedayamāno ‘nirāmisaṁ dukkhaṁ vedanaṁ vedayāmī’ti pajānāti. (7) When they feel a spiritual painful feeling, they know: ‘I feel a spiritual painful feeling.’ Sāmisaṁ vā adukkhamasukhaṁ vedanaṁ vedayamāno ‘sāmisaṁ adukkhamasukhaṁ vedanaṁ vedayāmī’ti pajānāti. (8) When they feel a material neutral feeling, they know: ‘I feel a material neutral feeling.’ Nirāmisaṁ vā adukkhamasukhaṁ vedanaṁ vedayamāno ‘nirāmisaṁ adukkhamasukhaṁ vedanaṁ vedayāmī’ti pajānāti. (9) When they feel a spiritual neutral feeling, they know: ‘I feel a spiritual neutral feeling.’ Iti ajjhattaṁ vā vedanāsu vedanānupassī viharati, bahiddhā vā vedanāsu vedanānupassī viharati, ajjhattabahiddhā vā vedanāsu vedanānupassī viharati; And so they meditate observing an aspect of the feelings internally, externally, and both internally and externally. samudayadhammānupassī vā vedanāsu viharati, vayadhammānupassī vā vedanāsu viharati, samudayavayadhammānupassī vā vedanāsu viharati. They meditate observing feelings as liable to originate, as liable to vanish, and as liable to both originate and vanish. ‘Atthi vedanā’ti vā panassa sati paccupaṭṭhitā hoti. Or mindfulness is established that feelings exist, Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati. to the extent necessary for knowledge and mindfulness. They meditate independent, not grasping at anything in the world. Evampi kho, bhikkhave, bhikkhu vedanāsu vedanānupassī viharati. That’s how a mendicant meditates by observing an aspect of feelings. Vedanānupassanā niṭṭhitā. 3. Cittānupassanā 3. Observing the Mind Kathañca, bhikkhave, bhikkhu citte cittānupassī viharati? And how does a mendicant meditate observing an aspect of the mind? Idha, bhikkhave, bhikkhu sarāgaṁ vā cittaṁ ‘sarāgaṁ cittan’ti pajānāti. (1) Vītarāgaṁ vā cittaṁ ‘vītarāgaṁ cittan’ti pajānāti. (2) Sadosaṁ vā cittaṁ ‘sadosaṁ cittan’ti pajānāti. (3) Vītadosaṁ vā cittaṁ ‘vītadosaṁ cittan’ti pajānāti. (4) Samohaṁ vā cittaṁ ‘samohaṁ cittan’ti pajānāti. (5) Vītamohaṁ vā cittaṁ ‘vītamohaṁ cittan’ti pajānāti. (6) Saṅkhittaṁ vā cittaṁ ‘saṅkhittaṁ cittan’ti pajānāti. (7) Vikkhittaṁ vā cittaṁ ‘vikkhittaṁ cittan’ti pajānāti. (8) Mahaggataṁ vā cittaṁ ‘mahaggataṁ cittan’ti pajānāti. (9) Amahaggataṁ vā cittaṁ ‘amahaggataṁ cittan’ti pajānāti. (10) Sauttaraṁ vā cittaṁ ‘sauttaraṁ cittan’ti pajānāti. (11) Anuttaraṁ vā cittaṁ ‘anuttaraṁ cittan’ti pajānāti. (12) Samāhitaṁ vā cittaṁ ‘samāhitaṁ cittan’ti pajānāti. (13) Asamāhitaṁ vā cittaṁ ‘asamāhitaṁ cittan’ti pajānāti. (14) Vimuttaṁ vā cittaṁ ‘vimuttaṁ cittan’ti pajānāti. (15) Avimuttaṁ vā cittaṁ ‘avimuttaṁ cittan’ti pajānāti. (16) It’s when a mendicant knows mind with greed as ‘mind with greed,’ and mind without greed as ‘mind without greed.’ They know mind with hate as ‘mind with hate,’ and mind without hate as ‘mind without hate.’ They know mind with delusion as ‘mind with delusion,’ and mind without delusion as ‘mind without delusion.’ They know constricted mind as ‘constricted mind,’ and scattered mind as ‘scattered mind.’ They know expansive mind as ‘expansive mind,’ and unexpansive mind as ‘unexpansive mind.’ They know mind that is not supreme as ‘mind that is not supreme,’ and mind that is supreme as ‘mind that is supreme.’ They know mind immersed in samādhi as ‘mind immersed in samādhi,’ and mind not immersed in samādhi as ‘mind not immersed in samādhi.’ They know freed mind as ‘freed mind,’ and unfreed mind as ‘unfreed mind.’ Iti ajjhattaṁ vā citte cittānupassī viharati, bahiddhā vā citte cittānupassī viharati, ajjhattabahiddhā vā citte cittānupassī viharati; And so they meditate observing an aspect of the mind internally, externally, and both internally and externally. samudayadhammānupassī vā cittasmiṁ viharati, vayadhammānupassī vā cittasmiṁ viharati, samudayavayadhammānupassī vā cittasmiṁ viharati. They meditate observing the mind as liable to originate, as liable to vanish, and as liable to both originate and vanish. ‘Atthi cittan’ti vā panassa sati paccupaṭṭhitā hoti. Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati. Or mindfulness is established that the mind exists, to the extent necessary for knowledge and mindfulness. They meditate independent, not grasping at anything in the world. Evampi kho, bhikkhave, bhikkhu citte cittānupassī viharati. That’s how a mendicant meditates by observing an aspect of the mind. Cittānupassanā niṭṭhitā. 4. Dhammānupassanā 4. Observing Principles 4.1. Dhammānupassanānīvaraṇapabba 4.1. The Hindrances Kathañca, bhikkhave, bhikkhu dhammesu dhammānupassī viharati? And how does a mendicant meditate observing an aspect of principles? Idha, bhikkhave, bhikkhu dhammesu dhammānupassī viharati pañcasu nīvaraṇesu. It’s when a mendicant meditates by observing an aspect of principles with respect to the five hindrances. Kathañca pana, bhikkhave, bhikkhu dhammesu dhammānupassī viharati pañcasu nīvaraṇesu? And how does a mendicant meditate observing an aspect of principles with respect to the five hindrances? Idha, bhikkhave, bhikkhu santaṁ vā ajjhattaṁ kāmacchandaṁ ‘atthi me ajjhattaṁ kāmacchando’ti pajānāti, asantaṁ vā ajjhattaṁ kāmacchandaṁ ‘natthi me ajjhattaṁ kāmacchando’ti pajānāti; yathā ca anuppannassa kāmacchandassa uppādo hoti tañca pajānāti, yathā ca uppannassa kāmacchandassa pahānaṁ hoti tañca pajānāti, yathā ca pahīnassa kāmacchandassa āyatiṁ anuppādo hoti tañca pajānāti. (1) It’s when a mendicant who has sensual desire in them understands: ‘I have sensual desire in me.’ When they don’t have sensual desire in them, they understand: ‘I don’t have sensual desire in me.’ They understand how sensual desire arises; how, when it’s already arisen, it’s given up; and how, once it’s given up, it doesn’t arise again in the future. Santaṁ vā ajjhattaṁ byāpādaṁ ‘atthi me ajjhattaṁ byāpādo’ti pajānāti, asantaṁ vā ajjhattaṁ byāpādaṁ ‘natthi me ajjhattaṁ byāpādo’ti pajānāti; yathā ca anuppannassa byāpādassa uppādo hoti tañca pajānāti, yathā ca uppannassa byāpādassa pahānaṁ hoti tañca pajānāti, yathā ca pahīnassa byāpādassa āyatiṁ anuppādo hoti tañca pajānāti. (2) When they have ill will in them, they understand: ‘I have ill will in me.’ When they don’t have ill will in them, they understand: ‘I don’t have ill will in me.’ They understand how ill will arises; how, when it’s already arisen, it’s given up; and how, once it’s given up, it doesn’t arise again in the future. Santaṁ vā ajjhattaṁ thinamiddhaṁ ‘atthi me ajjhattaṁ thinamiddhan’ti pajānāti, asantaṁ vā ajjhattaṁ thinamiddhaṁ ‘natthi me ajjhattaṁ thinamiddhan’ti pajānāti, yathā ca anuppannassa thinamiddhassa uppādo hoti tañca pajānāti, yathā ca uppannassa thinamiddhassa pahānaṁ hoti tañca pajānāti, yathā ca pahīnassa thinamiddhassa āyatiṁ anuppādo hoti tañca pajānāti. (3) When they have dullness and drowsiness in them, they understand: ‘I have dullness and drowsiness in me.’ When they don’t have dullness and drowsiness in them, they understand: ‘I don’t have dullness and drowsiness in me.’ They understand how dullness and drowsiness arise; how, when they’ve already arisen, they’re given up; and how, once they’re given up, they don’t arise again in the future. Santaṁ vā ajjhattaṁ uddhaccakukkuccaṁ ‘atthi me ajjhattaṁ uddhaccakukkuccan’ti pajānāti, asantaṁ vā ajjhattaṁ uddhaccakukkuccaṁ ‘natthi me ajjhattaṁ uddhaccakukkuccan’ti pajānāti; yathā ca anuppannassa uddhaccakukkuccassa uppādo hoti tañca pajānāti, yathā ca uppannassa uddhaccakukkuccassa pahānaṁ hoti tañca pajānāti, yathā ca pahīnassa uddhaccakukkuccassa āyatiṁ anuppādo hoti tañca pajānāti. (4) When they have restlessness and remorse in them, they understand: ‘I have restlessness and remorse in me.’ When they don’t have restlessness and remorse in them, they understand: ‘I don’t have restlessness and remorse in me.’ They understand how restlessness and remorse arise; how, when they’ve already arisen, they’re given up; and how, once they’re given up, they don’t arise again in the future. Santaṁ vā ajjhattaṁ vicikicchaṁ ‘atthi me ajjhattaṁ vicikicchā’ti pajānāti, asantaṁ vā ajjhattaṁ vicikicchaṁ ‘natthi me ajjhattaṁ vicikicchā’ti pajānāti; yathā ca anuppannāya vicikicchāya uppādo hoti tañca pajānāti, yathā ca uppannāya vicikicchāya pahānaṁ hoti tañca pajānāti, yathā ca pahīnāya vicikicchāya āyatiṁ anuppādo hoti tañca pajānāti. (5) When they have doubt in them, they understand: ‘I have doubt in me.’ When they don’t have doubt in them, they understand: ‘I don’t have doubt in me.’ They understand how doubt arises; how, when it’s already arisen, it’s given up; and how, once it’s given up, it doesn’t arise again in the future. Iti ajjhattaṁ vā dhammesu dhammānupassī viharati, bahiddhā vā dhammesu dhammānupassī viharati, ajjhattabahiddhā vā dhammesu dhammānupassī viharati; And so they meditate observing an aspect of principles internally, externally, and both internally and externally. samudayadhammānupassī vā dhammesu viharati, vayadhammānupassī vā dhammesu viharati, samudayavayadhammānupassī vā dhammesu viharati. They meditate observing the principles as liable to originate, as liable to vanish, and as liable to both originate and vanish. ‘Atthi dhammā’ti vā panassa sati paccupaṭṭhitā hoti. Or mindfulness is established that principles exist, Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati. to the extent necessary for knowledge and mindfulness. They meditate independent, not grasping at anything in the world. Evampi kho, bhikkhave, bhikkhu dhammesu dhammānupassī viharati pañcasu nīvaraṇesu. That’s how a mendicant meditates by observing an aspect of principles with respect to the five hindrances. Nīvaraṇapabbaṁ niṭṭhitaṁ. 4.2. Dhammānupassanākhandhapabba 4.2. The Aggregates Puna caparaṁ, bhikkhave, bhikkhu dhammesu dhammānupassī viharati pañcasu upādānakkhandhesu. Furthermore, a mendicant meditates by observing an aspect of principles with respect to the five grasping aggregates. Kathañca pana, bhikkhave, bhikkhu dhammesu dhammānupassī viharati pañcasu upādānakkhandhesu? And how does a mendicant meditate observing an aspect of principles with respect to the five grasping aggregates? Idha, bhikkhave, bhikkhu: It’s when a mendicant contemplates: ‘iti rūpaṁ, iti rūpassa samudayo, iti rūpassa atthaṅgamo; ‘Such is form, such is the origin of form, such is the ending of form. iti vedanā, iti vedanāya samudayo, iti vedanāya atthaṅgamo; Such is feeling, such is the origin of feeling, such is the ending of feeling. iti saññā, iti saññāya samudayo, iti saññāya atthaṅgamo; Such is perception, such is the origin of perception, such is the ending of perception. iti saṅkhārā, iti saṅkhārānaṁ samudayo, iti saṅkhārānaṁ atthaṅgamo; Such are choices, such is the origin of choices, such is the ending of choices. iti viññāṇaṁ, iti viññāṇassa samudayo, iti viññāṇassa atthaṅgamo’ti; Such is consciousness, such is the origin of consciousness, such is the ending of consciousness.’ iti ajjhattaṁ vā dhammesu dhammānupassī viharati, bahiddhā vā dhammesu dhammānupassī viharati, ajjhattabahiddhā vā dhammesu dhammānupassī viharati; And so they meditate observing an aspect of principles internally … samudayadhammānupassī vā dhammesu viharati, vayadhammānupassī vā dhammesu viharati, samudayavayadhammānupassī vā dhammesu viharati. ‘Atthi dhammā’ti vā panassa sati paccupaṭṭhitā hoti. Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati. Evampi kho, bhikkhave, bhikkhu dhammesu dhammānupassī viharati pañcasu upādānakkhandhesu. That’s how a mendicant meditates by observing an aspect of principles with respect to the five grasping aggregates. Khandhapabbaṁ niṭṭhitaṁ. 4.3. Dhammānupassanāāyatanapabba 4.3. The Sense Fields Puna caparaṁ, bhikkhave, bhikkhu dhammesu dhammānupassī viharati chasu ajjhattikabāhiresu āyatanesu. Furthermore, a mendicant meditates by observing an aspect of principles with respect to the six interior and exterior sense fields. Kathañca pana, bhikkhave, bhikkhu dhammesu dhammānupassī viharati chasu ajjhattikabāhiresu āyatanesu? And how does a mendicant meditate observing an aspect of principles with respect to the six interior and exterior sense fields? Idha, bhikkhave, bhikkhu cakkhuñca pajānāti, rūpe ca pajānāti, yañca tadubhayaṁ paṭicca uppajjati saṁyojanaṁ tañca pajānāti, yathā ca anuppannassa saṁyojanassa uppādo hoti tañca pajānāti, yathā ca uppannassa saṁyojanassa pahānaṁ hoti tañca pajānāti, yathā ca pahīnassa saṁyojanassa āyatiṁ anuppādo hoti tañca pajānāti. (1) It’s when a mendicant understands the eye, sights, and the fetter that arises dependent on both of these. They understand how the fetter that has not arisen comes to arise; how the arisen fetter comes to be abandoned; and how the abandoned fetter comes to not rise again in the future. Sotañca pajānāti, sadde ca pajānāti, yañca tadubhayaṁ paṭicca uppajjati saṁyojanaṁ tañca pajānāti, yathā ca anuppannassa saṁyojanassa uppādo hoti tañca pajānāti, yathā ca uppannassa saṁyojanassa pahānaṁ hoti tañca pajānāti, yathā ca pahīnassa saṁyojanassa āyatiṁ anuppādo hoti tañca pajānāti. (2) They understand the ear, sounds, and the fetter … Ghānañca pajānāti, gandhe ca pajānāti, yañca tadubhayaṁ paṭicca uppajjati saṁyojanaṁ tañca pajānāti, yathā ca anuppannassa saṁyojanassa uppādo hoti tañca pajānāti, yathā ca uppannassa saṁyojanassa pahānaṁ hoti tañca pajānāti, yathā ca pahīnassa saṁyojanassa āyatiṁ anuppādo hoti tañca pajānāti. (3) They understand the nose, smells, and the fetter … Jivhañca pajānāti, rase ca pajānāti, yañca tadubhayaṁ paṭicca uppajjati saṁyojanaṁ tañca pajānāti, yathā ca anuppannassa saṁyojanassa uppādo hoti tañca pajānāti, yathā ca uppannassa saṁyojanassa pahānaṁ hoti tañca pajānāti, yathā ca pahīnassa saṁyojanassa āyatiṁ anuppādo hoti tañca pajānāti. (4) They understand the tongue, tastes, and the fetter … Kāyañca pajānāti, phoṭṭhabbe ca pajānāti, yañca tadubhayaṁ paṭicca uppajjati saṁyojanaṁ tañca pajānāti, yathā ca anuppannassa saṁyojanassa uppādo hoti tañca pajānāti, yathā ca uppannassa saṁyojanassa pahānaṁ hoti tañca pajānāti, yathā ca pahīnassa saṁyojanassa āyatiṁ anuppādo hoti tañca pajānāti. (5) They understand the body, touches, and the fetter … Manañca pajānāti, dhamme ca pajānāti, yañca tadubhayaṁ paṭicca uppajjati saṁyojanaṁ tañca pajānāti, yathā ca anuppannassa saṁyojanassa uppādo hoti tañca pajānāti, yathā ca uppannassa saṁyojanassa pahānaṁ hoti tañca pajānāti, yathā ca pahīnassa saṁyojanassa āyatiṁ anuppādo hoti tañca pajānāti. (6) They understand the mind, thoughts, and the fetter that arises dependent on both of these. They understand how the fetter that has not arisen comes to arise; how the arisen fetter comes to be abandoned; and how the abandoned fetter comes to not rise again in the future. Iti ajjhattaṁ vā dhammesu dhammānupassī viharati, bahiddhā vā dhammesu dhammānupassī viharati, ajjhattabahiddhā vā dhammesu dhammānupassī viharati; And so they meditate observing an aspect of principles internally … samudayadhammānupassī vā dhammesu viharati, vayadhammānupassī vā dhammesu viharati, samudayavayadhammānupassī vā dhammesu viharati. ‘Atthi dhammā’ti vā panassa sati paccupaṭṭhitā hoti. Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati na ca kiñci loke upādiyati. Evampi kho, bhikkhave, bhikkhu dhammesu dhammānupassī viharati chasu ajjhattikabāhiresu āyatanesu. That’s how a mendicant meditates by observing an aspect of principles with respect to the six internal and external sense fields. Āyatanapabbaṁ niṭṭhitaṁ. 4.4. Dhammānupassanābojjhaṅgapabba 4.4. The Awakening Factors Puna caparaṁ, bhikkhave, bhikkhu dhammesu dhammānupassī viharati sattasu bojjhaṅgesu. Furthermore, a mendicant meditates by observing an aspect of principles with respect to the seven awakening factors. Kathañca pana, bhikkhave, bhikkhu dhammesu dhammānupassī viharati sattasu bojjhaṅgesu? And how does a mendicant meditate observing an aspect of principles with respect to the seven awakening factors? Idha, bhikkhave, bhikkhu santaṁ vā ajjhattaṁ satisambojjhaṅgaṁ ‘atthi me ajjhattaṁ satisambojjhaṅgo’ti pajānāti, asantaṁ vā ajjhattaṁ satisambojjhaṅgaṁ ‘natthi me ajjhattaṁ satisambojjhaṅgo’ti pajānāti, yathā ca anuppannassa satisambojjhaṅgassa uppādo hoti tañca pajānāti, yathā ca uppannassa satisambojjhaṅgassa bhāvanāya pāripūrī hoti tañca pajānāti. (1) It’s when a mendicant who has the awakening factor of mindfulness in them understands: ‘I have the awakening factor of mindfulness in me.’ When they don’t have the awakening factor of mindfulness in them, they understand: ‘I don’t have the awakening factor of mindfulness in me.’ They understand how the awakening factor of mindfulness that has not arisen comes to arise; and how the awakening factor of mindfulness that has arisen becomes fulfilled by development. Santaṁ vā ajjhattaṁ dhammavicayasambojjhaṅgaṁ ‘atthi me ajjhattaṁ dhammavicayasambojjhaṅgo’ti pajānāti, asantaṁ vā ajjhattaṁ dhammavicayasambojjhaṅgaṁ ‘natthi me ajjhattaṁ dhammavicayasambojjhaṅgo’ti pajānāti, yathā ca anuppannassa dhammavicayasambojjhaṅgassa uppādo hoti tañca pajānāti, yathā ca uppannassa dhammavicayasambojjhaṅgassa bhāvanāya pāripūrī hoti tañca pajānāti. (2) When they have the awakening factor of investigation of principles … Santaṁ vā ajjhattaṁ vīriyasambojjhaṅgaṁ ‘atthi me ajjhattaṁ vīriyasambojjhaṅgo’ti pajānāti, asantaṁ vā ajjhattaṁ vīriyasambojjhaṅgaṁ ‘natthi me ajjhattaṁ vīriyasambojjhaṅgo’ti pajānāti, yathā ca anuppannassa vīriyasambojjhaṅgassa uppādo hoti tañca pajānāti, yathā ca uppannassa vīriyasambojjhaṅgassa bhāvanāya pāripūrī hoti tañca pajānāti. (3) energy … Santaṁ vā ajjhattaṁ pītisambojjhaṅgaṁ ‘atthi me ajjhattaṁ pītisambojjhaṅgo’ti pajānāti, asantaṁ vā ajjhattaṁ pītisambojjhaṅgaṁ ‘natthi me ajjhattaṁ pītisambojjhaṅgo’ti pajānāti, yathā ca anuppannassa pītisambojjhaṅgassa uppādo hoti tañca pajānāti, yathā ca uppannassa pītisambojjhaṅgassa bhāvanāya pāripūrī hoti tañca pajānāti. (4) rapture … Santaṁ vā ajjhattaṁ passaddhisambojjhaṅgaṁ ‘atthi me ajjhattaṁ passaddhisambojjhaṅgo’ti pajānāti, asantaṁ vā ajjhattaṁ passaddhisambojjhaṅgaṁ ‘natthi me ajjhattaṁ passaddhisambojjhaṅgo’ti pajānāti, yathā ca anuppannassa passaddhisambojjhaṅgassa uppādo hoti tañca pajānāti, yathā ca uppannassa passaddhisambojjhaṅgassa bhāvanāya pāripūrī hoti tañca pajānāti. (5) tranquility … Santaṁ vā ajjhattaṁ samādhisambojjhaṅgaṁ ‘atthi me ajjhattaṁ samādhisambojjhaṅgo’ti pajānāti, asantaṁ vā ajjhattaṁ samādhisambojjhaṅgaṁ ‘natthi me ajjhattaṁ samādhisambojjhaṅgo’ti pajānāti, yathā ca anuppannassa samādhisambojjhaṅgassa uppādo hoti tañca pajānāti, yathā ca uppannassa samādhisambojjhaṅgassa bhāvanāya pāripūrī hoti tañca pajānāti. (6) immersion … Santaṁ vā ajjhattaṁ upekkhāsambojjhaṅgaṁ ‘atthi me ajjhattaṁ upekkhāsambojjhaṅgo’ti pajānāti, asantaṁ vā ajjhattaṁ upekkhāsambojjhaṅgaṁ ‘natthi me ajjhattaṁ upekkhāsambojjhaṅgo’ti pajānāti, yathā ca anuppannassa upekkhāsambojjhaṅgassa uppādo hoti tañca pajānāti, yathā ca uppannassa upekkhāsambojjhaṅgassa bhāvanāya pāripūrī hoti tañca pajānāti. (7) equanimity in them, they understand: ‘I have the awakening factor of equanimity in me.’ When they don’t have the awakening factor of equanimity in them, they understand: ‘I don’t have the awakening factor of equanimity in me.’ They understand how the awakening factor of equanimity that has not arisen comes to arise; and how the awakening factor of equanimity that has arisen becomes fulfilled by development. Iti ajjhattaṁ vā dhammesu dhammānupassī viharati, bahiddhā vā dhammesu dhammānupassī viharati, ajjhattabahiddhā vā dhammesu dhammānupassī viharati; And so they meditate observing an aspect of principles internally, externally, and both internally and externally. samudayadhammānupassī vā dhammesu viharati, vayadhammānupassī vā dhammesu viharati, samudayavayadhammānupassī vā dhammesu viharati. They meditate observing the principles as liable to originate, as liable to vanish, and as liable to both originate and vanish. ‘Atthi dhammā’ti vā panassa sati paccupaṭṭhitā hoti. Or mindfulness is established that principles exist, Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati. to the extent necessary for knowledge and mindfulness. They meditate independent, not grasping at anything in the world. Evampi kho, bhikkhave, bhikkhu dhammesu dhammānupassī viharati sattasu bojjhaṅgesu. That’s how a mendicant meditates by observing an aspect of principles with respect to the seven awakening factors. Bojjhaṅgapabbaṁ niṭṭhitaṁ. 4.5. Dhammānupassanāsaccapabba 4.5. The Truths Puna caparaṁ, bhikkhave, bhikkhu dhammesu dhammānupassī viharati catūsu ariyasaccesu. Furthermore, a mendicant meditates by observing an aspect of principles with respect to the four noble truths. Kathañca pana, bhikkhave, bhikkhu dhammesu dhammānupassī viharati catūsu ariyasaccesu? And how does a mendicant meditate observing an aspect of principles with respect to the four noble truths? Idha, bhikkhave, bhikkhu ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhasamudayo’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhanirodho’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti. It’s when a mendicant truly understands: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering.’ Iti ajjhattaṁ vā dhammesu dhammānupassī viharati, bahiddhā vā dhammesu dhammānupassī viharati, ajjhattabahiddhā vā dhammesu dhammānupassī viharati; And so they meditate observing an aspect of principles internally, externally, and both internally and externally. samudayadhammānupassī vā dhammesu viharati, vayadhammānupassī vā dhammesu viharati, samudayavayadhammānupassī vā dhammesu viharati. They meditate observing the principles as liable to originate, as liable to vanish, and as liable to both originate and vanish. ‘Atthi dhammā’ti vā panassa sati paccupaṭṭhitā hoti. Or mindfulness is established that principles exist, Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati. to the extent necessary for knowledge and mindfulness. They meditate independent, not grasping at anything in the world. Evampi kho, bhikkhave, bhikkhu dhammesu dhammānupassī viharati catūsu ariyasaccesu. That’s how a mendicant meditates by observing an aspect of principles with respect to the four noble truths. Saccapabbaṁ niṭṭhitaṁ. Dhammānupassanā niṭṭhitā. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṁ bhāveyya satta vassāni, tassa dvinnaṁ phalānaṁ aññataraṁ phalaṁ pāṭikaṅkhaṁ Anyone who develops these four kinds of mindfulness meditation in this way for seven years can expect one of two results: diṭṭheva dhamme aññā; sati vā upādisese anāgāmitā. enlightenment in the present life, or if there’s something left over, non-return. Tiṭṭhantu, bhikkhave, satta vassāni. Let alone seven years, Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṁ bhāveyya cha vassāni …pe… anyone who develops these four kinds of mindfulness meditation in this way for six years … pañca vassāni … five years … cattāri vassāni … four years … tīṇi vassāni … three years … dve vassāni … two years … ekaṁ vassaṁ … one year … tiṭṭhatu, bhikkhave, ekaṁ vassaṁ. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṁ bhāveyya satta māsāni, tassa dvinnaṁ phalānaṁ aññataraṁ phalaṁ pāṭikaṅkhaṁ seven months … diṭṭheva dhamme aññā; sati vā upādisese anāgāmitā. Tiṭṭhantu, bhikkhave, satta māsāni. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṁ bhāveyya cha māsāni …pe… six months … pañca māsāni … five months … cattāri māsāni … four months … tīṇi māsāni … three months … dve māsāni … two months … ekaṁ māsaṁ … one month … aḍḍhamāsaṁ … a fortnight … tiṭṭhatu, bhikkhave, aḍḍhamāso. Let alone a fortnight, Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṁ bhāveyya sattāhaṁ, tassa dvinnaṁ phalānaṁ aññataraṁ phalaṁ pāṭikaṅkhaṁ anyone who develops these four kinds of mindfulness meditation in this way for seven days can expect one of two results: diṭṭheva dhamme aññā sati vā upādisese anāgāmitāti. enlightenment in the present life, or if there’s something left over, non-return. ‘Ekāyano ayaṁ, bhikkhave, maggo sattānaṁ visuddhiyā sokaparidevānaṁ samatikkamāya dukkhadomanassānaṁ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya yadidaṁ cattāro satipaṭṭhānā’ti. ‘The four kinds of mindfulness meditation are the path to convergence. They are in order to purify sentient beings, to get past sorrow and crying, to make an end of pain and sadness, to end the cycle of suffering, and to realize extinguishment.’ 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. Satipaṭṭhānasuttaṁ niṭṭhitaṁ dasamaṁ. Mūlapariyāyavaggo niṭṭhito paṭhamo. Tassuddānaṁ Mūlasusaṁvaradhammadāyādā, Bheravānaṅgaṇākaṅkheyyavatthaṁ; Sallekhasammādiṭṭhisatipaṭṭhaṁ, Vaggavaro asamo susamatto. (CONTINUED AT ETCHING.NET) Dated c. 500 BCE From suttacentral.net Inscribed by etching.net - PGP ordinal 1534430655325919 Support the preservation of knowledge and culture with Monero (XMR): 876PwzyUV9PGcbySDpDS9aXXEzGwDW1rRjaYoLTuqueTfsDihnAHTUcYmYECAiuG6w9Ak3AHwh31YHwUoKMTLjCfN8wbYYi