Samatha & Vipassana Sutta Study Guide_compiled by BHS_V 2.docx

Bhante Aggacitta Samatha & Vipassana Sutta Study Guide_compiled by BHS

Course Outline

Preface

Structure of this Course Book

The Pāli Texts

Pāli in Roman Script

Special Notations

About the English Translation

I Surveying Popular Notions

Popular Notions of Samatha and Vipassanā

II Establishing the Hierarchy of Scriptural Authority

From the Early Pāli Canon

1 Mahāpadesa Sutta (AN 4.180) [3 english translations]

Aṅguttaranikāye/

Catukkanipātapāli/

4. Catutthapaṇṇāsakaṃ/ (18) 3.

Sañcetaniyavaggo/

10. Mahāpadesadesanāsuttaṃ (AN

4. 4. 3. 10)

Aïguttara Nikàya

18. Sancetanàvaggo

10. Mahàpadesà Ý The distinct

indications

Sister Upalavanna

CHAPTER XVIII

ON INTENTIONALS

(10) Arguments

A.D.Jayasundere

PTS_ The

Book of

the

Gradual

Sayings 2

(Woodwar

d)_MahAp

adesa

sutta_Eng

Translatio

n

refer to

attached

file.

30. Ekaṃ samayaṃ bhagavā

bhoganagare viharati ānandacetiye.

Tatra kho bhagavā bhikkhu āmantesi

bhikkhavoti. Bhadanteti te bhikkhu

bhagavato paccassosuṃ. Bhagavā

etadavoca:

Cattārome bhikkhave mahāpadese

desessāmi. Taṃ [PTS Page 168] [\q

168/] suṇātha sādhukaṃ manasi

karotha bhāsissāmīti. Evaṃ bhanteti

kho te bhikkhu bhagavato

018.10. At one time The Blessed One

was living in the ânanda monument in

Bhoganagar. and addressed the

bhikkhus:

Bhikkhus, these four are distinct

indications, listen carefully, I will tell

you.

Bhikkhus, what are the four distinct

indications?

Here, bhikkhus, a bhikkhu might say, I

Once the Exalted One dwelt at ânanda

Shrine' in the city called Bhoga. Then

the Exalted One said to the brethren:

"0, brethrenl" "Yea, Lord," responded

the brethren to the Exalted One. The

Exalted One spake thus:

Brethren, these four great topics *(of

argument) I shall proclaim. Give ear

and ponder over them. I shall speak."

Yea, Lord," the brethren responded to

the Exalted One. The Exalted One

paccassosuṃ. Bhagavā etadavoca:

Katame ca bhikkhave cattāro

mahāpadesā?

Idha bhikkhave bhikkhu evaṃ

vadeyya: "sammukhā metaṃ āvuso

bhagavato sutaṃ sammukhā

paṭiggahītaṃ ayaṃ dhammo ayaṃ

vinayo idaṃ satthusāsana" nti.

Tassa bhikkhave bhikkhuno bhāsitaṃ

neva abhinanditabbaṃ. Na

paṭikkositabbaṃ. Anabhinanditvā

appaṭikkositvā tāni padabyañjanāni

sādhukaṃ uggahetvā sutte

otāretabbāni. Vinaye sandassetabbāni

tāni ce sutte otāriyamānāni vinaye

sandassiyamānāni na ceva sutte

otaranti na vinaye sandissanti,

niṭṭhamettha gantabbaṃ: addhā idaṃ

na ceva tassa bhagavato vacanaṃ

have heard this in the presence of The

Blessed One and it was acknowledged.

This is the Teaching, this is the

Discipline and this is the dispensation

of the Teacher. The words of that

bhikkhu should not be disparaged nor

accepted, those words and letters

should be thoroughly learnt and

searched in the discourses and proof

should be looked in the Discipline. If

those words and letters are not found

in the discourses and if there is no

proof in the Discipline, it should be

concluded these are not the words, of

that Blessed One, worthy and rightfully

enlightened. These are wrongly

grasped words of that bhikkhu and

they should be thrown away.

Here, bhikkhus, a bhikkhu might say, I

have heard this in the presence of The

Blessed One and it was acknowledged.

spake thus:

"Brethren, what are the four great

topics (of argument) ? Herein,

brethren, if a brother says Friend, thus

have I heard in the presence of the

Exalted One and learnt in His

presence; this is the doctrine, this is

the discipline and this is the message

of the Master,'-brethren, such a brother

should neither be applauded nor set

aside. Without either applauding or

setting him aside, when they have well

learnt the words and the letters they

should put them side by side with the

Discourses and compare them with the

Rules of Discipline; and if they do not

fall in with the Discourses

----------------------------

1 Cetiya.

arahato sammāsambuddhassa. Imassa

ca bhikkhuno duggahītanti iti idaṃ

bhikkhave chaḍḍheyyātha.

Idha pana bhikkhave bhikkhu evaṃ

vadeyya: "sammukhā metaṃ āvuso

bhagavato sutaṃ sammukhā




neva abhinanditabbaṃ na




otāretabbāni. Vinaye sandassetabbāni.

Tāni ce sutte otāriyamānāni vinaye


otaranti na vinaye sandissanti,


tassa bhagavato vacanaṃ arahato

sammāsambuddhassa. Imassa ca

This is the Teaching, this is the

Discipline and this is the dispensation

of the Teacher. The words of that

bhikkhu should not be disparaged nor

accepted, those words and letters

should be thoroughly learnt and

searched in the discourses and proof

should be looked in the Discipline. If

those words and letters are found in

the discourses and if there is proof in

the Discipline, it should be concluded

these are indeed the words of that

Blessed One, worthy and rightfully

enlightened. These are rightly grasped

words of that bhikkhu and should be

remembered. Bhikkhus, remember this

as the first distinct indication.

Here, bhikkhus, a bhikkhu might say, in

the monastery of this name bhikkhus

live. They are eminent elders, leaders.

I heard this from them and it was

Mahà-padese-`great occasions'. (a) To

hear the Dhamma at first-hand, (b)

frorn an order of brethren, (c) from

some elders, (d) from an elder. The

mahà-padesa are sutta (Discourses) ,

sutta-anuloma, (in agreement with

Discourses) , àcariyavàda (traditional

teaching) and attano-mati (individual

opinion) .

218 The Numerical Sayings [TEXT ii,

l68

or agree with the Rules of Discipline,

then it should be concluded: `For sure,

this is not the word of the Exalted One,

the Worthy One, the Buddha Supreme.

This has been ill learnt by this brother.'

In such case, brethren, reject it.

Again, brethren, herein a brother may

bhikkhuno suggahītanti. Imaṃ

bhikkhave paṭhamaṃ mahāpadesaṃ

dhāreyyātha.


vadeyya: "amukasmiṃ nāma āvāse

saṅgho viharati sathero sapāmokkho.

Tassa me saṅghassa sammukhā sutaṃ

sammukhā paṭiggahītaṃ ayaṃ

dhammo ayaṃ vinayo idaṃ

satthusāsana" nti.

[BJT Page 328] [\x 328/]




appaṭikkositvā tāni padabyañjanāni.

Sādhukaṃ uggahetvā sutte




otaranti, na vinaye sandissanti,

acknowledged. This is the Teaching,

this is the Discipline and this is the

dispensation of the Teacher. The words

of that bhikkhu should not be

disparaged nor accepted, those words

and letters should be thoroughly learnt

and searched in the discourses and

proof should be looked in the

Discipline. If those words and letters

are not found in the discourses and if

there is no proof in the Discipline, it

should be concluded these are not the

words of that Blessed One, worthy and

rightfully enlightened. These are

wrongly grasped words of the

Community and they should be thrown

away.


the monastery of this name bhikkhus

live. They are eminent elders, leaders.

I heard this from them and it was

say,`Friend, thus have I heard in the

presence of the Exalted One ... (as

above) discipline: and if they fall in

with the Discourses and agree with the

Rules of Discipline, then it should be

concluded `For sure, this is the word of

the Exalted One, the Worthy One, the

Buddha Supreme. This has been well

learnt by this brother?' Brethren, this is

the first great topic of arguments. Do

ye bear it in mind.

Again, brethren, herein if a brother

says thus: `In such and such a

residence dwells an Order of brethren

with elders and leaders* thus have I

heard and learnt in their presence (as

before) `then, if they do not fall in with

the Discourses or agree with the Rules

of Discipline,then (ye may conclude,)

`this is not the word of the Exalted One

... it has been ill learnt by the



arahato [PTS Page 169] [\q 169/]

sammāsambuddhassa tassa ca

saṅghassa duggahītanti. Iti hidaṃ1.

Bhikkhave chaḍḍheyyātha.



saṅgho viharati sathero sapāmokkho.

Tassa me saṅghassa sammukhā sutaṃ



satthusāsananti".

















are found in the discourses and if there

is proof in the Discipline, it should be

concluded these are the words of that



words of the Community and should be


as the second distinct indication.


the monastery of this name many

elder bhikkhus live. They are the

bearers of the Teaching and the

brethren.' Therefore, brethren, reject

it.

Again, brethren, in this connexion if a

brother says thus: In such and such a

residence dwells (as before) ... if they

fall in with the Discourses and agree

with the Rules of Discipline, then (ye

may conclude) `this is the word of the

Exalted One it has been well learnt by

the brethren.' Brethren, this is the

second great topic of argument. Do ye

bear it in mind.

Again, brethren, if a brother says thus:

"In such and such a residence dwells

an Order of the brethren, well

-----------------------

1 Sangho, sa-thero, sa-àmokkho.

sandassiyamānāni sutte ceva otaranti,

vinaye va sandissanti, niṭṭhamettha

gantabbaṃ: addhā idaṃ tassa

bhagavato vacanaṃ arahato

sammāsambuddhassa. Tassa ca

saṅghassa suggahītanti. Idaṃ

bhikkhave dutiyaṃ mahāpadesaṃ

dhāreyyātha.



sambahulā therā bhikkhū viharanti

bahussutā āgatāgamā dhammadharā

vinayadharā mātikādharā. Tesaṃ me

therānaṃ sammukhā sutaṃ



satthusāsana" nti.




Discipline with the headings. I heard

this from them and it was







and they should be searched in the

discourses and proof looked in the


are not found in the discourses and if

there is no proof in the Discipline, it

should be concluded these are not the

words of that Blessed One, worthy and

rightfully enlightened. These are

wrongly grasped words of those elders

and they should be thrown away.


the monastery of this name many

elder bhikkhus live. They are the

180] On Intentionals 219

versed and learned in the Canon,* the

Discourses, the Rules of Discipline, also

in the Summaries. This have I heard or

learnt in the presence of such elders:

this is the doctrine.' Then (as before) if

they do not fall in with the Discourses

or agree with the Rules of Discipline

(ye are to conclude) `this is not the

word of the Exalted One It has been ill

learnt by those elders.' Therefore,

brethren, do ye reject it.

Again, brethren, if a brother says thus:

`In such and such (the same as before)

doctrine, and if they fall in with the

Discourses and agree with the Rules of

Discipline (then ye are to conclude)

`this is the word of the Exalted one ...

It has been well learnt by those

elders.'Brethren, this is the third great









arahato sammāsambuddhassa.

Tesañca therānaṃ duggahītanti. Iti

hidaṃ bhikkhave chaḍḍheyyātha.

1. Itihetaṃ machasaṃ.

[BJT Page 330] [\x 330/]



sambahulā therā bhikkhu viharanti

bahussutā āgatāgamā dhammadharā

vinayadharā mātikādharā tesaṃ. Me

therānaṃ sammukhā sutaṃ


bearers of the Teaching and the

Discipline, with the headings. I heard

this from them and it was







and they should be searched in the

discourses and proof should be looked

in the Discipline. If those words and

letters are found in the discourses with

proof in the Discipline, it should be




words of those elders and should be


as the third distinct indication.


topic of argument; do ye bear it in

mind.

Again, brethren, herein if a brother

says In such and such a residence

there dwells a certain elderly brother,

who is well versed and learned in the

Canon, the Discourses, the Rules of

Discipline and the Summaries. Thus

have I heard and learnt in his presence

(as before) ... and if they do not fall in

with the Discourses or agree with the

Rules of Discipline (then ye are to

conclude) `this is not the word of the

Exalted One... it has been ill learnt by

that elder'. Therefore, brethren, do ye

reject it.

And lastly, brethren, if a brother says

thus: `In such and such a residence

there dwells an elderly brother (as

before) . Thus and thus have I heard


satthusāsana" nti.


neva abhinanditabbaṃ na







vinaye ca sandissanti, niṭṭhamettha

gantabbaṃ: 'addhā idaṃ tassa


sammāsambuddhassa. Tesañca

therānaṃ suggahīta' nti. Idaṃ

bhikkhave tatiyaṃ mahāpadesaṃ

dhāreyyātha.



eko thero bhikkhu viharati [PTS Page

the monastery of this name a single

bhikkhu lives. He is an eminent elder, a

leader. a bearer of the Teaching and


this from him and it was







and should be searched in the

discourses and proof should be looked

in the Discipline. If those words and

letters are not found in the discourses

and if there is no proof in the

Discipline, it should be concluded

these are not the words of that Blessed

One, worthy and rightfully enlightened.

These are wrongly grasped words of

that elder and they should be thrown

and learned in his presence (as before)

, and if they fall in with the Discourses

and agree with the Rules of Discipline

then it should be concluded: `This is

the word of the Exalted One, the

-----------------

1 Agatàgaài, dhamma-dharà, vinaya-

dharà, mitika-dharà.

220 The Numerical Sayings [TEXT ii,

170

Worthy One, the Buddha Supreme. It

has been well learnt by that elder.'

Brethren, this is' the fourth great topic

of argument. Do ye bear it in mind.

Verily, brethren, these are the four

great topics of argument"

170] [\q 170/] bahussuto āgatāgamo

dhammadharo vinayadharo

mātikādharo. Tassa me therassa

sammukhā sutaṃ sammukhā












niṭṭhamettha gantabbaṃ: 'addhā idaṃ


arahato sammāsambuddhassa. Tassa

ca therassa duggahīta' nti. Iti hidaṃ

bhikkhave chaḍḍheyyātha.

away.


the monastery of this name a single

bhikkhu lives. He is an eminent elder, a

leader a bearer of the Teaching and


this from him and it was










are found in the discourses and if there

is proof in the Discipline, it should be






eko thero bhikkhu viharati bahussuto

āgatāgamo dhammadharo

vinayadharo mātikādharo. Tassa me

therassa sammukhā sutaṃ sammukhā





paṭikkositabbaṃ anabhinanditvā



otāretabbāni. Vinaye sandassetabbāni

tāni ce sutte otāriyamānāni vinaye


vinaye ca sandissanti, niṭṭhamettha

gantabbaṃ: "addhā idaṃ tassa


sammāsambuddhassa, tassa ca

therassa sugahīta" nti. Idaṃ bhikkhave

words of that elder and should be


as the fourth distinct indication.

Bhikkhus, these are the four distinct

indications.

catutthaṃ mahāpadesaṃ

dhāreyyātha.

Ime kho bhikkhave cattāro

mahāpadesāti.

Sañcetaniyavaggo tatiyo*

*Tassuddānaṃ: cetanā vibhantikoṭṭhito

Ānando upavāna pañcamaṃ

Āyācana rāhula jambāli

Nibbānaṃ mahāpadesenāti.

[BJT Page 332] [\x 332/]

2 Pancakaṅga Sutta (SN 36.19) [5 english translations]

Saṃyuttanikāye/

Saḷāyatanavaggo/

2.Vedanāsaṃyuttaṃ/

2.Rahogatavaggo

/9.Pañcakaṅgasuttaṃ (SN

4.2.2.9)

Pañcakanga Sutta:

Carpenter Fivetools

Nyanaponika Thera

© 1998

Pañcakanga Sutta: With

Pañcakanga

Thanissaro Bhikkhu

© 2005

35. 2. 9.

(19 Pa¤cakaïgo Ý The

Carpenter Pa¤cakaïga

Sister Upalavanna

PTS_SN The

Book of the

Kindred

Sayings 4

(Mrs Rhys

Davids)_Pa

ncakaṅga 267. Atha kho pañcakaṅgo Once Carpenter Fivetools Then Pañcakanga the 1. At one time the Blessed

thapati yenāyasmā udāyī

tenupasaṅkami;

upasaṅkamitvā āyasmantaṃ

udāyiṃ abhivādetvā

ekamantaṃ nisīdi.

Ekamantaṃ nisinno kho

pañcakaṅgo thapati

āyasmantaṃ udāyiṃ

etadavoca – ‘‘ kati nu kho,

bhante udāyi, vedanā vuttā

bhagavatā ’’ ti? ‘‘ Tisso kho,

thapati, vedanā vuttā

bhagavatā. Sukhā vedanā,

dukkhā vedanā,

adukkhamasukhā vedanā –

imā kho, thapati, tisso

vedanā vuttā bhagavatā ’’ ti.

Evaṃ vutte, pañcakaṅgo

thapati āyasmantaṃ udāyiṃ

etadavoca – ‘‘ na kho,

bhante udāyi, tisso vedanā

vuttā bhagavatā. Dve

went to see the Venerable

Udayi. Having saluted him

respectfully, he sat down at

one side. Thus seated, he

asked the Venerable Udayi:

"How many kinds of feelings,

reverend Udayi, were taught

by the Blessed One?"

"Three kinds of feelings,

Carpenter, were taught by

the Blessed One: pleasant,

painful and neutral feelings.

These are the three feelings

taught by the Blessed One."

After these words, Carpenter

Fivetools said: "Not three

kinds of feelings, reverend

Udayi, were taught by the

Blessed One. It is two kinds

carpenter went to Ven.

Udayin and, on arrival,

having bowed down to him,

sat to one side. As he was

sitting there he said to Ven.

Udayin, "Venerable sir, how

many feelings has the

Blessed One spoken of?"

"Householder, the Blessed

One has spoken of three

feelings: a feeling of

pleasure, a feeling of pain, a

feeling of neither pleasure

nor pain. These are the

three feelings the Blessed

One has spoken of."

When this was said,

Pañcakanga the carpenter

said to Ven. Udayin, "The

Blessed One has not spoken

of three feelings. He has

spoken of two feelings: a

One lived in the gabled hall

in the Great Forest in Vesali.

2. Then the carpenter

Pa¤cakaïga approached

venerable Udàyã worshipped

and sat on a side

3. Sitting the carpenter

Pa¤cakaïga said to

venerable Udàyã:

ßVenerable sir, of how many

feelings has the Blessed One

spoken about?

Carpenter, the Blessed One

has said of three feelings.

They are pleasant,

unpleasant and neither

unpleasant nor pleasant

feelings.

Sutta_Eng

Wisdom_Sa

Myutta

NikAya

(Bhikkhu

Bodhi)_Pan

cakaṅga

Sutta_Eng

refer to

attached file

vedanā vuttā bhagavatā –

sukhā vedanā, dukkhā

vedanā. Yāyaṃ, bhante,

adukkhamasukhā vedanā,

santasmiṃ esā paṇīte sukhe

vuttā bhagavatā ’’ ti.

Dutiyampi kho āyasmā udāyī

pañcakaṅgaṃ thapatiṃ


thapati, dve vedanā vuttā

bhagavatā. Tisso vedanā

vuttā bhagavatā. Sukhā

vedanā, dukkhā vedanā,


imā tisso vedanā vuttā

bhagavatā ’’ ti. Dutiyampi

kho pañcakaṅgo thapati






of feelings that were stated

by the Blessed One:

pleasant and painful

feelings. The neutral feeling

was said by the Blessed One

to belong to peaceful and

sublime happiness."

But the Venerable Udayi

replied: "It is not two

feelings that were taught by

the Blessed One, but three:

pleasant, painful and neutral

feelings."

(This exchange of views was

repeated for a second and a

third time,) but neither was

Carpenter Fivetools able to

convince the Venerable

Udayi, nor could the

Venerable Udayi convince

feeling of pleasure and a

feeling of pain. As for the

feeling of neither pleasure

nor pain, the Blessed One

has spoken of it as a refined

pleasure."

A second time, Ven. Udayin

said to Pañcakanga the

carpenter, "Householder, the


of two feelings. He has

spoken of three feelings...

A second time, Pañcakanga

the carpenter said to Ven.

Udayin, "The Blessed One

has not spoken of three

feelings. He has spoken of

two feelings...

A third time, Ven. Udayin

said to Pañcakanga the

carpenter, "Householder, the


4. When this was said, the

carpenter Pa¤cakaïga said,

ßVenerable sir, the Blessed

One had said of only two

feelings, that is pleasant and

unpleasant feelings, the

Blessed One has said that

the neither unpleasant nor

pleasant feeling is an

exalted feeling out of the

pleasant feelings.û

5. For the second time

venerable Udàyã said

ßCarpenter, the Blessed One


They are pleasant,



feelings.û For the second

time the carpenter

Pa¤cakaïga said, ßVenerable





vuttā bhagavatā ’’ ti.

Tatiyampi kho āyasmā udāyī



thapati, dve vedanā vuttā

bhagavatā. Tisso vedanā

vuttā bhagavatā. Sukhā

vedanā, dukkhā vedanā,


imā tisso vedanā vuttā

bhagavatā ’’ ti. Tatiyampi

kho pañcakaṅgo thapati







Carpenter Fivetools. It so

happened that [the]

Venerable Ananda had

listened to that conversation

and went to see the Blessed

One about it. Having saluted

the Blessed One

respectfully, he sat down at

one side. Thus seated, he

repeated the entire

conversation that had taken

place between the

Venerable Udayi and

Carpenter Fivetools.

The Blessed One said:

"Ananda, Udayi's way of

presentation, with which

Carpenter Fivetools

disagreed, was correct,

indeed. But also Carpenter

Fivetool's way of

of two feelings. He has


A third time, Pañcakanga the

carpenter said to Ven.

Udayin, "The Blessed One

has not spoken of three

feelings. He has spoken of

two feelings...

Neither was Ven. Udayin

able to convince

Pañcakanga the carpenter,

nor was Pañcakanga the

carpenter able to convince

Ven. Udayin.

Now, Ven.

Ananda overheard this

discussion between Ven.

Udayin and Pañcakanga. So

he went to the Blessed One

and, on arrival, having

bowed down to him, sat to

one side. As he was sitting

sir, the Blessed One had said

of only two feelings, that is

pleasant and unpleasant

feelings, the Blessed One

has said that the neither


feeling is an exalted feeling

out of the pleasant

feelingsû.

6. For the third time

venerable Udàyã said

ßCarpenter, the Blessed One


They are pleasant,



feelings.û For the third time

the carpenter Pa¤cakaïga

said, ßVenerable sir, the

Blessed One had said, of

only two feelings, that is




vuttā bhagavatā ’’ ti. Neva

sakkhi āyasmā udāyī


saññāpetuṃ, na panāsakkhi

pañcakaṅgo thapati


saññāpetuṃ. Assosi kho

āyasmā ānando āyasmato

udāyissa pañcakaṅgena

thapatinā saddhiṃ imaṃ

kathāsallāpaṃ.

Atha kho āyasmā ānando

yena bhagavā

tenupasaṅkami;

upasaṅkamitvā ekamantaṃ

nisīdi. Ekamantaṃ nisinno

kho āyasmā ānando

yāvatako āyasmato udāyissa

presentation, with which

Udayi disagreed, was

correct. In one way of

presentation I have spoken

of two kinds of feelings, and

in other ways of

presentation I have spoken

of three, of six, of eighteen,

of thirty-six, and of one

hundred and eight kinds of

feelings.[1] So the Dhamma

has been shown by me in

different ways of

presentation.

"Regarding the Dhamma

thus shown by me in

different ways, if there are

those who do not agree with,

do not consent to, and do

not accept what is rightly

said and rightly spoken, it

there he told the Blessed

One of the entire discussion

between Ven. Udayin and

Pañcakanga.

[The Blessed One said:]

"Ananda, true was the

exposition that Pañcakanga

the carpenter would not

accept from Ven. Udayin.

And true was the exposition

that Ven. Udayin would not

accept from Pañcakanga the

carpenter. There is the

exposition by which I have

spoken of two feelings, the

exposition by which I have


five feelings... six feelings...

eighteen feelings... 36

feelings... 108 feelings.

[1]Thus I have taught the

Dhamma by means of

pleasant and unpleasant

feelings, the Blessed One

has said that the neither


feeling is an exalted feeling

out of the pleasant feelingsû

Venerable Udàyã could not

convince the carpenter

Pa¤cakaïga on this, nor

could the carpenter

Pa¤cakaïga convince

venerable Udàyã on this.

7. Venerable ânanda heard

this conversation between

venerable Udàyã and the

carpenter Pa¤cakaïga

8. Venerable ânanda

approached the Blessed One

worshipped, sat on a side

and informed the Blessed

pañcakaṅgena thapatinā

saddhiṃ ahosi kathāsallāpo

taṃ sabbaṃ bhagavato

ārocesi.

‘‘ Santameva, ānanda,

pariyāyaṃ pañcakaṅgo

thapati udāyissa bhikkhuno

nābbhanumodi; santañca

panānanda, pariyāyaṃ udāyī

bhikkhu pañcakaṅgassa

thapatino nābbhanumodi.

Dvepi mayā, ānanda,

vedanā vuttā pariyāyena.

Tissopi mayā vedanā vuttā

pariyāyena. Pañcapi mayā


Chapi mayā vedanā vuttā

pariyāyena. Aṭṭhārasāpi

mayā vedanā vuttā

pariyāyena. Chattiṃsāpi

mayā vedanā vuttā

may be expected of them

that they will quarrel, and

get into arguments and

disputes, hurting each other

with sharp words.

"Regarding the Dhamma

thus shown by me in

different ways, if there are

those who agree with,

consent to, and accept what

is rightly said and rightly

spoken, it may be expected

of them that they will live in

concord and amity, without

dispute, like milk (that easily

mixes) with water, looking at

each other with friendly

eyes.

"There are five strands of

sense desire. What are these

exposition. When I have

taught the Dhamma by

means of exposition, it can

be expected that when there

are those who do not

consent to, assent to, or

accept what is well-said and

well-stated by one another,

there will be arguing,

quarreling, & disputing, and

they will dwell wounding one

another with the sword of

the tongue. Thus I have

taught the Dhamma by

means of exposition. When I

have taught the Dhamma by

means of exposition, it can

be expected that when there

are those who do consent to,

assent to, & accept what is

well-said and well-stated by

one another, they will live in

One all the conversation that

took place between

venerable Udàyã and the

carpenter Pa¤cakaïga.

9. ßânanda, there is a

method according to which

the carpenter Pa¤cakaïga

would not be pleased with

the monk Udàyã and there is

a method according to which

the monk Udàyã would not

be pleased with the

carpenter Pa~cakanga.

ânanda, in a certain analysis

I have said that there are

two feelings and also in

other analyses as three, five,

six, eighteen, thirty-six and

as one hundred and eight

feelings. ânanda, my

Teaching is thus analytical.

pariyāyena.

Aṭṭhasatampmppi mayā


Evaṃ pariyāyadesito kho,

ānanda, mayā dhammo.

Evaṃ pariyāyadesite kho,

ānanda, mayā dhamme ye

aññamaññassa subhāsitaṃ

sulapitaṃ, na

samanumaññissanti, na

samanujānissanti, na

samanumodissanti, tesaṃ

etaṃ pāṭikaṅkhaṃ –

bhaṇḍanajātā kalahajātā

vivādāpannā aññamaññaṃ

mukhasattīhi vitudantā

viharissantīti [viharissanti

(sī. pī. ka.)]. Evaṃ

pariyāyadesito kho, ānanda,

mayā dhammo. Evaṃ

pariyāyadesite kho, ānanda,

mayā dhamme ye

five? Forms cognizable by

the eye that are wished for,

desirable, agreeable and

endearing, bound up with

sensual desire and tempting

to lust. Sounds cognizable

by the ear... odors

cognizable by the nose...

flavors cognizable by the

tongue... tangibles

cognizable by the body, that

are wished for, desirable,

agreeable and endearing,

bound up with sense desire,

and tempting to lust. These

are the five strands of sense

desire. The pleasure and joy

arising dependent on these

five strands of sense desire,

that is called sensual

pleasure.

harmony, with courtesy,

without quarreling, like milk

mixed with water, regarding

one another with friendly

eyes.

"Ananda, there are these

five strings of sensuality.

Which five? Forms

cognizable via the eye —

agreeable, pleasing,

charming, endearing,

fostering desire, enticing.

Sounds cognizable via the

ear... Aromas cognizable via

the nose... Flavors

cognizable via the tongue...

Tactile sensations

cognizable via the body —

agreeable, pleasing,

charming, endearing,

fostering desire, enticing.

Now whatever pleasure or

10. ßânanda, they who do

not know my Teaching

analytically discoursed, by

cross questioning, approving

and rejoicing with pleasant

minds and pleasant words

could expect enmity, arising

of quarrels and

controversies, taking sides

and the arising of verbal

disputes. ânanda, they who

know my Teaching

analytically discoursed, by

cross questioning, approving

and rejoicing with pleasant

minds and pleasant words

could expect unity, rejoicing,

without controversial points

would be united like the

mixing of milk and water

and would abide looking at

aññamaññassa subhāsitaṃ

sulapitaṃ

samanumaññissanti

samanujānissanti

samanumodissanti, tesaṃ

etaṃ pāṭikaṅkhaṃ –

samaggā sammodamānā

avivadamānā khīrodakībhūtā

aññamaññaṃ piyacakkhūhi

sampassantā viharissantī ’’

ti.

‘‘ Pañcime, ānanda,

kāmaguṇā. Katame pañca?

Cakkhuviññeyyā rūpā iṭṭhā

kantā manāpā piyarūpā

kāmūpasaṃhitā rajanīyā…

pe… kāyaviññeyyā

phoṭṭhabbā iṭṭhā kantā

manāpā piyarūpā

kāmūpasaṃhitā rajanīyā.

Ime kho, ānanda, pañca

"Now, if someone were to

say: 'This is the highest

pleasure and joy that can be

experienced,' I would not

concede that. And why not?

Because there is another

kind of pleasure which

surpasses that pleasure and

is more sublime. And what is

this pleasure? Here, quite

secluded from sensual

desires, secluded from

unwholesome states of

mind, a monk enters upon

and abides in the first

meditative absorption

(jhana), which is

accompanied by thought

conception and discursive

thinking and has in it joy and

pleasure born of seclusion.

This is the other kind of

happiness arises in

dependence on these five

strands of sensuality, that is

called sensual pleasure.

Though some might say,

'That is the highest pleasure

that beings experience,' I

would not grant them that.

Why is that? Because there

is another pleasure, more

extreme & refined than that.

"And what, Ananda, is

another pleasure more

extreme & refined than that?

There is the case where a

monk — quite withdrawn

from sensual pleasures,

withdrawn from unskillful

qualities — enters & remains

in the first jhana: rapture &

pleasure born from

withdrawal, accompanied by

each other pleasantly.

11. ßânanda, these are the

five strands of sense

pleasures such as welcome

pleasant forms cognizable

by eye-consciousness,

welcome pleasant sounds

cognizable by ear-

consciousness welcome

pleasant scents cognizable

by nose-consciousness,

welcome pleasant tastes

cognizable by tongue-

consciousness and welcome

pleasant touches cognizable

by body-consciousness.

ânanda, the pleasantness

and pleasure that arise on

account of these five strands

of sense pleasure is called

sense pleasure.

kāmaguṇā. Yaṃ kho,

ānanda, ime pañca

kāmaguṇe paṭicca uppajjati

sukhaṃ somanassaṃ – idaṃ

vuccati kāmasukhaṃ. Ye

kho, ānanda, evaṃ

vadeyyuṃ – ‘ etaṃparamaṃ

santaṃ sukhaṃ

somanassaṃ

paṭisaṃvedentī ’ ti – idaṃ

nesāhaṃ nānujānāmi. Taṃ

kissa hetu? Atthānanda,

etamhā sukhā aññaṃ

sukhaṃ abhikkantatarañca

paṇītatarañca.

‘‘ Katamañcānanda, etamhā

sukhā aññaṃ sukhaṃ

abhikkantatarañca

paṇītatarañca? Idhānanda,

bhikkhu vivicceva kāmehi

vivicca akusalehi dhammehi

pleasure which surpasses

that (sense) pleasure and is

more sublime.

"If someone were to say:

'This is the highest pleasure

that can be experienced,' I

would not concede that. And

why not? Because there is

another kind of pleasure

which surpasses that

pleasure and is more

sublime. And what is that

pleasure? Here, with the

stilling of thought

conception and discursive

thinking... a monk enters

upon and abides in the

second meditative

absorption... in the sphere of

the infinity of space... of the

infinity of consciousness... of

directed thought &

evaluation. This is another

pleasure more extreme &

refined than that. Though

some might say, 'That is the

highest pleasure that beings

experience,' I would not

grant them that. Why is

that? Because there is

another pleasure, more






monk, with the stilling of

directed thoughts &

evaluations, enters &

remains in the second jhana:

rapture & pleasure born of

composure, unification of

awareness free from

12. ßânanda, if someone

would say this is the highest

pleasure and pleasantness

that beings feel I say, it is

not so, I do not approve it.

What is the reason? ânanda,

there is a pleasantness that

goes beyond this and is

more exalted. ânanda, what

is that pleasantness which


more exalted than this?

Here, ânanda, the monk,

secluding the mind from

sensual pleasures and

demerit, with thoughts and

thought processes and with

emotions of joy arising from

seclusion, abides in the first

higher stage of mind.

ânanda, this is a

savitakkaṃ savicāraṃ

vivekajaṃ pītisukhaṃ

paṭhamaṃ jhānaṃ

upasampajja viharati. Idaṃ

kho, ānanda, etamhā sukhā

aññaṃ sukhaṃ

abhikkantatarañca

paṇītatarañca. Ye kho,

ānanda, evaṃ vadeyyuṃ – ‘

etaṃparamaṃ santaṃ

sukhaṃ somanassaṃ






paṇītatarañca.



abhikkantatarañca


no-thingness... of neither-

perception-nor-non-

perception.

"If someone were to say:

'This is the highest pleasure

that can be experienced,' I

would not concede that. And

why not? Because there is

another kind of pleasure

which surpasses that

pleasure and is more

sublime. And what is this

pleasure? Here, by

completely surmounting the

sphere of neither-

perception-nor-non-

perception, a monk enters

upon and abides in the

cessation of perception and

feeling. This is the other kind

of pleasure which surpasses

directed thought &

evaluation — internal

assurance. This is another














monk, with the fading of

rapture, he remains

equanimous, mindful, &

alert, and senses pleasure

with the body. He enters &

remains in the third jhana, of

pleasantness that goes

beyond and is exalted than

the aforesaid



pleasantness that beings

feel I say, it is not so, I do

not approve it. What is the

reason? ânanda, there is a


beyond this and is more

exalted. ânanda, what is

that pleasantness which



Here, ânanda, the monk

calming thoughts and

thought processes and

internally calmed with the

mind in one point and

emotions of joy arising from

bhikkhu, vitakkavicārānaṃ

vūpasamā ajjhattaṃ

sampasādanaṃ cetaso

ekodibhāvaṃ avitakkaṃ

avicāraṃ samādhijaṃ

pītisukhaṃ dutiyaṃ jhānaṃ



aññaṃ sukhaṃ

abhikkantatarañca










paṇītatarañca.


that pleasure and is more

sublime.[2]

"It may happen, Ananda,

that Wanderers of other

sects will be saying this:

'The recluse Gotama speaks

of the Cessation of

Perception and Feeling and

describes it as pleasure.

What is this (pleasure) and

how is this (a pleasure)?'

"Those who say so, should

be told: 'The Blessed One

describes as pleasure not

only the feeling of pleasure.

But a Tathagata describes as

pleasure whenever and

whereinsoever it is

obtained.'"

which the Noble Ones

declare, 'Equanimous &

mindful, he has a pleasant

abiding.' This is another














monk, with the abandoning

of pleasure & stress — as

with the earlier

disappearance of elation &

distress — enters & remains

concentration, he abides in

the second higher stage of

mind. ânanda, this is a


beyond and is exalted than

the aforesaid.














abides mindful and aware of

emotions of joy, of fading


abhikkantatarañca


bhikkhu pītiyā ca virāgā

upekkhako ca viharati sato

ca sampajāno, sukhañca

kāyena paṭisaṃvedeti, yaṃ

taṃ ariyā ācikkhanti – ‘

upekkhako satimā

sukhavihārī ’ ti tatiyaṃ

jhānaṃ upasampajja

viharati. Idaṃ kho, ānanda,











Notes

1.

See SN 36.22.

2.

Comy.: "From the fourth

jhana onwards, it is the

neither-painful-nor-pleasant

feeling (that is present in

these meditative states). But

this neutral feeling, too, is

called 'pleasure' (sukha), on

account of its being peaceful

and sublime. What arises by

way of the five cords of

sensual desire and by way of

the eight meditative

attainments is called

'pleasure as being felt'

(vedayita-sukha). The state

of Cessation of Perception

and Feeling is a 'pleasure,

in the fourth jhana: purity of

equanimity & mindfulness,

neither-pleasure-nor-pain.

This is another pleasure

more extreme & refined

than that. Though some

might say, 'That is the











monk, with the complete

transcending of perceptions

of [physical] form, with the

disappearance of

perceptions of resistance,

and of equanimity and feels

pleasantness with the body

too The noble ones say, that

this is abiding mindfully in

pleasantness with

equanimity. The monk

abides in this third higher

stage of mind. This goes

beyond and is exalted, than

the aforesaid.












http://www.accesstoinsight.org/tipitaka/sn/sn36/sn36.022.nypo.html


paṇītatarañca.



abhikkantatarañca


bhikkhu sukhassa ca pahānā

dukkhassa ca pahānā

pubbeva

somanassadomanassānaṃ

atthaṅgamā

adukkhamasukhaṃ

upekkhāsatipārisuddhiṃ

catutthaṃ jhānaṃ



aññaṃ sukhaṃ

abhikkantatarañca




not being felt' (avedayita-

sukha). Hence, whether it be

pleasure felt or not felt, both

are assuredly 'pleasure,' in

the sense of their being

painfree states

(niddukkhabhava-

sankhatena sukhena)."

In AN 9.34, the venerable

Sariputta exclaims: "Nibbana

is happiness, friend; Nibbana

is happiness, indeed!" The

monk Udayi then asked:

"How can there be

happiness when there is no

feeling?" The venerable

Sariputta replied: "Just this is

happiness, friend, that

therein there is no feeling."

The continuation of that

Sutta may also be compared

with our text. On Nibbana as

and not heeding perceptions

of diversity, [perceiving,]

'Infinite space,' enters &

remains in the dimension of

the infinitude of space. This

is another pleasure more














transcending of the

dimension of the infinitude

of space, [perceiving,]



dispelling pleasant and

unpleasant feelings and

earlier having overcome

pleasure and displeasure,

purifying the mind with

equanimity so that it is

neither unpleasant nor

pleasant and abides in the

fourth higher stage of mind.

This goes beyond and is

exalted than the aforesaid.









http://www.accesstoinsight.org/tipitaka/an/an09/an09.034.than.html







paṇītatarañca.



abhikkantatarañca


bhikkhu sabbaso

rūpasaññānaṃ

samatikkamā,

paṭighasaññānaṃ

atthaṅgamā,

nānattasaññānaṃ

amanasikārā, ‘ ananto ākāso

’ ti ākāsānañcāyatanaṃ



happiness, see also AN

6.100.

See also: SN 36.31.

'Infinite consciousness,'

enters & remains in the


of consciousness. This is















transcending of the


of consciousness,

[perceiving,] 'There is






overcomes all perceptions of

matter and all perceptions of

repulsion and not attending

to various perceptions, with

space is boundless abides in

the sphere of space. This

goes beyond and is exalted

than the aforesaid.









http://www.accesstoinsight.org/tipitaka/sn/sn36/sn36.031.nypo.html

aññaṃ sukhaṃ

abhikkantatarañca










paṇītatarañca.



abhikkantatarañca


bhikkhu sabbaso

ākāsānañcāyatanaṃ

samatikkamma, ‘ anantaṃ

viññāṇa ’ nti

viññāṇañcāyatanaṃ

nothing,' enters & remains in

the dimension of

nothingness. This is another















transcending of the

dimension of nothingness,


dimension of neither

perception nor non-







space with consciousness is

boundless abides in the

sphere of consciousness.






feel, I say it is not so, I do









aññaṃ sukhaṃ

abhikkantatarañca










paṇītatarañca.



abhikkantatarañca


bhikkhu sabbaso

viññāṇañcāyatanaṃ

samatikkamma, ‘ natthi kiñcī

perception. This is another















transcending of the

dimension of neither

perception nor non-

perception, enters &

remains in the cessation of

perception & feeling. This is






consciousness and with

there is nothing abides in

the sphere of nothingness.





pleasantness and pleasure










’ ti ākiñcaññāyatanaṃ



aññaṃ sukhaṃ

abhikkantatarañca










paṇītatarañca.



abhikkantatarañca


bhikkhu sabbaso

ākiñcaññāyatanaṃ


Now it's possible, Ananda,

that some wanderers of

other persuasions might say,

'Gotama the contemplative

speaks of the cessation of

perception & feeling and yet

describes it as pleasure.

What is this? How can this

be?' When they say that,

they are to be told, 'It's not

the case, friends, that the

Blessed One describes only

pleasant feeling as included

under pleasure. Wherever

pleasure is found, in

whatever terms, the Blessed

One describes it as

pleasure.'"

NNotes

1.See SN 36.22.

See also: MN 137; AN 9.34.


overcomes all the sphere of

nothingness with there is

neither perception nor non-

perception abides in the

sphere of neither perception

nor non-perception. This

goes beyond and is exalted

than the aforesaid.



pleasantness and pleasure











http://www.accesstoinsight.org/tipitaka/mn/mn.137.than.html

http://www.accesstoinsight.org/tipitaka/sn/sn36/sn36.022.than.html

http://www.accesstoinsight.org/tipitaka/sn/sn36/sn36.019.than.html#fnt-1

samatikkamma

nevasaññānāsaññāyatanaṃ



aññaṃ sukhaṃ

abhikkantatarañca










paṇītatarañca.



abhikkantatarañca


bhikkhu sabbaso


overcoming all the sphere of

neither perceptions nor non-

perceptions, abides in the

cessation of perceptions and

feelings. This goes beyond

and is exalted than the

aforesaid.

21. ßânanda, there is a

possibility, for wandering

ascetics of other sects to

say, the recluse Gotama has

told about the cessation of

perceptions and feelings, he

has pointed out that it is a

pleasantness, how could it

be a pleasantness, what is

the pleasure there? ânanda,

this is the reply to those

wandering ascetics of other

sects. `Friends, the Blessed


samatikkamma

saññāvedayitanirodhaṃ



aññaṃ sukhaṃ

abhikkantatarañca

paṇītatarañca.

‘‘ Ṭhānaṃ kho panetaṃ,

ānanda, vijjati yaṃ

aññatitthiyā paribbājakā

evaṃ vadeyyuṃ – ‘


samaṇo gotamo āha, tañca

sukhasmiṃ paññapeti.

Tayidaṃ kiṃsu, tayidaṃ

kathaṃsū ’ ti? Evaṃvādino,

ānanda, aññatitthiyā

paribbājakā evamassu

vacanīyā – ‘ na kho, āvuso,

bhagavā sukhaññeva

One does not point out as

pleasant even the pleasant

feelings. Friends, in

whatever manner

pleasantness is gained, in

this and other instance,

there it was pointed out as

pleasant'.û

vedanaṃ sandhāya

sukhasmiṃ paññapeti.

Yattha yattha, āvuso,

sukhaṃ upalabbhati, yahiṃ

yahiṃ [yaṃ hiyaṃ hi

sukhaṃ (sī. pī.), yahiṃ

yahiṃ sukhaṃ (syā. kaṃ.

ka.) ma. ni. 2.91], taṃ taṃ

tathāgato sukhasmiṃ

paññapetī ’’’ ti. Navamaṃ.

From the Late Pāli Canon 28

3 Yuttihāra・Vibhaṅga (KN Nett 4.3) [1 english translation]Yutti-hāra

in The Netti-pakaraṇa

PTS 1961

The Ninefold Thread in the Mode of Conveying a Construing

The Guide (Netti-ppakaraṇaṃ)

Translated by Bhikkhu Ñāṇamoli

PTS 1977

refer to attached file refer to attached file

From the Vinaya Commentary 30

4 Catubbidha・Vinaya・Kathā (Vin-a 1.45) [0 english translations]Vinayapiṭake/ Vinayasaṅgaha-aṭṭhakathā /31. Codanādivinicchayakathā

234. Sakale pana vinayavinicchaye (pārā. aṭṭha. 1.45) kosallaṃ patthayantena catubbidho vinayo jānitabbo.

Catubbidhañhi vinayaṃ, mahātherā mahiddhikā;

Nīharitvā pakāsesuṃ, dhammasaṅgāhakā purā.

Katamaṃ catubbidhaṃ? Suttaṃ suttānulomaṃ ācariyavādaṃ attanomatinti. Yaṃ sandhāya vuttaṃ ‘‘ āhaccapadena kho, mahārāja,

rasena ācariyavaṃsena adhippāyā ’’ ti (mi. pa. 4.2.3). Ettha hi āhaccapadanti suttaṃ adhippetaṃ. Rasoti suttānulomaṃ.

Ācariyavaṃsoti ācariyavādo. Adhippāyoti attanomati.

Tattha suttaṃ nāma sakalavinayapiṭake pāḷi.

Suttānulomaṃ nāma cattāro mahāpadesā. Ye bhagavatā evaṃ vuttā –

‘‘ Yaṃ, bhikkhave, mayā ‘ idaṃ na kappatī ’ ti appaṭikkhittaṃ, tañce akappiyaṃ anulometi, kappiyaṃ paṭibāhati, taṃ vo na kappati.

Yaṃ, bhikkhave, mayā ‘ idaṃ na kappatī ’ ti appaṭikkhittaṃ, tañce kappiyaṃ anulometi, akappiyaṃ paṭibāhati, taṃ vo kappati. Yaṃ,

bhikkhave, mayā ‘ idaṃ kappatī ’ ti ananuññātaṃ, taṃ ce akappiyaṃ anulometi, kappiyaṃ paṭibāhati, taṃ vo na kappati. Yaṃ,

bhikkhave, mayā ‘ idaṃ kappatī ’ ti ananuññātaṃ, tañce kappiyaṃ anulometi, akappiyaṃ paṭibāhati, taṃ vo kappatī ’’ ti (mahāva. 305).

Ācariyavādo nāma dhammasaṅgāhakehi pañcahi arahantasatehi ṭhapitā pāḷivinimuttā okkantavinicchayappavattā aṭṭhakathātanti.

Attanomati nāma suttasuttānulomaācariyavāde muñcitvā anumānena attano anubuddhiyā nayaggāhena upaṭṭhitākārakathanaṃ.

Apica suttantābhidhammavinayaṭṭhakathāsu āgato sabbopi theravādo attanomati nāma. Taṃ pana attanomatiṃ gahetvā kathentena na

daḷhaggāhaṃ gahetvā voharitabbaṃ, kāraṇaṃ sallakkhetvā atthena pāḷiṃ, pāḷiyā ca atthaṃ saṃsanditvā kathetabbaṃ, attanomati

ācariyavāde otāretabbā. Sace tattha otarati ceva sameti ca, gahetabbā. Sace neva otarati na sameti, na gahetabbā. Ayañhi attanomati

nāma sabbadubbalā, attanomatito ācariyavādo balavataro.

Ācariyavādopi suttānulome otāretabbo. Tattha otaranto samento eva gahetabbo, itaro na gahetabbo. Ācariyavādato hi suttānulomaṃ

balavataraṃ.

Suttānulomampi sutte otāretabbaṃ. Tattha otarantaṃ samentameva gahetabbaṃ, itaraṃ na gahetabbaṃ. Suttānulomato hi suttameva

balavataraṃ. Suttañhi appaṭivattiyaṃ kārakasaṅghasadisaṃ buddhānaṃ ṭhitakālasadisaṃ. Tasmā yadā dve bhikkhū sākacchanti,

sakavādī suttaṃ gahetvā katheti, paravādī suttānulomaṃ. Tehi aññamaññaṃ khepaṃ vā garahaṃ vā akatvā suttānulomaṃ sutte

otāretabbaṃ. Sace otarati sameti, gahetabbaṃ, no ce, na gahetabbaṃ, suttasmiṃyeva ṭhātabbaṃ. Athāyaṃ suttaṃ gahetvā katheti,

paro ācariyavādaṃ. Tehipi aññamaññaṃ khepaṃ vā garahaṃ vā akatvā ācariyavādo sutte otāretabbo. Sace otarati sameti, gahetabbo.

Anotaranto asamento ca gārayhācariyavādo na gahetabbo, suttasmiṃyeva ṭhātabbaṃ. Athāyaṃ suttaṃ gahetvā katheti, paro

attanomatiṃ. Tehipi aññamaññaṃ khepaṃ vā garahaṃ vā akatvā attanomati sutte otāretabbā. Sace otarati sameti, gahetabbā, no ce,

na gahetabbā, suttasmiṃyeva ṭhātabbaṃ.

Athāyaṃ suttānulomaṃ gahetvā katheti, paro suttaṃ, suttānulome otāretabbaṃ. Sace otarati sameti, tisso saṅgītiyo āruḷhaṃ

pāḷiāgataṃ paññāyati, gahetabbaṃ, no ce tathā paññāyati, na otarati na sameti, bāhirakasuttaṃ vā hoti siloko vā aññaṃ vā

gārayhasuttaṃ guḷhavessantaraguḷhavinayavedallādīnaṃ aññatarato ābhataṃ, na gahetabbaṃ, suttānulomasmiṃyeva ṭhātabbaṃ.

Athāyaṃ suttānulomaṃ gahetvā katheti, paro ācariyavādaṃ. Ācariyavādo suttānulome otāretabbo. Sace otarati sameti, gahetabbo. No

ce, na gahetabbo, suttānulomeyeva ṭhātabbaṃ. Athāyaṃ suttānulomaṃ gahetvā katheti, paro attanomatiṃ. Attanomati suttānulome

otāretabbā. Sace otarati sameti, gahetabbā. No ce, na gahetabbā, suttānulomeyeva ṭhātabbaṃ.

Athāyaṃ ācariyavādaṃ gahetvā katheti, paro suttaṃ. Suttaṃ ācariyavāde otāretabbaṃ. Sace otarati sameti, gahetabbaṃ. Itaraṃ

gārayhasuttaṃ na gahetabbaṃ, ācariyavādeyeva ṭhātabbaṃ. Athāyaṃ ācariyavādaṃ gahetvā katheti, paro suttānulomaṃ.

Suttānulomaṃ ācariyavāde otāretabbaṃ. Otarantaṃ samentameva gahetabbaṃ, itaraṃ na gahetabbaṃ, ācariyavādeyeva ṭhātabbaṃ.

Athāyaṃ ācariyavādaṃ gahetvā katheti, paro attanomatiṃ. Attanomati ācariyavāde otāretabbā. Sace otarati sameti, gahetabbā. No ce,

na gahetabbā, ācariyavādeyeva ṭhātabbaṃ.

Atha panāyaṃ attanomatiṃ gahetvā katheti, paro suttaṃ. Suttaṃ attanomatiyaṃ otāretabbaṃ. Sace otarati sameti, gahetabbaṃ.

Itaraṃ gārayhasuttaṃ na gahetabbaṃ, attanomatiyameva ṭhātabbaṃ. Athāyaṃ attanomatiṃ gahetvā katheti, paro suttānulomaṃ.

Suttānulomaṃ attanomatiyaṃ otāretabbaṃ. Otarantaṃ samentameva gahetabbaṃ, itaraṃ na gahetabbaṃ, attanomatiyameva

ṭhātabbaṃ. Athāyaṃ attanomatiṃ gahetvā katheti, paro ācariyavādaṃ. Ācariyavādo attanomatiyaṃ otāretabbo. Sace otarati sameti,

gahetabbo. Itaro gārayhācariyavādo na gahetabbo, attanomatiyameva ṭhātabbaṃ, attano gahaṇameva baliyaṃ kātabbaṃ.

Sabbaṭṭhānesu ca khepo vā garahā vā na kātabbāti.

Atha panāyaṃ kappiyanti gahetvā katheti, paro akappiyanti, sutte ca suttānulome ca otāretabbaṃ. Sace kappiyaṃ hoti, kappiye

ṭhātabbaṃ. Sace akappiyaṃ, akappiye ṭhātabbaṃ. Athāyaṃ tassa kappiyabhāvasādhakaṃ suttato bahuṃ kāraṇañca vinicchayañca

dasseti, paro kāraṇaṃ na vindati, kappiyeva ṭhātabbaṃ. Atha paro tassa akappiyabhāvasādhakaṃ suttato bahuṃ kāraṇañca

vinicchayañca dasseti, anena attano gahaṇanti katvā daḷhaṃ ādāya na ṭhātabbaṃ, ‘‘ sādhū ’’ ti sampaṭicchitvā akappiye eva

ṭhātabbaṃ. Atha dvinnampi kāraṇacchāyā dissati, paṭikkhittabhāvoyeva sādhu, akappiye ṭhātabbaṃ. Vinayañhi patvā

kappiyākappiyavicāraṇaṃ āgamma rundhitabbaṃ, gāḷhaṃ kattabbaṃ, sotaṃ pacchinditabbaṃ, garukabhāveyeva ṭhātabbaṃ.

Atha panāyaṃ akappiyanti gahetvā katheti, paro kappiyanti, sutte ca suttānulome ca otāretabbaṃ. Sace kappiyaṃ hoti, kappiye

ṭhātabbaṃ. Sace akappiyaṃ, akappiye ṭhātabbaṃ. Athāyaṃ bahūhi suttavinicchayakāraṇehi akappiyabhāvaṃ dasseti, paro kāraṇaṃ na

vindati, akappiye ṭhātabbaṃ. Atha paro bahūhi suttavinicchayakāraṇehi kappiyabhāvaṃ dasseti, ayaṃ kāraṇaṃ na vindati, kappiye

ṭhātabbaṃ. Atha dvinnampi kāraṇacchāyā dissati, attano gahaṇaṃ na vissajjetabbaṃ. Yathā cāyaṃ kappiyākappiye akappiyakappiye

ca vinicchayo vutto, evaṃ anāpattiāpattivāde āpattānāpattivāde ca, lahukagarukāpattivāde garukalahukāpattivāde cāpi vinicchayo

veditabbo. Nāmamatteyeva hi ettha nānaṃ, yojanānaye nānaṃ natthi, tasmā na vitthāritaṃ.

Evaṃ kappiyākappiyādivinicchaye uppanne yo suttasuttānulomaācariyavādaattanomatīsu atirekakāraṇaṃ labhati, tassa vāde

ṭhātabbaṃ, sabbaso pana kāraṇavinicchayaṃ alabhantena suttaṃ na jahitabbaṃ, suttasmiṃyeva ṭhātabbanti. Evaṃ

sakalavinayavinicchaye kosallaṃ patthayantena ayaṃ catubbidho vinayo jānitabbo.

Imañca pana catubbidhaṃ vinayaṃ ñatvāpi vinayadharena puggalena tilakkhaṇasamannāgatena bhavitabbaṃ. Tīṇi hi vinayadharassa

lakkhaṇāni icchitabbāni. Katamāni tīṇi? Suttañcassa svāgataṃ hoti suppavatti suvinicchitaṃ suttato anubyañjanasoti idamekaṃ

lakkhaṇaṃ. Vinaye kho pana ṭhito hoti asaṃhīroti idaṃ dutiyaṃ. Ācariyaparamparā kho panassa suggahitā hoti sumanasikatā

sūpadhāritāti idaṃ tatiyaṃ.

Tattha suttaṃ nāma sakalaṃ vinayapiṭakaṃ. Tadassa svāgataṃ hotīti suṭṭhu āgataṃ. Suppavattīti suṭṭhu pavattaṃ paguṇaṃ

vācuggataṃ. Suvinicchitaṃ suttaso anubyañjanasoti pāḷito ca paripucchato ca aṭṭhakathāto ca suvinicchitaṃ hoti kaṅkhāchedanaṃ

katvā uggahitaṃ. Vinaye kho pana ṭhito hotīti vinaye lajjibhāvena patiṭṭhito hoti. Alajjī hi bahussutopi samāno lābhagarukatāya tantiṃ

visaṃvādetvā uddhammaṃ ubbinayaṃ satthusāsanaṃ dīpetvā sāsane mahantaṃ upaddavaṃ karoti, saṅghabhedampi saṅgharājimpi

uppādeti. Lajjī pana kukkuccako sikkhākāmo jīvitahetupi tantiṃ avisaṃvādetvā dhammameva vinayameva dīpeti, satthusāsanaṃ

garukaṃ katvā ṭhapeti. Tathā hi pubbe mahātherā tikkhattuṃ vācaṃ nicchāresuṃ ‘‘ anāgate lajjī rakkhissati, lajjī rakkhissati, lajjī

rakkhissatī ’’ ti (pārā. aṭṭha. 1.45). Evaṃ yo lajjī, so vinayaṃ avijahanto avokkamanto lajjibhāveneva vinaye ṭhito hoti suppatiṭṭhitoti.

Asaṃhīroti saṃhīro nāma yo pāḷiyaṃ vā aṭṭhakathāyaṃ vā heṭṭhato vā uparito vā padapaṭipāṭiyā vā pucchiyamāno vitthunati

vipphandati santiṭṭhituṃ na sakkoti, yaṃ yaṃ parena vuccati, taṃ taṃ anujānāti, sakavādaṃ chaḍḍetvā paravādaṃ gaṇhāti. Yo pana

pāḷiyaṃ vā aṭṭhakathāyaṃ vā heṭṭhupariyena vā padapaṭipāṭiyā vā pucchiyamāno na vitthunati na vipphandati, ekekalomaṃ saṇḍāsena

gaṇhanto viya ‘‘ evaṃ mayaṃ vadāma, evaṃ no ācariyā vadantī ’’ ti vissajjeti, yamhi pāḷi ca pāḷivinicchayo ca suvaṇṇabhājane

pakkhittasīhavasā viya parikkhayaṃ pariyādānaṃ agacchanto tiṭṭhati, ayaṃ vuccati ‘‘ asaṃhīro ’’ ti.

Ācariyaparamparā kho panassa suggahitā hotīti theraparamparā vaṃsaparamparā assa suṭṭhu gahitā hoti. Sumanasikatāti suṭṭhu

manasikatā, āvajjitamatte ujjalitapadīpo viya hoti. Sūpadhāritāti suṭṭhu upadhāritā pubbāparānusandhito atthato kāraṇato ca

upadhāritā. Attanomatiṃ pahāya ācariyasuddhiyā vattā hoti, ‘‘ mayhaṃ ācariyo asukācariyassa santike uggaṇhi, so asukassā ’’ ti evaṃ

sabbaṃ ācariyaparamparaṃ theravādaṅgaṃ haritvā yāva upālitthero sammāsambuddhassa santike uggaṇhīti pāpetvā ṭhapeti, tatopi

āharitvā upālitthero sammāsambuddhassa santike uggaṇhi, dāsakatthero attano upajjhāyassa upālittherassa, soṇatthero attano

upajjhāyassa dāsakattherassa, siggavatthero attano upajjhāyassa soṇattherassa, moggaliputtatissatthero attano upajjhāyassa

siggavattherassa caṇḍavajjittherassa cāti evaṃ sabbaṃ ācariyaparamparaṃ theravādaṅgaṃ āharitvā attano ācariyaṃ pāpetvā ṭhapeti.

Evaṃ uggahitā hi ācariyaparamparā suggahitā hoti. Evaṃ asakkontena pana avassaṃ dve tayo parivaṭṭā uggahetabbā.

Sabbapacchimena hi nayena yathā ācariyo ācariyācariyo ca pāḷiñca paripucchañca vadanti, tathā ñātuṃ vaṭṭati.

Imehi ca pana tīhi lakkhaṇehi samannāgatena vinayadharena vatthuvinicchayatthaṃ sannipatite saṅghe otiṇṇe vatthusmiṃ codakena

ca cuditakena ca vutte vattabbe sahasā avinicchinitvāva cha ṭhānāni oloketabbāni. Katamāni cha? Vatthu oloketabbaṃ, mātikā

oloketabbā, padabhājanīyaṃ oloketabbaṃ, tikaparicchedo oloketabbo, antarāpatti oloketabbā, anāpatti oloketabbāti.

Vatthuṃ olokentopi hi ‘‘ tiṇena vā paṇṇena vā paṭicchādetvā āgantabbaṃ, na tveva naggena āgantabbaṃ, yo āgaccheyya, āpatti

dukkaṭassā ’’ ti (pārā. 517) evaṃ ekaccaṃ āpattiṃ passati, so taṃ suttaṃ ānetvā taṃ adhikaraṇaṃ vūpasamessati.

Mātikaṃ olokentopi ‘‘ sampajānamusāvāde pācittiya ’’ ntiādinā (pāci. 3) nayena pañcannaṃ āpattīnaṃ aññataraṃ āpattiṃ passati, so

taṃ suttaṃ ānetvā taṃ adhikaraṇaṃ vūpasamessati.

Padabhājanīyaṃ olokentopi ‘‘ akkhayite sarīre methunaṃ dhammaṃ paṭisevati, āpatti pārājikassa. Yebhuyyena khayite sarīre

methunaṃ dhammaṃ paṭisevati, āpatti thullaccayassā ’’ tiādinā (pārā. 59 atthato samānaṃ) nayena sattannaṃ āpattīnaṃ aññataraṃ

āpattiṃ passati, so padabhājanīyato suttaṃ ānetvā taṃ adhikaraṇaṃ vūpasamessati.

Tikaparicchedaṃ olokentopi tikasaṅghādisesaṃ vā tikapācittiyaṃ vā tikadukkaṭaṃ vā aññataraṃ vā āpattiṃ tikaparicchede passati, so

tato suttaṃ ānetvā taṃ adhikaraṇaṃ vūpasamessati.

Antarāpattiṃ olokentopi ‘‘ paṭilātaṃ ukkhipati, āpatti dukkaṭassā ’’ ti (pāci. 355) evaṃ yā sikkhāpadantaresu antarāpatti hoti, taṃ

passati, so taṃ suttaṃ ānetvā taṃ adhikaraṇaṃ vūpasamessati.

Anāpattiṃ olokentopi ‘‘ anāpatti bhikkhu asādiyantassa, atheyyacittassa, na maraṇādhippāyassa, anullapanādhippāyassa, na

mocanādhippāyassa asañcicca asatiyā ajānantassā ’’ ti (pārā. 72, 136, 180, 225, 263 thokaṃ thokaṃ visadisaṃ) evaṃ tasmiṃ tasmiṃ

sikkhāpade niddiṭṭhaṃ anāpattiṃ passati, so taṃ suttaṃ ānetvā taṃ adhikaraṇaṃ vūpasamessati.

Yo hi bhikkhu catubbidhavinayakovido tilakkhaṇasampanno imāni cha ṭhānāni oloketvā adhikaraṇaṃ vūpasamessati, tassa vinicchayo

appaṭivattiyo buddhena sayaṃ nisīditvā vinicchitasadiso hoti. Taṃ ce evaṃ vinicchayakusalaṃ bhikkhuṃ koci katasikkhāpadavītikkamo

bhikkhu upasaṅkamitvā attano kukkuccaṃ puccheyya, tena sādhukaṃ sallakkhetvā sace anāpatti hoti, ‘‘ anāpattī ’’ ti vattabbaṃ. Sace

pana āpatti hoti, sā desanāgāminī ce, ‘‘ desanāgāminī ’’ ti vattabbaṃ. Vuṭṭhānagāminī ce, ‘‘ vuṭṭhānagāminī ’’ ti vattabbaṃ. Athassa

pārājikacchāyā dissati, ‘‘ pārājikāpattī ’’ ti na vattabbaṃ. Kasmā? Methunadhammavītikkamo hi uttarimanussadhammavītikkamo ca

oḷāriko, adinnādānamanaussaviggahavītikkamā pana sukhumā cittalahukā. Te sukhumeneva āpajjati, sukhumena rakkhati, tasmā

visesena taṃvatthukaṃ kukkuccaṃ pucchiyamāno ‘‘ āpattī ’’ ti avatvā sacassa ācariyo dharati, tato tena so bhikkhu ‘‘ amhākaṃ

ācariyaṃ pucchā ’’ ti pesetabbo. Sace so puna āgantvā ‘‘ tumhākaṃ ācariyo suttato nayato oloketvā ‘ satekiccho ’ ti maṃ āhā ’’ ti

vadati, tato tena so ‘‘ sādhu suṭṭhu yaṃ ācariyo bhaṇati, taṃ karohī ’’ ti vattabbo. Atha panassa ācariyo natthi, saddhiṃ uggahitatthero

pana atthi, tassa santikaṃ pesetabbo ‘‘ amhehi saha uggahitatthero gaṇapāmokkho, taṃ gantvā pucchā ’’ ti. Tenapi ‘‘ satekiccho ’’ ti

vinicchite ‘‘ sādhu suṭṭhu tassa vacanaṃ karohī ’’ ti vattabbo. Atha tassa saddhiṃ uggahitattheropi natthi, antevāsiko paṇḍito atthi,

tassa santikaṃ pesetabbo ‘‘ asukadaharaṃ gantvā pucchā ’’ ti. Tenapi ‘‘ satekiccho ’’ ti vinicchite ‘‘ sādhu suṭṭhu tassa vacanaṃ karohī

’’ ti vattabbo. Atha daharassapi pārājikacchāyāva upaṭṭhāti, tenapi ‘‘ pārājikosī ’’ ti na vattabbo. Dullabho hi buddhuppādo, tato

dullabhatarā pabbajjā ca upasampadā ca. Evaṃ pana vattabbo ‘‘ vivittaṃ okāsaṃ sammajjitvā divāvihāraṃ nisīditvā sīlāni visodhetvā

dvattiṃsākāraṃ tāva manasikarohī ’’ ti. Sace tassa arogaṃ sīlaṃ, kammaṭṭhānaṃ ghaṭayati, saṅkhārā pākaṭā hutvā upaṭṭhahanti,

upacārappanāppattaṃ viya cittaṃ ekaggaṃ hoti, divasaṃ atikkantampi na jānāti, so divasātikkame upaṭṭhānaṃ āgato evaṃ vattabbo ‘‘

kīdisā te cittappavattī ’’ ti. Ārocitāya ca cittapavattiyā vattabbo ‘‘ pabbajjā nāma cittavisuddhatthāya, appamatto samaṇadhammaṃ

karohī ’’ ti.

Yassa pana sīlaṃ bhinnaṃ hoti, tassa kammaṭṭhānaṃ na ghaṭayati, patodābhitunnaṃ viya cittaṃ vikampati, vippaṭisāragginā ḍayhati,

tattapāsāṇe nisinno viya taṅkhaṇeyeva vuṭṭhāti. So āgato ‘‘ kā te cittapavattī ’’ ti pucchitabbo. Ārocitāya cittapavattiyā ‘‘ natthi loke

raho nāma pāpakammaṃ pakubbato. Sabbapaṭhamañhi pāpaṃ karonto attanā jānāti. Athassa ārakkhadevatā paracittavidū

samaṇabrāhmaṇā aññā ca devatā jānanti, tvaṃyeva dāni tava sotthiṃ pariyesāhī ’’ ti vattabbo. Evaṃ katavītikkameneva bhikkhunā

sayameva āgantvā ārocite paṭipajjitabbaṃ.

From the Sutta Commentary 38

5 Catu・mahāpadesa・vaṇṇanā (DN-a 2.188) [0 english translations]Dīghanikāye/ Mahāvaggaṭṭhakathā / 3. Mahāparinibbānasuttavaṇṇanā / Catumahāpadesavaṇṇanā

187. Mahāpadeseti mahāokāse, mahāapadese vā, buddhādayo mahante mahante apadisitvā vuttāni mahākāraṇānīti attho.

188. Neva abhinanditabbanti haṭṭhatuṭṭhehi sādhukāraṃ datvā pubbeva na sotabbaṃ, evaṃ kate hi pacchā ‘‘ idaṃ na sametī ’’ ti

vuccamāno – ‘‘ kiṃ pubbeva ayaṃ dhammo, idāni na dhammo ’’ ti vatvā laddhiṃ na vissajjeti. Nappaṭikkositabbanti – ‘‘ kiṃ esa bālo

vadatī ’’ ti evaṃ pubbeva na vattabbaṃ, evaṃ vutte hi vattuṃ yuttampi na vakkhati. Tenāha – ‘‘ anabhinanditvā appaṭikkositvā ’’ ti.

Padabyañjanānīti padasaṅkhātāni byañjanāni. Sādhukaṃ uggahetvāti imasmiṃ ṭhāne pāḷi vuttā, imasmiṃ ṭhāne attho vutto, imasmiṃ

ṭhāne anusandhi kathito, imasmiṃ ṭhāne pubbāparaṃ kathitanti suṭṭhu gahetvā. Sutte osāretabbānīti sutte otāretabbāni. Vinaye

sandassetabbānīti vinaye saṃsandetabbāni.

Ettha ca suttanti vinayo. Yathāha – ‘‘ kattha paṭikkhittaṃ? Sāvatthiyaṃ suttavibhaṅge ’’ ti (cuḷava. 457). Vinayoti khandhako. Yathāha –

‘‘ vinayātisāre ’’ ti. Evaṃ vinayapiṭakampi na pariyādiyati. Ubhatovibhaṅgā pana suttaṃ, khandhakaparivārā vinayoti evaṃ

vinayapiṭakaṃ pariyādiyati. Athavā suttantapiṭakaṃ suttaṃ, vinayapiṭakaṃ vinayoti evaṃ dveyeva piṭakāni pariyādiyanti.

Suttantābhidhammapiṭakāni vā suttaṃ, vinayapiṭakaṃ vinayoti evampi tīṇi piṭakāni na tāva pariyādiyanti. Asuttanāmakañhi

buddhavacanaṃ nāma atthi. Seyyathidaṃ – jātakaṃ, paṭisambhidā, niddeso, suttanipāto, dhammapadaṃ, udānaṃ, itivuttakaṃ,

vimānavatthu, petavatthu, theragāthā, therīgāthā, apadānanti.

Sudinnatthero pana – ‘‘ asuttanāmakaṃ buddhavacanaṃ na atthī ’’ ti taṃ sabbaṃ paṭipakkhipitvā – ‘‘ tīṇi piṭakāni suttaṃ, vinayo pana

kāraṇa ’’ nti āha. Tato taṃ kāraṇaṃ dassento idaṃ suttamāhari –

‘‘ Ye kho tvaṃ, gotami, dhamme jāneyyāsi, ime dhammā sarāgāya saṃvattanti no virāgāya, saññogāya saṃvattanti no visaññogāya,

ācayāya saṃvattanti no apacayāya, mahicchatāya saṃvattanti no appicchatāya, asantuṭṭhiyā saṃvattanti no santuṭṭhiyā, saṅgaṇikāya

saṃvattanti no pavivekāya, kosajjāya saṃvattanti no vīriyārambhāya, dubbharatāya saṃvattanti no subharatāya. Ekaṃsena, gotami,

dhāreyyāsi – ‘ neso dhammo, neso vinayo, netaṃ satthusāsana ’ nti. Ye ca kho tvaṃ, gotami, dhamme jāneyyāsi, ime dhammā virāgāya

saṃvattanti no sarāgāya, visaññogāya saṃvattanti no saññogāya, apacayāya saṃvattanti no ācayāya, appicchatāya saṃvattanti no

mahicchatāya, santuṭṭhiyā saṃvattanti no asantuṭṭhiyā, pavivekāya saṃvattanti no saṅgaṇikāya, vīriyārambhāya saṃvattanti no

kosajjāya, subharatāya saṃvattanti no dubbharatāya. Ekaṃsena, gotami, dhāreyyāsi – ‘ eso dhammo, eso vinayo, etaṃ satthusāsana ’

nti ’’ (a. ni. 8.53).

Tasmā sutteti tepiṭake buddhavacane otāretabbāni. Vinayeti etasmiṃ rāgādivinayakāraṇe saṃsandetabbānīti ayamettha attho. Na ceva

sutte osarantīti suttapaṭipāṭiyā katthaci anāgantvā challiṃ uṭṭhapetvā guḷhavessantara-guḷhaummagga-guḷhavinaya-vedallapiṭakānaṃ

aññatarato āgatāni paññāyantīti attho. Evaṃ āgatāni hi rāgādivinaye ca na paññāyamānāni chaḍḍetabbāni honti. Tena vuttaṃ – ‘‘ iti

hetaṃ, bhikkhave, chaḍḍeyyāthā ’’ ti. Etenupāyena sabbattha attho veditabbo.

Idaṃ, bhikkhave, catutthaṃ mahāpadesaṃ dhāreyyāthāti idaṃ catutthaṃ dhammassa patiṭṭhānokāsaṃ dhāreyyātha.

Imasmiṃ pana ṭhāne imaṃ pakiṇṇakaṃ veditabbaṃ. Sutte cattāro mahāpadesā, khandhake cattāro mahāpadesā, cattāri

pañhabyākaraṇāni, suttaṃ, suttānulomaṃ, ācariyavādo, attanomati, tisso saṅgītiyoti.

Tattha – ‘‘ ayaṃ dhammo, ayaṃ vinayo ’’ ti dhammavinicchaye patte ime cattāro mahāpadesā pamāṇaṃ. Yaṃ ettha sameti tadeva

gahetabbaṃ, itaraṃ viravantassapi na gahetabbaṃ.

‘‘ Idaṃ kappati, idaṃ na kappatī ’’ ti kappiyākappiyavinicchaye patte – ‘‘ yaṃ, bhikkhave, mayā idaṃ na kappatīti appaṭikkhittaṃ, taṃ

ce akappiyaṃ anulometi, kappiyaṃ paṭibāhati, taṃ vo na kappatī ’’ tiādinā (mahāva. 305) nayena khandhake vuttā cattāro

mahāpadesā pamāṇaṃ. Tesaṃ vinicchayakathā samantapāsādikāyaṃ vuttā. Tattha vuttanayena yaṃ kappiyaṃ anulometi, tadeva

kappiyaṃ, itaraṃ akappiyanti evaṃ sanniṭṭhānaṃ kātabbaṃ.

Ekaṃsabyākaraṇīyo pañho, vibhajjabyākaraṇīyo pañho, paṭipucchābyākaraṇīyo pañho, ṭhapanīyo pañhoti imāni cattāri

pañhabyākaraṇāni nāma. Tattha ‘‘ cakkhuṃ anicca ’’ nti puṭṭhena – ‘‘ āma anicca ’’ nti ekaṃseneva byākātabbaṃ. Esa nayo sotādīsu.

Ayaṃ ekaṃsabyākaraṇīyo pañho. ‘‘ Aniccaṃ nāma cakkhu ’’ nti puṭṭhena – ‘‘ na cakkhumeva, sotampi aniccaṃ ghānampi anicca ’’ nti

evaṃ vibhajitvā byākātabbaṃ. Ayaṃ vibhajjabyākaraṇīyo pañho. ‘‘ Yathā cakkhu tathā sotaṃ, yathā sotaṃ tathā cakkhu ’’ nti puṭṭhena

‘‘ kenaṭṭhena pucchasī ’’ ti paṭipucchitvā ‘‘ dassanaṭṭhena pucchāmī ’’ ti vutte ‘‘ na hī ’’ ti byākātabbaṃ, ‘‘ aniccaṭṭhena pucchāmī ’’ ti

vutte āmāti byākātabbaṃ. Ayaṃ paṭipucchābyākaraṇīyo pañho. ‘‘ Taṃ jīvaṃ taṃ sarīra ’’ ntiādīni puṭṭhena pana ‘‘ abyākatametaṃ

bhagavatā ’’ ti ṭhapetabbo, esa pañho na byākātabbo. Ayaṃ ṭhapanīyo pañho. Iti tenākārena pañhe sampatte imāni cattāri

pañhabyākaraṇāni pamāṇaṃ. Imesaṃ vasena so pañho byākātabbo.

Suttādīsu pana suttaṃ nāma tisso saṅgītiyo ārūḷhāni tīṇi piṭakāni. Suttānulomaṃ nāma anulomakappiyaṃ. Ācariyavādo nāma

aṭṭhakathā. Attanomati nāma nayaggāhena anubuddhiyā attano paṭibhānaṃ. Tattha suttaṃ appaṭibāhiyaṃ, taṃ paṭibāhantena

buddhova paṭibāhito hoti. Anulomakappiyaṃ pana suttena samentameva gahetabbaṃ, na itaraṃ. Ācariyavādopi suttena samentoyeva

gahetabbo, na itaro. Attanomati pana sabbadubbalā, sāpi suttena samentāyeva gahetabbā, na itarā. Pañcasatikā, sattasatikā,

sahassikāti imā pana tisso saṅgītiyo. Suttampi tāsu āgatameva pamāṇaṃ, itaraṃ gārayhasuttaṃ na gahetabbaṃ. Tattha otarantānipi hi

padabyañjanāni na ceva sutte otaranti, na ca vinaye sandissantīti veditabbāni.

III Exploring Scriptural References 53

What is Samatha & Vipassanā? 54

6 Tatiya・samādhi Sutta (AN 4.94) [4 english translations]Aṅguttaranikāyo/

Catukkanipātapāḷi/

2. Dutiyapaṇṇāsakaṃ /

Samadhi Sutta:

Concentration

(Tranquillity and Insight)

Aïguttara Nikàya

010. Asuravaggo The

Titans

CHAPTER X

ON TITANS*

(4) Peace and Insight(c)

PTS_AN The

Book of the

Gradual

(10) 5. Asuravaggo /

4. Tatiyasamādhisuttaṃ

(AN 4. 2. 5. 4)

Thanissaro Bhikkhu

© 1998

4. Tatiyasamàdhisuttaü

Ý The third on

concentration

by Sister Upalavanna

by A.D.Jayasundere Sayings 2

(Woodward)_T

atiyasamādhis

uttaṃ_

Eng

refer to attached

file

94. ‘‘ Cattārome, bhikkhave,

puggalā santo

saṃvijjamānā lokasmiṃ.

Katame cattāro? Idha,

bhikkhave, ekacco puggalo

lābhī hoti ajjhattaṃ

cetosamathassa, na lābhī

adhipaññādhammavipassan

āya. Idha pana, bhikkhave,

ekacco puggalo lābhī hoti


āya, na lābhī ajjhattaṃ

cetosamathassa. Idha pana,

bhikkhave, ekacco puggalo

na ceva lābhī hoti ajjhattaṃ

cetosamathassa na ca lābhī


āya. Idha pana, bhikkhave,

"Monks, these four types of

individuals are to be found

existing in the world. Which

four?

"There is the case of the

individual who has attained

internal tranquillity of

awareness, but not insight

into phenomena through

heightened discernment.

Then there is the case of

the individual who has

attained insight into

phenomena through

heightened discernment,

but not internal tranquillity

of awareness. Then there is

010.04. Bhikkhus, these

four persons are evident in

the world. What four?

Here, bhikkhus, a certain

person is a gainer of

internal appeasement of

mind not a gainer of higher

wisdom through reflecting

the Teaching. Another is the

gainer of higher wisdom

through reflecting the

Teaching and not the gainer

of internal appeasement of

mind.

Bhikkhus, a certain person

is neither a gainer of

Brethren, there are to be

found existin in the world

these four persons. What

four?

[Repeat as to the four as in

the previous discourse, and

continue thus]

Among them, brethren, if a

person has attained to

inward peace of mind, but

has not won complete

realisation through insight

into all conditions, then,

brethren, the person who.

has won complete

realisation of all conditions

ekacco puggalo lābhī ceva

hoti ajjhattaṃ

cetosamathassa lābhī ca


āya.

‘‘ Tatra, bhikkhave, yvāyaṃ

puggalo lābhī ajjhattaṃ

cetosamathassa na lābhī


āya, tena, bhikkhave,

puggalena yvāyaṃ puggalo

lābhī


āya so upasaṅkamitvā

evamassa vacanīyo – ‘

kathaṃ nu kho, āvuso,

saṅkhārā daṭṭhabbā?

Kathaṃ saṅkhārā

sammasitabbā? Kathaṃ

saṅkhārā vipassitabbā ’

[passitabbā (ka.)] ti? Tassa

the case of the individual

who has attained neither


awareness nor insight into

phenomena through


And then there is the case

of the individual who has

attained both internal

tranquillity of awareness &

insight into phenomena

through heightened

discernment.

"The individual who has

attained internal tranquillity

of awareness, but not


through heightened

discernment, should

approach an individual who

has attained insight into


mind nor a gainer of higher


the Teaching. Bhikkhus,

another is the gainer of


mind and a gainer of higher


the Teaching.

Here, bhikkhus, that person

who is a gainer of internal

appeasement of mind and

not the gainer of higher


the Teaching, should

approach that person who is

a gainer of higher wisdom


Teaching and should ask

him- Friend, how are

determinations to be

might be approached and

asked by such a person

thus:

How, friend, must

component things* be

viewed, and how must CO

mponent things be realised,

and seen with insight?"

---------------

1 Samkhàrà-activities,'or

`karmic workings'.

Mrs.RhysDavids suggests

the expressive Greek word

`synergies.'

126 The Numerical Sayings

TEXT ii, 94

To him the latter then

so yathādiṭṭhaṃ

yathāviditaṃ byākaroti – ‘

evaṃ kho, āvuso, saṅkhārā

daṭṭhabbā, evaṃ saṅkhārā

sammasitabbā, evaṃ

saṅkhārā vipassitabbā ’ ti.

So aparena samayena lābhī

ceva hoti ajjhattaṃ



āya.


puggalo lābhī


āya na lābhī ajjhattaṃ

cetosamathassa, tena,

bhikkhave, puggalena

yvāyaṃ puggalo lābhī

ajjhattaṃ cetosamathassa

so upasaṅkamitvā


phenomena through

heightened discernment

and ask him: 'How should

fabrications be regarded?

How should they be

investigated? How should

they be seen with insight?'

The other will answer in line

with what he has seen &

experienced: 'Fabrications

should be regarded in this

way. Fabrications should be

investigated in this way.

Fabrications should be seen

in this way with insight.'

Then eventually he [the

first] will become one who

has attained both internal



through heightened

discernment.

known, how are they to be

thoroughly grasped, how

should they be wisely seen?

He would explain it to him,

as he had known and seen

them.

Friend, determinations

should be known thus,

thoroughly grassped thus

and they should be wisely

seen thus. In the meantime

he will be a gainer of


mind and a gainer of higher


the Teaching.


who is a gainer of higher


the Teaching and not a

explains it even as he has

beheld and known: Friend

thus and thus should

component thing be

viewed. Thus and thus

should component things be

be grasped, and thus and

thus should component

things be seen with insight."

He then afterwards

becomes possessed both of

inward peace of mind as

well as of complte

realisation through insight

into all conditions.

Among them, brethren if a

person has won complete

realisation througli insight

into all conditions, but has

not attained to inward


cittaṃ saṇṭhapetabbaṃ?

Kathaṃ cittaṃ

sannisādetabbaṃ? Kathaṃ

cittaṃ ekodi kātabbaṃ?

Kathaṃ cittaṃ

samādahātabba ’ nti? Tassa

so yathādiṭṭhaṃ


evaṃ kho, āvuso, cittaṃ

saṇṭhapetabbaṃ, evaṃ

cittaṃ sannisādetabbaṃ,

evaṃ cittaṃ ekodi

kātabbaṃ [ekodi kattabbaṃ

(pī.)], evaṃ cittaṃ

samādahātabba ’ nti. So

aparena samaye lābhī ceva

hoti


āya lābhī ca ajjhattaṃ

cetosamathassa.

"As for the individual who

has attained insight into

phenomena through

heightened discernment,

but not internal tranquillity

of awareness, he should

approach an individual who

has attained internal

tranquillity of awareness...

and ask him, 'How should

the mind be steadied? How

should it be made to settle

down? How should it be

unified? How should it be

concentrated?' The other

will answer in line with what

he has seen & experienced:

'The mind should be

steadied in this way. The

mind should be made to

settle down in this way. The

gainer of internal

appeasement of mind

should approach that

person who is a gainer of


mind and ask him- Friend,

how should the mind be

settled, how should it be

quieted, how should the

mind brought to a single

point be made to

concentrate. He would

explain it to him, as he had

known it and seen it. Friend,

the mind should be settled

thus, quieted thus and

brought to a single point

should be made to

concentrate thus. In the

meantime he will be a



peace of mind -then,

brethren. the person who

has attained to inward

peace of mind might be

approched and asked by

such a person thus:

"How, friend, should the

mind be pacified, quieted,

concentrated and

tranquillised?"


explains it, even as he, has

seen and known, thus:

"Friend thus indeed should

themind be pacified,

concentrated, and

tranquillised."

He thus afterwards



puggalo na ceva lābhī


na ca lābhī



puggalena yvāyaṃ puggalo

lābhī ceva ajjhattaṃ



āya so upasaṅkamitvā



cittaṃ saṇṭhapetabbaṃ?

Kathaṃ cittaṃ

sannisādetabbaṃ? Kathaṃ

cittaṃ ekodi kātabbaṃ?

Kathaṃ cittaṃ

samādahātabbaṃ? Kathaṃ

saṅkhārā daṭṭhabbā?

Kathaṃ saṅkhārā

sammasitabbā? Kathaṃ

mind should be unified in

this way. The mind should

be concentrated in this

way.' Then eventually he

[the first] will become one

who has attained both


awareness & insight into

phenomena through



has attained neither


awareness nor insight into

phenomena through

heightened discernment, he

should approach an

individual who has attained

both internal tranquillity of

awareness & insight into

phenomena through

Teaching and a gainer of


mind.


who is not a gainer of


mind nor a gainer of higher


the Teaching should

approach that person who is

a gainer of internal

appeasement of mind and

also a gainer of higher

wisdom through reflection

of the Teaching and should

ask him- Friend, how should

the mind be settled, how

should it be quieted, how

should the mind be brought

to a single point and made

to concentrate, how are

complete realisation of the

nature of things and of the

inward peace of mind.

Among theni, brethren, if a

person has neither attained

to inward peace of mind,

nor won complete

realisation of the nature of

things, then, brethren, the

person who has attained to

inward peace of mind and

also won complete

realisation of the nature of

things might be approached

and asked by such a person

thus:

How friend, should the mind

be appeased, quickened,

concentrated and

tranquillised?

saṅkhārā vipassitabbā ’ ti?

Tassa so yathādiṭṭhaṃ


evaṃ kho, āvuso, cittaṃ

saṇṭhapetabbaṃ, evaṃ

cittaṃ sannisādetabbaṃ,

evaṃ cittaṃ ekodi

kātabbaṃ, evaṃ cittaṃ

samādahātabbaṃ, evaṃ

saṅkhārā daṭṭhabbā, evaṃ

saṅkhārā sammasitabbā,

evaṃ saṅkhārā

vipassitabbā ’ ti. So aparena

samayena lābhī ceva hoti


lābhī ca


āya.


puggalo lābhī ceva hoti


heightened discernment...

and ask him, 'How should

the mind be steadied? How

should it be made to settle

down? How should it be

unified? How should it be

concentrated? How should

fabrications be regarded?

How should they be

investigated? How should

they be seen with insight?'

The other will answer in line

with what he has seen &

experienced: 'The mind

should be steadied in this

way. The mind should be

made to settle down in this

way. The mind should be

unified in this way. The

mind should be

concentrated in this way.

Fabrications should be

determinations to be

known, how are they to be

thoroughly grasped, how

should they be wisely seen?

He would explain it to him,

as he had known it and

seen it Friend, the mind

should be settled thus,

quieted thus and brought to

a single point should be

made to concentrate thus.

Determinations should be

known thus, thoroughly

grasped thus and they

should be wisely seen thus.

In the meantime he will be

a gainer of internal

appeasement of mind and a



Teaching.


explains, even as he has

known, thus:" Thus should

the mind be appeased,

quickened,

x. [ 95] On Titans 127

concentrated, and

tranquillised, and thus

should component things be

regarded, grasped and

realised."

He then afterwards


inward peace of mind and

of complete realisation

through insight into the

nature of things.

lābhī



puggalena tesu ceva

kusalesu dhammesu

patiṭṭhāya uttari āsavānaṃ

khayāya yogo karaṇīyo. Ime

kho, bhikkhave, cattāro

puggalā santo

saṃvijjamānā lokasmi ’’ nti.

Catutthaṃ.

regarded in this way.

Fabrications should be

investigated in this way.

Fabrications should be seen

in this way with insight.'

Then eventually he [the

first] will become one who




through heightened

discernment.





through heightened

discernment, his duty is to

make an effort in

establishing ('tuning') those

very same skillful qualities


who is a gainer of internal

appeasement of mind and a



Teaching, established in

those meritorious thoughts

should further exert for the

destruction of desires.

Bhikkhus, these four

persons are evident in the

world.

Among them, brethren, if a

person has both attained to

complete realisation by

insight into the nature of

things and has won inward

peace of mind,-then such a

person being thus well

established in such

meritorious conditions

should thereafter apply

himself towards the

destruction of the

intoxicants. Verily, brethren,

there are to be found

existing in the world these

four persons.

to a higher degree for the

ending of the (mental)

fermentations.

"These are four types of

individuals to be found

existing in the world."

The Range of Samādhi in the Pāli Suttas 64

1. MOSTLY WILFULLY CULTIVATED 64

7 Vitakka・Saṇṭhāna Sutta (MN 20) [5 english translations]Majjhimanikāyo/

Mūlapaṇṇāsapāḷi/

2. Sīhanādavaggo/

10.Vitakkasaṇṭhānasutta

ṃ (MN 1.2.10)

Vitakkasanthana Sutta:

The Removal of

Distracting Thoughts

Soma Thera1

© 1994

Vitakkasanthana Sutta:

The Relaxation of

Thoughts

Thanissaro Bhikkhu

© 1997

Majjhima Nikàya I

2. 10.

Vitakkasanthànasuttaü

(20) The Discursively

Thinking Mind


Motilal

Banarsidass_

MN Middle

Length

Sayings (I. B.

Horner)_Vol

1_Vitakkasaṇṭ

hānasuttaṃ_E

ng

Evaṃ me sutaṃ: ekaṃ

samayaṃ bhagavā

sāvatthiyaṃ viharati

jetavane anāthapiṇḍikassa

Thus have I heard. At one

time the Blessed One was

staying at Savatthi, in Jeta's

Grove, Anathapindika's

I have heard that on one

occasion the Blessed One

was staying at Savatthi, in

Jeta's Grove,

I heard thus.

At one time the Blessed

One lived in the monastery

1 From The Removal of Distracting Thoughts: A Discourse of the Buddha (WH 21), by Soma Thera (Kandy: Buddhist Publication Society, 1981). Copyright © 1981 Buddhist Publication Society.

ārāme. Tatra kho bhagavā

bhikkhū āmantesi

bhikkhavoti. Bhadanteti

[PTS Page 119] [\q 119/] te

bhikkhū bhagavato

paccassosuṃ. Bhagavā

etadavoca:

2. Adhicittamanuyuttena

bhikkhave bhikkhunā pañca

nimittāni kālena kālaṃ

manasikātabbāni. Katamāni

pañca?

3. Idha bhikkhave

bhikkhunā yaṃ nimittaṃ

āgamma yaṃ nimittaṃ

manasikaroto uppajjanti

pāpakā akusalā vitakkā

chandūpasaṃhitāpi

dosūpasaṃhitāpi

mohūpasaṃhitāpi, tena

Pleasance. The Blessed One

addressed the bhikkhus,

saying, "Bhikkhus," and

they replied to him saying,

"Reverend Sir." The Blessed

One spoke as follows:

"Five things should be

reflected on from time to

time, by the bhikkhu who is

intent on the higher

consciousness. What five?

When evil unskillful

thoughts connected with

desire, hate, and delusion

arise in a bhikkhu through

reflection on an

adventitious object, he

should, (in order to get rid

of that), reflect on a

different object which is

Anathapindika's monastery.

There he addressed the

monks, "Monks!"

"Yes, lord," the monks

replied.

The Blessed One said:

"When a monk is intent on

the heightened mind, there

are five themes he should

attend to at the appropriate

times. Which five?

"There is the case where

evil, unskillful thoughts —

imbued with desire,

aversion, or delusion —

arise in a monk while he is

referring to and attending

to a particular theme. He

should attend to another

offered by Anàthapinddika

in Jeta's grove in Sàvatthi.

The Blessed One addressed

the bhikkhus from there.

ßBhikkhus, by the bhikkhu

developing the mind five

things should be attended

to from time to time. What

five:The bhikkhu attending

to a certain sign if evil

demeritorious thoughts

arise conductive to interest,

anger and delusion, he

should change that sign and

attend to some other sign

conductive to merit, then

those signs conductive to

interest, anger and delusion

fade, and the mind settles

and comes to a single point.

Like a clever carpenter or

BPS_MN The

Middle Length

Discourses of

the Buddha

(Nanamoli &

Bodhi)_Vitakk

asaṇṭhānasut

taṃ_

Eng

refer to attached

file

bhikkhave bhikkhunā tamhā

nimittā aññaṃ nimittaṃ

manasikātabbaṃ

kusalūpasaṃhitaṃ. Tassa

tamhā nimittā aññaṃ

nimittaṃ manasikaroto

kusalūpasaṃhitaṃ, ye



dosūpasaṃhitāpi

mohūpasaṃhitāpi, te

pahīyanti. Te abbhatthaṃ

gacchanti. Tesaṃ pahānā

ajjhattameva cittaṃ

santiṭṭhati sannisīdati ekodi

hoti1, samādhiyati.

Seyyathāpi bhikkhave

dakkho palagaṇḍo vā

palagaṇḍantevāsī vā

sukhumāya āṇiyā oḷārikaṃ

āṇiṃ abhinīhaneyya2

abhinīhareyya

connected with skill. Then

the evil unskillful thoughts

are eliminated; they

disappear. By their

elimination, the mind

stands firm, settles down,

becomes unified and

concentrated, just within

(his subject of meditation).

Like an experienced

carpenter or carpenter's

apprentice, striking hard at,

pushing out, and getting rid

of a coarse peg with a fine

one, should the bhikkhu in

order to get rid of the

adventitious object, reflect

on a different object which

is connected with skill. Then


connected with desire, hate

theme, apart from that one,

connected with what is

skillful. When he is

attending to this other



skillful, then those evil,

unskillful thoughts —

imbued with desire,

aversion, or delusion — are

abandoned and subside.

With their abandoning, he

steadies his mind right

within, settles it, unifies it,

and concentrates it. Just as

a skilled carpenter or his

apprentice would use a

small peg to knock out,

drive out, and pull out a

large one; in the same way,

if evil, unskillful thoughts —

imbued with desire,

his apprentice would get rid

of a coarse peg with the

help of a fine peg. In the

same manner the bhikkhu

attending to a certain sign,

if evil demeritorious

thoughts arise conductive

to interest, anger and

delusion, he should change

that sign and attend to

some other sign conductive

to merit, then those signs

conductive to interest,

anger and delusion fade,

the mind settles and comes

to a single point.

ßEven when the bhikkhu

has changed the sign and

attended some other sign, if

evil demeritorious thoughts


abhinivajjeyya,3 evameva

kho bhikkhave bhikkhuno

yaṃ nimittaṃ āgamma yaṃ


uppajjanti pāpakā akusalā

vitakkā chandūpasaṃhitāpi

dosūpasaṃhitāpi


bhikkhave bhikkhunā tamhā

nimittā aññaṃ nimittaṃ

manasikātabbaṃ

kusalūpasaṃhitaṃ. Ye



dosūpasaṃhitāpi

mohūpasaṃhitāpi te





hoti samādhiyati.

(1.Aññanimittapabbaṃ)

and delusion are

eliminated; they disappear.

By their elimination the

mind stands firm, settles

down, becomes unified and



If the evil unskillful thoughts

continue to arise in a

bhikkhu, who in order to get

rid of an adventitious object

reflects on a different object

which is connected with

skill, he should ponder on

the disadvantages of

unskillful thoughts thus:

Truly these thoughts of

mine are unskillful,

blameworthy, and

productive of misery. Then


aversion, or delusion —

arise in a monk while he is

referring to and attending

to a particular theme, he

should attend to another



skillful. When he is

attending to this other



skillful, then those evil,


imbued with desire,






and concentrates it.

"If evil, unskillful thoughts

anger and delusion, the

bhikkhu should examine the

dangers of those thoughts.

These thoughts of mine are

evil, faulty and bring

unpleasant results. When

the dangers of those

thoughts are examined

those evil demeritorious

thoughts conductive to


fade. With their fading the

mind settles and comes to a

sigle point. Like a woman, a

man, a child or youth fond

of adornment would loathe

and would be disgusted

when the carcase of a

snake, dog or a human

corpse was wrapped round

the neck. In the same

manner when the bhikkhu

4. Tassa ce bhikkhave

bhikkhuno tamhā nimittā

aññaṃ nimittaṃ

manasikaroto

kusalūpasaṃhitaṃ

uppajjanteva pāpakā

akusalā vitakkā


dosūpasaṃhitāpi


bhikkhave bhikkhunā tesaṃ

vitakkānaṃ ādīnavo

upaparikkhitabbo: itipime

vitakkā akusalā, itipime

vitakkā sāvajjā, itipime

vitakkā dukkhavipākāti.

Tassa tesaṃ vitakkānaṃ

ādīnavaṃ upaparikkhato ye



dosūpasaṃhitāpi


disappear. By their



becomes unified and



Like a well-dressed young

man or woman who feels

horrified, humiliated and

disgusted because of the

carcass of a snake, dog, or

human that is hung round

his or her neck, should the

bhikkhu in whom unskillful

thoughts continue to arise

in spite of his reflection on

the object which is

connected with skill, ponder

on the disadvantages of

unskillful thoughts thus:

— imbued with desire,

aversion, or delusion — still

arise in the monk while he

is attending to this other

theme, connected with

what is skillful, he should

scrutinize the drawbacks of

those thoughts: 'Truly,

these thoughts of mine are

unskillful, these thoughts of

mine are blameworthy,

these thoughts of mine

result in stress.' As he is

scrutinizing the drawbacks

of those thoughts, those


imbued with desire,






has changed the sign and

attended some other sign, if



anger and delusion, the

bhikkhu should examine the

dangers of those thoughts.

These thoughts of mine are

evil, loathesome, faulty and

bring unpleasant results.

When the dangers of those

thoughts are examined,






single point.

ßEven when the bhikkhu

has examined the dangers

of those evil demeritorious



gacchanti, tesaṃ pahānā



hoti samādhiyati -

---------------------------

1. Hosi, machasaṃ, 2.

Abhinihaneyya, machasaṃ,

3. Abhinivatteyya,

machasaṃ,

[BJT Page 302] [\x 302/]

Seyyathāpi bhikkhave itthī

vā vā puriso vā daharo yuvā

maṇḍanakajātiko

ahikuṇapena vā

kukkurakuṇapena vā

manussakuṇapena [PTS

Page 120] [\q 120/] vā

Truly, these thoughts of

mine are unskillful,

blameworthy, and

productive of misery. Then

the evil, unskillful thoughts


disappear. By their



becomes unified and



If evil, unskillful thoughts


bhikkhu who ponders on

their disadvantageousness,

he should in regard to

them, endeavor to be

without attention and

reflection. Then the evil

unskillful thoughts are


a young woman — or man

— fond of adornment, would

be horrified, humiliated, and

disgusted if the carcass of a

snake or a dog or a human

being were hung from her

neck; in the same way, if


imbued with desire,

aversion, or delusion — still


is attending to this other

theme, connected with

what is skillful, he should

scrutinize the drawbacks of

those thoughts: 'Truly,

these thoughts of mine are

unskillful, these thoughts of

mine are blameworthy,

these thoughts of mine

result in stress.' As he is


interest, anger and

delusion, if those evil


conducive to interest, anger

and delusion arise, he

should not attend to them.

When those evil



anger and delusion are not

attended, they fade. With

their fading the mind settles


Like a man who would not

like to see forms, that come

to the purview would either

close his eyes or look away.

In the same manner when

the bhikkhu has examined

the dangers of those evil


kaṇṭhe āsattena aṭṭīyeyya

harāyeyya jiguccheyya,

evameva kho bhikkhave

tassa ce bhikkhuno

tamhāpi1 nimittā aññaṃ


kusalūpasaṃhitaṃ


akusalā vitakkā


dosūpasaṃhitāpi



vitakkānaṃ ādīnavo

upaparikkhitabbo: itipime

vitakkā akusalā, itipime

vitakkā sāvajjā, itipime

vitakkā dukkhavipākāti.






By their elimination, the





Like a keen-eyed man

shutting his eyes and

looking away from some

direction in order to avoid

seeing visible objects come

within sight, should the

bhikkhu in whom evil,

unskillful thoughts continue

to arise in spite of his

pondering on their

disadvantageousness,

endeavor to be without

attention and reflection as

regards them. Then the evil,


scrutinizing the drawbacks

of those thoughts, those


imbued with desire,









aversion or delusion — still


is scrutinizing the

drawbacks of those

thoughts, he should pay no

mind and pay no attention

to those thoughts. As he is

paying no mind and paying

no attention to them, those


anger and delusion, if evil



anger and delusion arise, he

should not attend to them.

When those evil



anger and delusion are not

attended, they fade. With

their fading the mind settles


ßEven when the bhikkhu did

not attend to those evil



anger and delusion, if these



anger and delusion arise, he

dosūpasaṃhitāpi



gacchanti tesaṃ pahānā



hoti samādhiyati.

(2. Ādīnavapabbaṃ)


bhikkhuno tesaṃ2

vitakkānaṃ ādīnavaṃ

upaparikkhato uppajjanteva



dosūpasaṃhitāpi


bhikkhave bhikkhunā

tesaṃ3 vitakkānaṃ asati

amanasikāro āpajjitabbo.


asati amanasikāraṃ









bhikkhu in spite of his


attention and reflection as

regards evil, unskillful

thoughts, he should reflect

on the removal of the

(thought) source of those

unskillful thoughts. Then



disappear. By their



evil, unskillful thoughts are






a man with good eyes, not

wanting to see forms that

had come into range, would

close his eyes or look away;

in the same way, if evil,


imbued with desire,



is scrutinizing the

drawbacks of those

thoughts, he should pay no

mind and pay no attention

to those thoughts. As he is

paying no mind and paying

no attention to them, those

should attend to appeasing

the whole intentional

thought process. When

attending to appeassing the

whole intentional thought

process, those evil



anger and delusion fade.

With their fading the mind

settles and comes to a

single point. Like it would

occur to a man walking fast:

why should I walk fast, what

if I stand. Then he would

stand. Standing it would

occur to him: Why should I

stand, what if I sit. Then he

would sit. Sitting it would

occur to him: Why should I

sit, what if I lie. Thus

abandoning the more

āpajjato ye pāpakā akusalā


dosūpasaṃhitāpi






hoti samādhiyati.


cakkhumā puriso

āpāthagatānaṃ rūpānaṃ

adassanakāmo assa, so

nimīleyya4 vā aññena vā

apalokeyya. Evameva kho

bhikkhave tassa ce

bhikkhuno tesampi

vitakkānaṃ ādīnavaṃ

upaparikkhato uppajjanteva



dosūpasaṃhitāpi

becomes unified and



Just as a man finding no

reason for walking fast,

walks slowly; finding no

reason for walking slowly,

stands; finding no reason

for standing, sits down;

finding no reason for sitting

down, lies down, and thus

getting rid of a posture

rather uncalm resorts to a

restful posture, just so

should the bhikkhu in whom

evil, unskillful thoughts

arise, in spite of his


attention and reflection

regarding them, reflect on

the removal of the

evil, unskillful thoughts are










is paying no mind and

paying no attention to those

thoughts, he should attend

to the relaxing of thought-

fabrication with regard to

those thoughts. As he is

attending to the relaxing of

thought-fabrication with

regard to those thoughts,

those evil, unskillful

thoughts are abandoned

coarse posture, would

maintain the finer posture.

In the same manner when

attending to appeasing the

whole intentional thought

process, those evil





settles and comes to a

single point.

ßEven when attending to

appeasing the whole

intentional thought process,




arise, the bhikkhu should

press the upper jaw on the

lower jaw and pushing the



vitakkānaṃ asati

amanasikāro āpajjitabbo.


asati amanasikāraṃ

āpajjato ye pāpakā akusalā


dosūpasaṃhitāpi

mohūpasaṃhitāpi* te

pahīyanti te abbhatthaṃ

gacchanti, tesaṃ pahānā



hoti samādiyati.(3

Asatipabbaṃ)


bhikkhuno tesampi

vitakkānaṃ asati

amanasikāraṃ āpajjato


(thought) source of those

unskillful thoughts. Then



disappear. By their



becomes unified and





bhikkhu in spite of his

reflection on the removal of

a source of unskillful

thoughts, he should with

clenched teeth and the

tongue pressing on the

palate, restrain, subdue and

beat down the (evil) mind

by the (good) mind. Then

and subside. With their

abandoning, he steadies his

mind right within, settles it,

unifies it, and concentrates

it. Just as the thought would

occur to a man walking

quickly, 'Why am I walking

quickly? Why don't I walk

slowly?' So he walks slowly.

The thought occurs to him,

'Why am I walking slowly?

Why don't I stand?' So he

stands. The thought occurs

to him, 'Why am I standing?

Why don't I sit down?' So he

sits down. The thought

occurs to him, 'Why am I

sitting? Why don't I lie

down?' So he lies down. In

this way, giving up the

grosser posture, he takes

up the more refined one. In

tongue on the palate should

subdue and burn out those



anger and delusion. Then






single point. Like a strong

man taking a weaker one by

the head or body would

press him and trouble him.

In the same manner the

bhikkhu should press the

upper jaw on the lower jaw

and pushing the tongue on

the palate should subdue

and burn out those evil



akusalā vitakkā


dosūpasaṃhitāpi



vitakkānaṃ

vitakkasaṅkhārasaṇṭhānaṃ

5 manasi kātabbaṃ tassa

tesaṃ vitakkānaṃ


manasikaroto ye pāpakā

akusalā vitakkā


dosūpasaṃhitāpi






hoti samādhiyati.

-------------------



and delusion are







Like a strong man holding a

weaker man by the head or

shoulders and restraining,

subduing and beating him

down, should the bhikkhu in

whom evil, unskillful

thoughts continue to arise

in spite of his reflection on

the source of unskillful

thoughts, restrain, subdue

and beat down the (evil)

mind by the (good) mind,

the same way, if evil,


imbued with desire,



is paying no mind and

paying no attention to those

thoughts, he should attend



those thoughts. As he is

attending to the relaxing of

thought-fabrication with


those evil, unskillful

thoughts are abandoned

and subside. With their

abandoning, he steadies his


unifies it, and concentrates

it.

anger and delusion. Then





mind settles and comes to

one point.

ßBhikkhus, the bhikkhu

attending to a certain sign,

if evil demeritorious



arise, he attends to another

sign conductive to merit,






one point.

1. Tamhā va,syā. 2.

Tesampi, machasaṃ, 3.

Tesaṃ yeva avi 4.

Nimmileyyā syā, 5. Vitakka

saṅkhāra santhānaṃ, syā.

Aṭṭhakathā *'tena

bhikkhave -pe-

mohupasaṃhitāpi'

pāṭhoyaṃ

marammachaṭṭhasaṅgītipiṭa

kapotthake na dissate.

[BJT Page 304] [\x 304/]


puriso sīghaṃ gaccheyya,

tassa evamassa: kinnu kho

ahaṃ sīghaṃ gacchāmi,

yannūnāhaṃ saṇikaṃ

gaccheyyanti. So saṇikaṃ

gaccheyya. Tassa

evamassa: kinnu kho ahaṃ

with clenched teeth and the

tongue pressing on the

palate. Then the evil,

unskillful thoughts


and delusion are







When, indeed, bhikkhus,

evil unskillful thoughts due

to reflection on an

adventitious object are

eliminated, when they

disappear, and the mind


becomes unified and

concentrated just within (his





is attending to the relaxing

of thought-fabrication with


then — with his teeth

clenched and his tongue

pressed against the roof of

his mouth — he should beat

down, constrain, and crush

his mind with his

awareness. As — with his

teeth clenched and his

tongue pressed against the

roof of his mouth — he is

beating down, constraining,

and crushing his mind with

his awareness, those evil,



ßWhen attending to the

danger of those evil



anger and delusion, those





settles and comes to one

point. When not attending

to those evil demeritorious


interest, anger and

delusion, those evil






point: When attending to

appeasing the whole

saṇikaṃ gacchāmi,

yannūnāhaṃ tiṭṭheyyanti.

So tiṭṭheyya. Tassa

evamassa: kinnu kho ahaṃ

ṭhito yannūnāhaṃ

nisīdeyyanti.,So nisīdeyya.

Tassa evamassa: kinnu kho

ahaṃ nisinno, yannūnāhaṃ

nipajjeyyanti. So nipajjeyya.

Evaṃ hi so bhikkhave

puriso oḷārikaṃ oḷārikaṃ

iriyāpathaṃ abhinivajjetvā1

sukhumaṃ sukhumaṃ

iriyāpathaṃ kappeyya.

Evameva kho bhikkhave

tassa ce bhikkhuno tesampi

vitakkānaṃ asati

amanasikāraṃ āpajjato


akusalā vitakkā


dosūpasaṃhitāpi

subject of meditation),

through his reflection on an

object connected with skill,

through his pondering on

the disadvantages of

unskillful thoughts, his

endeavoring to be without

attentiveness and reflection

as regards those thoughts

or through his restraining,

subduing, and beating down

of the evil mind by the good

mind with clenched teeth

and tongue pressing on the

palate, that bhikkhu is

called a master of the paths

along which thoughts

travel. The thought he

wants to think, that, he

thinks; the thought he does

not want to think, that, he

does not think. He has cut





a strong man, seizing a

weaker man by the head or

the throat or the shoulders,

would beat him down,

constrain, and crush him; in

the same way, if evil,


imbued with desire,



is attending to the relaxing

of thought-fabrication with


then — with his teeth

clenched and his tongue

pressed against the roof of

his mouth — he should beat

down, constrain, and crush

intentional thought process,

these evil demeritorious





one point, The bhikkhu

pressing the lower jaw with

the upper jaw and pushing

the tongue on the palate

would subdue and burn out



interest, anger and

delusion. Then those evil






point. Bhikkhus, this is

called the bhikkhu is master



vitakkānaṃ


manasikātabbaṃ. Tassa

tesaṃ vitakkānaṃ



akusalā vitakkā


dosūpasaṃhitāpi






hoti samādhiyati.(4.

Vitakkamūlabhedapabbaṃ)


bhikkhuno tesampi

vitakkānaṃ

down craving, removed the

fetter, rightly mastered

pride, and made an end of

suffering."

The Blessed One said this,

and the bhikkhus glad at

heart, approved of his

words.

his mind with his

awareness. As — with his

teeth clenched and his

tongue pressed against the

roof of his mouth — he is

beating down, constraining,

and crushing his mind with

his awareness, those evil,







"Now when a monk...

attending to another

theme... scrutinizing the

drawbacks of those

thoughts... paying no mind

and paying no attention to

those thoughts... attending

over thought processes.

Whatever thought he wants

to think, that he thinks,

whatever thought he does

not want to think, that he

does not think He puts an

end to craving, dispels the

bonds and rightfully

overcoming measuring

makes an end of

unpleasantness.û

The Blessed One said thus,

and those bhikkhus

delighted in the words of

the Blessed One.

[End of the

Sãhanàdavagga]


manasikaroto uppajjanteva



dosūpasaṃhitāpi



dante'bhidantamādhāya2

jivhāya tāluṃ āhacca

cetasā cittaṃ

abhiniggaṇhitabbaṃ [PTS

Page 121] [\q 121/]

abhinippīḷetabbaṃ

abhisantāpetabbaṃ. Tassa

dante'bhidantamādhāya


cetasā cittaṃ

abhiniggaṇhato

abhinippīḷayato

abhisantāpayato ye pāpakā

akusalā vitakkā




those thoughts... beating

down, constraining and

crushing his mind with his

awareness... steadies his


unifies it and concentrates

it: He is then called a monk

with mastery over the ways

of thought sequences. He

thinks whatever thought he

wants to, and doesn't think

whatever thought he

doesn't. He has severed

craving, thrown off the

fetters, and — through the

right penetration of conceit

— has made an end of

suffering and stress."

That is what the Blessed

dosūpasaṃhitāpi



gacchantī. Tesaṃ pahānā



hoti samādhiyati.


balavā puriso dubbalataraṃ

purisaṃ sīsevā gahetvā

khandhe vā gahetvā

abhiniggaṇheyya

abhinippīḷeyya

abhisantāpeyya, evameva

kho bhikkhave tassa ce

bhikkhuno tesampi

vitakkānaṃ


manasikaroto uppajjanteva



dosūpasaṃhitāpi

One said. Gratified, the

monks delighted in the

Blessed One's words.



dante'bhidantamādhāya


cetasā cittaṃ

abhiniggaṇhato

abhinippīḷayato


akusalā vitakkā


dosūpasaṃhitāpi






hoti samādhiyati.

(5.Abhiniggaṇhanapabbaṃ)

--------------------

1. Abhinissajjetvā,syā, 2.

Dantehi dantamādhāya,

bahusu. "

Dante+abhidantaṃ+ādhāy

āti ṭīkāyaṃ padacchedo.

Dantehīti panettha

karaṇattho vutto viya

dissati" - machasaṃ. "

Dante'bhidantamādhāyāti

heṭṭhā dante uparidantaṃ

ṭhapetvā" aṭṭhakathā -

siridhammārāma suddhi.

[BJT Page 306] [\x 306/]

7. Yato kho bhikkhave

bhikkhuno yaṃ nimittaṃ

āgamma yaṃ nimittaṃ

manasikaroto uppajjanti



dosūpasaṃhitāpi

mohūpasaṃhitāpi, tassa

tamhā nimittā aññaṃ


kusalūpasaṃhitaṃ ye



dosūpasaṃhitāpi






hoti samādhiyati.

Tesampi vitakkānaṃ




dosūpasaṃhitāpi






hoti samādhiyati.

Tesampi vitakkānaṃ asati

amanasikāraṃ āpajjato ye



dosūpasaṃhitāpi


pahīyanti.Te abbhatthaṃ




hoti samādhiyati.

Tesampi vitakkānaṃ

vitakkasaṅkhārasanthānaṃ


akusalā vitakkā


dosūpasaṃhitāpi






hoti samādhiyati.

Dante'bhidantamādhāya1

jivahāya tāluṃ āhacca

cetasā cittaṃ

abhiniggaṇhato

abhinippīḷayato


akusalā vitakkā


dosūpasaṃhitāpi





santiṭṭhati sannisīdati [PTS

Page 122] [\q 122/] ekodi

hoti samādhiyati.

Ayaṃ vuccati bhikkhave

bhikkhu vasī

vitakkapariyāyapathesu:

yaṃ vitakkaṃ ākaṅkhissati

taṃ vitakkaṃ vitakkessati,

yaṃ vitakkaṃ

nākaṅkhissati na taṃ

vitakkaṃ vitakkessati,

acchecchi taṇhaṃ,

vāvattayi2 saṃyojanaṃ,

sammā mānābhisamayā

antamakāsi dukkhassāti.

Idamavoca bhagavā.

Attamanā te bhikkhū

bhagavato bhāsitaṃ

abhinandunti.

Vitakkasaṇṭhānasuttaṃ

dasamaṃ.

Sīhanādavaggo dutiyo.

--------------------

1. Dantehi dantamādhāya,

syā, machasaṃ[PTS 2.]

Vivantayi. Machasaṃ.

[BJT Page 308] [\x 308/]

Tassa vaggassa uddānaṃ.

Cūḷamahāmigapopamanādā

dukkha duve'pi

sahattanumānā

Khīlapathā

madhudvedhavitakkā

pañcanimittakathesa

dutiyo:*

8 Dvedhā・vitakka Sutta (MN 19) [4 english translations]Majjhimanikāyo/


2. Sīhanādavaggo/

9. Dvedhāvitakkasuttaṃ (MN

Dvedhavitakka Sutta: Two Sorts

of Thinking

Thanissaro Bhikkhu

© 1997

Majjhima Nikàya I.

2. 9. Dvedhàvitakkasuttaü

(19) The Twofold Thought

Processes

Motilal

Banarsidass_

MN Middle

Length

1.2.9) by Sister Upalavanna Sayings (I. B.

Horner)_Vol

1_Dvedhāvita

kkasuttaṃ_En

g

BPS_MN The

Middle Length

Discourses of

the Buddha

(Nanamoli &

Bodhi)_Dvedh

āvitakkasutta

ṃ_Eng

refer to attached

file

Evaṃ me sutaṃ: ekaṃ samayaṃ

bhagavā sāvatthiyaṃ viharati

jetavane anāthapiṇḍikassa ārāme

tatra kho bhagavā bhikkhū āmantesi

bhikkhavoti. Bhadanteti te bhikkhū

bhagavato paccassosuṃ. Bhagavā

etadavoca:

2. Pubbeva me bhikkhave sambodhā

anabhisambuddhassa

bodhisattasseva sato etadahosi:

yannūnāhaṃ dvedhā1 katvā dvedhā

katvā vitakke vihareyyanti. So kho

ahaṃ bhikkhave yo cāyaṃ

kāmavitakko yo ca byāpādavitakko yo

ca vihiṃsāvitakko, imaṃ ekaṃ

bhāgamakāsiṃ. Yo cāyaṃ

nekkhammavitakko yo ca

abyāpādavitakko yo ca

avihiṃsāvitakko, imaṃ dutiyaṃ

bhāgamakāsiṃ.

I have heard that on one occasion the

Blessed One was staying at Savatthi,

in Jeta's Grove, Anathapindika's

monastery. There he addressed the

monks: "Monks!"

"Yes, lord," the monks replied.

The Blessed One said, "Monks, before

my self-awakening, when I was still

just an unawakened Bodhisatta, the

thought occurred to me: 'Why don't I

keep dividing my thinking into two

sorts?' So I made thinking imbued

with sensuality, thinking imbued with

ill will, & thinking imbued with

harmfulness one sort, and thinking

imbued with renunciation, thinking

imbued with non-ill will, & thinking

imbued with harmlessness another

sort.

I heard thus.

At one time the Blessed One lived in

the monastery offered by

Anàthapiïóika in Jeta's grove in

Sàvatthi. From there the Blessed One

addressed the bhikkhus "Bhikkhus,

when I was a seeker of

enlightenment, this occured to me:

What if I arranged my thoughts in two

folds. So I arranged these sensual

thoughts, angry thoughts and hurting

thoughts in one fold., and arranged

the non-sensual thoughts, non-angry

thoughts and the non-hurting

thoughts in the second fold. When I

abide diligent to dispel, sensual

thoughts would arise. Then I know,

this sensual thought has arisen to me,

it is injurious to me, to others and to

both. It is a destroyer of wisdom, on

3. Tassa mayhaṃ bhikkhave evaṃ

appamattassa ātāpino pahitattassa

viharato [PTS Page 115] [\q 115/]

uppajjati kāmavitakko. So evaṃ

pajānāmi: uppanno kho me ayaṃ

kāmavitakko. So ca kho

attavyābādhāyapi saṃvattati,

paravyābādhāyapi saṃvattati,

ubhayavyābādhāyapi saṃvattati,

paññānirodhiko vighātapakkhiko

anibbānasaṃvattaniko.

Attavyābādhāya saṃvattatītipi me

bhikkhave paṭisañcikkhato

abbhatthaṃ gacchati.

Paravyābādhāya saṃvattatītipi me


abbhatthaṃ gacchati

ubhayavyābādhāya saṃvattatītipi me


abbhatthaṃ gacchati, paññānirodhiko

vighātapakkhiko

"And as I remained thus heedful,

ardent, & resolute, thinking imbued

with sensuality arose in me. I

discerned that 'Thinking imbued with

sensuality has arisen in me; and that

leads to my own affliction or to the

affliction of others or to the affliction

of both. It obstructs discernment,

promotes vexation, & does not lead to

Unbinding.'

"As I noticed that it leads to my own

affliction, it subsided. As I noticed that

it leads to the affliction of others... to

the affliction of both... it obstructs

discernment, promotes vexation, &

does not lead to Unbinding, it

subsided. Whenever thinking imbued

with sensuality had arisen, I simply

abandoned it, dispelled it, wiped it out

of existence.

the side of trouble and not conductive

to extinction. It fades as I think it is

injurious to me, it fades, as I think it is

injurious to others, it fades as I think it

is injurious to both. It fades as I think

it is a destroyer of wisdom, on the

side of trouble and not conductive to

extinction. Whatever sensual thoughts

arise I dispel them and make them

not to arise again. When I abide

diligent to dispel angry thoughts arise.

Then I know, this angry thought has

arisen to me, it is injurious to me, to

others and to both, is a destroyer of

wisdom, on the side of trouble and not

conductive to extinction. It fades as I

think it is injurious to me, it fades as I

think it is injurious to others, it fades

as I think it is injurious to both. It

fades as I think it is a destroyer of

wisdom, on the side of trouble, and

not conductive to extinction.

anibbānasaṃvattanikotipi me


abbhatthaṃ gacchati. So kho ahaṃ

bhikkhave uppannuppannaṃ

kāmavitakkaṃ pajahameva2

vinodameva'3 byanteva 4 naṃ

akāsiṃ.



viharato uppajjati byāpādavitakko. So

evaṃ pajānāmi: uppanno kho me

ayaṃ byāpādavitakko. So ca kho



ubhayavyābādhayapi saṃvattati,

paññānirodhiko vighātapakkhiko








with ill will arose in me. I discerned

that 'Thinking imbued with ill will has

arisen in me; and that leads to my

own affliction or to the affliction of

others or to the affliction of both. It

obstructs discernment, promotes

vexation, & does not lead to

Unbinding.'








with ill will had arisen, I simply


of existence.

Whatever angry thoughts arise I

dispel them and make them not to

arise again. When I abide diligent to

dispel hurting thoughts arise. Then I

know, this hurting thought has arisen

to me, it is injurious to me, to others

and to both, is a destroyer of wisdom,

on the side of trouble and not

conductive to extinction. It fades as I

think it is injurious to me, it fades as I

think it is injurious to others, it fades

as I think it is injurious to both. It

fades as I think it is a destroyer of

wisdom, on the side of trouble and not

conductive to extinction. Whenever

hurting thoughts arise, I dispel them

and make them not to arise again.

Bhikkhus, whatever thoughts are

thought and discursively thought, to

that the mind bends Bhikkhus, when

sensual thoughts are thought and

discursively thought, they drive out






vighātapakkhiko





byāpādavitakkaṃ pajahameva2


akāsiṃ.

Tassa mayhaṃ bhikkhave evaṃ


viharato uppajjati vihiṃsāvitakko. So


ayaṃ vihiṃsāvitakko. So ca kho



ubhayavyābādhāyapi saṃvattati,



with harmfulness arose in me. I


harmfulness has arisen in me; and

that leads to my own affliction or to

the affliction of others or to the

affliction of both. It obstructs


does not lead to Unbinding.'








with harmfulness had arisen, I simply


of existence.

non-sensual thoughts, that mind

bends to sensual thoughts. When

angry thoughts are thought and


non-angry thoughts, that mind bends

to angry thoughts. When hurting

thoughts are thought and discursively,

they drive out non-hurting thoughts,

that mind bends to hurting thoughts.

Like the cowherd, in the autumn

months protecting the the thick corn.

would thrash the cattle, check them

and turn them out. What is the

reason. The cowherd knows the

danger and the blame that he has to

face on account of it. Bhikkhus, in the

same manner, I saw the danger of

defiling demeritorious things, and the

benefits and purity of non-sensual.

thoughts

When I abide diligent to dispel, non-

saṃvattati, paññānirodhiko

vighātapakkhiko











vighātapakkhiko





vihiṃsāvitakkaṃ pajahameva2


akāsiṃ.

------------------

"Whatever a monk keeps pursuing

with his thinking & pondering, that

becomes the inclination of his

awareness. If a monk keeps pursuing

thinking imbued with sensuality,

abandoning thinking imbued with

renunciation, his mind is bent by that

thinking imbued with sensuality. If a

monk keeps pursuing thinking imbued

with ill will, abandoning thinking

imbued with non-ill will, his mind is

bent by that thinking imbued with ill

will. If a monk keeps pursuing thinking

imbued with harmfulness, abandoning

thinking imbued with harmlessness,

his mind is bent by that thinking

imbued with harmfulness.

"Just as in the last month of the Rains,

in the autumn season when the crops

are ripening, a cowherd would look

after his cows: He would tap & poke &

sensual thoughts arise. Then I know,

this non-sensual thought has arisen to

me, it is not injurious to me, not

injurious to others and not injurious to

either. It is not a destroyer of wisdom,

not in the side of trouble and

conductive to extinction. If these

thoughts are thought and discursively

thought, throughout the night I do not

see any fear on account of it. If these


thought, throughout the day, I do not


thoughts are thought throughout and

night and day, I do not see any fear

on account of it. Yet when these


thought too long, the body gets

exhausted. When the body is

exhausted, the mind is disturbed, the

disturbed mind is far from

concentration. What is the reason.

1. Dvidhā, machasaṃ, 2 pajahāmeva,

sīmu. Pajjahameva, syā. 3.

Vinodemeva, sīmu. Vinodanameva,

syā. 4. Byantameva, machasaṃ, syā.

[BJT Page 290] [\x 290/]

5. Yaññadeva bhikkhave bhikkhu

bahulamanuvitakketi anuvicāreti tathā

tathā nati hoti cetaso.

Kāmavitakkañce bhikkhave bhikkhu

bahulamanuvitakketi anuvicāreti,

pahāsi nekkhammavitakkaṃ.

Kāmavitakkaṃ bahulamakāsi. Tassa

taṃ kāmavitakkāya cittaṃ namati.

Byāpādavitakkañce bhikkhave

bhikkhu bahulamanuvitakketi

anuvicāreti, pahāsi

abyāpādavitakkaṃ. Byāpādavitakkaṃ

bahulamakāsi. Tassa taṃ

byāpādavitakkāya cittaṃ namati.

Vihiṃsāvitakkañce bhikkhave bhikkhu

check & curb them with a stick on this

side & that. Why is that? Because he

foresees flogging or imprisonment or

a fine or public censure arising from

that [if he let his cows wander into the

crops]. In the same way I foresaw in

unskillful qualities drawbacks,

degradation, & defilement, and I

foresaw in skillful qualities rewards

related to renunciation & promoting

cleansing.



with renunciation arose in me. I


renunciation has arisen in me; and

that leads neither to my own

affliction, nor to the affliction of

others, nor to the affliction of both. It

fosters discernment, promotes lack of

vexation, & leads to Unbinding. If I

May my mind not be disturbed When I

abide diligent to dispel, non-angry

thoughts arise. Then I know, this non-

angry thought has arisen to me, it is

not injurious to me, not injurious to

others and not injurious to either. It is

not a destroyer of wisdom, not in the

side of trouble and conductive to

extinction. If these thoughts are

thought and discursively thought,

throughout the night I do not see any

fear on account of it. If these thoughts

are thought and discursively thought,

throughout the day, I do not see any

fear on account of it. If these thoughts

are thought throughout and night and

day, I do not see any fear on account

of it. Yet when these thoughts are

thought and discursively thought too

long, the body gets exhausted. When

the body is exhausted, the mind is

disturbed, the disturbed mind is far


pahāsi avihiṃsāvitakkaṃ.

Vihiṃsāvitakkaṃ bahulamakāsi. Tassa

taṃ vihiṃsāvitakkāya cittaṃ namati.

6. Seyyathāpi bhikkhave vassānaṃ

pacchime māse saradasamaye

kiṭṭhasambādhe gopālako gāvo

rakkheyya, so tā gāvo tato tato

daṇḍena ākoṭeyya patikoṭeyya1

sannirundheyya2 sannivāreyya. Taṃ

kissa hetu? Passati hi so bhikkhave

gopālako tatonidānaṃ vadhaṃ vā

bandhaṃ3 vā jāniṃ vā garahaṃ vā.

Evameva kho ahaṃ bhikkhave

addasaṃ akusalānaṃ dhammānaṃ

ādīnavaṃ okāraṃ saṅkilesaṃ,

kusalānaṃ dhammānaṃ nekkhamme

ānisaṃsaṃ vodānapakkhaṃ.

[PTS Page 116] [\q 116/]


were to think & ponder in line with

that even for a night... even for a

day... even for a day & night, I do not

envision any danger that would come

from it, except that thinking &

pondering a long time would tire the

body. When the body is tired, the

mind is disturbed; and a disturbed

mind is far from concentration.' So I

steadied my mind right within,

settled, unified, & concentrated it.

Why is that? So that my mind would

not be disturbed.



with non-ill will arose in me. I


non-ill will has arisen in me; and that

leads neither to my own affliction, nor

to the affliction of others, nor to the

affliction of both. It fosters

from concentration. What is the

reason. May my mind not be

disturbed. When I abide diligent to

dispel, non-hurting thoughts arise.

Then I know, this non-hurting thought

has arisen to me, it is not injurious to

me, not injurious to others and not

injurious to either. It is not a destroyer

of wisdom, not in the side of trouble

and conductive to extinction. If these


thought, throughout the night I do not



thought, throughout the day, I do not


thoughts are thought throughout and

night and day, I do not see any fear

on account of it. Yet when these


thought too long, the body gets

exhausted. When the body is


viharato uppajjati nekkhammavitakko.

So evaṃ pajānāmi: uppanno kho me

ayaṃ nekkhammavitakko. So ca kho

nevattavyābādhāya saṃvattati, na

paravyābādhāya saṃvattati, na

ubhayavyābādhāya saṃvattati,

paññāvuddhiko avighātapakkhiko

nibbānasaṃvattaniko. Rattiñcepi naṃ

bhikkhave anuvitakkeyyaṃ

anuvicāreyyaṃ neva tatonidānaṃ

bhayaṃ samanupassāmi. Divasañcepi

naṃ bhikkhave anuvitakkeyyaṃ


bhayaṃ samanupassāmi.

Rattindivañcepi naṃ bhikkhave

anuvitakkeyyaṃ anuvicāreyyaṃ neva

tatonidānaṃ bhayaṃ

samanupassāmi. Api ca kho me

aticiraṃ anuvitakkayato

anuvicārayato kāyo kilameyya. Kāye

kilante4 cittaṃ ūhaññeyya.5 Ūhate 6

discernment, promotes lack of














not be disturbed.



with harmlessness arose in me. I


harmlessness has arisen in me; and

that leads neither to my own

exhausted, the mind is disturbed, the

disturbed mind is far from

concentration. What is the reason.

May my mind not be disturbed.

Bhikkhus, whatever thoughts are

thought and discursively thought, to

that the mind bends Bhikkhus, when

non- sensual thoughts are thought

and discursively thought, they drive

out sensual thoughts, that mind bends

to non- sensual thoughts. When non-

angry thoughts are thought and


angry thoughts, that mind bends to

non-angry thoughts. When non-

hurting thoughts are thought and


hurting thoughts, that mind bends to

non-hurting thoughts. Like the

cowherd, in the last month in

Summer, when all the corn is stored

at the end of the village protecting

citte ārā cittaṃ samādhimhāti. So kho

ahaṃ bhikkhave ajjhattameva cittaṃ

saṇṭhapemi sannisādemi7 ekodiṃ8

karomi samādahāmi. Taṃ kissa hetu:

mā me cittaṃ ūhaññī ti.9

-------------------

1. Paṭikoṭeyya, machasaṃ,

paṭikoṭṭeyya, syā, 2 .Sanniruddheyya,

syā. 3. Bandhanaṃ,machasaṃ 4.

Kilamatte, katthaci 5. Ohaññeyya,syā.

6. Ohate,syā 7.Sannisīdemi. Syā 8.

Ekodi,[PTS 9.] Ugghāṭīti, syā. Uhanīti,

[PTS]

[BJT Page 292] [\x 292/]



viharato uppajjati abyāpādavitakko.

So evaṃ pajānāmi: uppanno kho me

ayaṃ abyāpādavitakko. So ca kho

affliction, nor to the affliction of

others, nor to the affliction of both. It

fosters discernment, promotes lack of














not be disturbed.

"Whatever a monk keeps pursuing

with his thinking & pondering, that

becomes the inclination of his

awareness. If a monk keeps pursuing

the cattle, would be only mindful of

them, in the shade of a tree or in the

open. Bhikkhus, in the same manner,

the bhikkhu has only to be mindful of

these meritorious things.

Bhikkhus, my effort aroused

undeterred, unconfused mindfulness

established, the body appeased, the

mind concentrated in one point. I

secluded it from sensual thoughts and

evil thoughts, with thoughts and

thought processes experiencing joy

and pleasantness born of seclusion

abode in the first jhàna.

Overcoming thoughts and thought

processes, the mind internally

appeased, in one point, without

thoughts and thought processes,

experiencing joy and pleasantness

born of concentration I abode in the















samanupassāmi. Api ca kho me ciraṃ

anuvitakkayato anuvicārayato kāyo

kilameyya. Kāye kilante cittaṃ

ūhaññeyya. Citte ūhate ārā cittaṃ

samādhimhāti. So kho ahaṃ

bhikkhave ajjhattameva cittaṃ

saṇṭhapemi sannisādemi ekodiṃ


thinking imbued with renunciation,


sensuality, his mind is bent by that

thinking imbued with renunciation. If a

monk keeps pursuing thinking imbued

with non-ill will, abandoning thinking

imbued with ill will, his mind is bent

by that thinking imbued with non-ill

will. If a monk keeps pursuing thinking

imbued with harmlessness,


harmfulness, his mind is bent by that

thinking imbued with harmlessness.

"Just as in the last month of the hot

season, when all the crops have been

gathered into the village, a cowherd

would look after his cows: While

resting under the shade of a tree or

out in the open, he simply keeps

himself mindful of 'those cows.' In the

same way, I simply kept myself

second jhàna. With joy and with

equanimity to detachment became

mindful and aware experiencing

pleasantness with the body, and

abode in the third jhàna. To this the

noble ones say, abiding mindfully in

equanimity.

Dispelling pleasantness and

unpleasantness, earlier having

dispelled pleasure and displeasure

and without

unpleasantness and pleasàntness

mindfulness purified with equanimity

abode in the fourth jhàna.

When the concentrated mind was

without blemish pure, malleable,

workable and not vacillating I directed

the mind to know previous births. I

recollected the manifold previous

mā me cittaṃ ūhaññī ti.

Tassa mayhaṃ bhikkhave evaṃ


viharato uppajjati avihiṃsāvitakko. So


ayaṃ avihiṃsāvitakko. So ca kho















samanupassāmi. Api ca kho me

mindful of 'those mental qualities.'

"Unflagging persistence was aroused

in me, and unmuddled mindfulness

established. My body was calm &

unaroused, my mind concentrated &

single. Quite withdrawn from

sensuality, withdrawn from unskillful

mental qualities, I entered & remained

in the first jhana: rapture & pleasure

born from withdrawal, accompanied

by directed thought & evaluation.

With the stilling of directed thoughts

& evaluations, I entered & remained

in the second jhana: rapture &

pleasure born of composure,

unification of awareness free from

directed thought & evaluation —

internal assurance. With the fading of

rapture I remained in equanimity,

mindful & alert, and physically

sensitive of pleasure. I entered &

births such as one birth, two births,

three, four, five, ten, twenty, thirty,

forty, fifty, a hundred, a thousand, a

hundred thousand births, innumerable

forward cycles of births, innumerable

backward cycles of births and

innumerable forward and backward

cycles of births. There I was of such

name, clan, disposition, supports,

experiencing such pleasant and

unpleasant feelings, and with such a

life span. Disappearing from there

was born there, There too I was of

such name, clan, disposition,

supports, experiencing such pleasant

and unpleasant feelings, and with

such. a life span. Disappearing from

there is born here. Thus I recollect the

manifold previous births. This is the

first knowledge that I realized in the

first watch of the night and knowledge

arose and darkness got dispelled

aticiraṃ anuvitakkayato

anuvicārayato kāyo kilameyya. Kāye

kilante cittaṃ ūhaññeyya, ūhate citte

ārā cittaṃ samādhimhāti. So kho

ahaṃ bhikkhave ajjhattameva cittaṃ

saṇṭhapemi sannisādemi7 ekodiṃ8


mā me cittaṃ ūhaññī ti.9

9. Yaññadeva bhikkhave bhikkhu

bahulamanuvitakketi anuvicāreti tathā

tathā nati hoti cetaso

nekkhammavitakkañce bhikkhave

bhikkhu bahulamanuvitakketi

anuvicāreti, pahāsi kāmavitakkaṃ.

Nekkhammavitakkaṃ bahulamakāsi.

Tassa taṃ nekkhammavitakkāya

cittaṃ namati. Abyāpāda vitakkañce

bhikkhave bhikkhu


pahāsi byāpādavitakkaṃ.

Abyāpādavitakkaṃ bahulamakāsi.

remained in the third jhana, of which

the Noble Ones declare, 'Equanimous

& mindful, he has a pleasant abiding.'

With the abandoning of pleasure &

pain — as with the earlier

disappearance of elation & distress —

I entered & remained in the fourth

jhana: purity of equanimity &

mindfulness, neither pleasure nor

pain.

"When the mind was thus

concentrated, purified, bright,

unblemished, rid of defilement, pliant,

malleable, steady, & attained to

imperturbability, I directed it to

the knowledge of recollecting my past

lives. I recollected my manifold past

lives, i.e., one birth, two... five, ten...

fifty, a hundred, a thousand, a

hundred thousand, many eons of

cosmic contraction, many eons of

when I abode diligent for dispelling.




the mind to know the disappearing

and appearing of beings. With the

purified heavenly eye gone beyond

human, I saw beings disappearing and

appearing unexalted and exalted,

beautiful and ugly, in good and bad

states, according to their actions I

knew beings. These good beings,

misconducting in bodily, verbal and

mental behaviour, blaming noble ones

and with wrong view, at the end of life

go to loss are born in hell. .

These good beings, endowed with

good conduct, bodily, verbally and

mentally,not blaming noble ones,

Tassa taṃ abyāpādavitakkāya cittaṃ

namati. Avihiṃsāvitakkañce

bhikkhave bhikkhu

bahulamanuvitakketi anuvicāreti

pahāsi vihiṃsāvitakkaṃ.

Avihiṃsāvitakkaṃ bahulamakāsi.

Tassa taṃ avihiṃsāvitakkāya cittaṃ

namati. Seyyathāpi bhikkhave

gimhānaṃ pacchime māse

sabbasassesu gāmantasambhatesu

gopālako gāvo [PTS Page 117] [\q

117/] rakkheyya. Tassa

rukkhamūlagatassa vā

abbhokāsagatassa vā

satikaraṇīyameva hoti: etaṃ1 gāvoti.

Evameva2 kho bhikkhave

satikaraṇīyameva ahosi: ete

dhammāti.

10. Āraddhaṃ kho pana me

bhikkhave viriyaṃ ahosi asallīnaṃ.

Upaṭṭhitā sati asammuṭṭhā3.

cosmic expansion, many eons of

cosmic contraction & expansion:

'There I had such a name, belonged to

such a clan, had such an appearance.

Such was my food, such my

experience of pleasure & pain, such

the end of my life. Passing away from

that state, I re-arose there. There too I

had such a name, belonged to such a

clan, had such an appearance. Such

was my food, such my experience of

pleasure & pain, such the end of my

life. Passing away from that state, I re-

arose here.' Thus I remembered my

manifold past lives in their modes &

details.

"This was the first knowledge I

attained in the first watch of the night.

Ignorance was destroyed; knowledge

arose; darkness was destroyed; light

arose — as happens in one who is

come to right view and to right view

of actions, at the end of life go to

increase are born in heaven. Thus

with the purified heavenly eye gone

beyond human I saw beings

disappearing and appearing unexalted

and exalted, beautiful and ugly, in

good and bad states according their

actions. This is the second knowledge

I realized in the second watch of the

night and knowledge arose and

darkness got dispelled, when I abode

diligent for dispelling.




the mind to the knowledge of the

destruction of desires: Then I

thoroughly knew as it really is, this is

unpleasant. Thoroughly knew as it

really is, this is the arising of

Passaddho kāyo asāraddho.

Samāhitaṃ cittaṃ ekaggaṃ. So kho

ahaṃ bhikkhave vivicceva kāmehi


savitakkaṃ savicāraṃ vivekajaṃ

pītisukhaṃ paṭhamaṃ jhānaṃ

upasampajja vihāsiṃ.-

--------------------

1. Ete, katthaci. 2. Evamevaṃ,

machasaṃ 3. Apammuṭṭhaṃ, syā

[BJT Page 294] [\x 294/]

Vitakkavicārānaṃ vūpasamā

ajjhattaṃ sampasādanaṃ cetaso

ekodibhāvaṃ avitakkaṃ avicāraṃ

samādhijaṃ pītisukhaṃ dutiyaṃ

jhānaṃ upasampajja vihāsiṃ. Pītiyā

ca virāgā upekkhako1 ca vihāsiṃ sato

ca sampajāno. Sukhañca kāyena

paṭisaṃvedesiṃ. Yaṃ taṃ ariyā

heedful, ardent, & resolute.






the knowledge of the passing away &

reappearance of beings. I saw — by

means of the divine eye, purified &

surpassing the human — beings

passing away & re-appearing, and I

discerned how they are inferior &

superior, beautiful & ugly, fortunate &

unfortunate in accordance with their

kamma: 'These beings — who were

endowed with bad conduct of body,

speech & mind, who reviled the Noble

Ones, held wrong views and

undertook actions under the influence

of wrong views — with the break-up of

the body, after death, have re-

unpleasantness. Thoroughly knew as

it really is, this is the cessation of

unpleasantness. Thoroughly knew as

it really is, this is the path to the

cessation of unpleasantness. Knew as

it really is, these are desires. Knew as

it really is, this is the arising of

desires. Knew as it really is, this is the

cessation of desires. Knew as it really

is, this is the path to the cessation of

desires. When I knew and realized

this, my mind experienced the release

from sensual desires. the release from

desires 'to be'., the release from

desires of ignorance. Knowledge arose

I am released, birth is ended, the holy

life is lived to the end, what should be

done is done is done, there is nothing

more to wish. This is the third

knowledge I realized in the third

watch of the night and knowledge

arose and darkness got dispelled,

ācikkhanti: upekkhako satimā

sukhavihārīti tatiyaṃ jhānaṃ

upasampajja vihāsiṃ. Sukhassa ca

pahānā dukkhassa ca pahānā

pubbeva somanassadomanassānaṃ

atthagamā adukkhamasukhaṃ

upekkhā satipārisuddhiṃ catutthaṃ

jhānaṃ upasampajja vihāsiṃ.

11. So evaṃ samāhite citte

parisuddhe pariyodāte anaṅgaṇe

vigatūpakkilese mudubhūte

kammaniye ṭhite āneñjappatte

pubbenivāsānussatiñāṇāya cittaṃ

abhininnāmesiṃ. So anekavihitaṃ

pubbenivāsaṃ anussarāmi.

Seyyathīdaṃ: ekampi jātiṃ dvepi

jātiyo tissopi jātiyo catassopi jātiyo

pañcapi jātiyo dasapi jātiyo vīsatimpi

jātiyo tiṃsampi jātiyo cattārīsampi

jātiyo paññāsampi jātiyo jātisatampi

jātisahassampi jātisatasahassampi,

appeared in the plane of deprivation,

the bad destination, the lower realms,

in hell. But these beings — who were

endowed with good conduct of body,

speech, & mind, who did not revile the

Noble Ones, who held right views and

undertook actions under the influence

of right views — with the break-up of

the body, after death, have re-

appeared in the good destinations, in

the heavenly world.' Thus — by

means of the divine eye, purified &

surpassing the human — I saw beings

passing away & re-appearing, and I

discerned how they are inferior &

superior, beautiful & ugly, fortunate &


kamma.

"This was the second knowledge I

attained in the second watch of the

night. Ignorance was destroyed;

when I abode diligent for dispelling.

Bhikkhus, just as there is a large

marshy land in the forest woodlands,

where supported many wild animals

live. To a certain man arises

unwholesome thoughts, he closes up

the peaceful happy ways of the wild

animals and opens up a vicious path,

places a male and female decoy, a

large number of animals come to

destruction on account of that. A

certain other man desires the welfare

and relief of those same wild animals.

He opens up a peaceful path that

brings menal peace and calm, closes

up the vicious path, destroys the male

and female decoys. As time went a

large number of wild animals came to

growth and development.

Bhikkhus, this is only a simile to

anekepi saṃvaṭṭakappe anekepi

vivaṭṭakappe anekepi

saṃvaṭṭavivaṭṭakappe " amutrāsiṃ

evannāmo evaṃ gotto evaṃ vaṇṇo

evamāhāro evaṃ

sukhadukkhapaṭisaṃvedī

evamāyupariyanto. So tato cuto

amutra upapādiṃ. Tatrāpāsiṃ

evannāmo evaṃ gotto evaṃ vaṇṇo

evamāhāro evaṃ



idhūpapanno"ti. Iti sākāraṃ

sauddesaṃ anekavihitaṃ

pubbenivāsaṃ anussarāmi. Ayaṃ kho

me bhikkhave rattiyā paṭhame yāme

paṭhamā vijjā adhigatā avijjā vihatā.

Vijjā uppannā tamo vihato āloko

uppanno yathā taṃ appamattassa

ātāpino pahitattassa viharato.


knowledge arose; darkness was

destroyed; light arose — as happens

in one who is heedful, ardent, &

resolute.






the knowledge of the ending of the

mental fermentations. I discerned, as

it had come to be, that 'This is

stress... This is the origination of

stress... This is the cessation of

stress... This is the way leading to the

cessation of stress... These are

fermentations... This is the origination

of fermentations... This is the

cessation of fermentations... This is

the way leading to the cessation of

fermentations.' My heart, thus

explain the meaning, A larage marshy

land is a synonym for sensuality,

many wild animals is a synonym for

beings, a man with unwholesome

thoughts is a synonym for Màra the

defiler. Bhikkhus, the vicious path is a

synonym for the wrong eightfold path,

such as wrong view, wrong thoughts,

wrong speech, wrong actions, wrong

livelihood, wrong effort, wrong

mindfulness and wrong concentration.

Male decoy is a synonym for greed

and interest. Female decoy is a

synonym for ignorance.

The man who desires the welfare and

relief of the wild animals is a synonym

for the Thus Gone One, worthy and

rightfully enlightened. The peaceful

path that brings peace and mental

calm is a synonym for the Noble

eightfold path: such as right view,




sattānaṃ cutūpapātañāṇāya cittaṃ

abhininnāmesiṃ. So dibbena

cakkhunā visuddhena

atikkantamānusakena satte passāmi

cavamāne uppajjamāne hīne paṇīte

suvaṇṇe dubbaṇṇe sugate duggate,

yathākammūpage satte pajānāmi:-

------------------

1.Upekhako,samu.

[BJT Page 296] [\x 296/]

"Ime vata bhonto sattā

kāyaduccaritena samannāgatā,

vacīduccaritena samannāgatā,

manoduccaritena samannāgatā,

ariyānaṃ upavādakā, micchādiṭṭhikā

micchādiṭṭhikammasamādānā. Te

knowing, thus seeing, was released

from the fermentation of sensuality,

released from the fermentation of

becoming, released from the

fermentation of ignorance. With

release, there was the knowledge,

'Released.' I discerned that 'Birth is

ended, the holy life fulfilled, the task

done. There is nothing further for this

world.'

"This was the third knowledge I

attained in the third watch of the

night. Ignorance was destroyed;

knowledge arose; darkness was

destroyed; light arose — as happens

in one who is heedful, ardent, &

resolute.

"Suppose, monks, that in a forested

wilderness there were a large low-

lying marsh, in dependence on which

right thoughts, right speech, right

actions, right livelihood, right effort,

right mindfulness and right

concentration. Thus bhikkhus, I have

opened peaceful path, that brings

mental peace and calm, the vicious

path is closed up, the male decoy is

removed, the female decoy is

destroyed. What a Teacher could do

out of compassion for his disciples,

that I have done, There are roots of

trees and empty houses. Bhikkhus,

concentrate do not be negligent and

repent later. This is our advice to you.

The Blessed One said thus and those

bhikkhus delighted in the words of the

Blessed One.

kāyassa bhedā parammaraṇā apāyaṃ

duggatiṃ vinipātaṃ nirayaṃ

upapannā. Ime vā pana bhonto sattā

kāyasucaritena samannāgatā,

vacīsucaritena samannāgatā,

manosucaritena samannāgatā,

ariyānaṃ anupavādakā,

sammādiṭṭhikā

sammādiṭṭhikammasamādānā. Te

kāyassa bhedā parammaraṇā sugatiṃ

saggaṃ lokaṃ upapannā"ti. Iti

dibbena cakkhunā visuddhena

atikkantamānusakena satte passāmi

cavamāne uppajjamāne hīne paṇīte

suvaṇṇe dubbaṇṇe suggate duggate,

yathākammūpage satte pajānāmi.

Ayaṃ kho me bhikkhave rattiyā

majjhime yāme dutiyā vijjā adhigatā,

avijjā vihatā, vijjā uppannā, tamo

vihato āloko uppanno, yathā taṃ


viharato.

there lived a large herd of deer; and a

certain man were to appear, not

desiring their benefit, not desiring

their welfare, not desiring their rest

from bondage. He would close off the

safe, restful path that led to their

rapture, and would open up a false

path, set out a male decoy, place a

female decoy, and thus the large herd

of deer would eventually fall into ruin,

disaster, & decimation. Then suppose

that a certain man were to appear to

that same large herd of deer, desiring

their benefit, desiring their welfare,

desiring their rest from bondage. He

would open up the safe, restful path

that led to their rapture, would close

off the false path, take away the male

decoy, destroy the female decoy, and

thus the large herd of deer would

eventually come into growth,





āsavānaṃ khayañāṇāya cittaṃ

abhininnāmesiṃ. So idaṃ dukkhanti

yathābhūtaṃ abbhaññāsiṃ. Ayaṃ

dukkhasamudayoti yathābhūtaṃ

abbhaññāsiṃ. Ayaṃ dukkhanirodhoti


dukkhanirodhagāminī paṭipadāti

yathābhūtaṃ abbhaññāsiṃ. Ime

āsavāti yathābhūtaṃ abbhaññāsiṃ.

Ayaṃ āsavasamudayoti yathābhūtaṃ

abbhaññāsiṃ. Ayaṃ āsavanirodhoti


āsavanirodhagāminī paṭipadāti

yathābhūtaṃ abbhaññāsiṃ. Tassa me

evaṃ jānato evaṃ passato

kāmāsavāpi cittaṃ vimuccittha.

Bhavāsavāpi cittaṃ vimuccittha.

increase, & abundance.

"I have given this simile in order to

convey a meaning. The meaning is

this: 'The large, low-lying marsh'

stands for sensuality. 'The large herd

of deer' stands for beings. 'The man

not desiring their benefit, not desiring

their welfare, not desiring their rest

from bondage' stands for Mara, the

Evil One. 'The false path' stands for

the eightfold wrong path, i.e., wrong

view, wrong resolve, wrong speech,

wrong action, wrong livelihood, wrong

effort, wrong mindfulness, & wrong

concentration. 'The male decoy'

stands for passion & delight. 'The

female decoy' stands for ignorance.

'The man desiring their benefit,

desiring their welfare, desiring their

rest from bondage' stands for the

Tathagata, the Worthy One, the

Avijjāsavāpi cittaṃ vimuccittha.

Vimuttasmiṃ vimuttamiti ñāṇaṃ

ahosi. 'Khīṇā jāti, vusitaṃ

brahmacariyaṃ, kataṃ karaṇīyaṃ,

nāparaṃ itthattāyā'ti abbhaññāsiṃ.

Ayaṃ kho me bhikkhave rattiyā

pacchime yāme tatiyā vijjā adhigatā,

avijjā vihatā, vijjā uppannā, tamo

vihato, āloko uppanno, yathā taṃ


viharato.

14. Seyyathāpi bhikkhave araññe

pavane mahantaṃ ninnaṃ pallalaṃ,

tamenaṃ mahāmigasaṅgho

upanissāya vihareyya. Tassa kocideva

puriso uppajjeyya anatthakāmo

ahitakāmo ayogakkhemakāmo, so

yvāssa maggo khemo sovatthiko

pītigamanīyo, taṃ maggaṃ

pidaheyya vivareyya kummaggaṃ

odaheyya okacaraṃ, ṭhapeyya

Rightly Self-awakened One. 'The safe,

restful path that led to their rapture'

stands for the noble eightfold path,

i.e., right view, right resolve, right

speech, right action, right livelihood,

right effort, right mindfulness, & right

concentration.

"So, monks, I have opened up the

safe, restful path, closed off the false

path, removed the male decoy,

destroyed the female. Whatever a

teacher should do — seeking the

welfare of his disciples, out of

sympathy for them — that have I

done for you. Over there are the roots

of trees; over there, empty dwellings.

Practice jhana, monks. Don't be

heedless. Don't later fall into regret.

This is our message to you."

That is what the Blessed One said.

okacārikaṃ. -

[BJT Page 298] [\x 298/]

Evaṃ hi so bhikkhave

mahāmigasaṅgho aparena samayena

anayavyasanaṃ1 tanuttaṃ2

āpajjeyya. Tasseva kho pana

bhikkhave mahato migasaṅghassa

kocideva puriso uppajjeyya atthakāmo

hitakāmo yogakkhemakāmo, so

yvāssa maggo khemo sovatthiko

pītigamanīyo, taṃ maggaṃ vivareyye

pidaheyya kummaggaṃ, ūhaneyya

okacaraṃ, nāseyya okacārikaṃ. Evaṃ

hi so bhikkhave mahāmigasaṅgho

aparena samayena vuddhiṃ virūḷhiṃ

vepullaṃ āpajjeyya.

15. Upamā kho me ayaṃ bhikkhave

katā atthassa viññāpanāya. [PTS

Page 118] [\q 118/] ayañcevettha

Gratified, the monks delighted in the


See also: AN 4.259

attho: mahantaṃ ninnaṃ pallalanti

kho bhikkhave kāmānametaṃ

adhivacanaṃ mahāmigasaṅghoti kho

bhikkhave sattānametaṃ

adhivacanaṃ puriso anatthakāmo

ahitakāmo ayogakkhemakāmoti kho

bhikkhave mārassetaṃ pāpimato

adhivacanaṃ. Kummaggoti kho

bhikkhave aṭṭhaṅgikassetaṃ

micchāmaggassa adhivacanaṃ

seyyathīdaṃ: micchādiṭṭhiyā

micchāsaṅkappassa micchāvācāya

micchākammantassa micchāājīvassa

micchāvāyāmassa micchāsatiyā

micchāsamādhissa. Okacaroti kho

bhikkhave nandirāgassetaṃ

adhivacanaṃ. Okacārikāti kho

bhikkhave avijjāyetaṃ adhivacanaṃ.

Puriso atthakāmo yogakkhemakāmoti

kho bhikkhave tathāgatassetaṃ

adhivacanaṃ arahato

sammāsambuddhassa. Khemo maggo

sovatthiko pītigamanīyoti kho

bhikkhave ariyassetaṃ aṭṭhaṅgikassa

maggassa adhivacanaṃ.

Seyyathīdaṃ: sammādiṭṭhiyā

sammāsaṅkappassa sammāvācāya

sammākammantassa sammāājīvassa

sammāvāyāmassa sammāsatiyā

sammāsamādhissa.

16. Iti kho bhikkhave vivaṭo mayā

khemo maggo sovatthiko

pītigamanīyo, pihito kummaggo,

ūhato okacaro, nāsitā okacārikā. Yaṃ

bhikkhave satthārā karaṇīyaṃ

sāvakānaṃ hitesinā anukampaṃ

upādāya, kataṃ vo taṃ mayā. Etāni

bhikkhave rukkhamūlāni, etāni

suññāgārāni. Jhāyatha bhikkhave, mā

pamādattha, mā pacchā vippaṭisārino

ahuvattha. Ayaṃ vo amhākaṃ

anusāsanīti.

Idamavoca bhagavā attamanā te

bhikkhū bhagavato bhāsitaṃ

abhinandunti.

Dvedhāvitakkasuttaṃ navamaṃ.

----------------------

1.Anayavyasanaṃ , machasaṃ.

2. Tanuttanti padaṃ

marammachaṭṭhasaṅgīti piṭaka

potthake na dissate.

[BJT Page 300] [\x 300/]

9 Kāya・gatāsati Sutta (MN 119) [4 english translations]Majjhimanikāye/

Uparipaṇṇāsapāḷi/

2. Anupadavaggo/

9. Kāyagatāsati suttaṃ (MN

3.2.9)

Kayagata-sati Sutta: Mindfulness

Immersed in the Body

Thanissaro Bhikkhu

© 1997

MAJJHIMA NIKâYA III

2. 9. Kàyagatàsatisuttaü

(119) Mindfulness established in

the Body


Motilal

Banarsidass_

MN Middle

Length

Sayings (I. B.

Horner)_Vol

3_




Blessed One was staying

I heard thus. At one time the Blessed

One lived in the monastery offered by

jetavane anāthapiṇḍikassa ārāme.

Atha kho sambahulānaṃ bhikkhūnaṃ

pacchābhattaṃ

piṇḍapātapaṭikkantānaṃ

upaṭṭhānasālāyaṃ sannisinnānaṃ

sannipatitānaṃ ayamantarā kathā

udapādi: acchariyaṃ āvuso,

abbhutaṃ āvuso, yāvañcidaṃ tena

bhagavatā jānatā passatā arahatā

sammāsambuddhena kāyagatā sati

bhāvitā bahulīkatā mahapphalā vuttā

mahānisaṃsā'ti. Ayaṃ ca hidaṃ1

tesaṃ bhikkhūnaṃ antarākathā

vippakatā hoti.

Atha kho bhagavā sāyanhasamayaṃ

patisallānā vuṭṭhito yena

upaṭṭhānasālā,

tenupasaṅkami.Upasaṅkamitvā

paññatte āsane nisīdi. Nisajja kho

bhagavā bhikkhū āmantesi:

kāyanuttha bhikkhave, etarahi

in Savatthi at Jeta's

Grove, Anathapindika's monastery.

Now at that time a large number of

monks, after the meal, on returning

from their alms round, had gathered

at the meeting hall when this

discussion arose: "Isn't it amazing,

friends! Isn't it astounding! — the

extent to which mindfulness

immersed in the body, when

developed & pursued, is said by the

Blessed One who knows, who sees —

the worthy one, rightly self-awakened

— to be of great fruit & great benefit."

And this discussion came to no

conclusion.

Then the Blessed One, emerging from

his seclusion in the late afternoon,

went to the meeting hall and, on

arrival, sat down on a seat made

ready. As he was sitting there, he

addressed the monks: "For what topic


Sàvatthi. Then to the bhkikkhus

assembled in the attendance hall

after the mid-day meal, this talk

arose. `Friends, it is wonderful, the

Blessed One who knows and sees, is

perfect and rightfully enlightened has

said that mindfulness established in

the body, developed and made much,

brings much results and great results,'

When this conversation was going on,

the Blessed One got up from his

seclusion, in the evening, approched

the attendance hall, sat on the

prepared seat and addressed the

bhikkhus. `Bhikkhus, with what talk

were you seated here and what was

the other conversation?û

ßVenerable sir, we were assembled in

the attendance hall after the mid-day

meal, then this talk arose. among us.

Kāyagatāsati

suttaṃ _Eng

BPS_MN The

Middle Length

Discourses of

the Buddha

(Nanamoli &

Bodhi)_

Kāyagatāsati

suttaṃ _Eng

refer to attached

file

kathāya sannisinnā kā ca pana vo

antarā kathā vippakatā'ti.

[PTS Page 089] [\q 89/]

Idha bhante amhākaṃ

pacchābhattaṃ

piṇḍapātapaṭikkantānaṃ

upaṭṭhānasālāyaṃ sannisinnānaṃ

sannipatitānaṃ ayamattarākathā

udapādi: acchariyaṃ āvuso,

abbhutaṃ āvuso, yāvañcidaṃ tena

bhagavatā jānatā passatā arahatā

sammāsambuddhena kāyagatā sati

bhāvitā bahulīkatā mahapphalā vuttā

mahānisaṃsā'ti. Ayaṃ no2 bhante

antarākathā vippakatā. Atha bhagavā

anuppatto'ti.

Kathaṃ bhāvitā ca bhikkhave,

kāyagatā sati kathaṃ bahulīkatā

mahapphalā hoti mahānisaṃsā: idha

bhikkhave, bhikkhu araññagato vā

rukkhamūlagato vā suññāgāragato vā

are you gathered together here? And

what was the discussion that came to

no conclusion?"

"Just now, lord, after the meal, on

returning from our alms round, we

gathered at the meeting hall when

this discussion arose: 'Isn't it amazing,

friends! Isn't it astounding! — the

extent to which mindfulness

immersed in the body, when

developed & pursued, is said by the

Blessed One who knows, who sees —

the worthy one, rightly self-awakened

— to be of great fruit & great benefit.'

This was the discussion that had come

to no conclusion when the Blessed

One arrived."

[The Blessed One said:] "And how is

mindfulness immersed in the body

developed, how is it pursued, so as to

be of great fruit & great benefit?

"There is the case where a monk —

Friends, it is wonderful, the Blessed

One who knows and sees, is perfect

and rightfully enlightened has said

that mindfulness ofthe body in the

body, developed and made much,

brings much results and great results.

When this conversation was going on,

the Blessed One arrived.û

ßBhikkhus, mindfulness of the body in

the body developed and made much

in which manner brings much results

and great results? The bhikkhu, gone

to the forest, or to the root of a tree,

or to an empty house, sits legs

crossed, the body straight, and

mindfulness established in front.

Mindfully he breathes in or breathes

out. Breathing in long knows, I

breathe in long. Breathing out long

knows, I breathe out long. Breathing

in short knows, I breathe in short.

nisīdati pallaṅkaṃ ābhujitvā ujuṃ

kāyaṃ paṇidhāya parimukhaṃ satiṃ

upaṭṭhapetvā. So satova assasati,

sato3 passasati. Dīghaṃ vā assasanto

dīghaṃ assasāmīti pajānāti. Dīghaṃ

vā passasanto dīghaṃ passasāmīti

pajānāti. Rassaṃ vā assasanto

rassaṃ assasāmīti pajānāti, rassaṃ

vā passasanto rassaṃ passasāmīti

pajānāti. Sabbakāyapaṭisaṃvedī

assasissāmīti sikkhati,

sabbakāyapaṭisaṃvedī passasissāmīti

sikkhati. Passambhayaṃ

kāyasaṅkhāraṃ assasissāmīti

sikkhati, passambhayaṃ

kāyasaṅkhāraṃ passasissāmīti

sikkhati. Tassa evaṃ appamattassa

ātāpino pahitattassa viharato ye

gehasitā sarasaṅkappā te pahīyanti.

Tesaṃ pahānā ajjhattameva cittaṃ

santiṭṭhati, sannisīdati, ekodi hoti,

samādhiyati. Evampi bhikkhave,

having gone to the wilderness, to the

shade of a tree, or to an empty

building — sits down folding his legs

crosswise, holding his body erect and

setting mindfulness to the fore.

Always mindful, he breathes in;

mindful he breathes out.

"Breathing in long, he discerns, 'I am

breathing in long'; or breathing out

long, he discerns, 'I am breathing out

long.' Or breathing in short, he

discerns, 'I am breathing in short'; or

breathing out short, he discerns, 'I am

breathing out short.' He trains himself,

'I will breathe in sensitive to the entire

body.' He trains himself, 'I will breathe

out sensitive to the entire body.' He

trains himself, 'I will breathe in

calming bodily fabrication.' He trains

himself, 'I will breathe out calming

bodily fabrication.' And as he remains

thus heedful, ardent, & resolute, any

Breathing out short knows, I breathe

out short. Trains, calming the bodily

determination I breathe in. Trains,

calming the bodily determination I

breathe out. When he abides diligent

to dispel, worldly thoughts and

recollections fade and his mind gets

established in a single point

concentrated. Bhikkhus, in this

manner too mindfulness of the body

in the body is developed.

Again, bhikkhus, the bhikkhu going

knows, I go. Or standing knows, I

stand. Or sitting knows, I sit. Or lying

knows, I lie. In whatever manner his

body is placed, that and that he

knows When he abides diligent to

dispel, worldly thoughts and




bhikkhu kāyagataṃ satiṃ4 bhāveti.

--------------------------

1.Ayañca kho hidaṃ-syā. 3.Satova-

sīmu,majasaṃ.

2.Ayaṃ kho no-sīmu,majasaṃ.

4.Kāyagatā satiṃ-majasaṃ.

[BJT Page 240] [\x 240/]

Puna ca paraṃ bhikkhave, bhikkhu

gacchanto vā gacchāmīti pajānāti.

Ṭhito vā ṭhitomhīti pajānāti. Nisinno

vā nisinnomhīti pajānāti. Sayāno vā

sayānomhīti pajānāti. Yathā yathā vā

panassa kāyo paṇihito hoti. Tathā

tathā naṃ pajānāti. Tassa evaṃ


viharato ye gehasitā sarasaṅkappā, te

pahīyanti. Tesaṃ pahānā

ajjhattameva cittaṃ santiṭṭhati,

sannisīdati, ekodi hoti, samādhiyati.

memories & resolves related to the

household life are abandoned, and

with their abandoning his mind

gathers & settles inwardly, grows

unified & centered. This is how a

monk develops mindfulness immersed

in the body.

"Furthermore, when walking, the

monk discerns, 'I am walking.' When

standing, he discerns, 'I am standing.'

When sitting, he discerns, 'I am

sitting.' When lying down, he discerns,

'I am lying down.' Or however his

body is disposed, that is how he

discerns it. And as he remains thus

heedful, ardent, & resolute, any









Again the bhikkhu becomes aware,

going forward or turning back, looking

on, or looking about, bending or

stretching, Becomes aware bearing

the three robes and bowl, Becomes

aware enjoying, drinking, eating or

tasting. Becomes aware going,

standing, sitting, lying, speaking, or

keeping silence. When he abides

diligent to dispel, worldly thoughts

and recollections fade and his mind

gets established in a single point




Again, the bhikkhu abides reflecting

this body up from the sole, down from

the hair on the top and surrounded by

Evampi bhikkhave, bhikkhu

kāyagataṃ satiṃ bhāveti.

[PTS Page 090] [\q 90/]


abhikkante paṭikkante sampajānakārī

hoti. Ālokite vilokite sampajānakārī

hoti.Sammiñjite pasārite

sampajānakārī hoti.

Saṅghāṭipattacīvaradhāraṇe

sampajānakārī hoti. Asite pīte khāyite

sāyite sampajānakārī hoti.

Uccārapassāvakamme sampajānakārī

hoti. Gate ṭhite nisinne sutte jāgarite

bhāsite tuṇhibhāve sampajānakārī

hoti. Tassa evaṃ appamattassa


gehasitā sarasaṅkappā te pahīyanti:

tesaṃ pahānā ajjhattameva cittaṃ



bhikkhu kāyagataṃ satiṃ bhāvati.

in the body.

"Furthermore, when going forward &

returning, he makes himself fully

alert; when looking toward & looking

away... when bending & extending his

limbs... when carrying his outer cloak,

his upper robe & his bowl... when

eating, drinking, chewing, &

savoring... when urinating &

defecating... when walking, standing,

sitting, falling asleep, waking up,

talking, & remaining silent, he makes

himself fully alert. And as he remains

thus heedful, ardent, & resolute, any







in the body.

"Furthermore, the monk reflects on

the skin as full of various impurities.

There are in this body, hair of the

head and body, nails, teeth, skin,

flesh, veins, bones, bone marrow,

kidneys, heart, liver, pleura, spleen,

lungs, lower intestines, bowels,

stomach, excreta, bile, phlegm, pus,

blood, sweat, fat, tears, eye

secretions, saliva, snot, oil of joints,

urine, Just like a bag of provisions

open on both sides, is filled up with

various grains such as rice, paddy,

green grams, beans, sesame, fine

rice. A man who could see would pull

it out and reflect, this is rice, this

paddy, this green grams, this beans,

this sesame, and this is fine rice. In

the same manner the bhikkhu abides

reflecting this body, up from the sole,

down from the hair on the top and

surrounded by the skin as full of

various impurities. There are in this


imameva kāyaṃ uddhaṃ pādatalā

adho kesamatthakā tacapariyantaṃ

pūraṃ nānappakārassa asucino

paccavekkhatī: atthi imasmiṃ kāye

kesā lomā nakhā dantā taco maṃsaṃ

nahāru aṭṭhi aṭṭhimiñjā1 vakkaṃ

hadayaṃ yakanaṃ kilomakaṃ

pihakaṃ papphāsaṃ antaṃ

antaguṇaṃ udariyaṃ karīsaṃ pittaṃ

semahaṃ pubbo lohitaṃ sedo medo

assu vasā kheḷo siṅghāṇikā lasikā

mutta'nti.

Seyyathāpi bhikkhave, ubhato mukhā

mūtoḷi2 pūrā nānāvihitassa

dhaññassa. Seyyathīdaṃ: sālīnaṃ

vīhīnaṃ mūggānaṃ māsānaṃ tilānaṃ

taṇḍulānaṃ, tamenaṃ cakkhumā

puriso muñcitvā paccavekkheyya: ime

sālī, ime vihī, ime muggā, ime māsā,

ime tilā, ime taṇḍulā'ti. Evameva kho

this very body from the soles of the

feet on up, from the crown of the

head on down, surrounded by skin

and full of various kinds of unclean

things: 'In this body there are head

hairs, body hairs, nails, teeth, skin,

flesh, tendons, bones, bone marrow,

kidneys, heart, liver, pleura, spleen,

lungs, large intestines, small

intestines, gorge, feces, bile, phlegm,

pus, blood, sweat, fat, tears, skin-oil,

saliva, mucus, fluid in the joints,

urine.' Just as if a sack with openings

at both ends were full of various kinds

of grain — wheat, rice, mung beans,

kidney beans, sesame seeds, husked

rice — and a man with good eyesight,

pouring it out, were to reflect, 'This is

wheat. This is rice. These are mung

beans. These are kidney beans. These

are sesame seeds. This is husked

rice'; in the same way, the monk

body, hair of the head and body, nails,

teeth, skin, flesh, veins, bones, bone

marrow, kidneys, heart, liver, pleura,

spleen, lungs, lower intestines,

bowels, stomach, excreta, bile,

phlegm, pus, blood, sweat, fat, tears,

eye secretions, saliva, snot, oil of

joints and urine. When he abides






in the body is developed

Again the bhikkhu abides reflecting

this body as elements in whatever

posture it is. There are in this body,

the elements, earth, water, fire and

air. Just as a clever butcher or his

apprenticewould be seated in a hut at

the four crossroads with a killed cow

bhikkhave, bhikkhu imameva kāyaṃ

uddhaṃ pādatalā adho kesamatthakā

tacapariyantaṃ pūraṃ

nānappakārassa asucino

paccavekkhati: atthi imasmiṃ kāye

kesā lomā nakhā dantā taco maṃsaṃ

nahāru aṭṭhi aṭṭhamiñjā1 vakkaṃ

hadayaṃ yakanaṃ kilomakaṃ

pihakaṃ papphāsaṃ antaṃ

antaguṇaṃ udariyaṃ karīsaṃ pittaṃ

semhaṃ pubbo lohitaṃ sedo medo

assu vasā kheḷo siṅghāṇikā lasikā

mutta'nti. Tassa evaṃ appamattassa


gehasitā sarasaṅkappā, te pahīyanti.


santiṭṭhati, sannisīdati, ekodi hoti

samādhiyati, evampi bhikkhave,

bhikkhu kāyagataṃ satiṃ bhāveti.

[PTS Page 091] [\q 91/]


imameva kāyaṃ yathāṭhitaṃ

reflects on this very body from the

soles of the feet on up, from the

crown of the head on down,

surrounded by skin and full of various

kinds of unclean things: 'In this body

there are head hairs, body hairs, nails,

teeth, skin, flesh, tendons, bones,

bone marrow, kidneys, heart, liver,

pleura, spleen, lungs, large intestines,

small intestines, gorge, feces, bile,

phlegm, pus, blood, sweat, fat, tears,

skin-oil, saliva, mucus, fluid in the

joints, urine.' And as he remains thus








in the body.

"Furthermore, the monk contemplates

dissecting it into small bits. In the

same manner, in this body, there are

the elements earth, water, fire and

air. When he abides diligent to dispel,

worldly thoughts and recollections

fade and his mind gets established in

a single point concentrated. Bhikkhus,

in this manner too mindfulness of the

body in the body is developed

Again, the bhikkhu reflects this body

as a dead body thrown in the charnel

ground, either after one day, two days

or three days, bloated, turned blue

and festering. This body too is subject

to that same, has not gone beyond it.

When he abides diligent to dispel,





body in the body is developed .

yathāpaṇihitaṃ dhātuso


paṭhavīdhātu āpodhātu tejodhātu

vāyodhātuti.

-------------------------

1.Aṭṭhimiñjaṃ-majasaṃ.

2.Putoḷi-majasaṃ.

[BJT Page 242] [\x 242/]

Seyyathāpi bhikkhave, dakkho

goghātako vā goghātakantevāsī vā

gāviṃ vadhitvā cātummahāpathe1

khilaso2 vibhajitvā3 nisinno assa,

evameva kho bhikkhave, bhikkhu

imameva kāyaṃ yathāṭhitaṃ

yathāpaṇihitaṃ dhātuso


paṭhavīdhātu āpodhātu tejodhātu

vāyodhātu'ti. Tassa evaṃ


this very body — however it stands,

however it is disposed — in terms of

properties: 'In this body there is the

earth property, the liquid property,

the fire property, & the wind

property.' Just as askilled butcher or

his apprentice, having killed a cow,

would sit at a crossroads cutting it up

into pieces, the monk contemplates

this very body — however it stands,

however it is disposed — in terms of

properties: 'In this body there is the

earth property, the liquid property,

the fire property, & the wind

property.' And as he remains thus








Again, the bhikkhu abides

reflectingthis body as a dead body

thrown in the charnel ground eaten by

hawks, vultures, dogs, foxes, or by

various other living things. This body

too is subject to that same, has not

gone beyond it. Again, the bhikkhu

abides reflectingthis body as a dead

body thrown in the charnel ground

eaten by hawks, vultures, dogs, foxes,

or by various other living things. This

body too is subject to that same, has

not gone beyond it.

Again, bhikkhus, the bhikkhu reflects

this body as thrown in the charnel

ground, as a skeleton with flesh and

blood bound with nerves, as a

skeleton without flesh, smeared with

blood and bound with nerves, as a

skeleton without flesh and blood,








seyyathāpi passeyya sarīraṃ

sīvathikāya chaḍaḍitaṃ ekāhamataṃ

vā dvīhamataṃ vā tīhamataṃ vā

uddhumātakaṃ vinīlakaṃ

vipubbakajātaṃ. So imameva kāyaṃ

upasaṃharati: 'ayampi kho kāyo

evaṃdhammo evaṃbhāvī etaṃ

anatīto'ti.4 Tassa evaṃ appamattassa







in the body.

"Furthermore, as if he were to see a

corpse cast away in a charnel ground

— one day, two days, three days dead

— bloated, livid, & festering, he

applies it to this very body, 'This body,

too: Such is its nature, such is its

future, such its unavoidable fate'...

"Or again, as if he were to see a

corpse cast away in a charnel ground,

picked at by crows, vultures, & hawks,

by dogs, hyenas, & various other

creatures... a skeleton smeared with

flesh & blood, connected with

tendons... a fleshless skeleton

smeared with blood, connected with

tendons... a skeleton without flesh or

blood, connected with tendons...

bones detached from their tendons,

scattered in all directions — here a

hand bone, there a foot bone, here a

shin bone, there a thigh bone, here a

bound with nerves, as a skeleton not

bound together, thrown here and

there, the bones of the hands here

and the bones of the legs there, the

knee bone, the thigh bones, the hip

bone, the back bone, and the skull

thrown here and there. Then he

considers, to this body too this same

would happen, it has not gone beyond

that.






body in the body is developed.

Again, bhikkhus, the bhikkhu reflects

this body as thrown in the charnel

ground, as bones turned white the

colour of shells, as rotted bones, as



sīvathikāya chaḍḍhataṃ kākehi vā

khajjamānaṃ kulalehi vā

khajjamānaṃ gijjhehi vā khajjamānaṃ

suvāṇehi5 vā khajjamānaṃ sigālehi6

vā khajjamānaṃ vividhehi vā

pāṇakajātehi khajjamānaṃ. So

imameva kāyaṃ upasaṃharati:

'ayampi kho kāyo evaṃ dhammo

evaṃbhāvi etaṃ anatīto'ti. Tassa

evaṃ appamattassa ātāpito

pahitatassa viharato ye gehasitā

sarasaṃkappā, te pahīyanti. Tesaṃ

pahānā ajjhattameva cittaṃ




[PTS Page 092] [\q 92/]



hip bone, there a back bone, here a

rib, there a breast bone, here a

shoulder bone, there a neck bone,

here a jaw bone, there a tooth, here a

skull... the bones whitened, somewhat

like the color of shells... piled up,

more than a year old... decomposed

into a powder: He applies it to this

very body, 'This body, too: Such is its

nature, such is its future, such its

unavoidable fate.'

"And as he remains thus heedful,

ardent, & resolute, any memories &

resolves related to the household life

are abandoned, and with their

abandoning his mind gathers & settles

inwardly, grows unified & centered.

This is how a monk develops

mindfulness immersed in the body.

The Four Jhanas

"Furthermore, quite withdrawn from

sensuality, withdrawn from unskillful

bones three years old, decayed and

turned to dust Then he considers, to

this body too this same would

happen, it has not gone beyond that.






body in the body is developed.

Again the bhikkhu secluding the mind

from sensual thoughts and defiling

thoughts. With thoughts and thought

processes, and with joy and

pleasantness born of seclusion, abides

in the first jhàna. He pervades this

body, perfects it and fills it up with joy

and pleasantness born of seclusion.

Does not leave a single spot

untouched with that joy and

pleasantness born of seclusion.

sīvathikāya chaḍḍhitaṃ

aṭṭhikasaṅkhalikaṃ samaṃsalohitaṃ

nahārusambandhaṃ. So imameva

kāyaṃ upasaṃharati: 'ayampi kho

kāyo evaṃdhammo evaṃbhāvī etaṃ

anatīto'ti. Tassa evaṃ appamattassa


gehasitā sarasaṃkappā, te pahīyanti.








aṭṭhikasaṅkhalikaṃ

nahārusambandhaṃ, so imameva






mental qualities, he enters & remains


born from withdrawal, accompanied

by directed thought & evaluation. He

permeates & pervades, suffuses & fills

this very body with the rapture &

pleasure born from withdrawal. Just as

if a skilled bathman or bathman's

apprentice would pour bath powder

into a brass basin and knead it

together, sprinkling it again & again

with water, so that his ball of bath

powder — saturated, moisture-laden,

permeated within & without — would

nevertheless not drip; even so, the

monk permeates... this very body with

the rapture & pleasure born of

withdrawal. There is nothing of his

entire body unpervaded by rapture &

pleasure born from withdrawal. And

as he remains thus heedful, ardent, &

resolute, any memories & resolves

Bhikkhus, like a bather or his

apprentice, would place some bathing

powder in a bronze vessel, would mix

it sprinkling water and turning itinto a

ball of lather. He would mix it well,

until the lather becomes a ball and

nothing would trickle down from it. In

the same manner he would pervade

this body, perfect itand fill it up with

the joy and pleasantness born of

seclusion, not leaving a single spot

untouched with that joy and

pleasantness. When he abides diligent







Again, the bhikkhu overcoming,

thoughtsand thought processes,









nimmaṃsalohitamakkhitaṃ



kāyo

Evaṃdhammo evaṃbhāvī etaṃ


ātāpino

Pahitattassa viharato ye gehasitā

sarasaṃkappā, te pahīyanti. Tesaṃ






related to the household life are

abandoned, and with their





"And furthermore, with the stilling of

directed thoughts & evaluations, he

enters & remains in the second jhana:


composure, unification of awareness

free from directed thought &

evaluation — internal assurance. He


this very body with the rapture &

pleasure born of composure. Just

like a lake with spring-water welling

up from within, having no inflow from

the east, west, north, or south, and

with the skies supplying abundant

showers time & again, so that the cool

fount of water welling up from within

would bring the mind to a single point

appeasing it internally. And without

thoughts and thought processes and

with joy and pleasantness born of

concentration would abide in the

second jhàna. Then he would pervade

this body, perfect it and fill it up with

joy and pleasantness born of

concentration. He would not leave a

single spot untouched with that joy

and pleasantness born of

concentration. Like a deep pond

without inlets from the east, west,

north or south, is filled up with cool

water springing from the bottom. Rain

water too would not enter it. The cool

water coming up, would fill it flowing

all round and completing it, not

leaving a single spot untouched by

that cold water. In the same manner

he pervades this body, perfects it and

fills it up with joy and pleasantness




apagatamaṃsalohitaṃ













sīvathikāya chaḍḍhitaṃ aṭṭhikāni

apagatasambandhāni disāvidisāsu

vikkhittāni7 aññena hatthaṭṭhikaṃ

aññena pādaṭṭhikaṃ aññena

jaṅghaṭṭhikaṃ aññena ūraṭṭhikaṃ.8

Aññena kaṭaṭṭhikaṃ aññena

the lake would permeate & pervade,

suffuse & fill it with cool waters, there

being no part of the lake unpervaded

by the cool waters; even so, the monk

permeates... this very body with the


composure. There is nothing of his

entire body unpervaded by rapture &

pleasure born of composure. And as

he remains thus heedful, ardent, &








"And furthermore, with the fading of

rapture, he remains equanimous,

mindful, & alert, and senses pleasure

with the body. He enters & remains in

the third jhana, of which the Noble

born of concentration. Would not

leave a single spot untouched with

the joy and pleasantness born of

concentration. When he abides






in the body is developed ...

Again, the bhikkhu, with equanimity

to joy and detachment, would abide

mindful and aware, experiencing

pleasantness too with the body and

abide in the third jhàna. To this the

noble ones say abiding in

pleasantness with equanimity. Then

he pervades this body, perfects it, fills

it up with pleasantness devoid of joy.

Wouldnot leave a single spot

untouched with that pleasantness

piṭṭhikaṇṭhakaṃ9 aññena

sisakaṭāhaṃ10 so imameva kāyaṃ

upasaṃharati: ayampi kho kāyo


anatītoti. Tassa evaṃ appamattassa







--------------------------

1.Catumahāpathe-majasaṃ. 4.Evaṃ

anatītoti-sīmu,majasaṃ

2.Palaso-syā. 5.Sunakhehi-

sīmu,majasaṃ.

3.Paṭivibhavijitvā-syā,[PTS.

6.]Siṅgālehi-majasaṃ,syā.

7.Disā vidisā vikkhitoti-syā.

8.Ūruṭṭhikaṃ-majasaṃ,syā.

9.Piṭṭhiṭṭhikaṃ-sīmu,majasaṃ.

Ones declare, 'Equanimous & mindful,

he has a pleasant abiding.' He


this very body with the pleasure

divested of rapture. Just as in a lotus

pond, some of the lotuses, born &

growing in the water, stay immersed

in the water and flourish without

standing up out of the water, so that

they are permeated & pervaded,

suffused & filled with cool water from

their roots to their tips, and nothing of

those lotuses would be unpervaded

with cool water; even so, the monk

permeates... this very body with the

pleasure divested of rapture. There is

nothing of his entire body unpervaded

with pleasure divested of rapture. And

as he remains thus heedful, ardent, &




devoid of joy. Like, ofblue, red and

white lotuses that grow in a pond,

some areborn, grow, develop, nourish

and bloomin the water. Their tops and

roots are pervaded with the cold

water and they do not have a place

not touched with the cold water. In

the same manner he pervades this

body, perfects it, and fills it up with

pleasantness devoid of joy,

touchingeverything with that

pleasantness. When he abides diligent







Again the bhikkhu, dispelling

pleasantness and unpleasantness,

and earlier over coming, pleasure and

10.Visadisapadāni majasaṃ potthake

dissante.

[BJT Page 244] [\x 244/]




setāni saṅkhavaṇṇūpanibhāni1 so

imeva kāyaṃ upasaṃharati: ayampi

kho kāyo evaṃdhammo evaṃbhāvī

etaṃ anatītoti. Tassa evaṃ















"And furthermore, with the

abandoning of pleasure & pain — as

with the earlier disappearance of

elation & distress — he enters &

remains in the fourth jhana: purity of

equanimity & mindfulness, neither-

pleasure-nor-pain. He sits, permeating

the body with a pure, bright

awareness. Just as if a man were

sitting covered from head to foot with

a white cloth so that there would be

no part of his body to which the white

cloth did not extend; even so, the

monk sits, permeating the body with a

pure, bright awareness. There is

nothing of his entire body unpervaded

by pure, bright awareness. And as he

remains thus heedful, ardent, &

displeasure, with mindfulness purified

with equanimity abides in the fourth

jhàna. Then. he sits pervading the

whole body with that pure and clean

mind, not leaving out any spot. Like a

man who has covered himself with a

white cloth together with the head,

without leaving out anything. In the

same manner he sits pervading the

whole body with that pure clean mind,

not leaving out any spot untouched

with the pure clean mind. When he

abides diligent to dispel, worldly

thoughts and recollections fade and

his mind gets established in a single

point concentrated. Bhikkhus, in this



Bhikkhus, to whomever bhikkhu

mindfulness of the body in the body

are developed and made much his

puñjakitāni2, terovassikāni, so imeva

kāyaṃ upasaṃharati: ayampi kho



Ātāpino pahitattassa viharato ye









pūtīni cuṇṇakajātāni, so imeva kāyaṃ

upasaṃharati: ayampi kho kāyo














Fullness of Mind

"Monks, whoever develops & pursues


encompasses whatever skillful

qualities are on the side of clear

knowing. Just as whoever pervades

the great ocean with his awareness

encompasses whatever rivulets flow

down into the ocean, in the same

way, whoever develops & pursues


encompasses whatever skillful

qualities are on the side of clear

knowing.

"In whomever mindfulness immersed

thoughts of merit are intense with

knowledge. Bhikkhus, just as

whoseever mind is intensely spread to

the great ocean, to him all rivulets are

bent to the great ocean. In the same

manner to whomever bhikkhu

mindfulness of the body in the body is

developed and made much his

thoughts of merit are intense with

knowledge. Bhikkhus, to whomever

bhikkhu mindfulness of the body in

the body is not developed and not

made much, Death finds access to

him. Death finds a sign in him. *1)

Like a man putting a huge stone in a

lump of wet mud. Bhikkhus, would the

huge stone find access into the lump

of wet mud?

ßVenerable sir, it would. find access.û

ßIn the same manner, bhikkhus, a




vivicce va kāmehi vivicca akusalehi

dhammehi savitakkaṃ savicāraṃ

vivekajaṃ pītisukhaṃ paṭhamaṃ

jhānaṃ upasampajja viharati. So

imameva kāyaṃ vivekajena

pītisukhena abhisandeti parisandeti

paripūreti parippharati. Nāssa kiñci

sabbāvato kāyassa vivekajena

pitisukhena apphuṭaṃ hoti.

Seyyathāpi bhikkhave, dakkho

nahāpako3 vā nahāpakantevāsī vā

kaṃsathāle nahānīyacuṇṇāni ākiritvā

udakena paripphosakaṃ sanneyya.

Sāssa4 nahānīyapiṇḍī snehānugatā

snehaparetā santarabāhirā phuṭṭhā

snehena, na ca pagghariṇī. Evameva

kho bhikkhave, bhikkhu imameva

kāyaṃ vivekajena pītisukhena [PTS

in the body is not developed, not

pursued, Mara gains entry, Mara gains

a foothold.

"Suppose that a man were to throw a

heavy stone ball into a pile of wet

clay. What do you think, monks —

would the heavy stone ball gain entry

into the pile of wet clay?"

"Yes, lord."

"In the same way, in whomever

mindfulness immersed in the body is

not developed, not pursued, Mara

gains entry, Mara gains a foothold.

"Now, suppose that there were a dry,

sapless piece of timber, and a man

were to come along with an upper

fire-stick, thinking, 'I'll light a fire. I'll

produce heat.' What do you think —

would he be able to light a fire and

produce heat by rubbing the upper

fire-stick in the dry, sapless piece of

timber?"

man come to a dry sapless log with an

overcover, saying, I will light a fire,

and make fire. Bhikkhus, that man,

come to the dry sapless log of wood

with the overcover rubbing it with the

overcover would he light a fire and

make fire?û

ßVenerable sir, he would light a fire.û

ßBhikkhus, in the same manner, to

whomever bhikkhu mindfulness of the

body in the body is not developed and

not made much, Death finds access to

him. Death finds a sign in him. [1]

Like when there is an empty water

vessel standing upright a man comes

with a load of water. Bhikkhus, would

it be possible for that man to fill the

water vessel?

ßYes, venerable sir, it would be

] [\q 93/] abhisandeti,

parisandeti, paripūreti, parippharati.

Nāssa kiñci sabbāvato kāyassa

vivekajena pītisukhena apphuṭaṃ



gehasitā sarasaṅkappā, te pahiyantī.



samādhiyati evampi bhikkhave,



vitakkavicāranaṃ vūpasamā





imeva kāyaṃ samādhijena

pītisukhena abhisandeti, parisandeti,

paripūreti, parippharati, nāssa kiñci

sabbāvato kāyassa samādhijena

"Yes, lord."





"Now, suppose that there were an

empty, hollow water-pot set on a

stand, and a man were to come along

carrying a load of water. What do you

think — would he get a place to put

his water?"

"Yes, lord."





"Now, in whomever mindfulness

immersed in the body is developed, is

pursued, Mara gains no entry, Mara

gains no foothold. Suppose that a

man were to throw a ball of string

against a door panel made entirely of

possible.û

ßBhikkhuz, in the same manner to


body in the body is not developed and

not made much, Death finds access to

him. Death finds a sign in him.



body in the body is developed and

made much, Death will not find

access to him. Death will not find a

sign in him. Like a man who would put

a small ball of thread on a well formed

cross bar. Bhikkhus, do you think it

would find access in the well formed

cross bar?û

ßVenerable sir, it would not.'

ßIn the same manner bhikkhus, to

pitisukhena apphuṭaṃ hoti.

Seyyathāpi bhikkhave, udakarahado

gambhīro ubabhidodako, tassa

nevassa puratthimāya disāya

udakassāyamukhaṃ, na pacchimāya

disāya udakassāyamukhaṃ5, na

uttarāya disāya udakassāyamukhaṃ,

na dakkhiṇāya disāya

udakassāyamukhaṃ, devo ca na

kālena kālaṃ sammā dhāraṃ

anuppaveccheyya. Atha kho tamhāva

udakarahadā sītā vāridhārā

ubabhijjitvā6 tameva udakarahadaṃ

sītena vārinā abhisandeyya

parisandeyya paripūreyya

paripphareyya, nāssa kiñci sabbāvato

udakarahadassa sītena vārinā

apphuṭaṃ assa. Evameva kho


samādhijena pītisukhena abhisandeti

parisandeti paripūreti parippharati.

Nāssa kiñci sabbāvato kāyassa

heartwood. What do you think —

would that light ball of string gain

entry into that door panel made

entirely of heartwood?"

"No, lord."



developed, is pursued, Mara gains no

entry, Mara gains no foothold.

"Now, suppose that there were a wet,

sappy piece of timber, and a man

were to come along with an upper

fire-stick, thinking, 'I'll light a fire. I'll

produce heat.' What do you think —

would he be able to light a fire and

produce heat by rubbing the upper

fire-stick in the wet, sappy piece of

timber?"

"No, lord."








sign in him. Like a man come to a wet

sappy log with an overcover, saying, I

will light a fire, and make fire.

Bhikkhus, that man, come to the wet

sappy log of wood with the overcover

rubbing it with the overcover would

he light a fire and make fire?û

ßVenerable sir, he would not light a

fire.û






sign in him. Like when there is a water

vessel standing upright full to the

samādhijena pītisukhena apphuṭaṃ


ātāpino pahitattassa virato ye

gehasitā sarasasaṅkappā te pahīyanti.


santiṭṭhati, sannisīditi, ekodi hoti,


bhikkhu kāyagataṃ satiṃ bhāveti

------------------------

1.Saṅkhavaṇṇapaṭibhāgāni-majasaṃ.

3.Nahāpako-majasaṃ

2.Puñjakajātāni-syā. 4.Sāyaṃ-

majasaṃ

5.Udakassāyumukhaṃ-[PTS.

6.]Ubbhijitvā-sīmu.

[BJT Page 246] [\x 246/]


pītiyā ca virāgā upekkhako ca viharati

sato ca sampajāno, sukhañca kāyena


"Now, suppose that there were a

water-pot set on a stand, full of water

up to the brim so that crows could

drink out of it, and a man were to

come along carrying a load of water.

What do you think — would he get a

place to put his water?"

"No, lord."





An Opening to the Higher Knowledges

"When anyone has developed &

pursued mindfulness immersed in the

body, then whichever of the six higher

knowledges he turns his mind to know

& realize, he can witness them for

himself whenever there is an opening.

"Suppose that there were a water jar,

set on a stand, brimful of water so

brim, a man comes with a load of

water. Bhikkhus, would it be possible

for that man to fill the water vessel?

ßNo, venerable sir, it would not be

possible.û

ßIn the same manner bhikkhus, to





sign in him.

Mindfulness of the body in the body

developed and made much, directed

for the realization of

whatever higher knowledge, becomes

the eye witness in that and that

sphere. As there is a vessel with water

filled to the brim, then a strong man

paṭisaṃvedeti. Yaṃ taṃ ariyā

ācikkhanti: upekkhako satimā

sukhavihārīti, taṃ tatiyaṃ jhānaṃ

upasampajja viharati. So imameva

kāyaṃ nippītikena sukhena

abhisandeti parisandeti paripūreti

parippharati. Nāssa kiñci sabbāvato

kāyassa nippītikena sukhena

apphuṭaṃ hoti, seyyathāpi bhikkhave,

uppaliniyaṃ vā paduminiyaṃ vā

puṇḍarīkiniyaṃ vā appekaccāni

uppalāni vā padumāni vā puṇḍarīkāni

vā udake jātāni udake saṃvaddhāni

udakānuggatāni anto [PTS Page 094]

[\q 94/] nimuggaposinī. Tāni yāva ca

aggā yāva ca mūlā sītena vārinā

abhisannāni parisannāni paripūrāni

paripphuṭāni. Nāssa kiñci sabbāvataṃ

uppalānaṃ vā padumānaṃ vā

puṇḍarīkānaṃ vā sītena vārinā



that a crow could drink from it. If a

strong man were to tip it in any way

at all, would water spill out?"

"Yes, lord."

"In the same way, when anyone has

developed & pursued mindfulness

immersed in the body, then whichever

of the six higher knowledges he turns

his mind to know & realize, he can

witness them for himself whenever

there is an opening.

"Suppose there were a rectangular

water tank — set on level ground,

bounded by dikes — brimful of water

so that a crow could drink from it. If a

strong man were to loosen the dikes

anywhere at all, would water spill

out?"

"Yes, lord."

"In the same way, when anyone has

developed & pursued mindfulness

immersed in the body, then whichever

comes, in whatever manner he

considers, about it, it's water.

Mindfulness of the body in the body

developed and made much, when

directed for the realization of

whatever higher knowledge, it

becomes the eye witness in that and

that sphere. [2] As on level ground,

there is a square pond with

embankments, filled to the brim, a

strong man comes and opens the

enbankments in some manner, isn't it

water that comes out?û

ßVenerable sir, it is water?û

ßBhikkhus, in the same manner


developed and made much, when

directed for the realization of

nippītikena sukhena abhisandeti

parisandeti paripūreti parippharati,

nāssa kiñci sabbāvato kāyassa

nippītikena sukhena apphuṭaṃ hoti.

Tassa evaṃ appamattassa ātāpino

pahitattassa viharato ye gehasitā

sarasaṅkappā te pahīyanti. Tesaṃ






sukhassa ca pahānā dukkhassa ca

pahānā pubbe va


atthaṅgamā adukkhaṃ asukhaṃ

upekkhāsatipārisuddhiṃ catutthaṃ


imameva kāyaṃ parisuddhena cetasā

pariyodātena pharitvā nisinno hoti,

nāssa kiñci sabbāvato kāyassa

of the six higher knowledges he turns

his mind to know & realize, he can

witness them for himself whenever

there is an opening.

"Suppose there were a chariot on

level ground at four crossroads,

harnessed to thoroughbreds, waiting

with whips lying ready, so that a

skilled driver, a trainer of tamable

horses, might mount and — taking the

reins with his left hand and the whip

with his right — drive out & back, to

whatever place & by whichever road

he liked; in the same way, when

anyone has developed & pursued

mindfulness immersed in the body,

then whichever of the six higher

knowledges he turns his mind to know

& realize, he can witness them for

himself whenever there is an opening.

(Ten Benefits)

"Monks, for one in whom mindfulness



that sphere. As on level ground, on

the four crossroads, stands a carriage

yoked to thoroughbreds, ready with

whip and reins. A trainer of horses

comes, ascends the carriage and

taking the reins in the left hand and

the whip in the right, goes where he

likes and recalls. In the same manner


developed and made much, directed

for the realization of

whatever higher knowledge, becomes

the eye witness in that and that

sphere.

Bhikkhus, mindfulness of the body in

the body, practised, developed, made

much, made the vehicle, made the

parisuddhena cetasā pariyodātena

apphuṭaṃ hoti. Seyyathāpi bhikkhave,

puriso odātena vatthena sasīsaṃ

pārupitvā nisinno assa, nāssa kiñci

sabbāvato kāyassa odātena vatthena



parisuddhena cetasā pariyodātena

pharitvā nisinno hoti. Nāssa tiñci

sabbāvato kāyassa parisuddhena

cetasā pariyodātena apphuṭaṃ hoti.

Tassa evaṃ appamattassa ātāpito

pahitattassa viharato ye gehasitā

sarasaṅkappā te pahiyanti. Tesaṃ



samādhiyati. Evampi kho bhikkhave,


Yassa kassaci bhikkhave, kāyagatā

sati bhāvitā bahulīkatā antogadhā

tassa1 kusalā dhammā ye keci

immersed in the body is cultivated,

developed, pursued, handed the reins

and taken as a basis, given a

grounding, steadied, consolidated, &

well-undertaken, ten benefits can be

expected. Which ten?

[1] "He conquers displeasure &

delight, and displeasure does not

conquer him. He remains victorious

over any displeasure that has arisen.

[2] "He conquers fear & dread, and

fear & dread do not conquer him. He

remains victorious over any fear &

dread that have arisen.

[3] "He is resistant to cold, heat,

hunger, thirst, the touch of gadflies &

mosquitoes, wind & sun & creeping

things; to abusive, hurtful language;

he is the sort that can endure bodily

feelings that, when they arise, are

painful, sharp, stabbing, fierce,

distasteful, disagreeable, deadly.

foundation, indulged in the practise

with aroused effort, I declare ten

benefits. What are the ten?

Overcoming whatever dislikes lives

with like and dislike Overcoming

whatever fears lives without fears.

Endures cold and heat, hunger and

thirst, the sting of gadflies and yellow

flies, the heat of the air, the sting of

serpents and creepings, badly

enunciated words with hurtful

contacts. Endures bodily unpleasant

feelings that are sharp piercing and

unwelcome Becomes a quick and easy

gainer of the four jhànas, the high and

pleasant abidings of the mind, here

and now. Partakes of various

supernormal powers, such as one

becomes many and many becomes

one. Goes unobstructed across walls,

embankments, rocks, like going in

vijjābhāgiyā. Seyyathāpi bhikkhave,

yassa kassaci mahāsamuddo cetasā

phuṭo, antogadhā .Tassa1 kunnadiyo

yā kāci samuddaṅgamā. Evameva kho

bhikkhave, yassa kassaci

kāyagatāsati bhāvitā bahulīkatā

antogadhā tassa kusalā dhammā ye

keci vijjābhāgiyā.

Yassa kassaci bhikkhave, bhikkhuno

kāyagatā sati abhāvitā abahulīkatā,

labhati tassa māro otāraṃ, labhati

tassa māro ārammaṇaṃ.

-------------------------

1.Antogadhāvāssa-majasaṃ.

[BJT Page 248] [\x 248/]

Seyyathāpi bhikkhave, puriso

garukaṃ silāgulaṃ allamattikāpuñje

pakkhipeyya, taṃ kimmaññatha

[4] "He can attain at will, without

trouble or difficulty, the four jhanas —

heightened mental states providing a

pleasant abiding in the here & now.

[5] "He wields manifold supranormal

powers. Having been one he becomes

many; having been many he becomes

one. He appears. He vanishes. He

goes unimpeded through walls,

ramparts, & mountains as if through

space. He dives in & out of the earth

as if it were water. He walks on water

without sinking as if it were dry land.

Sitting crosslegged he flies through

the air like a winged bird. With his

hand he touches & strokes even the

sun & moon, so mighty & powerful. He

exercises influence with his body even

as far as the Brahma worlds.

[6] "He hears — by means of the

divine ear-element, purified &

surpassing the human — both kinds of

space. Dives in and out of earth as

though in water. Goes unbroken on

water as though on earth. Abides in

space like birds large and small.

Touches and rubs off with the hand,

even the moon and sun, so powerful

as they are. Thus wields power with

the body as far as the world of

Brahmà. With the heavenly ear

purified beyond human hears both

sounds, heavenly and human, far and

near. Penetrates and sees the minds

of other beings. Sees the greedy

mind, the not greedy mind, the angry

mind, the not angry mind, the

deluded mind and the not deluded

mind. Knows the contracted mind, the

distracted mind, the developed mind,

the undeveloped mind, the noble

mindand the mind without compare.

Knows the concentrated mind, the

unconcentrated mind, the released

bhikkhave, api nu taṃ garukaṃ

silāgulaṃ allamattikāpuñje labhetha

otāranti.

Evaṃ bhante.

[PTS Page 095] [\q 95/]

Evameva kho bhikkhave, yassa

kassaci kāyagatā sati abhāvitā

abahulīkatā, labhati tassa māro

otāraṃ labhati tassa māro

ārammaṇaṃ.

Seyyathāpi bhikkhave, sukkhaṃ

kaṭṭhaṃ koḷāpaṃ, atha puriso

āgaccheyya uttarāraṇiṃ ādāya aggiṃ

abhinibbattessāmi1. Tejo

pātukarissāmīti2. Taṃ kimmaññatha

bhikkhave, api nu so puriso amuṃ

sukkhaṃ kaṭṭhaṃ koḷāpaṃ

uttarāraṇiṃ adāya abhimatthento

aggiṃ abhinibbatteyya tejo

pātukareyyāti.

sounds: divine & human, whether

near or far.

[7] "He knows the awareness of other

beings, other individuals, having

encompassed it with his own

awareness. He discerns a mind with

passion as a mind with passion, and a

mind without passion as a mind

without passion. He discerns a mind

with aversion as a mind with aversion,

and a mind without aversion as a

mind without aversion. He discerns a

mind with delusion as a mind with

delusion, and a mind without delusion

as a mind without delusion. He

discerns a restricted mind as a

restricted mind, and a scattered mind

as a scattered mind. He discerns an

enlarged mind as an enlarged mind,

and an unenlarged mind as an

unenlarged mind. He discerns an

excelled mind [1] as an excelled mind,

mind and the unreleased mind.

Recollects the manifold previous

births. Such as one birth, two births ...

re ... . with all modes and details the

various previous births. With the

purified heavenly eye beyond human

sees beings disappearing and

appearing in unexalted and exalted

states, beautiful and ugly, in good and

bad states.

Sees beings according to their

actions. Destroying desires, the mind

released from desires and released

through wisdom, here and now by

oneself realizing abides.

Bhikkhus, mindfulness of the body in

the body, practised, developed, made

much, made the vehicle, made the

foundation, indulged in the practise

with aroused effort, I declare these

Evaṃ bhante.





ārammaṇaṃ.

Seyyathāpi bhikkhave, udakamaṇiko

ritto tuccho ādhāre ṭhapito, atha

puriso āgaccheyya udakabhāraṃ

ādāya. Taṃ kimmaññatha bhikkhave,

api nu so puriso labhetha udakassa

nikkhepananti.

Evaṃ bhante.





ārammaṇaṃ.

and an unexcelled mind as an

unexcelled mind. He discerns a

concentrated mind as a concentrated

mind, and an unconcentrated mind as

an unconcentrated mind. He discerns

a released mind as a released mind,

and an unreleased mind as an

unreleased mind.

[8] "He recollects his manifold past

lives (lit: previous homes), i.e., one

birth, two births, three births, four,

five, ten, twenty, thirty, forty, fifty,

one hundred, one thousand, one

hundred thousand, many aeons of

cosmic contraction, many aeons of

cosmic expansion, many aeons of

cosmic contraction & expansion,

[recollecting], 'There I had such a

name, belonged to such a clan, had

such an appearance. Such was my

food, such my experience of pleasure

& pain, such the end of my life.

ten benefits.

The Blessed One said thus and those

bhikkhus delighted in the words of the

Blessed One

[1] To whomever bhikkhu mindfulness

of the body in the body is not

developed and made much, Death

finds access to him (yassa kassaci

bhikkhave, bhikkhuno kàyagatà sati

abhàvità abahulãtakà labhati tassa

Màro otaraü. labhati tassa Màro

àrammanaü). Màra though alluded to

a supernormal being, here it means

the defilements in the thoughts of the

bhikkhu.

[2] Mindfulness of the body in the

body developed and made much,

when directed to the realization of



sati bhāvitā bahulīkatā, na tassa

labhati māro otāraṃ, na tassa labhati

māro ārammaṇaṃ. Seyyathāpi

bhikkhave,puriso lahukaṃ suttaguḷaṃ

sabbasāramaye aggalaphalake

pakkhipeyya. Taṃ kimmaññatha,

bhikkhave, api nu so puriso taṃ

lahukaṃ suttaguḷaṃ sabbasāramaye

aggalaphalake labhetha otāranti.

No hetaṃ bhante,





ārammaṇaṃ.

Seyyathāpi bhikkhave, allaṃ kaṭṭhaṃ

sasnehaṃ, atha puriso āgaccheyya

Passing away from that state, I re-

arose there. There too I had such a




& pain, such the end of my life.


arose here.' Thus he remembers his

manifold past lives in their modes &

details.

[9] "He sees — by means of the divine

eye, purified & surpassing the human

— beings passing away & re-

appearing, and he discerns how they

are inferior & superior, beautiful &

ugly, fortunate & unfortunate in

accordance with their kamma: 'These

beings — who were endowed with bad

conduct of body, speech, & mind, who

reviled the noble ones, held wrong

views and undertook actions under

the influence of wrong views — with


that sphere (yassa kassaci bhikkhave

kàyagatà sati bhàvità bahulãkatà, so

yassa yassa abhi¤¤à

sacchikaranãyassa dhammassa cittaü

abhininnàmeti abhi¤¤àsacchikiriyàya

tatra tatr'eva sakkhibhavyataü

pàpunàti sati sati àyatane)' The

thorough development of mindfulness

of the body in the body, leads the

bhikku for the realization of the higher

knowledges. It is said that, developed

mindfulness is the eyewitness of

those higher knowledges. There is no

other evidence of these attainments.

uttarāṇi ādāya aggiṃ

abhinibbattesasāmi tejo

pātukarissāmiti.Taṃ [PTS Page 096] [\

q 96/] kimmaññatha, bhikkhave, api

nu so puriso amuṃ allaṃ kaṭṭhaṃ

sasnehaṃ uttarāraṇiṃ ādāya

abhimanthento aggiṃ

abhinibbatteyya tejo pātukareyyāti.

No hetaṃ bhante.





ārammaṇaṃ.

--------------------------

1.Abhinibbattissāmi-syā.

2.Tejodhātuṃ karissāmīti-syā.

[BJT Page 250] [\x 250/]

the break-up of the body, after death,

have re-appeared in the plane of

deprivation, the bad destination, the

lower realms, in hell. But these beings

— who were endowed with good

conduct of body, speech, & mind, who

did not revile the noble ones, who

held right views and undertook

actions under the influence of right

views — with the break-up of the

body, after death, have re-appeared

in the good destinations, in the

heavenly world.' Thus — by means of

the divine eye, purified & surpassing

the human — he sees beings passing

away & re-appearing, and he discerns

how they are inferior & superior,

beautiful & ugly, fortunate &


kamma.

[10] "Through the ending of the

mental effluents, he remains in the


pūro udakassa samatittiko kākapeyyo

ādhāre ṭhapito, atha puriso

āgaccheyya udakabhāraṃ ādāya.

Taṃ kimmaññatha bhikkhave, api nu

so puriso labhetha udakassa

nikkhepananti.

No hetaṃ bhante.


kassaci kāyagato sati bhāvitā

bahulikatā, na tassa labhati māro

otāraṃ, na tassa labhati māro

ārammaṇaṃ.


sati bhāvitā bahulīkatā, so yassa

yassa abhiññā sacchikaraṇīyassa

dhammassa cittaṃ abhininnāmeti

abhiññā sacchikiriyāya. Tatra tatrave

effluent-free awareness-release &

discernment-release, having known

and made them manifest for himself

right in the here & now.

"Monks, for one in whom mindfulness

immersed in the body is cultivated,

developed, pursued, handed the reins

and taken as a basis, given a

grounding, steadied, consolidated, &

well-undertaken, these ten benefits

can be expected."




Note

1.

Excelled mind: A mind that is

not at the most excellent level,

as it can be excelled by

another.

sakkhibhabbataṃ1 pāpuṇāti sati sati

āyatane.


pūro udakassa samatittiko kākapeyyo

ādhāre ṭhapito, tamenaṃ balavā

puriso yato yato āvajjeyya2,

āgaccheyya udakanti. [PTS Page 097]

[\q 97/]

Evaṃ bhante.


kassaci kāyagatā sati bhāvitā

bahulīkatā, so yassa yassa abhiññā

sacchikaraṇīyassa dhammassa cittaṃ

abhininnāmeni abhiññā

sacchikiriyāya. Tatra tatrava

sakkhibhabbataṃ pāpuṇāti sati sati

āyatane.

Seyyathāpi bhikkhave, same

bhūmibhāge caturassā pokkharaṇi3

assa āḷibaddhā4 pūrā udakassa

samatittikā kākapeyyā. Tamenaṃ

balavā puriso yato yato āḷiṃ

muñceyya5, āgaccheyya udakanti.

Evaṃ bhante.


kassaci kāyagatā sati bhāvitā

bahulīkatā, so yassa yassa abhiññā


abhininnāmeti abhiññā sacchikiriyāya.

Tatra tatreva sakkhibhabbataṃ

pāpuṇāti sati sati āyatane.

Seyyathāpi bhikkhave, subhūmiyaṃ

cātummahāpathe ājaññaratho yutto

assa ṭhito odhastapatodo6. Tamenaṃ

dakkho yoggācariyo

assadammasārathi abhiruhitvā

vāmena hatthena rasmiyo gahetvā

dakkhiṇena hatthena patodaṃ7

gahetvā yenicchakaṃ yadicchakaṃ

sāreyyāpi paccāsāreyyāpi8 evameva

kho bhikkhave, yassa kassaci

kāyagatā sati bhāvitā bahulīkatā, so

yassa yassa abhiññā


abhininnāmeti abhiññā sacchikiriyāya,

tatra tatreva sakkhi bhabbataṃ

pāpuṇāti sati sati ayatane.

--------------------------

1.Sakkhibyataṃ-syā. 5.Āḷiṃ

paccheyya-syā.

Sakkhivyataṃ-[PTS.

6.]Ubhantarapaṭodo-syā.

2.Āpajjeyya-syā. 7.Paṭodaṃ-syā.

Āvijjheyya-[PTS 8.]Yadicchakaṃ

yadicchakaṃ sāreyya-syā.

3.Pokkharaṇi-sīmu.

4.Āḷibandhā-majasaṃ

[BJT Page 252] [\x 252/]

Kāyagatāya bhikkhave, satiyā

āsevitāya bhāvitāya bahulīkatāya

yānikatāya vatthukatāya anuṭṭhitāya

parivītāya susamāraddhāya ime

dasānisaṃsā pāṭikaṅkhā. Katame

dasa:

Aratiratisaho hoti, na ca taṃ arati

sahati, uppannaṃ aratiṃ abhibhuyya

viharati, bhayabheravasaho hoti, na

ca taṃ bhayabheravaṃ sahati,

uppannaṃ bhayabheravaṃ ahibhuyya

viharati, khamo hoti sītassa uṇhassa

jighacchāya pipāsāya

ḍaṃsamakasavātātapasiriṃsapa

samphassānaṃ duruttānaṃ

durāgatānaṃ vacanapathānaṃ

uppannānaṃ sārīrikānaṃ vedanānaṃ

dukkhānaṃ tippānaṃ kharānaṃ

kaṭukānaṃ asātānaṃ amanāpānaṃ

pāṇaharānaṃ adhivāsakajātiko hoti.

Catunnaṃ jhānānaṃ ābhicetasikānaṃ

diṭṭhadhammasukhavihārānaṃ [PTS

Page 098] [\q 98/] nikāmalābhī hoti

akicchalābhī akasiralābhī.

So anekavihitaṃ iddhividhaṃ1

paccanubhoti. Ekopi hutvā bahudhā

hoti. Bahudhāpi hutvā eko hoti.

Āvībhāvaṃ tirokuḍḍaṃ tiropākāraṃ

tiropabbataṃ asajjamāno gacchati

seyyathāpi ākāse. Paṭhaviyāpi

ummujjanimmujjaṃ karoti seyyathāpi

udake. Udakepi abhijjamāne2.

Gacchati seyyathāpi paṭhaviyaṃ.

Ākāsepi pallaṅkena kamati seyyathāpi

pakkhī sakuṇo. Imepi candimasuriye

evaṃmahiddhike evaṃmahānubhāve

pāṇinā parimasati parimajjati. Yāva

brahmalokāpi kāyena vasaṃ vatteti.

Dibbāya sotadhātuyā visuddhāyā

atikkantamānusikāya ubho sadde

suṇāti: dibbe ca mānuse ca ye dūre

santike ca. Parasattānaṃ

parapuggalānaṃ cetasā ceto paricca

pajānāti: sarāgaṃ vā cittaṃ sarāgaṃ

cittanti pajānāti. Vītarāgaṃ vā cittaṃ

vītarāgaṃ cittanti pajānāti. Sadosaṃ

vā cittaṃ sadosaṃ cittanti pajānāti.

Vītadosaṃ vā vītadosaṃ cittanti

pajānāti. Samohaṃ vā cittaṃ

samohaṃ cittanti pajānāti.

Vītamohaṃ vā cittaṃ vitamohaṃ

cittanti pajānāti. Saṅkhittaṃ vā cittaṃ

saṅkhittaṃ cittanti pajānāti.

Vikkhittaṃ vā cittaṃ vikkhittaṃ

cittanti pajānāti. Mahaggataṃ vā

cittaṃ mahaggataṃ cittanti pajānāti.

Amahaggataṃ vā cittaṃ

amahaggataṃ cittanti pajānāti.

Sauttaraṃ vā cittaṃ sauttaraṃ

cittanti pajānāti. Anuttaraṃ vā cittaṃ

anuttaraṃ cittanti pajānāti.

Samāhitaṃ vā cittaṃ samāhitaṃ

cittanti pajānāti. Asamāhitaṃ vā

cittaṃ asamāhitaṃ cittanti pajānāti.

Vimuttaṃ vā cittaṃ vimuttaṃ cittanti

pajānāti. Avimuttaṃ vā cittaṃ

avimuttaṃ cittanti pajānāti.

--------------------------

1.Iddhividhiṃ-syā.

2.Abhijjamāno-sīmu.

[BJT Page 254] [\x 254/]

So anekavihitaṃ pubbenivāsaṃ

anussarati. Seyyathīdaṃ: [PTS Page

099] [\q 99/] ekampi jātiṃ dvepi jātiyo

tissopi jātiyo catassopi jātiyo pañcapi

jātiyo dasapi jātiyo visampi jātiyo

tiṃsampi jātiyo cattārīsampi jātiyo

paññāsampi jātiyo jātisatampi

jātisahassampi jātisatasahassampi



saṃvaṭṭavivaṭṭakappe, amutrāsiṃ

evannāmo evaṃgotto evaṃvaṇṇo

evamahāro

evaṃsukhadukkhapaṭisaṃvedī


amutra udapādī2, tatrāpāsiṃ

evaṃnāmo evaṃgotto evaṃvaṇṇo

evamahāro

evaṃsukhadukkhapaṭisaṃvedī


idhupapanno'ti, iti sākāraṃ


pubbenivāsaṃ anussarati. Dibbena


atikkantamānusakena satte passati

cavamāne upapajjamāne hīne paṇīte

suvaṇṇe dubbaṇṇe sugate duggate

yathākammūpage satte pajānāti.

Āsavānaṃ khayā anāsavaṃ

cetovimuttiṃ paññāvimuttiṃ diṭṭheva

dhamme sayaṃ abhiññā sacchikatvā

upasampajja viharati.

Kāyagatāya bhikkhave, satiyā

āsevitāya bhāvitāya bahulikatāya

yānīkatāya vatthukatāya anuṭṭhitāya

paricitāya susamāraddhāya ime

dasānisaṃsā pāṭikaṅkhāti.

Idamavoca bhagavā. Attamānā te

bhikkhū bhagavato bhāsitaṃ

abhinandunti.

Kāyagatāsati suttaṃ navamaṃ.

[BJT Page 256] [\x 256/]

10 Mahā・sunnata Sutta (MN 122) [4 english translations]Majjhimanikāye/

Uparipaṇṇāsapāḷi/

3. Suññatavaggo/

2. Mahāsuññata suttaṃ (MN

Maha-suññata Sutta: The Greater

Discourse on Emptiness

Thanissaro Bhikkhu2

© 2005


III. 3. 2. Mahàsu¤¤atasuttaü

(122) The Longer Discourse on

Voidness

Motilal

Banarsidass_

MN Middle

Length 2

Translator's Introduction

This sutta gives many valuable lessons on practical issues surrounding the attempt to develop an internal meditative dwelling of emptiness, to maintain it, and to see it through to Awakening. Some of these issues include the need for seclusion as a conducive setting for the practice, types of conversation and thinking that are beneficial and harmful for the practice, the dangers of being distracted by visitors, and the proper attitude to have toward one's teacher. However, for an explanation of emptiness in and of itself, it's necessary to look elsewhere in the Canon.There you find emptiness approached from three perspectives, treating it (1) as a meditative dwelling, (2) as an attribute of objects, and (3) as a type of awareness-release. The first approach is obviously the most immediately relevant to the discussion in this sutta, but in fact all three approaches play a role here.Emptiness as a meditative dwelling is most fully discussed in MN 121. Essentially, it boils down to the ability to center the mind in a particular mode of perception, to maintain it there, and then to notice the absence and presence of disturbance within that mode. The process starts with perceptions of one's external surroundings — village, wilderness, the earth property — and then moves internally to the four formless states,

3_

Mahāsuññata

suttaṃ _Eng

BPS_MN The

Middle Length


bhagavā sakkesu viharati

kapilavatthusmiṃ nigrodhārāme. Atha

kho bhagavā pubbanhasamayaṃ

nivāsetvā pattacīvaraṃ ādāya

kapilavatthuṃ piṇḍāya pāvisi.


Blessed One was staying among

theSakyans at Kapilavatthu in the

Banyan Park. Then in the early

morning, the Blessed One, having put

on his robes and carrying his bowl and


One lived with the Sakyas in

Nigrodha's monastery in Kapilavatthu.

The Blessed One put on robes in the

morning, taking bowl and robes

entered Kapilavatthu for alms. Gone

the "themeless concentration of awareness," and finally to release from all mental fermentation. Each step is compared to the one preceding it to see how its more refined perception engenders less disturbance. For instance, if you move from a perception of the wilderness to a perception of earth, the first step is to settle and "indulge" in that perception. Then you notice what types of disturbance have been abandoned in the move from the perception of wilderness to the perception of earth — for example, all thought of the dangers of wilderness are gone — and then to see what disturbances remain based on the latter perception. Then you abandon the perception causing those disturbances and move on to a more refined level of perception. This process is pursued until it arrives at the "themeless concentration of awareness." When noting that even this refined level of concentration is fabricated, inconstant, and subject to cessation, one gains total release from all mental fermentations and the disturbances that would arise based on them. This is the level of emptiness that is "superior and unsurpassed," and is apparently what the Buddha is referring to in this sutta when he says that by "not attending to any themes, he enters & remains in internal emptiness."Notice that in every step along the way of this process, the emptiness is the lack of disturbance experienced in a particular mind state. This means that the mind state is to be perceived simply as an example of the presence and absence of stress. In other words, emptiness in this sense relates directly to the second of the three characteristics — stress or suffering. The pursuit of this emptiness relates to the four noble truths, as it looks for the causes of stress and uses tranquility together with insight to abandon those causes in a quest to put a total end to suffering.Emptiness in its second meaning, as an attribute of objects, is most fully discussed in SN 35.85. That sutta describes emptiness as meaning the lack of self or anything pertaining to a self in the internal and external sense media. Whatever sense of self that may surround these objects is not inherent in them, and is instead simply the result of one's own penchant for "I-making" and "my-making." Seeing the artificiality of "I-making" and "my-making" in this way helps lead to a sense of disenchantment with these "makings," thus helping to abandon any clinging associated with them.Thus emptiness in this sense relates directly to the third of the three characteristics: not-self. However, just as the three characteristics are not radically separate from one another — everything stressful is for that reason not-self — the practical application of this sense of emptiness is not radically different from the first. As SN 12.15 points out, when one no longer latches onto any idea of "my self," one sees phenomena within and without simply as examples of stress arising and passing away. To practice meditation from this perspective — seeing each state of concentration as an example of stress arising and passing away — is to develop emptiness as a meditative dwelling.Emptiness in its third meaning, as a type of awareness-release, is an application of emptiness in its second. MN 43 describes this state of concentration as follows: "There is the case where a monk — having gone into the wilderness, to the root of a tree, or into an empty dwelling — considers this: 'This is empty of self or of anything pertaining to self.'" It adds that this awareness-release is different from the awareness-release that results when one doesn't attend to any themes. Thus this state of concentration cannot be entirely equated with the emptiness as a meditative dwelling mentioned in this sutta. MN 106 further adds that if one frequently abides in the emptiness awareness-release, one may either attain the dimension of nothingness — one of the formless states — or be committed to the discernment that will lead to Awakening. The first of these two alternatives is another way in which emptiness as an awareness-release differs from emptiness as a meditative dwelling as defined in MN 121. However, because the standard definition of discernment is seeing phenomena in terms of the four noble truths, the second alternative — being committed to discernment — would apparently follow the same pattern suggested by SN 12.15, above. In other words, as one no longer perceives phenomena in terms of self, one tends to view them simply as examples of stress arising and passing away. So, again, this third meaning of emptiness, like the second, eventually leads in practice back to the first. As MN 43 notes, when one attains full awakening, the themeless awareness-release and the emptiness awareness-release come to differ only in name, and not in actuality.In reading the following sutta, you will notice that the various meanings of emptiness will fit some contexts better than others. Still, it is important to remember that in the course of practice, all three meanings are related and all will inevitably play a role in Awakening.

Kapilavatthusmiṃ piṇḍāya caritvā

pacchābhattaṃ piṇḍapātapaṭikkanto

yena kāḷakhemakassa sakkassa

vihāro, tenupasaṅkami divāvihārāya.

Tena kho pana samayena

kāḷakhemakassa vihāre sambahulāni

senāsanāni paññattāni honti. Addasā

kho bhagavā kāḷakhemakassa

sakkassa vihāre sambahulāni [PTS

Page 110] [\q 110/] senāsanāni

paññattāni. Disvāna bhagavato

etadahosi: sambahulāni kho

kāḷakhemakassa sakkassa vihāre

senāsanāni paññattāni sambahulā nu

kho idha bhikkhu viharantīti.

Tena kho pana samayena āyasmā

ānando sambahulehi bhikkhūhi

saddhiṃ ghaṭāya sakkassa vihāre

civarakammaṃ karoti. Atha kho

bhagavā sāyanhasamayaṃ

patisallānā vuṭṭhito, yena ghaṭāya

outer robe, went into Kapilavatthu for

alms. Having gone for alms in

Kapilavatthu, after the meal, returning

from his alms round, he went to the

dwelling of Kala-khemaka the Sakyan

for the day's abiding. Now at that time

many resting places had been

prepared in Kala-khemaka the

Sakyan's dwelling. The Blessed One

saw the many resting places prepared

there and, on seeing them, the

thought occurred to him, "There are

many resting places prepared here.

Do many monks live here?"

Now at that time Ven. Ananda,

together with many other monks, was

making robes at the dwelling of Ghata

the Sakyan. Then, when it was

evening, the Blessed One rose from

seclusion and went to the dwelling

of Ghata the Sakyan. On arrival, he

sat down on a seat made ready.

the alms round and after the meal

was over, approached the Sakya

Kàlakhemaka'smonastery to spend

the day. At that time many beds and

seats were arranged in the Sakya

Kàlakhemaka's monastery. It occurred

to the Blessed One: Many beds and

seats are arranged in the Sakya

Kàlakhemaka's monastery. There

should be many bhikkhus abiding

here.

At that time venerable ânanda was in

the Sakya Ghañàya's monastery

engaged in preparing robes. The

Blessed One getting up from the

seclusion in the evening approached

the Sakya Ghañàya's monastery sat

on the prepared seat and addressed

venerable ânanda `ânanda, many

beds and seats are arranged in the

Sakya Kàlakhemaka's monastery. Are

Discourses of

the Buddha

(Nanamoli &

Bodhi)_

Mahāsuññata

suttaṃ _Eng

refer to attached

file

sakkassa vihāro tenupasaṅkami,

upasaṅkamitvā paññatte āsane nisidi.

Nisajja kho bhagavā āyasmantaṃ

ānandaṃ āmantesi: sambahulāni kho

ānanda kāḷakhemakassa sakkassa

vihāre senāsanāni paññattāni,

samabahulā nu kho ettha bhikkhū

viharantīti.

Sambahulāni bhante, kāḷakhemakassa

sakkassa vihāre senāsanāni

paññattāni, sambahulā ettha bhikkhū

viharanti. Cīvarakārasamayo no

bhante, vattatīti.

Na kho ānanda, bhikkhu sobhani

saṅgaṇikārāmo saṅgaṇikārato

saṅgaṇikārāmataṃ anuyutto

gaṇārāmo gaṇarato gaṇasammudito.

So vatānanda, bhikkhu

saṅgaṇikārāmo saṅgaṇikārato

saṅgaṇikārāmataṃ anuyutto

Having sat down, he asked Ven.

Ananda, "There are many resting

places prepared in Kala-khemaka the

Sakyan's dwelling. Do many monks

live there?"

"Yes, lord, there are many resting

places prepared in Kala-khemaka the

Sakyan's dwelling. Many monks live

there. Our time for making robes has

come around."

"Ananda, a monk does not shine if he

delights in company, enjoys company,

is committed to delighting in

company; if he delights in a group,

enjoys a group, rejoices in a group.

Indeed, Ananda, it is impossible that a

monk who delights in company,

enjoys company, is committed to

delighting in company; who delights in

a group, enjoys a group, rejoices in a

there many bhikkhus abiding there?û

ßVenerable sir, many beds and seats

are arranged in the Sakya

Kàlakhemaka's monastery, there are

many bhikkhus abiding there.

Venerable sir, it is the time for

preparing robes.û

ßânanda, the bhikkhu does not shine,

attached to, fond of, yoked to and

delighting in company and society. It

is not possible that a bhikkhuattached

to, fond of, yoked to and delighting in

company and society, should be a

quick and easy gainer for nothing of

pleasures of non sensuality, seclusion,

appeasement and enlightenment. It is

possible that a bhikkhu withdrawn

from the crowd should be a quick,

easy gainer for nothing, of the

pleasures of non sensuality, seclusion,

gaṇārāmo gaṇarato gaṇasammudito.

Yaṃ taṃ nekkhammasukhaṃ

pavivekasukhaṃ upasamasukhaṃ

sambodhasukhaṃ1 tassa sukhassa

nikāmalābhī bhavissati akicchalābhī

akasiralābhīti netaṃ ṭhānaṃ vijjati. Yo

ca kho so ānanda, bhikkhu eko

gaṇasmā vūpakaṭṭho viharati.

Tassetaṃ bhikkhuno pāṭikaṅkhaṃ:

yaṃ taṃ nekkhammasukhaṃ

pavivekasukhaṃ upasamasukhaṃ

sambodhasukhaṃ1 tassa sukhassa

nikāmalābhī bhavissati akicchalābhī

akasiralābhīti ṭhānametaṃ vijjati.

So vatānanda, bhikkhu

saṅgaṇikārāmo saṅgaṇikārāmataṃ

anuyutto gaṇārāmo gaṇarato

gaṇasammudito sāmayikaṃ2 vā

kantaṃ cetovimuttiṃ upasampajja

viharissati, asāmayikaṃ2 vā

akuppanti netaṃ ṭhānaṃ vijjati. Yo ca

group, will obtain at will — without

difficulty, without trouble — the

pleasure of renunciation, the pleasure

of seclusion, the pleasure of peace,

the pleasure of self-awakening. But it

is possible that a monk who lives

alone, withdrawn from the group, can

expect to obtain at will — without

difficulty, without trouble — the

pleasure of renunciation, the pleasure

of seclusion, the pleasure of peace,

the pleasure of self-awakening.

"Indeed, Ananda, it is impossible that

a monk who delights in company,

enjoys company, is committed to

delighting in company; who delights in

a group, enjoys a group, rejoices in a

group, will enter & remain in the

awareness-release that is temporary

and pleasing, or in the awareness-

release that is not-temporary and

appeasement and enlightenment. It is

possible that he should attain the

desired release of mind in stages or

attain the unshakeable state instantly

and abide. [1] ânanda, I do not see

the attachment to a single matter, the

change of which, thorough

attachment would not arouse grief,

lament, unpleasantness displeasure

and distress.

ânanda, the Thus Gone One has

realized this abiding, in which not

attending to any signs, to abide

internally in voidness. To meet the

Thus Gone One abiding thus,

bhikkhus, bhikkhunis, lay disciples

male and female, kings, chief

ministers of kings, those of other

faiths and their disciples approach. To

them the Thus Gone One speaks only

words that slant and bend towards

kho so ānanda, bhikkhu eko gaṇasmā

vūpakaṭṭho viharati. Tassetaṃ

bhikkhuno pāṭikaṅkhaṃ: sāmayikaṃ2

vā kantaṃ [PTS Page 111] [\q 111/]

cetovimuttiṃ upasampajja viharissati,

asāmayikaṃ3 vā akuppanti

ṭhānametaṃ vijjati.

-------------------------

1.Sambodhisukhaṃ-syā,majasaṃ.

2.Sāmāyikaṃ-majasaṃ.

3.Asāmāyikaṃ-majasaṃ.

[BJT Page 274] [\x 274/]

Nāhaṃ ānanda, ekarūpampi

samanupassāmi: yattha rattassa1

yatthābhirattassa2 rūpassa

viparināmaññathābhāvā na

uppajjeyyuṃ

sokaparidevadukkhadomanassupāyās

ā.

beyond provocation. But it is possible

that a monk who lives alone,

withdrawn from the group, can expect

to enter & remain in the awareness-

release that is temporary and

pleasing, or in the awareness-release

that is not-temporary and beyond

provocation.

"Ananda, I do not envision even a

single form whose change & alteration

would not give rise to sorrow,

lamentation, pain, distress, & despair

in one who is passionate for it and

takes delight in it.

"But there is this (mental) dwelling

discovered by the Tathagata where,

not attending to any themes, he

enters & remains in internal

emptiness. If, while he is dwelling

there by means of this dwelling, he is

seclusion, withdrawl from sensuality

and undoubtedly words turning away

from desires. Therefore ânanda, the

bhikkhu should desire to abide

internally void. For that the bhikkhu

should establish, settle, bring the

mind to a single point and

concentrate.

ânanda, how does the bhikkhu

establish, settle, bring the mind to a

single point and concentrate? The

bhikkhu secluding the mind from

sensual desires and demerit, with

thoughts and discursive thoughts and

with joy and pleasantness born of

seclusion attains to the first jhàna.

Overcoming thoughts and discursive

thoughts, the mind internally

appeased and brought to a single

point and with joy and pleasantness

born of concentration attains to the

Ayaṃ kho ānanda, vihāro

tathāgatena3 abhisambuddho,

yadidaṃ sabbanimittānaṃ

amanasikārā ajjhattaṃ suññataṃ

upasampajja viharituṃ4 tatra ce

ānanda, tathāgataṃ iminā vihārena

viharantaṃ bhavanti upasaṅkamitāro

bhikkhū bhikkhuniyo upāsakā

upāsikāyo rājāno rājamahāmattā

titthiyā titthiyasāvakā. Tatrānanda,

tathāgato vivekaninneneva cittena

vivekapoṇena vivekapabbhārena

vūpakaṭṭhena nekkhammābhirattena

byantībhutena sabbaso

āsavaṭṭhāniyehi dhammehi

aññadatthu

uyyojanikapaṭisaṃyuttaṃyeva

kathaṃ kattā hoti. Tasmātiha ānanda,

bhikkhu cepi ākaṅkheyya: ajjhattaṃ

suññataṃ upasampajja vihareyyanti.

Tenānanda, bhikkhunā ajjhattameva

visited by monks, nuns, lay men, lay

women, kings, royal ministers,

sectarians & their disciples, then —

with his mind bent on seclusion,

tending toward seclusion, inclined

toward seclusion, aiming at seclusion,

relishing renunciation, having

destroyed those qualities that are the

basis for mental fermentation — he

converses with them only as much as

is necessary for them to take their

leave.[1]

"So, Ananda, if a monk should wish,

'May I enter & remain in internal

emptiness,' then he should get the

mind steadied right within, settled,

unified, & concentrated. And how

does the monk get the mind steadied

right within, settled, unified, &

concentrated? There is the case

where a monk — quite withdrawn

second jhàna. ... re ... ñhird jhàna ...

re ... fourth jhàna. ânanda, in this

manner the bhikkhu establishes,

settles, brings the mind to a single

point and concentrates. Then he

attends to internal voidness. [2] When

internal voidness is attended to, the

mind does not spring, settle and is not

released. When this is so, the bhikkhu

should know, attending to internal

voidness, my mind does not spring,

settle and is not releasedBecoming

aware of this, the bhikkhu attends to

external voidness and internal and

external voidness. Attends to

imperturbabilityWhen imperturbability

is attended to, the mind does not

spring, settle and is not released.

When this is so, the bhikkhu should

know, attending to imperturbability,

my mind does not spring, settle and is

not releasedBecoming aware of this,

cittaṃ saṇṭhapetabbaṃ,

sannisādetabbaṃ, ekodi kātabbaṃ,

samādahātabbaṃ

Kathañca ānanda, bhikkhu

ajjhattameva cittaṃ saṇṭhapeti

sannisādeti ekodiṃ karoti

samādahati. Idhānanda, bhikkhu

vivicceva kāmehi vivicca akusalehi

dhammehi savitakkaṃ savicāraṃ

vivekajaṃ pitisukhaṃ paṭhamaṃ

jhānaṃ upasampajja viharati,

vitakkavicāranaṃ vūpasamā




jhānaṃ upasampajja viharati,

sukhañca kāyena paṭisaṃvedeti. Yaṃ

taṃ ariyā ācikkhanti: upekkhako

satimā sukhavihārīti, catuttha jhānaṃ

upasampajja viharati, sukhassa ca


from sensual pleasures, withdrawn

from unskillful qualities — enters &

remains in the first jhana... the second

jhana... the third jhana... the fourth


mindfulness, neither-pleasure-nor-

pain. That is how a monk gets the

mind steadied right within, settled,

unified, & concentrated.

"He attends to internal emptiness.

While he is attending to internal

emptiness, his mind does not take

pleasure, find satisfaction, grow

steady, or indulge in internal

emptiness. When this is the case, he

discerns, 'While I am attending to

internal emptiness, my mind does not

take pleasure, find satisfaction, grow

steady, or indulge in internal

emptiness.' In this way he is alert

the bhikkhu should attend to the

earlier sign of concentration,

establish, settle, bring the mind to a

single point and concentrate. Then he

attends to internal voidness. When

internal voidness is attended to, the

mind springs, settles and is released.


know, attending to internal voidness,

my mind springs, settles and is

released. Becoming aware of this, the

bhikkhu attends to external voidness

and internal and external voidness.

[3] Attends to imperturbabilityWhen

imperturbability is attended to, the

mind springs, settles and is released.


know, attending to imperturbability,

my mind springs, settles and is

released. The bhikkhu becmes aware

of this.

pubbeva somanassadomanassaṃ



jhānaṃ upasampajja viharati. Evaṃ

kho ānanda, bhikkhu ajjhattameva

cittaṃ saṇṭhapeti, sannisādeti, ekodi

karoti, samādahati. [PTS Page 112] [\q

112/] so ajjhattaṃ suññataṃ

manasikaroti. Tassa ajjhattaṃ

suññataṃ manasikaroto suññatāya

cittaṃ na pakkhandati, nappasīdati,

na santiṭṭhati, vimuccati. Evaṃ

santametaṃ ānanda, bhikkhu evaṃ

pajānāti: ajjhattaṃ suññataṃ kho me

manasikaroto ajjhattaṃ suññatāya

cittaṃ na pakkhandati, nappasidati,

na santiṭṭhati, na vimuccatī'ti. Itiha

tattha sampajāno hoti. So bahiddhā

suññataṃ manasikaroti. Tassa

bahiddhā suññataṃ manasikaroto

suññatāya cittaṃ na pakkhandati,

nappasidati, na santiṭṭhati, na

there.

"He attends to external emptiness...

[2]

"He attends to internal & external

emptiness...

"He attends to the imperturbable.

[3] While he is attending to the

imperturbable, his mind does not take

pleasure, find satisfaction, grow

steady, or indulge in the

imperturbable. When this is the case,

he discerns, 'While I am attending to

the imperturbable, my mind does not

take pleasure, find satisfaction, grow

steady, or indulge in the

imperturbable.' In this way he is alert

there.

"When that is the case, he should get

the mind steadied right within,

The mind of the bhikkhu abiding thus,

bends to walking. He walks and

becomes aware, when walking,

coveting, displeased thoughts of

demerit do not seep. He becomes

aware of this. The mind of the bhikkhu

abiding thus, bends to standing. He

stands and becomes aware, when

standing, coveting, displeased

thoughts of demerit do not seep. He

becomes aware of this. The mind of

the bhikkhu abiding thus, bends to

walking. He walks and becomes

aware, when walking coveting,

displeased thoughts of demerit do not

seep. He becomes aware of this The

mind of the bhikkhu abiding thus,

bends to lying. He lies and becomes

aware, when lying covetingdispleased

thoughts of demerit do not seep. He

becomes aware of this

vimuccati. Evaṃ santametaṃ ānanda,

bhikkhu evaṃ pajānāti: bahiddhā

suññataṃ kho me manasikaroto

bahiddhā suññatāya cittaṃ na

pakkhandati, nappasidati, na

santiṭṭhati, na vimuccatī'ti. Itiha tattha

sampajāno hoti. So ajjhattabahiddhā

suññataṃ manasikaroti. Tassa

ajjhattabahiddhā suññataṃ

manasikaroto suññatāya cittaṃ na


santiṭṭhati, na vimuccati. Evaṃ


pajānāti: ajjhattabahiddhā suññataṃ

kho me manasikaroto

ajjhattabahiddhā suññatāya cittaṃ na


santiṭṭhati, na vimuccatī'ti. Itiha tattha

sampajāno hoti.So āneñjaṃ

manasikaroti.Tassa āneñjaṃ

manasikaroto āneñjāya cittaṃ na

pakkhandati, nappasīdati, na

settled, unified, & concentrated in his

first theme of concentration.

"He then attends to internal

emptiness. While he is attending to

internal emptiness, his mind takes

pleasure, finds satisfaction, grows

steady, & indulges in internal

emptiness. When this is the case, he

discerns, 'While I am attending to

internal emptiness, my mind takes


steady, & indulges in internal

emptiness.' In this way he is alert

there.

"He attends to external emptiness...

"He attends to internal & external

emptiness...

"He attends to the imperturbable.

While he is attending to the

The mind of the bhikkhu abiding thus,

bends to talking He becomes aware, I

will not talk such low things of the

ordinary people not conductive, to

good, to giving up, to detachment, to

cessation, to appeasement, to

knowledge, to enlightenment and

extinction. Such as talk about kings,

robbers, ministers, armies, fears,

wars, eatables and drinks, clothes,

beddings, flowers, scents, relatons,

conveyances, villages, hamlets,

towns, states, women, heroes, gossip

at the street corner and at the well, of

those dead and gone, various talk

about the beginning of, the world, the

ocean, talk of things that should and

should not happen. ânanda, you

should become aware, I will talk of

austerities, talk, that is suitable to

analyse the mind, talk conductive to

only giving up, to detachment, to

santiṭṭhati, na vimuccati. Evaṃ


pajānāti: ānejjaṃ kho me

manasikaroto āneñjāya cittaṃ na

pakkhandati nappasīdati na santiṭṭhati

na vimuccatī'ti. Itiha tattha sampajāno

hoti.

Tenānanda, bhikkhunā tasmiṃyeva

purimasmiṃ samādhinimittena

ajjhattaṃ eva cittaṃ

saṇṭhapetabbaṃ, sannisādetabbaṃ,

ekodikātabbaṃ, samādahātabbaṃ. So

ajjhattaṃ suññataṃ manasikaroti.

Tassa ajjhattaṃ suññataṃ


cittaṃ pakkhandati, pasīdati,

santiṭṭhati, vimuccati. Evaṃ


pajānāti: ajjhattaṃ suññataṃ kho me


cittaṃ pakkhandati pasīdati

imperturbable, his mind takes


steady, & indulges in the

imperturbable. When this is the case,

he discerns, 'While I am attending to

the imperturbable, my mind takes


steady, & indulges in the

imperturbable.' In this way he is alert

there.

"If, while the monk is dwelling by

means of this dwelling, his mind

inclines to walking back & forth, he

walks back & forth [thinking,] 'While I

am walking thus, no covetousness or

sadness, no evil, unskillful qualities

will take possession of me.' In this

way he is alert there.

"If, while he is dwelling by means of

this dwelling, his mind inclines to

cessation, to appeasement, to

knowledge, to enlightenment and

extinction. Such as talk about few

desires, satisfaction, seclusion, non

attachment, talk that arouse, effort,

virtues, concentration, wisdom,

release and knowledge of release. The

mind of the bhikkhu abiding thus,

bends to thinking. ânanda, you should

be aware, I will not think of . such low

things of the ordinary people not

conductive, to good, to giving up, to

detachment, to cessation, to

appeasement, to knowledge, to

enlightenment and extinction. Such as

sensual thoughts, angry thoughts and

hurting thoughts. Becomes aware of

his thoughts. ânanda, think thoughts

that are noble, thoughts that lead to

the destruction of unpleasantness

when logically thought, such as

thoughts of non sensuality, non anger,

santiṭṭhati vimuccatīti.

--------------------------

1.Ratassa-sīmu,majasaṃ,[PTS.

3.]Tattha tathāgatena-syā.

2.Yatthābhiratassa-sīmu,majasaṃ,

[PTS. 4.]Viharati-syā.

[BJT Page 276] [\x 276/]

Itiha tattha sampajāno hoti. So

bahiddhā suññataṃ masikaroti. Tassa

bahiddhā suññataṃ manasikaroto

suññatāya cittaṃ na pakkhandati,

nappasīdati, na santiṭṭhati, na

vimuccati. Evaṃ santametaṃ

pajānāti: bahiddhā suññataṃ kho me

manasikaroto bahiddhā suññatāya

cittaṃ na pakkhanidati, nappasīdati,

na santiṭṭhati, na vimuccatī'ti. Itiha

tattha sampajāno hoti. So

ajjhattabahiddhā suññataṃ

standing... to sitting... to lying down,

he lies down, [thinking,] 'While I am

lying down thus, no covetousness or

sadness, no evil, unskillful qualities

will take possession of me.' In this

way he is alert there.



speaking, he resolves that 'I will not

engage in talk that is base, vulgar,

common, ignoble, unbeneficial, that

does not lead to disenchantment,

dispassion, cessation, calm, direct

knowledge, self-awakening, or

Unbinding — i.e., talk about kings,

robbers, & ministers of state; armies,

alarms, & battles; food & drink;

clothing, furniture, garlands, & scents;

relatives; vehicles; villages, towns,

cities, the countryside; women &

heroes; the gossip of the street & the

andnot hurting. Be aware in this

manner.

ânanda, these five are the strands of

sensual pleasures. What are the five?

Agreeable pleasant forms cognizable

by eye consciousness arousing

fondness and sensusal desires

agreeable pleasant sounds cognizable

by ear consciousness arousing


Agreeàble pleasant smells cognizable

by nose consciousness arousing


Agreeable pleasant tastes cognizable

by tongue consciousness arousing


Agreeable pleasant touches

cognizable by body consciousness

arousing fondness and sensusal

desires. ânanda, these are the five

strands of sensual pleasures, for

masikaroti. Tassa ajjhattabahiddhā

suññataṃ manasikaroto suññatāya

cittaṃ na pakkhandati, nappasīdati,

na santiṭṭhati, na vimuccati. Evaṃ

santametaṃ pajānāti:

ajjhattabahiddhā suññataṃ kho me

manasikaroto ajjhattabahiddhā

suññatāya cittaṃ na pakkhanidati,

nappasīdati, na santiṭṭhati, na

vimuccatī'ti. Itiha tattha sampajāno

hoti. So āneñjaṃ manasikaroti. Tassa

āneñjaṃ

Manasikaroto āneñjāya cittaṃ

pakkhandati pasīdati santiṭṭhati

vimuccati. Evaṃ santametaṃ ānanda,

bhikkhu evaṃ pajānāti: āneñjaṃ kho

me manasikaroto āneñjāya cittaṃ

pakkhandati pasīdati santiṭṭhati

vimuccatīti. Itiha tattha sampajāno

hoti.

Tassa ce ānanda, bhikkhuno iminā

well; tales of the dead; tales of

diversity, the creation of the world &

of the sea; talk of whether things exist

or not.' In this way he is alert there.

"'But,' [he resolves,] 'I will engage in

talk that is scrupulous, conducive to

release of awareness, and leads

exclusively to disenchantment,


knowledge, self-awakening, &

Unbinding — i.e., talk on modesty,

contentment, seclusion, non-

entanglement, arousing persistence,

virtue, concentration, discernment,

release, and the knowledge & vision

of release.' In this way he is alert

there.



thinking, he resolves that 'I will not

which the bhikkhu should constantly

search his mind. Is there the arising

and behaviour of these five strands of

sensual pleasures in one or the other

of my mental spheres.

ânanda, if they are present, the

bhikkhu knows, the interest and greed

for the five strands of sensual

pleasures are not dispelled in me.

Thus he becomes aware of it. ânanda,

when the bhikkhu reflects if he knows.

There are no arisings and behaviours

of any of the five strands of sensual

pleasures in one or the other of my

mental spheres. Then ânanda, the

bhikkhu knows, the interest and greed

for the five strands of sensual

pleasures are dispelled in me. He

becomes aware of it.

ânanda, these five are the holding

vihārena viharato caṅkamāya cittaṃ

namati. So caṅkamati evaṃ maṃ

caṅkamantaṃ nābhijjhādomanassā

pāpakā akusalā dhammā [PTS Page

113] [\q 113/] anvāssavissantīti. Itiha

tattha sampajāno hoti. Tassa ce

ānanda, bhikkhuno iminā vihārena

viharato ṭhānāya cittaṃ namati. So

tiṭṭhati: evaṃ maṃ tiṭṭhantaṃ1

nābhijjhā domanassā pāpakā akusalā

dhammā anvāssavissantīti. Itiha

tattha sampajāno hoti.


vihārena viharato kathāya3 cittaṃ

namati. So yāyaṃ kathā hīnā gammā

pothujjanikā anariyā anatthasaṃhitā

na nibbidāya na virāgāya na

nirodhāya na upasamāya na

abhiññāya na sambodhāya na

nibbānāya saṃvattati. Seyyathīdaṃ:

rājakathā corakathā mahāmattakathā

senākathā bhayakathā yuddhakathā

think thoughts that are base, vulgar,

common, ignoble, unbeneficial, that

do not lead to disenchantment,


knowledge, self-awakening, or

Unbinding — i.e., thoughts of

sensuality, thoughts of ill will,

thoughts of harmfulness.' In this way

he is alert there.

"'But,' [he resolves,] 'I will think

thoughts that are noble, onward-

leading, that lead to the right ending

of stress for the person who acts on

them — i.e., thoughts of renunciation,

thoughts of no ill will, thoughts of

harmlessness.' In this way he is alert

there.

"Ananda, there are these five strings

of sensuality. Which five? Forms

cognizable via the eye — agreeable,

masses, of which the bhikkhu should

abide reflecting arising and fading.

This is matter, this the arising of

matter and this the fading of matter.

These are feelings, this the arising of

feelings and this the fading of

feelings. These are perceptions, this

the arising of perceptions and this the

fading of perceptions. These are

determinations, this is the arising of

determinations and this is the fading

of determinations. This is

consciousness, this is the arising of

consciousness and this the fading of

consciousness. When abiding

reflecting the arising and fading of the

five holding masses, the conceit `I

am' gets dispelled. Then he becomes

aware, the conceit `I am' in the five

holding masses is dispelled. ânanda,

you should know that these things are

completely merit, noble, beyond this

annakathā pānakathā vatthakathā

sayanakathā mālākathā gandhakathā

ñātikathā yānakathā gāmakathā

nigamakathā nagarakathā

janapadakathā itthikathā purisakathā

surākathā visikhākathā

kumbhaṭṭhānakathā pubbapetakathā

nānatthakathā lokakkhāyikā

samuddakkhāyikā

itibhavābhavakathā, iti vā iti evarūpiṃ

kathaṃ na kathessāmiti. Itiha tattha

sampajāno hoti. Yā ca kho ayaṃ

ānanda, kathā abhisallekhikā

cetovinīvaraṇasappāyā

ekantanibbidāya virāgāya nirodhāya

upasamāya abhiññāya sambodhāya

nibbānāya saṃvattati. Seyyathīdaṃ:

appicchakathā santuṭṭhikathā

pavivekakathā, asaṃsaggakathā,

viriyārambhakathā, sīlakathā,

samādhikathā, paññākathā,

vimuttikathā

pleasing, charming, endearing,

fostering desire, enticing. Sounds

cognizable via the ear... Aromas

cognizable via the nose... Flavors

cognizable via the tongue... Tactile

sensations cognizable via the body —

agreeable, pleasing, charming,

endearing, fostering desire, enticing.

These are the five strings of

sensuality where a monk should

reflect on his mind repeatedly: 'Is

there within me, in any circumstance

or another, any engagement of

awareness that arises with regard to

these five strings of sensuality?' If, on

reflection, the monk discerns, 'There

is within me, in one circumstance or

another, an engagement of


these five strings of sensuality,' then

— this being the case — he discerns

that 'Desire-passion for the five

world, not trespassed by Death.

ânanda, seeing what good, should the

disciple follow after the Teacher even

when chased away?

ßVenerable sir, the Blessed One is the

origin of the Teaching, our refuge and

leader, good that the meaning occurs

to the Blessed One. Hearing it from

the Blessed One we will bear itû

ßânanda, it is not suitable that the

disciple should follow the Teacher for

explanatons of discourses and verses.

What is the reason? You have heard

this Teaching since long, borne it,

recited it verbally, experienced it in

the mind and penetratingly seen it. As

for these talks of austerities, talk

suitable to analyse the mind, talk

conductive to giving up, to

vimuttiñāṇadassanakathā, iti

evarūpiṃ kathaṃ kathessāmīti. Itiha

tattha sampajāno hoti.

-------------------------

1.Ṭhitaṃ-sīmu,majasaṃ,syā.

3.Bhāsāya-syā.

2.Nisinnaṃ-sīmu.

[BJT Page 278] [\x 278/]


vihārena [PTS Page 114] [\q 114/]

viharato vitakkāya cittaṃ namatī. So

ye te vitakkā hīnā gammā

pothujjanikā anariyā anatthasaṃhitā

na nibbidāya na virāgāya na

nirodhāya na upasamāya na

abhiññāya na sambodhāya na

nibbānāya saṃvattanti. Seyyathīdaṃ:

kāmavitakko vyāpādavitakko

vihiṃsāvitakko, iti evarūpe vitakke

strings of sensuality has not been

abandoned by me.' But if, on

reflection, he discerns, 'There is not

within me, in any circumstance or

another, any engagement of


these five strings of sensuality,' then

— this being the case — he discerns

that 'Desire-passion for the five

strings of sensuality has been

abandoned by me.' In this way he is

alert there.

"There are these five clinging-

aggregates where a monk should

stay, keeping track of arising &

passing away (thus): 'Such is form,

such its origination, such its

disappearance. Such is feeling... Such

is perception... Such are fabrications...

Such is consciousness, such its

origination, such its disappearance.'

detachment, to cessation, to

appeasement, to knowledge, to

enlightenment and extinction. Such as

talk about few desires, satisfaction,

seclusion, non attachment, talk that

arouse, effort, virtues, concentration,

wisdom, release and knowledge of

release. For such talk, it is suitable

that the dicciple should follow the

Teacher even when chased.

Even when this is so, there comes

misfortune to the Teacher, misfortune

to the disciple and misfortune to the

holy life. ânanda, how comes,

misfortune to the Teacher? A certain

Teacher abounds a secluded dwelling,

a remote place, the root of a tree, a

mountain grotto, a mountain cave, a

charnel ground, a jungle forest, an

open space a heap of straw. When

abiding thus secluded, he is enticed

na1 vitakkessāmīti. Itiha tattha

sampajāno hoti. Ye ca kho ime

ānanda, vitakkā ariyā niyyānikā

niyyanti. Takkarassa sammā

dukkhakkhayāya. Seyyathīdaṃ:

nekkhamma vitakko avyāpādavitakko

avihiṃsāvitakko iti evarūpe vitakke

vitakkessāmīti. Itiha tattha sampajāno

hoti.

Pañca kho ime ānanda, kāmaguṇā.

Katame pañca: cakkhu viññeyyā rūpā

iṭṭhā kantā manāpā piyarūpā

kāmūpasaṃhitā rajanīyā,

sotaviññeyyā saddhā iṭṭhā kantā

manāpā piyarūpā kāmūpasaṃhitā

rajanīyā, ghānaviññeyyā gandhā iṭṭhā

kantā manāpā piyarūpā

kāmūpasaṃhitā rajanīyā,

jivhāviññeyyā rasā iṭṭhā kantā

manāpā piyarūpā kāmūpaṃhitā

rajanīyā, kāyaviññeyyā phoṭṭhabbā

As he stays keeping track of arising &

passing away with regard to these

five clinging-aggregates, he abandons

any conceit that 'I am' with regard to

these five clinging-aggregates. This

being the case, he discerns, 'I have

abandoned any conceit that "I am"

with regard to these five clinging-

aggregates.' In this way he is alert

there.

"These qualities, Ananda, are

exclusively skillful in their grounding,

noble, transcendent, inaccessible to

the Evil One.

"What do you think, Ananda: When

envisioning what aim is it proper for a

disciple to follow after the Teacher

even when being rebuked?"

"For us, lord, the teachings have the

by brahmin householders of hamlets

and statesñhus possessed, he greeds

for sensuality and turns to abundance.

ânanda, this is the Teacher in

misfortune. With the misfortune of the

Teacher burst out defiled things of

demerit with rebirth, troubles,

unpleasant results of again and again

birth decay and death. ânanda, these

are the misfortunes of the teacher.

ânanda, how comes, misfortune to the

disciple? ânanda, that same teacher's

disciple as told by the Teacher

abounds a secluded dwelling, a

remote place, the root of a tree, a






and statesñhus possessed, he greeds

for sensuality and turns to abundance.

iṭṭhā kantā manāpā piyarūpā

kāmūpasaṃhitā rajanīyā. Ime kho

ānanda, pañcakāmaguṇā, yattha

bhikkhunā abhikkhaṇaṃ sakaṃ

cittaṃ paccavekkhitabbaṃ. Atthi nu

kho me imesu pañcasu kāmaguṇesu

aññatarasmiṃ vā aññatarasmiṃ vā

āyatane uppajjati cetaso

samudācāroti. Sace ānanda, bhikkhu

paccavekkhamāno evaṃ pajānāti:

atthi kho me imesu pañcasu

kāmaguṇesu aññatarasmiṃ vā

aññatarasmiṃ vā āyatane uppajjati

cetaso samudācāroti. Evaṃ


pajānāti: yo kho imesu pañcasu

kāmaguṇesu chandarāgo, so me

appahīnoti.2 Itiha tattha sampajāno

hoti. Sace panānanda, bhikkhu

paccavekkhamāno evaṃ pajānāti.

Natthi kho me imesu pañcasu

kāmaguṇesu aññatarasmiṃ vā

Blessed One as their root, their guide,

& their arbitrator. It would be good if

the Blessed One himself would

explicate the meaning of this

statement. Having heard it from the

Blessed One, the monks will

remember it."

"Ananda, it's not proper for a disciple

to follow after the Teacher to hear

discourses, verses, or catechisms.

Why is that? For a long time, Ananda,

have you listened to the teachings,

retained them, discussed them,

accumulated them, examined them

with your mind, and penetrated them

well in terms of your views. But as for

talk that is scrupulous, conducive to

release of awareness, and leads

exclusively to disenchantment,


knowledge, self-awakening, &

ânanda, this is the disciple in

misfortune. With the misfortune of the

disciple burst out defiled things of




are the misfortunes of the disciple.

ânanda, how comes, misfortune to the

holy life? ânanda, the Thus Gone One

is born in the world, perfect, rightfully

enlightened, well gone, knowing the

worlds, the incomparable tamer of

those to be tamed, Teacher of gods

and men enlightened and blessed. He

abounds a secluded dwelling, a

remote place, the root of a tree, a






and states, õotpossessed, he does not

aññatarasmiṃ vā āyatane uppajjati

cetaso samudācāroti, evaṃ

santametaṃ ānanda, bhikkhū evaṃ

pajānāti: yo kho imesu pañcasu

kāmaguṇesu chandarāgo, so me

pahīnoti. Itiha tattha sampajāno hoti.

Pañca kho ime ānanda,

upādānakkhandhā, yattha bhikkhunā

udayabbayānupassinā vihātabbaṃ. Iti

rūpaṃ iti rūpassa samudayo. Iti

rūpassa atthaṅgamo. Iti vedanā [PTS

Page 115] [\q 115/] iti vedanāya

samudayo. Iti vedanāya atthaṅgamo,

iti saññā iti saññāya samudayo, iti

saññāya atthaṅgamo, iti saṅkhārā iti

saṅkhārassa samudayo. Iti

saṅkhārassa atthaṅgamo, iti

viññāṇaṃ. Iti viññāṇassa samudayo,

iti viññāṇassa atthaṅgamoti. Tassa

imesu pañcasupādānakkhandhesu

udayabbayānupassino viharato, yo

Unbinding — i.e., talk on modesty,

contentment, seclusion, non-

entanglement, arousing persistence,

virtue, concentration, discernment,

release, and the knowledge & vision

of release: It's for the sake of hearing

talk of this sort that it is proper for a

disciple to follow after the Teacher as

if yoked to him.

"This being the case, there is the

teacher's undoing, there is the

student's undoing, there is the

undoing of one who leads the holy

life.

"And how is there the teacher's

undoing? There is the case where a

certain teacher[4] resorts to a

secluded dwelling: a wilderness, the

shade of a tree, a mountain, a glen, a

hillside cave, a charnel ground, a

greed for sensuality and turn to

abundance. ânanda, that same

Teacher's disciple as yoked by the

Teacher to seclusion abounds a

secluded dwelling, a remote place,

the root of a tree, a mountain grotto,

a mountain cave, a charnel ground, a

jungle forest, an open space a heap of

straw. When abiding thus secluded,

he is enticed by brahmin

householders of hamlets and

statesñhus possessed, he greeds for

sensuality and turns to abundance.

ânanda, this is the misfortune of the

holy life. With the misfortune of the

holy life burst out defiled things of




are the misfortunes of the holy life.

ânanda, of misfortunes the worst is

the misfortune of the holy life. It

pañcasupādānakkhandhesu

asmimāno, so pahīyati. Evaṃ


pajānāti: yo kho imesu

pañcasupādānakkhandhesu

asmimāno, so me pahīnoti. Itiha

tattha sampajāno hoti. Ime kho te

ānanda, dhammā

ekantakusalāyatikā3 ariyā lokuttarā

anavakkantā pāpimatā.

Taṃ kiṃ maññasi ānanda, kaṃ

atthavasaṃ sampassamāno arahati

sāvako satthāraṃ anubandhituṃ api

panujjamānoti.

--------------------------

1.Evarūpena vitakkena-sīmu.Syā.

2.Nappahīṇo-sīmu.

3.Ekantakusalāyātikā-sīmu.

[BJT Page 280] [\x 280/]

forest grove, the open air, a heap of

straw. While he is living thus

secluded, brahmans & householders

from town & countryside visit him.

When they visit him, he gets smitten

with things that infatuate, falls into

greed, and reverts to luxury. This is

called a teacher undone with a

teacher's undoing. He has been struck

down by evil, unskillful qualities that

defile, that lead to further becoming,

are troublesome, ripen in pain, and

lead to future birth, aging, & death.

Such is the teacher's undoing.[5]

"And how is there the student's

undoing? A student of that teacher,

imitating his teacher's seclusion,

resorts to a secluded dwelling: a

wilderness, the shade of a tree... a

heap of straw. While he is living thus


brings the worst of sharp unpleasant

feelings and decrease. Therefore

ânanda, associate me with

friendliness without anger. It will be

for your good and well being for a

long time. ânanda how do the

disciples of the Teacher associate the

Teacher with anger and not with

friendliness? The Teacher gives the

Teaching with aroused compassion,

saying this is for your good and well

being. The disciples do not listen do

not lend ear, do not attend to realize,

they also leave the dispensation of

the Teacher. ânanda, in this manner

the disciples of the Teacher associate

the Teacher with anger and not with

friendlinessânanda how do the

disciples of the Teacher associate the

Teacher with friendliness and not with

anger?The Teacher gives the

Teaching with aroused compassion,

Bhagavammūlakā no bhante,

dhammā bhagavaṃnettikā

bhagavampapaṭisaraṇā. Sādhu vata

bhante, bhagavantaṃyeva paṭibhātu

etassa bhāsitassa attho, bhagavato

sutvā bhikkhū dhāressantītī.

Na kho ānanda, arahati sāvako

satthāraṃ anubandhituṃ yadidaṃ

suttaṃ geyyaṃ veyyākaraṇaṃ tassa

hetu1 taṃ kissa hetu: dīgharattassa hi

vo2 ānanda, dhammā sutā dhatā

vacasā paricitā manasānupekkhitā

diṭṭhiyā suppaṭividdhā. Yā ca kho

ānanda, kathā abhisallekhikā ceto

vinīvaraṇasappāyā ekantanibbidāya

virāgāya nirodhāya upasamāya

abhiññāya sambhodhāya nibbānāya

saṃvattati. Seyyathīdaṃ:

appicchakathā santuṭṭhikathā

pavivekakathā asaṃsaggakathā

viriyārambhakathā sīlakathā





called a student undone with a

student's undoing. He has been struck

down by evil, unskillful qualities that

defile, that lead to further becoming,

are troublesome, ripen in pain, and

lead to future birth, aging, & death.

Such is the student's undoing.

"And how is there the undoing of one

who leads the holy life? There is the

case where a Tathagata arises in the

world, worthy and rightly self-

awakened, consummate in knowledge

& conduct, well-gone, an expert with

regard to the world, unexcelled as a

trainer for those people fit to be

tamed, the Teacher of divine & human

beings, awakened, blessed. He resorts

saying this is for your good and well

being. The disciples listen, lend ear,

with attention to realize it, they do not

leave the dispensation of the Teacher.

ânanda, in this manner the disciples

of the Teacher associate the Teacher

with friendliness and withoutanger.

Therefore ânanda, associate me with

frienliesswithout angerIt will be for

your good and well being for a long

time. ânanda, I do not advance on

you, as the potter would with the raw

clay. I constantly press you blaming,

saying take the essenceû

The Blessed One said thus and

venerable ânanda delighted in the

words of the Blessed One.

[1] It is possible that he should attain

the desired release of mind, in stages,

or attain the unshakeable state

samādhikathā paññākathā

vimuttikathā

vimuttiñāṇadassanakathā. Evarūpiyā

kho ānanda kathāya hetu arahati

sāvako satthāraṃ anubandhituṃ api

panujjamāno.

Evaṃ sante kho ānanda,

ācariyūpaddavo hoti. Evaṃ sante

antevāsūpaddavo hoti. Evaṃ sante

brahmacārūpaddavo hoti.

Kathaṃ cānanda, ācariyūpaddavo

hoti: idhānanda, ekacco satthā

vivittaṃ senāsanaṃ bhajati araññaṃ

rukkhamūlaṃ pabbataṃ kandaraṃ

giriguhaṃ susānaṃ [PTS Page 116] [\

q 116/] vanapatthaṃ abbhokāsaṃ

palālapuñjaṃ. Tassa tathā

vūpakaṭṭhassa viharato anvāvaṭṭanti

brāhamaṇagahapatikā negamā ceva

jānapadā ca. So anvāvaṭṭantesu3

to a secluded dwelling: a wilderness,

the shade of a tree, a mountain, a

glen, a hillside cave, a charnel ground,

a forest grove, the open air, a heap of

straw. While he is living thus



When they visit him, he doesn't get

smitten with things that infatuate,

doesn't fall into greed, doesn't revert

to luxury. A student of that teacher,

imitating his teacher's seclusion,

resorts to a secluded dwelling: a

wilderness, the shade of a tree... a

heap of straw. While he is living thus






called one following the holy life who

is undone with the undoing of one

instantly and abide (sàmàyikaü và

kantaü cetovimuttiü upasampajja

viharati asàmàyikaü và akuppanti).

The unshakeable state is perfection

(arahanta).

[2] Then he attends to internal

voidness (so ajjhattaü su¤¤ataü

manasikaroti). To see the internal as

void is to give up the self view. It has

to be done with much practice. Here it

was done practising the jhànas.

[3] The bhikkhu attends to external

voidness, and internal and external

voidness (so bahiddhà su¤¤ataü

manasikaroti so ajjhattabahiddhà su¤

¤ataü manasikaroti). External

voidness is to see that there are no

belongings of the person. This is the

gradual training to dispel the self

view.

brāhmaṇagahapatikesu negamesu

ceva jānapadesu ca mucchati,

nikāyamati, gedhaṃ āpajjati, āvaṭṭati

bāhullāya. Ayaṃ vuccatānanda,

upaddavo ācariyo. Ācariyūpaddavena

avadhiṃsu naṃ pāpakā akusalā

dhammā saṃkilesikā ponobhavikā4

sadarā dukkhavipākā āyatiṃ

jātijarāmaraṇiyā, evaṃ kho ānanda,

ācariyūpaddavo hoti.

Kathaṃ cānanda, antevāsūpaddavo

hoti. Tasseva kho panānanda, satthu

sāvako tassa satthu

vivekamanubrūhayamāno vivittaṃ

senāsanaṃ bhajati araññaṃ


giriguhaṃ susānaṃ vanapatthaṃ

abbhokāsaṃ palālapuñjaṃ, tassa

tathā vūpakaṭṭhassa viharato

anvāvaṭṭanti brāhmaṇagahapatikā

negamā ceva jānapadā ca. Yo

who leads the holy life. He has been

struck down by evil, unskillful qualities

that defile, that lead to further

becoming, are troublesome, ripen in

pain, and lead to future birth, aging, &

death. Such is the undoing of one who

leads the holy life.

"And in this regard, Ananda, the

undoing of one who leads the holy life

ripens in more pain, more bitterness,

than the teacher's undoing or the

student's undoing. It leads even to the

states of deprivation.

"Therefore, Ananda, engage with me

in friendliness, and not in opposition.

That will be for your long-term well-

being & happiness.

"And how do students engage with

the teacher in opposition and not in

anvāvaṭṭantesu



nikāyamati, gedhaṃ āpajjati, āvaṭṭati


upaddavo antevāsī.

Antevāsupaddavena avadhiṃsu naṃ

pāpakā akusalā dhammā saṅkilesikā

ponobhavikā sadarā dukkhavipākā

āyatiṃ jātijarāmaraṇiyā. Evaṃ kho

ānanda, antevāsūpaddavo hoti.

---------------------------

1.Suttageyyaveyyākaraṇassa sotuṃ-

syā.

Suttaṃ geyyaṃ veyyākaraṇassa hetu-

[PTS.]

2.Te-sīmu,majasaṃ.

3.Anvāvattantesu-sīmu,majasaṃ.

Anvāvaṭṭesu-syā,[PTS.]

4.Ponobbhavikā-majasaṃ.

5.Kāmayati-[PTS.]

friendliness? There is the case where

a teacher teaches the Dhamma to his

students sympathetically, seeking

their well-being, out of sympathy:

'This is for your well-being; this is for

your happiness.' His disciples do not

listen or lend ear or apply their minds

to gnosis. Turning aside, they stray

from the Teacher's message. This is

how students engage with the teacher

as opponents and not as friends.[6]

"And how do students engage with

the teacher in friendliness and not in

opposition? There is the case where a

teacher teaches the Dhamma to his

students sympathetically, seeking

their well-being, out of sympathy:

'This is for your well-being; this is for

your happiness.' His disciples listen,

lend ear, & apply their minds to

gnosis. Not turning aside, they don't

[BJT Page 282] [\x 282/]

Kathaṃ cānanda,

brahmacārūpaddavo hoti: idhānanda

tathāgato loke upapajjati arahaṃ

sammāsambuddho

vijjācaraṇasampanno sugato lokavidu

anuttaro purisadammasārathī satthā

devamanussānaṃ buddho bhagavā.

So vivittaṃ senāsanaṃ bhajati

araññaṃ rukkhamūlaṃ pabbataṃ

kandaraṃ giriguhaṃ susānaṃ

vanapatthaṃ abbhokāsaṃ

palālapuñjaṃ, tassa tathā

vūpakaṭṭhassa viharato anvāvaṭṭanti

brāhmaṇagahapatikā negamā ceva

jānapadā ca. So anvāvaṭṭantesu


ceva jānapadesu ca na mucchati, na

nikāmayati, na gedhaṃ āpajjati. [PTS

Page 117] [\q 117/] na āvaṭṭati

stray from the Teacher's message.

This is how students engage with the

teacher as friends and not as

opponents.

"Therefore, Ananda, engage with me

in friendliness, and not in opposition.

That will be for your long-term well-

being & happiness.

"I won't hover over you like a potter

over damp, unbaked clay goods.

Scolding again & again, I will speak.

Urging you on again & again, I will

speak. Whatever is of essential worth

will remain."


Gratified, Ven. Ananda delighted in

the Blessed One's words.

bāhullāya. Tasse kho panānanda,

satthu sāvako tassa satthu

vivekamanubrūhayamāno vivittaṃ

senāsanaṃ bhajati āraññaṃ



abbhokāsaṃ palālapuñjaṃ, tassa

tathā vūpakaṭṭhassa viharato

anvāvaṭṭanti brāhmaṇagahapatikā

negamā ceva jānapadā ca. So

anvāvaṭṭantesu



nikāmayati, gedhaṃ āpajjati. Āvaṭṭati


upaddavo brahmacārī

brahmacārūpaddavena avadhiṃsu

naṃ pāpakā akusalā dhammā

saṅkilesikā ponobhavikā sadarā

dukkhavipākā āyatiṃ

jātijarāmaraṇiyā. Evaṃ kho ānanda,

brahmacārūpaddavo hoti.

Notes

1.

See AN 8.86.

2.

Because all three types of

emptiness apply both

internally and externally, it

would seem that when the

Buddha mentions external

emptiness here, he could be

referring to the way any of the

three types of emptiness

applies to external

phenomena. Similarly, when

he mentions internal

emptiness, he could be

referring to the way any of

them applies within. In all of

these cases, the issue is

whether the meditator's

Tatrānanda, yo cevāyaṃ

ācariyūpaddavo yo ca

antevāsūpaddavo, ayaṃ tehi

brahmacārūpaddavo

dukkhavipākataro ceva

kaṭukavipākataroca, api ca vinipātāya

saṃvattati.

Tasmātiha maṃ ānanda, mittavatāya

samudācaratha, mā sapattavatāya.

Taṃ vo bhavissati dīgharattaṃ hitāya

sukhāya.

Kathaṃ cānanda, satthāraṃ sāvakā

sapattavatāya samudācaranti no

mittavatāya: idhānanda, satthā

sāvakānaṃ dhammaṃ deseti

anukampako hitesī anukampaṃ

upādāya idaṃ vo hitāya idaṃ vo

sukhāyāti. Tassa sāvakā na

sussūsanti, na sotaṃ odahanti na

concentration is strong enough

to support the sort of

contemplation that any of the

emptiness themes would

involve. If it's not, he/she

should revert to the theme of

concentration to strengthen it

before trying to contemplate

emptiness again.

3.

See MN 106.

4.

I.e., a non-Buddhist teacher.

5.

See Iti 109.

6.

See MN 137.

See also: MN 121; SN 35.85; AN

5.30; AN 6.42; AN 8.30; Sn 1.3

aññā cittaṃ upaṭṭhapenti. Vokkamma

ca satthusāsanā vattanti. Evaṃ kho

ānanda satthāraṃ sāvakā

sapattavatāya samudācaranti no

mittavatāya.

Kathañcānanda, satthāraṃ sāvakā

mittavatāya samudācaranti no

sapattavatāya: idhānanda, satthā

sāvakānaṃ dhammaṃ deseti

anukampako hitesī anukampaṃ

upādāya: idaṃ vo hitāya idaṃ vo

sukhāyāti. Tassa sāvakā sussūsanti,

sotaṃ odahanti, aññā cittaṃ1

upaṭṭhapenti, na ca vokkamma

satthusāsanā2 vattanti. Evaṃ kho

ānanda, satthāraṃ

---------------------------

1.Aññaṃ cittaṃ-[PTS. 2.]Sāsanaṃ-

syā.

[BJT Page 284] [\x 284/]

Sāvakā mittavatāya samudācaranti no

sapattavatāya. Tasmātīha [PTS Page

118] [\q 118/] maṃ ānanda,

mittavatāya samudācaratha, mā

sapattavatāya taṃ vo bhavissati

dīgharattaṃ hitāya sukhāya. Na kho

ahaṃ ānanda, tathā parakkamissāmi.

Yathā kumbhakāro āmake

āmakamatte. Niggayha niggayhāhaṃ

ānanda vakkhāmi. Pavayha ānanda

pavayha vakkhāmi. Yo sāro so

ṭhassatīti.

Idamavoca bhagavā attamano

āyasmā ānando bhagavato bhāsitaṃ

abhinandīti.

Mahāsuññata suttaṃ dutiyaṃ

[BJT Page 286] [\x 286/]

11 Jhāna Sutta (AN 9.36) [3 english translations]

Aṅguttaranikāyo/

Navakanipātapāḷi/

1. Paṭhamapaṇṇāsakaṃ/ 4.

Mahāvaggo/

5. Jhānasuttaṃ (AN 9.1.4.5(36))

Jhana Sutta: Mental Absorption

Thanissaro Bhikkhu

© 1997

Aïguttara Nikàya

004. Mahàvaggo Ý The longer

section

5. Jhànasuttaü Ý Higher states of

the mind


PTS_AN The

Book of the

Gradual

Sayings 4

(Woodward)_

Jhānasuttaṃ_

Eng

refer to attached

file

36. ‘‘ Paṭhamampāhaṃ, bhikkhave,

jhānaṃ nissāya āsavānaṃ khayaṃ

vadāmi; dutiyampāhaṃ, bhikkhave,


vadāmi; tatiyampāhaṃ, bhikkhave,


vadāmi; catutthampāhaṃ, bhikkhave,


vadāmi; ākāsānañcāyatanampāhaṃ,

bhikkhave, nissāya āsavānaṃ khayaṃ

vadāmi; viññāṇañcāyatanampāhaṃ,


vadāmi; ākiñcaññāyatanampāhaṃ,


"I tell you, the ending of the mental

fermentations depends on the first

jhana... the second jhana... the third...

the fourth... the dimension of the

infinitude of space... the dimension of

the infinitude of consciousness... the

dimension of nothingness. I tell you,

the ending of the mental

fermentations depends on the

dimension of neither perception nor

non-perception.

"'I tell you, the ending of the mental


004.05. Bhikkhus, I say that,

supported by, even the first higher

state of the mind, there is the

destruction of desires. Supported by,

even the second higher state of the

mind, there is the destruction of

desires. Supported by, even the third

higher state of the mind, there is the

destruction of desires. Supported by,

even the fourth higher state of the

mind, there is the destruction of

desires. Supported by, even the

attainment the sphere of space, there

is the destruction of desires.

vadāmi;

nevasaññānāsaññāyatanampāhaṃ,


vadāmi;

saññāvedayitanirodhampāhaṃ,


vadāmi.

‘‘‘ Paṭhamampāhaṃ, bhikkhave,


vadāmī ’ ti, iti kho panetaṃ vuttaṃ.

Kiñcetaṃ paṭicca vuttaṃ? Idha,

bhikkhave, bhikkhu vivicceva

kāmehi…pe… paṭhamaṃ jhānaṃ

upasampajja viharati. So yadeva

tattha hoti rūpagataṃ vedanāgataṃ

saññāgataṃ saṅkhāragataṃ

viññāṇagataṃ, te dhamme aniccato

dukkhato rogato gaṇḍato sallato

aghato ābādhato parato palokato

suññato anattato samanupassati. So

tehi dhammehi cittaṃ paṭivāpeti

jhana.' Thus it has been said. In

reference to what was it said? There is

the case where a monk, secluded

from sensuality, secluded from

unskillful qualities, enters & remains


born of seclusion, accompanied by

directed thought & evaluation. He

regards whatever phenomena there

that are connected with form, feeling,

perception, fabrications, &

consciousness, as inconstant,

stressful, a disease, a cancer, an

arrow, painful, an affliction, alien, a

disintegration, an emptiness, not-self.

He turns his mind away from those

phenomena, and having done so,

inclines his mind to the property of

deathlessness: 'This is peace, this is

exquisite — the resolution of all

fabrications; the relinquishment of all

acquisitions; the ending of craving;

Supported by, even the attainment

the sphere of consciousness, there is

the destruction of desires. Supported

by, even the attainment the sphere of

no-thingness, there is the destruction

of desires. Supported by, even the

attainment, the sphere of neither

perception nor non-perception there is

the destruction of desires. Supported

by, even the cessation of perceptions

and feelings, there is the destruction

of desires.

Bhikkhus, I said, there is the

destruction of desires even supported

by the first higher state of the mind.

Why did I say so?

Here, bhikkhus, the bhikkhu secluding

the mind from sensual desires, ... re ...

abides in the first higher state of the

mind. In that state of mind, whatever

[patiṭṭhāpeti (syā.), paṭipādeti (ka.)

ma. ni. 2.133 passitabbaṃ]. So tehi

dhammehi cittaṃ paṭivāpetvā

[patiṭṭhāpetvā (syā.), paṭipādetvā

(ka.)] amatāya dhātuyā cittaṃ

upasaṃharati – ‘ etaṃ santaṃ etaṃ

paṇītaṃ yadidaṃ

sabbasaṅkhārasamatho

sabbūpadhipaṭinissaggo taṇhākkhayo

virāgo nirodho nibbāna ’ nti. So tattha

ṭhito āsavānaṃ khayaṃ pāpuṇāti. No

ce āsavānaṃ khayaṃ pāpuṇāti,

teneva dhammarāgena tāya

dhammanandiyā pañcannaṃ

orambhāgiyānaṃ saṃyojanānaṃ

parikkhayā opapātiko hoti tattha

parinibbāyī anāvattidhammo tasmā

lokā.

‘‘ Seyyathāpi, bhikkhave, issāso vā

issāsantevāsī vā tiṇapurisarūpake vā

mattikāpuñje vā yoggaṃ karitvā, so

dispassion; cessation; Unbinding.'

"Suppose that an archer or archer's

apprentice were to practice on a straw

man or mound of clay, so that after a

while he would become able to shoot

long distances, to fire accurate shots

in rapid succession, and to pierce

great masses. In the same way, there

is the case where a monk... enters &

remains in the first jhana: rapture &

pleasure born of seclusion,

accompanied by directed thought &

evaluation. He regards whatever

phenomena there that are connected

with form, feeling, perception,

fabrications, & consciousness, as

inconstant, stressful, a disease, a

cancer, an arrow, painful, an affliction,

alien, a disintegration, an emptiness,

not-self. He turns his mind away from

those phenomena, and having done

thing mattered, was felt, became

perceptible, was determined,

cognized, he reflects as impermanent,

unpleasant, an ailment, an abscess,

an arrow, a misfortune, a sickness,

external, decaying, void, lacking a

self. He turns the mind away from

them, and directs the mind to the

element of deathlessness-'This is

peaceful and exalted, the

appeasement of all determinations,

giving up all endearments, destruction

of craving, disenchantment, cessation

and extinction. Established in it he

destroys desires. If he does not

destroy desires, with that same greed

and interest for the Teaching he

destroys the five lower bonds binding

him to the sensual world and takes

spontaneous birth to extinguish in

that same birth, not transmigrating

any further.

aparena samayena dūrepātī ca hoti

akkhaṇavedhī ca mahato ca kāyassa

padāletā [padālitā (ka.) a. ni. 3.134;

4.181]; evamevaṃ kho, bhikkhave,

bhikkhu vivicceva kāmehi…pe…

paṭhamaṃ jhānaṃ upasampajja

viharati. So yadeva tattha hoti

rūpagataṃ vedanāgataṃ saññāgataṃ

saṅkhāragataṃ viññāṇagataṃ, te

dhamme aniccato dukkhato rogato

gaṇḍato sallato aghato ābādhato

parato palokato suññato anattato

samanupassati. So tehi dhammehi

cittaṃ paṭivāpeti. So tehi dhammehi

cittaṃ paṭivāpetvā amatāya dhātuyā

cittaṃ upasaṃharati – ‘ etaṃ santaṃ

etaṃ paṇītaṃ yadidaṃ






so, inclines his mind to the property of






"Staying right there, he reaches the

ending of the mental fermentations.

Or, if not, then — through this very

dhamma-passion, this very dhamma-

delight, and from the total wasting

away of the first five of the fetters[1]

— he is due to be reborn [in the Pure

Abodes], there to be totally unbound,

never again to return from that world.



jhana.' Thus was it said, and in

reference to this was it said.

`Bhikkhus, an archer or an archer's

apprentice making the form of a man

out of grass or clay, aiming it would

shoot and in the meantime would

shoot from far and at the right

moment and would break down a

huge section. Bhikkhus, in the same

manner the bhikkhu secluding the

mind from sensual desires, ... re ...

abides in the first higher state of the

mind. In that state of mind, whatever
















lokā. ‘ Paṭhamampāhaṃ, bhikkhave,


vadāmī ’ ti, iti yaṃ taṃ vuttaṃ,

idametaṃ paṭicca vuttaṃ.

‘‘ Dutiyampāhaṃ, bhikkhave, jhānaṃ

nissāya…pe… tatiyampāhaṃ,

bhikkhave, jhānaṃ nissāya… ‘

catutthampāhaṃ, bhikkhave, jhānaṃ

nissāya āsavānaṃ khayaṃ vadāmī ’

ti, iti kho panetaṃ vuttaṃ. Kiñcetaṃ

paṭicca vuttaṃ? Idha, bhikkhave,


dukkhassa ca pahānā pubbeva


atthaṅgamā adukkhamasukhaṃ


(Similarly with the second, third, and

fourth jhana.)



dimension of the infinitude of space.'

Thus it has been said. In reference to

what was it said? There is the case

where a monk, with the complete

transcending of perceptions of

[physical] form, with the

disappearance of perceptions of

resistance, and not heeding

perceptions of diversity, [perceiving,]

'Infinite space,' enters & remains in

the dimension of the infinitude of

space. He regards whatever

phenomena there that are connected

with feeling, perception, fabrications,

& consciousness, as inconstant,

stressful, a disease, a cancer, an

arrow, painful, an affliction, alien, a












any further.



by the second higher state of the

mind ... re ... the third higher state of

the mind, ... re ... the fourth higher

state of the mind Why did I say so?

Here, bhikkhus, the bhikkhu dispelling

pleasantness and unpleasantness


yadeva tattha hoti rūpagataṃ

vedanāgataṃ saññāgataṃ




















disintegration, an emptiness, not-self.

He turns his mind away from those

phenomena, and having done so,

inclines his mind to the property of






"Suppose that an archer or archer's

apprentice were to practice on a straw

man or mound of clay, so that after a

while he would become able to shoot

long distances, to fire accurate shots

in rapid succession, and to pierce

great masses. In the same way, there

is the case where a monk... enters &

remains in the dimension of the

infinitude of space. He regards

whatever phenomena there that are

connected with feeling, perception,

earlier having over come pleasure and

displeasure, purifying mindfulness

with equanimity ... re ... abides in the

fourth higher state of the mind. In that

state of mind, whatever thing

mattered, was felt, became

















lokā.






padāletā; evamevaṃ kho, bhikkhave,

bhikkhu sukhassa ca pahānā,

dukkhassa ca pahānā, pubbeva


atthaṅgamā adukkhamasukhaṃ



yadeva tattha hoti rūpagataṃ

vedanāgataṃ…pe… anāvattidhammo

tasmā lokā. ‘ Catutthampāhaṃ,

bhikkhave, jhānaṃ nissāya āsavānaṃ

khayaṃ vadāmī ’ ti, iti yaṃ taṃ

vuttaṃ, idametaṃ paṭicca vuttaṃ.

‘‘‘ Ākāsānañcāyatanampāhaṃ,

fabrications, & consciousness, as




not-self. He turns his mind away from

those phenomena, and having done

so, inclines his mind to the property of






"Staying right there, he reaches the


Or, if not, then — through this very

dhamma-passion, this very dhamma-

delight, and from the total wasting

away of the first five of the fetters —

he is due to be reborn [in the Pure

Abodes], there to be totally unbound,

never again to return from that world.





any further.

Bhikkhus, an archer or an archer's







manner the bhikkhu dispelling

pleasantness and unpleasantness, ...

re ... abides in the fourth higher state

of the mind. In that state of mind,

whatever thing mattered, was felt,

became perceptible, was determined,




bhikkhave, jhānaṃ nissāya āsavānaṃ

khayaṃ vadāmī ’ ti, iti kho panetaṃ

vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ?

Idha, bhikkhave, bhikkhu sabbaso

rūpasaññānaṃ samatikkamā

paṭighasaññānaṃ atthaṅgamā

nānattasaññānaṃ amanasikārā ‘

ananto ākāso ’ ti ākāsānañcāyatanaṃ

upasampajja viharati. So yadeva

tattha hoti vedanāgataṃ saññāgataṃ















dimension of the infinitude of space.'

Thus was it said, and in reference to

this was it said.

(Similarly with the dimension of the

infinitude of consciousness and the

dimension of nothingness.)

"Thus, as far as the perception-

attainments go, that is as far as

gnosis-penetration goes. As for these

two dimensions — the attainment of

the dimension of neither perception

nor non-perception & the attainment

of the cessation of feeling &

perception — I tell you that they are

to be rightly explained by those

monks who are meditators, skilled in

attaining, skilled in attaining &

















any further.



by the attainment the sphere of

space. Why did I say so?








lokā.







bhikkhu sabbaso rūpasaññānaṃ

samatikkamā paṭighasaññānaṃ

atthaṅgamā nānattasaññānaṃ

amanasikārā ‘ ananto ākāso ’ ti

ākāsānañcāyatanaṃ upasampajja


vedanāgataṃ saññāgataṃ…pe…

emerging, who have attained &

emerged in dependence on them."

Notes

1.

Self-identity views, grasping at

precepts & practices, uncertainty,

sensual passion, and resistance.

See also: AN 10.6; AN 10.7.

Here, bhikkhus, the bhikkhu

overcoming all perceptions of matter

and anger and not attending to

various perceptions, with space is

boundless abides in the sphere of

space. In that state of mind, whatever


















anāvattidhammo tasmā lokā. ‘

Ākāsānañcāyatanampāhaṃ,


vadāmī ’ ti, iti yaṃ taṃ vuttaṃ,


‘‘‘ Viññāṇañcāyatanampāhaṃ,

bhikkhave, nissāya…pe…

ākiñcaññāyatanampāhaṃ, bhikkhave,


ti, iti kho panetaṃ vuttaṃ. Kiñcetaṃ

paṭicca vuttaṃ? Idha, bhikkhave,

bhikkhu sabbaso viññāṇañcāyatanaṃ

samatikkamma ‘ natthi kiñcī ’ ti

ākiñcaññāyatanaṃ upasampajja














any further.








manner the bhikkhu overcoming all

perceptions of matter and anger not

attending to various perceptions with

space is boundless abide in the

sphere of space. In that state of mind,

whatever thing mattered, was felt,

became perceptible, was determined,















lokā.


























any further.


bhikkhu sabbaso viññāṇañcāyatanaṃ

samatikkamma ‘ natthi kiñcī ’ ti

ākiñcaññāyatanaṃ upasampajja





















by the attainment the sphere of

consciousness. Why did I say so?


overcoming all the sphere of space

with consciousness is boundless

abides in the sphere of consciousness

In that state of mind, whatever thing
















lokā. ‘ Ākiñcaññāyatanampāhaṃ,


ti, iti yaṃ taṃ vuttaṃ, idametaṃ

paṭicca vuttaṃ.

‘‘ Iti kho, bhikkhave, yāvatā

saññāsamāpatti tāvatā

aññāpaṭivedho. Yāni ca kho imāni,

bhikkhave, nissāya dve āyatanāni –

nevasaññānāsaññāyatanasamāpatti

ca saññāvedayitanirodho ca,

jhāyīhete, bhikkhave,

samāpattikusalehi

samāpattivuṭṭhānakusalehi

samāpajjitvā vuṭṭhahitvā sammā

akkhātabbānīti vadāmī ’’ ti.

Pañcamaṃ.









any further.








manner the bhikkhu overcoming all

the sphere of space with

consciousness is boundless abides in

the sphere of consciousness. In that

state of mind, whatever thing






















any further.



by the attainment the sphere of no-

thingness. Why did I say so? ... re ...

not transmigrating any further.

Bhikkhus, thus for all perceptive

attainments the attainment of

worthiness is declared.

The other two are supported

attainments- the sphere of neither

perception nor non-perception and

the cessation of perceptions and

feelings. Bhikkhus, concentrate and

become clever in attainments and

become clever in rising from

attainments By attaining and rising

from them, it should be rightfully said.

12 Paṭhama・jhāna・panhā Sutta (SN 40.1) [2 english translations]

Saṃyuttanikāyo / Saḷāyatanavaggo/

6. Moggallānasaṃyuttaṃ/

1. Paṭhamajhānapañhāsuttaṃ (SN 4.6.1)

Samyutta Nikàya/ Volume IV Ý Saëàyatanavaggo

Samyutta 39 Ý Moggallàna Saüyutta/ 39. 1. 1.

(1) Savitakka Ý Thoughts Accompanied with

Reasoning

by Bhikkhuni Uppalavanna

PTS_AN The

Book of the

Gradual

Sayings 4

(Woodward)_

Jhānasuttaṃ_

Eng

refer to attached

file

332. Ekaṃ samayaṃ āyasmā mahāmoggallāno

sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.

Tatra kho āyasmā mahāmoggallāno bhikkhū āmantesi – ‘‘

āvuso, bhikkhave ’’ ti. ‘‘ Āvuso ’’ ti kho te bhikkhū

āyasmato mahāmoggallānassa paccassosuṃ. Āyasmā

mahāmoggallāno etadavoca –

‘‘ Idha mayhaṃ, āvuso, rahogatassa paṭisallīnassa evaṃ

cetaso parivitakko udapādi – ‘ paṭhamaṃ jhānaṃ,

paṭhamaṃ jhāna ’ nti vuccati. Katamaṃ nu kho

paṭhamaṃ jhānanti? Tassa mayhaṃ, āvuso, etadahosi – ‘

idha bhikkhu vivicceva kāmehi vivicca akusalehi

dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ

paṭhamaṃ jhānaṃ upasampajja viharati. Idaṃ vuccati

paṭhamaṃ jhāna ’ nti. So khvāhaṃ, āvuso, vivicceva

kāmehi vivicca akusalehi dhammehi savitakkaṃ

savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ

1. At one time venerable Mahamoggallana was living in

the monastery offered by Anathapindika in Jeta's grove in

Savatthi.

2. Venerable Mahamoggallana addressed the monks from

there: ßFriends, monks!û

Those monks responded pleasantly.

3. ßFriends, this thought and thought process arose to me

in my seclusion; it is said the first high stage of the mind.

What is the first high stage of the mind?

4. ßFriends, then it occurred to me, the monk secluding

the mind from sensual desires and demerit thoughts, with

logical reasoning and investigation and with pleasant joy

born of seclusion raises the mind to the first high stage.

This is the first high stage of the mind.

5. ßFriends, then I secluded the mind from sensual desires

and thoughts of demerit and with logical reasoning and

investigation and with pleasant joy born of seclusion

upasampajja viharāmi. Tassa mayhaṃ, āvuso, iminā

vihārena viharato kāmasahagatā saññāmanasikārā

samudācaranti.

‘‘ Atha kho maṃ, āvuso, bhagavā iddhiyā upasaṅkamitvā

etadavoca – ‘ moggallāna, moggallāna! Mā, brāhmaṇa,

paṭhamaṃ jhānaṃ pamādo, paṭhame jhāne cittaṃ

saṇṭhapehi, paṭhame jhāne cittaṃ ekodiṃ karohi

[ekodikarohi (pī.)], paṭhame jhāne cittaṃ samādahā ’ ti.

So khvāhaṃ, āvuso, aparena samayena vivicceva kāmehi

vivicca akusalehi dhammehi savitakkaṃ savicāraṃ

vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja

vihāsiṃ. Yañhi taṃ, āvuso, sammā vadamāno vadeyya – ‘

satthārānuggahito sāvako mahābhiññataṃ patto ’ ti,

mamaṃ taṃ sammā vadamāno vadeyya – ‘

satthārānuggahito sāvako mahābhiññataṃ patto ’’ ti.

Paṭhamaṃ.

raised my mind to the first high stage. When abiding in the

first high stage of the mind, sensual perceptions and

thoughts assailed me.

6 Then the Blessed One approached me by psychic power

and said: `Moggallana, Noble Man! Do not be negligent!

Establish, concentrate and bring the mind to one point in

the first high stage.'

7. ßFriends, in the meantime I secluded the mind from

sensual desires and thoughts of demerit and with logical

reasoning and investigation, with pleasant joy born of

seclusion raised my mind to the first high stage and

abode.

8. ßFriends, saying it correctly, I am the disciple, who

attained great wisdom, with the compassionate help of the

Teacher.û

13 Āpaṇa Sutta (SN 48.50) [2 english translations]

Saṃyuttanikāyo/ Mahāvaggo/ 4. Indriyasaṃyuttaṃ / 5. Jarāvaggo / 10. Āpaṇasuttaṃ (SN 5.4.5.10) PTS_SN The

Book of the 520. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā aṅgesu viharati āpaṇaṃ nāma aṅgānaṃ nigamo. Tatra kho bhagavā

āyasmantaṃ sāriputtaṃ āmantesi – ‘‘ yo so, sāriputta, ariyasāvako tathāgate ekantagato [ekantigato (sī.)]

abhippasanno, na so tathāgate vā tathāgatasāsane vā kaṅkheyya vā vicikiccheyya vā ’’ ti?

‘‘ Yo so, bhante, ariyasāvako tathāgate ekantagato abhippasanno, na so tathāgate vā tathāgatasāsane vā kaṅkheyya

vā vicikiccheyya vā. Saddhassa hi, bhante, ariyasāvakassa evaṃ pāṭikaṅkhaṃ yaṃ āraddhavīriyo viharissati –

akusalānaṃ dhammānaṃ pahānāya, kusalānaṃ dhammānaṃ upasampadāya, thāmavā daḷhaparakkamo

anikkhittadhuro kusalesu dhammesu. Yaṃ hissa, bhante, vīriyaṃ tadassa vīriyindriyaṃ.

‘‘ Saddhassa hi, bhante, ariyasāvakassa āraddhavīriyassa etaṃ pāṭikaṅkhaṃ yaṃ satimā bhavissati, paramena

satinepakkena samannāgato, cirakatampi cirabhāsitampi saritā anussaritā. Yā hissa, bhante, sati tadassa satindriyaṃ.

‘‘ Saddhassa hi, bhante, ariyasāvakassa āraddhavīriyassa upaṭṭhitassatino etaṃ pāṭikaṅkhaṃ yaṃ

vossaggārammaṇaṃ karitvā labhissati samādhiṃ, labhissati cittassa ekaggataṃ. Yo hissa, bhante, samādhi tadassa

samādhindriyaṃ.

‘‘ Saddhassa hi, bhante, ariyasāvakassa āraddhavīriyassa upaṭṭhitassatino samāhitacittassa etaṃ pāṭikaṅkhaṃ yaṃ

evaṃ pajānissati – anamataggo kho saṃsāro. Pubbā koṭi na paññāyati avijjānīvaraṇānaṃ sattānaṃ

taṇhāsaṃyojanānaṃ sandhāvataṃ saṃsarataṃ. Avijjāya tveva tamokāyassa asesavirāganirodho santametaṃ padaṃ

paṇītametaṃ padaṃ, yadidaṃ – sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho

nibbānaṃ [nibbānanti (?)]. Yā hissa, bhante, paññā tadassa paññindriyaṃ.

‘‘ Saddho so [sa kho so (sī. syā. kaṃ.)], bhante, ariyasāvako evaṃ padahitvā padahitvā evaṃ saritvā saritvā evaṃ

Kindred

Sayings 5

(Mrs Rhys

Davids)_Āpa

ṇasuttaṃ_En

g

Wisdom_SN

The

Connected

Discourses

of the

Buddha

(Bodhi)_Āpa

ṇasuttaṃ_En

g

refer to

attached file

samādahitvā samādahitvā evaṃ pajānitvā pajānitvā evaṃ abhisaddahati – ‘ ime kho te dhammā ye me pubbe sutavā

ahesuṃ. Tenāhaṃ etarahi kāyena ca phusitvā viharāmi, paññāya ca ativijjha [paṭivijjha (sī. ka.) tadaṭṭhakathāsu pana

ativijjhitvāti vaṇṇitaṃ] passāmī ’ ti. Yā hissa, bhante, saddhā tadassa saddhindriya ’’ nti.

‘‘ Sādhu sādhu, sāriputta! Yo so, sāriputta, ariyasāvako tathāgate ekantagato abhippasanno, na so tathāgate vā

tathāgatasāsane vā kaṅkheyya vā vicikiccheyya vā. Saddhassa hi, sāriputta, ariyasāvakassa etaṃ pāṭikaṅkhaṃ yaṃ

āraddhavīriyo viharissati – akusalānaṃ dhammānaṃ pahānāya, kusalānaṃ dhammānaṃ upasampadāya, thāmavā

daḷhaparakkamo anikkhittadhuro kusalesu dhammesu. Yaṃ hissa, sāriputta, vīriyaṃ tadassa vīriyindriyaṃ.

‘‘ Saddhassa hi, sāriputta, ariyasāvakassa āraddhavīriyassa etaṃ pāṭikaṅkhaṃ yaṃ satimā bhavissati, paramena

satinepakkena samannāgato, cirakatampi cirabhāsitampi saritā anussaritā. Yā hissa, sāriputta, sati tadassa

satindriyaṃ.

‘‘ Saddhassa hi, sāriputta, ariyasāvakassa āraddhavīriyassa upaṭṭhitassatino etaṃ pāṭikaṅkhaṃ yaṃ

vossaggārammaṇaṃ karitvā labhissati samādhiṃ, labhissati cittassa ekaggataṃ. Yo hissa, sāriputta, samādhi tadassa

samādhindriyaṃ.

‘‘ Saddhassa hi, sāriputta, ariyasāvakassa āraddhavīriyassa upaṭṭhitassatino samāhitacittassa etaṃ pāṭikaṅkhaṃ yaṃ

evaṃ pajānissati – anamataggo kho saṃsāro. Pubbā koṭi na paññāyati avijjānīvaraṇānaṃ sattānaṃ

taṇhāsaṃyojanānaṃ sandhāvataṃ saṃsarataṃ. Avijjāya tveva tamokāyassa asesavirāganirodho santametaṃ padaṃ

paṇītametaṃ padaṃ, yadidaṃ – sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho

nibbānaṃ. Yā hissa, sāriputta, paññā tadassa paññindriyaṃ.

‘‘ Saddho so [sa kho so (sī. syā. kaṃ. pī.)], sāriputta, ariyasāvako evaṃ padahitvā padahitvā evaṃ saritvā saritvā evaṃ

samādahitvā samādahitvā evaṃ pajānitvā pajānitvā evaṃ abhisaddahati – ‘ ime kho te dhammā ye me pubbe sutavā

ahesuṃ. Tenāhaṃ etarahi kāyena ca phusitvā viharāmi, paññāya ca ativijjha [paṭivijjha (ka. sī. ka.)] passāmī ’ ti. Yā

hissa, sāriputta, saddhā tadassa saddhindriya ’’ nti. Dasamaṃ.

Jarāvaggo pañcamo.

2. MOSTLY NATURALLY CULTIVATED 86

14 Cetanā・karaṇīya Sutta (AN 10.2) [2 english translations]Aṅguttaranikāyo/ Dasakanipātapāḷi/

1. Paṭhamapaṇṇāsakaṃ/ 1. Ānisaṃsavaggo/

2. Cetanākaraṇīyasuttaṃ (AN 10.1.1.2)

Aïguttara Nikàya/ Dasakanipàta Ý The collection of

the tens

1. Pañhamapaõõàskam Ý The first fifty

001. ânisaüsavaggo Ý The section on benefits

2. Cetanàkaranãyasuttaü Ý Intending


PTS_PaliEng

2SUT.4AN.5

The Book of

the Gradual

Sayings 5

(Woodward)_

Cetanākaraṇ

īyasuttaṃ

refer to

attached file

2. [a. ni. 11.2] ‘‘ Sīlavato, bhikkhave, sīlasampannassa na

cetanāya karaṇīyaṃ – ‘ avippaṭisāro me uppajjatū ’ ti.

Dhammatā esā, bhikkhave, yaṃ sīlavato sīlasampannassa

avippaṭisāro uppajjati. Avippaṭisārissa, bhikkhave, na

cetanāya karaṇīyaṃ – ‘ pāmojjaṃ me uppajjatū ’ ti.

Dhammatā esā, bhikkhave, yaṃ avippaṭisārissa pāmojjaṃ

jāyati. Pamuditassa, bhikkhave, na cetanāya karaṇīyaṃ – ‘

2. ßBhikkhus, someone who has clever virtues, need not

intend. `May non-remorse come to me.' It is the general

rule for non-remorse to arise to a virtuous person.

Someone who has no remorse, need not intend. `May

delight come to me.' It is the general rule for delight to

arise to one without remorse. Someone who is delighted

need not intend. `May joy come to me.' It is the general

pīti me uppajjatū ’ ti. Dhammatā esā, bhikkhave, yaṃ

pamuditassa pīti uppajjati. Pītimanassa, bhikkhave, na

cetanāya karaṇīyaṃ – ‘ kāyo me passambhatū ’ ti.

Dhammatā esā, bhikkhave, yaṃ pītimanassa kāyo

passambhati. Passaddhakāyassa, bhikkhave, na cetanāya

karaṇīyaṃ – ‘ sukhaṃ vediyāmī ’ ti. Dhammatā esā,

bhikkhave, yaṃ passaddhakāyo sukhaṃ vediyati. Sukhino,

bhikkhave, na cetanāya karaṇīyaṃ – ‘ cittaṃ me

samādhiyatū ’ ti. Dhammatā esā, bhikkhave, yaṃ sukhino

cittaṃ samādhiyati. Samāhitassa, bhikkhave, na cetanāya

karaṇīyaṃ – ‘ yathābhūtaṃ jānāmi passāmī ’ ti.

Dhammatā esā, bhikkhave, yaṃ samāhito yathābhūtaṃ

jānāti passati. Yathābhūtaṃ, bhikkhave, jānato passato na

cetanāya karaṇīyaṃ – ‘ nibbindāmi virajjāmī ’ ti.

Dhammatā esā, bhikkhave, yaṃ yathābhūtaṃ jānaṃ

passaṃ nibbindati virajjati. Nibbinnassa [nibbindassa (sī.

ka.)], bhikkhave, virattassa na cetanāya karaṇīyaṃ – ‘

vimuttiñāṇadassanaṃ sacchikaromī ’ ti. Dhammatā esā,

bhikkhave, yaṃ nibbinno [nibbindo (sī. ka.)] viratto

vimuttiñāṇadassanaṃ sacchikaroti.

‘‘ Iti kho, bhikkhave, nibbidāvirāgo

rule for joy to arise to a delighted one. Someone who is

joyful need not intend. `May my body be appeased' It is

the general rule for the joyful to experience appeasement

of the body. Someone with an appeased body need not

intend. `May I feel pleasant.'It is the general rule for one

with an appeased body to feel pleasant. A pleasant one,

need not intend. `May my mind be concentrated.' It is the

general rule for the pleasant one to be concentrated.

Bhikkhus, someone with a concentrated mind need not

intend. `May I know and see it, as it really is. It is the

general rule for the concentrated to know and see as it

really is. Bhikkhus, someone who knows and sees, as it

really is, need not intend. `May I turn away and be

disenchanted.' It is the general rule for one who knows

and sees to turn away and be disenchanted. Bhikkhus, the

one who has turned away and become disenchanted need

not intend. `May I realize knowldge and vision of release'

It is the general rule for one who turned away and is

disenchanted to realize knowledge and vision of release.

Thus bhikkhus turning away and disenchantment is for

knowledge and vision of release and its benefits.

vimuttiñāṇadassanattho vimuttiñāṇadassanānisaṃso;

yathābhūtañāṇadassanaṃ nibbidāvirāgatthaṃ

nibbidāvirāgānisaṃsaṃ; samādhi

yathābhūtañāṇadassanattho

yathābhūtañāṇadassanānisaṃso; sukhaṃ samādhatthaṃ

samādhānisaṃsaṃ; passaddhi sukhatthā sukhānisaṃsā;

pīti passaddhatthā passaddhānisaṃsā; pāmojjaṃ

pītatthaṃ pītānisaṃsaṃ; avippaṭisāro pāmojjattho

pāmojjānisaṃso; kusalāni sīlāni avippaṭisāratthāni

avippaṭisārānisaṃsāni. Iti kho, bhikkhave, dhammā

dhamme abhisandenti, dhammā dhamme paripūrenti

apārā pāraṃ gamanāyā ’’ ti. Dutiyaṃ.

Knowledge and vision of seeing things as they really are,

is for turning away and disenchantment and its benefits.

Concentration is for knowledge and vision of seeing things

as they really are, and their benefits. Pleasantness is for

concentration and its benefits. Tranquility is for

pleasantness and its benefits. Joy is for tranquility and its

benefits. Delight is for joy and its benefits. Non-remorse is

for delight and its benefits. Clever virtues are for non-

remorse and its benefits. Thus bhikkhus, thoughts

overflow from thoughts and get completed by thoughts,

while they flow up and down.

15 Vimuttāyatana Sutta (AN 5.26) [2 english translations]

Aṅguttaranikāyo/ Pañcakanipātapāḷi/

1. Paṭhamapaṇṇāsakaṃ/ 3. Pañcaṅgikavaggo/

6.Vimuttāyatanasuttaṃ (AN 5.1. 3.6(26))

Aïguttara Nikàya/ 003. Pa¤caõgikavaggo

6. Vimuttàyatanasuttaü Ý The sphere of the

releases


PTS_AN The

Book of the

Gradual

Sayings 3

(Woodward)_

Vimuttāyata

nasuttaṃ

26. ‘‘ Pañcimāni, bhikkhave, vimuttāyatanāni yattha

bhikkhuno appamattassa ātāpino pahitattassa viharato

avimuttaṃ vā cittaṃ vimuccati, aparikkhīṇā vā āsavā

003.06. Bhikkhus, these five are the sphere of the

releases, in which spheres when the bhikkhu dwells

diligent to dispel, either the not released mind is released,

parikkhayaṃ gacchanti, ananuppattaṃ vā anuttaraṃ

yogakkhemaṃ anupāpuṇāti.

“Katamāni pañca? Idha, bhikkhave, bhikkhuno satthā

dhammaṃ deseti aññataro vā garuṭṭhāniyo sabrahmacārī.

Yathā yathā, bhikkhave, tassa bhikkhuno satthā

dhammaṃ deseti, aññataro vā garuṭṭhāniyo

sabrahmacārī, tathā tathā so tasmiṃ dhamme

atthapaṭisaṃvedī ca hoti dhammapaṭisaṃvedī ca. Tassa

atthapaṭisaṃvedino dhammapaṭisaṃvedino pāmojjaṃ

[pāmujjaṃ (sī. syā. kaṃ.) dī. ni. 3.322] jāyati. Pamuditassa

pīti jāyati. Pītimanassa kāyo passambhati. Passaddhakāyo

sukhaṃ vedeti [vediyati (sī.)]. Sukhino cittaṃ samādhiyati.

Idaṃ, bhikkhave, paṭhamaṃ vimuttāyatanaṃ yattha




yogakkhemaṃ anupāpuṇāti.

“Puna caparaṃ, bhikkhave, bhikkhuno na heva kho satthā


sabrahmacārī, api ca kho yathāsutaṃ yathāpariyattaṃ

or the unexhausted desires get exhausted or the noble

end of unpleasantness not yet attained is attained. What

five? Here, bhikkhus, the Teacher or else a certain

eminent co-associate in the holy life, teaches the bhikkhu.

Then he gradually understands the meanings and

experiences the Teaching. When understanding the

meanings and experiencing the Teaching delight arises, to

the delighted joy arises Of one with a joyful mind the body

appeases. The appeased body experiences pleasa ntness.

The mind of one who experiences pleasantness comes to

one point. Bhikkhus, this is the first of the five releases, in

which spheres when the bhikkhu dwells diligent to dispel,

either the not released mind is released, or the

unexhausted desires get exhausted or the noble end of

unpleasantness not yet attained is attained.

Again, bhikkhus, neither the Teacher nor an eminent co-

associate in the holy life teaches. Yet the bhikkhu

preaches others in detail the Teaching that he had heard

and mastered When he preaches others in detail the

Teaching that he had heard and mastered he realizes the

meaning and experiences the Teaching and delight arises,

refer to

attached file

dhammaṃ vitthārena paresaṃ deseti. Yathā yathā,

bhikkhave, bhikkhu yathāsutaṃ yathāpariyattaṃ

dhammaṃ vitthārena paresaṃ deseti tathā tathā so

tasmiṃ dhamme atthapaṭisaṃvedī ca hoti

dhammapaṭisaṃvedī ca. Tassa atthapaṭisaṃvedino

dhammapaṭisaṃvedino pāmojjaṃ jāyati. Pamuditassa pīti

jāyati. Pītimanassa kāyo passambhati. Passaddhakāyo

sukhaṃ vedeti. Sukhino cittaṃ samādhiyati. Idaṃ,

bhikkhave, dutiyaṃ vimuttāyatanaṃ yattha bhikkhuno

appamattassa ātāpino pahitattassa viharato avimuttaṃ vā

cittaṃ vimuccati, aparikkhīṇā vā āsavā parikkhayaṃ

gacchanti, ananuppattaṃ vā anuttaraṃ yogakkhemaṃ

anupāpuṇāti.



sabrahmacārī, nāpi yathāsutaṃ yathāpariyattaṃ

dhammaṃ vitthārena paresaṃ deseti, api ca kho

yathāsutaṃ yathāpariyattaṃ dhammaṃ vitthārena

sajjhāyaṃ karoti. Yathā yathā, bhikkhave, bhikkhu

yathāsutaṃ yathāpariyattaṃ dhammaṃ vitthārena

sajjhāyaṃ karoti tathā tathā so tasmiṃ dhamme

to the delighted joy arises Of one with a joyful mind the

body appeases. The appeased body experiences

pleasantness. The mind of one who experiences

pleasantness comes to one point. Bhikkhus, this is the

second of the five releases, in which spheres when the

bhikkhu dwells diligent to dispel, either the not released

mind is released, or the unexhausted desires get

exhausted or the noble end of unpleasantness not yet

attained is attained.


associate in the holy life teaches him. He does not preach

others in detail the Teaching that he had heard and

mastered.

Yet he recites in detail, the Teaching that he had heard

and mastered and realizing the meanings and experiencin

g the Teaching delight arises, to the delighted joy arises

Of one with a joyful mind the body appeases. The

appeased body experiences pleasantness. The mind of

one who experiences pleasantness comes to one point.

Bhikkhus, this is the third of the five releases, in which



jāyati. Pamuditassa pīti jāyati. Pītimanassa kāyo

passambhati. Passaddhakāyo sukhaṃ vedeti. Sukhino

cittaṃ samādhiyati. Idaṃ, bhikkhave, tatiyaṃ

vimuttāyatanaṃ yattha bhikkhuno appamattassa

ātāpino…pe… yogakkhemaṃ anupāpuṇāti.



sabrahmacārī, nāpi yathāsutaṃ yathāpariyattaṃ

dhammaṃ vitthārena paresaṃ deseti, nāpi yathāsutaṃ

yathāpariyattaṃ dhammaṃ vitthārena sajjhāyaṃ karoti;

api ca kho yathāsutaṃ yathāpariyattaṃ dhammaṃ cetasā

anuvitakketi anuvicāreti manasānupekkhati. Yathā yathā,

bhikkhave, bhikkhu yathāsutaṃ yathāpariyattaṃ

dhammaṃ cetasā anuvitakketi anuvicāreti

manasānupekkhati tathā tathā so tasmiṃ dhamme





sphere when the bhikkhu dwells diligent to dispel, either

the not released mind is released, or the unexhausted

desires get exhausted or the noble end of unpleasantness

not yet attained is attained.




mastered.

nor does he recite in detail, the Teaching that he had

heard and mastered. Yet he thinks and discursively thinks

about the Teaching that he had heard and mastered and

the mind touches a point and delight arises. To the

delighted joy arises Of one with a joyful mind the body

appeases. The appeased body experiences pleasantness.


one point. Bhikkhus, this is the fourth of the five releases,

in which sphere when the bhikkhu dwells diligent to dispel,




cittaṃ samādhiyati. Idaṃ, bhikkhave, catutthaṃ

vimuttāyatanaṃ yattha bhikkhuno appamattassa ātāpino

pahitattassa viharato avimuttaṃ vā cittaṃ vimuccati,

aparikkhīṇā vā āsavā parikkhayaṃ gacchanti,

ananuppattaṃ vā anuttaraṃ yogakkhemaṃ anupāpuṇāti.


dhammaṃ deseti aññataro vā garuṭṭhāniyo sabrahmacārī,

nāpi yathāsutaṃ yathāpariyattaṃ dhammaṃ vitthārena

paresaṃ deseti, nāpi yathāsutaṃ yathāpariyattaṃ

dhammaṃ vitthārena sajjhāyaṃ karoti, nāpi yathāsutaṃ

yathāpariyattaṃ dhammaṃ cetasā anuvitakketi

anuvicāreti manasānupekkhati; api ca khvassa aññataraṃ

samādhinimittaṃ suggahitaṃ hoti sumanasikataṃ

sūpadhāritaṃ suppaṭividdhaṃ paññāya. Yathā yathā,

bhikkhave, bhikkhuno aññataraṃ samādhinimittaṃ

suggahitaṃ hoti sumanasikataṃ sūpadhāritaṃ

suppaṭividdhaṃ paññāya tathā tathā so tasmiṃ dhamme








mastered.

nor does he recite in detail, the Teaching that he had

heard and mastered. He does not think and discursively

think about the Teaching that he had heard and mastered

and the mind does not touch a point. Yet a certain

meditation object well grasped and well established is

penetratingly seen with wisdom and delight arises. To the

delighted joy arises Of one with a joyful mind the body

appeases. The appeased body experiences pleasantness.


one point. Bhikkhus, this is the fifth of the releases, in

which sphere when the bhikkhu dwells diligent to dispel,




Bhikkhus, these five are the releases, in which spheres

cittaṃ samādhiyati. Idaṃ, bhikkhave, pañcamaṃ

vimuttāyatanaṃ yattha bhikkhuno appamattassa ātāpino

pahitattassa viharato avimuttaṃ vā cittaṃ vimuccati,

aparikkhīṇā vā āsavā parikkhayaṃ gacchanti,

ananuppattaṃ vā anuttaraṃ yogakkhemaṃ anupāpuṇāti.

“Imāni kho, bhikkhave, pañca vimuttāyatanāni yattha




yogakkhemaṃ anupāpuṇātī ’’ ti. Chaṭṭhaṃ.

when the bhikkhu dwells diligent to dispel, either the not

released mind is released, or the unexhausted desires get

exhausted or the noble end of unpleasantness not yet

attained is attained.

16 Upanisa Sutta (SN 12.23) [6 english translations]

Saṃyuttanikāyo/

Nidānavaggo/

1.

Nidānasaṃyuttaṃ/

3. Dasabalavaggo/

3. Upanisasuttaṃ

Upanisa Sutta: Discourse

on Supporting Conditions

Bhikkhu Bodhi

© 19953

Upanisa Sutta:

Prerequisites

Thanissaro

Bhikkhu

© 1997

Upanisaa

Sutta:

Upanisaa

(excerpt)

Maurice

O'Connell

Saüyutta Nikàya

Division II Ý Nidàna

Book 12 Ý Abhisamaya

Saüyutta

Chapter 3 Ý âhàra

Vagga

PTS_SN The

Book of the

Kindred

Sayings 2

(Mrs Rhys

Davids)_Upa

3 Documents linked from this page may be subject to other restrictions. From Transcendental Dependent Arising: A Translation and Exposition of the Upanisa Sutta (WH 277), by Bhikkhu Bodhi (Kandy: Buddhist Publication Society, 1980). Copyright © 1980 Buddhist Publication Society. Used with permission. Last revised for Access to Insight on 13 June 2010.

http://www.accesstoinsight.org/lib/authors/bodhi/wheel277.html

(SN 2.1.3.3) Walshe

© 20074

12. 3. 3.(23) Upanisa Ý

by Bhikkhuni

Uppalavanna

nisasuttaṃ

Wisdom_SN

The

Connected

Discourses

of the

Buddha

(Bodhi)_Upa

nisasuttaṃ

refer to

attached file

23. Sāvatthiyaṃ

viharati…pe… ‘‘

jānato ahaṃ,

bhikkhave, passato

āsavānaṃ khayaṃ

vadāmi, no ajānato

no apassato. Kiñca,

bhikkhave, jānato kiṃ

passato āsavānaṃ

khayo hoti? Iti rūpaṃ

iti rūpassa samudayo

iti rūpassa

atthaṅgamo, iti

vedanā…pe… iti

saññā… iti

saṅkhārā… iti

viññāṇaṃ iti

viññāṇassa samudayo

While staying at Savatthi the

Exalted One said:

"The destruction of the

cankers, monks, is for one

who knows and sees, I say,

not for one who does not

know and does not see.

Knowing what, seeing what

does the destruction of the

cankers occur? 'Such is

material form, such is the

arising of material form, such

is the passing away of

material form. Such is

feeling... perception...

mental formations...

consciousness; such is the

Dwelling at

Savatthi...

"Monks, the

ending of the

effluents is for

one who knows

& sees, I tell

you, not for one

who does not

know & does not

see. For one

who knows what

& sees what is

there the ending

of effluents?

'Such is form,

such its

origination, such

[1] [At

Saavatthii the

Blessed One

said:]

"Monks, I

declare that the

destruction of

the cankers[2]

comes for him

who knows and

sees, and not for

him who does

not know and

does not see. By

knowing what,

by seeing what,

does the

1. At one time the

Blessed One was living in


Anàthapiõóika in Jeta's

grove in Sàvatthi.

2. ßMonks, I declare the

destruction of desires

knowing and seeing, not

without.

3. ßMonks, knowing and

seeing what do desires

get destroyed? This is

matter, this is the arising

of matter and this is the

fading of matter. These

are feelings, this is the

4 Documents linked from this page may be subject to other restrictions. From Samyutta Nikaya: An Anthology (WH 318-321), by M. O'C. Walshe (Kandy: Buddhist Publication Society, 1985).

http://www.accesstoinsight.org/lib/authors/walshe/wheel318.html

iti viññāṇassa

atthaṅgamoti. Evaṃ

kho, bhikkhave,

jānato evaṃ passato

āsavānaṃ khayo hoti

’’ .

“Yampissa taṃ,

bhikkhave,

khayasmiṃ

khayeññāṇaṃ, tampi

saupanisaṃ vadāmi,

no anupanisaṃ. Kā

ca, bhikkhave,

khayeñāṇassa

upanisā? ‘ Vimuttī ’

tissa vacanīyaṃ.

Vimuttimpāhaṃ

[vimuttimpahaṃ (sī.

syā. kaṃ.)],

bhikkhave,


arising of consciousness,

such is the passing away of

consciousness' — for one

who knows and sees this,

monks, the destruction of

the cankers occurs.

"The knowledge of

destruction with respect to

destruction has a supporting

condition, I say, it does not

lack a supporting condition.

And what is the supporting

condition for the knowledge

of destruction?

'Emancipation' should be the

reply.

"Emancipation, monks, also

has a supporting condition, I

say, it does not lack a

supporting condition. And

its

disappearance.

Such is feeling,

such its

origination, such

its

disappearance.

Such is

perception, such

its origination,

such its

disappearance.

Such are

fabrications,

such their

origination, such

their

disappearance.

Such is

consciousness,

such its

origination, such

destruction of

the cankers

come about?

'Such is material

form, such is its

arising, such is

its passing

away; such is

feeling... such is

perception...

such are the

mental

formations...

such is

consciousness,

such is its

arising, such is

its passing

away': for him

who knows this,

for him who

sees this, the

arising of feelings and

this is the fading of

feelings. These are

perceptions, this is the

arising of perceptions and

this is the fading of

perceptions. These are

determinations, this is

the arising of

determinations and this is

the fading of

determinations. This is

consciousness, this is the

arising of consciousness

and this is the fading of

consciousness. Knowing

thus and seeing thus

comes about the

destruction of desires.

4. ßMonks, I say, that

knowledge arising to him


ca, bhikkhave,

vimuttiyā upanisā? ‘

Virāgo ’ tissa

vacanīyaṃ.

Virāgampāhaṃ,

bhikkhave,



ca, bhikkhave,

virāgassa upanisā? ‘

Nibbidā ’ tissa

vacanīyaṃ.

Nibbidampāhaṃ,

bhikkhave,



ca, bhikkhave,

nibbidāya upanisā? ‘

Yathābhūtañāṇadassa

na ’ ntissa

vacanīyaṃ.

what is the supporting

condition for emancipation?

'Dispassion' should be the

reply.

"Dispassion, monks, also has

a supporting condition, I say,

it does not lack a supporting

condition. And what is the

supporting condition for

dispassion?

'Disenchantment' should be

the reply.

"Disenchantment, monks,

also has a supporting




condition for

disenchantment? 'The

knowledge and vision of

its

disappearance.'

The ending of

the effluents is

for one who

knows in this

way & sees in

this way.

"The knowledge

of ending in the

presence of

ending has its

prerequisite, I

tell you. It is not

without a

prerequisite.

And what is the

prerequisite for

the knowledge

of ending?

Release, it

destruction of

the cankers

comes about.

"Regarding this

knowledge of

destruction, I

declare that

there is a

supporting

condition

without which it

does not arise...

[3] What is this

supporting

condition?

Liberation...

Liberation has a

supporting

condition...:

Dispassion...

Dispassion has a

about the destruction of

desires is associated

5. ßWith what is the

knowledge about the

destruction of desires

associated? The answer

is release. Release too is

associated.

6. ßWith what is release


is fading. Fading too is

associated.

7. ßWith what is fading


is turning away. Turning

away too is associated.

8. ßWith what is turning

away associated? The

Yathābhūtañāṇadassa

nampāhaṃ,

bhikkhave,



ca, bhikkhave,

yathābhūtañāṇadassa

nassa upanisā? ‘

Samādhī ’ tissa

vacanīyaṃ.

Samādhimpāhaṃ,

bhikkhave,


no anupanisaṃ.

‘‘ Kā ca, bhikkhave,

samādhissa upanisā?

‘ Sukha ’ ntissa

vacanīyaṃ.

Sukhampāhaṃ,

bhikkhave,


things as they really are'

should be the reply.

"The knowledge and vision of

things as they really are,

monks, also has a supporting




condition for the knowledge

and vision of things as they

really are? 'Concentration'


"Concentration, monks, also

has a supporting condition, I

say, it does not lack a

supporting condition. And

what is the supporting

condition for concentration?

'Happiness' should be the

reply.

should be said.

Release has its

prerequisite, I

tell you. It is not

without a

prerequisite.

And what is its

prerequisite?

Dispassion...

Disenchantment

... Knowledge &

vision of things

as they actually

are present...

Concentration...

Pleasure...

Serenity...

Rapture... Joy...

Conviction...

Stress... Birth...

Becoming...

Clinging...

supporting

condition...:

Disenchantment

...

Disenchantment

has a supporting

condition...:

Knowledge-and-

vision-of-things-

as-they-are...

Knowledge-and-

vision-of-things-

as-they-are has

a supporting

condition...:

Concentration...

Concentration

has a supporting

condition...:

Happiness...

Happiness has a

supporting

answer is knowledge of

things as they really are.

Knowledge of things as

they really are, too is

associated.

9. ßWith what is

knowledge of things as

they really are


is concentration. That

too, is associated.

10. ßWith what is

concentration


is pleasantness.

Pleasantness too is

associated.

11. ßWith what is

pleasantness associated?


ca, bhikkhave,

sukhassa upanisā? ‘

Passaddhī ’ tissa

vacanīyaṃ.

Passaddhimpāhaṃ,

bhikkhave,



ca, bhikkhave,

passaddhiyā upanisā?

‘ Pītī ’ tissa

vacanīyaṃ.

Pītimpāhaṃ,

bhikkhave,



ca, bhikkhave, pītiyā

upanisā? ‘ Pāmojja ’

ntissa vacanīyaṃ.

Pāmojjampāhaṃ,

bhikkhave,

"Happiness, monks, also has





happiness? 'Tranquillity'


"Tranquillity, monks, also has





tranquillity? 'Rapture' should

be the reply.

"Rapture, monks, also has a

supporting condition, I say, it

does not lack a supporting



Craving...

Feeling...

Contact... The

six sense

media... Name-

&-form...

Consciousness...

Fabrications...

Fabrications

have their

prerequisite, I

tell you. They

are not without

a prerequisite.

And what is

their

prerequisite?

Ignorance, it

should be said.

"Thus

fabrications

condition...:

Tranquillity...

Tranquillity has

a supporting

condition...:

Rapture...[4]

Rapture has a

supporting

condition...:

Joy... Joy has a

supporting

condition...:

Faith...[5] Faith

has a supporting

condition...:

Suffering...[6]

Suffering has a

supporting

condition...:

Birth...[7]

Becoming...

Grasping...

The answer is tranquility.

Tranquility too is

associated.

12. ßWith what is

tranquility associated?

The answer is emotions

of delight. Emotions of

delight too are

associated.

13. ßWith what are

emotions of delight


is joy. Joy too is

associated.

14. ßWith what is joy


is faith. Faith too is

associated.



ca, bhikkhave,

pāmojjassa upanisā? ‘

Saddhā ’ tissa

vacanīyaṃ.

Saddhampāhaṃ,

bhikkhave,


no anupanisaṃ.


saddhāya upanisā? ‘

Dukkha ’ ntissa

vacanīyaṃ.

Dukkhampāhaṃ,

bhikkhave,



ca, bhikkhave,

dukkhassa upanisā? ‘

Jātī ’ tissa vacanīyaṃ.

rapture? 'Joy' should be the

reply.

"Joy, monks, also has a




supporting condition for joy?

'Faith' should be the reply.

"Faith, monks, also has a





faith? 'Suffering' should be

the reply.

"Suffering, monks, also has a




have ignorance

as their

prerequisite,

consciousness

has fabrications

as its

prerequisite,

name-&-form

has

consciousness

as its

prerequisite, the

six sense media

have name-&-

form as their

prerequisite,

contact has the

six sense media

as its

prerequisite,

feeling has

contact as its

Craving...

Feeling...

Contact... the

Six Sense-

Bases... Name-

and-Form...

Consciousness...

the (kamma-)

formations...

Ignorance...

"Thus, monks,

Ignorance is the

supporting

condition for the

(kamma-)

formations [etc.

to] Birth. Birth

for Suffering,

Suffering for

Faith, Faith for

Joy, Joy for

15. ßWith what is faith


is unpleasantness. It is

also associated.

16. ßWith what is

unpleasantness


is birth. Birth too is

associated.

17. ßWith what is birth


is being. Being too is

associated.

18. ßWith what is being


is holding. Holding too is

associated.

19. ßWith what is holding

Jātimpāhaṃ,

bhikkhave,



ca, bhikkhave, jātiyā

upanisā? ‘ Bhavo ’

tissa vacanīyaṃ.

Bhavampāhaṃ,

bhikkhave,



ca, bhikkhave,

bhavassa upanisā? ‘

Upādāna ’ ntissa

vacanīyaṃ.

Upādānampāhaṃ,

bhikkhave,



ca, bhikkhave,

upādānassa upanisā?

‘ Taṇhā ’ tissa


suffering? 'Birth' should be

the reply.

"And what is the supporting

condition for birth?.

'Existence' should be the

reply.

"What is the supporting

condition for existence?

'Clinging' should be the

reply.


condition for clinging?

'Craving' should be the reply.


condition for craving?

'Feeling' should be the reply.

prerequisite,

craving has

feeling as its

prerequisite,

clinging has

craving as its

prerequisite,

becoming has

clinging as its

prerequisite,

birth has

becoming as its

prerequisite,

stress &

suffering have

birth as their

prerequisite,

conviction has

stress &

suffering as its

prerequisite, joy

has conviction

Delight, Delight

for Tranquillity,

Tranquillity for

Happiness,

Happiness for

Concentration,

Concentration

for Knowledge-

and-vision-of-

things-as-they-

are, Knowledge-

and-vision-of-

things-as-they-

are for

Disenchantment

,

Disenchantment

for Dispassion,

Dispassion for

Liberation,

Liberation for

Knowledge of


is craving. Craving too is

associated.

20. ßWith what is craving


is feelings. Feelings too

are associated.

21. ßWith what are

feelings associated? The

answer is a contact. A

contact too is associated.

22. ßWith what is a

contact associated? The

answer is the six spheres.

The six spheres too are

associated.

23. ßWith what are the

six spheres associated?

vacanīyaṃ.

Taṇhampāhaṃ,

bhikkhave,


no anupanisaṃ.


taṇhāya upanisā? ‘

Vedanā ’ tissa

vacanīyaṃ…pe… ‘

phasso ’ tissa

vacanīyaṃ… ‘

saḷāyatana ’ ntissa

vacanīyaṃ… ‘

nāmarūpa ’ ntissa

vacanīyaṃ… ‘

viññāṇa ’ ntissa

vacanīyaṃ… ‘

saṅkhārā ’ tissa

vacanīyaṃ.

Saṅkhārepāhaṃ,

bhikkhave, saupanise


condition for feeling?

'Contact' should be the reply.


condition for contact? 'The

sixfold sense base' should be

the reply.


condition for the sixfold

sense base? 'Mentality-

materiality' should be the

reply.


condition for mentality-

materiality? 'Consciousness'



condition for consciousness?

as its

prerequisite,

rapture has joy

as its

prerequisite,

serenity has

rapture as its

prerequisite,

pleasure has

serenity as its

prerequisite,

concentration

has pleasure as

its prerequisite,

knowledge &

vision of things

as they actually

are present has

concentration as

its prerequisite,

disenchantment

has knowledge

the destruction

of the cankers."

Notes

1.

The final part of

this very

important sutta

is translated as

No. 19 in Vol. I

of this

anthology. See

now also

Bhikkhu Bodhi,

Transcendental

Dependent

Arising (WH 277-

8, 1980).

2.

AAsavaa From

aa-savati "flows

The answer is name and

matter. Name and matter

too are associated.

24. ßWith what are name

and matter associated?

The answer is

consciousness.

Consciousness too is

associated.

25. ßWith what is

consciousness


is determinations.

Determinations too are

associated.

26. ßWith what are

determinations


is ignorance.

vadāmi, no

anupanise. Kā ca,

bhikkhave,

saṅkhārānaṃ

upanisā? ‘ Avijjā ’

tissa vacanīyaṃ.

‘‘ Iti kho, bhikkhave,

avijjūpanisā

saṅkhārā,

saṅkhārūpanisaṃ

viññāṇaṃ,

viññāṇūpanisaṃ

nāmarūpaṃ,

nāmarūpūpanisaṃ

saḷāyatanaṃ,

saḷāyatanūpaniso

phasso, phassūpanisā

vedanā,

vedanūpanisā taṇhā,

taṇhūpanisaṃ

upādānaṃ,

'Kamma formations' should

be the reply.

"Kamma formations, monks,

also have a supporting

condition, I say, they do not



condition for kamma

formations? 'Ignorance'


"Thus, monks, ignorance is

the supporting condition for

kamma formations, kamma

formations are the


consciousness,

consciousness is the


mentality-materiality,

mentality-materiality is the

& vision of

things as they

actually are

present as its

prerequisite,

dispassion has

disenchantment

as its

prerequisite,

release has

dispassion as its

prerequisite,

knowledge of

ending has

release as its

prerequisite.

"Just as when

the gods pour

rain in heavy

drops & crash

thunder on the

towards" (i.e.,

either "into" or

"out" towards

the observer),

thus lit. either

"influx" or

"secretion." The

most generally

accepted

translation

today is

"cankers."

[Another

meaning is

"fermentation,"

hence

"intoxicants" is a

possible

alternative

rendering.] The

four cankers are

those of (1)

ßThus, monks, ignorance

is associated with

determinations,

determinations with

consciousness,

consciousness with name

and matter, name and

matter with the six

spheres, the six spheres

with contact, contact with

feelings, feelings with

craving, craving with

holding, holding with

being, being with birth.

Birth is associated with

unpleasantness,

unpleasantness with

faith, faith with joy, joy

with delight, delight with

emotions of delight,

emotions of delight with

upādānūpaniso

bhavo, bhavūpanisā

jāti, jātūpanisaṃ

dukkhaṃ,

dukkhūpanisā

saddhā,

saddhūpanisaṃ

pāmojjaṃ,

pāmojjūpanisā pīti,

pītūpanisā passaddhi,

passaddhūpanisaṃ

sukhaṃ, sukhūpaniso

samādhi,

samādhūpanisaṃ


naṃ,


nūpanisā nibbidā,

nibbidūpaniso virāgo,

virāgūpanisā vimutti,

vimuttūpanisaṃ

khayeñāṇaṃ.

supporting condition for the

sixfold sense base, the

sixfold sense base is the


contact, contact is the


feeling, feeling is the


craving, craving is the


clinging, clinging is the


existence, existence is the


birth, birth is the supporting

condition for suffering,

suffering is the supporting

condition for faith, faith is


joy, joy is the supporting

condition for rapture, rapture

is the supporting condition

upper

mountains: The

water, flowing

down along the

slopes, fills the

mountain clefts

& rifts & gullies.

When the

mountain clefts

& rifts & gullies

are full, they fill

the little ponds.

When the little

ponds are full,

they fill the big

lakes. When the

big lakes are

full, they fill the

little rivers.

When the little

rivers are full,

they fill the big

sense-desire

(kaamaasava)

(2) desire for

continued

existence

(bhavaasava)

(3) wrong views

(di.t.thiaasava:

cf. SN 12.15, n.

1): and (4)

ignorance

(avijjaasava)

though (3) is

often omitted,

being doubtless

included in (4).

The destruction

of the cankers is

equivalent to

Arahantship,

and an Arahant

is sometimes

pleasantness,

pleasantness with

concentration,

concentration with the


they really are, the


they really are, with

turning away, turning

away with fading, fading

with release and release

is associated with the

knowledge of destruction.

27. ßMonks, just as the

rain drops that fall on top

of the mountain course

down to the lowlands,

filling up the mountain

grottoes, clefts and

rivulets and then the

water fills up the small

‘‘ Seyyathāpi,

bhikkhave,

uparipabbate

thullaphusitake deve

vassante taṃ udakaṃ

yathāninnaṃ

pavattamānaṃ

pabbatakandarapadar

asākhā paripūreti.

Pabbatakandarapadar

asākhāparipūrā

kusobbhe [kussubbhe

(sī. syā. kaṃ.),

kusubbhe (pī.) ṇvādi

129 suttaṃ

oloketabbaṃ]

paripūrenti. Kusobbhā

paripūrā mahāsobbhe

paripūrenti.

Mahāsobbhā paripūrā

kunnadiyo

for tranquillity, tranquillity is


happiness, happiness is the


concentration, concentration


for the knowledge and vision

of things as they really are,

the knowledge and vision of

things as they really are is


disenchantment,

disenchantment is the


dispassion, dispassion is the


emancipation, and

emancipation is the


knowledge of the destruction

(of the cankers).

rivers. When the

big rivers are

full, they fill the

great ocean. In

the same way:

"Fabrications

have ignorance

as their

prerequisite,

consciousness

has fabrications

as its

prerequisite,

name-&-form

has

consciousness

as their

prerequisite, the

six sense media

have name-&-

form as their

called

khiinaasava.

3.

Upanisaa: a

word of various

meanings:

"support, cause,

means," etc.

Formally it looks

like the Pali

equivalent of

upani.sad, but it

may be a

contraction of

upanissaya

"decisive

support" in the

list of the 24

Conditions (see

BD [Buddhist

Dictionary by

Ven.

ponds, large ponds small

rivers and the large

rivers, the sea and the

great oceans

28. ßIn the same manner

monks, ignorance is

associated with

determinations,

determinations with

consciousness,

consciousness with name

and matter, name and

matter with the six

spheres, the six spheres

with contact, contact with

feelings, feelings with

craving, craving with

holding, holding with

being, being with birth.

Birth is associated with

unpleasantness,

paripūrenti.

Kunnadiyo paripūrā

mahānadiyo

paripūrenti.

Mahānadiyo paripūrā

mahāsamuddaṃ

paripūrenti.

‘‘ Evameva kho,

bhikkhave,

avijjūpanisā

saṅkhārā,

saṅkhārūpanisaṃ

viññāṇaṃ,

viññāṇūpanisaṃ

nāmarūpaṃ,

nāmarūpūpanisaṃ

saḷāyatanaṃ,

saḷāyatanūpaniso

phasso, phassūpanisā

vedanā,

vedanūpanisā taṇhā,

"Just as, monks, when rain

descends heavily upon some

mountaintop, the water flows

down along with the slope,

and fills the clefts, gullies,

and creeks; these being filled

fill up the pools; these being

filled fill up the ponds; these

being filled fill up the

streams; these being filled

fill up the rivers; and the

rivers being filled fill up the

great ocean — in the same

way, monks, ignorance is the


kamma formations, kamma

formations are the


consciousness,

consciousness is the


mentality-materiality,

prerequisite,

contact has the

six sense media

as its

prerequisite,

feeling has

contact as its

prerequisite,

craving has

feeling as its

prerequisite,

clinging has

craving as its

prerequisite,

becoming has

clinging as its

prerequisite,

birth has

becoming as its

prerequisite,

stress &

suffering have

Nyanatiloka

(2nd ed. by Ven.

Nyanaponika,

Colombo 1972)],

s. v. Paccaya). It

is glossed in SA

[SN

Commentary] as

kaara.na

"cause,"

paccaya

"condition."

4.

Piiti. A

particularly

difficult word to

translate. Like

passadhi

"tranquillity,"

but unlike sukha

"happiness," it

belongs to a

unpleasantness with

faith, faith with joy, joy

with delight, delight with

emotions of delight,

emotions of delight with

pleasantness,

pleasantness with

concentration,

concentration with the


they really are, the


they really are, with

turning away, turning

away with fading, fading

with release and release

is associated with the

knowledge of destruction.

taṇhūpanisaṃ

upādānaṃ,

upādānūpaniso

bhavo, bhavūpanisā

jāti, jātūpanisaṃ

dukkhaṃ,

dukkhūpanisā

saddhā,

saddhūpanisaṃ

pāmojjaṃ,

pāmojjūpanisā pīti,

pītūpanisā passaddhi,

passaddhūpanisaṃ

sukhaṃ, sukhūpaniso

samādhi,

samādhūpanisaṃ


naṃ,


nūpanisā nibbidā,

nibbidūpaniso virāgo,

virāgūpanisā vimutti,

mentality-materiality is the


sixfold sense base, the

sixfold sense base is the


contact, contact is the


feeling, feeling is the


craving, craving is the


clinging, clinging is the


existence, existence is the


birth, birth is the supporting

condition for suffering,

suffering is the supporting

condition for faith, faith is


joy, joy is the supporting

condition for rapture, rapture

birth as their

prerequisite,

conviction has

stress &

suffering as its

prerequisite, joy

has conviction

as its

prerequisite,

rapture has joy

as its

prerequisite,

serenity has

rapture as its

prerequisite,

pleasure has

serenity as its

prerequisite,

concentration

has pleasure as

its prerequisite,

knowledge &

group of mental

formations

(sankhaarakhan

dha), and

ranges from

"interest"

through "zest"

to "rapture." The

five degrees of

piiti are

described in VM

IV, 94-99 (in

Ven.

Ñaa.namoli's

translation of

the text piiti is

rendered

"happiness" and

sukha "bliss").

5.

Saddhaa. This is

not blind faith

vimuttūpanisaṃ

khayeñāṇa ’’ nti.

Tatiyaṃ.


for tranquillity, tranquillity is


happiness, happiness is the


concentration, concentration


for the knowledge and vision

of things as they really are,

the knowledge and vision of

things as they really are is


disenchantment,

disenchantment is the


dispassion, dispassion is the


emancipation, and

emancipation is the


knowledge of the destruction

(of the cankers)."

vision of things

as they actually

are present has

concentration as

its prerequisite,

disenchantment

has knowledge

& vision of

things as they

actually are

present as its

prerequisite,

dispassion has

disenchantment

as its

prerequisite,

release has

dispassion as its

prerequisite,

knowledge of

ending has

release as its

but confidence

in the Buddha

and his

teaching.

6.

Dukkha stands

here for the

usual "decay-

and-death"

(Jaraa-mara.na)

or, in full,

"decay, death,

sorrow,

lamentation,

pain, grief and

despair" (jaraa-

mara.na-soka-

parideva-

dukkha-

domanassupaay

aasa).

7.

prerequisite." Jaati. All the

rest, down to

"ignorance" as

in the usual

formula of

Dependent

Origination. See

Vol. I, nn. 29-30.

17 Pamāda・vihārī Sutta (SN 35.97) [4 english translations]Saṃyuttanikāyo/

Saḷāyatanavaggo/

1. Saḷāyatanasaṃyuttaṃ/ 10.

Saḷavaggo /

4. Pamādavihārīsuttaṃ (SN

4.1.10.4)

Pamadaviharin Sutta: Dwelling in

Heedlessness

Thanissaro Bhikkhu

© 2005

Samyutta Nikàya/ Volume IV Ý

Saëàyatanavaggo

Samyutta 34 Ý Saëàyatana

Saüyutta

Chapter 10 Ý Chala Vaggo

34. 10. 4.(97) Pamàdavihàri Ý

Negligence


PTS_SN The

Book of the

Kindred

Sayings 2

(Mrs Rhys

Davids)_

Pamādavihār

īsuttaṃ

Wisdom_SN

The

Connected

97. ‘‘ Pamādavihāriñca vo, bhikkhave,

desessāmi appamādavihāriñca. Taṃ

suṇātha. Kathañca, bhikkhave,

pamādavihārī hoti? Cakkhundriyaṃ

"Monks, I will teach you about one

who dwells in heedlessness and one

who dwells in heedfulness. Listen and

pay careful attention, I will speak."

1. It happened in Sàvatthi.

2. ßMonks, I will teach living

negligently and living diligently. Listen

asaṃvutassa, bhikkhave, viharato

cittaṃ byāsiñcati [byāsiccati (sī. syā.

kaṃ.)]. Cakkhuviññeyyesu rūpesu

tassa byāsittacittassa pāmojjaṃ na

hoti. Pāmojje asati pīti na hoti. Pītiyā

asati passaddhi na hoti. Passaddhiyā

asati dukkhaṃ hoti. Dukkhino cittaṃ

na samādhiyati. Asamāhite citte

dhammā na pātubhavanti.

Dhammānaṃ apātubhāvā

pamādavihārī tveva saṅkhaṃ

gacchati…pe… jivhindriyaṃ


cittaṃ byāsiñcati jivhāviññeyyesu

rasesu, tassa byāsittacittassa…pe…

pamādavihārī tveva saṅkhaṃ

gacchati…pe… manindriyaṃ


cittaṃ byāsiñcati manoviññeyyesu

dhammesu, tassa byāsittacittassa

pāmojjaṃ na hoti. Pāmojje asati pīti

na hoti. Pītiyā asati passaddhi na hoti.

"As you say, lord," the monks

responded.

The Blessed One said: "And how does

one dwell in heedlessness? When a

monk dwells without restraint over

the faculty of the eye, the mind is

stained with forms cognizable via the

eye. When the mind is stained, there

is no joy. There being no joy, there is

no rapture. There being no rapture,

there is no serenity. There being no

serenity, he dwells in suffering. The

mind of one who suffers does not

become centered. When the mind is

uncentered, phenomena (dhammas)

don't become manifest. When

phenomena aren't manifest, one is

classed simply as one who dwells in

heedlessness.

"When a monk dwells without

restraint over the ear... nose...

tongue... body...

carefully!

3. ßMonks, how is living negligently?

4Ý6. ßMonks, his, whose mental

faculty of the eye is uncontrolled, the

mind is corrupted by forms cognized

through eye consciousness. The

corrupted mind is not delightful. The

not delightful mind is not joyful. The

not joyful mind does not repose. The

not reposed mind is unpleasant. The

unpleasant mind does not become

one pointed. With the mind not in one

point the Teaching does not appear.

When the Teaching does not appear,

it is said he lives negligently.û

Repeat for the mental faculty of the

ear and the mental faculty of the

nose.

Discourses

of the

Buddha

(Bodhi)_

Pamādavihār

īsuttaṃ

refer to

attached file

Passaddhiyā asati dukkhaṃ hoti.

Dukkhino cittaṃ na samādhiyati.

Asamāhite citte dhammā na

pātubhavanti. Dhammānaṃ

apātubhāvā pamādavihārī tveva

saṅkhaṃ gacchati. Evaṃ kho,

bhikkhave, pamādavihārī hoti.

‘‘ Kathañca, bhikkhave,

appamādavihārī hoti? Cakkhundriyaṃ

saṃvutassa, bhikkhave, viharato

cittaṃ na byāsiñcati

cakkhuviññeyyesu rūpesu, tassa

abyāsittacittassa pāmojjaṃ jāyati.

Pamuditassa pīti jāyati. Pītimanassa

kāyo passambhati. Passaddhakāyo

sukhaṃ viharati. Sukhino cittaṃ

samādhiyati. Samāhite citte dhammā

pātubhavanti. Dhammānaṃ

pātubhāvā appamādavihārī tveva

saṅkhaṃ gacchati…pe… jivhindriyaṃ

saṃvutassa, bhikkhave, viharato

"When a monk dwells without

restraint over the faculty of the

intellect, the mind is stained with

ideas cognizable via the intellect.

When the mind is stained, there is no

joy. There being no joy, there is no

rapture. There being no rapture, there

is no serenity. There being no

serenity, he dwells in suffering. The

mind of one who suffers does not

become centered. When the mind is

uncentered, phenomena (dhammas)

don't become manifest. When

phenomena aren't manifest, one is

classed simply as one who dwells in

heedlessness.

"This is how one dwells in

heedlessness.

"And how does one dwell in

heedfulness? When a monk dwells

with restraint over the faculty of the

eye, the mind is not stained with


faculty of the tongue is uncontrolled

the mind is corrupted by savories

cognized through tongue

consciousness. The corrupted mind is

not delightful. The not delightful mind

is not joyful. The not joyful mind does

not repose. The not reposed mind is in

unpleasantness. With unpleasantness,

the mind does not become one

pointed. With the mind not in one



it is said he lives negligently.û

Repeat for the body.

9. ßMonks, his, whose mental faculty

of the mind is uncontrolled the mind is

corrupted by ideas cognized through

mind consciousness. The corrupted

mind is not delightful. The not

cittaṃ na byāsiñcati…pe…

appamādavihārī tveva saṅkhaṃ

gacchati. Manindriyaṃ saṃvutassa,

bhikkhave, viharato cittaṃ na

byāsiñcati, manoviññeyyesu

dhammesu, tassa abyāsittacittassa

pāmojjaṃ jāyati. Pamuditassa pīti

jāyati. Pītimanassa kāyo passambhati.

Passaddhakāyo sukhaṃ viharati.

Sukhino cittaṃ samādhiyati. Samāhite

citte dhammā pātubhavanti.

Dhammānaṃ pātubhāvā

appamādavihārī tveva saṅkhaṃ

gacchati. Evaṃ kho, bhikkhave,

appamādavihārī hotī ’’ ti. Catutthaṃ.

forms cognizable via the eye. When

the mind is not stained, there is joy.

There being joy, there is rapture.

There being rapture, there is serenity.

There being serenity, he dwells in

ease. The mind of one at ease

becomes centered. When the mind is

centered, phenomena (dhammas)

become manifest. When phenomena

are manifest, one is classed simply as

one who dwells in heedfulness.

"When a monk dwells with restraint

over the ear... nose... tongue... body...

"When a monk dwells with restraint

over the faculty of the intellect, the

mind is not stained with ideas

cognizable via the intellect. When the

mind is not stained, there is joy. There

being joy, there is rapture. There

being rapture, there is serenity. There

being serenity, he dwells in ease. The

mind of one at ease becomes

delightful mind is not joyful. Without

joy the mind does not repose. The not

reposed mind is unpleasant. The

unpleasant mind does not become

one pointed. With the mind not in one



it is said he lives negligently.

10. ßMonks, this is abiding

negligently.

11. ßMonks, how does the monk abide

diligently?


faculty of the eye is controlled the

mind is not corrupted by forms

cognized through eye consciousness.

The not corrupted mind is delightful.

The delightful mind is joyful. The

joyful mind reposes. The reposing

centered. When the mind is centered,

phenomena (dhammas) become

manifest. When phenomena are

manifest, one is classed simply as one

who dwells in heedfulness.

"This is how one dwells in

heedfulness."

See also: SN 48.56.

mind is pleasant. The pleasant mind is

one pointed. In the one pointed mind

the Teaching appears. When the

Teaching appears, it is said he lives

diligently.û

Repeat for the mental faculty of the

ear and the mental faculty of the

nose.

15Ý16. Repeat for the mental faculty

of the tongue and the mental faculty

of the body.

17. ßMonks, his, whose mental faculty

of the mind is controlled the mind is

not corrupted by ideas cognized

through mind consciousness. The not

corrupted mind is delightful. The

delightful mind is joyful. The joyful

mind reposes. The reposed mind is

pleasant. The pleasant mind becomes


one pointed. When the mind is in one

point the Teaching appears. When the

Teaching appears, it is said he lives

diligently.

18 Jīvakambavana・samādhi Sutta (SN 35.160) [3 english translations]Saṃyuttanikāyo/ Saḷāyatanavaggo/

1. Saḷāyatanasaṃyuttaṃ/ 16. Nandikkhayavaggo/

5. Jīvakambavanasamādhisuttaṃ (SN 4.1.16.5)

Samyutta Nikàya/ Volume IV Ý

Saëàyatanavaggo

Samyutta 34 Ý Saëàyatana Saüyutta

Chapter 16 Ý Nandikkhaya Vaggo

34. 16. 5. (160.0 Jãvakambavane 1 Ý In

Jãvaka's Mango Orchard 1 by Sister

Upalavanna

PTS_SN The

Book of the

Kindred

Sayings 2

(Mrs Rhys

Davids)_

Jīvakambav

anasamādhi

suttaṃ

Wisdom_SN

The

Connected

Discourses

of the

Buddha

160. Ekaṃ samayaṃ bhagavā rājagahe viharati jīvakambavane.

Tatra kho bhagavā bhikkhū āmantesi – ‘‘ bhikkhavo ’’ ti…pe… ‘‘

samādhiṃ, bhikkhave, bhāvetha. Samāhitassa, bhikkhave,

bhikkhuno yathābhūtaṃ okkhāyati. Kiñca yathābhūtaṃ okkhāyati?

Cakkhuṃ aniccanti yathābhūtaṃ okkhāyati, rūpā aniccāti

yathābhūtaṃ okkhāyati, cakkhuviññāṇaṃ aniccanti yathābhūtaṃ

okkhāyati, cakkhusamphasso aniccoti yathābhūtaṃ okkhāyati,

yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ

vā dukkhaṃ vā adukkhamasukhaṃ vā tampi aniccanti

1. At one time the Blessed One lived in Jãvaka's

mango orchard in Rajagaha.

2. From there the Blessed One addressed the

monks:

3. ßMonks, develop concentration, to the

concentrated monk things plainly appear as they

really are. What appears plainly as they really

are?

4. ßThe eye plainly appears, as impermanent as it

yathābhūtaṃ okkhāyati…pe… jivhā aniccāti yathābhūtaṃ

okkhāyati…pe… mano aniccoti yathābhūtaṃ okkhāyati, dhammā

aniccāti yathābhūtaṃ okkhāyati…pe… yampidaṃ

manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ

vā adukkhamasukhaṃ vā tampi aniccanti yathābhūtaṃ okkhāyati.

Samādhiṃ, bhikkhave, bhāvetha. Samāhitassa, bhikkhave,

bhikkhuno yathābhūtaṃ okkhāyatī ’’ ti. Pañcamaṃ.

really is. Forms, eye-consciousness, eye-contact

and whatever feelings pleasant, unpleasant, or

neither unpleasant nor pleasant born of eye

contact plainly appear as impermanent as they

really are.

5Ý8. ßThe ear, nose, tongue, body plainly appear

as impermanent as it really is.

9. ßThe mind plainly appears, as impermanent as

it really is. Ideas, mind-consciousness, mind-

contact and whatever feelings pleasant,

unpleasant, or neither unpleasant nor pleasant

born of mind contact plainly appear as

impermanent as they really are.

10. ßMonks, develop concentration, to the

concentrated monk things plainly appear as they

really are.û

(Bodhi)_

Jīvakambav

anasamādhi

suttaṃ

refer to

attached file

3. TYPES OF DEVELOPMENT OF SAMĀDHI 104

19 Samādhi・bhāvanā Sutta (AN 4.41) [4 english translations]Aṅguttaranikāyo/


1. Paṭhamapaṇṇāsakaṃ/

5. Rohitassavaggo/

1.

Samādhibhāvanāsuttaṃ

(AN 4. 1. 5. 1)

Samadhi Sutta:

Concentration

Thanissaro Bhikkhu

© 1997

Aïguttara Nikàya

5. Rohitassavaggo Ý

Rohita, the son of gods

1.

Samàdhibhàvanàsuttaü

Ý Developments of

concentration


CHAPTER V

TO ROHITASSA

(1) Concentration

by A.D.Jayasundere

PTS_SN The

Book of the

Kindred

Sayings 2

(Mrs Rhys

Davids)_

Jīvakambav

anasamādh

isuttaṃ

Wisdom_SN

The

Connected

Discourses

of the

Buddha

(Bodhi)_

Jīvakambav

anasamādh

isuttaṃ

41. ‘‘ Catasso imā,

bhikkhave,

samādhibhāvanā. Katamā

catasso? Atthi, bhikkhave,

samādhibhāvanā bhāvitā

bahulīkatā

diṭṭhadhammasukhavihārāy

a saṃvattati; atthi,

bhikkhave,


bahulīkatā

ñāṇadassanappaṭilābhāya

saṃvattati; atthi,

"Monks, these are the four

developments of

concentration. Which four?

There is the development of

concentration that, when

developed & pursued, leads

to a pleasant abiding in the

here & now. There is the

development of



to the attainment of

knowledge & vision. There

005.01. Bhikkhus, these

four are the developments

of concentration. What

four?

Here, bhikkhus, a

concentration developed

and made much conduces

to a pleasant abiding here

and now. A concentration

developed and made much

conduces to gain of

knowledge and vision. A

BRETHERN, there are these

four ways of self-

concentration. What are the

four? First, there is a way of

self-concontration, which,

well-practised and

developed, results in a

happy condition in this life.

Then, brethren, there is a

way of self-concentration

which, well-practised and

developed, results in the

attainment of perfect

bhikkhave,


bahulīkatā

satisampajaññāya

saṃvattati; atthi,

bhikkhave,


bahulīkatā āsavānaṃ

khayāya saṃvattati.

‘‘ Katamā ca, bhikkhave,


bahulīkatā


a saṃvattati? Idha,

bhikkhave, bhikkhu

vivicceva kāmehi…

catutthaṃ jhānaṃ

upasampajja viharati.

Ayaṃ, bhikkhave,


bahulīkatā

is the development of



to mindfulness & alertness.

There is the development of



to the ending of the

effluents.

"And what is the

development of




here & now? There is the

case where a monk — quite

withdrawn from sensuality,

withdrawn from unskillful

qualities — enters &

remains in the first jhana:

rapture & pleasure born



to mindfull awareness. and

a concentration developed


to the destruction of

desires.

Bhikkhus, what is the


and made much would

conduce to a pleasant

abiding here and now?.

Here bhikkhus, the bhikkhu

secluding the mind from

sensual desires ... re ...

attains to the fourth higher

state of mind. Bhikkhus, this


and made much would

conduce to a pleasant

knowledge. Then, brethren,

there is a way of self-

concentration, which, well

practised and developed,

results in mindfulness and

intelligence. Lastly,

brethren, there is also a

way of self-concentration,

which, well-practised and


extinction of the

intoxicants.

Brethren, what is the way of

self-concentration which,

well-practised and


happy condition in this life?

Brethren, herein a brother,

separating himself from

passions and sins, with

reflection and investigation,

refer to

attached file


a saṃvattati.



bahulīkatā


saṃvattati? Idha,

bhikkhave, bhikkhu

ālokasaññaṃ manasi karoti,

divāsaññaṃ adhiṭṭhāti –

yathā divā tathā rattiṃ,

yathā rattiṃ tathā divā. Iti

vivaṭena cetasā

apariyonaddhena

sappabhāsaṃ cittaṃ

bhāveti. Ayaṃ, bhikkhave,


bahulīkatā


saṃvattati.

from withdrawal,

accompanied by directed

thought & evaluation. With

the stilling of directed

thoughts & evaluations, he


second jhana: rapture &

pleasure born of

composure, unification of

awareness free from

directed thought &

evaluation — internal

assurance. With the fading

of rapture, he remains

equanimous, mindful, &

alert, and senses pleasure

with the body. He enters &

remains in the third jhana,

of which the Noble Ones

declare, 'Equanimous &

mindful, he has a pleasant

abiding.' With the

abiding here and now.



and made much would

conduce to a gain of

knowledge and vision?


attends to the perception of

light and intends the

perception of daylight. In

the day time, intends night

and in the night, intends

day. Thus with an open

mind develops the

uncovered mind, full of

light.

Bhikkhus, this concentration


would conduce to a gain of

enters and remains in the

First Ecstasy (Jhana), where

there is joy and ease born

of seclusion.

Freeing his mind from

reflection and investigation,

and having it concentrated,

and retaining the joy and

case consequent on the

tranquillity of mind, he

enters and remains in the

Second Ecstasy.

v. [41] To Rohitassa 63

Freeing his mind from joy

he obtains indifference to

pain and pleasure. He lives

enjoying bodily felicity; the

saints pronounce this

indifference to pain and



bahulīkatā

satisampajaññāya

saṃvattati? Idha,

bhikkhave, bhikkhuno viditā

vedanā uppajjanti, viditā

upaṭṭhahanti, viditā

abbhatthaṃ gacchanti;

viditā saññā…pe… viditā

vitakkā uppajjanti, viditā

upaṭṭhahanti, viditā

abbhatthaṃ gacchanti.

Ayaṃ, bhikkhave,


bahulīkatā

satisampajaññāya

saṃvattati.




abandoning of pleasure &


disappearance of elation &

distress — he enters &

remains in the fourth jhana:

purity of equanimity &

mindfulness, neither

pleasure nor pain. This is

the development of




here & now.

"And what is the

development of




knowledge & vision? There

is the case where a monk

attends to the perception of

knowledge and vision.



and made much would

conduce to mindfull

awareness?

Here, bhikkhus, to the

bhikkhu feelings arise,

persist and fade knowingly,.

perceptions arise, persist

and fade knowingly and

thoughts arise, persist and

fade knowingly.

Bhikkhus, this concentration


conduces to mindfull

awareness.

Bhikkhus, what

pleasure as the Third

Ecstasy.

Then divesting himself of

happiness and sorrow and

primarily freeing himself of

pleasure and pain, he

arrives at and remains in

the Fourth Eestasy-a state

of mind indifferent to all

emotions alike. Brethren,

this is said to be the way to

self-concentration, which,

well-practised and


happy condition in this life.



well-practised and


attainment of perfect

khayāya saṃvattati? Idha,

bhikkhave, bhikkhu pañcasu

upādānakkhandhesu

udayabbayānupassī viharati

– ‘ iti rūpaṃ, iti rūpassa

samudayo, iti rūpassa

atthaṅgamo [atthagamo (sī.

pī.)]; iti vedanā, iti

vedanāya samudayo, iti

vedanāya atthaṅgamo; iti

saññā, iti saññāya

samudayo, iti saññāya

atthaṅgamo; iti saṅkhārā, iti

saṅkhārānaṃ samudayo, iti

saṅkhārānaṃ atthaṅgamo;

iti viññāṇaṃ, iti viññāṇassa

samudayo, iti viññāṇassa

atthaṅgamo ’ ti. Ayaṃ,

bhikkhave,



khayāya saṃvattati. Imā

light and is resolved on the

perception of daytime [at

any hour of the day]. Day

[for him] is the same as

night, night is the same as

day. By means of an

awareness open &

unhampered, he develops a

brightened mind. This is the

development of




knowledge & vision.

"And what is the

development of



to mindfulness & alertness?

There is the case where

feelings are known to the


and made much would

conduce to the destructin of

desires?


abides reflecting the arising

and fading of the five

holdling masses. This is

matter, this its arising and

this its fading. This is

feeling, this its arising and

this its fading. This is

perception, this its arising

and this its fading. These

are determinations, this its

arising and this its fading.

This is consciousness, this

its arising and this its

fading. Bhikkhus, these four

are the developments of

concentration. On account

knowledge?.Brethren,

herein a brother exercises

the faculty of perfection by

day, perceives clearly by

day as well as by night:

thus by open and clear

mind he develops the

radiant faculty of

perfection. Brethren, this is

said to be the way of self-

concentration, which, well

practised and developed

results in the attainment of

perfeet knowledge.



well-practised and

developed, results in

mindfulness and

intelligence? Brethren,

herein a brother clearly

kho, bhikkhave, catasso

samādhibhāvanā. Idañca

pana metaṃ, bhikkhave,

sandhāya bhāsitaṃ

pārāyane puṇṇakapañhe –

‘‘ Saṅkhāya lokasmiṃ

paroparāni,

Yassiñjitaṃ natthi kuhiñci

loke;

Santo vidhūmo anīgho

nirāso,

Atāri so jātijaranti brūmī ’’ ti

[su. ni. 1054; cūḷani.

puṇṇakamāṇavapucchā

73]. paṭhamaṃ;

monk as they arise, known

as they persist, known as

they subside. Perceptions

are known to him as they

arise, known as they

persist, known as they

subside. Thoughts are

known to him as they arise,

known as they persist,

known as they subside. This

is the development of



to mindfulness & alertness.

"And what is the

development of




effluents? There is the case

where a monk remains

of this it was stated as

follows in the Parayana

Vagga in reply to Puõõa's

quest.

Discriminatingly considering

this world and the beyond,

not seeing any vacillations,

I say he has crossed over, is

appeased, emancipated and

without desires.

understands sensation,

perception and conception

as each of them arises,

presents itself. to the mind

and passes away. Brethren,

this is said to be the way of

self-cocentration, which,

well-practised and

developed, results in

mindfulness and

intelligence.



well-practised and


extinction of the

intoxicants? Brethren,

herein a brother dwells in

the observance of the

arising and passing away of

the factors

focused on arising & falling

away with reference to the

five clinging-aggregates:

'Such is form, such its

origination, such its passing

away. Such is feeling, such

its origination, such its

passing away. Such is

perception, such its

origination, such its passing

away. Such are fabrications,

such their origination, such

their passing away. Such is

consciousness, such its

origination, such its

disappearance.' This is the

development of




effluents.


[TEXT ii, 46

of the fivefold clinging to

existence `thus is body,

thus is the arising of body,

thus is the passing away of

body, thus is sensation,

perception, mental

coefficients and

consciousness, thus is the

arising and the passing

away thereof.' Brethren,

this is said to be the way of


well-practised and


extinction of the

intoxicants. Indeed,

brethren, these are the four

ways of self-concentration.

"These are the four

developments of

concentration.

"And it was in connection

with this that I stated in

Punnaka's Question in the

Way to the Far Shore [Sn

5.3]:

'He who has fathomed

the far & near in the world,

for whom there is nothing

perturbing in the world —

his vices evaporated,

undesiring, untroubled,

at peace —

he, I tell you, has crossed

over birth aging.'"

This also was uttered by

one in connexion with the

Questions of Punnaka in the

Chapter on Destiny.*

By searching in the world

things high and low,'

He who hath nought' to stir

him in the world,

Calm' and unclouded,

cheerful, freed of longing,

He hath crossed over birth

and old, 1 say.

4. SAMMĀSAMĀDHI 110

20 Samādhi・parikkhāra Sutta (AN 7.45) [2 english translations]Aṅguttaranikāyo/ Sattakanipātapāḷi/ Aïguttara Nikàya PTS_AN The

Paṭhamapaṇṇāsakaṃ / 5. Mahāyaññavaggo /

2. Samādhiparikkhārasuttaṃ (AN 7.1.5.2(45))

005. Mahàya¤¤avaggo Ý The great sacrifices 2.

Samàdhiparikkhàrasuttaü Ý Accessories of

concentration

Book of the

Gradual

Sayings 4

(Woodward)

_

Samādhipar

ikkhārasutt

aṃ

refer to

attached file

45. ‘‘ Sattime, bhikkhave, samādhiparikkhārā. Katame

satta? Sammādiṭṭhi, sammāsaṅkappo, sammāvācā,

sammākammanto, sammāājīvo, sammāvāyāmo,

sammāsati. Yā kho, bhikkhave, imehi sattahaṅgehi

cittassekaggatā parikkhatā [ ‘ saparikkhāratā ’ tipi, ‘

saparikkhatā ’ tipi (saṃ. ni. 5.28)], ayaṃ vuccati,

bhikkhave, ariyo sammāsamādhi [samādhi (syā.)]

saupaniso itipi saparikkhāro itipī ’’ ti. Dutiyaṃ.

005.02. Bhikkhus, these seven are the accessories of

concentration. What seven?

Right view, right thoughts, right speech, right actions,

right livelihood, right effort and right mindfulness.

Bhikkhus, when the mind's one pointedness is accessed

with these seven factors, it is called the noble right

concentration, with means and accessories.

21 Cūlavedalla Sutta (MN 44) [4 english translations]

Majjhimanikāyo/


5. Cūḷayamakavaggo/

4. Cūḷavedallasuttaṃ (MN 1.5.4)

Culavedalla Sutta: The Shorter

Set of Questions-and-Answers

Thanissaro Bhikkhu5

© 1998

Majjhima Nikàya I.

5. 4 Cålavedallasuttaü

(44) The Shorter Discourse on

Questions and Answers

Motilal

Banarsidass_

MN Middle

Length

Sayings (I.

B.

Horner)_Vol

1_Cūḷavedall

asuttaṃ

Wisdom_MN

The Middle

Length

Discourses

of the

Buddha

(Ñāṇamoli&B

odhi)_Cūḷave

dallasuttaṃ

460. Evaṃ me sutaṃ – ekaṃ

samayaṃ bhagavā rājagahe viharati

veḷuvane kalandakanivāpe. Atha kho

visākho upāsako yena dhammadinnā

bhikkhunī tenupasaṅkami;

upasaṅkamitvā dhammadinnaṃ

bhikkhuniṃ abhivādetvā ekamantaṃ

nisīdi. Ekamantaṃ nisinno kho

visākho upāsako dhammadinnaṃ

bhikkhuniṃ etadavoca – ‘‘‘ sakkāyo

sakkāyo ’ ti, ayye, vuccati. Katamo nu

kho, ayye, sakkāyo vutto bhagavatā ’’

ti? ‘‘ Pañca kho ime, āvuso visākha,

upādānakkhandhā sakkāyo vutto

bhagavatā, seyyathidaṃ –



near Rajagahain the Bamboo Grove,

the Squirrels' Sanctuary.

Then Visakha the lay follower went

to Dhammadinna the nun and, on

arrival, having bowed down to her, sat

to one side. As he was sitting there he

said to her, "'Self-identification, self-

identification,' it is said, lady. Which

self-identification is described by the

Blessed One?"

"There are these five clinging-

aggregates, friend Visakha: form as a

clinging-aggregate, feeling as a

I heard thus.


the squirrels' Santuary in Ràjagaha.

Then Visàkha the lay disciple

approached bhikkhuni Dhammadinnà

worshipped her, sat on a side and

said:

Noble lady, it is said the self, for what

did the Blessed One say self? Friend

Visàkha, to these five holding masses

the Blessed One said self. Such as the

holding mass of matter, the holding

mass of feelings, the holding mass of

5 Translator's note: The Buddha praised Dhammadinna the nun as the foremost Dhamma teacher among his nun disciples. In this discourse she answers questions put to her by a layman — Visakha — who, according to the commentary, was her former husband, a merchant of Rajagaha, and a non-returner.

rūpupādānakkhandho,

vedanupādānakkhandho,

saññupādānakkhandho,

saṅkhārupādānakkhandho,

viññāṇupādānakkhandho. Ime kho,

āvuso visākha,

pañcupādānakkhandhā sakkāyo vutto

bhagavatā ’’ ti.

‘‘ Sādhayye ’’ ti kho visākho upāsako

dhammadinnāya bhikkhuniyā

bhāsitaṃ abhinanditvā anumoditvā

dhammadinnaṃ bhikkhuniṃ uttariṃ

pañhaṃ apucchi – ‘‘‘

sakkāyasamudayo sakkāyasamudayo

’ ti, ayye, vuccati. Katamo nu kho,

ayye, sakkāyasamudayo vutto

bhagavatā ’’ ti? ‘‘ Yāyaṃ, āvuso

visākha, taṇhā ponobbhavikā

nandīrāgasahagatā

tatratatrābhinandinī, seyyathidaṃ –

kāmataṇhā bhavataṇhā

clinging-aggregate, perception as a

clinging-aggregate, fabrications as a

clinging-aggregate, consciousness as

a clinging-aggregate. These five

clinging-aggregates are the self-

identification described by the

Blessed One."

Saying, "Yes, lady," Visakha the lay

follower delighted & rejoiced in what

Dhammadinna the nun had said. Then

he asked her a further question: "'The

origination of self-identification, the

origination of self-identification,' it is

said, lady. Which origination of self-

identification is described by the

Blessed One?"

"The craving that makes for further

becoming — accompanied by passion

& delight, relishing now here & now

there — i.e., craving for sensual

perceptions, the holding mass of

determinations and the holding mass

of consciousness. To these five

holding masses the Blessed One said,

self. The lay disciple Visàkha agreeing

with the words of bhikkhuni

Dhammadinnà asked a further

question. Noble lady, it is said, the

arising of the self, to what did the

Blessed One say the arising of the

self?

Friend Visàkha, to this same craving

to be born in the future accompanied

with interest and greed delighting

here and there with greed for

sensuality, greed `to be' and greed

`not to be', to this the Blessed One

said, the arising of the self. Noble lady

it is said the cessation of self, to what

did the Blessed One say the cessation

of self? The complete cessation,

refer to

attached file

vibhavataṇhā; ayaṃ kho, āvuso

visākha, sakkāyasamudayo vutto

bhagavatā ’’ ti.

‘‘‘ Sakkāyanirodho sakkāyanirodho ’

ti, ayye, vuccati. Katamo nu kho,

ayye, sakkāyanirodho vutto

bhagavatā ’’ ti?

‘‘ Yo kho, āvuso visākha, tassāyeva

taṇhāya asesavirāganirodho cāgo

paṭinissaggo mutti anālayo; ayaṃ

kho, āvuso visākha, sakkāyanirodho

vutto bhagavatā ’’ ti.

‘‘‘ Sakkāyanirodhagāminī paṭipadā

sakkāyanirodhagāminī paṭipadā ’ ti,

ayye, vuccati. Katamā nu kho, ayye,

sakkāyanirodhagāminī paṭipadā vuttā

bhagavatā ’’ ti?

‘‘ Ayameva kho, āvuso visākha, ariyo

pleasure, craving for becoming,

craving for non-becoming: This, friend

Visakha, is the origination of self-


Blessed One."

"'The cessation of self-identification,

the cessation of self-identification,' it

is said, lady. Which cessation of self-


Blessed One?"

"The remainderless fading &

cessation, renunciation,

relinquishment, release, & letting go

of that very craving: This, friend

Visakha, is the cessation of self-


Blessed One."

"'The way of practice leading to the

cessation of self-identification, the

giving up, the release from that

craving is the cessation of self, said

the Blessed One. Noble Lady, it is said

the path to the cessation of self, to

what did the Blessed One say, the

path to the cessation of self? Friend

Visàkha, the Blessed One declared

this same Noble Eightfold path, is the

path, for the cessation of the self.

Such as right view, right thoughts,

right speech, right actions, right

livelihood, right effort, right

mindfulness and right concentration.

Noble lady, is the holding, in that

same five holding masses, or is there

a holding other than that? No, friend

Visàkha, there is no holding other

than the five holding masses. Friend

Visàkha, the interest and greed for

these five masses, is the holding.

Noble Lady, how does the self view

aṭṭhaṅgiko maggo

sakkāyanirodhagāminī paṭipadā vuttā

bhagavatā, seyyathidaṃ –

sammādiṭṭhi sammāsaṅkappo

sammāvācā sammākammanto

sammāājīvo sammāvāyāmo

sammāsati sammāsamādhī ’’ ti.

‘‘ Taññeva nu kho, ayye, upādānaṃ te

[teva (sī.)] pañcupādānakkhandhā

udāhu aññatra

pañcahupādānakkhandhehi upādāna

’’ nti? ‘‘ Na kho, āvuso visākha,

taññeva upādānaṃ te

pañcupādānakkhandhā, nāpi aññatra

pañcahupādānakkhandhehi

upādānaṃ. Yo kho, āvuso visākha,

pañcasu upādānakkhandhesu

chandarāgo taṃ tattha upādāna ’’ nti.

461. ‘‘ Kathaṃ panāyye, sakkāyadiṭṭhi

hotī ’’ ti? ‘‘ Idhāvuso visākha,

way of practice leading to the

cessation of self-identification,' it is

said, lady. Which way of practice

leading to the cessation of self-


Blessed One?"

"Precisely this noble eightfold path —

right view, right resolve, right speech,

right action, right livelihood, right

effort, right mindfulness, right

concentration: This, friend Visakha, is

the way of practice leading to the

cessation of self-identification

described by the Blessed One."

"Is it the case, lady, that clinging is

the same thing as the five clinging-

aggregates or is it something

separate?"

"Friend Visakha, neither is clinging the

arise? Here, friend, Visàkha, the not

learned ordinary man who has not

seen the noble ones and Great

Beings, not clever in their Teaching

and not trained in their Teaching,

reflects matter in self, or a material

self, or in self matter, or in matter

self. Reflects feelings in self, or a

feeling self, or in self feelings, or in

feelings self. Reflects perceptions in

self, or a perceiving self, or in self

perceptions, or in perceptions self.

Reflects determinations in self, or a

determining self, or in self

determinations, or in determinations

self. Reflects consciousness in self, or

a conscious self, or in self

consciousness, or in consciousness

self. Friend Visàkha, thus arises the

self view. Noble Lady, how does the

self view not arise? Here, friend

Visàkha the learned noble disciple,

assutavā puthujjano, ariyānaṃ

adassāvī ariyadhammassa akovido

ariyadhamme avinīto, sappurisānaṃ

adassāvī sappurisadhammassa

akovido sappurisadhamme avinīto,

rūpaṃ attato samanupassati,

rūpavantaṃ vā attānaṃ, attani vā

rūpaṃ, rūpasmiṃ vā attānaṃ.

Vedanaṃ…pe… saññaṃ… saṅkhāre…

viññāṇaṃ attato samanupassati,

viññāṇavantaṃ vā attānaṃ, attani vā

viññāṇaṃ, viññāṇasmiṃ vā attānaṃ.

Evaṃ kho, āvuso visākha,

sakkāyadiṭṭhi hotī ’’ ti.

‘‘ Kathaṃ panāyye, sakkāyadiṭṭhi na

hotī ’’ ti?

‘‘ Idhāvuso visākha, sutavā

ariyasāvako, ariyānaṃ dassāvī

ariyadhammassa kovido

ariyadhamme suvinīto, sappurisānaṃ

same thing as the five clinging-

aggregates, nor is it something

separate. Whatever desire & passion

there is with regard to the five

clinging-aggregates, that is the

clinging there."

"But, lady, how does self-identification

come about?"

"There is the case, friend Visakha,

where an uninstructed, run-of-the-mill

person — who has no regard for noble

ones, is not well-versed or disciplined

in their Dhamma; who has no regard

for men of integrity, is not well-versed

or disciplined in their Dhamma —

assumes form (the body) to be the

self, or the self as possessing form, or

form as in the self, or the self as in

form.

who has seen noble ones and Great

Beings, clever in their teaching, and

trained in their Teaching does not

reflect matter in self, nor a material

self, nor in self matter, nor in matter

self. Does not reflect feelings in self,

nor a feeling self, nor in self feelings,

nor in feelings self. Does not reflect

perceptions in self, nor a perceiving

self, nor in self, perceptions, nor in

perceptions, self. Does not reflect

determintions in self, nor a

determining self, nor in self

determinations, nor in determinations

self. Does not reflect consciousness in

self, nor a conscious self, nor in self

consciousness, nor in consciousness

self. Thus the self view does not arise.

Noble Lady, what is the Noble

Eightfold path? Friend Visàkha, it is

this same Noble Eightfold path such

dassāvī sappurisadhammassa kovido

sappurisadhamme suvinīto, na rūpaṃ

attato samanupassati, na rūpavantaṃ

vā attānaṃ, na attani vā rūpaṃ, na

rūpasmiṃ vā attānaṃ. Na vedanaṃ…

pe… na saññaṃ… na saṅkhāre…pe…

na viññāṇaṃ attato samanupassati,

na viññāṇavantaṃ vā attānaṃ, na

attani vā viññāṇaṃ, na viññāṇasmiṃ

vā attānaṃ. Evaṃ kho, āvuso visākha,

sakkāyadiṭṭhi na hotī ’’ ti.

462. ‘‘ Katamo panāyye, ariyo

aṭṭhaṅgiko maggo ’’ ti?

‘‘ Ayameva kho, āvuso visākha, ariyo

aṭṭhaṅgiko maggo, seyyathidaṃ –




sammāsati sammāsamādhī ’’ ti. ‘‘

Ariyo panāyye, aṭṭhaṅgiko maggo

"He assumes feeling to be the self...

"He assumes perception to be the

self...

"He assumes (mental) fabrications to

be the self...

"He assumes consciousness to be the

self, or the self as possessing

consciousness, or consciousness as in

the self, or the self as in

consciousness. This is how self-

identification comes about."

"But, lady, how does self-identification

not come about?"

"There is the case where a well-

instructed disciple of the noble ones

— who has regard for noble ones, is

well-versed & disciplined in their

Dhamma; who has regard for men of

as right view, right thoughts, right

speech, right actions, right livelihood,

right effort, right mindfulness and

right concentration. Noble lady, is the

Noble Eightfold path compounded or

uncompounded? Friend Visàkha, the

Noble Eightfold path is compounded.

Noble Lady, are the three compounds

comprised in the Noble Eightfold path

or the Noble Eightfold path comprised

in the three compounds? Friend

Visàkha, it is not that the three

compounds are comprised in the

Noble Eightfold path, the Noble

Eightfold path is comprised in the

three compounds. Friend Visàkha,

right speech, right actions and right

livelihood go to the compound virtues,

right effort, right mindfulness and

right concentration go to the

compound concentration, and right

view and right thoughts go to the

saṅkhato udāhu asaṅkhato ’’ ti?

‘‘ Ariyo kho, āvuso visākha, aṭṭhaṅgiko

maggo saṅkhato ’’ ti.

‘‘ Ariyena nu kho, ayye, aṭṭhaṅgikena

maggena tayo khandhā saṅgahitā

udāhu tīhi khandhehi ariyo aṭṭhaṅgiko

maggo saṅgahito ’’ ti?

‘‘ Na kho, āvuso visākha, ariyena

aṭṭhaṅgikena maggena tayo khandhā

saṅgahitā; tīhi ca kho, āvuso visākha,

khandhehi ariyo aṭṭhaṅgiko maggo

saṅgahito. Yā cāvuso visākha,

sammāvācā yo ca sammākammanto

yo ca sammāājīvo ime dhammā

sīlakkhandhe saṅgahitā. Yo ca

sammāvāyāmo yā ca sammāsati yo

ca sammāsamādhi ime dhammā

samādhikkhandhe saṅgahitā. Yā ca

sammādiṭṭhi yo ca sammāsaṅkappo,

integrity, is well-versed & disciplined

in their Dhamma — does not assume

form to be the self, or the self as

possessing form, or form as in the

self, or the self as in form.

"He does not assume feeling to be the

self...

"He does not assume perception to be

the self...

"He does not assume fabrications to

be the self...

"He does not assume consciousness

to be the self, or the self as

possessing consciousness, or

consciousness as in the self, or the

self as in consciousness. This is how

self-identification does not come

about."

compound wisdom. Noble Lady, what

is concentration? What are the signs

of concentration? What are the

properties of concentation and what is

the development of concentration?

Friend Visàkha, one pointedness of

mind is concentration. The four

foundations of mindfulness are the

signs of concentration. The four right

efforts* are the properties of

concentration. To practice, develop,

and make much of these things is the

development of concentration.

Noble Lady, what are determinations:

Friend Visàkha, these three are the

determinations. Bodily

determinations, verbal determinations

and mental determinations. Lady,

what are bodily determinations? What

are verbal determinations and what

are mental determinations? Friend

ime dhammā paññākkhandhe

saṅgahitā ’’ ti.

‘‘ Katamo panāyye, samādhi, katame

dhammā samādhinimittā, katame

dhammā samādhiparikkhārā, katamā

samādhibhāvanā ’’ ti?

‘‘ Yā kho, āvuso visākha, cittassa

ekaggatā ayaṃ samādhi; cattāro

satipaṭṭhānā samādhinimittā; cattāro

sammappadhānā samādhiparikkhārā.

Yā tesaṃyeva dhammānaṃ āsevanā

bhāvanā bahulīkammaṃ, ayaṃ ettha

samādhibhāvanā ’’ ti.

463. ‘‘ Kati panāyye, saṅkhārā ’’ ti?

‘‘ Tayome, āvuso visākha, saṅkhārā –

kāyasaṅkhāro, vacīsaṅkhāro,

cittasaṅkhāro ’’ ti.

"Now, again, lady, what is the noble

eightfold path?"

"This is the noble eightfold path,

friend Visakha: right view, right

resolve, right speech, right action,

right livelihood, right effort, right

mindfulness, right concentration."

"Is the noble eightfold path fabricated

or unfabricated?"

"The noble eightfold path is

fabricated."

"And are the three aggregates [of

virtue, concentration, & discernment]

included under the noble eightfold

path, lady, or is the noble eightfold

path included under the three

aggregates?"

"The three aggregates are not

Visàkha in-breaths and out-breaths

are bodily determinations Thinking

and pondering are verbal

determinations and perceptions and

feelings are mental determinations.

Noble lady, how are in-breaths and

out-breaths bodily determinations,

thinking and pondering verbal

determinations and perceptions and

feelings mental determinations?

Friend Visàkha, in-breaths and out-

breaths are a bodily matter, are

bound up with the body, therefore in-

breaths and out-breaths are bodily

determinations. Friend, Visàka, earlier

having thought and pondered,

someone breaks into speech,

therefore thinking and pondering are

verbal determinations. Perceiving and

feeling is done with the mind, they are

things bound up with the mind,

therefore perceptions and feelings are

‘‘ Katamo panāyye, kāyasaṅkhāro,

katamo vacīsaṅkhāro, katamo

cittasaṅkhāro ’’ ti?

‘‘ Assāsapassāsā kho, āvuso visākha,

kāyasaṅkhāro, vitakkavicārā

vacīsaṅkhāro, saññā ca vedanā ca


‘‘ Kasmā panāyye, assāsapassāsā

kāyasaṅkhāro, kasmā vitakkavicārā

vacīsaṅkhāro, kasmā saññā ca vedanā

ca cittasaṅkhāro ’’ ti?

‘‘ Assāsapassāsā kho, āvuso visākha,

kāyikā ete dhammā kāyappaṭibaddhā,

tasmā assāsapassāsā kāyasaṅkhāro.

Pubbe kho, āvuso visākha, vitakketvā

vicāretvā pacchā vācaṃ bhindati,

tasmā vitakkavicārā vacīsaṅkhāro.

Saññā ca vedanā ca cetasikā ete

dhammā cittappaṭibaddhā, tasmā

included under the noble eightfold

path, friend Visakha, but the noble

eightfold path is included under the

three aggregates. Right speech, right

action, & right livelihood come under

the aggregate of virtue. Right effort,

right mindfulness, & right

concentration come under the

aggregate of concentration. Right

view & right resolve come under the

aggregate of discernment."

"Now what is concentration, lady,

what qualities are its themes, what

qualities are its requisites, and what is

its development?"

"Singleness of mind is concentration,

friend Visakha; the four frames of

reference are its themes; the four

right exertions are its requisites; and

any cultivation, development, &

mental determinations.

Noble lady, how is the cessation of

perceptions and feelings attained?

Friend Visàkha, not that it occurs to

the bhikkhu I will attain to the

cessation of perceptions and feelings.

Or I'm attaining to the cessation of

perceptions and feelings. Or I have

attained to the cessation of

perceptions and feelings. Yet his mind

should be developed so that it is led

to that. Noble lady, of one attained to


feelings, what ceases first? Is it bodily

determintions, verbal determinations

or mental determinations? Friend

Visàkha, of one attained to the

cessation of perceptions and feelings,

verbal determinations cease first.

Next bodily determinations and lastly

mental determintions. Noble lady,

saññā ca vedanā ca cittasaṅkhāro ’’ ti.

464. ‘‘ Kathaṃ panāyye,

saññāvedayitanirodhasamāpatti hotī ’’

ti?

‘‘ Na kho, āvuso visākha,


samāpajjantassa bhikkhuno evaṃ hoti

– ‘ ahaṃ saññāvedayitanirodhaṃ

samāpajjissa ’ nti vā, ‘ ahaṃ

saññāvedayitanirodhaṃ samāpajjāmī

’ ti vā, ‘ ahaṃ saññāvedayitanirodhaṃ

samāpanno ’ ti vā. Atha khvāssa

pubbeva tathā cittaṃ bhāvitaṃ hoti

yaṃ taṃ tathattāya upanetī ’’ ti.

‘‘ Saññāvedayitanirodhaṃ

samāpajjantassa panāyye, bhikkhuno

katame dhammā paṭhamaṃ

nirujjhanti – yadi vā kāyasaṅkhāro,

yadi vā vacīsaṅkhāro, yadi vā

pursuit of these qualities is its

development."

"Now, lady, what are fabrications?"

"These three fabrications, friend

Visakha: bodily fabrications, verbal

fabrications, & mental fabrications."

"But what are bodily fabrications?

What are verbal fabrications? What

are mental fabrications?"

"In-&-out breaths are bodily

fabrications. Directed thought &

evaluation are verbal fabrications.

Perceptions & feelings are mental

fabrications."

"But why are in-&-out breaths bodily

fabrications? Why are directed

thought & evaluation verbal

fabrications? Why are perceptions &

how is the rising from the cessation of

perceptions and feelings. Friend

Visàkha, not that it occurs to the

bhikkhu rising from the cessation of

perceptions and feelings: I will rise

from the cessation of perceptions and

feelings. Or I'm rising from the

cessation of perceptions and feelings.

Or I have risen from the cessation of

perceptions and feelings. Yet his mind

should be developed so that, it is led

to that. To a bhikkhu rising from the

cessation of perceptions and feelings,

what things arise first? Is it bodily

determinations, verbal determinations

or mental determinations? Friend

Visàkha, to a bhikkhu rising from the

cessation of peceptions and feelings,

mental determinations arise first.

Then bodily determinations and lastly

verbal determinations. Noble Lady,

what are the signs that touch the

cittasaṅkhāro ’’ ti? ‘‘

Saññāvedayitanirodhaṃ

samāpajjantassa kho, āvuso visākha,

bhikkhuno paṭhamaṃ nirujjhati

vacīsaṅkhāro, tato kāyasaṅkhāro, tato


‘‘ Kathaṃ panāyye,

saññāvedayitanirodhasamāpattiyā

vuṭṭhānaṃ hotī ’’ ti?

‘‘ Na kho, āvuso visākha,


vuṭṭhahantassa bhikkhuno evaṃ hoti

– ‘ ahaṃ


vuṭṭhahissa ’ nti vā, ‘ ahaṃ


vuṭṭhahāmī ’ ti vā, ‘ ahaṃ


vuṭṭhito ’ ti vā. Atha khvāssa pubbeva

tathā cittaṃ bhāvitaṃ hoti yaṃ taṃ

feelings mental fabrications?"

"In-&-out breaths are bodily; these are

things tied up with the body. That's

why in-&-out breaths are bodily

fabrications. Having first directed

one's thoughts and made an

evaluation, one then breaks out into

speech. That's why directed thought &

evaluation are verbal fabrications.

Perceptions & feelings are mental;

these are things tied up with the

mind. That's why perceptions &

feelings are mental fabrications."

"Now, lady, how does the attainment

of the cessation of perception &

feeling come about?"

"The thought does not occur to a

monk as he is attaining the cessation

of perception & feeling that 'I am


perceptions and feelings? Friend

Visàkha, three signs touch the


perceptions and feelings. The sign of

voidity, the element of no-sign, and

the sign of non-settlement, touches

him. Noble lady, what is the bend of

the mind of the bhikkhu arisen from


feelings. Friend Visàkha, the bend of

the mind of the bhikkhu arisen from


feelings is to seclusion.

Noble lady, how many feelings are

there? Friend Visàkha, there are three

feelings,

pleasant, unpleasant and neither

unpleasant-nor-pleasant feelings.

Noble lady what are pleasant

tathattāya upanetī ’’ ti.

‘‘ Saññāvedayitanirodhasamāpattiyā

vuṭṭhahantassa panāyye, bhikkhuno

katame dhammā paṭhamaṃ

uppajjanti – yadi vā kāyasaṅkhāro,

yadi vā vacīsaṅkhāro, yadi vā

cittasaṅkhāro ’’ ti? ‘‘

Saññāvedayitanirodhasamāpattiyā

vuṭṭhahantassa kho, āvuso visākha,

bhikkhuno paṭhamaṃ uppajjati

cittasaṅkhāro, tato kāyasaṅkhāro, tato

vacīsaṅkhāro ’’ ti.


vuṭṭhitaṃ panāyye, bhikkhuṃ kati

phassā phusantī ’’ ti? ‘‘


vuṭṭhitaṃ kho, āvuso visākha,

bhikkhuṃ tayo phassā phusanti –

suññato phasso, animitto phasso,

appaṇihito phasso ’’ ti.

about to attain the cessation of

perception & feeling' or that 'I am

attaining the cessation of perception

& feeling' or that 'I have attained the

cessation of perception & feeling.'

Instead, the way his mind has

previously been developed leads him

to that state."

"But when a monk is attaining the

cessation of perception & feeling,

which things cease first: bodily

fabrications, verbal fabrications, or

mental fabrications?"

"When a monk is attaining the


friend Visakha, verbal fabrications

cease first, then bodily fabrications,

then mental fabrications."[1]

"Now, lady, how does emergence

feelings? What are unpleasant

feelings and what are neither

unpleasant not pleasant feelings?

Friend Visàkha, whatever agreeable

feeling felt with the body or mind is a

pleasant feeling. [1] Whatever

disagreeable, unpleasant feeling felt

with the body or mind is an

unpleasant feeling. [2] Whatever

neither disagreeable nor agreeable

feeling felt with the body or mind is a

neither unpleasant nor pleasant

feeling. [3] Noble lady, in pleasant

feelings what is pleasant and what is

unpleasant? In unpleasant feelings

what is unpleasant and what is

pleasant? In neither unpleasant nor

pleasant feelings what is pleasant and

what is unpleasant? Friend Visàkha, in

pleasant feelings the presence is

pleasant and the change is

unpleasant. In unpleasant feelings the


vuṭṭhitassa panāyye, bhikkhuno

kiṃninnaṃ cittaṃ hoti kiṃpoṇaṃ

kiṃpabbhāra ’’ nti? ‘‘


vuṭṭhitassa kho, āvuso visākha,

bhikkhuno vivekaninnaṃ cittaṃ hoti,

vivekapoṇaṃ vivekapabbhāra ’’ nti.

465. ‘‘ Kati panāyye, vedanā ’’ ti?

‘‘ Tisso kho imā, āvuso visākha,

vedanā – sukhā vedanā, dukkhā

vedanā, adukkhamasukhā vedanā ’’

ti.

‘‘ Katamā panāyye, sukhā vedanā,

katamā dukkhā vedanā, katamā

adukkhamasukhā vedanā ’’ ti?

‘‘ Yaṃ kho, āvuso visākha, kāyikaṃ vā

from the cessation of perception &

feeling come about?"

"The thought does not occur to a

monk as he is emerging from the

cessation of perception & feeling that

'I am about to emerge from the

cessation of perception & feeling' or

that 'I am emerging from the

cessation of perception & feeling' or

that 'I have emerged from the

cessation of perception & feeling.'

Instead, the way his mind has

previously been developed leads him

to that state."

"But when a monk is emerging from

the cessation of perception & feeling,

which things arise first: bodily

fabrications, verbal fabrications, or

mental fabrications?"

presence is unpleasant and the

change is pleasant. In neither

unpleasant nor pleasant feelings the

knowledge is pleasant and ignorance

is unpleasant. Noble lady, from

pleasant feelings what latent

tendencies trickle? From unpleasant

feelings what latent tendencies

trickle? From neither unpleasant nor

pleasant feelings what latent

tendencies trickle? From pleasant

feelings the latent tendency greed

trickles. From unpleasant feelings the

latent tendency aversion trickles.

From neither unpleasant nor pleasant

feelings the latent tendency delusion

trickles. Noble lady, does greed trickle

from all pleasant feelings? Does

aversion trickle from all unpleasant

feelings? Does delusion trickle from all

neither unpleasant nor pleasanat

feelings. No, friend Visàkha, from all

cetasikaṃ vā sukhaṃ sātaṃ

vedayitaṃ – ayaṃ sukhā vedanā. Yaṃ

kho, āvuso visākha, kāyikaṃ vā

cetasikaṃ vā dukkhaṃ asātaṃ

vedayitaṃ – ayaṃ dukkhā vedanā.

Yaṃ kho, āvuso visākha, kāyikaṃ vā

cetasikaṃ vā neva sātaṃ nāsātaṃ

vedayitaṃ – ayaṃ adukkhamasukhā

vedanā ’’ ti.

‘‘ Sukhā panāyye, vedanā kiṃsukhā

kiṃdukkhā, dukkhā vedanā kiṃsukhā

kiṃdukkhā, adukkhamasukhā vedanā

kiṃsukhā kiṃdukkhā ’’ ti?

‘‘ Sukhā kho, āvuso visākha, vedanā

ṭhitisukhā vipariṇāmadukkhā; dukkhā

vedanā ṭhitidukkhā vipariṇāmasukhā;

adukkhamasukhā vedanā ñāṇasukhā

aññāṇadukkhā ’’ ti.

‘‘ Sukhāya panāyye, vedanāya kiṃ

"When a monk is emerging from the


friend Visakha, mental fabrications

arise first, then bodily fabrications,

then verbal fabrications."

"When a monk has emerged from the


lady, how many contacts make

contact?"



friend Visakha, three contacts make

contact: contact with emptiness,

contact with the signless, & contact

with the undirected."[2]



lady, to what does his mind lean, to

what does it tend, to what does it

pleasant feelings greed does not

trickle. From all unpleasant feelings

aversion does not trickle. From all


feelings delusion does not trickle.

Noble lady, from pleasant feelings

what should be dispelled? From

unpleasant feelings what should be

dispelled? From neither unpleasant

nor pleasant feelings what should be

dispelled? Friend Visàkha, from

pleasant feelings the latent tendency

to greed should be dispelled, from

unpleasant feelings the latent

tendency to aversion should be

dispelled and from neither unpleasant

nor pleasant feelings the tendency to

ignorance should be dispelled Noble

lady, should the tendency to greed be

dispelled from all pleasant feelings?

Should the tendency to aversion be

dispelled from all unpleasant feelings

anusayo anuseti, dukkhāya vedanāya

kiṃ anusayo anuseti,

adukkhamasukhāya vedanāya kiṃ

anusayo anusetī ’’ ti?

‘‘ Sukhāya kho, āvuso visākha,

vedanāya rāgānusayo anuseti,

dukkhāya vedanāya paṭighānusayo

anuseti, adukkhamasukhāya

vedanāya avijjānusayo anusetī ’’ ti.

‘‘ Sabbāya nu kho, ayye, sukhāya

vedanāya rāgānusayo anuseti,

sabbāya dukkhāya vedanāya

paṭighānusayo anuseti, sabbāya

adukkhamasukhāya vedanāya

avijjānusayo anusetī ’’ ti?

‘‘ Na kho, āvuso visākha, sabbāya

sukhāya vedanāya rāgānusayo

anuseti, na sabbāya dukkhāya

vedanāya paṭighānusayo anuseti, na

incline?"



friend Visakha, his mind leans to

seclusion, tends to seclusion, inclines

to seclusion."[3]

"Now, lady, how many kinds of feeling

are there?"

"These three kinds of feeling: pleasant

feeling, painful feeling, & neither-

pleasant-nor-painful feeling."

"What is pleasant feeling? What is

painful feeling? What is neither-

pleasant-nor-painful feeling?"

"Whatever is experienced physically

or mentally as pleasant & gratifying is

pleasant feeling. Whatever is

experienced physically or mentally as

and should the tendency to ignorance

be dispelled from all neither

unpleasant nor pleasant feelings? No,

friend, Visàkha, the tendency to greed

need not be dispelled from all

pleasant feelings. The tendency to

aversion need not be dispelled from

all unpleasant feelings and the

tendency to ignorance need not be

dispelled from all neither unpleasant

nor pleasant feelings. Here, friend

Visàkha, the bhikkhu secluded from

sensual desires and from thoughts of

demerit, with thoughts and discursive

thoughts and with joy and

pleasantness born of seclusion,

attained to abides in the first jhàna.

He dispels greed for it, and the latent

tendency to greed does not trickle.

Then friend, Visàkha, the bhikkhu

reflects. O! when shall I attain to,

abide in that sphere in which the

sabbāya adukkhamasukhāya

vedanāya avijjānusayo anusetī ’’ ti.

‘‘ Sukhāya panāyye, vedanāya kiṃ

pahātabbaṃ, dukkhāya vedanāya kiṃ

pahātabbaṃ, adukkhamasukhāya

vedanāya kiṃ pahātabba ’’ nti?


vedanāya rāgānusayo pahātabbo,

dukkhāya vedanāya paṭighānusayo

pahātabbo, adukkhamasukhāya

vedanāya avijjānusayo pahātabbo ’’

ti.

‘‘ Sabbāya nu kho, ayye, sukhāya

vedanāya rāgānusayo pahātabbo,

sabbāya dukkhāya vedanāya

paṭighānusayo pahātabbo, sabbāya

adukkhamasukhāya vedanāya

avijjānusayo pahātabbo ’’ ti?

painful & hurting is painful feeling.

Whatever is experienced physically or

mentally as neither gratifying nor

hurting is neither-pleasant-nor-painful

feeling."

"In what way is pleasant feeling

pleasant, lady, and in what way

painful?"

"Pleasant feeling is pleasant in

remaining, & painful in changing,

friend Visakha. Painful feeling is

painful in remaining & pleasant in

changing. Neither-pleasant-nor-painful

feeling is pleasant in occurring

together with knowledge, and painful

in occurring without knowledge."

"What obsession gets obsessed with

pleasant feeling? What obsession gets

obsessed with painful feeling? What

noble ones attain to abide now. Thus

when delight is aroused for the

incomparable release, pleasure arises

to him, and aversion is dispelled, by

that the latent tendency to aversion

does not trickle. Then friend Visàkha,

the bhikkhu dispelling pleasantness

and unpleasantness, and earlier

overcoming pleasure and displeasure,

without unpleasantness and

pleasantness and with equanimity

mindfulness purified attained to

abides in the fourth jhàna, by that he

dispels ignorance, by that the latent

tendencies to ignorance do not trickle.

Noble lady, what is the counterpart of

pleasant feelings? Friend Visàkha, the

counterpart of pleasant feelings are

unpleasant feelings. What is the

counterpart of unpleasant feelings?

Friend Visàkha, the counterpart of

‘‘ Na kho, āvuso visākha, sabbāya

sukhāya vedanāya rāgānusayo

pahātabbo, na sabbāya dukkhāya

vedanāya paṭighānusayo pahātabbo,

na sabbāya adukkhamasukhāya

vedanāya avijjānusayo pahātabbo.

Idhāvuso visākha, bhikkhu vivicceva

kāmehi vivicca akusalehi dhammehi



upasampajja viharati. Rāgaṃ tena

pajahati, na tattha rāgānusayo

anuseti. Idhāvuso visākha, bhikkhu iti

paṭisañcikkhati – ‘ kudāssu nāmāhaṃ

tadāyatanaṃ upasampajja

viharissāmi yadariyā etarahi

āyatanaṃ upasampajja viharantī ’ ti?

Iti anuttaresu vimokkhesu pihaṃ

upaṭṭhāpayato uppajjati pihāppaccayā

domanassaṃ. Paṭighaṃ tena pajahati,

na tattha paṭighānusayo anuseti.

Idhāvuso visākha, bhikkhu sukhassa

obsession gets obsessed with neither-


"Passion-obsession gets obsessed

with pleasant feeling. Resistance-

obsession gets obsessed with painful

feeling. Ignorance-obsession gets

obsessed with neither-pleasant-nor-

painful feeling."

"Does passion-obsession get obsessed

with all pleasant feeling? Does

resistance-obsession get obsessed

with all painful feeling? Does

ignorance-obsession get obsessed

with all neither-pleasant-nor-painful

feeling?"

"No..."

"But what is to be abandoned with

regard to pleasant feeling? What is to

be abandoned with regard to painful

unpleasant feelings is pleasant

feelings. Noble lady, what is the

counterpart of neither unpleasant nor

pleasant feelings? Friend Visàkha, the

counterpart of neither unpleasant not

pleasant feelings is ignorance. Noble

Lady what is the counterpart of

ignorance? Friend Visàkha, the

counterpart of ignorance is

knowledge. Noble lady, what is the

counterpart of knowledge? Friend

Visàkha, the counterpart of

knowledge is release. Noble lady what

is the counterpart of release? Friend

Visàkha, the counterpart of release is

extinction. Noble lady, what is the

counterpart of extinction?

Friend Visàkha, the questions have

gone beyond limits. It is not possible

to go beyond this limit. Friend,

Visàkha the holy life is immersed in

ca pahānā, dukkhassa ca pahānā,


atthaṅgamā, adukkhamasukhaṃ


jhānaṃ upasampajja viharati. Avijjaṃ

tena pajahati, na tattha avijjānusayo

anusetī ’’ ti.

466. ‘‘ Sukhāya panāyye, vedanāya

kiṃ paṭibhāgo ’’ ti?


vedanāya dukkhā vedanā paṭibhāgo ’’

ti.

‘‘ Dukkhāya pannāyye, vedanāya kiṃ

paṭibhāgo ’’ ti?

‘‘ Dukkhāya kho, āvuso visākha,

vedanāya sukhā vedanā paṭibhāgo ’’

ti.

feeling? What is to be abandoned with

regard to neither-pleasant-nor-painful

feeling?"

"Passion-obsession is to be

abandoned with regard to pleasant

feeling. Resistance-obsession is to be

abandoned with regard to painful

feeling. Ignorance-obsession is to be

abandoned with regard to neither-

pleasant-nor-painful feeling."

"Is passion-obsession to be

abandoned with regard to all pleasant

feeling? Is resistance-obsession to be

abandoned with regard to all painful

feeling? Is ignorance-obsession to be

abandoned with regard to all neither-


"No... There is the case where a monk

— quite withdrawn from sensuality,

extinction and extinction is the

ultimate aim and end. If you desire

approach the Blessed One and ask

this question and as he explains it,

bear it in mind.

Then the lay disciple Visàkha,

delighting and agreeing with the

words of bhikkhuni Dhammadinnà,

getting up from his seat worshipped

bhikkhuni Dhammadinnà and

circumambulated her and approached

the Blessed One. He worshipped the

Blessed One, sat on a side and related

all the conversation between himself

and bhikkhuni Dhammadinnà. When

this was said the Blessed One said,

Visàkha, bhikkhuni Dhammadinnà is

very wise, if you had asked these

questions from me, I too would have

given the same answers. So bear

these in your mind as she has

‘‘ Adukkhamasukhāya panāyye,

vedanāya kiṃ paṭibhāgo ’’ ti?

‘‘ Adukkhamasukhāya kho, āvuso

visākha, vedanāya avijjā paṭibhāgo ’’

ti.

‘‘ Avijjāya panāyye, kiṃ paṭibhāgo ’’

ti?

‘‘ Avijjāya kho, āvuso visākha, vijjā

paṭibhāgo ’’ ti.

‘‘ Vijjāya panāyye, kiṃ paṭibhāgo ’’ ti?

‘‘ Vijjāya kho, āvuso visākha, vimutti

paṭibhāgo ’’ ti.

‘‘ Vimuttiyā panāyye, kiṃ paṭibhāgo ’’

ti?

‘‘ Vimuttiyā kho, āvuso visākha,

withdrawn from unskillful qualities —

enters & remains in the first jhana:

rapture & pleasure born from

withdrawal, accompanied by directed

thought & evaluation. With that he

abandons passion. No passion-

obsession gets obsessed there.

[4] There is the case where a monk

considers, 'O when will I enter &

remain in the dimension that those

who are noble now enter & remain

in?' And as he thus nurses this

yearning for the unexcelled

liberations, there arises within him

sorrow based on that yearning. With

that he abandons resistance. No

resistance-obsession gets obsessed

there.[5] There is the case where a

monk, with the abandoning of

pleasure & pain — as with the earlier


enters & remains in the fourth jhana:

explained.

The Blessed One said thus and the lay

disciple Visàkha delighted in the

words of the Blessed One. :

[1] Whatever agreeable feeling felt

with the body or mind is a pleasant

feeling (yaü kho àvuso Visàka,

kàyikaü và cetasikaü sukhaü sàtaü

vedayitaü, ayaü sukhaü). Agreeable

or disagreeable all bodily feelings are

born at one or the other of the doors

of mental contact. If on account of

one or the other of these feelings the

self is elated it is a pleasant feeling of

the mind.

[2] Whatever disagreeable unpleasant

feeling felt with the body or mind is an

unpleasant feeling (yaü kho àvuso

Visàka, kàyikaü và cetasikaü và

nibbānaṃ paṭibhāgo ’’ ti.

‘‘ Nibbānassa panāyye, kiṃ paṭibhāgo

’’ ti? ‘‘ Accayāsi, āvuso [accasarāvuso

(sī. pī.), accassarāvuso (syā. kaṃ.)]

visākha, pañhaṃ, nāsakkhi pañhānaṃ

pariyantaṃ gahetuṃ.

Nibbānogadhañhi, āvuso visākha,

brahmacariyaṃ, nibbānaparāyanaṃ

nibbānapariyosānaṃ. Ākaṅkhamāno

ca tvaṃ, āvuso visākha, bhagavantaṃ

upasaṅkamitvā etamatthaṃ

puccheyyāsi, yathā ca te bhagavā

byākaroti tathā naṃ dhāreyyāsī ’’ ti.

467. Atha kho visākho upāsako



uṭṭhāyāsanā dhammadinnaṃ

bhikkhuniṃ abhivādetvā

padakkhiṇaṃ katvā yena bhagavā

tenupasaṅkami; upasaṅkamitvā

purity of equanimity & mindfulness,

neither pleasure nor pain. With that

he abandons ignorance. No ignorance-

obsession gets obsessed there."[6]

"Now what, lady, lies on the other side

of pleasant feeling?"

"Passion lies on the other side of

pleasant feeling."

"And what lies on the other side of

painful feeling?"

"Resistance lies on the other side of

painful feeling." [7]

"What lies on the other side of

neither-pleasant-nor-painful feeling?"

"Ignorance lies on the other side of

neither-pleasant-nor-painful feeling."

dukkhaü asàtaü vedayitaü ayaü

dukkha vedanà). An unpleasant

feeling felt with the body could be a

wound in the body, or some ache or

pain. When the wound, or ache,

causes acute pain coming even close

upon death, it is a feeling of the mind

and causes more feelings than the

bodily one. They are unpleasant

feelings of the mind.

[3] Whatever neither disagreeable nor

agreeable feeling felt with the body or

mind is a neither unpleasant nor

pleasant feeling (yaü kho àvuso

Visàka, kàyikaü và cetasikaü và

nevasàtaü vànàsàtaü vedayitaü ayaü

adukkhamasukha vedanàti). When


feelings are felt with the body, they

are not even known, and when such

become feelings in the mind, we think

bhagavantaṃ abhivādetvā

ekamantaṃ nisīdi. Ekamantaṃ

nisinno kho visākho upāsako yāvatako

ahosi dhammadinnāya bhikkhuniyā

saddhiṃ kathāsallāpo taṃ sabbaṃ

bhagavato ārocesi. Evaṃ vutte,

bhagavā visākhaṃ upāsakaṃ

etadavoca – ‘‘ paṇḍitā, visākha,

dhammadinnā bhikkhunī, mahāpaññā,

visākha, dhammadinnā bhikkhunī.

Maṃ cepi tvaṃ, visākha, etamatthaṃ

puccheyyāsi, ahampi taṃ evamevaṃ

byākareyyaṃ, yathā taṃ


byākataṃ. Eso cevetassa [esovetassa

(syā. kaṃ.)] attho. Evañca naṃ

[evametaṃ (sī. syā. kaṃ.)] dhārehī ’’

ti.

Idamavoca bhagavā. Attamano

visākho upāsako bhagavato bhāsitaṃ

abhinandīti.


ignorance?"

"Clear knowing lies on the other side

of ignorance."

"What lies on the other side of clear

knowing?"

"Release lies on the other side of clear

knowing."


release?"

"Unbinding lies on the other side of

release."


Unbinding?"

"You've gone too far, friend Visakha.

You can't keep holding on up to the

we are bored and go in for some

excitement. This is called ignorance.

Cūḷavedallasuttaṃ niṭṭhitaṃ

catutthaṃ.

limit of questions. For the holy life

gains a footing in Unbinding,

culminates in Unbinding, has

Unbinding as its final end. If you wish,

go to the Blessed One and ask him

the meaning of these things.

Whatever he says, that's how you

should remember it."

Then Visakha the lay follower,

delighting & rejoicing in what

Dhammadinna the nun had said,

bowed down to her and, keeping her

to his right, went to the Blessed One.

On arrival, having bowed down to the

Blessed One, he sat to one side. As he

was sitting there he told the Blessed

One the full extent of the

conversation he had had with

Dhammadinna the nun. When this

was said, the Blessed One said to him,

"Dhammadinna the nun is wise,

Visakha, a woman of great

discernment. If you had asked me

those things, I would have answered

you in the same way she did. That is

the meaning of those things. That is

how you should remember it."


Gratified, Visakha the lay follower

delighted in the Blessed One's words.

Notes

1.Verbal fabrication grows still on

attaining the second jhana; bodily

fabrication grows still on attaining the

fourth jhana; mental fabrication grows

still on attaining the cessation of

perception & feeling.

2.Emptiness, the signless, & the

undirected are names for a state of

concentration that lies on the

threshold of Unbinding. They differ

only in how they are approached.

According to the commentary, they

color one's first apprehension of

Unbinding: a meditator who has been

focusing on the theme of inconstancy

will first apprehend Unbinding as

signless; one who has been focusing

on the theme of stress will first

apprehend it as undirected; one who

has been focusing on the theme of

not-self will first apprehend it as

emptiness.

3.According to the commentary,

"seclusion" here stands for Unbinding.

On emerging from the cessation of

perception & feeling, and having had

contact with emptiness/the

signless/the undirected, the mind

inclines naturally to a direct

experience of Unbinding.

4.In other words, once the pleasure of

the first jhana has been used as a

basis for giving rise to the

discernment that leads to

arahantship, the mind has no further

passion-obsession with pleasant

feeling. (The commentary says that

this is true at attainment of non-

returning, but this must be a mistake,

as non-returners are still subject to

passion for form and formless

phenomena.)

5.Once this sorrow has been used as a

basis for giving rise to the

discernment that leads to non-

returning, the mind has no further

resistance-obsession with painful

feeling.

6.Once this feeling of neither pleasure

nor pain has been used as a basis for

giving rise to the discernment that

leads to arahantship, the mind has no

further ignorance-obsession with

feelings of neither pleasure nor pain.

7.This reading follows the Thai edition

of the Pali canon. The PTS edition of

the Pali canon gives the first two

questions and answers in this

exchange as follows:"Now what, lady,

lies on the other side of pleasant

feeling?"

"Painful feeling lies on the other side

of pleasant feeling."

"And what lies on the other side of

painful feeling?"

"Pleasant feeling lies on the other side

of painful feeling."

For some reason, the editors of

neither edition seem to have been

aware of the reading in the other

edition.

See also: SN 41.6

22 Micchatta Sutta (AN 10.103) [3 english translations]

Aṅguttaranikāyo/

Dasakanipātapāḷi/

3. Tatiyapaṇṇāsakaṃ/ (11) 1.

Samaṇasaññāvaggo

3. Micchattasuttaṃ (AN 10.3.1.3)

Micchatta Sutta: Wrongness

Thanissaro Bhikkhu

© 2004

Aïguttara Nikàya

3. Tatiyapaõõàsakaü Ý The third

fifty

011. Samaõasa¤¤àvaggo Ý

Perceptions of a recluse 3.

Micchattaüsuttaü Ý Gone wrong

PTS_AN The

Book of the

Gradual

Sayings 5

(Woodward)_

Micchattasut

taṃ

refer to

attached file

103. ‘‘ Micchattaṃ, bhikkhave,

āgamma virādhanā hoti, no ārādhanā.

Kathañca, bhikkhave, micchattaṃ

āgamma virādhanā hoti, no

ārādhanā? Micchādiṭṭhikassa,

bhikkhave, micchāsaṅkappo pahoti,

micchāsaṅkappassa micchāvācā

pahoti, micchāvācassa

micchākammanto pahoti,

micchākammantassa micchāājīvo

pahoti, micchāājīvassa micchāvāyāmo

"From wrongness comes failure, not

success. And how is it, monks, that

from wrongness comes failure, not

success?

"In a person of wrong view, wrong

resolve comes into being. In a person

of wrong resolve, wrong speech. In a

person of wrong speech, wrong

action. In a person of wrong action,

wrong livelihood. In a person of wrong

livelihood, wrong effort. In a person of

103. ßBhikkhus, gone wrong, there is

faliure not accomplishment. Bhikkhus,

how is there going wrong and faliure?

Bhikkhus, with wrong view there are

wrong thoughts To one thinking

wrong, there are wrong words. To one

with wrong words, there are wrong

activities. To one with wrong

activities, there is a wrong livelihood.

To one with a wrong livelihood, there

pahoti, micchāvāyāmassa micchāsati

pahoti, micchāsatissa micchāsamādhi

pahoti, micchāsamādhissa

micchāñāṇaṃ pahoti, micchāñāṇissa

[micchāñāṇassa (pī. ka.)]

micchāvimutti pahoti. Evaṃ kho,

bhikkhave, micchattaṃ āgamma

virādhanā hoti, no ārādhanā.

“ Sammattaṃ, bhikkhave, āgamma

ārādhanā hoti, no virādhanā.

Kathañca, bhikkhave, sammattaṃ

āgamma ārādhanā hoti, no

virādhanā? Sammādiṭṭhikassa,

bhikkhave, sammāsaṅkappo pahoti,

sammāsaṅkappassa sammāvācā

pahoti, sammāvācassa

sammākammanto pahoti,

sammākammantassa sammāājīvo

pahoti, sammāājīvassa

sammāvāyāmo pahoti,

sammāvāyāmassa sammāsati pahoti,

wrong effort, wrong mindfulness. In a

person of wrong mindfulness, wrong

concentration. In a person of wrong

concentration, wrong knowledge. In a

person of wrong knowledge, wrong

release.

"This is how from wrongness comes

failure, not success.

"From rightness comes success, not

failure. And how is it, monks, that

from rightness comes success, not

failure?

"In a person of right view, right

resolve comes into being. In a person

of right resolve, right speech. In a

person of right speech, right action. In

a person of right action, right

livelihood. In a person of right

livelihood, right effort. In a person of

is wrong endeavour. To one with

wrong endeavour, there is wrong

mindfulness. To one with wrong

mindfulness there is wrong

concentration. To one with wrong

concentration, there is wrong

knowledge. To one with wrong

knowledge the release is wrong.

Bhikkhus, gone wrong, there is faliure

not accomplishment.

Bhikkhus, with righteousness, there is

accomplishment. Bhikkhus, how is

there righteousness and

accomplishment?

Bhikkhus, with right view there are

right thoughts To one thinking

correctly, there are right words. To

one with right words, there are right

activities. To one with right activities,

there is a right livelihood. To one with

sammāsatissa sammāsamādhi pahoti,

sammāsamādhissa sammāñāṇaṃ

pahoti, sammāñāṇissa

[sammāñāṇassa (pī. ka.)]

sammāvimutti pahoti. Evaṃ kho,

bhikkhave, sammattaṃ āgamma

ārādhanā hoti, no virādhanā ’’ ti.

Tatiyaṃ.

right effort, right mindfulness. In a

person of right mindfulness, right

concentration. In a person of right

concentration, right knowledge. In a

person of right knowledge, right

release. [1]

"This is how from rightness comes

success, not failure."

Note

1. MN 117 states that the path of

stream-entry has eight factors,

whereas the path to arahantship has

these ten.

See also: AN 10.104.

a right livelihood, there is right

endeavour. To one with right

endeavour, there is right mindfulness.

To one with right mindfulness there is

right concentration. To one with right

concentration, there is right

knowledge. To one with right

knowledge the release is right.

Bhikkhus, with righteousness there is

accomplishment.

23 Sammā・samādhi Sutta (AN 5.113) [2 english translations]Aṅguttaranikāyo/ Pañcakanipātapāḷi / 3.

Tatiyapaṇṇāsakaṃ / (12) 2. Andhakavindavaggo /

3. Sammāsamādhisuttaṃ (AN 5.3.2.3(113))

Aïguttara Nikàya

012. Andhakavindavaggo Ý In Andhakavinda

3. Sammàsamàdhisuttaü Ý Right concentration


PTS_AN The

Book of the

Gradual

Sayings 3

(Woodward)_113. ‘‘ Pañcahi, bhikkhave, dhammehi samannāgato 012.03. Bhikkhus, it is not possible for the bhikkhu



http://www.accesstoinsight.org/tipitaka/an/an10/an10.103.than.html#fn-1

bhikkhu abhabbo sammāsamādhiṃ upasampajja

viharituṃ. Katamehi pañcahi? Idha, bhikkhave, bhikkhu

akkhamo hoti rūpānaṃ, akkhamo saddānaṃ, akkhamo

gandhānaṃ, akkhamo rasānaṃ, akkhamo

phoṭṭhabbānaṃ. Imehi kho, bhikkhave, pañcahi dhammehi

samannāgato bhikkhu abhabbo sammāsamādhiṃ

upasampajja viharituṃ.

‘‘ Pañcahi, bhikkhave, dhammehi samannāgato bhikkhu

bhabbo sammāsamādhiṃ upasampajja viharituṃ.

Katamehi pañcahi? Idha, bhikkhave, bhikkhu khamo hoti

rūpānaṃ, khamo saddānaṃ, khamo gandhānaṃ, khamo

rasānaṃ, khamo phoṭṭhabbānaṃ. Imehi kho, bhikkhave,

pañcahi dhammehi samannāgato bhikkhu bhabbo

sammāsamādhiṃ upasampajja viharitu ’’ nti. Tatiyaṃ.

endowed with five things to abide in right concentration.

What five?

Here, bhikkhus, the bhikkhu is not patient to forms,

sounds, smells, tastes and touches. Bhikk hus, it is not

possible for the bhikkhu endowed with these five things to

abide in right concentration.

Bhikkhus, it is possible for the bhikkhu endowed with five

things to abide in right concentration. What five?

Here, bhikkhus, the bhikkhu is patient to forms, sounds,

smells, tastes and touches. Bhikkhus, it is possible for the

bhikkhu endowed with these five things to abide in right

concentration.

Sammāsamād

hisuttaṃ

refer to attached

file

24 Vibhaṅga Sutta (SN 45.8) [4 english translations]

Saṃyuttanikāyo/ Mahāvaggo/

1. Maggasaṃyuttaṃ/ 1.

Magga-vibhanga Sutta: An

Analysis of the Path

Samyutta Nikàya/ Volume V Ý

Mahàvaggo

PTS_SN The

Book of the

Avijjāvaggo/

8. Vibhaṅgasuttaṃ (SN 5.1.1.8)

Thanissaro Bhikkhu

© 1996

Samyutta 44 Ý Magga Saüyutta

Chapter 1 Ý Avijjà Vagga

44. 1. 8.(8) Vibha¤go Ý

Explanation


Kindred

Sayings 5

(Mrs Rhys

Davids)_Vibha

ṅgasuttaṃ

Wisdom_SN

The

Connected

Discourses of

the Buddha

(Bodhi)_Vibha

ṅgasuttaṃ

refer to attached

file

Sāvatthiyaṃ: Ariyaṃ vo bhikkhave,

aṭṭhaṅgikaṃ maggaṃ desissāmi,

vibhajissāmi, taṃ suṇātha, sādhukaṃ

manasi karotha, bhāsissāmīti. Evaṃ

bhanteti kho te bhikkhū bhagavato

paccassosuṃ, bhagavā etadavoca:

katamo ca bhikkhave, ariyo

aṭṭhaṅgiko maggo, seyyathīdaṃ:




sammāsati sammāsamādhi. Katamā

ca bhikkhave, sammādiṭṭhi? Yaṃ kho

bhikkhave, dukkhe ñāṇaṃ

dukkhasamudaye ñāṇaṃ

dukkhanirodhe [PTS Page 009] [\q 9/]

ñāṇaṃ dukkhanirodhagāminiyā

I have heard that at one time the

Blessed One was staying in Savatthi

at Jeta's Grove, Anathapindika's

monastery.

There he addressed the monks,

saying, "Monks."

"Yes, lord," the monks responded to

him.

The Blessed One said, "I will teach &

analyze for you the Noble Eightfold

Path. Listen & pay close attention. I

will speak."

"As you say, lord," the monks

1. I heard thus. At one time the

Blessed One lived in the monastery

offered by Anàthapiõóika in Jeta's

Grove in Sàvatthi.

2. From there the Blessed One

addressed the monks: ßMonks, I will

tell the Noble Eightfold Path and detail

it, listen and attend to it carefully.

Those monks responded pleasantly

and the Blessed One said:

3. ßMonks, the Noble Eightfold Path

consists of right view, right thought,

right speech, right action, righe

livelihood, right endeavor, right

paṭipadāya ñāṇaṃ, ayaṃ vuccati

bhikkhave, sammādiṭṭhi.

Katamo ca bhikkhave,

sammāsaṅkappo: yo kho bhikkhave,

nekkhammasaṅkappo

avyāpādasaṃkappo,

avihiṃsāsaṅkappo, ayaṃ vuccati

bhikkhave, sammāsaṅkappo.

Katamā ca bhikkhave, sammāvācā: yā

kho bhikkhave, musāvādā veramaṇī

pisunāya vācāya veramaṇī pharusāya

vācāya veramaṇī samphappalāpā

veramaṇī ayaṃ vuccati bhikkhave,

sammāvācā.


sammākammanto: yā kho bhikkhave,

pāṇātipātā veramaṇī adinnādānā

veramaṇī abrahmacariyā veramaṇī,

ayaṃ vuccati bhikkhave,

responded to him.

The Blessed One said, "Now what,

monks, is the Noble Eightfold Path?

Right view, right resolve, right speech,

right action, right livelihood, right

effort, right mindfulness, right

concentration.

"And what, monks, is right view?

Knowledge with regard to stress,

knowledge with regard to the

origination of stress, knowledge with

regard to the stopping of stress,

knowledge with regard to the way of

practice leading to the stopping of

stress: This, monks, is called right

view.

"And what is right resolve? Being

resolved on renunciation, on freedom

from ill will, on harmlessness: This is

mindfulness, and right concentration.

4. ßMonks, what is right view? Monks

knowledge of unpleasantness, its

arising, its cessation and the path and

method for its cessation is called right

view.

5. ßMonks, what are right thoughts?

Monks, thoughts for giving up, non

anger and not hurting are called right

thoughts.

6. ßMonks, what are right words?

ýonks, words spoken abstaining from

telling lies, slandering, rough unkind

and frivolous words are called right

words.

7. ßMonks, what are right actions?

Monks, actions done refraining from

destroying living things, taking the

sammākammanto.

Katamo ca bhikkhave, sammāājīvo:

idha bhikkhave, ariyasāvako

micchāājīvaṃ pahāya sammāājīvena

jīvikaṃ kappeti, ayaṃ vuccati

bhikkhave, sammāājīvo.


sammāvāyāmo: idha bhikkhave,

bhikkhu anuppannānaṃ pāpakānaṃ

akusalānaṃ dhammānaṃ

anuppādāya chandaṃ janeti vāyamati

viriyaṃ ārabhati cittaṃ paggaṇhāti

padahati. Uppannānaṃ pāpakānaṃ

akusalānaṃ dhammānaṃ pahānāya

chandaṃ janeti vāyamati viriyaṃ

ārabhati cittaṃ paggaṇhāti padahati.

Anuppannānaṃ kusalānaṃ

dhammānaṃ uppādāya chandaṃ

janeti vāyamati viriyaṃ ārabhati

cittaṃ paggaṇhāti padahati.

called right resolve.

"And what is right speech? Abstaining

from lying, abstaining from divisive

speech, abstaining from abusive

speech, abstaining from idle chatter:

This, monks, is called right speech.

"And what, monks, is right action?

Abstaining from taking life, abstaining

from stealing, abstaining from

unchastity: This, monks, is called right

action.

"And what, monks, is right livelihood?

There is the case where a disciple of

the noble ones, having abandoned

dishonest livelihood, keeps his life

going with right livelihood: This,

monks, is called right livelihood.

"And what, monks, is right effort? (i)

not given and misbehaving sexually

are called right actions.

8. ßMonks, what is right livelihood?

Here the noble disciple giving up

wrong livelihood, makes his livelihood

rightfully, this is called right

livelihood.

9. ßMonks, what is right endeavor?

Here monks, for the not arising of non

arisen demerit the monk arouses

interest, makes endeavor and yokes

the mind. For dispelling arisen

demerit the monk arouses interest,

makes endeavor and yokes the mind.

For the arising of not arisen merit the

monk arouses interest, makes

endeavor and yokes the mind and for

the non deluded establishment,

development and completion of arisen

merit the monk arouses interest,

Uppannānaṃ kusalānaṃ

dhammānaṃ ṭhitiyā asammosāya

bhiyyobhāvāya vepullāya bhāvanāya

pāripūriyā chandaṃ janeti vāyamati

viriyaṃ ārabhati cittaṃ paggaṇhāti

padahati, ayaṃ vuccati bhikkhave,

sammāvāyāmo.

[BJT Page 016] [\x 16/]

Katamā ca bhikkhave, sammāsati:

idha bhikkhave, bhikkhu kāye

kāyānupassī viharati ātāpī sampajāno

satimā vineyya loke

abhijjhādomanassaṃ, vedanāsu

vedanānupassī viharati ātāpī

sampajāno satimā vineyya loke

abhijjhādomanassaṃ, citte

cittānupassī viharati ātāpī sampajāno


abhijjhādomanassaṃ, dhammesu

dhammānupassī viharati ātāpī

There is the case where a monk

generates desire, endeavors,

activates persistence, upholds &

exerts his intent for the sake of the

non-arising of evil, unskillful qualities

that have not yet arisen. (ii) He




abandonment of evil, unskillful

qualities that have arisen. (iii) He




arising of skillful qualities that have

not yet arisen. (iv) He generates

desire, endeavors, activates

persistence, upholds & exerts his

intent for the maintenance, non-

confusion, increase, plenitude,

development, & culmination of skillful

qualities that have arisen: This,

makes endeavor and yokes the mind.

Monks to this is called right endeavor.

10. ßMonks, what is right

mindfulness? Here, monks the monk,

abides mindfully reflecting the body in

the body to burn and destroy

covetousness and displeasure in the

world. The monk abides mindfully

reflecting feelings in feelings, to burn

and destroy covetousness and

displeasure in the world. The monk

abides mindfully reflecting the mental

states in the mind to burn and destroy


world. The monk abides mindfully

reflecting thoughts about the

Teaching to burn and destroy


world. Monks, to this is called the

establishment of right mindfulness.


abhijjhādomanassaṃ. Ayaṃ vuccati

bhikkhave, sammāsati.


sammāsamādhi: idha bhikkhave,

bhikkhu vivicceva kāmehi vivicca

akusalehi dhammehi savitakkaṃ

savicāraṃ vivekajaṃ pītisukhaṃ

paṭhamaṃ jhānaṃ upasampajja

viharati. Vitakkavicārānaṃ vūpasamā




jhānaṃ upasampajja viharati. Pītiyā

ca virāgā upekhako ca viharati, sato

ca sampajāno sukhañca kāyena

paṭisaṃvedeti. Yantaṃ ariyā

ācikkhanti upekhako satimā

sukhavihārīti taṃ tatiyaṃ jhānaṃ

upasampajja viharati. Sukhassa ca


monks, is called right effort.

"And what, monks, is right

mindfulness? (i) There is the case

where a monk remains focused on the

body in & of itself — ardent, aware, &

mindful — putting away greed &

distress with reference to the world.

(ii) He remains focused on feelings in

& of themselves — ardent, aware, &



(iii) He remains focused on the mind

in & of itself — ardent, aware, &



(iv) He remains focused on mental

qualities in & of themselves — ardent,

aware, & mindful — putting away

greed & distress with reference to the

world. This, monks, is called right

mindfulness.

ßMonks, what is right concentration?

Here, monks, the monk secluding the

mind from sensuality and demerit

accompanied with reasoning and

investigation and with joy and

pleasantness born from seclusion

abides in the first high stage.

Overcoming reasoning and

investigation and the mind in one

point, internally calmed without

reasoning and investigation and with

joy and pleasantness born from

concentration abides in the second

high stage. Abides mindful and aware

in joy, fading away and equanimity

alternately, experiencing

pleasantness with the body too. To

this the noble ones say abiding

mindful and aware in equanimity, thus

one abides in the third high stage.

Dispelling pleasant and unpleasant

feelings and earlier having dispelled


atthagamā adukkhaṃ asukhaṃ

upekhāsatipārisuddhiṃ catutthaṃ

jhānaṃ upasampajja viharati. Ayaṃ

vuccati bhikkhave, sammāsamādhīti.

"And what, monks, is right

concentration? (i) There is the case

where a monk — quite withdrawn

from sensuality, withdrawn from

unskillful (mental) qualities — enters

& remains in the first jhana: rapture &

pleasure born from withdrawal,

accompanied by directed thought &

evaluation. (ii) With the stilling of

directed thoughts & evaluations, he

enters & remains in the second jhana:


concentration, unification of

awareness free from directed thought

& evaluation — internal assurance.

(iii) With the fading of rapture, he

remains equanimous, mindful, & alert,

and senses pleasure with the body.

He enters & remains in the third

jhana, of which the Noble Ones

declare, 'Equanimous & mindful, he

pleasure and displeasure one purifies

mindfulness with equanimity, so that

it is neither unpleasant nor pleasant

and abides in the fourth high stage.

Monks this is called right

concentration.û

has a pleasant abiding.' (iv) With the

abandoning of pleasure & pain — as


elation & distress — he enters &

remains in the fourth jhana: purity of

equanimity & mindfulness, neither

pleasure nor pain. This, monks, is

called right concentration."


Gratified, the monks delighted at his

words.

Saṅkhāra w.r.t. Vipassanā in the Pāli Suttas

1. WHAT IS SAṄKHĀRĀ?

25 Parinibbāna Sutta (SN 6.15) [4 english translations]

Saṃyuttanikāyo/ Sagāthāvaggo/

6. Brahmasaṃyuttaṃ/ 2.

Dutiyavaggo/

Parinibbana Sutta: Total

Unbinding

Thanissaro Bhikkhu6

Samyutta Nikàya/ Division I Ý

Sagàtha

Book 6 Ý Brahma Saüyutta

PTS_SN The

Book of the

Kindred

6 Translator's note: This discourse reports the way the Buddha passed away, giving four verses uttered by those who witnessed the event. It is interesting to note that the verses ascribed to heavenly beings make general comments on how the nature of all beings — even a Buddha — is to pass away, whereas the verses ascribed to the monks comment specifically on the Buddha's display of mental mastery immediately prior to the moment of his total Unbinding.

5. Parinibbāṇasuttaṃ (SN 1.6.2.5) © 1998 (Chapter 1 Ý Dutiyo (Parinibbàõa)

Vaggo

6. 2. 5(15) Parinibbàna Ý Final

Extinction


Sayings (Mrs

Rhys Davids)_

Parinibbāna

Sutta

Wisdom_SN

The

Connected

Discourses of

the Buddha

(Bodhi)_ Parinibbāna

Sutta

refer to

attached file

186. Evaṃ me sutaṃ: ekaṃ samayaṃ

bhagavā kusinārāyaṃ viharati

upavattane mallānaṃ sālavane

antarena yamakasālānaṃ

parinibbāṇasamaye. Atha kho

bhagavā bhikkhū āmantesi: handa

dāni [PTS Page 158] [\q 158/]

bhikkhave āmantayāmi vo

vayadhammā saṅkhārā appamādena

sampādethāti. Ayaṃ tathāgatassa

pacchimā vācā.

Atha kho bhagavā paṭhamajjhānaṃ3

samāpajji. Paṭhamajjhānā vuṭṭhahitvā

dutiya4 jjhānaṃ samāpajji.

Dutiyajjhānā vuṭṭhahitvā

tatiya5jjhānaṃ samāpajji.

On one occasion the Blessed One was

staying near Kusinara in Upavattana,

the Sal Tree Grove of the Mallans, on

the occasion of his total Unbinding.

Then the Blessed One addressed the

monks, "I exhort you, monks: All

fabrications are subject to decay.

Bring about completion by being

heedful." Those were the Tathagata's

last words.

Then the Blessed One entered the

first jhana. Emerging from that he

entered the second jhana. Emerging

from that, he entered the third... the

fourth jhana... the dimension of the

infinitude of space... the dimension of

the infinitude of consciousness... the

1. At that time the Blessed One was

living in the Upanivattana Sal grove of

the Mallas of Kusinara between two

Sal trees during the time of his final

extinction.

2. Then the Blessed One addressed

the bhikkhus: ßBhikkhus, now I

address you. Be diligent! Do merit! All

determinations fade!û These were the

last words of the Thus Gone One.

3. Then the Blessed One attained to

the first higher stage of the mind.

Rising from the first higher stage of

the mind he attained to the second

higher stage of the mind. Rising from

Tatiyajjhānā vuṭṭhahitvā

catuttha6jjhānaṃ samāpajji.

Catutthajjhānā vuṭṭhahitvā

ākāsānañcāyatanaṃ samāpajji.

Ākāsānañcāyatanā vuṭṭhahitvā

viññāṇañcāyatanaṃ samāpajji.

Viññāṇañcāyatanā vuṭṭhahitvā

ākiñcaññāyatanaṃ samāpajji.

Ākiñcaññāyatanā vuṭṭhahitvā


samāpajji. Nevasaññānāsaññāyatanā

vuṭṭhahitvā saññāvedayitanirodhaṃ

samāpajji.

1. Vihassati-machasaṃ. 2. Assumahā

syā. 3. Paṭhamaṃ jhānaṃ-machasaṃ.

[Pts. 4.] Dutiyaṃ-machasaṃ. [Pts. 5.]

Tatiyaṃ machasaṃ. [Pts 6.]

Catutthaṃ-machasaṃ. [Pts.]

[BJT Page 284] [\x 284/]

dimension of nothingness... the


non-perception. Emerging from that,

he entered the cessation of

perception & feeling.

Then emerging from the cessation of

perception & feeling, he entered the


non-perception. Emerging from that,

he entered the dimension of

nothingness... the dimension of the

infinitude of consciousness... the

dimension of the infinitude of space...

the fourth jhana... the third... the

second... the first jhana. Emerging

from the first jhana he entered the

second... the third... the fourth jhana.

Emerging from the fourth jhana, he

immediately was totally Unbound.

When the Blessed One was totally

the second higher stage of the mind

he attained to the third higher stage

of the mind. Rising from the third

higher stage of the mind he attained

to the fourth higher stage of the mind.

Rising from the fourth higher stage of

the mind he attained to the sphere of

space. Rising from the sphere of

space, attained to the sphere of

consciousness. Rising from the sphere

of consciousness, attained to the

sphere of nothingness. Rising from

the sphere of nothingness, attained to

the sphere of neither perception nor

non-perception.

4. Rising from the sphere of neither

perception nor non-perception,

attained to the sphere of nothingness.

Rising from the sphere of

nothingness, attained to the sphere of

consciousness. Rising from the sphere

Saññāvedayitanirodhā vuṭṭhahitvā


samāpajji. Nevasaññānāsaññāyatanā

vuṭṭhahitvā ākiñcaññāyatanaṃ

samapajji. Ākiñcaññāyatanā

vuṭṭhahitvā viññāṇañcāyatanaṃ

samāpajji. Viññāṇañcāyatanā

vuṭṭhahitvā ākāsānañcāyatanaṃ

samāpajji. Ākāsānañcāyatanā

vuṭṭhahitvā catutthajjhānaṃ

samāpajji. Catutthajjhānā vuṭṭhahitvā

tatiyajjhānaṃ samāpajji. Tatiyajjhānā

vuṭṭhahitvā dutiyajjhānaṃ samāpajji.

Dutiyajjhānā vuṭṭhahitvā

paṭhamajjhānaṃ samāpajji,

Paṭhamajjhānā vuṭṭhahitvā

dutiyajjhānaṃ samāpajji. Dutiyajjhānā

vuṭṭhahitvā tatiyajjhānaṃ samāpajji.

Tatiyajjhānā vuṭṭhahitvā

catutthajjhānaṃ samāpajji.

Unbound, simultaneously with the

total Unbinding, Sahampati

Brahma uttered this verse:

All beings — all — in the world,

will cast off the bodily heap

in the world

where a Teacher like this

without peer in the world

the Tathagata, with strength attained,

the Rightly Self-Awakened One,

has been totally

Unbound.



total Unbinding, Sakka, ruler of the

gods, uttered this verse:

How inconstant are compounded

of consciousness, attained to the

sphere of space. Rising from the

sphere of space, attained to the fourth


the fourth higher stage of the mind,

attained to the third higher stage of

the mind. Rising from the third higher

stage of the mind, attained to the

second higher stage of the mind.

Rising from the second higher stage

of the mind, attained to the first

higher stage of the mind.

Rising from the first higher stage of

the mind, attained to the second


the second higher stage of the mind,

attained to the third higher stage of

the mind. Rising from the third higher

stage of the mind, attained to the

fourth higher stage of the mind.

Together with the rising from the

Catutthajjhānā vuṭṭhahitvā

samanantarā bhagavā parinibbāyi.

Parinibbute bhagavati saha

parinibbāṇā brahmā sahampati imaṃ

1 gāthaṃ abhāsi:

Sabbeva nikkhipissanti bhūtā loke

samussayaṃ,

Yathā2 etādiso satthā loke

appaṭipuggalo,

Tathāgato balappatto sambuddho

parinibbutoti.


parinibbāṇā sakko devānamindo

imaṃ gāthaṃ abhāsi:

Aniccā vata saṅkhārā

uppādavayadhammino,

Uppajjitvā nirujjhanti tesaṃ vūpasamo

sukhoti

things!

Their nature: to arise & pass away.

They disband as they are arising.

Their total stilling is bliss.



total Unbinding, Ven. Ananda uttered

this verse:

It was awe-inspiring.

It was hair-raising

when, displaying the foremost

accomplishment in all

things,

the Rightly Self-Awakened One

was totally Unbound.



total Unbinding, Ven.

fourth higher stage of the mind the

Blessed One attained final extinction.

5. At the moment the Blessed One

attained final extinction, Brahma

Sahampathy said this stanza:

ßAll born in this world, will lay down

their accumulation.

Even as the incomparable Teacher in

the world, has.

O! The rightfully enlightened,

powerful, Thus Gone One, has

extinguished.û


attained final extinction, Sakka the

chief among gods said this stanza:

ßImpermanent are all determinations,

they rise and fade.

Having arisen they fade, their


parinibbāṇā āyasmā ānando imaṃ

gāthaṃ abhāsi:

Tadāsi yaṃ bhiṃsanakaṃ tadāsi

lomahaṃsanaṃ,

Sabbākāravarūpete sambuddhe

parinibbuteti.

[PTS Page 159] [\q 159/] parinibbute

bhagavati saha parinibbāṇā āyasmā

anuruddho imā gāthāyo abhāsi:

Nāhu assāsapassāso ṭhitacittassa

tādino,

Anejo santimārabbha cakkhumā

parinibbuto

Asallīnena cittena vedanaṃ

ajjhavāsayi,

Pajjotasseva nibbāṇaṃ vimokkho

cetaso ahūti.

Anuruddha uttered this verse:

He had no in-&-out breathing,

the one who was Such, the firm-

minded one,

imperturbable

& bent on peace:

the sage completing his span.

With heart unbowed

he endured the pain.

Like a flame's unbinding

was the liberation

of awareness.

See also: DN 16; SN 5.7; SN 9.6; SN

48.56.

complete surcease is bliss!


attained final extinction, venerable

ânanda said this stanza:

ßAt the final extinction of the

rightfully Enlightened One,

All kinds of noble things happened

which inspired awe,

And my hairs stood on end.û

At the moment the Blessed One

attained final extinction, venerable

Anuruddha said this stanza:

ßThe Such Like One's mental activity

halted and breathing stopped,

Faultless and appeased about the

undertaking, the wise one

extinguished

With an unflinching mind he bore





http://www.accesstoinsight.org/tipitaka/dn/dn.16.1-6.vaji.html

Parinibbāṇa vaggo dutiyo

Tatruddānaṃ:

Brahmāsanaṃ3 devadatto

andhakavindo aruṇavatī,

Parinibbāṇena ca desitaṃ idaṃ

brahmapañcakanti, *

Brahmasaṃyuttaṃ samattaṃ.

1. Samanantaraṃ- machasaṃ. Syā. 2.

Yattha-machasaṃ-syā 3.

Brahmāyācanaṃ-sīmu 2 *

brahmāyācanaṃ agāracañca

brahmadevo bako ca brahmā,

Aññataro ca brahmā kokālikañca

tissakañca turū ca,

Brahmā kokālikabhikkhu

sanaṅkumārena devadattaṃ,

Andhakavindaṃ aruṇavatī

parinibbāṇena paṇṇarasāti.

feelings.

Together with the light of extinction

the mind was released.û

Atra imā gāthāyo dissante-

machasaṃ.

26 Khajjanīya Sutta (SN 22.79) [4 english translations]

1.2.3.7. Saṃyuttanikāyo/

Khandhavaggo/

1. Khandhasaṃyuttaṃ/ 8.

Khajjanīyavaggo/

7. Khajjanīya suttaṃ (SN

3.1.8.7(79))

Khajjaniya Sutta: Chewed Up

Thanissaro Bhikkhu

© 2001

Saüyutta Nikàya/ Division III Ý

Khandhaka

Book 21 Ý Khandha Saüyutta

Section 2 Ý The Middle Fifty

Chapter 3 Ý Khajjanãya (Tatiyo)

Vagga

21. 2. 3. 7.(79) Khajjanãya Ý

Oppression


PTS_SN The

Book of the

Kindred

Sayings (Mrs

Rhys Davids)_ Parinibbāna

Sutta

Wisdom_SN

The

Connected

Discourses of

the Buddha

(Bodhi)_ Parinibbāna

Sutta

refer to attached

79.Sāvatthiyaṃ:

Ye hi keci bhikkhave, samaṇā vā

brahmaṇā vā anekavihitaṃ

pubbenivāsaṃ anussaramānā

anussaranti, sabbe te

pañcupādānakkhandhe anussaranti,

etesaṃ vā aññataraṃ.

"Evaṃrūpo ahosiṃ atītamaddhānanti"

At Savatthi. "Monks, any brahmans or

contemplatives who recollect their

manifold past lives all recollect the

five clinging-aggregates, or one

among them. Which five? When

recollecting, 'I was one with such a

form in the past,' one is recollecting

just form. Or when recollecting, 'I was

one with such a feeling in the past,'

1. I heard thus. At one time the

Blessed One was living in the

monastery offered by Anàthapiõóika

in Jeta's grove in Sàvatthi.

2. From there the Blessed One

addressed the monks:

iti vā hi bhikkhave, anussaramāno

rūpaññeva anussarati. "Evaṃvedano

ahosīṃ atītamaddhānanti" iti vā

bhikkhave, anussaramāno vedanaññe

ca anussarati. Evaṃsaññī1- ahosiṃ

atītamaddhānanti iti vā bhikkhave

anussaramāno saññaṃ yeva

anussarati. Evaṃ saṃkhāro ahosiṃ

atītamaddhānanti iti vā hi, bhikkhave,

anussaramāno saṃkhāreyeva

anussarati. Evaṃ viññāṇo ahosiṃ

atītamaddhānanti iti vā hi bhikkhave,

anussaramāno viññāṇameva

Anussarati.

Kiñca bhikkhave, rūpaṃ vadetha:

rūppatīti kho bhikkhave, tasmā

rūpanti vuccati. Kena rūppati:

sītena'pi ruppati uṇhena'pi ruppati

jighacchāya'pi ruppati pipāsāya'pi

ruppati

ḍaṃsamakasavātātapasiriṃsapasamp

one is recollecting just feeling. Or

when recollecting, 'I was one with

such a perception in the past,' one is

recollecting just perception. Or when

recollecting, 'I was one with such

mental fabrications in the past,' one is

recollecting just mental fabrications.

Or when recollecting, 'I was one with

such a consciousness in the past,' one

is recollecting just consciousness.

"And why do you call it 'form'?

[1] Because it is afflicted,[2] thus it is

called 'form.' Afflicted with what? With

cold & heat & hunger & thirst, with

the touch of flies, mosquitoes, wind,

sun, & reptiles. Because it is afflicted,

it is called form.

"And why do you call it 'feeling'?

Because it feels, thus it is called

'feeling.' What does it feel? It feels

pleasure, it feels pain, it feels neither-

3. ßMonks, all recluses and brahmins

that recall their previous births, recall

it through recalling one or the other of

the five holding masses. What five?

4. ßIn the past I was of this matter.'

Thus he recalls it through recalling

only matter. Ìn the past I was of

these feelings.' Thus he recalls it

through recalling only feelings. Ìn the

past I was of these perceptions.' Thus

he recalls it through recalling only

perceptions. Ìn the past I was of

these intentions.' Thus he recalls it

through recalling only intentions. Ìn

the past I was of this consciousness.'

Thus he recalls it through recalling

only consciousness.

5. ßMonks, why is it called matter?

One is oppressed, therefore it is called

matter. How is the oppression? Is

file

http://www.accesstoinsight.org/tipitaka/sn/sn22/sn22.079.than.html#fn-2


hassena'pi ruppati. Ruppatīti kho

bhikkhave, tasmā rūpanti vuccati.

1. Evaṃ sañño - machasaṃ, syā.

[BJT Page 150] [\x 150/]

Kiñca bhikkhave, vedanaṃ vadetha:

vediyatīti 1- kho bhikkhave, tasmā

vedanāti vuccati kiñca vediyati

1sukhampi vediyati dukkhampi

vediyati [PTS Page 087] [\q 87/]

adukkhamasukhampi vediyati.

Vediyatīti kho bhikkhave, tasmā

vedanāti vuccati.

Kiñca bhikkhave, saññaṃ vadetha:

sañjānātīti kho bhikkhave, tasmā

saññāti vuccati kiñca sañjānāti:

nīlampi sañjānāti; pītakampi

sañjānāti; lohitakampi sañjānāti.

Odātampi sañjānāti; sañjānātīti kho

pleasure-nor-pain. Because it feels, it

is called feeling.

"And why do you call it 'perception'?

Because it perceives, thus it is called

'perception.' What does it perceive? It

perceives blue, it perceives yellow, it

perceives red, it perceives white.

Because it perceives, it is called

perception.

"And why do you call them

'fabrications'? Because they fabricate

fabricated things, thus they are called

'fabrications.' What do they fabricate

as a fabricated thing? For the sake of

form-ness, they fabricate form as a

fabricated thing. For the sake of

feeling-ness, they fabricate feeling as

a fabricated thing. For the sake of

perception-hood... For the sake of

fabrication-hood... For the sake of

oppressed by cold, heat, hunger,

thirst, by the sting of gadflies and

yellow flies, by the heat of the air and

the touch of creeping things. Monks

because it matters, it is called matter.

6. ßMonks, to what are called

feelings? Is felt, therefore they are

called feelings. What is felt?

Pleasantness is felt, unpleasantness is

felt and neither unpleasantness nor

pleasantness is felt. Monks, is felt,

therefore they are called feelings.


perceptions? Is perceived, therefore

they are called perceptions. What is

perceived? Blue is perceived, yellow is

perceived, red is perceived and white

is perceived.

Monks, is perceived, therefore they

bhikkhave, tasmā saññāti vuccati.

Kiñca bhikkhave, saṃkhāre vadetha:

saṃkhataṃ abhisaṃkharontīti

bhikkhave, tasmā saṃkhārāti

vuccanti. Kiñca saṃkhataṃ

abhisaṃkharonti: rūpaṃ rūpattāya 2-

saṃkhataṃ abhisaṃkharonti.

Vedanaṃ vedanattāya saṃkhataṃ

abhisaṃkharonti. Saññaṃ saññattāya

saṃkhataṃ abhisaṃkharonti.

Saṃkhāre saṃkhārattāya saṃkhataṃ

abhisaṃkharonti. Viññāṇaṃ

viññāṇattāya saṃkhataṃ

abhisaṃkharonti. Saṃkhataṃ

abhisaṃkharontīti kho bhikkhave,

tasmā saṃkhārāti vuccanti.

Kiñca bhikkhave, viññāṇaṃ vadetha:

vijānātīti kho bhikkhave, tasmā

viññāṇanti vuccati. Kiñca vijānāti:

ambilampi vijānāti, tittakampi vijānāti,

consciousness-hood, they fabricate

consciousness as a fabricated thing.

Because they fabricate fabricated

things, they are called

fabrications. [3]

"And why do you call it

'consciousness'? Because it cognizes,

thus it is called consciousness. What

does it cognize? It cognizes what is

sour, bitter, pungent, sweet, alkaline,

non-alkaline, salty, & unsalty. Because

it cognizes, it is called consciousness.

"Thus an instructed disciple of the

noble ones reflects in this way: 'I am

now being chewed up by form. But in

the past I was also chewed up by form

in the same way I am now being

chewed up by present form. And if I

delight in future form, then in the

future I will be chewed up by form in

the same way I am now being chewed

are called perceptions.


intentions? Prepares to perform,

therefore are called intentions. What

is prepared to perform? Matter is

prepared to perform as matter

Feelings are prepared to perform as

feelings. Perceptions are prepared to

perform as perceptions. Intentions are

prepared to perform as intentions.

And consciousness is prepared to

perform as consciousness.

9. ßMonks, to what is called

consciousness? Is known, therefore is

called consciousness. What is known?

The sour is known, the bitter is known.

Roughness and softness are known.

Hardness and non hardness are

known. Taste of salt is known.

Therefore it is said consciousness.


kaṭukampi vijānāti, madhurakampi 3-

vijānāti, khārikampi vijānāti,

akhārikampi vijānāti,loṇikampi

vijānāti, aloṇikampi vijānāti. Vijānātīti

kho bhikkhave, tasmā viññāṇanti

vuccati.

Tatra bhikkhave, sutavā ariyasāvako

iti paṭisañcikkhati: ahaṃ kho etarahi

rūpena khajjāmī, atītampahaṃ

addhānaṃ evameva rūpena khajjiṃ,

seyyathāpi etarahi paccuppannena

rūpena khajjāmi. Ahaṃ ceva kho pana

anāgataṃ rūpaṃ abhinandeyyaṃ,

anagatampahaṃ addhānaṃ evameva

rūpena khajjeyyaṃ, seyyathāpi

etarahi paccuppannena rūpena

khajjāmīti. So iti paṭisaṅkhāya

atītasmiṃ rūpasmiṃ anapekho hoti

anāgataṃ rūpaṃ nābhinandati

paccuppannassa rūpassa nibbidāya

virāgāya nirodhāya paṭipanno hoti.

up by present form.' Having reflected

in this way, he becomes indifferent to

past form, does not delight in future

form, and is practicing for the sake of

disenchantment, dispassion, and

cessation with regard to present form.

"[He reflects:] ''I am now being

chewed up by feeling... perception...

fabrications... consciousness. But in

the past I was also chewed up by

consciousness in the same way I am

now being chewed up by present

consciousness. And if I delight in

future consciousness, then in the

future I will be chewed up by

consciousness in the same way I am

now being chewed up by present

consciousness.' Having reflected in

this way, he becomes indifferent to

past consciousness, does not delight

in future consciousness, and is

10. ßMonks, the learned noble disciple

reflects thus:

11. `At present I am oppressed by

matter. In this same manner I was

oppressed by matter in the past. If I

enjoy matter in the future, then too I

will be oppressed, in this same

manner.' Reflecting in this manner he

does not desire past matter, is not

interested in future matter, and falls

to the method of turning, loosing

interest, and ceasing from present

matter.

12. `At present I am oppressed by

feelings. In this same manner I was

oppressed by feelings in the past. If I

enjoy feelings in the future, then too I

will be oppressed, in this same


Ahaṃ kho etarahi vedanāya khajjāmi,

atītampahaṃ addhānaṃ evameva

vedanāya khajjiṃ seyyathāpi etarahi

[PTS Page 088] [\q 88/]

paccuppannāya vedanāya khajjāmi.

Ahaṃ ceva kho pana anāgataṃ

vedanaṃ abhinandeyyaṃ

anāgatampahaṃ addhānaṃ evameva

vedanāya khajjeyyaṃ, seyyathāpi

etarahi paccuppannāya vedanāya

khajjāmīti. So iti paṭisaṃkhāya atītāya

vedanāya anapekho hoti, anāgataṃ

vedanaṃ nābhinandati

paccuppannāya vedanāya nibbidāya

virāgāya nirodhāya paṭipanno hoti.

1. Vedayatīti - machasaṃ, syā

2. Rūpatthāya - aṭṭhakathā.

3. Madhurampi - machasaṃ, syā

[BJT Page 152] [\x 152/]

practicing for the sake of

disenchantment, dispassion, and

cessation with regard to present

consciousness.

"What do you think, monks — Is form

constant or inconstant?" "Inconstant,

lord." "And is that which is inconstant

easeful or stressful?" "Stressful, lord."

"And is it fitting to regard what is

inconstant, stressful, subject to

change as: 'This is mine. This is my

self. This is what I am'?"

"No, lord."

"... Is feeling constant or inconstant?"

"Inconstant, lord."...

"... Is perception constant or

inconstant?" "Inconstant, lord."...

does not desire past feelings, is not

interested in future feelings and falls

to the method of turning, loosing


feelings.

13. ß`At present I am oppressed by

perceptions. In this same manner I

was oppressed by perceptions in the

past. If I enjoy perceptions in the

future, then too I will be oppressed, in

this same manner.' Reflecting in this

manner he does not desire past

perceptions, is not interested in future

perceptions and falls to the method of

turning, loosing interest, and ceasing

from present perceptions.


intentions. In this same manner I was

oppressed by intentions in the past. If

I enjoy intentions in the future, then

Ahaṃ kho etarahi saññāya khajjāmi,


saññāya khajjiṃ seyyathāpi etarahi

paccuppannāya saññāya khajjāmi.


saññaṃ abhinandeyyaṃ


saññāya khajjeyyaṃ, seyyathāpi

etarahi paccuppannāya vedanāya

khajjāmīti. So iti paṭisaṅkhāya atītāya

saññāya anapekho hoti, anāgataṃ

saññaṃ nābhinandati paccuppannāya

saññāya nibbidāya virāgāya

nirodhāya paṭipanno hoti.

Ahaṃ kho etarahi saṃkhārehi

khajjāmi, atītampahaṃ addhānaṃ

evameva saṃkhārehi khajjiṃ

seyyathāpi etarahi paccuppannehi

saṃkhārehi khajjāmi. Ahaṃ ceva kho

pana anāgate saṃkhāre

"... Are fabrications constant or

inconstant?" "Inconstant, lord."...

"What do you think, monks — Is

consciousness constant or

inconstant?" "Inconstant, lord." "And

is that which is inconstant easeful or

stressful?" "Stressful, lord." "And is it

fitting to regard what is inconstant,

stressful, subject to change as: 'This is

mine. This is my self. This is what I

am'?"

"No, lord."

"Thus, monks, any form whatsoever

that is past, future, or present;

internal or external; blatant or subtle;

common or sublime; far or near: every

form is to be seen as it actually is with

right discernment as: 'This is not

mine. This is not my self. This is not

too I will be oppressed, in this same


does not desire past intentions, is not

interested in future intentions and

falls to the method of turning, loosing


intentions.


consciousness. In this same manner I

was oppressed by consciousness in

the past. If I enjoy consciousness in

the future, then too I will be

oppressed, in this same manner.'

Reflecting in this manner he does not

desire past consciousness, is not

interested in future consciousness and

falls to the method of turning, loosing


consciousness

16. ßMonks, is matter permanent or

abhinandeyyaṃ anāgatampahaṃ

addhānaṃ evameva saṃkhārehi

khajjeyyaṃ, seyyathāpi etarahi

paccuppannehi saṃkhārehi khajjāmīti.

So iti paṭisaṃkhāya atītesu

saṃkhāresu anapekho hoti, anāgate

saṃkhāre nābhinandati

paccuppannānaṃ saṃkharānaṃ

nibbidāya virāgāya nirodhāya

paṭipanno hoti.

Ahaṃ kho etarahi viññāṇena khajjāmi,


viññāṇena khajjiṃ seyyathāpi etarahi

paccuppannena viññāṇena khajjāmi.


viññāṇaṃ abhinandeyyaṃ


viññāṇena khajjeyyaṃ, seyyathāpi

etarahi paccuppannena viññāṇena

khajjāmī. So iti paṭisaṅkhāya

atītasmiṃ viññāṇasmiṃ anapekho

what I am.'

"Any feeling whatsoever...

"Any perception whatsoever...

"Any fabrications whatsoever...

"Any consciousness whatsoever that

is past, future, or present; internal or

external; blatant or subtle; common

or sublime; far or near: every

consciousness is to be seen as it

actually is with right discernment as:

'This is not mine. This is not my self.

This is not what I am.'

"This, monks, is called a disciple of

the noble ones who tears down and

does not build up; who abandons and

does not cling; who discards and does

not pull in; who scatters and does not

impermanent?û

ßVenerable sir, it is impermanent.û

ßThat which is impermanent, is it

unpleasant or pleasant?û

ßVenerable sir, it is unpleasant.û

ßThat which is impermanent,

unpleasant changing, is it suitable to

be reflected,`It is mine, I am there, it

is my self'?û

ßThat is not so, venerable sir.û

17. ßMonks, are feelings permanent

or impermanent?û

ßVenerable sir, they are

impermanent.û

hoti, anāgataṃ viññāṇaṃ

nābhinandati paccuppannassa

viññāṇassa nibbidāya virāgāya

nirodhāya paṭipanno hoti.

Taṃ kiṃ maññatha bhikkhave, rūpaṃ

niccaṃ vā aniccaṃ vāti? " Aniccaṃ

bhante" 'yampanāniccaṃ dukkhaṃ vā

taṃ sukhaṃ vāti? "Dukkhaṃ bhante"

yampanāniccaṃ dukkhaṃ

vipariṇāmadhammaṃ kallaṃ nu taṃ

samanupassituṃ: "etaṃ mama,

eso'hamasmi, eso me attā" ti? "No

hetaṃ bhante,

Taṃ kiṃ maññatha bhikkhave vedanā

niccā vā aniccā vāti? "Aniccā bhante,

" yampanāniccaṃ dukkhaṃ vā taṃ

sukhaṃ vā vāti? "Dukkhaṃ

bhantena', yampanāniccaṃ dukkhaṃ



pile up.

"And what does he tear down and not

build up? He tears down form and

does not build it up. He tears down

feeling... perception... fabrications...

consciousness and does not build it

up.

"And what does he abandon and not

cling to? He abandons form and does

not cling to it. He abandons feeling...

perception... fabrications...

consciousness and does not cling to it.

"And what does he discard and not

pull in? He discards form and does not

pull it in. He discards feeling...


consciousness and does not pull it in.

"And what does he scatter and not

ßThose that are impermanent, are

they unpleasant or pleasant?û

ßVenerable sir, they are unpleasant.û

ßThose that are impermanent,

unpleasant changing are they suitable

to be reflected, they are mine, I am

there, it is my self?û


18.-19. Monks are perceptions,

intentions, permanent or

impermanent?û

ßVenerable sir, they are

impermanent.û

ßThose that are impermanent, are

they unpleasant or pleasant?û

eso'hamasmi, eso me attā"ti? No

hetaṃ bhante".

Taṃ kiṃ maññatha bhikkhave, saññā

niccā vā aniccā vāti? " Aniccaṃ

bhante" 'yampanāniccaṃ dukkhaṃ vā

taṃ sukhaṃ vāti? "Dukkhaṃ bhante"

yampanāniccaṃ dukkhaṃ



eso'hamasmi, eso me attā" ti? "No

hetaṃ bhante,

Taṃ kiṃ maññatha bhikkhave,

saṅkhārā niccā vā aniccā vāti? "

Aniccaṃ bhante" 'yampanāniccaṃ

dukkhaṃ vā taṃ sukhaṃ vāti?

"Dukkhaṃ bhante" yampanāniccaṃ

dukkhaṃ vipariṇāmadhammaṃ

kallaṃ nu taṃ samanupassituṃ:

"etaṃ mama, eso'hamasmi, eso me

attā" ti? "No hetaṃ bhante,

pile up? He scatters form and does

not pile it up. He scatters feeling...


consciousness and does not pile it up.

"Seeing thus, the instructed disciple of

the noble ones grows disenchanted

with form, disenchanted with feeling,

disenchanted with perception,

disenchanted with fabrications,

disenchanted with consciousness.

Disenchanted, he becomes

dispassionate. Through dispassion, he

is fully released. With full release,

there is the knowledge, 'Fully

released.' He discerns that 'Birth is



world.'

"This, monks, is called a disciple of

the noble ones who neither builds up

ßVenerable sir, they are unpleasant.û

ßThose that are impermanent,

unpleasant and changing are they

suitable to be reflected, they are

mine, I am there, they are my self?û


20. ßMonks, is consciousness

permanent or impermanent?û

ßVenerable sir, it is impermanent.û

ßThat which is impermanent, is it

unpleasant or pleasant?û

ßVenerable sir, it is unpleasant.û

ßThat which is impermanent,

unpleasant, changing, is it suitable to

be reflected,`It is mine, I am there, it

Taṃ kiṃ maññatha bhikkhave,

viññāṇaṃ niccaṃ vā aniccaṃ vāti? "

Aniccaṃ bhante" 'yampanāniccaṃ

dukkhaṃ vā taṃ sukhaṃ vāti?

"Dukkhaṃ bhante" yampanāniccaṃ

dukkhaṃ vipariṇāmadhammaṃ

kallaṃ nu taṃ samanupassituṃ:

"etaṃ mama, eso'hamasmi, eso me

attā" ti? "No hetaṃ bhante, " [PTS

Page 089] [\q 89/]

Tasmātiha bhikkhave, yaṃ kiñci

rūpaṃ atītānāgatapaccuppannaṃ

ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā

sukhumaṃ vā hīnaṃ vā paṇītaṃ vā

yaṃ dūre santike vā, sabbaṃ rūpaṃ

"netaṃ mama, neso'hamasmi, na me

so attā"ti, evametaṃ yathābhūtaṃ

sammappaññāya daṭṭhabbaṃ. Yā kāci

vedanā atītānāgatapaccuppannaṃ


nor tears down, but who stands

having torn down; who neither clings

nor abandons, but who stands having

abandoned; who neither pulls in nor

discards, but who stands having

discarded; who neither piles up nor

scatters, but who stands having

scattered.

"And what is it that he neither builds

up nor tears down, but stands having

torn it down? He neither builds up nor

tears down form, but stands having

torn it down. He neither builds up nor

tears down feeling... perception...

fabrications... consciousness, but

stands having torn it down.

"And what is it that he neither clings

to nor abandons, but stands having

abandoned it? He neither clings to nor

abandons form, but stands having

is my self'?û


21. ßTherefore, monks, whatever

matter in the past, future or at

present, internal or external rough or

fine, unexalted or exalted, far or near,

is not mine, I am not there it is not my

self.

22-23. ßMonks, whatever feelings,

whatever perceptions in the past,

future or at present, internal or

external rough or fine, unexalted or

exalted, far or near, is not mine, I am

not there, it is not my self.

24. ßMonks, whatever intentions in

the past, future or at present, internal

or external, rough or fine, unexalted

or exalted, far or near, is not mine, I


yaṃ dūre santike vā, sabbaṃ

vedanaṃ "netaṃ mama,

neso'hamasmi, na me so attā"ti

evametaṃ yathābhūtaṃ

sammappaññāya daṭṭabbaṃ. Yā kāci

saññā atītākāgatapaccuppannaṃ



yaṃ dūre santike vā, sabbaṃ saññaṃ

"netaṃ mama, neso'hamasmi, na me

so attā"ti, evametaṃ yathābhūtaṃ

sammappaññāya daṭṭhabbaṃ. Ye keci

saṅkhārā atītānāgatapaccuppannaṃ




saṅkhāraṃ netaṃ mama,

neso'hamasmi, na me so attā"ti


sammappaññāya daṭṭabbaṃ. Yaṃ

kiñci viññāṇaṃ

abandoned it. He neither clings to nor

abandons feeling... perception...


stands having abandoned it.

"And what is it that he neither pulls in

nor discards, but stands having

discarded it? He neither pulls in nor

discards form, but stands having

discarded it. He neither pulls in nor

discards feeling... perception...


stands having discarded it.

"And what is it that he neither piles up

nor scatters, but stands having

scattered it? He neither piles up nor

scatters form, but stands having

scattered it. He neither piles up nor

scatters feeling... perception...


am not there, it is not my self.

25. ßMonks, whatever consciousness

in the past, future or at present,

internal or external rough or fine,

unexalted or exalted, far or near, is

not mine, I am not there, is not my

self.

26. ßMonks, to this, is said, the noble

disciple gets rid does not heap:

renounces does not grasp; turns out

does not draw towards; and scatters

does not make a thick smoke.

27. ßWhat is got rid not heaped?

Matter is got rid and not heaped.

Feelings, perceptions, intentions, and

consciousness, are got rid not heaped.

28. ßWhat is renounced and not

grasped? Matter is renounced not

atītānāgatapaccuppannaṃ ajjhattaṃ

vā bahiddhā vā oḷārikaṃ vā



viññāṇaṃ "netaṃ mama,

neso'hamasmi, na me so attā"ti,


sammappaññāya daṭṭhabbaṃ.

Ayaṃ vuccati bhikkhave, ariyasāvako

apacināti, no ācināti, pajahati, na

upādiyati, visineti, no ussineti 1-

vidhupeti, na sandhūpeti.

1. Viseneti, no ussenoti. - Sīmu

[BJT Page 154] [\x 154/]

Kiñca apacināti, no ācināti: rūpaṃ

apacināti, no ācināti. Vedanaṃ

apacināti. No ācināti saññaṃ

apacināti, no ācināti. Saṃkhāre

apacināti, no ācināti. Viññāṇaṃ

stands having scattered it.

"And to the monk whose mind is thus

released, the devas, together

withIndra, the Brahmas, & Pajapati,

pay homage even from afar:

'Homage to you, O thoroughbred man.

Homage to you, O superlative man —

you of whom we don't know even

what

dependent on which

you're absorbed.'"

Notes

1.

Rupa.

2.

Ruppati.

grasped. Feelings, perceptions,

intentions, and consciousness, are

renounced not grasped.

29. ßWhat is turned out not drawn

towards? Matter is turned out not

drawn towards. Feelings, perceptions,

intentions, and consciousness, are

turned out not drawn towards.

30. ßWhat is scattered not made a

thick smoke? Matter is scattered not

made a thick smoke Feelings,

perceptions, intentions, and

consciousness, are scattered not

made a thick smoke.

31. ßMonks, the learned noble disciple

seeing it thus turns from matter, turns

from feelings, turns from perceptions,

turns from intentions and turns from

consciousness. Turning, he looses



apacināti, no ācināti.

Kiñca pajahati. Na upādiyati: rūpaṃ

pajahati na upādiyati. Vedanaṃ

pajahati na upādiyati. Saññaṃ

pajahati na upādiyati. Saṃkhāre

pajahati na upādiyati. Viññāṇaṃ

pajahati na upādiyati.

Kiñca visineti, ussineti: rūpaṃ visineti

na ussineti. Vedanaṃ visineti na

ussineti. Saññaṃ visineti na ussineti.

Saṃkhāre visineti na ussineti. [PTS

Page 090] [\q 90/] viññāṇaṃ visineti

na ussineti.

Kiñca vidhūpeti, na sandhūpeti:

rūpaṃ vidhūpeti, na sandhūpeti.

Vedanaṃ vidhūpeti, na sandhūpeti.

Saññaṃ vidhūpeti, na sandhūpeti.

Saṃkhāre vidhūpeti, na sandhūpeti.

Viññāṇaṃ vidhūpeti, na sandhūpeti.

3.

This passage suggests that

there is a potential for each of

the aggregates (form-ness,

feeling-ness, etc.) to turn into

discernible aggregates through

the process of fabrication.

SeeMN 109, note 2.

interest. Loosing interest is released

and knowledge arises I am released.

He knows birth is destroyed, the holy

life is lived to the end, duties are done

and I have nothing more to wish.

32. ßMonks, to this, it is said, the

monk neither heaps nor gets rid, in

getting rid, neither renounces nor

grasps; in renouncing neither turns

out nor draws towards; in getting rid

neither scatters nor makes a thick

smoke.

33. ßIn scattering what is neither

heaped nor got rid? In getting rid

matter is neither heaped nor got rid.

In getting rid feelings, perceptions,

intentions, and consciousness are

neither heaped nor got rid.

34. ßIn getting rid what is neither

http://www.accesstoinsight.org/tipitaka/mn/mn.109.than.html#fn-2


Evaṃ passaṃ bhikkhave, sutavā

ariyasāvako rūpasmimpi nibbindati

vedanāya'pi nibbindati, saññāya'pi

nibbindati, saṅkhāresupi nibbindati,

viññāṇasmimpi nibbindati nibbindaṃ

virajjati virāgā vimuccati vimuttasmiṃ

vimuttamiti ñāṇaṃ hoti. Khīṇā jāti

vusitaṃ brahmacariyaṃ kataṃ

karaṇīyaṃ nāparaṃ itthattāyāti

pajānāti. Ayaṃ vuccati bhikkhave,

bhikkhu nevācināti na apacināti.

Apacinitvā ṭhito. Neva pajahati, na

upādiyati, pajahitvā ṭhito. Neva

visineti na ussineti. Visinetvā ṭhito.

Neva vidhūpeti na sandhūpeti

vidhūpetvā ṭhito

Kiñca nevācināti na apacināti

apacinitvā ṭhito; rūpaṃ nevācināti, na

apacināti, apacinitvā ṭhito. Vedanaṃ

nevācināti, na apacināti, apacinitvā

renounced nor grasped? In getting rid

matter is neither renounced nor

grasped. In getting rid feelings,


consciousness are neither renounced

nor grasped.

35. ßIn renouncing what is neither

turned out nor drawn towards? In

renouncing matter is neither turned

out nor drawn towards. In renouncing

feelings, perceptions, intentions, and

consciousness are neither turned out

nor drawn towards.

36. ßIn getting rid what is neither

scattered nor made a thick smoke? In

getting rid matter is neither scattered

nor made a thick smoke. In getting rid

feelings, perceptions, intentions, and

consciousness are neither scattered

nor made a thick smoke.

ṭhito. Saññaṃ nevācināti, na

apacināti. Apacinitvā ṭhito. Saṃkhare

nevācināti, na apacināti. Apacinitvā

ṭhito. Viññāṇaṃ nevācināti, na

apacināti. Apacinitvā ṭhito.

Kiñca neva pajahati na upādiyati

pajahitvā ṭhito: rūpaṃ neva pajahati

na upādiyati pajahitvā ṭhito. Vedanaṃ

neva pajahati na upādiyati pajahitvā

ṭhito. Saññaṃ neva pajahati na

upādiyati. Pajahitvā ṭhito. Saṃkhare

neva pajahati na upādiyati. Pajahitvā

ṭhito. Viññāṇaṃ neva pajahati na

upādiyati. Pajahitvā ṭhito.

Kiñca neva visineti, na ussineti,

visinetvā ṭhito: rūpaṃ neva visineti na

ussineti visinetvā ṭhito vedanaṃ neva

visineti na ussineti visinetvā ṭhito.

Saññaṃ neva visineti na ussineti

visinetvā ṭhito. Saṃkhāre neva

37. ßMonks, the thus scattered

released mind is worshipped by gods

together with Indra, Brahma, Pajapati

from a distance.û

38. ßWe worship you thoroughbred of

men! The most noble of men! Since

we do not know where your mind is

established.û

visineti na ussineti visinetvā ṭhito.

Viññāṇaṃ neva visineti na ussineti

visinetvā ṭhito.

Kiñca neva vidhūpeti na sandhūpeti

vidhūpetvā ṭhito: rūpaṃ neva

vidhūpeti na sandhūpeti, vidhūpetvā

ṭhito. Vedanaṃ neva vidhūpeti na

sandhūpeti vidhūpetvā ṭhito. Saññaṃ

neva vidhūpeti na sandhūpeti

vidhūpetvā ṭhito. Saṃkhāre neva

vidhūpeti na sandhūpeti vidhūpetvā

ṭhito. Viññāṇaṃ neva vidhūpeti na

sandhūpeti vidhūpetvā ṭhito.

Evaṃ vimuttacittaṃ kho bhikkhave,

bhikkhuṃ saindā devā sabrahmakā

sapajāpatikā ārakāva namassanti:

[PTS Page 091] [\q 91/] "namo te

purisājañña namo te purisuttama,

Yassa te nābhijānāma yampi nissāya

jhāyasīti".

[BJT Page 156] [\x 156/]

2. HOW TO “VIEW” SAṄKHĀRĀ

27 Dhammapada (#277 – #279) [2 english translations]

Khuddakanikāye/ Dhammapadapāḷi /

20. Maggavaggo/ Dhp 277-279

Maggavagga: The Path

translated from the Pali by Acharya

Buddharakkhita

© 1996

Maggavagga: The Path

translated from the Pali by

Thanissaro Bhikkhu

© 1997

277.

“ Sabbe saṅkhārā aniccā ’’ ti, yadā paññāya

passati;

Atha nibbindati dukkhe, esa maggo

visuddhiyā.

278.

“ Sabbe saṅkhārā dukkhā ’’ ti, yadā

paññāya passati;


visuddhiyā.

277. "All conditioned things are

impermanent" — when one sees this with

wisdom, one turns away from suffering.

This is the path to purification.

278. "All conditioned things are

unsatisfactory" — when one sees this with

wisdom, one turns away from suffering.

This is the path to purification.

279. "All things are not-self" — when one

sees this with wisdom, one turns away from

277-279

When you see with discernment,

'All fabrications are inconstant' —

you grow disenchanted with stress.

This is the path

to purity.


'All fabrications are stressful' —


This is the path

to purity.

279.

‘‘ Sabbe dhammā anattā ’’ ti, yadā paññāya

passati;


visuddhiyā.

suffering. This is the path to purification.


'All phenomena are not-self' —


This is the path

to purity.

28 Cūḷasaccaka Sutta (MN 35) [4 english translations]

Majjhimanikāyo/


4. Mahāyamakavaggo/ 5.

Cūḷasaccakasuttaṃ.

(MN 1.4.5)

Cula-Saccaka Sutta: The Shorter

Discourse to Saccaka

Thanissaro Bhikkhu

© 2012

Majjhima Nikàya I/ 4. 5.

Cålasaccakasuttaü

(35 ) The Shorter Discourse to

Saccaka


Motilal

Banarsidass_MN

Middle Length

Sayings (I. B.

Horner)_Vol

1_Cūḷasaccakas

uttaṃ

Wisdom_MN The

Middle Length

Discourses of

the Buddha

(Ñāṇamoli&Bod

hi)_

353. Evaṃ me sutaṃ – ekaṃ

samayaṃ bhagavā vesāliyaṃ

viharati mahāvane kūṭāgārasālāyaṃ.

Tena kho pana samayena saccako

nigaṇṭhaputto vesāliyaṃ paṭivasati

bhassappavādako paṇḍitavādo

sādhusammato bahujanassa. So

vesāliyaṃ parisati evaṃ vācaṃ

bhāsati – ‘‘ nāhaṃ taṃ passāmi


Blessed One was staying near Vesālī,

at the Gabled Hall in the Great

Forest. And on that occasion Saccaka

the Nigaṇṭha-son was dwelling in

Vesālī — a debater, a

sophist, [1] well-regarded by people

at large. He made this statement

before the assembly in Vesālī: "I see

I heard thus.


a peaked hall, in the Great forest in

Vesàli. At that time Saccaka, the son

of Nigan. tha, a clever disputant,

considered wise by many lived in

Vesàli. He would go about Vesàli

saying. I do not see a recluse, a

samaṇaṃ vā brāhmaṇaṃ vā,

saṅghiṃ gaṇiṃ gaṇācariyaṃ, api

arahantaṃ sammāsambuddhaṃ

paṭijānamānaṃ, yo mayā vādena

vādaṃ samāraddho na saṅkampeyya

na sampakampeyya na

sampavedheyya, yassa na kacchehi

sedā mucceyyuṃ. Thūṇaṃ cepāhaṃ

acetanaṃ vādena vādaṃ

samārabheyyaṃ, sāpi mayā vādena

vādaṃ samāraddhā saṅkampeyya

sampakampeyya sampavedheyya. Ko

pana vādo manussabhūtassā ’’ ti?

Atha kho āyasmā assaji

pubbaṇhasamayaṃ nivāsetvā

pattacīvaramādāya vesāliṃ piṇḍāya

pāvisi. Addasā kho saccako

nigaṇṭhaputto vesāliyaṃ

jaṅghāvihāraṃ anucaṅkamamāno

anuvicaramāno āyasmantaṃ assajiṃ

dūratova āgacchantaṃ. Disvāna

no contemplative or brahman, the

head of an order, the head of a

group, or even one who claims to be

an arahant, rightly self-awakened,

who — engaged in debate with me —

would not shiver, quiver, shake, &

break out in sweat under the armpits.

Even if I were to engage a senseless

stump in debate, it — engaged with

me in debate — would shiver, quiver,

& shake, to say nothing of a human

being."

Then early in the morning Ven.

Assaji [2] adjusted his under robe and

— carrying his bowl & robes — went

into Vesālī for alms. Saccaka the

Nigaṇṭha-son, walking & wandering

around Vesālī to exercise his legs,

saw Ven. Assaji coming from afar. On

seeing him, he went up to him and

exchanged courteous greetings with

him. After an exchange of friendly

brahmin, a leader of a crowd, a

teacher of a crowd, or one

acknowledging he is perfect and

rightfully enlightened not shivering,

trembling and sweating when invited

to a dispute by me. Even a lifeless

pillar drawn to a dispute by me would

shiver and tremble, so what of a

human being. Then venerable Assaji

putting on robes in the morning,

taking bowl and robes entered Vsàli

for alms. Saccaka the son of Nigan.

tha walking and wandering for

exercise saw venerable Assaji coming

in the distance and approached

venerable Assaji. exchanged friendly

greetings and standing on a side

said: "Good Assaji, how are the

disciples of the recluse Gotama

trained, and in what section are they

given a lot of the training. Then

venerable Assaji said, Aggivessana,

Cūḷasaccakasutt

aṃ

refer to attached

file

yenāyasmā assaji tenupasaṅkami;

upasaṅkamitvā āyasmatā assajinā

saddhiṃ sammodi. Sammodanīyaṃ

kathaṃ sāraṇīyaṃ vītisāretvā

ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito

kho saccako nigaṇṭhaputto

āyasmantaṃ assajiṃ etadavoca – ‘‘

kathaṃ pana, bho assaji, samaṇo

gotamo sāvake vineti, kathaṃbhāgā

ca pana samaṇassa gotamassa

sāvakesu anusāsanī bahulā pavattatī

’’ ti? ‘‘ Evaṃ kho, aggivessana,

bhagavā sāvake vineti, evaṃbhāgā

ca pana bhagavato sāvakesu

anusāsanī bahulā pavattati – ‘ rūpaṃ,

bhikkhave, aniccaṃ, vedanā aniccā,

saññā aniccā, saṅkhārā aniccā,

viññāṇaṃ aniccaṃ. Rūpaṃ,

bhikkhave, anattā, vedanā anattā,

saññā anattā, saṅkhārā anattā,

viññāṇaṃ anattā. Sabbe saṅkhārā

aniccā, sabbe dhammā anattā ’ ti.

greetings & courtesies, he stood to

one side. As he was standing there,

he said to him, "Master Assaji, how

does Gotama the contemplative

discipline his disciples? Or what part

of his instruction is generally

presented to his disciples?"

"Aggivessana, [3] the Blessed One

disciplines his disciples in this way;

this part of the Blessed One's

instruction is generally presented to

his disciples: 'Form is inconstant.

Feeling is inconstant. Perception is

inconstant. Fabrications are

inconstant. Consciousness is

inconstant. Form is not-self. Feeling is

not-self. Perception is not-self.

Fabrications are not-self.

Consciousness is not-self. All

fabrications are inconstant. All

phenomena are not-self.' This,

Aggivessana, is the way in which the

the Blessed One gives his disciples a

lot of advice and trains the disciples

much in this section:"Bhikkhus,

matter is impermanent. Feelings are

impermanent. Perceptions are

impermanent. Determinations are

impermanent and consciousness is

impermanent. Bhikkhus, matter is not

self. Feelings are not self. Perceptions

are not self. Determinations are not

self, and consciousness is not self. All

determinations are impermanent. All

things are not self". [1] Aggivessana,

the Blessed One advises the bhikkhus

much on this and the training is much

on this. Good Assaji, we heard

something that should not be heard.

If the recluse Gotama is of this view,

indeed we should meet him for a

conversation on this. To dispel doubts

on this view.

Evaṃ kho, aggivessana, bhagavā

sāvake vineti, evaṃbhāgā ca pana

bhagavato sāvakesu anusāsanī

bahulā pavattatī ’’ ti. ‘‘ Dussutaṃ

vata, bho assaji, assumha ye mayaṃ

evaṃvādiṃ samaṇaṃ gotamaṃ

assumha. Appeva nāma mayaṃ

kadāci karahaci tena bhotā gotamena

saddhiṃ samāgaccheyyāma, appeva

nāma siyā kocideva kathāsallāpo,

appeva nāma tasmā pāpakā

diṭṭhigatā viveceyyāmā ’’ ti.

354. Tena kho pana samayena

pañcamattāni licchavisatāni

santhāgāre [sandhāgāre (ka.)]

sannipatitāni honti kenacideva

karaṇīyena. Atha kho saccako

nigaṇṭhaputto yena te licchavī

tenupasaṅkami; upasaṅkamitvā te

licchavī etadavoca – ‘‘ abhikkamantu

bhonto licchavī, abhikkamantu

Blessed One disciplines his disciples;

this part of the Blessed One's


his disciples."

"What a bad thing to hear we have

heard, Master Assaji, when we have

heard that Gotama the contemplative

teaches this sort of thing. Perhaps

sooner or later we might go to meet

with Gotama the contemplative.

Perhaps there might be some

discussion. Perhaps we might pry him

away from that evil viewpoint."

Now on that occasion, five

hundred Licchavis had gathered at a

meeting hall on some business or

other. So Saccaka the Nigaṇṭha-son

went to those Licchavis and, on

arrival, said to them, "Come out,

good Licchavis! Come out, good

Licchavis! Today will be my

discussion with Gotama the

At that time about five hundred

Licchavis were assembled in the

assembly hall for some purpose.

Then Saccaka the son of Nigan. tha

approached them and said: Come

Licchavis, today there is a dispute

between me and the recluse Gotama,

If the recluse Gotama affirms this

view of his disciple bhikkhu Assaji, we

will draw the recluse Gotama to a

dispute, pulling him about and

dragging him about. Like a strong

man taking a sheep by its long

fleece, would pull it and drag it

about. Or like a strong brewer of

liqueur submerging a huge crater in a

deep pond, would shake it about, and

holding it by the ears would shake it

about. In the same manner we would

pull and drag about the recluse

Gotama in a dispute. Like an

elephant of sixty cubits, descending a

bhonto licchavī, ajja me samaṇena

gotamena saddhiṃ kathāsallāpo

bhavissati. Sace me samaṇo gotamo

tathā patiṭṭhissati yathā ca me

[yathāssa me (sī. pī.)] ñātaññatarena

sāvakena assajinā nāma bhikkhunā

patiṭṭhitaṃ, seyyathāpi nāma balavā

puriso dīghalomikaṃ eḷakaṃ lomesu

gahetvā ākaḍḍheyya parikaḍḍheyya

samparikaḍḍheyya, evamevāhaṃ

samaṇaṃ gotamaṃ vādena vādaṃ

ākaḍḍhissāmi parikaḍḍhissāmi

samparikaḍḍhissāmi. Seyyathāpi

nāma balavā soṇḍikākammakāro

mahantaṃ soṇḍikākiḷañjaṃ gambhīre

udakarahade pakkhipitvā kaṇṇe

gahetvā ākaḍḍheyya parikaḍḍheyya

samparikaḍḍheyya, evamevāhaṃ

samaṇaṃ gotamaṃ vādena vādaṃ

ākaḍḍhissāmi parikaḍḍhissāmi

samparikaḍḍhissāmi. Seyyathāpi

nāma balavā soṇḍikādhutto vālaṃ

contemplative! If he takes the

position with me that was taken with

me by his famous disciples, the monk

named Assaji, then just as a strong

man, seizing a long-haired ram by

the hair, would drag him to and drag

him fro and drag him all around, in

the same way I, statement by

statement, will drag Gotama the

contemplative to and drag him fro

and drag him all around. Just as a

strong distillery worker, throwing a

large distiller's strainer into a deep

water tank and grabbing it by the

corners, would drag it to and drag it

fro and drag it all around, in the same

way I, statement by statement, will

drag Gotama the contemplative to

and drag him fro and drag him all

around. Just as a strong distillery

ruffian, grabbing a horse-hair strainer

by the corners, would shake it down

deep pond, would enjoy the game of

washing hemp. We would enjoy the

game of washing hemp with the

recluse Gotama. Come Licchavis,

there will be a dispute between me

and the recluse Gotama. Then a

certain Licchavi would say. What has

the recluse Gotama a dispute with

Saccaka the son of Nigan. tha? Or is

it that Saccaka the son of Nigan. tha

has a dispute with the recluse

Gotama? Another Licchavi would say.

What, is resplendent Saccaka the son

of Nigan. tha drawing the recluse

Gotama for a dispute? Or is the

recluse Gotama drawing Saccaka the

son of Nigan. tha for a dispute? Then

Saccaka the son of Nigan. tha

approached the gabled hall in the

Great forest followed by about five

hundred Licchavis At that time many

bhikkhus were doing the walking

[thālaṃ (ka.)] kaṇṇe gahetvā

odhuneyya niddhuneyya nipphoṭeyya

[nicchādeyya (sī. pī. ka.), nicchoṭeyya

(ka.), nippoṭheyya (syā. kaṃ.)]

evamevāhaṃ samaṇaṃ gotamaṃ

vādena vādaṃ odhunissāmi

niddhunissāmi nipphoṭessāmi.

Seyyathāpi nāma kuñjaro

saṭṭhihāyano gambhīraṃ

pokkharaṇiṃ ogāhetvā

sāṇadhovikaṃ nāma kīḷitajātaṃ

kīḷati, evamevāhaṃ samaṇaṃ

gotamaṃ sāṇadhovikaṃ maññe

kīḷitajātaṃ kīḷissāmi. Abhikkamantu

bhonto licchavī, abhikkamantu

bhonto licchavī, ajja me samaṇena

gotamena saddhiṃ kathāsallāpo

bhavissatī ’’ ti. Tatrekacce licchavī

evamāhaṃsu – ‘‘ kiṃ samaṇo

gotamo saccakassa nigaṇṭhaputtassa

vādaṃ āropessati, atha kho saccako

nigaṇṭhaputto samaṇassa gotamassa

and shake it out and thump it, in the

same way I, statement by statement,

will shake Gotama the contemplative

down and shake him out and thump

him. Just as a sixty-year old elephant,

plunging into a deep pond, would

amuse itself playing the game of

hemp-washing, in the same way I will

amuse myself playing the game of

hemp-washing Gotama the

contemplative, as it were. Come on

out, good Licchavis! Come on out,

good Licchavis! Today will be my

discussion with Gotama the

contemplative!"

Then some of the Licchavis said,

"Who is Gotama the contemplative

that he will refute the statement of

Saccaka the Nigaṇṭha-son? It's

Saccaka the Nigaṇṭha-son who will

refute the statement of Gotama the

contemplative." Some of the

meditation in the open. Then Saccaka

the son of Nigan. tha approached

those bhikkhus and asked. Where

does good Gotama abide at this time,

we like to see him. Aggivessana, the

Blessed One has entered the great

forest and is seated at the root of a

tree to spend the day. Then Saccàka

the son of Nigan. tha approached the

Great forest and the Blessed One,

exchanging friendly greetings with

him sat on a side. Then some of

those Licchavis worshipped the

Blessed One and sat on a side Some

exchanged friendly greetings and sat

on a side, some clasped their hands

in the direction of the Blessed One

and sat on a side, some voiced their

names and clans and sat on a side,

and others sat on a side silently.

Saccaka the son of Nigan. tha then

vādaṃ āropessatī ’’ ti? Ekacce

licchavī evamāhaṃsu – ‘‘ kiṃ so

bhavamāno saccako nigaṇṭhaputto

yo bhagavato vādaṃ āropessati, atha

kho bhagavā saccakassa

nigaṇṭhaputtassa vādaṃ āropessatī ’’

ti? Atha kho saccako nigaṇṭhaputto

pañcamattehi licchavisatehi parivuto

yena mahāvanaṃ kūṭāgārasālā

tenupasaṅkami.

355. Tena kho pana samayena

sambahulā bhikkhū abbhokāse

caṅkamanti. Atha kho saccako

nigaṇṭhaputto yena te bhikkhū

tenupasaṅkami; upasaṅkamitvā te

bhikkhū etadavoca – ‘‘ kahaṃ nu kho,

bho, etarahi so bhavaṃ gotamo

viharati? Dassanakāmā hi mayaṃ

taṃ bhavantaṃ gotama ’’ nti. ‘‘ Esa,

aggivessana, bhagavā mahāvanaṃ

ajjhogāhetvā aññatarasmiṃ

Licchavis said, "Who is Saccaka the

Nigaṇṭha-son that he will refute the

statement of Gotama the

contemplative? It's Gotama the

contemplative who will refute the

statement of Saccaka the Nigaṇṭha-

son."

So Saccaka the Nigaṇṭha-son,

surrounded by five hundred

Licchavis, went to the Gabled Hall in

the Great Forest.

Now on that occasion a large number

of monks were doing walking

meditation in the open air. So

Saccaka the Nigaṇṭha-son went up to

the monks and said, "Where,

masters, is Master Gotama now? We

want to see Master Gotama."

"The Blessed One, Aggivessana,

having plunged into the Great Forest,

is sitting under a certain tree for the

day's abiding."

said thus to the Blessed One. We

would ask a certain question from

good Gotama. If good Gotama would

give us leave and would explain it to

us. The Blessed One said, ask

Aggivessana what you desire. How

does good Gotama advise the

disciples and in what sections are

they given much training?

Aggivessana, I advise and train my

disciple much in this manner.

"Bhikkhus, matter is impermanent.

Feelings are impermanent.

Perceptions and determinations are

impermanent. Consciousness is

impermanent. Bhikkhus, matter is not

self. Feelings are not self. Perceptions

and determinations are not self.

Consciousness is not self. All


things are not self. Aggivessana, I

advise my disciples and train them

rukkhamūle divāvihāraṃ nisinno ’’ ti.

Atha kho saccako nigaṇṭhaputto

mahatiyā licchaviparisāya saddhiṃ

mahāvanaṃ ajjhogāhetvā yena

bhagavā tenupasaṅkami;

upasaṅkamitvā bhagavatā saddhiṃ

sammodi. Sammodanīyaṃ kathaṃ

sāraṇīyaṃ vītisāretvā ekamantaṃ

nisīdi. Tepi kho licchavī appekacce

bhagavantaṃ abhivādetvā

ekamantaṃ nisīdiṃsu, appekacce

bhagavatā saddhiṃ sammodiṃsu,

sammodanīyaṃ kathaṃ sāraṇīyaṃ

vītisāretvā ekamantaṃ nisīdiṃsu.

Appekacce yena bhagavā tenañjaliṃ

paṇāmetvā ekamantaṃ nisīdiṃsu,

appekacce bhagavato santike

nāmagottaṃ sāvetvā ekamantaṃ

nisīdiṃsu, appekacce tuṇhībhūtā

ekamantaṃ nisīdiṃsu.

356. Ekamantaṃ nisinno kho saccako

Then Saccaka the Nigaṇṭha-son

together with a large group of

Licchavis plunged into the Great

Forest and went to the Blessed One.

On arrival, he exchanged courteous

greetings with the Blessed One. After

an exchange of friendly greetings &

courtesies, he sat to one side. Some

of the Licchavis, having bowed down

to the Blessed One, sat to one side.

Some of the Licchavis exchanged

courteous greetings with the Blessed

One and, after an exchange of

friendly greetings & courtesies, sat to

one side. Some of the Licchavis,

having raised their hands palm-to-

palm in front of the chest, sat to one

side. Some of the Licchavis, after

announcing their name and clan, sat

to one side. Some of the Licchavis,

staying silent, sat to one side.

As he was sitting there, he said to the

much in this section. Good Gotama, a

comparison occurs to me. Say it

Aggivessana. Like these seed groups

and vegetable groups that grow and

develop, established and supported

on earth. So also all powerful work,

that has to be done, should be done,

established and supported on earth.

In the same manner this person,

established in matter, with the

material self accrues merit or

demerit. This feeling person

established in feelings accrues merit

or demerit. The perceiving person

established in perceptions accrues

merit or demerit. The determining

person established in determinations,

accrues merit or demerit. The

conscious person established in

consciousness, accrues merit or

demerit. Aggivessana, do you say

Matter is my self. Feelings are my

nigaṇṭhaputto bhagavantaṃ

etadavoca – ‘‘ puccheyyāhaṃ

bhavantaṃ gotamaṃ kiñcideva

desaṃ, sace me bhavaṃ gotamo

okāsaṃ karoti pañhassa

veyyākaraṇāyā ’’ ti. ‘‘ Puccha,

aggivessana, yadākaṅkhasī ’’ ti. ‘‘

Kathaṃ pana bhavaṃ gotamo sāvake

vineti, kathaṃbhāgā ca pana bhoto

gotamassa sāvakesu anusāsanī

bahulā pavattatī ’’ ti? ‘‘ Evaṃ kho

ahaṃ, aggivessana, sāvake vinemi,

evaṃbhāgā ca pana me sāvakesu

anusāsanī bahulā pavattati – ‘ rūpaṃ,

bhikkhave, aniccaṃ, vedanā aniccā,

saññā aniccā, saṅkhārā aniccā,

viññāṇaṃ aniccaṃ. Rūpaṃ,

bhikkhave, anattā, vedanā anattā,

saññā anattā, saṅkhārā anattā,

viññāṇaṃ anattā. Sabbe saṅkhārā

aniccā, sabbe dhammā anattā ’ ti.

Evaṃ kho ahaṃ, aggivessana,

Blessed One, "I would like to question

Master Gotama on a certain point, if

Master Gotama would grant me the

favor of an answer to the question."

"Ask, Aggivessana, as you see fit."

"How does Master Gotama discipline

his disciples? Or what part of his


his disciples?"

"Aggivessana, I discipline my

disciples in this way; this part of my


my disciples: 'Form is inconstant.

Feeling is inconstant. Perception is

inconstant. Fabrications are

inconstant. Consciousness is

inconstant. Form is not-self. Feeling is

not-self. Perception is not-self.

Fabrications are not-self.

Consciousness is not-self. All

fabrications are inconstant. All

phenomena are not-self.' This,

self. Perceptions are my self.

Determinations are my self.

Conscioussness is my self. ? Good

Gotama, I say. matter is my self.

Feelings are my self. Perceptions are

my self. Determinations are my self.

Consciousness is my self, so also this

large crowd says it. What does this

large crowd say about your view? You

should dispute on your view. Good

Gotama, I say, matter is my self.

Feelings are my self. Perceptions are

my self. Determinations are my self,

and conscioussness is my self.

Then, I will cross question you on this

and you may reply, as it pleases you.

Aggivessana, do head anointed

warrior kings like king Pasenadi of

Kosala, king Ajàtasattu of Magadha

wield power over their kingdoms, to

execute those that have to be

sāvake vinemi, evaṃbhāgā ca pana

me sāvakesu anusāsanī bahulā

pavattatī ’’ ti.

‘‘ Upamā maṃ, bho gotama,

paṭibhātī ’’ ti. ‘‘ Paṭibhātu taṃ,

aggivessanā ’’ ti bhagavā avoca.

‘‘ Seyyathāpi, bho gotama, ye kecime

bījagāmabhūtagāmā vuddhiṃ

virūḷhiṃ vepullaṃ āpajjanti, sabbe te

pathaviṃ nissāya pathaviyaṃ

patiṭṭhāya. Evamete

bījagāmabhūtagāmā vuddhiṃ

virūḷhiṃ vepullaṃ āpajjanti.

Seyyathāpi vā pana, bho gotama, ye

kecime balakaraṇīyā kammantā

karīyanti, sabbe te pathaviṃ nissāya

pathaviyaṃ patiṭṭhāya. Evamete

balakaraṇīyā kammantā karīyanti.

Evameva kho, bho gotama,

rūpattāyaṃ purisapuggalo rūpe

Aggivessana, is the way in which I

discipline my disciples; this part of

my instruction is generally presented

to my disciples."

"A simile occurs to me, Master

Gotama."

"Let it occur to you, Aggivessana."

"Just as any seeds that exhibit

growth, increase, & proliferation, all

do so in dependence on the earth; or

just as any activities requiring

strength that are done, all are done

in dependence on the earth; in the

same way, Master Gotama, an

individual with form as self, taking a

stance on form, produces merit or

demerit. An individual with feeling as

self... with perception as self... with

fabrications as self... with

consciousness as self, taking a

stance on consciousness, produces

merit or demerit."

executed, to produce those that have

to be produced, and to banish those

that have to be banished?Yes, good

Gotama, the head anointed warrior

kings such as king Pasenadi of Kosala

and king Ajàtasattu of Magadha wield

power in their kingdoms to execute

those that have to be executed, to

produce those that have to be

produced, and to banish those that

have to be banished. Even the

leaders, gathered here, of the Vajjis

and Mallas, wield power in their

kingdoms to execute those that have

to be executed, to produce those that

have to be produced and to banish

those that have to be banished, so

there are no doubts, about head

anointed warrior kings, like king

Pasenadi of Kosala and king

Ajàtasattu of Magadha. Aggivessana,

you say matter is your self, do you

patiṭṭhāya puññaṃ vā apuññaṃ vā

pasavati, vedanattāyaṃ

purisapuggalo vedanāyaṃ patiṭṭhāya

puññaṃ vā apuññaṃ vā pasavati,

saññattāyaṃ purisapuggalo

saññāyaṃ patiṭṭhāya puññaṃ vā

apuññaṃ vā pasavati,

saṅkhārattāyaṃ purisapuggalo

saṅkhāresu patiṭṭhāya puññaṃ vā

apuññaṃ vā pasavati, viññāṇattāyaṃ

purisapuggalo viññāṇe patiṭṭhāya

puññaṃ vā apuññaṃ vā pasavatī ’’ ti.

‘‘ Nanu tvaṃ, aggivessana, evaṃ

vadesi – ‘ rūpaṃ me attā, vedanā me

attā, saññā me attā, saṅkhārā me

attā, viññāṇaṃ me attā ’’’ ti? ‘‘

Ahañhi, bho gotama, evaṃ vadāmi – ‘

rūpaṃ me attā, vedanā me attā,

saññā me attā, saṅkhārā me attā,

viññāṇaṃ me attā ’ ti, ayañca mahatī

janatā ’’ ti.

"Then, Aggivessana, are you saying,

'Form is my self, feeling is my self,

perception is my self, fabrications are

my self, consciousness is my self'?"

"Yes, Master Gotama, I'm saying that



my self, consciousness is my self.' As

does this great multitude." [4]

"What does this great multitude have

to do with you? Please focus just on

your own assertion."

"Yes, Master Gotama, I'm saying that



my self, consciousness is my self.'"

"Very well then, Aggivessana, I will

cross-question you on this matter.

Answer as you see fit. What do you

think? Would a consecrated, noble-

warrior king — such as King

Pasenadi of Kosala or King

wield power over that matter, as may

my matter be thus and not thus?

When this was said Saccaka the son

of Nigan. tha became silent. For the

second time, the Blessed One asked,

Aggivessana, you say matter is your

self, do you wield power over that

matter, as may my matter be thus

and not thus? For the second time

Saccaka the son of Nigan. tha

became silent. Then the Blessed One

said, explain it, Aggivessana. It is not

the time for you to be silent. If

someone does not reply a rightful

question asked by the Thus Gone

One up to the third time, his head

splits into seven pieces. At that

moment Vajrapàni the demon was

seen in space with a flaming

thunderbolt in his hand, as though to

split the head of Saccaka the son of

Nigan. tha if he did not reply the

‘‘ Kiñhi te, aggivessana, mahatī

janatā karissati? Iṅgha tvaṃ,

aggivessana, sakaññeva vādaṃ

nibbeṭhehī ’’ ti. ‘‘ Ahañhi, bho

gotama, evaṃ vadāmi – ‘ rūpaṃ me

attā, vedanā me attā, saññā me attā,

saṅkhārā me attā, viññāṇaṃ me attā

’’’ ti.

357. ‘‘ Tena hi, aggivessana,

taññevettha paṭipucchissāmi, yathā

te khameyya tathā naṃ [tathā taṃ

(ka.)] byākareyyāsi. Taṃ kiṃ

maññasi, aggivessana, vatteyya

rañño khattiyassa muddhāvasittassa

sakasmiṃ vijite vaso – ghātetāyaṃ

vā ghātetuṃ, jāpetāyaṃ vā jāpetuṃ,

pabbājetāyaṃ vā pabbājetuṃ,

seyyathāpi rañño pasenadissa

kosalassa, seyyathāpi vā pana rañño

māgadhassa ajātasattussa

AjātasattuVedehiputta of Magadha —

wield the power in his own domain to

execute those who deserve

execution, to fine those who deserve

to be fined, and to banish those who

deserve to be banished?"

"Yes, Master Gotama, he would wield

the power in his own domain to

execute those who deserve

execution, to fine those who deserve

to be fined, and to banish those who

deserve to be banished. Even these

oligarchic groups, such as the

Vajjians & Mallans, wield the power in

their own domains to execute those

who deserve execution, to fine those

who deserve to be fined, and to

banish those who deserve to be

banished, [5] to say nothing of a

consecrated, noble-warrior king such

as King Pasenadi of Kosala, or King

Ajātasattu Vedehiputta of Magadha.

rightful question asked up to the third

time by the Thus gone One. Vajrapàni

the demon was seen by the Blessed

One and Saccaka the son of Nigan.

tha. Then Saccaka the son of Nigan.

tha frightened and with hairs

standing on end, sought the refuge

and protection of the Blessed One

said, Good Gotama, ask me, I will

explain.

Aggivessana, you that say, matter is

your self, do you wield power over

that matter, as may my matter be

thus, and not otherwise? No, good

Gotama. Attend carefully and reply

Aggivessana. What you said earlier

does not agree with what you say

now. Aggivessana, you that say,

feelings are your self, do you wield

power over those feelings, as may

my feelings be thus, and not

vedehiputtassā ’’ ti? ‘‘ Vatteyya, bho

gotama, rañño khattiyassa

muddhāvasittassa sakasmiṃ vijite

vaso – ghātetāyaṃ vā ghātetuṃ,

jāpetāyaṃ vā jāpetuṃ,

pabbājetāyaṃ vā pabbājetuṃ,




vedehiputtassa. Imesampi hi, bho

gotama, saṅghānaṃ gaṇānaṃ –

seyyathidaṃ, vajjīnaṃ mallānaṃ –

vattati sakasmiṃ vijite vaso –

ghātetāyaṃ vā ghātetuṃ, jāpetāyaṃ

vā jāpetuṃ, pabbājetāyaṃ vā

pabbājetuṃ. Kiṃ pana rañño

khattiyassa muddhāvasittassa,




vedehiputtassa? Vatteyya, bho

gotama, vattituñca marahatī ’’ ti.

He would wield it, and he would

deserve to wield it."

"What do you think, Aggivessana?

When you say, 'Form is my self,' do

you wield power over that form: 'May

my form be thus, may my form not

be thus'?"

When this was said, Saccaka the

Nigaṇṭha-son was silent.

A second time, the Blessed One said

to Saccaka the Nigaṇṭha-son: "What

do you think, Aggivessana? When

you say, 'Form is my self,' do you

wield power over that form: 'May my

form be thus, may my form not be

thus'?"


Nigaṇṭha-son was silent a second

time.

Then the Blessed One said to him,

"Answer now, Aggivessana. This is

not the time to be silent. When

otherwise? No, good Gotama. Attend

carefully and reply Aggivessana.

What you said earlier does not agree

with what you say now. Aggivessana,

you that say, perceptions are your

self, do you wield power over those

perceptions, as may my perceptions

be thus and not otherwise? No, good

Gotama. Attend carefully and reply

Aggivessana. What you said earlier,

does not agree with what you say

now. Aggivessana, you, that say,

determinations are your self, do you

wield power over those

determinations, as may my

determinations be thus and not

otherwise. No, good Gotama. Attend



with what you say now. Aggivessana,

you, that say, consciousness is your

self, do you wield power over that

‘‘ Taṃ kiṃ maññasi, aggivessana,

yaṃ tvaṃ evaṃ vadesi – ‘ rūpaṃ me

attā ’ ti, vattati te tasmiṃ rūpe vaso –

evaṃ me rūpaṃ hotu, evaṃ me

rūpaṃ mā ahosī ’’ ti? Evaṃ vutte,

saccako nigaṇṭhaputto tuṇhī ahosi.

Dutiyampi kho bhagavā saccakaṃ

nigaṇṭhaputtaṃ etadavoca – ‘‘ taṃ

kiṃ maññasi, aggivessana, yaṃ tvaṃ

evaṃ vadesi – ‘ rūpaṃ me attā ’ ti,

vattati te tasmiṃ rūpe vaso – evaṃ

me rūpaṃ hotu, evaṃ me rūpaṃ mā

ahosī ’’ ti? Dutiyampi kho saccako

nigaṇṭhaputto tuṇhī ahosi. Atha kho

bhagavā saccakaṃ nigaṇṭhaputtaṃ

etadavoca – ‘‘ byākarohi dāni,

aggivessana, na dāni te

tuṇhībhāvassa kālo. Yo koci,

aggivessana tathāgatena

yāvatatiyaṃ sahadhammikaṃ

pañhaṃ puṭṭho na byākaroti,

anyone doesn't answer when asked a

legitimate question by the Tathāgata

up to three times, his head splits into

seven pieces right here."

Now on that occasion the

spirit (yakkha) Vajirapāṇin [Thunderb

olt-in-Hand], carrying an iron

thunderbolt, was poised in the air

above Saccaka the Nigaṇṭha-son,

(thinking,) "If Saccaka the Nigaṇṭha-

son doesn't answer when asked a

legitimate question by the Blessed

One up to three times, I will split his

head into seven pieces right here."

The Blessed One saw the spirit

Vajirapāṇin, as did Saccaka the

Nigaṇṭha-son. So Saccaka — afraid,

terrified, his hair standing on end —

seeking shelter in the Blessed One,

seeking a cave/asylum in the Blessed

One, seeking refuge in the Blessed

One — said to the Blessed One, "Let

consciousness, as may my

consciousness be thus and not

otherwise? No, good Gotama. Attend



with what you say now. What do you

think, âggivessana, is matter

permanent or impermanent?

Impermanent good Gotama. That

impermanent thing, is it unpleasant

or pleasant? Unpleasant good

Gotama. That impermanent,

unpleasant, changing thing, is it

suitable to be considered; that is

mine, that I be, that is my self? No

good Gotama. Aggivessana, are

feelings-are perceptions, --are

determinations, --is consciousness

permanent or impermanent?

Impermanent good Gotama. That

impermanent thing is it unpleasanat

or pleasant? Unpleasant, good

etthevassa sattadhā muddhā phalatī

’’ ti.

Tena kho pana samayena vajirapāṇi

yakkho āyasaṃ vajiraṃ ādāya

ādittaṃ sampajjalitaṃ sajotibhūtaṃ

saccakassa nigaṇṭhaputtassa

uparivehāsaṃ ṭhito hoti – ‘ sacāyaṃ

saccako nigaṇṭhaputto bhagavatā

yāvatatiyaṃ sahadhammikaṃ

pañhaṃ puṭṭho na byākarissati

etthevassa sattadhā muddhaṃ

phālessāmī ’ ti. Taṃ kho pana

vajirapāṇiṃ yakkhaṃ bhagavā ceva

passati saccako ca nigaṇṭhaputto.

Atha kho saccako nigaṇṭhaputto bhīto

saṃviggo lomahaṭṭhajāto

bhagavantaṃyeva tāṇaṃ gavesī

bhagavantaṃyeva leṇaṃ gavesī

bhagavantaṃyeva saraṇaṃ gavesī

bhagavantaṃ etadavoca – ‘‘

pucchatu maṃ bhavaṃ gotamo,

Master Gotama ask me. I will

answer."


When you say, 'Form is my self,' do

you wield power over that form: 'May

my form be thus, may my form not

be thus'?"

"No, Master Gotama."

"Pay attention, Aggivessana, and

answer (only) after having paid

attention! What you said after isn't

consistent with what you said before,

nor is what you said before

consistent with what you said after.


When you say, 'Feeling is my self...

Perception is my self... Fabrications

are my self... Consciousness is my

self,' do you wield power over that

consciousness: 'May my

consciousness be thus, may my

consciousness not be thus'?"

Gotama. That impermanent,

unpleasant, changing thing, is it

suitable to be considered, that is

mine, that I be, that is my self? No,

good Gotama. Aggivessana, a certain

one clinging to unpleasantness, over

powered by it, pressed down by it

and reflecting it's mine, would think

it's my self. Would he accurately

understand unpleasàntness by

himself or ward it off and abide?

Good Gotama, how could it be. No,

good Gotama, that would not

happen.

Aggivessana, like a man, wandering

in search of heartwood, would enter a

forest with a dagger, seeing a tall,

straight, new plantain tree he would

cut its roots and top and felling it,

would open up the sheaves, and

would not come even to sapwood, so

byākarissāmī ’’ ti.

358. ‘‘ Taṃ kiṃ maññasi,

aggivessana, yaṃ tvaṃ evaṃ vadesi

– ‘ rūpaṃ me attā ’ ti, vattati te

tasmiṃ rūpe vaso – evaṃ me rūpaṃ

hotu, evaṃ me rūpaṃ mā ahosī ’’ ti?

‘‘ No hidaṃ, bho gotama ’’ .

‘‘ Manasi karohi, aggivessana; manasi

karitvā kho, aggivessana, byākarohi.

Na kho te sandhiyati purimena vā

pacchimaṃ pacchimena vā purimaṃ.

Taṃ kiṃ maññasi, aggivessana, yaṃ

tvaṃ evaṃ vadesi – ‘ vedanā me attā

’ ti, vattati te tissaṃ vedanāyaṃ

[tāyaṃ vedanāyaṃ (sī. syā.)] vaso –

evaṃ me vedanā hotu, evaṃ me

vedanā mā ahosī ’’ ti? ‘‘ No hidaṃ,

bho gotama ’’ .



"Pay attention, Aggivessana, and

answer (only) after having paid

attention! What you said after isn't

consistent with what you said before,

nor is what you said before

consistent with what you said after.

"What do you think, Aggivessana? Is

form constant or inconstant?"

"Inconstant, Master Gotama."

"And is that which is inconstant

easeful or stressful?"

"Stressful, Master Gotama."






"...Is feeling constant or inconstant?"

"Inconstant, Master Gotama."...

"...Is perception constant or

inconstant?"

where is heartwood. In the same

manner, Aggivessana, with your own

dispute you being cross questioned,

asked for reasons and we studying

with you found you empty, useless

and gone wrong. Have you said to

these gatherings in Vesàli such a

thing. I do not see a recluse, or

brahmin, a leader of a crowd, a

teacher of a crowd, or even one who

acknowledges he is perfect and

rightfully enlightened drawn into a

dispute by me would not shiver

tremble and sweat. Even a lifeless

pillar drawn to a dispute by me would

shiver and tremble, so what of a

human being. As for you

Aggivessana, there is sweat trickling

down your forehead and some drops

of sweat have pierced your over

shawl and has fallen on the ground,

on my body at the moment there is



pacchimaṃ, pacchimena vā

purimaṃ. Taṃ kiṃ maññasi,


– ‘ saññā me attā ’ ti, vattati te

tissaṃ saññāyaṃ vaso – evaṃ me

saññā hotu, evaṃ me saññā mā

ahosī ’’ ti? ‘‘ No hidaṃ, bho gotama ’’

.







– ‘ saṅkhārā me attā ’ ti, vattati te

tesu saṅkhāresu vaso – evaṃ me

saṅkhārā hontu, evaṃ me saṅkhārā

mā ahesu ’’ nti? ‘‘ No hidaṃ, bho

gotama ’’ .


"...Are fabrications constant or

inconstant?"


"What do you think, Aggivessana? Is

consciousness constant or

inconstant?"

"Inconstant, Master Gotama."

"And is that which is inconstant

easeful or stressful?"

"Stressful, Master Gotama."







When one adheres to stress, holds to

stress, is attached to stress, and

envisions of stress that 'This is mine;

this is my self; this is what I am,'

would he comprehend stress or dwell

no sweat. Saying that the Blessed

One disclosed his golden hued body

to that gathering. When this was

said, Saccaka, the son of Nigan. tha

became silent, confused, his form

drooping, face turned down, unable

to reply, sat down.

Then Dummukha the son of the

Licchavis, saw Saccaka the son of

Nigan. tha silent, confused, the form

drooping, face turned down, unable

to reply sitting. He said to the

Blessed One; venerable sir, a

comparison comes to me. The

Blessed One said, say it Dummukha.

Venerable sir, close to a village or

hamlet, there's a pond, in it a crab

lives. Then a lot of boys and girls

approach the pond, descend it and

pull out the crab on to dry land.

Whenever the crab puts out a limb, a







– ‘ viññāṇaṃ me attā ’ ti, vattati te

tasmiṃ viññāṇe vaso – evaṃ me

viññāṇaṃ hotu, evaṃ me viññāṇaṃ

mā ahosī ’’ ti? ‘‘ No hidaṃ, bho

gotama ’’ .






aggivessana, rūpaṃ niccaṃ vā

aniccaṃ vā ’’ ti? ‘‘ Aniccaṃ, bho

gotama ’’ . ‘‘ Yaṃ panāniccaṃ

dukkhaṃ vā taṃ sukhaṃ vā ’’ ti? ‘‘

having totally destroyed stress?"

"How could that be, Master Gotama?

No, Master Gotama."

"That being the case, Aggivessana,

don't you adhere to stress, hold to

stress, aren't you attached to stress,

and don't you envision of stress that

'This is mine. This is my self. This is

what I am'?"

"How could that not be the case,

Master Gotama? Yes, Master

Gotama."

"Suppose a man — in need of

heartwood, seeking heartwood,

wandering in search of heartwood —

were to enter a forest taking a sharp

ax. There he would see a large

plantain trunk: straight, young,

immature. He would cut it at the root

and, having cut it at the root, cut off

the crown. Having cut off the crown,

he would unfurl the leaf sheaths.

boy or a girl would cut it and destroy

it, with a stick or a stone. Thus the

crab with all his limbs destroyed, is

unable to descend to the pond as

before. In the same manner, the

Blessed One has cut, broken and

destroyed, all the distortions of views

and the restlessness of Saccaka the

son of Nigantha, and it is not possible

that he should approach the Blessed

One with the intention of a dispute.

When this was said, Saccaka the son

of Nigan. tha said thus to Dummukha

the son of the Licchavis. Wait,

Dhummukha, we have to discuss with

good Gotama

Good Gotama, this view of mine, is

also the view of all other recluses and

brahmins. I think it is idle talk. How

do the disciples of good Gotama, do

the work in the dispensation, follow

Dukkhaṃ, bho gotama ’’ . ‘‘ Yaṃ

panāniccaṃ dukkhaṃ

vipariṇāmadhammaṃ, kallaṃ nu taṃ

samanupassituṃ – ‘ etaṃ mama,

esohamasmi, eso me attā ’’’ ti? ‘‘ No

hidaṃ, bho gotama ’’ .


vedanā…pe… saññā…pe…

saṅkhārā…pe… taṃ kiṃ maññasi,

aggivessana, viññāṇaṃ niccaṃ vā

aniccaṃ vā ’’ ti? ‘‘ Aniccaṃ, bho

gotama ’’ . ‘‘ Yaṃ panāniccaṃ

dukkhaṃ vā taṃ sukhaṃ vā ’’ ti? ‘‘

Dukkhaṃ, bho gotama ’’ . ‘‘ Yaṃ

panāniccaṃ dukkhaṃ

vipariṇāmadhammaṃ, kallaṃ nu taṃ

samanupassituṃ – ‘ etaṃ mama,

esohamasmi, eso me attā ’’’ ti? ‘‘ No

hidaṃ, bho gotama ’’ .

‘‘ Taṃ kiṃ maññasi, aggivessana, yo

Unfurling the leaf sheaths, he

wouldn't even find sapwood there, to

say nothing of heartwood. In the

same way, Aggivessana, when you

are interrogated, rebuked, & pressed

by me with regard to your own

statement, you are empty, void,

mistaken. But it was you who made

this statement before the assembly

in Vesālī: 'I see no contemplative or

brahman, the head of an order, the

head of a group, or even one who

claims to be an arahant, rightly self-

awakened, who — engaged in debate

with me — would not shiver, quiver,

shake, & break out in sweat under

the armpits. Even if I were to engage

a senseless stump in debate, it —

engaged with me in debate — would

shiver, quiver, & shake, to say

nothing of a human being.' But now

some drops of sweat coming out of

the given advice, dispelling doubts,

become confident, and abide not

relying on a teacher, in the

dispensation of the Teacher. Here,

Aggivessana, my disciples see

whatever matter, in the past, future

or present, internal or external,

coarse or fine, unexalted or exalted,

far or near, all that matter is not

mine. I'm not that, it is not my self.

This is seen with right wisdom, as it

really is. Whatever feelings, whatever

perceptions, whatever

determinations, whatever

consciousness, in the past, future or

present, internal or external, coarse

or fine, un -exalted or exalted, far or

near, all consciousness is not mine.

I'm not that, it is not my self. This is

seen with right wisdom as it really is.

Aggivessana, with this much, my

disciples have done the work in my

nu kho dukkhaṃ allīno dukkhaṃ

upagato dukkhaṃ ajjhosito, dukkhaṃ

‘ etaṃ mama, esohamasmi, eso me

attā ’ ti samanupassati, api nu kho so

sāmaṃ vā dukkhaṃ parijāneyya,

dukkhaṃ vā parikkhepetvā vihareyyā

’’ ti? ‘‘ Kiñhi siyā, bho gotama? No

hidaṃ, bho gotamā ’’ ti.


nanu tvaṃ evaṃ sante dukkhaṃ

allīno dukkhaṃ upagato dukkhaṃ

ajjhosito, dukkhaṃ – ‘ etaṃ mama,

esohamasmi, eso me attā ’ ti

samanupassasī ’’ ti? ‘‘ Kiñhi no siyā,

bho gotama? Evametaṃ bho gotamā

’’ ti.

359. ‘‘ Seyyathāpi, aggivessana,

puriso sāratthiko sāragavesī

sārapariyesanaṃ caramāno tiṇhaṃ

kuṭhāriṃ [kudhāriṃ (syā. kaṃ. ka.)]

your forehead, drenching your upper

robe, are landing on the ground,

whereas now I have no sweat on my

body." And the Blessed One

uncovered his golden-colored body to

the assembly. When this was said,

Saccaka the Nigaṇṭha-son fell silent,

abashed, sitting with his shoulders

drooping, his head down, brooding,

at a loss for words.

Then Dummukha [BadMouth] the

Licchavi-son — sensing that Saccaka

the Nigaṇṭha-son was silent,

abashed, sitting with his shoulders

drooping, his head down, brooding,

at a loss for words — said to the

Blessed One, "Lord, a simile has

occurred to me."

"Let it occur to you, Dummukha," the

Blessed One said.

"Suppose, lord, that not far from a

village or town was a pond. There in

dispensation, followed the advice,

dispelling doubts have become

confident not relying on a teacher

abide. Good Gotama, how does the

bhikkhu become perfect with desires

destroyed, the holy life lived having

done what should be done, the

weight put down, attained the

highest good, the desire `to be'

destroyed, and rightly knowing

released. Here, Aggivessana,

whatever matter, in the past, future

or present, internal or external,

coarse or fine, unexalted or exalted,

far or near, all matter is not mine. I'm

not that, it is not my self, This should

be seen with right wisdom, as it really

is, and the mind released without

holdings. [2] Whatever feelings, in

the past, future or present, internal

or external, coarse or fine, unexalted

or exalted, far or near, all feelings are

ādāya vanaṃ paviseyya. So tattha

passeyya mahantaṃ

kadalikkhandhaṃ ujuṃ navaṃ

akukkukajātaṃ [akukkuṭajātaṃ (syā.

kaṃ.)]. Tamenaṃ mūle chindeyya,

mūle chetvā agge chindeyya, agge

chetvā pattavaṭṭiṃ vinibbhujeyya

[vinibbhujjeyya (ka.)]. So tattha

pattavaṭṭiṃ vinibbhujanto pheggumpi

nādhigaccheyya, kuto sāraṃ?

Evameva kho tvaṃ, aggivessana,

mayā sakasmiṃ vāde

samanuyuñjiyamāno

samanugāhiyamāno

samanubhāsiyamāno ritto tuccho

aparaddho. Bhāsitā kho pana te esā,

aggivessana, vesāliyaṃ parisati vācā

– ‘ nāhaṃ taṃ passāmi samaṇaṃ vā

brāhmaṇaṃ vā, saṅghiṃ gaṇiṃ

gaṇācariyaṃ, api arahantaṃ

sammāsambuddhaṃ paṭijānamānaṃ,

yo mayā vādena vādaṃ samāraddho

it was a crab. Then a number of boys

& girls, leaving the village or town,

would go to the pond and, on arrival,

would go down to bathe in it. Taking

the crab out of the water, they would

place it on the ground. And whenever

the crab extended a leg, the boys or

girls would cut it off, break it, and

smash it with sticks or stones right

there, so that the crab — with all its

legs cut off, broken, & smashed —

would be unable to get back in the

water as before. In the same way,

whatever Saccaka the Nigaṇṭha-son's

writhings, capers, & contortions, the

Blessed One has cut them off, broken

them, and smashed them all, so that

Saccaka the Nigaṇṭha-son is now

unable to approach the Blessed One

again for the purpose of debate."


Nigaṇṭha-son said to Dummukha the

not mine. I'm not that, it's not my

self. This should be seen with right

wisdom, as it really is and the mind

released without holdings. Whatever

perceptions, in the past, future or


or fine, unexalted or exalted, far or

near, all perceptions are not mine.

I'm not that, it's not my self. This

should be seen with right wisdom, as

it really is, and the mind released

without holdings. Whatever

determinations, in the past, future or



near, all determinations are not mine.




without holdings. Whatever

consciousness, in the past, future or


na saṅkampeyya na sampakampeyya

na sampavedheyya, yassa na

kacchehi sedā mucceyyuṃ. Thūṇaṃ

cepāhaṃ acetanaṃ vādena vādaṃ

samārabheyyaṃ sāpi mayā vādena

vādaṃ samāraddhā saṅkampeyya

sampakampeyya sampavedheyya. Ko

pana vādo manussabhūtassā ’ ti?

Tuyhaṃ kho pana, aggivessana,

appekaccāni sedaphusitāni nalāṭā

muttāni, uttarāsaṅgaṃ vinibhinditvā

bhūmiyaṃ patiṭṭhitāni. Mayhaṃ kho

pana, aggivessana, natthi etarahi

kāyasmiṃ sedo ’’ ti. Iti bhagavā

tasmiṃ [tassaṃ (?)] parisati

suvaṇṇavaṇṇaṃ kāyaṃ vivari. Evaṃ

vutte, saccako nigaṇṭhaputto

tuṇhībhūto maṅkubhūto

pattakkhandho adhomukho

pajjhāyanto appaṭibhāno nisīdi.

360. Atha kho dummukho

Licchavi-son, "Just you wait,

Dummukha. Just you wait,

Dummukha. You're a big-mouth,

Dummukha. [6] We're not taking

counsel with you. We're here taking

counsel with Master Gotama." [Then,

turning to the Buddha,] "Let that be,

Master Gotama, our words & those of

other ordinary contemplatives &

brahmans — prattled prattling, as it

were.

"Now, Master Gotama, to what extent

is a disciple of Master Gotama one

who carries out his message, carries

out his instruction, one who has

crossed over & beyond doubt, one

with no more questioning, one who

has gained fearlessness and dwells

independent of others with regard to

the Teacher's message?"

"There is the case, Aggivessana,

where a disciple of mine sees with


near, all consciousness is not mine.




without holdings. Aggivessana, when

this much is done the bhikkhu is

perfect with desires destroyed, the

holy life lived, what should be done,

done, the weight put down, come to

the highest good, the desires `to be'

destroyed, and rightly knowing is

released. Aggivessana, the mind of

the bhãkkhu so released is endowed

with three nobilities: The nobility of

vision, the nobility of method, and

the nobility of release. Aggivessana,

the bhikkhu so released honours,

reveres, and esteems the Thus Gone

One:. The Blessed One is

enlightened, preaches for

enlightenment, the Blessed One

licchaviputto saccakaṃ

nigaṇṭhaputtaṃ tuṇhībhūtaṃ

maṅkubhūtaṃ pattakkhandhaṃ

adhomukhaṃ pajjhāyantaṃ

appaṭibhānaṃ viditvā bhagavantaṃ

etadavoca – ‘‘ upamā maṃ, bhagavā,

paṭibhātī ’’ ti. ‘‘ Paṭibhātu taṃ,

dummukhā ’’ ti bhagavā avoca. ‘‘

Seyyathāpi, bhante, gāmassa vā

nigamassa vā avidūre pokkharaṇī.

Tatrāssa kakkaṭako. Atha kho,

bhante, sambahulā kumārakā vā

kumārikā vā tamhā gāmā vā nigamā

vā nikkhamitvā yena sā pokkharaṇī

tenupasaṅkameyyuṃ;

upasaṅkamitvā taṃ pokkharaṇiṃ

ogāhetvā taṃ kakkaṭakaṃ udakā

uddharitvā thale patiṭṭhāpeyyuṃ.

Yaññadeva hi so, bhante, kakkaṭako

aḷaṃ abhininnāmeyya taṃ tadeva te

kumārakā vā kumārikā vā kaṭṭhena

vā kathalena vā sañchindeyyuṃ

right discernment any form

whatsoever — past, future, or

present; internal or external; blatant

or subtle; common or sublime; far or

near: every form as it has come to be

— as 'This is not mine. This is not my

self. This is not what I am.'

"He sees with right discernment any

feeling... any perception... any

fabrications... any consciousness




near: every consciousness as it has

come to be — as 'This is not mine.

This is not my self. This is not what I

am.'

"It's to this extent, Aggivessana, that

a disciple of mine is one who carries

out my message, carries out my

instruction, one who has crossed over

& beyond doubt, one with no more

tamed preaches for taming, the

Blessed One appeased preaches for

appeasement. The Blessed One

crossed over, preaches for crossing

over, the Blessed One extinguished

preaches for extinguishing.

When this was said Saccaka the son

of Nigan. tha said thus to the Blessed

One; We were bold and daring and

thought should insult good Gotama

with a dispute. One insulting a furious

elephant would be safe, yet not a

man insulting good Gotama. There is

safety to a man disturbing a burning

flame, but there is no safety to a man

insulting good Gotama. A man

insulting a venomous snake would

find safety, yet one insulting good

Gotama would not find safety. We

were bold and daring and thought to

insult good Gotama with a dispute.

sambhañjeyyuṃ sampalibhañjeyyuṃ.

Evañhi so, bhante, kakkaṭako sabbehi

aḷehi sañchinnehi sambhaggehi

sampalibhaggehi abhabbo taṃ

pokkharaṇiṃ puna otarituṃ,

seyyathāpi pubbe. Evameva kho,

bhante, yāni saccakassa

nigaṇṭhaputtassa visūkāyitāni

visevitāni vipphanditāni tānipi

sabbāni [vipphanditāni kānici kānici

tāni (sī. syā. kaṃ. pī.)] bhagavatā

sañchinnāni sambhaggāni

sampalibhaggāni; abhabbo ca dāni,

bhante, saccako nigaṇṭhaputto puna

bhagavantaṃ upasaṅkamituṃ

yadidaṃ vādādhippāyo ’’ ti. Evaṃ

vutte, saccako nigaṇṭhaputto

dummukhaṃ licchaviputtaṃ

etadavoca – ‘‘ āgamehi tvaṃ,

dummukha, āgamehi tvaṃ,

dummukha ( ) [(mukharosi tvaṃ

dummukha) (syā. kaṃ.)] na mayaṃ

questioning, one who has gained

fearlessness and dwells independent

of others with regard to the Teacher's

message."

"And to what extent, Master Gotama,

is a monk an arahant, one whose

mental effluents are ended, who has

reached fulfillment, done the task,

laid down the burden, attained the

true goal, laid to waste the fetter of

becoming, and is released through

right gnosis?"

"There is the case, Aggivessana,

where a monk — having seen with

right discernment any form




near: every form as it has come to be

— as 'This is not mine. This is not my

self. This is not what I am' is, through

lack of clinging/sustenance, released.

May good Gotama, accept

tomorrow's meal from me together

with the Community of bhikkhus. The

Blessed One accepted in silence.

Then Saccaka the son of Nigan. tha

knowing that the Blessed One had

accepted addressed the Licchavis:

Good Licchavis, listen. I have invited

the Blessed One and the Community

of bhikkhus for tomorrow's meal.

Bring what ever you think is suitable.

Then those Licchavis at the end of

that night brought five hundred bowls

filled with cooked rice. Saccaka the

son of Nigan. tha too caused to

prepare plenty of nourishing eatables

and drinks in his own monastery, and

informed the time to the Blessed

One: Good Gotama, it is time, the

food is ready. Then the Blessed One

putting on robes in the morning and

tayā saddhiṃ mantema, idha mayaṃ

bhotā gotamena saddhiṃ mantema.

361. ‘‘ Tiṭṭhatesā, bho gotama,

amhākañceva aññesañca

puthusamaṇabrāhmaṇānaṃ vācā.

Vilāpaṃ vilapitaṃ maññe. Kittāvatā

ca nu kho bhoto gotamassa sāvako

sāsanakaro hoti ovādapatikaro

tiṇṇavicikiccho vigatakathaṃkatho

vesārajjappatto aparappaccayo

satthusāsane viharatī ’’ ti? ‘‘ Idha,

aggivessana, mama sāvako yaṃ kiñci




yaṃ dūre santike vā, sabbaṃ rūpaṃ ‘

netaṃ mama, nesohamasmi, na

meso attā ’ ti evametaṃ

yathābhūtaṃ sammappaññāya

passati; yā kāci vedanā…pe… yā kāci

saññā…pe… ye keci saṅkhārā…pe…

"Having seen with right discernment

any feeling... any perception... any

fabrications... any consciousness




near: every consciousness as it has

come to be — as 'This is not mine.

This is not my self. This is not what I

am,' he is, through lack of

clinging/sustenance, released.

"It's to this extent, Aggivessana, that

a monk is an arahant, one whose

mental effluents are ended, who has

reached fulfillment, done the task,

laid down the burden, attained the

true goal, laid to waste the fetter of

becoming, and is released through

right gnosis.

"One thus released is endowed with

three unsurpassables: unsurpassable

vision, unsurpassable practice,

taking bowl and robes, approached

the monastery of Saccaka the son of

Nigan. tha and sat on the prepared

seat together with the Community of

bhikkhus. Then Saccaka the son of

Nigan. tha with his own hands offered

plenty of nourishing eatables and

drinks to the Community of bhikkhus

headed by the Enlightened One.

Saccaka the son of Nigan. tha saw

that the Blessed One had finished

taking the meal and had put away

the bowl, then he took a low seat sat

on a side, and said to the Blessed

One. May the excellent merits of this

offering, be to those givers.

Aggivessana, may merits accured

from offerings made to you, not free

from greed, hate and delusion, be to

the givers. May merits accured from

making offerings to me, free of

greed, hate and delusion, [3] be to

yaṃ kiñci viññāṇaṃ

atītānāgatapaccuppannaṃ ajjhattaṃ

vā bahiddhā vā oḷārikaṃ vā

sukhumaṃ vā hīnaṃ vā paṇītaṃ vā,


viññāṇaṃ ‘ netaṃ mama,

nesohamasmi, na meso attā ’ ti


sammappaññāya passati. Ettāvatā

kho, aggivessana, mama sāvako

sāsanakaro hoti ovādapatikaro

tiṇṇavicikiccho vigatakathaṃkatho


satthusāsane viharatī ’’ ti.

‘‘ Kittāvatā pana, bho gotama,

bhikkhu arahaṃ hoti khīṇāsavo

vusitavā katakaraṇīyo ohitabhāro

anuppattasadattho

parikkhīṇabhavasaṃyojano

sammadaññā vimutto ’’ ti? ‘‘ Idha,

aggivessana, bhikkhu yaṃ kiñci

unsurpassable release. And a monk

whose mind is thus released still

honors, respects, reveres, & worships

the Tathāgata (in this way):

"Awakened, the Blessed One teaches

the Dhamma for awakening. Tamed,

the Blessed One teaches the

Dhamma for taming. Tranquil, the

Blessed One teaches the Dhamma for

tranquility. Having crossed over, the


crossing over. Totally unbound, the


total Unbinding."


Nigaṇṭha-son said to the Blessed

One, "It is we, Master Gotama, who

were insolent, we who were reckless,

in that we construed that Master

Gotama could be attacked statement

by statement. For there might be

safety for a person who has attacked

you.

[1] Bhikkhus, matter is impermanent.

Feelings are impermanent.

Perceptions are impermanent.

Determinations are impermanent and

consciousness is impermanent.

Bhikkhus, matter is not self. Feelings

are not self. Perceptions are not self.

Determinations are not self, and

consciousness is not self. All


things are not self (råpaü bhikkhave

aniccaü, vedanà aniccà, sa¤¤à

aniccà, sankhàrà aniccà, vi¤¤ànaü

aniccaü. råpaü bhikkhave anattà,

vedanà anattà, sa¤¤à anattà,

sankhàrà anattà, vi¤¤ànaü anattà,

sabbe sankhàrà aniccà, sabbe

dhamme anattà. ti). This is the

quintessence of the Teaching of the

Blessed One, to drive this home is




yaṃ dūre santike vā sabbaṃ rūpaṃ ‘

netaṃ mama, nesohamasmi, na

meso attā ’ ti evametaṃ

yathābhūtaṃ sammappaññāya disvā

anupādā vimutto hoti; yā kāci

vedanā…pe… yā kāci saññā…pe… ye

keci saṅkhārā…pe… yaṃ kiñci

viññāṇaṃ atītānāgatapaccuppannaṃ



yaṃ dūre santike vā sabbaṃ

viññāṇaṃ ‘ netaṃ mama,

nesohamasmi, na meso attā ’ ti


sammappaññāya disvā anupādā

vimutto hoti. Ettāvatā kho,

aggivessana, bhikkhu arahaṃ hoti

khīṇāsavo vusitavā katakaraṇīyo

ohitabhāro anuppattasadattho

a rutting elephant, but there is no


Master Gotama. There might be


a mass of fire, but there is no safety

for a person who has attacked Master

Gotama. There might be safety for a

person who has attacked a fanged

snake, a poisonous snake, but there

is no safety for a person who has

attacked Master Gotama. It is we,

Master Gotama, who were insolent,

we who were reckless, in that we

construed that Master Gotama could

be attacked statement by statement.

"May Master Gotama, together with

the community of monks, acquiesce

to my offer of tomorrow's meal."

The Blessed One acquiesced with

silence.

Then Saccaka the Nigaṇṭha-son,

sensing the Blessed One's

the realizatlion of the Teaching.

These things, matter, feelings,

perceptions, determinations and

consciousness should be thoroughly

understood first. It is for this purpose

that the words of the Blessed One

should be widely read,

discriminatingly thought about and

the essence taken.

[2] Whatever matter, in the past,

future or present, internal or

external, coarse or fine, unexalted or

exalted, far or near, all matter is not

mine. I'm not that, it is not my self,

This should be seen with right

wisdom, as it really is, and the mind

released without holdings (yankinci

råpaü atãtànàgata paccuppannaü

ajjhatthaü và bahiddhà và olàrikaü và

sukhumaü và hãnaü và panãtaü và

yaü dåre santike và, sabbam råpaü

parikkhīṇabhavasaṃyojano

sammadaññā vimutto. Evaṃ

vimuttacitto kho, aggivessana,

bhikkhu tīhi anuttariyehi

samannāgato hoti –

dassanānuttariyena,

paṭipadānuttariyena,

vimuttānuttariyena. Evaṃ

vimuttacitto kho, aggivessana,

bhikkhu tathāgataññeva sakkaroti

garuṃ karoti māneti pūjeti – buddho

so bhagavā bodhāya dhammaṃ

deseti, danto so bhagavā damathāya

dhammaṃ deseti, santo so bhagavā

samathāya dhammaṃ deseti, tiṇṇo

so bhagavā taraṇāya dhammaṃ

deseti, parinibbuto so bhagavā

parinibbānāya dhammaṃ desetī ’’ ti.

362. Evaṃ vutte, saccako

nigaṇṭhaputto bhagavantaṃ

etadavoca – ‘‘ mayameva, bho

acquiescence, addressed the

Licchavis, "Listen, Master Licchavis.

Gotama the contemplative is invited

for tomorrow together with the

community of monks. Offer to me

what you construe to be proper for

him."

Then, after the night had passed, the

Licchavis offered to Saccaka the

Nigaṇṭha-son a food offering of

approximately five hundred oblation-

dishes. Saccaka the Nigaṇṭha-son,

after having exquisite staple & non-

staple food prepared in his own

monastery, announced the time to

the Blessed One: "It's time, Master

Gotama. The meal is ready."

So the Blessed One early in the

morning adjusted his under robe and

— carrying his bowl & robes — went

together with the community of

monks to Saccaka the Nigaṇṭha-son's

`netaü mama nesohamasmi nameso

attàti evaü etaü yathàbhåtaü

sammappa¤¤àya disvà anupàdà

vimutto hoti). This selection shows

how the mind is released from

matter, and there are four more

selections to show how the mind is

released from feelings, perceptions,

determinations and consciousness.

These five together are the five

holding masses which is equivalent to

the self view. If someone makes an

effort to undo his ties to at least one

of these, he makes a steadfast

attempt to lessen his self view. That

is the training in the dispensation of

the Blessed One. This kind of

concentration is called `vipassanà' in

Pali, which translates as `seeing with

insight'.

[3] Merits accured from making

gotama, dhaṃsī, mayaṃ pagabbā, ye

mayaṃ bhavantaṃ gotamaṃ vādena

vādaṃ āsādetabbaṃ amaññimha.

Siyā hi, bho gotama, hatthiṃ

pabhinnaṃ āsajja purisassa

sotthibhāvo, na tveva bhavantaṃ

gotamaṃ āsajja siyā purisassa

sotthibhāvo. Siyā hi, bho gotama,

pajjalitaṃ [jalantaṃ (sī. pī.)]

aggikkhandhaṃ āsajja purisassa



sotthibhāvo. Siyā hi, bho gotama,

āsīvisaṃ ghoravisaṃ āsajja purisassa



sotthibhāvo. Mayameva, bho gotama,

dhaṃsī, mayaṃ pagabbā, ye mayaṃ

bhavantaṃ gotamaṃ vādena vādaṃ

āsādetabbaṃ amaññimha.

Adhivāsetu [adhivāsetu ca (pī. ka.)]

me bhavaṃ gotamo svātanāya

monastery. On arrival, he sat down

on a seat laid out. Saccaka the

Nigaṇṭha-son, with his own hand,

served & satisfied the community of

monks headed by the Blessed One

with exquisite staple & non-staple

food. Then, when the Blessed One

had eaten and had removed his hand

from his bowl, Saccaka the Nigaṇṭha-

son, taking a lower seat, sat down to

one side. As he was sitting there, he

said to the Blessed One, "Master

Gotama, may the merit and

accoutrements of the merit of this

gift be exclusively for the happiness

of the donors."

"Aggivessana, whatever has come

from (giving to) a recipient such as

you — not without passion, not

without aversion, not without

delusion — that will be for the

donors. Whatever has come from

offerings to me, free from greed, hate

and delusion (màdisaü dakkhineyyaü

àgamma vãtaràgaü vãtadosaü

vãtamohaü, taü tuyhaü bhavissati).

The Blessed One tries to explain that

offerings made to those free of

greed, hate and delusion accure the

highest merit.

bhattaṃ saddhiṃ bhikkhusaṅghenā ’’

ti. Adhivāsesi bhagavā tuṇhībhāvena.

363. Atha kho saccako nigaṇṭhaputto

bhagavato adhivāsanaṃ viditvā te

licchavī āmantesi – ‘‘ suṇantu me

bhonto licchavī, samaṇo me gotamo

nimantito svātanāya saddhiṃ

bhikkhusaṅghena. Tena me

abhihareyyātha yamassa patirūpaṃ

maññeyyāthā ’’ ti. Atha kho te

licchavī tassā rattiyā accayena

saccakassa nigaṇṭhaputtassa

pañcamattāni thālipākasatāni

bhattābhihāraṃ abhihariṃsu. Atha

kho nigaṇṭhaputto sake ārāme

paṇītaṃ khādanīyaṃ bhojanīyaṃ

paṭiyādāpetvā bhagavato kālaṃ

ārocāpesi – ‘‘ kālo, bho gotama,

niṭṭhitaṃ bhatta ’’ nti. Atha kho

bhagavā pubbaṇhasamayaṃ

nivāsetvā pattacīvaramādāya yena

(giving to) a recipient such as me —

without passion, without aversion,

without delusion — that will be for

you."

Notes

1.

In Pali, paṇḍita-vādo, "one

who teaches the teaching of

the wise." Like the sophists

("wisdom-ists") of Greece who

were near contemporaries of

the Buddha, Saccaka claimed

to be wise, but his wisdom

was largely a matter of

debater's tricks. Thus it seems

appropriate to adopt the

Greek label for him.

2.

One of the five brethren to

whom the Buddha delivered

his first sermon (SN 56.11).

Ven. Assaji was also the

saccakassa nigaṇṭhaputtassa ārāmo

tenupasaṅkami; upasaṅkamitvā

paññatte āsane nisīdi saddhiṃ

bhikkhusaṅghena. Atha kho saccako

nigaṇṭhaputto buddhappamukhaṃ

bhikkhusaṅghaṃ paṇītena

khādanīyena bhojanīyena sahatthā

santappesi sampavāresi. Atha kho

saccako nigaṇṭhaputto bhagavantaṃ

bhuttāviṃ onītapattapāṇiṃ

aññataraṃ nīcaṃ āsanaṃ gahetvā

ekamantaṃ nisīdi. Ekamantaṃ

nisinno kho saccako nigaṇṭhaputto

bhagavantaṃ etadavoca – ‘‘

yamidaṃ, bho gotama, dāne

puññañca puññamahī ca taṃ

dāyakānaṃ sukhāya hotū ’’ ti. ‘‘ Yaṃ

kho, aggivessana, tādisaṃ

dakkhiṇeyyaṃ āgamma avītarāgaṃ

avītadosaṃ avītamohaṃ, taṃ

dāyakānaṃ bhavissati. Yaṃ kho,

aggivessana, mādisaṃ

person who taught Sāriputta

the wanderer the brief gist of

the Buddha's teaching that

immediately inspired Sāriputta

to attain the Dhamma eye.

See Mv 1.23.1-10.

3.

Aggivessana is Saccaka's clan

name.

4.

Saccaka is here attempting to

appeal to the prejudices of his

audience, a cheap debater's

trick.

5.

Again, Saccaka is trying to

appeal to the vanity of his

audience. He doesn't realize,

however, that he is setting

himself up for a trap. By tying

his audience's vanity to the

Buddha's analogy, he cannot

dakkhiṇeyyaṃ āgamma vītarāgaṃ

vītadosaṃ vītamohaṃ, taṃ tuyhaṃ

bhavissatī ’’ ti.

Cūḷasaccakasuttaṃ niṭṭhitaṃ

pañcamaṃ.

later deny that the analogy is

valid.

6.

Following the Thai edition

here, which reads, "Āgamehi

tvaṃ Dummukha. Āgamehi

tvaṃ Dummukha. Mukharo'si

tvaṃ Dummukha."The

Burmese edition here reads,

"Just you wait, Dummukha.

Just you wait, Dummukha."

The Sri Lankan edition reads,

"Just you wait, Dummukha.

You're a big-mouth,

Dummukha."

For more on the Buddha's approach

to argument and debate, see Skill in

Questions, chapters one and five.

29 Yadanicca Sutta (SN 22.15) [3 english translations]

Saṃyuttanikāyo/ Khandhavaggo/

1. Khandhasaṃyuttaṃ/ 2. Aniccavaggo/

4. Yadaniccasuttaṃ (SN 3.1.2.4(15))

Saüyutta Nikàya/ Division III Ý Khandhaka

Book 21 Ý Khandha Saüyutta/ Section 1 Ý The Root

Fifty

Chapter 2 Ý Anicca (Dutiyo) Vagga

21. 1. 2. 1.(12) Aniccam Ý Impermanent


PTS_SN The

Book of the

Kindred

Sayings (Mrs

Rhys Davids)_ Yadaniccasutta

ṃ

Wisdom_SN

The Connected

Discourses of

the Buddha

(Bodhi)_ Yadaniccasutta

ṃ

refer to attached

file

15. Sāvatthinidānaṃ. ‘‘ Rūpaṃ, bhikkhave, aniccaṃ.

Yadaniccaṃ taṃ dukkhaṃ; yaṃ dukkhaṃ tadanattā;

yadanattā taṃ ‘ netaṃ mama, nesohamasmi, na meso

attā ’ ti evametaṃ yathābhūtaṃ sammappaññāya

daṭṭhabbaṃ. Vedanā aniccā. Yadaniccaṃ taṃ dukkhaṃ;

yaṃ dukkhaṃ tadanattā; yadanattā taṃ ‘ netaṃ mama,

nesohamasmi, na meso attā ’ ti evametaṃ yathābhūtaṃ

sammappaññāya daṭṭhabbaṃ. Saññā aniccā…pe…

saṅkhārā aniccā… viññāṇaṃ aniccaṃ. Yadaniccaṃ taṃ

dukkhaṃ; yaṃ dukkhaṃ tadanattā; yadanattā taṃ ‘

netaṃ mama, nesohamasmi, na meso attā ’ ti evametaṃ

yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Evaṃ

passaṃ…pe… nāparaṃ itthattāyāti pajānātī ’’ ti.

Catutthaṃ.

1. I heard thus. At one time the Blessed One was living in

the monastery offered by Anàthapiõóika in Jeta's grove in

Sàvatthi.

2. From there the Blessed One addressed the monks:

3. ßMonks, matter was impermanent, in the past, will be

impermanent in the future and also it's impermanent at

present.

4.-7. ßMonks, feelings, perceptions, intentions, and

consciousness were impermanent in the past, will be

impermanent in the future, and they are impermanent at

present.

8. ßMonks, the noble disciple seeing it thus turns from

matter, turns away feelings, turns from perceptions, turns

from intentions, and turns from consciousness. Turning, is

calmed and released. Knowledge arises I am released,

birth is destroyed, the holy life is lived to the end and I

know there is nothing more to wish.û

30 Yaṁdukkha Sutta (SN 22.16) [3 english translations]



5. Yaṃdukkhasuttaṃ (SN 3.1.2.5(16))



Fifty


21. 1. 2. 2.(13) Dukkhaü Ý Unpleasant


PTS_SN The

Book of the

Kindred

Sayings (Mrs

Rhys Davids)_ Yaṃdukkhasutt

aṃ

Wisdom_SN The

Connected

Discourses of

the Buddha

(Bodhi)_ Yaṃdukkhasutt

aṃ

16. Sāvatthinidānaṃ. ‘‘ Rūpaṃ, bhikkhave, dukkhaṃ.

Yaṃ dukkhaṃ tadanattā; yadanattā taṃ ‘ netaṃ mama,


sammappaññāya daṭṭhabbaṃ. Vedanā dukkhā… saññā

dukkhā… saṅkhārā dukkhā… viññāṇaṃ dukkhaṃ. Yaṃ

dukkhaṃ tadanattā; yadanattā taṃ ‘ netaṃ mama,


sammappaññāya daṭṭhabbaṃ. Evaṃ passaṃ…pe…

nāparaṃ itthattāyāti pajānātī ’’ ti. Pañcamaṃ.



Sàvatthi.


3. ßMonks, matter was unpleasant in the past, will be

unpleasant in the future and also it's unpleasant at

present.


consciousness were unpleasant in the past, will be

unpleasant in the future, and are unpleasant at present.


matter, turns from feelings, turns from perceptions, turns

from intentions, and turns from consciousness. Turning,

[he] is calmed and released. Knowledge arises: ßI am

released; birth is destroyed, the holy life is lived to the

end, and I know there is nothing more to wish.'û

refer to attached

file

31 Yadanattā Sutta (SN 22.17) [3 english translations]



6. Yadanattāsuttaṃ (SN 3.1.2.6(17))



Fifty


21. 1. 2. 3.(14) Anatta Ý Lacking a Self


PTS_SN The

Book of the

Kindred Sayings

(Mrs Rhys

Davids)_ Yadanattāsutta

ṃ

Wisdom_SN The

Connected

17. Sāvatthinidānaṃ. ‘‘ Rūpaṃ, bhikkhave, anattā.

Yadanattā taṃ ‘ netaṃ mama, nesohamasmi, na meso

attā ’ ti evametaṃ yathābhūtaṃ sammappaññāya

daṭṭhabbaṃ. Vedanā anattā… saññā anattā… saṅkhārā



Sàvatthi.


anattā… viññāṇaṃ anattā. Yadanattā taṃ ‘ netaṃ mama,


sammappaññāya daṭṭhabbaṃ. Evaṃ passaṃ…pe…

nāparaṃ itthattāyāti pajānātī ’’ ti. Chaṭṭhaṃ.

3. ßMonks, matter lacked a self, in the past, will be

lacking a self in the future and also it lacks a self at

present.


consciousness lacked self in the past will lack self in the

future and they lack self at present.


matter, turns from feelings, turns from perceptions, turns

from intentions, and turns from consciousness. Turning,

[he] is calmed and released. Knowledge arises: ßI am

released; birth is destroyed, the holy life is lived to the

end, and I know there is nothing more to wish.'û

Discourses of

the Buddha

(Bodhi)_ Yadanattāsutta

ṃ

refer to attached

file

32 Channa Sutta (SN 22.90) [ 4 english translations]


1. Khandhasaṃyuttaṃ/ 9.

Theravaggo

8. Channa suttaṃ (SN 3.1.9.8)

Channa Sutta: To Channa

Thanissaro Bhikkhu7

© 2001

Saüyutta Nikàya/ Division III Ý

Khandhaka

Book 21 Ý Khandha Saüyutta

Section 2 Ý The Middle Fifty

PTS_SN The

Book of the

Kindred Sayings

3 (Mrs Rhys

Chapter 4 Ý Thera (Cattutho)

Vagga

21. 2. 4. 8.(90) Channo Ý

Venerable Channa


Davids)-Channa

suttaṃ

Wisdom_SN The

Connected

Discourses of

the Buddha

(Bodhi)_Channa

suttaṃ

refer to attached

file

90. Ekaṃ samayaṃ sambahulā therā

bhikkhū bārāṇasiyaṃ viharanti.

Isipatane migadāye. Atha kho

āyasmā channo sāyanhasamayaṃ

paṭisallānā vuṭṭhito avāpūraṇaṃ4-

ādāya vihārena vihāraṃ

1. Hoti yo - sīmu.

2. Pucchimha - machasaṃ.

3. Paññāpetuṃ machasaṃ.

4. Apāpūraṇaṃ - sīmu, syā.

[BJT Page 228] [\x 228/]

On one occasion many elder monks

were staying near Varanasi in the

Deer Park at Isipatana. Then in the

late afternoon Ven. Channa left his

seclusion and, taking his key, went

from dwelling to dwelling, saying to

the elder monks, "May the venerable

elders exhort me, may the venerable

elders teach me, may the venerable

elders give me a Dhamma talk so

that I might see the Dhamma."

When this was said, the elder monks

said to Ven. Channa, "Form, friend

Channa, is inconstant. Feeling is

1. At one time many elder monks

lived in the deer park in Isipatana in

Benares.

2. Then venerable Channa getting up

from his seclusion in the evening

went from dwelling to dwelling with a

bunch of keys saying, `Venerable sirs,

elders, advice me! Incite me! Teach

me so that I may realize the

Teaching!'

3. Then the elder monks said to

venerable Channa: ßFriend Channa,

7 Translator's note: Passages in the Vinaya show that Ven. Channa — apparently, Prince Siddhattha's horseman on the night of his Great Renunciation — was proud and obdurate. After becoming a monk, he was unwilling to accept instruction from any of the other monks. (See the origin stories to Sanghadisesa 12 and Pacittiya 12 in Buddhist Monastic Code.) DN 16 tells of how the Buddha, on the night of his parinibbana, imposed the brahma-punishment on him: he was to be left to his own ways without anyone to teach or correct him. According to Cv.XI, news of this punishment so shocked Ven. Channa that he fainted. He then went off into seclusion and practiced diligently to the point of attaining arahantship. As Ven. Ananda later told him, his attainment nullified the punishment. This sutta tells a different version of Channa's change of heart.

Upasaṃkamitvā there bhikkhū

etadavoca: "ovadantu maṃ

āyasmanto. 1- Therā anusāsantu

maṃ āyasmanto therā. Karontu me

āyasmanto therā dhammiṃ kathaṃ

yathāhaṃ dhammaṃ passeyyanti.

Evaṃ vutte āyasmantaṃ channaṃ

therā bhikkhū etadavocuṃ: "rūpaṃ

kho āvuso channa, aniccaṃ, vedanā

aniccā, saññā aniccā, saṃkhārā

aniccā, viññāṇaṃ aniccaṃ, rūpaṃ

anantā, vedanā anattā, saññā anattā,

saṃkhārā anattā, viññāṇaṃ anattā,

sabbe saṃkhārā aniccā, sabbe

dhammā anattā"ti.

Atha kho āyasmato channassa

etadahosi: mayhampi kho etaṃ evaṃ

hoti: "rūpaṃ aniccaṃ, vedanā aniccā,

saññā aniccā, saṃkhārā aniccā,

viññāṇaṃ aniccaṃ, rūpaṃ anantā,

inconstant. Perception is inconstant.

Fabrications are inconstant.

Consciousness is inconstant. Form is

not-self. Feeling is not-self.

Perception is not-self. Fabrications

are not-self. Consciousness is not-

self. All fabrications are inconstant.

All phenomena are not-self."

Then the thought occurred to Ven.

Channa, "I, too, think that form is

inconstant, feeling is inconstant,

perception is inconstant, fabrications

are inconstant, consciousness is

inconstant; form is not-self, feeling is

not-self, perception is not-self,

fabrications are not-self,

consciousness is not-self; all

fabrications are inconstant; all

phenomena are not-self. But still my

mind does not leap up, grow

confident, steadfast, & released[1]in

the resolution of all fabrications, the

matter is impermanent. Feelings,


consciousness are impermanent.

Friend, matter is unpleasant.


consciousness are unpleasant. Friend,

matter lacks self. Feelings,


consciousness lack self. All intentions

are impermanent and all ideas are

not self.

4. Then it occurred to venerable

Channa. `To me too it occurs thus:

'Matter is impermanent. Feelings,



Matter is unpleasant. Feelings,


consciousness are unpleasant. Matter

lacks self. Feelings, perceptions,

intentions, and consciousness lack


[PTS Page 133] [\q 133/] vedanā

anattā, saññā anattā, saṃkhārā

anattā, viññāṇaṃ anattā, sabbe

saṃkhārā aniccā, sabbe dhammā

anattāti. Atha ca pana me

sabbasaṃkhāra samathe

sabbūpadhipaṭinissagge taṇhakkhaye

virāge nirodhe nibbāne cittaṃ na

pakkhandati nappasīdati na

santiṭṭhati nādhimuccati2paritassanā

upādānaṃ uppajjati, paccudāvattati

mānasaṃ, atha kho carahi me attāti,

na kho panevaṃ3- dhammaṃ

passato hoti "ko nu kho me tathā

dhammaṃ deseyya yathāhaṃ

dhammaṃ passeyya"nti.

Atha kho āyasmato channassa

etadahosi. "Ayaṃ kho āyamā ānando

kosambiyaṃ viharati ghositārāme.

Satthu ceva saṃvaṇṇito sambhāvito

ca viññūṇaṃ sabrahmacārīnaṃ

relinquishing of all acquisitions, the

ending of craving, dispassion,

cessation, Unbinding. Instead,

agitation & clinging arise, and my

intellect pulls back, thinking, 'But

who, then, is my self?' But this

thought doesn't occur to one who

sees the Dhamma. So who might

teach me the Dhamma so that I

might see the Dhamma?"


Channa, "This Ven. Ananda is staying

at Kosambi in Ghosita's Park. He has

been praised by the Teacher and is

esteemed by his knowledgeable

fellows in the holy life. He is capable

of teaching me the Dhamma so that I

might see the Dhamma, and I have

sudden trust in him. Why don't I go to

Ven. Ananda?"

So, setting his lodgings in order and

carrying his robes & bowl, Ven.

self. All intentions are impermanent

and all ideas are not self.

5. Yet, when all intentions are

appeased, all endearments are

forsaken, craving is destroyed and

when losing interest, ceasing to

extinguish, the mind does not spring

forward, does not delight, settle there

and is not released. Then the mind

turns back to seize, to worry. So

damn this self! Who could teach me,

so that I would realize this Teaching?'

6. Then it occurred to venerable

Channa: 'There is venerable ânanda

living in Ghosita's monastery in

Kosambi. He is praised even by the

Teacher as well-developed and wise,

among the co-associates in the holy

life. It is possible for venerable

ânanda to advice me, so that I could

pahoti ca me āyasmā ānando tathā

dhammaṃ desetaṃ yathāhaṃ

dhammaṃ passeyyaṃ, atthi ca me

āyasmante ānande tāvatikā

vissaṭṭhi,ya nnūnāhaṃ yenāyasmā

ānando tenupasaṅkameyya"nti.

Atha kho āyasmā channo senāsanaṃ

saṃsāmetvā pattacīvaramādāya

yena kosambi ghositārāmo,

yenāyasmā ānando tenupasaṃkami.

Upasaṃkamitvā āyasmatā ānandena


kathaṃ sārāṇīyaṃ visāretvā

ekamantaṃ nisīdi. Ekamanataṃ

nisinno kho āyasmā channo

āyasmantaṃ ānandaṃ etadavoca:

"ekamidāhaṃ āvuso ānanda,

samayaṃ bārāṇasiyaṃ viharāmi

isipatane migadāye, atha kho ahaṃ

āvuso sāyanhasamayaṃ paṭisallānā

vuṭṭhito avāpūraṇaṃ ādāya vihārena

Channa went to Kosambi to where

Ven. Ananda was staying in Ghosita's

Park. On arrival, he exchanged

courteous greetings with the Ven.

Ananda. After an exchange of friendly

greetings & courtesies, he sat to one

side. As he was sitting there, he [told

Ven. Ananda what had happened and

added], "May Ven. Ananda exhort me,

may Ven. Ananda teach me, may

Ven. Ananda give me a Dhamma talk

so that I might see the Dhamma."

"Even this much makes me feel

gratified & satisfied with Ven.

Channa, that he opens up & breaks

down his stubbornness. So lend ear,

friend Channa. You are capable of

understanding the Dhamma."

Then a sudden great rapture & joy

welled up in Ven. Channa at the

thought, "So I am capable of

understanding the Dhamma!"

realize the Teaching. I have

confidence in venerable ânanda, what

if I approach venerable ânanda.'

7. Then venerable Channa arranged

his dwelling and taking bowl and

robes left for Kosambi and

approached venerable ânanda,


on a side.

8. Sitting on a side venerable Channa

said to venerable ânanda: ßFriend

ânanda, at one time, I lived in the

deer park in Isipatana in Benares.

Then I got up from my seclusion in

the evening went from dwelling to

dwelling with a bunch of keys saying,

`Venerable sirs, elders, advise me!

Incite me! Teach me so that I may

realize the Teaching.

vihāraṃ upasaṃkamiṃ.

Upasaṃkamitvā there bhikkhū

etadavocuṃ: "ovadantu maṃ

āyasmanto therā anusāsantu maṃ

āyasmanto therā, karontu me

āyasmanto therā dhammiṃ kathaṃ

yathāhaṃ dhammaṃ passeyya"nti.

Evaṃ vutte maṃ āvuso, therā

bhikkhū etadavocuṃ: rūpaṃ kho

āvuso channa, aniccaṃ, vedanā

aniccā, saññā aniccā, saṃkhārā

aniccā, viññāṇaṃ aniccaṃ, rūpaṃ

anantā, vedanā anattā, saññā anattā,

saṃkhārā anattā, viññāṇaṃ anattā,

sabbe saṃkhārā aniccā, sabbe

dhammā anattāti.

1. Āyasmantā - sīmu, sī 2.

2. Na vimuccati - sīmu.

3. Nakhopanetaṃ - sīmu.

"Face-to-face with the Blessed One

have I heard this, friend Channa.

Face-to-face with him have I learned

the exhortation he gave to the

bhikkhu Kaccayanagotta:[2] 'By &

large, Kaccayana, this world is

supported by[3] a polarity, that of

existence & non-existence. But when

one sees the origination of the world

as it actually is with right

discernment, "non-existence" with

reference to the world does not occur

to one. When one sees the cessation

of the world as it actually is with right

discernment, "existence" with

reference to the world does not occur

to one.

"'By & large, Kaccayana, this world is

in bondage to attachments, clingings

(sustenances), & biases. But one such

as this does not get involved with or

cling to these attachments, clingings,

9. Friend, when I said this, the elder

monks said to me, friend Channa,

matter is impermanent. Feelings,



Friend, matter is unpleasant.


consciousness are unpleasant. Friend,

matter lacks self. Feelings,


consciousness lack self. All intentions

are impermanent and all ideas lack

self.

10. Then friend, it occurred to me.

Matter is impermanent. Feelings,



Matter is unpleasant. Feelings,


consciousness are unpleasant. Matter

lacks self. Feelings, perceptions,



[BJT Page 230] [\x 230/]

Tassa mayhaṃ āvuso, etadahosi:

"mayhampi kho [PTS Page 134] [\q

134/] etaṃ evaṃ hoti: rūpaṃ

aniccaṃ, vedanā aniccā, saññā

aniccā, saṃkhārā aniccā, viññāṇaṃ

aniccaṃ, rūpaṃ anantā, vedanā

anattā, saññā anattā, saṃkhārā

anattā, viññāṇaṃ anattā, sabbe

saṃkhārā aniccā, sabbe dhammā

anattāti.

Atha ca pana me

sabbasaṃkhārasamathe

sabbūpadhipaṭinissagge taṇhakkhaye

virāge nirodhe nibbāne cittaṃ na

pakkhandati nappasīdati na

santiṭṭhati nādhimuccati. Paritassanā

upādānaṃ uppajjati. Paccudāvattati

mānasaṃ. Atha kho carahi me attāti.

Na kho panetaṃ dhammaṃ passato

fixations of awareness, biases, or

obsessions; nor is he resolved on "my

self." He has no uncertainty or doubt

that, when there is arising, only

stress is arising; and that when there

is passing away, stress is passing

away. In this, one's knowledge is

independent of others. It is to this

extent, Kaccayana, that there is right

view.

"'"Everything exists": That is one

extreme. "Everything doesn't exist":

That is a second extreme. Avoiding

these two extremes, the Tathagata

teaches the Dhamma via the middle:

From ignorance as a requisite

condition come fabrications. From

fabrications as a requisite condition

comes consciousness. From

consciousness as a requisite

condition comes name-&-form. From

name-&-form as a requisite condition

intentions, and consciousness lack

self. All intentions are impermanent

and all ideas are not self.

11. Yet, when I appease all intentions,

forsake all endearments, destroy

craving, lose interest, cease and yoke

the mind to extinguish it does not

spring forward, does not delight,

settle there and is not released. The

mind turns back to seize, to worry. So

I thought damn this self. Who could

teach me, so that I would realize this

Teaching?

12. Then friend, it occurred to me,

there is venerable ânanda living in

Ghosita's monastery in Kosambi. He

is praised even by the Teacher, as

well-developed and wise, among the

co-associates in the holy life. It is

possible for venerable ânanda to

hoti, ko nu kho me tathā dhammaṃ

deyeyya yathāhaṃ dhammaṃ

passeyya'nti.

Tassa mayhaṃ āvuso, etadahosi:

"ayaṃ kho āyasmā ānando

kosambiyaṃ viharati ghositārāme

satthu ceva saṃvaṇṇito sambhāvito

ca viññūnaṃ sabrahmacārinaṃ.

Pahoti ca me āyasmā ānando tathā

dhammaṃ desetuṃ, yathāhaṃ

dhammaṃ passeyyaṃ. Atthi ca me

āyasmante ānande tāvatikā vissaṭṭhi,

yannūnāhaṃ yenāyasmā ānando

tenupasaṃkameyya'nti. Ovadatu

maṃ āyasmā ānando, anusāsatu

maṃ āyasmā ānando, karotu me

āyasmā ānando dhammiṃ kathaṃ,

yathāhaṃ dhammaṃ passeyyanti.

Ettakenapi mayaṃ āyasmato

channassa attamanā abhiraddhā,

come the six sense media. From the

six sense media as a requisite

condition comes contact. From

contact as a requisite condition

comes feeling. From feeling as a

requisite condition comes craving.

From craving as a requisite condition

comes clinging/sustenance. From

clinging/sustenance as a requisite

condition comes becoming. From

becoming as a requisite condition

comes birth. From birth as a requisite

condition, then aging & death,

sorrow, lamentation, pain, distress, &

despair come into play. Such is the

origination of this entire mass of

stress & suffering.

"'Now from the remainderless fading

& cessation of that very ignorance

comes the cessation of fabrications.

From the cessation of fabrications

comes the cessation of

advice me, so that I could realize the

Teaching. I have confidence in

venerable ânanda, and have

approached venerable ânanda.

13. Friend ânanda, advise me! Incite

me! Teach me so that I could realize

the Teaching.

14. I am very pleased with venerable

Channa's openness and readiness to

learn. Lend ears it is possible to make

known the Teaching.

15. Even while hearing these words,

venerable Channa's heart was filled

with emotions of joy, thinking it is

possible for me to realize the

Teaching.

16. Friend, Channa, I heard these

words from the Blessed One himself,

taṃ1āyasmā channo āvīakāsi. Khilaṃ

pabhindi, 2- odahāvuso channa

sotaṃ. Bhabbo'si dhammaṃ

viññātunti. Atha kho āyasmato

channassa tāvatakeneva3- uḷāraṃ

pītipāmojjaṃ uppajji bhabbo kirasmi

dhammaṃ viññātu"nti.

Sammukhā me taṃ āvuso channa,

bhagavato sutaṃ sammukhā ca

paṭiggahitaṃ kaccānagottaṃ

bhikkhuṃ ovadantassa "dvayanissito

khoyaṃ kaccāna, loko [PTS Page 135]

[\q 135/] yebhuyyena atthitañce va

natthitañca, lokasamudayaṃ kho

kaccāna yathābhūtaṃ

sammappaññāya passato yā loke

natthitā sā na hoti. Lokanirodhaṃ kho

kaccāna yathābhūtaṃ

sammappaññāya passato yā loke

atthitā sā na hoti.

Upayūpādānābhinivesavinibandho

consciousness. From the cessation of

consciousness comes the cessation of

name-&-form. From the cessation of

name-&-form comes the cessation of

the six sense media. From the

cessation of the six sense media

comes the cessation of contact. From

the cessation of contact comes the

cessation of feeling. From the

cessation of feeling comes the

cessation of craving. From the

cessation of craving comes the

cessation of clinging/sustenance.

From the cessation of

clinging/sustenance comes the

cessation of becoming. From the

cessation of becoming comes the

cessation of birth. From the cessation

of birth, then aging & death, sorrow,

lamentation, pain, distress, & despair

all cease. Such is the cessation of this

entire mass of stress & suffering.'

extolled to train the bhikkhu of the

Kaccana clan, it was accepted by him.

`Kaccana the world mostly is

established on these two, either it is

present or not present. Kaccana, the

world is not present, is not to him

who sees the arising of the world as it

really is with right wisdom. Kaccana,

the world is present, is not to him

who sees the cessation of the world

as it really is with right wisdom.

Kaccana, the world mostly seems to

be approaching, seizing and being

bound in a bond. That same

approached seized mind's intended

latent tendency to settle does not

answer the question and grasp the

intention as it is mine. It is only

unpleasantness that rises and

unpleasantness that ceases. He has

no doubts about it and it is not

knowledge from another, it occurs to

kho'yaṃ kaccāna, loko yebhuyyena,

tañcāyaṃ upayūpādānaṃ cetaso

adhiṭṭhānābhinivesānusayaṃ na

upeti. Na upādiyati na adhiṭṭhāti 'attā

me'ti dukkhameva uppajjamānaṃ

uppajjati. Dukkhaṃ nirujjhamānaṃ

nirujjhatī"ti. Na kaṅkhati na

vicikicchati. Aparapaccayā

ñāṇamevassa ettha hoti. Ettavatā kho

kaccāna sammādiṭṭhi hoti.

-------------------------

1. Attamanā apināma taṃ -

machasaṃ,

2. Khīlaṃ chandi - machasaṃ.

3. Tāvadeva - sīmu.

[BJT Page 232] [\x 232/]

"Sabbamatthi"ti kho kaccāna,

ayameko anto, "sabbaṃ natthi"ti kho

ayaṃ dutiyo anto, ete te kaccāna,

ubho ante anupagamma majjhena

"That's how it is, friend Ananda, for

those who have friends in the holy life

like Ven. Ananda — sympathetic,

helpful, exhorting, & teaching. Just

now, for me, listening to Ven.

Ananda's Dhamma-teaching, has the

Dhamma been penetrated."

Notes

1. Alternate reading:

"firm."

2. See SN 12.15.

3. Alternate reading:

"takes as its object."

him on its own. Kaccana, it becomes

right view to him.

17. Kaccana, everything is present, is

one extreme, everything is not

present, is the second extreme. Not

reaching to either of these extremes,

the Thus Gone One teaches in the

middle. On account of ignorance are

intentions, on account of intentions,

consciousness, thus arises the

complete mass of unpleasantness.

With the cessation of ignorance,

nothing remaining intentions cease,

thus is the cessation of the complete

mass of unpleasantness.

18. Friend, ânanda, so it happens

thus. Venerable ânanda, you, advise

and incite co-associates out of

compassion for their welfare. I

hearing this discourse of venerable


tathāgato dhammaṃ deseti:

"avijjāpaccayā saṃkhārā,

saṃkhārāpaccayā viññāṇaṃ,

viññāṇapaccayā nāmarūpaṃ

nāmarūpa paccayā saḷāyatanaṃ.

Saḷāyatanapaccayā phasso,

phassapaccayā vedanā,

vedanāpaccayā taṇhā, taṇhāpaccayā

upādānaṃ, upadānapaccayā bhavo,

bhavapaccayā jāti, jātipaccayā

jarāmaraṇaṃ


ā sambhavanti, evametassa

kevalassa dukkhakkhandhassa

samudayo hoti.

Avijjāyatveva asesavirāganirodhā

saṃkhāranirodho saṃkhāranirodhā

viññāṇanirodho, viññāṇanirodhā

nāmarūpanirodho, nāmarūpanirodhā

saḷāyatananirodho, saḷāyatanirodhā

phassanirodho phassanirodhā

ânanda, realized the Teaching.

vedanānirodho, vedanānirodhā

taṇhānirodho taṇhānirodhā

upādānanirodho upādānanirodhā

bhavanirodho, bhavanirodhā

jātinirodho, jātinirodhā jarāmaraṇaṃ


ā nirujjhanti. Evametassa kevalassa

dukkhakkhandhassa nirodho hotī"ti.

Evametaṃ 1- āvuso ānanda hohi,

yesaṃ āyasmantānaṃ tādisā

sabrahmacārayo anukampakā

attakāmā ovādakā anusāsakā. Idañca

pana me āyasmato ānandassa

dhammadesanaṃ sutvā dhammo

abhisametoti.

Relationship Between Samatha & Vipassanā

1. FUNCTION OF SAMATHA & VIPASSANĀ

33 Vijjā・bhāgiya Sutta (AN 2.32) [3 english translations]Aṅguttaranikāyo/ Dukanipātapāḷi/


Bālavaggo/

11(32) Vijjā bhāgiya Sutta (AN 2.

1. 3. 11(32))

Vijja-bhagiya Sutta: A Share in

Clear Knowing

Thanissaro Bhikkhu © 1998

Aïguttara Nikàya/ 2. Dukanipàta

3. Bàlavaggo by Sister

Upalavanna

PTS_AN The

Book of the

Gradual

Sayings 1

(Woodward)_

Vijjā bhāgiya

Sutta

refer to attached

file

31. Dveme bhikkhave dhammā

vijjābhāgiyā. Katame dve ? Samatho

ca vipassanā ca. Samatho bhikkhave

bhāvito kamatthamanubhoti ? Cittaṃ

bhāvīyati. Cittaṃ bhāvitaṃ

kamatthamanubhoti?30 Yo rāgo, so

pahīyati. Vipassanā bhikkhave bhāvito

kamatthamanubhoti? Paññā bhāvīyati.

"These two qualities have a share in

clear knowing. Which two? Tranquillity

(samatha) & insight (vipassana).

"When tranquillity is developed, what

purpose does it serve? The mind is

developed. And when the mind is

developed, what purpose does it

serve? Passion is abandoned.

32. Bhikkhus, these two things are on

the side of wisdom. Which two? Calm

and insisght. Bhikkhus, what is the

result of developing calm? The mind is

developed. What is the result of a

developing the mind? Whatever greed

fades.

Paññā bhāvitā kamatthamanubhoti?

Yā avijjā, sā pahīyati, rāgupakkiliṭṭhaṃ

vā bhikkhave cittaṃ na vimuccati.

Avijjupakkiliṭṭhā vā paññā na

bhāvīyati. Iti kho bhikkhave rāgavirāgā

cetovimutti, avijjāvirāgā

paññāvimuttīti.

Bālavaggo tatiyo

"When insight is developed, what

purpose does it serve? Discernment is

developed. And when discernment is

developed, what purpose does it

serve? Ignorance is abandoned.

"Defiled by passion, the mind is not

released. Defiled by ignorance,

discernment does not develop. Thus

from the fading of passion is there

awareness-release. From the fading of

ignorance is there discernment-

release."

Bhikkhus, what is the result of

developing insight. Wisdom gets

enhanced. What is the use of

enhanced wisdom? Whatever

ignorance fades. Even the minor

defilements, do not release the mind.

The minor defilements of ignorance do

not enhance wisdom. Thus bhikkhus,

with the fading of greed there is

release of mind and with the fading of

ignorance release through wisdom.

34 Accharā・saṅghāta・vagga (AN 1.51) [3 english translations]Aṅguttaranikāyo/ Ekakanipātapāḷi/

6. Accharāsaṅghātavaggo (AN

1.6(51))

Pabhassara Sutta: Luminous

Thanissaro Bhikkhu

© 1995

Aïguttara Nikàya/ 1. Ekakanipàta

VI. Accharàsaõghàña Vagga

For the fraction of a second


PTS_AN The

Book of the

Gradual

Sayings 1

(Woodward)_

Accharāsaṅgh

ātavaggo

51. ‘‘ Pabhassaramidaṃ, bhikkhave,

cittaṃ. Tañca kho āgantukehi

upakkilesehi upakkiliṭṭhaṃ. Taṃ

assutavā puthujjano yathābhūtaṃ

"Luminous, monks, is the mind.[1] And

it is defiled by incoming defilements."

{I,v,9}

"Luminous, monks, is the mind. And it

51. Bhikkhus, the mind is effulgent, it

is defiled by external defilement. The

not learned ordinary man does not

know this and he has no development

nappajānāti. Tasmā ‘ assutavato

puthujjanassa cittabhāvanā natthī ’ ti

vadāmī ’’ ti. Paṭhamaṃ.

52. ‘‘ Pabhassaramidaṃ, bhikkhave,

cittaṃ. Tañca kho āgantukehi

upakkilesehi vippamuttaṃ. Taṃ

sutavā ariyasāvako yathābhūtaṃ

pajānāti. Tasmā ‘ sutavato

ariyasāvakassa cittabhāvanā atthī ’ ti

vadāmī ’’ ti. Dutiyaṃ.

53. ‘‘ Accharāsaṅghātamattampi ce,

bhikkhave, bhikkhu mettācittaṃ

[mettaṃ cittaṃ (sī.), mettacittaṃ

(syā. kaṃ. pī. ka.)] āsevati; ayaṃ

vuccati, bhikkhave – ‘ bhikkhu

arittajjhāno viharati satthusāsanakaro

ovādapatikaro, amoghaṃ

raṭṭhapiṇḍaṃ bhuñjati ’ . Ko pana

vādo ye naṃ bahulīkarontī ’’ ti!

Tatiyaṃ.

is freed from incoming defilements."

{I,v,10}


is defiled by incoming defilements.

The uninstructed run-of-the-mill

person doesn't discern that as it

actually is present, which is why I tell

you that — for the uninstructed run-of-

the-mill person — there is no

development of the mind." {I,vi,1}


is freed from incoming defilements.

The well-instructed disciple of the

noble ones discerns that as it actually

is present, which is why I tell you that

— for the well-instructed disciple of

the noble ones — there is

development of the mind." {I,vi,2}

Note

1.This statement has engendered a

great deal of controversy over the

centuries. The commentary maintains

of the mindòhis is the first.

52. Bhikkhus. the mind is effulgent,

when released from external

defilelment. The learned noble disciple

knows this and there is development

of mind to him. This is the second.

53. Bhikkhus, the bhikkhu indulging in

loving kindness for the fraction of a

second, does not neglect jhàna does

his duties in the dispensation of the

Teacher and partakes the country's

alms food without a debt. How much

more so if he makes much of itòhis is

the third.

54. Bhikkhus, the bhikkhu practising


second, does not neglect jhàna, does



refer to attached

file

http://www.accesstoinsight.org/tipitaka/an/an01/an01.049.than.html#fnt-1



bhāveti; ayaṃ vuccati, bhikkhave – ‘

bhikkhu arittajjhāno viharati

satthusāsanakaro ovādapatikaro,

amoghaṃ raṭṭhapiṇḍaṃ bhuñjati ’ . Ko

pana vādo ye naṃ bahulīkarontī ’’ ti!

Catutthaṃ.



manasi karoti; ayaṃ vuccati,

bhikkhave – ‘ bhikkhu arittajjhāno

viharati satthusāsanakaro

ovādapatikaro amoghaṃ

raṭṭhapiṇḍaṃ bhuñjati ’ . Ko pana

vādo ye naṃ bahulīkarontī ’’ ti!

Pañcamaṃ.

56. ‘‘ Ye keci, bhikkhave, dhammā

akusalā akusalabhāgiyā

that "mind" here refers to

the bhavanga-citta, the momentary

mental state between periods when

the mental stream adverts to objects,

but this statement raises more

questions than it answers. There is no

reference to the bhavanga-citta or the

mental stream in any of the suttas

(they appear first in an Abhidhamma

treatise, the Patthana); and because

the commentaries compare the

bhavanga-citta to deep sleep, why is

it called luminous? And why would

the perception of its luminosity be a

prerequisite for developing the mind?

And further, if "mind" in this discourse

means bhavanga-citta, what would it

mean to develop the bhavanga-citta?

Another interpretation equates the

luminosity of the mind with the

"consciousness without feature,"



the fourth.

55. Bhikkhus, the bhikkhu developing


second, does not neglect jhàna, does





the fifth.

56. Bhikkhus, the mind is foremost for

all demeritorious thoughts, they are

born in the mind first and invariably

become demerit. This is the sixth.

57. Bhikkhus, the mind is foremost for

all meritorious thoughts they are first

born in the mind and invariably

become merit. This is the seventh.

akusalapakkhikā, sabbe te

manopubbaṅgamā. Mano tesaṃ

dhammānaṃ paṭhamaṃ uppajjati,

anvadeva akusalā dhammā ’’ ti.

Chaṭṭhaṃ.

57. ‘‘ Ye keci, bhikkhave, dhammā

kusalā kusalabhāgiyā kusalapakkhikā,

sabbe te manopubbaṅgamā. Mano

tesaṃ dhammānaṃ paṭhamaṃ

uppajjati, anvadeva kusalā dhammā ’’

ti. Sattamaṃ.

58. ‘‘ Nāhaṃ, bhikkhave, aññaṃ

ekadhammampi samanupassāmi yena

anuppannā vā akusalā dhammā

uppajjanti uppannā vā kusalā dhammā

parihāyanti yathayidaṃ, bhikkhave,

pamādo. Pamattassa, bhikkhave,

anuppannā ceva akusalā dhammā

uppajjanti uppannā ca kusalā dhammā

parihāyantī ’’ ti. Aṭṭhamaṃ.

described as "luminous" in MN 49

and DN 11, but this interpretation also

has problems. According to MN 49,

that consciousness partakes of

nothing in the describable world, not

even the "Allness of the All," so how

could it possibly be defiled? And,

because it is not realized until the goal

of the practice is reached, why would

the perception of its luminosity be a

prerequisite for developing the mind?

And again, if "mind" here means

consciousness without feature, how

could the sutta talk of its

development?

A more reasonable approach to

understanding the statement can be

derived from taking it in context: the

luminous mind is the mind that the

meditator is trying to develop. To

perceive its luminosity means

understanding that defilements such

58. Bhikkhus, I do not see anything

else which is more conducive to the

arising of non arisen demerit and the

fading of arisen merit as negligence.

To the negligent man non arisen

demerit arises and arisen merit fades.

This is the eighth.

59 Bhikkhus, I do not know anything

else that arouses non arisen merit and

fades arisen demerit as diligence. To

the diligent man non arisen merit

arises and arisen demerit fades. This is

the nineth.

60. Bhikkhus, I do not know anything

else that arouses non arisen demerit

and fades arisen merit as laziness. To

the lazy man non arisen demerit arises

and arisen merit fades. This is the

tenth. .

http://www.accesstoinsight.org/tipitaka/dn/dn.11.0.than.html



anuppannā vā kusalā dhammā

uppajjanti uppannā vā akusalā

dhammā parihāyanti yathayidaṃ,

bhikkhave, appamādo. Appamattassa,

bhikkhave, anuppannā ceva kusalā

dhammā uppajjanti uppannā ca

akusalā dhammā parihāyantī ’’ ti.

Navamaṃ.



anuppannā vā akusalā dhammā

uppajjanti uppannā vā kusalā dhammā

parihāyanti yathayidaṃ, bhikkhave,

kosajjaṃ. Kusītassa, bhikkhave,

anuppannā ceva akusalā dhammā

uppajjanti uppannā ca kusalā dhammā

parihāyantī ’’ ti. Dasamaṃ.

as greed, aversion, or delusion are not

intrinsic to its nature, are not a

necessary part of awareness. Without

this understanding, it would be

impossible to practice. With this

understanding, however, one can

make an effort to cut away existing

defilements, leaving the mind in the

stage that MN 24 calls "purity in terms

of mind." This would correspond to the

luminous level of concentration

described in the standard simile for

the fourth jhana: "And furthermore,

with the abandoning of pleasure &



he enters & remains in the fourth


mindfulness, neither-pleasure-nor-

pain. He sits, permeating the body

with a pure, bright awareness. Just as

if a man were sitting covered from


head to foot with a white cloth so that

there would be no part of his body to

which the white cloth did not extend;

even so, the monk sits, permeating

the body with a pure, bright

awareness. There is nothing of his

entire body unpervaded by pure,

bright awareness." From this state it is

possible to develop the discernment

that not only cuts away existing

defilements but also uproots any

potential for them to ever arise again.

Only in the stages of Awakening that

follow on those acts of discernment

would "consciousness without feature"

be realized.

35 Mahāvedalla Sutta (MN 43) [4 english translations]

Majjhimanikāyo/

Mūlapaṇṇāsapāḷi /

5. Cūḷayamakavaggo/

3. Mahāvedalla suttaṃ (MN 1.5.3)

Mahavedalla Sutta: The Greater

Set of Questions-and-Answers

Thanissaro Bhikkhu

© 2006

Majjhima Nikàya I

5. 3. Mahàvedallasuttaü

(43) The Longer Discourse Ý

Questions and Answers


Motilal

Banarsidass_

MN Middle

Length

Sayings (I. B.

Horner)_Vol

1_Mahāvedall

a suttaṃ

Wisdom_MN

The Middle

Length

Discourses of

the Buddha

(Ñāṇamoli&Bo

dhi)_Mahāved

alla suttaṃ

refer to attached

file

1. Evaṃ me sutaṃ: ekaṃ samayaṃ



Atha kho āyasmā mahākoṭṭhito

sāyanhasamayaṃ patisallānā vuṭṭhito

yenāyasmā sāriputto tenupasaṅkami.

Upasaṅkamitvā āyasmatā sāriputtena


kathaṃ sārāṇīyaṃ1 vītisāretvā

ekamantaṃ nisīdi, ekamantaṃ nisinno

kho āyasmā mahākoṭṭhito

āyasmantaṃ sāriputtaṃ etadavoca:

2. " Duppañño duppaññoti āvuso

vuccati. Kittāvatā nu kho āvuso

duppaññoti vuccatī" ti?

Nappajānāti nappajānātīti kho āvuso,

tasmā duppaññoti vuccati. Kiñca

nappajānāti? Idaṃ dukkhanti

nappajānāti, ayaṃ dukkhasamudayoti

nappajānāti, ayaṃ dukkhanirodhoti


Blessed One was staying at Savatthi,

in Jeta's Grove, Anathapindika's

Monastery. Then Ven. Maha Kotthita,

arising from his seclusion in the late

afternoon, went to Ven. Sariputta and,

on arrival, exchanged courteous

greetings with him. After an exchange

of friendly greetings & courtesies, he

sat to one side.

Discernment

As he was sitting there, he said to Ven.

Sariputta, "Friend, 'One of poor

discernment, one of poor

discernment': Thus is it said. To what

extent is one said to be 'one of poor

discernment'?"

"'One doesn't discern, one doesn't

discern': Thus, friend, one is said to be

'one of poor discernment.' And what

doesn't one discern? One doesn't

discern, 'This is stress.' One doesn't

I heard thus.

At one time the Blessed One was living

in the monastery offered by


Sàvatthi. Then venerable Mahàko. t.

thita getting up from his seclusions in

the evening, approached venerable

Sàriputta, exchanging friendly

greetings, sat on a side and said:

Friend, it is said, lacking in wisdom.

What is lacking in wisdom? Friend,

does not know, therefore it is said

lacking in wisdom. Does not know

what?: Does not know, this is

unpleasant, this is the arising of

unpleasantness, this is the cessation

of unpleasantness and this is the path

to the cessation of unpleasantness.

Does not know these, therefore it is

said lacking in wisdom. Venerable

nappajānāti, ayaṃ


nappajānāti. Nappajānāti,

nappajānātīti kho āvuso, tasmā

duppaññoti vuccati.

----------------------

1.Sāraṇiyaṃ,machasaṃ.

[BJT Page 686] [\x 686/]

3. Sādhāvusoti kho āyasmā

mahākoṭṭhito āyasmato sāriputtassa


āyasmantaṃ sāriputtaṃ uttariṃ

pañhaṃ āpucchi:

"Paññavā paññavāti āvuso vuccati.

Kittāvatā nu kho āvuso paññavāti

vuccatī"ti?

Pajānāti pajānātīti kho āvuso, tasmā

discern, 'This is the origination of

stress.' One doesn't discern, 'This is

the cessation of stress.' One doesn't

discern, 'This is the practice leading to

the cessation of stress.' 'One doesn't

discern, one doesn't discern': Thus one

is said to be 'one of poor

discernment.'"

Saying, "Very good, friend," Ven. Maha

Kotthita — delighting in & approving of

Ven. Sariputta's statement — asked

him a further question: "Discerning,

discerning': Thus is it said. To what

extent, friend, is one said to be

'discerning'?"

"'One discerns, one discerns': Thus,

friend, one is said to be 'discerning.'

And what does one discern? One

discerns, 'This is stress.' One discerns,

'This is the origination of stress.' One

discerns, 'This is the cessation of

stress.' One discerns, 'This is the

Mahàko. t. thita agreeing and

delighting, with the words of venerable

Sàriputta asked another question. It is

said wise, for what is it said wise?

Knows, therefore it is said wise. Knows

what? Knows this is unpleasant, this is

the arising of unpleasantness, this is

the cessation of unpleasantness and

this is the path to the cessation of

unpleasantness. Knows these,

therefore it is said wise. It is said

consciousness. Friend, what is

consciousness?: Knows, therefore

conscious. Knows what? Knows this is

pleasant, this is unpleasant and knows

this is neither unpleasant nor pleasant.

Knows therefore it is said conscious.

Friend, this knowledge and this

consciousness, are they associated or

dissociated? Is there a method to

differentiate them and show them

apart? What is known is consciousness

paññavāti vuccati. Kiñca pajānāti?.

Idaṃ dukkhanti pajānāti, ayaṃ

dukkhasamudayoti pajānāti, ayaṃ

dukkhanirodhoti, pajānāti. Ayaṃ


pajānāti. Pajānāti pajānātīti kho āvuso,

tasmā paññavāti vuccati.

4. "Viññāṇaṃ viññāṇanti āvuso

vuccati. Kittāvatā nu kho āvuso

viññāṇanti vuccatī"ti?

Vijānāti vijānātīti kho āvuso, tasmā

viññāṇanti vuccati. Kiñca vijānāti:

sukhantipi vijānāti, dukkhantipi

vijānāti, adukkhamasukhantipi

vijānāti. Vijānāti vijānātīti kho āvuso,

tasmā viññāṇanti vuccatīti.

5. " Yā cāvuso paññā, yañca viññāṇaṃ

ime dhammā saṃsaṭṭhā udāhu

visaṃsaṭṭhā, labbhā ca panime

practice leading to the cessation of

stress.' 'One discerns, one discerns':

Thus one is said to be 'discerning.'"

Consciousness

"'Consciousness, consciousness': Thus

is it said. To what extent, friend, is it

said to be 'consciousness'?"

"'It cognizes, it cognizes': Thus, friend,

it is said to be 'consciousness.' And

what does it cognize? It cognizes

'pleasant.' It cognizes 'painful.' It

cognizes 'neither painful nor pleasant.'

'It cognizes, it cognizes': Thus it is said

to be 'consciousness.'"

"Discernment & consciousness, friend:

Are these qualities conjoined or

disjoined? Is it possible, having

separated them one from the other, to

delineate the difference between

them?"

"Discernment & consciousness are

conjoined, friend, not disjoined. It's not

and consciousness is knowledge.

Therefore these things are associated

and not dissociated and it is not

possible to differentiate them and

show them apart. Friend, of these

things that are associated and not

dissociated, what is their difference?

Friend, of these things associated and

not dissociated knowledge should be

developed and consciousness should

be accurately known. That is their

difference.

Friend, it is said feeling? What is

feeling? When felt it is said feeling.

What is felt?: Pleasant feeling,

unpleasantness feeling and neither

unpleasantness nor pleasant feeling.

These feelings are felt. Friend, it is

said perception, what is perception?

Perceives therefore it is said

perception. What is perceived? Blue is

dhammānaṃ vinibbhujitvā

vinibbhujitvā nānākaraṇaṃ

paññāpetunti?

Yā cāvuso paññā yañca viññāṇaṃ ime

dhammā saṃsaṭṭhā no visaṃsaṭṭhā.

Na ca labbhā imesaṃ dhammānaṃ

vinibbhujitvā vinibbhujitvā

nānākaraṇaṃ paññāpetuṃ. Yañcāvuso

pajānāti taṃ vijānāti. Yaṃ vijānāti taṃ

pajānāti. [PTS Page 293] [\q 293/]

tasmā ime dhammā saṃsaṭṭhā no

visaṃsaṭṭhā. Na ca labbhā imesaṃ



paññāpetunti.

6. "Yā cāvuso paññā, yañca viññāṇaṃ

imesaṃ dhammānaṃ saṃsaṭṭhānaṃ

no visaṃsaṭṭhānaṃ kiṃ

nānākaraṇa"nti?

possible, having separated them one

from the other, to delineate the

difference between them. For what

one discerns, that one cognizes. What

one cognizes, that one discerns.

Therefore these qualities are

conjoined, not disjoined, and it is not


from another, to delineate the

difference between them."


What is the difference between these

qualities that are conjoined, not

disjoined?"


Of these qualities that are conjoined,

not disjoined, discernment is to be

developed, consciousness is to be fully

comprehended."[1]

Feeling

"'Feeling, feeling': Thus is it said. To

what extent, friend, is it said to be

perceived, yellow is perceived, red is

perceived and white is perceived.

Therefore it is said perception. Friend,

this feeling, perception, and this

consciousness, are these associated or

dissociated? Is it possible to

differenciate them and show them

apart?: Friend, feelings, perceptions

and consciousness are associated and

not dissociated and it is not possible to

differentiate them and show them

apart: Friend, the felt is perceived, and

the perceived is consciously known

Therefore these things are associated

and not dissociated and it is not

possible to differenciate them and

show them apart.

Friend, when the five sense faculties

do not lead, to what is the purified

faculty of the mind led? Friend, when

the five sense faculties do not lead,

Yā cāvuso paññā, yañca viññāṇaṃ

imesaṃ dhammānaṃ saṃsaṭṭhānaṃ

no visaṃsaṭṭhānaṃ paññā

bhāvetabbā, viññāṇaṃ pariññeyyaṃ.

Idaṃ nesaṃ nānākaraṇanti.

7. " Vedanā vedanāti āvuso vuccati.

Kittāvatā nu kho āvuso vedanāti

vuccatī"ti.

[BJT Page 688] [\x 688/]

Vedeti vedetīti kho āvuso, tasmā

vedanāti vuccati kiñca vedeti?.

Sukhampi vedeti, dukkhampi vedeti,

adukkhamasukhampi vedeti. Vedeti

vedetīti kho āvuso, tasmā vedanāti

vuccatīti.

8. "Saññā saññāti āvuso vuccati

kittāvatā nu kho āvuso saññāti

vuccatī"ti?

'feeling'?"

"'It feels, it feels': Thus, friend, it is

said to be 'feeling.' And what does it

feel? It feels pleasure. It feels pain. It

feels neither pleasure nor pain. 'It

feels, it feels': Thus it is said to be

'feeling.'"

Perception

"'Perception, perception': Thus is it

said. To what extent, friend, is it said

to be 'perception'?"

"'It perceives, it perceives': Thus,

friend, it is said to be 'perception.' And

what does it perceive? It perceives

blue. It perceives yellow. It perceives

red. It perceives white. 'It perceives, it

perceives': Thus it is said to be

'perception.'"

"Feeling, perception, & consciousness,

friend: Are these qualities conjoined or

disjoined? Is it possible, having

separated them one from another, to

the purified faculty of the mind leads

to space with space is boundless,

leads to conscioussness with

consciousness is boundless, leads to

the sphere of no-thing with there is

nothing. Friend, how is this leading to

be known? Friend, this leading should

be known with the eye of wisdom.

Friend, for what purpose is wisdom?

Wisdom is for depth realisation,

thorough knowing and for giving up.

Friend, how many ways are there for

the arising of right view? Friend, there

are two ways for the arising of right

view. Either hearing it from an outside

source or internally reflecting the root

causes. In these two ways right view

arises. Friend, in how many ways does

there come about, the release of mind

with right view and the results of the

release of mind, the release through

Sañjānāti sañjānātīti kho āvuso, tasmā

saññāti vuccati. Kiñca sañjānāti?

Nīlakampi sañjānāti, pītakampi

sañjānāti, lohitakampi sañjānāti,

odātampi sañjānāti, sañjānāti

sañjānātīti kho āvuso, tasmā saññāti

vuccati.

9. " Yā cāvuso vedanā yā ca saññā

yañca viññāṇaṃ ime dhammā

saṃsaṭṭhā udāhu visaṃsaṭṭhā, labbhā

ca panimesaṃ dhammānaṃ

vinibbhujitvā vinibbhujitvā

nānākaraṇaṃ paññāpetu"nti?

Yā cāvuso vedanā yā ca saññā yañca

viññāṇaṃ ime dhammā saṃsaṭṭhā no




paññāpetuṃ. Yañcāvuso vedeti taṃ

delineate the difference among

them?"

"Feeling, perception, & consciousness

are conjoined, friend, not disjoined. It

is not possible, having separated them

one from another, to delineate the

difference among them. For what one

feels, that one perceives. What one

perceives, that one cognizes.

Therefore these qualities are

conjoined, not disjoined, and it is not


from another, to delineate the

difference among them."

The eye of discernment

"Friend, what can be known with the

purified intellect-consciousness

divorced from the five [sense]

faculties?"

"Friend, with the purified intellect-

consciousness divorced from the five

faculties the dimension of the

wisdom with right view and the results

of the release through wisdom: Friend,

the release of mind with right view

and its results and the release through

wisdom with right view and its results,

come about in five ways. Friend, that

right view comes with virtues,

learning, discussion, appeasement and

wisdom. In these five ways there

comes about, the release of mind

through right view and its results, and

the release of mind. : through wisdom

and its results. Friend, how many

kinds of `being' are there? Friend, its

threefold: Being with sensuality, with

matter and with non-matter. [1]

Friend, how does future rebirth come

about? Friend, beings shrouded in

ignorance and bound to craving

delight here and there, thus comes

about rebirth in the future. [2] Friend,

how does future rebirth not come

sañjānāti, yaṃ sañjānāti taṃ vijānāti,

tasmā ime dhammā sasaṃṭṭhā no




paññāpetunti.

10. "Nissaṭṭhena hāvuso pañcahi

indriyehi parisuddhena

manoviññāṇena kiṃ neyya"nti?

Nissaṭṭhena hāvuso pañcahi indriyehi

parisuddhena manoviññāṇena ananto

ākāsoti ākāsānañcāyatanaṃ neyyaṃ,

anantaṃ viññāṇanti

viññāṇañcāyatanaṃ neyyaṃ, natthi

kiñcīti ākiñcaññāyatanaṃ neyyanti.

11. "Neyyaṃ panāvuso dhammaṃ

kena pajānātī"ti.

Neyyaṃ kho āvuso dhammaṃ

infinitude of space can be known [as]

'infinite space.' The dimension of the

infinitude of consciousness can be

known [as] 'infinite consciousness.'

The dimension of nothingness can be

known [as] 'There is nothing.'

"With what does one know a quality

that can be known?"

"One knows a quality that can be

known with the eye of discernment."

"And what is the purpose of

discernment?"

"The purpose of discernment is direct

knowledge, its purpose is full

comprehension, its purpose is

abandoning."

Right view

"Friend, how many conditions are

there for the arising of right view?"

"Friend, there are two conditions for

the arising of right view: the voice of

another and appropriate attention.

about? When ignorance is dispelled

science arises and craving ceases,

thus future rebirth does not come

about. [3]

Friend, what is the first jhàna? Here,

friend, the bhikkhu secluded from

sensual desires and thoughts of

demerit, with thoughts and thought

processes and with joy and

pleasantness born of seclusion

attained to abides in the first jhàna.

Friend, how many factors has the first

jhàna? The first jhàna has five

factors. : Here friend, the bhikkhu

attained to the first jhàna maintains

thoughts, thought processes, joy,

pleasantness and one pointedness of

mind. The first jhàna has these five

factors. Friend, in the first jhàna how

many factors are dispelled, and how

many factors are maintained? One

paññācakkhunā pajānātīti.

12. "Paññā panāvuso kimatthiyā"ti?

Paññā kho āvuso abhiññatthā

pariññatthā pahānatthāti.

[PTS Page 294] [\q 294/]

[BJT Page 690] [\x 690/]

13. Kati panāvuso paccayā

sammādiṭṭhiyā uppādāyāti?

Dve kho āvuso paccayā

sammādiṭṭhiyā uppādāya: parato ca

ghoso, yoniso ca manasikāro. Ime kho

āvuso dve paccayā sammādiṭṭhiyā

uppādāyāti.

14. Katīhi panāvuso aṅgehi anuggahītā

sammādiṭṭhi cetovimuttiphalā ca hoti

cetovimuttiphalānisaṃsā ca.

Paññāvimuttiphalā ca hoti

These are the two conditions for the

arising of right view."

"And assisted by how many factors

does right view have awareness-

release as its fruit & reward, and

discernment-release as its fruit &

reward?"

"Assisted by five factors, right view

has awareness-release as its fruit &

reward, and discernment-release as its

fruit & reward. There is the case where

right view is assisted by virtue,

assisted by learning, assisted by

discussion, assisted by tranquility,

assisted by insight. Assisted by these

five factors, right view has awareness-

release as its fruit & reward, and

discernment-release as its fruit &

reward."

Becoming

"Friend, how many kinds of becoming

are there?"

attained to the first jhàna dispels five

factors and maintains five factors.

Here, friend, the bhikkhu attained to

the first jhàna has dispelled the

interest for sensuality, anger, sloth

and torpor, restlessness and worry and

doubts. He maintains, thoughts,

thought processes, joy, pleasantness,

and one pointedness of mind. Friend,

the first jhana is devoid of these five

and endowed with these five.

Friend, these five mental faculties with

varing provinces and pastures not

partaking each others province and

pasture such as the faculties of the

eye, ear, nose, tongue and body,

where are they restored and who

partakes the pasture commonly?

Friend, these five mental faculties with

varing provinces and pastures not

paññāvimuttiphalānisaṃsā cāti?

Pañcahi kho āvuso aṅgehi anuggahītā


cetovimuttiphalānisaṃsā ca.

Paññāvimuttiphalā ca hoti

paññāvimuttiphalānisaṃsā ca:

idhāvuso sammādiṭṭhi sīlānuggahītā

ca hoti, sutānuggahitā ca hoti,

sākacchānuggahītā ca hoti,

samathānuggahītā ca hoti,

vipassanānuggahītā ca hoti. Imehi kho

āvuso pañcahi aṅgehi anuggahītā


cetovimuttiphalānisaṃsā ca

paññāvimuttiphalā ca hoti

paññāvimuttiphalānisaṃsā cāti.

15. Kati panāvuso bhavāti?

Tayo me āvuso bhavā: kāma bhavo

rūpabhavo arūpabhavoti.

"Friend, there are these three kinds of

becoming: sensual becoming, form

becoming, formless becoming."

"And how is further becoming in the

future brought about?"

"The delight, now here, now there, of

beings hindered by ignorance &

fettered by craving: That's how further

becoming in the future is brought

about."

"And how is further becoming in the

future not brought about?"

"Through the fading of ignorance, the

arising of clear knowing, & the

cessation of craving: That's how

further becoming in the future is not

brought about."

The first jhana

"What, friend, is the first jhana?"

"There is the case, friend, where a

monk — quite withdrawn from sensual

pleasures, withdrawn from unskillful

partaking each others province and

pasture such as the faculties of the

eye, ear, nose, tongue and body. They

are restored in the mind and it

partakes the pasture commonly.

Friend, these five mental faculties of

the eye, ear, nose, tongue and body,

on what do they rely? Friend, these

five mental faculties of eye, ear, nose,

tongue, and body rely on life span.

Friend, this life span, on what does it

rely? Friend, life span relies on breath.

Friend, on what does breath rely?

Breath relies on life. span. Now we

understand the words of venerable

Sàriputta thus. Life span relies on

breath and breath relies on life span.

How could we understand these words

of venerable Sàriputta? Then I will give

you an example, for some wise

understand when an example is given.

16. Kathaṃ panāvuso āyatiṃ

punabbhavābhinibbatti hotīti?

Avijjānīvaraṇānaṃ kho āvuso

sattānaṃ taṇhāsaññojanānaṃ tatra

tatrābhinandanā evaṃ āyatiṃ

punabbhavābhinibbatti hotīti.

17. Kathaṃ panāvuso āyatiṃ

punabbhavābhinibbatti na hotīti?

Avijjāvirāgā kho āvuso vijjuppādā

taṇhānirodhā evaṃ āyatiṃ

punabbhavābhinibbatti na hotīti.

18. Katamaṃ panāvuso paṭhamaṃ

jhānanti?

Idhāvuso bhikkhu vivicceva kāmehi




qualities — enters & remains in the

first jhana: rapture & pleasure born

from withdrawal, accompanied by

directed thought & evaluation. This is

called the first jhana."

"And how many factors does the first

jhana have?"

"The first jhana has five factors. There

is the case where, in a monk who has

attained the five-factored first jhana,

there occurs directed thought,

evaluation, rapture, pleasure, &

singleness of mind. It's in this way that

the first jhana has five factors."

"And how many factors are abandoned

in the first jhana, and with how many

is it endowed?"

"Five factors are abandoned in the first

jhana, and with five is it endowed.

There is the case where, in a monk

who has attained the first jhana,

sensual desire is abandoned, ill will is

Just as the burning wick of an oil lamp

shows a light on account of the flame

and a flame on account of the light. In

the same manner life span relies on

breath and breath on life span.

Friend, is life span the same as the

field of feelings or else is life span

different from the field of feelings? [4]

Friend, life span is not the field of

feelings. If it happened that life span

was the field of feelings a bhikkhu's

rising from the attainment, the

cessation of perceptions and feelings

could not be explained. Since the life

span is different from the field of

feelings the rising from the

attainment, cessation of perceptions

and feelings could be explained.

Friend, when this body is forsaken,

useless and lies lifeless like a log, how

many things are thrown out of it?


vuccatāvuso paṭhamaṃ jhānanti.

19. Paṭhamaṃ panāvuso jhānaṃ

kataṅgikanti1?

Paṭhamaṃ kho āvuso jhānaṃ

pañcaṅgikaṃ: idhāvuso paṭhamaṃ

jhānaṃ samāpannassa bhikkhuno

vitakko ca vattati vicāro ca. Pīti ca

sukhañca cittekaggatā ca. Paṭhamaṃ

kho āvuso jhānaṃ evaṃ

pañcaṅgikanti.

------------------------

1. Kati aṅganti, machasaṃ.

[BJT Page 692] [\x 692/]

20. Paṭhamaṃ panāvuso jhānaṃ

kataṅgavippahīnaṃ

kataṅgasamannāgatanti?

abandoned, sloth & torpor is

abandoned, restlessness & anxiety is

abandoned, uncertainty is abandoned.

And there occur directed thought,

evaluation, rapture, pleasure, &

singleness of mind. It's in this way that

five factors are abandoned in the first

jhana, and with five it is endowed."

The five faculties

"Friend, there are these five faculties

each with a separate range, a

separate domain, and they do not

experience one another's range &

domain: the eye-faculty, the ear-

faculty, the nose-faculty, the tongue-

faculty, & the body-faculty. Now what

do these five faculties — each with a

separate range, a separate domain,

not experiencing one another's range

& domain: the eye-faculty, the ear-

faculty, the nose-faculty, the tongue-

faculty, & the body-faculty — have as

Friend, when three things, life, heat

and consciousness, are thrown out,

this body becomes useless and lifeless

like a log of wood. Friend, what is the

difference between a dead body and a

bhikkhu attained to the cessation of

perceptions and feelings? Friend, in a

dead body the bodily determination

has ceased and is appeased The

verbal determination has ceased and

is appeased The mental determination

has ceased and is appeased. [5] Life

span has exhausted. The heat has

extinguished, and the mental faculties

have broken. up. Of the bhikkhu

attained to the cessation of

perceptions and feelings, the bodily

determintion has ceased and is

appeased The verbal determination

has ceased and is appeased The

mental determination has ceased is

appeased. The life span is not

Paṭhamaṃ kho āvuso jhānaṃ

pañcaṅgavippahīnaṃ

pañcaṅgasamannāgataṃ: idhāvuso

paṭhamaṃ jhānaṃ samāpannassa

bhikkhuno kāmacchando pahīno hoti,

byāpādo pahīno hoti, thīnamiddhaṃ

pahīnaṃ hoti, uddhaccakukkuccaṃ

[PTS Page 295] [\q 295/] pahīnaṃ

hoti, vicikicchā pahīnā hoti. Vitakko ca

vattati vicāro ca pīti ca sukhañca

cittekaggatā ca. Paṭhamaṃ kho āvuso

jhānaṃ evaṃ pañcaṅgavippahīnaṃ

pañcaṅgasamannāgatanti.

21. Pañcimānī āvuso indriyāni

nānāvisayāni nānāgocarāni, na

aññamaññassa gocaravisayaṃ

paccanubhonti. Seyyathīdaṃ:

cakkhundriyaṃ sotindriyaṃ

ghānindriyaṃ jivhindriyaṃ

kāyindriyaṃ. Imesaṃ kho āvuso

their [common] arbitrator? What

experiences [all] their ranges &

domains?"

"Friend, these five faculties — each

with a separate range, a separate

domain, not experiencing one

another's range & domain: the eye-

faculty, the ear-faculty, the nose-

faculty, the tongue-faculty, & the

body-faculty — have the intellect as

their [common] arbitrator. The

intellect is what experiences [all] their

ranges & domains."

"Now, these five faculties — the eye-



body-faculty: In dependence on what

do they remain standing?"

"These five faculties — the eye-



body-faculty — remain standing in

exhausted. The heat is not

extinguished. The mental faculties are

very clear. Friend, this is the

difference between a dead body and

of one attained to the cessation of

perceptions and feelings. Friend, how

many factors are there in the release

in neither unpleasant nor pleasant

feelings? The release in neither

unpleasant nor pleasant feelings is

based on four factors. Here, the

bhikkhu dispelling pleasantness and

unpleasantness and earlier having

overcome pleasure and displeasure,

and mindfulness purified with

equanimity attained to abides in the

fourth jhàna. Based on these four is

the release from neither unpleasant

nor pleasant feelings. Friend, based on

how many factors is the release of

mind in signlessness? The release of

mind in signlessness is based on two

pañcannaṃ indriyānaṃ

nānāvisayānaṃ nānāgocarānaṃ na


paccanubhontānaṃ kiṃ paṭisaraṇaṃ,

ko ca nesaṃ gocaravisayaṃ

paccanubhotīti?

Pañcimānī āvuso indriyāni

nānāvisayāni nānāgocarāni, na


paccanubhonti. Seyyathīdaṃ:

cakkhundriyaṃ sotindriyaṃ

ghānindriyaṃ jivhindriyaṃ

kāyindriyaṃ. Imesaṃ kho āvuso

pañcannaṃ indriyānaṃ

nānāvisayānaṃ nānāgocarānaṃ na


paccanubhontānaṃ mano ca nesaṃ

gocaravisayaṃ paccanubhotīti

22. Pañcimānī āvuso indriyāni

seyyathīdaṃ: cakkhundriyaṃ

dependence on vitality."[2]

"And vitality remains standing in

dependence on what?"

"Vitality remains standing in

dependence on heat."

"And heat remains standing in

dependence on what?"

"Heat remains standing in dependence

on vitality."

"Just now, friend Sariputta, we

understood you to say, 'Vitality

remains standing in dependence on

heat.' And just now we understood you

to say, 'Heat remains standing in

dependence on vitality.' Now how is

the meaning of these statements to be

seen?"

"In that case, friend, I will give you

analogy, for there are cases where it is

through an analogy that an intelligent

person understands the meaning of a

statement. Suppose an oil lamp is

factors. Not attending to any signs and

attending to the no-sign element.

Based on these two factors the release

of mind in signlessness is attained. On

account of what is the duration of the

release of mind in signlessness? The

duration of the release of mind in

signlessness is based on three factors.

Not attending to any signs, attending

to the no-sign element, and making a

determination earlier. Friend, based on

these three is the duration of the

release of mind in the no-sign

element. Friend, how is the rising from

the release of mind in the no-sign

element? Based on two factors is the

rising from the release of mind in the

no-sign element: Attending to all signs

and not attending to the no-sign

element. Based on these two is the

rising from the attainment, release of

mind in the no-sign element.

sotindriyaṃ ghānindriyaṃ

jivhindriyaṃ kāyindriyaṃ. Imāni kho

āvuso pañcindriyāni kiṃ paṭicca

tiṭṭhantīti?

Pañcimāni āvuso indriyāni

seyyathīdaṃ: cakkhundriyaṃ

sotindriyaṃ ghānindriyaṃ

jivhindriyaṃ kāyindriyaṃ. Imāni kho

āvuso pañcindriyāni āyuṃ paṭicca

tiṭṭhantīti?

23. Āyu panāvuso kiṃ paṭicca

tiṭṭhatīti.

Āyu usmaṃ paṭicca tiṭṭhatīti

24. Usmā panāvuso kiṃ paṭicca

tiṭṭhatīti?

Usmā āyuṃ paṭicca tiṭṭhatīti.

25. Idāneva kho mayaṃ āvuso

burning. Its radiance is discerned in

dependence on its flame, and its flame

is discerned in dependence on its

radiance. In the same way, vitality

remains standing in dependence on

heat, and heat remains standing in

dependence on vitality.

Vitality-fabrications

"Friend, are vitality-fabrications[3] the

same thing as feeling-states? Or are

vitality-fabrications one thing, and

feeling-states another?"

"Vitality-fabrications are not the same

thing as feeling-states, friend. If

vitality-fabrications were the same

thing as feeling-states, the emergence

of a monk from the attainment of the

cessation of feeling & perception

would not be discerned. It's because

vitality-fabrications are one thing and

feeling-states another that the

emergence of a monk from the

Friend, the limitless release of mind,

the release of mind in no-thingness,

the release of mind in voidity, and the


element, are they different in meaning

and different in words or are they the

same in meaning and different in

words? There is a method in which

they are different in meaning and

different in words and there is a

method in which they are the same in

meaning and different in words.

Friend, how are they different in

meaning and different in words. Here

the bhikkhu abides with the thought of

loving kindness pervading one

direction, so too the second, third, and

fourth directions, above, below and

across, in all circumstances, for all

purposes, towards all, this thought

grown great and extensive without

āyasmato sāriputtassa bhāsitaṃ evaṃ

ājānāma: āyu usmaṃ paṭicca tiṭṭhatīti.

Idāneva kho mayaṃ āvuso āyasmato

sāriputtassa bhāsitaṃ evaṃ ājānāma:

usmā āyuṃ paṭicca tiṭṭhatīti.

Yathākataṃ panāvuso imassa

bhāsitassa attho daṭṭhabboti?

[BJT Page 694] [\x 694/]

Tena hāvuso upamaṃ te karissāmi.

Upamāyapidhekacce viññū purisā

bhāsitassa atthaṃ ājānanti.

Seyyathāpi āvuso telappadīpassa

jhāyato acciṃ paṭicca ābhā paññāyati,

ābhaṃ paṭicca acci paññāyati,

evameva kho āvuso āyu usmaṃ

paṭicca tiṭṭhati. Usmā ca āyuṃ paṭicca

tiṭṭhatīti.

26. Teva nu kho āvuso āyusaṅkhārā

teva vedanīyā dhammā, udāhu aññe

attainment of the cessation of

perception & feeling is discerned."

"When this body lacks how many

qualities does it lie discarded &

forsaken, like a senseless log?"

"When this body lacks these three

qualities — vitality, heat, &

consciousness — it lies discarded &

forsaken like a senseless log."

"What is the difference between one

who is dead, who has completed his

time, and a monk who has attained

the cessation of perception & feeling?"

"In the case of the one who is dead,

who has completed his time, his bodily

fabrications have ceased & subsided,

his verbal fabrications ... his mental

fabrications have ceased & subsided,

his vitality is exhausted, his heat

subsided, & his faculties are scattered.

But in the case of a monk who has

attained the cessation of perception &

anger. The thought of compassiosn-

The thought of intrinsic joy, ---The

thought of equanimity pervading one

direction, so too the second, the third,

the fourth, above, below, and across,

in all circumstances, for all purposes,

towards all, this thought grown great

and extensive without anger he

abides. This is the limitless release of

mind. Friend, what is the release of

mind in no-thingness: Here the

bhikkhu overcoming all the sphere of

consciousness attained to abides in

the sphere of no-thingness. To this is

said, the release of mind in the sphere

of no-thingness. Friend what is release

of mind in voidity? Here the bhikkhu

gone to the forest, to the root of a tree

or to an empty house reflects This is

void of a self or the belongings of a

self. Friend to this is said the release

of mind in voidity. Friend, what is the

āyusaṅkhārā aññe vedanīyā

dhammāti?

Na [PTS Page 296] [\q 296/] kho

āvuso teva āyusaṅkhārā teva

vedanīyā dhammā. Teva kho āvuso

āyusaṅkhārā abhaviṃsu teva

vedanīyā dhammā, nayidaṃ


samāpannassa bhikkhuno vuṭṭhānaṃ

paññāyetha. Yasmā ca kho āvuso aññe

āyusaṅkhārā, aññe vedanīyā dhammā,

tasmā saññāvedayitanirodhaṃ

samāpannassa bhikkhuno vuṭṭhānaṃ

paññāyatīti.

27. Yadā nu kho āvuso imaṃ kāyaṃ

kati dhammā jahanti, athāyaṃ kāyo

ujjhito avakkhitto seti yathā kaṭṭhaṃ

acetananti?.

Yadā kho āvuso imaṃ kāyaṃ tayo

feeling, his bodily fabrications have

ceased & subsided, his verbal

fabrications ... his mental fabrications

have ceased & subsided, his vitality is

not exhausted, his heat has not

subsided, & his faculties are

exceptionally clear. This is the

difference between one who is dead,

who has completed his time, and a

monk who has attained the cessation

of perception & feeling."

Awareness-release

"Friend, how many conditions are

there for the attainment of the

neither-pleasant-nor-painful

awareness-release?"

"Friend, there are four conditions for

the attainment of the neither-pleasant-

nor-painful awareness-release. There

is the case where a monk, with the

abandoning of pleasure & stress — as



element: Here the bhikkhu not

attending to any sign, attends to the

no-sign element and abides in it. To

this is said the release of mind in the

no-sign element. According to this

method, these things are different in


Friend, how are these things the same

in meaning and different in words.

Here, friend, greed is a limiting factor,

hate is a limiting factor, delusion is a

limiting factor,

To the bhikkhu with desires destroyed

these things are dispelled, pulled out

with the roots, have the tops cut off,

made things that would not grow

again. Of the boundless releases of

the mind the immovable release of

mind is the highest, it is said. [6]

dhammā jahanti, āyu usmā ca

viññāṇaṃ, athāyaṃ kāyo ujjhito

avakkhitto seti yathā kaṭṭhaṃ

acetananti?.

28. Yvāyaṃ āvuso mato kālakato, yo

cāyaṃ bhikkhu

saññāvedayitanirodhaṃ samāpanno,

imesaṃ kiṃ nānākaraṇanti?

Yvāyaṃ āvuso mato kālakato tassa

kāyasaṅkhārā niruddhā

paṭippassaddhā. Vacīsaṅkhārā

niruddhā paṭippassaddhā.

Cittasaṅkhārā niruddhā

paṭippassaddhā. Āyu parikkhīṇo. Usmā

vūpasantā. Indriyāni viparibhinnāni. Yo

cāyaṃ bhikkhu


tassapi kāyasaṅkhārā niruddhā

paṭippassaddhā. Vacīsaṅkhārā

niruddhā paṭippassaddhā,

elation & distress — enters & remains

in the fourth jhana: purity of

equanimity & mindfulness, neither-

pleasure-nor-pain. These are the four

conditions for the attainment of the

neither-pleasant-nor-painful

awareness-release.

"How many conditions are there for

the attainment of the theme-less

awareness-release?"

"There are two conditions for the

attainment of the theme-less

awareness-release: lack of attention to

all themes and attention to the theme-

less property. These are the two

conditions for the attainment of the

theme-less awareness-release."

"And how many conditions are there

for the persistence of the theme-less

awareness-release?"

"There are three conditions for the

persistence of the theme-less

Friend that immovable release of mind

is void of greed, void of hate and void

of delusion. Friend, greed is

something, hate is something,

delusion is something. To the bhikkhu

with desires destroyed these things

are dispelled, pulled out with the

roots, have the tops cut off, made

things that would not grow again. Of

the release of mind in no-thingness,

the immovable release of mind is the

highest it is said. Friend, the

immovable release of mind is void of

greed, void of hate and void of

delusion. Friend, greed is a sign, hate

is a sign, and delusion is a sign. To the

bhikkhu with desires destroyed, these

things are dispelled, pulled out with

the roots, have the tops cut off, made

things that would not grow again. Of

the release in signlessness, the

immovable release is the highest it is

cittasaṅkhārā niruddhā

paṭippassaddhā. Āyu aparikkhīṇo.

Usmā avūpasantā. Indriyāni

vippasannāni. Yvāyaṃ āvuso mato

kālakato yo cāyaṃ bhikkhu


idaṃ tesaṃ nānākaraṇanti.

29. Kati panāvuso paccayā

adukkhamasukhāya cetovimuttiyā

samāpattiyāti?

[BJT Page 696] [\x 696/]

Cattāro kho āvuso paccayā


samāpatatiyā: idhāvuso bhikkhu

sukhassa ca pahānā dukkhassa ca

pahānā pubbeva




awareness-release: lack of attention to

all themes, attention to the theme-less

property, and a prior act of will. These

are the three conditions for the

persistence of the theme-less

awareness-release."

"And how many conditions are there

for the emergence from the theme-

less awareness-release?"

"There are two conditions for the

emergence from the theme-less

awareness-release: attention to all

themes and lack of attention to the

theme-less property. These are the

two conditions for the emergence from

the theme-less awareness-release."

"The immeasurable awareness-

release, the nothingness awareness-

release, the emptiness awareness-

release, the theme-less-awareness-

release: Are these qualities different in

meaning & different in name, or are

said. Friend, the immovable release of

mind is void of greed, void of anger,

void of delusion. According to this

method, these things are the same in


Venerable Sàriputta said thus and

venerable Mahàko. t. thita delighted in

the words of venerable Sàriputta. .

[1] Being with sensuality, with matter

and with non-matter (kàmabhava

råpabhava aråpabhava). The Pali word

bhava, translated as `being', is the

ramblings of the mind in sensual

desires, in material things, and in

immaterial states such as the jhànas

and attainments described in this

Sutta.

[2] Beings (sattà) shrouded in

ignorance and bound to craving

jhānaṃ upasampajja viharati. Ime kho

āvuso cattāro paccayā


samāpattiyāti.

30. Kati panāvuso paccayā animittāya

cetovimuttiyā samāpattiyāti?

Dve kho āvuso paccayā animittāya

cetovimuttiyā samāpattiyā:

sabbanimittānañca amanasikāro,

animittāya ca dhātuyā manasikāro.

Ime kho āvuso dve paccayā

animittāya cetovimuttiyā

samāpattiyāti.


cetovimuttiyā ṭhitiyāti?

Tayo kho āvuso paccayā animittāya

cetovimuttiyā [PTS Page 297] [\q

297/] ṭhitiyā: sabbanimittānañca

they one in meaning and different only

in name?"

"The immeasurable awareness-

release, the nothingness awareness-

release, the emptiness awareness-

release, the theme-less-awareness-

release: There is a way of explanation

by which these qualities are different

in meaning & different in name, and

there is a way of explanation by which

these qualities are one in meaning and

different only in name.

"And what is the way of explanation by

which these qualities are different in

meaning & different in name? There is

the case where a monk keeps

pervading the first direction[4] — as

well as the second direction, the third,

& the fourth — with an awareness

imbued with good will. Thus he keeps

pervading above, below, & all around,

everywhere & in every respect the all-

delight here and there, thus comes

about rebirth in the future

(avijjànãvaranànaü kho àvuso

sattànaü tanhasanyojanànaü evaü

àyatiü punabbhavànibbanti honti).

Rebirth in the future is a result of the

mind's ramblings in sensuality, matter

and non-matter covered by ignorance

and bound to craving.

[3] When ignorance is dispelled,

science arises and craving ceases,

thus future rebirth does not come

about (avijjàviràgà kho àvuso

vijjuppàdà ta. nhànirodhà evaü àyatiü

punabbhavànibbanti na honti). The

dispelling of the rambling mind's

interest in sensuality, matter and non-

matter is the dispelling of ignorance

and the arsing of science and that is

the cessation of craving.

amanasikāro, animittāya ca dhātuyā

manasikāro pubbeva abhisaṅkhāro

ime kho āvuso tayo paccayā

animittāya cetovimuttiyā ṭhitiyāti.


cetovimuttiyā vuṭṭhānāyāti?

Dve kho āvuso paccayā animittāya

cetovimuttiyā vuṭṭhānāya:

sabbanimittānañca manasikāro,

animittāya ca dhātuyā amanasikāro.

Ime kho āvuso dve paccayā

animittāya cetovimuttiyā

vuṭṭhānāyāti.

33. Yā cāyaṃ āvuso appamāṇā

cetovimutti, yā ca ākiñcaññā

cetovimutti, yā ca suññatā

cetovimutti, yā ca animittā ceto

vimutti, ime dhammā nānaṭṭhā ceva

nānābyañjanā ca, udāhu ekaṭṭhā

byañjanameva nānanti.?

encompassing world with an

awareness imbued with good will:

abundant, expansive, immeasurable,

free from hostility, free from ill will.

"He keeps pervading the first direction

— as well as the second direction, the

third, & the fourth — with an

awareness imbued with compassion ...

an awareness imbued with

appreciation...

"He keeps pervading the first direction

— as well as the second direction, the

third, & the fourth — with an

awareness imbued with equanimity.

Thus he keeps pervading above,

below, & all around, everywhere & in

every respect the all-encompassing

world with an awareness imbued with

equanimity: abundant, expansive,

immeasurable, free from hostility, free

from ill will.

"This is called the immeasurable

[4] Is life span the same as the field of

feelings (teva nukho àvuso

àyusankhàarà teva vedanãyà dhammà

udàhu a¤¤e àyusankhàrà a¤¤e

vedanãyà dhammà)? The field of

feelings is the sixfold sphere of mental

contact, based on which feelings

constantly arise with every contact at

one or the other of the doors of mental

contact.

[5] In a dead body the bodily

determination has ceased and is

appeased. The verbal determination

has ceased and is appeased. The

mental determination has ceased and

is appeased. (Yavàyaü àvuso mato

kàlakato tassa kàyasankhàrà niruddhà

pa. tipassaddhà vacãsankhàrà

niruddhà pa. tipassaddhà

cittasankhàrà niruddhà pa.

tipassaddhà.) The bodily, verbal and

[BJT Page 698] [\x 698/]

Yā cāyaṃ āvuso appamāṇā

cetovimutti yā ca ākiñcaññā

cetovimutti yā ca suññatā cetovimutti,

yā ca animittā cetovimutti, atthi kho

āvuso pariyāyo yaṃ pariyāyaṃ

āgamma ime dhammā nānaṭṭhā ceva

nānābyañjanā ca, atthi ca kho āvuso

pariyāyo yaṃ pariyāyaṃ āgamma ime

dhammā ekaṭṭhā byañjanameva

nānaṃ.

34. Katamo cāvuso pariyāyo yaṃ

pariyāyaṃ āgamma ime dhammā

nānaṭṭhā ceva nānābyañjanā ca?

Idhāvuso bhikkhu mettāsahagatena

cetasā ekaṃ disaṃ pharitvā viharati

tathā dutiyaṃ tathā tatiyaṃ tathā

catutthiṃ. Iti uddhamadho tiriyaṃ

awareness-release.

"And what is the nothingness

awareness-release? There is the case

where a monk, with the complete

transcending of the dimension of the

infinitude of consciousness,

[perceiving,] 'There is nothing,' enters

& remains in the dimension of

nothingness. This is called the

nothingness awareness-release.

"And what is the emptiness


where a monk, having gone into the

wilderness, to the root of a tree, or

into an empty dwelling, considers this:

'This is empty of self or of anything

pertaining to self.'[5] This is called the

emptiness awareness-release.

"And what is the theme-less


where a monk, through not attending

to all themes, enters & remains in the

mental determinations are in and out

breaths, thinking and pondering, and

feeling and perceiving. en one is dead,

these things have ceased and are

appeased, that is they do not worry

him any more.

[6] Of the boundless releases of the

mind the immovable release of mind is

the highest, it is said (yàvatà kho

àvuso appamàna ceto vimuttiyo

akuppà tàsaü ceto vimutti

aggamakkhàyàti). The releases of

mind experienced by those free of

greed, hate and delusion is the

highest. This in other words is the

experience of arahanta, extinction.

sabbadhi sabbattatāya sabbāvantaṃ

lokaṃ mettāsahagatena cetasā

vipulena mahaggatena appamāṇena

averena abyāpajjhena pharitvā

viharati.

Karuṇāsahagatena cetasā ekaṃ disaṃ

pharitvā viharati tathā dutiyaṃ tathā

tatiyaṃ tathā catutthiṃ. Iti

uddhamadho tiriyaṃ sabbadhi

sabbattatāya sabbāvantaṃ lokaṃ

karuṇāsahagatena cetasā vipulena

mahaggatena appamāṇena averena

abyāpajjhena pharitvā viharati.

Muditāsahagatena cetasā ekaṃ disaṃ

pharitvā viharati tathā dutiyaṃ tathā

tatiyaṃ tathā catutthiṃ. Iti



muditāsahagatena cetasā vipulena


theme-less concentration of

awareness.[6] This is called the

theme-less awareness-release.

"This is the way of explaining by which

these qualities are different in

meaning & different in name.

"And what is the way of explaining

whereby these qualities are one in

meaning and different only in name?

"Passion, friend, is a making of limits.

Aversion is a making of limits.

Delusion is a making of limits. In a

monk whose fermentations are ended,

these have been abandoned, their root

destroyed, made like a palmyra

stump, deprived of the conditions of

development, not destined for future

arising. Now, to the extent that there

is immeasurable awareness-release,

the unprovoked awareness-release is

declared the foremost. And this

unprovoked awareness-release is

abyāpajjhena pharitvā viharati.

Upekkhāsahagatena cetasā ekaṃ

disaṃ pharitvā viharati tathā dutiyaṃ

tathā tatiyaṃ tathā catutthiṃ. Iti



upekkhāsahagatena cetasā vipulena


abyāpajjhena pharitvā viharati. Ayaṃ

vuccatāvuso appamāṇā ceto vimutti.

Katamā cāvuso ākiñcaññā

cetovimutti?

Idhāvuso bhikkhu sabbaso

viññāṇañcāyatanaṃ samatikkamma

natthi kiñcīti ākiñcaññāyatanaṃ

upasampajja viharati. Ayaṃ

vuccatāvuso ākiñcaññā cetovimutti.

Katamā cāvuso suññatācetovimutti?

empty of passion, empty of aversion,

empty of delusion.

"Passion is a something. Aversion is a

something. Delusion is a something. In

a monk whose fermentations are

ended, these have been abandoned,

their root destroyed, made like a

palmyra stump, deprived of the

conditions of development, not

destined for future arising. Now, to the

extent that there is nothingness

awareness-release, the unprovoked

awareness-release is declared the

foremost. And this unprovoked

awareness-release is empty of

passion, empty of aversion, empty of

delusion.

"Passion is a making of themes.

Aversion is a making of themes.

Delusion is a making of themes. In a

monk whose fermentations are ended,

these have been abandoned, their root

Idhāvuso bhikkhu araññagato vā

rukkhamūlagato vā suññāgāragato vā

iti paṭisañcikkhati: suññamidaṃ attena

vā attaniyena [PTS Page 298] [\q

298/] vāti . Ayaṃ vuccatāvuso suññatā

cetovimutti.

Katamā cāvuso animittā cetovimutti?

Idhāvuso bhikkhu sabbanimittānaṃ

amanasikārā animittaṃ ceto

samādhiṃ upasampajja viharati. Ayaṃ

vuccatāvuso animittā cetovimutti.

Ayaṃ kho āvuso pariyāyo yaṃ


nānāṭṭhā ceva nānābyañjanā ca.

[BJT Page 700] [\x 700/]

35. Katamo cāvuso pariyāyo yaṃ

destroyed, made like a palmyra

stump, deprived of the conditions of

development, not destined for future

arising. Now, to the extent that there

is theme-less awareness-release, the


declared the foremost. And this


empty of passion, empty of aversion,

empty of delusion.

"This, friend, is the way of explaining

whereby these qualities are one in

meaning and different only in name."

That is what Ven. Sariputta said.

Gratified, Ven. Maha Kotthita delighted

in Ven. Sariputta's words.

Notes

1.Discernment is to be developed

because it is part of the fourth noble

truth, the path of practice leading to

the end of suffering. Consciousness is

to be fully comprehended because, as


ekaṭṭhā byañjanameva nānaṃ?

Rāgo kho āvuso pamāṇakaraṇo, doso

pamāṇakaraṇo, moho pamāṇakaraṇo.

Te khīṇāsavassa bhikkhuno pahīnā

ucchinnamūlā tālāvatthukatā

anabhāvakatā āyatiṃ

anuppādadhammā. Yāvatā kho āvuso

appamāṇā ceto vimuttiyo, akuppā

tāsaṃ cetovimutti aggamakkhāyati.

Sā kho panākuppā cetovimutti suññā

rāgena suññā dosena suññā mohena.

Rāgo kho āvuso kiñcano, doso

kiñcano, moho kiñcano. Te

khīṇāsavassa bhikkhuno pahīnā




ākiñcaññā cetovimuttiyo, akuppā

tāsaṃ cetovimutti aggamakkhāyati.

an object of clinging, it is part of the

first noble truth, the truth of suffering

& stress. See SN 56.11.

2.Vitality (aayu) is the force that

determines the length of one's life.

3.Vitality-fabrications are the

intentions to continue living. The

Buddha entered total nibbana three

months after abandoning his vitality-

fabrications. See DN 16.

4.The east.

5.See MN 106.

6.See MN 121.

See also: MN 44; MN 122; SN

22.23; SN 22.79

Sā kho panākuppā cetovimutti suññā

rāgena, suññā dosena, suññā

mohena.

Rāgo kho āvuso nimittakaraṇo, doso

nimittakaraṇo, moho nimittakaraṇo. Te

khīṇāsavassa bhikkhuno pahīnā




animittā cetovimuttiyo akuppā tāsaṃ

cetovimutti aggamakkhāyati. Sā kho

panākuppā cetovimutti suññā rāgena,

suññā dosena suññā mohena.

Ayaṃ kho āvuso pariyāyo yaṃ


ekaṭṭhā, byañjanameva nānanti.

Idamavocāyasmā sāriputto. Attamano

āyasmā mahā koṭṭhito āyasmato

sāriputtassa bhāsitaṃ abhinandīti.

[PTS Page 299] [\q 299/]

Mahāvedallasuttaṃ tatiyaṃ.

[BJT Page 702] [\x 702/]

2. HOW TO ABANDON THE DEFILEMENTS OF THE MIND 132

36 Upakkilesa Sutta (SN 46.33) [2 english translations]

Saṃyuttanikāyo/ Mahāvaggo/

2. Bojjhaṅgasaṃyuttaṃ / 4. Nīvaraṇavaggo /

3. Upakkilesasuttaṃ (SN 5.2.4.3)

PTS_SN The

Book of the

Kindred

Sayings 5

(Mrs Rhys

Davids)_Upak

kilesasuttaṃ

Wisdom_SN

214. ‘‘ Pañcime, bhikkhave, jātarūpassa upakkilesā, yehi upakkilesehi upakkiliṭṭhaṃ jātarūpaṃ na ceva mudu hoti na ca

kammaniyaṃ, na ca pabhassaraṃ pabhaṅgu ca, na ca sammā upeti kammāya. Katame pañca? Ayo, bhikkhave,

jātarūpassa upakkileso, yena upakkilesena upakkiliṭṭhaṃ jātarūpaṃ na ceva mudu hoti na ca kammaniyaṃ, na ca

pabhassaraṃ pabhaṅgu ca, na ca sammā upeti kammāya. Lohaṃ, bhikkhave, jātarūpassa upakkileso, yena upakkilesena

upakkiliṭṭhaṃ jātarūpaṃ…pe… tipu, bhikkhave, jātarūpassa upakkileso…pe… sīsaṃ, bhikkhave, jātarūpassa

upakkileso…pe… sajjhu, bhikkhave, jātarūpassa upakkileso, yena upakkilesena upakkiliṭṭhaṃ jātarūpaṃ na ceva mudu

hoti na ca kammaniyaṃ, na ca pabhassaraṃ pabhaṅgu ca, na ca sammā upeti kammāya. Ime kho, bhikkhave, pañca

jātarūpassa upakkilesā, yehi upakkilesehi upakkiliṭṭhaṃ jātarūpaṃ na ceva mudu hoti na ca kammaniyaṃ, na ca

pabhassaraṃ pabhaṅgu ca, na ca sammā upeti kammāya.

‘‘ Evameva kho, bhikkhave, pañcime cittassa upakkilesā, yehi upakkilesehi upakkiliṭṭhaṃ cittaṃ na ceva mudu hoti na ca

kammaniyaṃ, na ca pabhassaraṃ pabhaṅgu ca, na ca sammā samādhiyati āsavānaṃ khayāya. Katame pañca?

Kāmacchando, bhikkhave, cittassa upakkileso, yena upakkilesena upakkiliṭṭhaṃ cittaṃ na ceva mudu hoti na ca

kammaniyaṃ, na ca pabhassaraṃ pabhaṅgu ca, na ca sammā samādhiyati āsavānaṃ khayāya…pe… ime kho,

bhikkhave, pañca cittassa upekkilesā, yehi upakkilesehi upakkiliṭṭhaṃ cittaṃ na ceva mudu hoti na ca kammaniyaṃ, na

ca pabhassaraṃ pabhaṅgu ca, na ca sammā samādhiyati āsavānaṃ khayāyā ’’ ti. Tatiyaṃ.

The

Connected

Discourses of

the Buddha

(Bodhi)_Upak

kilesasuttaṃ

refer to

attached file

37 Cūḷahatthi・padopama Sutta (MN 27) [4 english translations]Majjhimanikāyo/ Mūlapaṇṇāsapāḷi/

3. Opammavaggo/

7.

Cūḷahatthipadopamasuttaṃ (MN

1.3.7)

Cula-hatthipadopama Sutta: The

Shorter Elephant Footprint Simile

Thanissaro Bhikkhu

© 2005

Majjhima Nikàya I/ 3. 7

Cålahatthipadopamasuttaü

(27) The Minor Discourse of the

Simile of the Elephant's Footprint


Motilal

Banarsidass_

MN Middle

Length

Sayings (I. B.

Horner)_Vol 1. Evaṃ me sutaṃ: ekaṃ samayaṃ I have heard that on one occasion the I heard thus.



Tena kho pana samayena jāṇussoṇi

brāhmaṇo sabbasetena

vaḷabhīrathena1 sāvatthiyā niyyāti

divā divassa.

2. Addasā kho jāṇussoṇi brāhmaṇo

pilotikaṃ paribbājakaṃ dūratova

āgacchantaṃ. Disvāna pilotikaṃ

paribbājakaṃ etadavoca:

" Handa kuto nu bhavaṃ vacchāyano

āgacchati divā divassā"ti.

Ito hi kho ahaṃ bho āgacchāmi

samaṇassa gotamassa santikāti.

"Taṃ kiṃ maññati bhavaṃ

vacchāyano samaṇassa gotamassa

paññāveyyattiyaṃ, paṇaḍito

maññe"ti.

Ko cāhaṃ bho, ko ca samaṇassa

gotamassa paññāveyyattiyaṃ

jānissāmi. Sopi nūnassa tādisova yo

samaṇassa gotamassa


near Savatthi in Jeta's Grove,

Anathapindika's monastery. Now at

that time, Janussonin the brahman

was driving out of Savatthi in the

middle of the day in a totally white

roofed-chariot.[1] He saw Pilotika the

wanderer coming from afar and, on

seeing him, said to him, "Now where is

Master Vacchayana[2] coming from in

the middle of the day?"

"Sir, I have come here from the

presence of Gotama the

contemplative."

"And what does a wise person think

about Gotama the contemplative's

acuity of discernment?"

"Sir, who am I to know Gotama the

contemplative's acuity of

discernment? Wouldn't one have to be

his equal to know his acuity of

discernment?"




Sàvatthi. At that time the brahmin

Jànussoni was travelling in a chariot

completely covered in white and

seeing the brahmin Pilotika walking in

the distance. asked him, ßFrom where

is good Vacchàyana coming at this

time of the day?û

ßFriend, I am now come from the

presence of the Blessed One. What

does good Vacchàyana think of the

recluse Gotama's accomplishment of

wisdom? Does he think he is wise?

Who am I to know the wisdom of the

recluse Gotama? It should be

somebody like him to know the level

of wisdom of the recluse Gotama.

Indeed good Vacchàyana praises the

1_Cūḷahatthip

adopamasutta

ṃ

Wisdom_MN

The Middle

Length

Discourses of

the Buddha

(Ñāṇamoli&Bo

dhi)_Cūḷahatt

hipadopamas

uttaṃ

refer to

attached file

paññāveyyattiyaṃ jāneyyāti.

'Uḷārāya khalu bhavaṃ vacchāyano

samaṇaṃ gotamaṃ pasaṃsāya

pasaṃsatī"ti.

Ko vāhaṃ bho, ko ca samaṇaṃ

gotamaṃ pasaṃsissāmi.

Pasatthapasatthova so bhavaṃ

gotamo, seṭṭho devamanussānanti.

" Kampana bhavaṃ vacchāyano

atthavasaṃ sampassamāno samaṇe

gotame evaṃ abhippasanno"ti.2

3. Seyyathāpi bho kusalo nāgavaniko

nāgavanaṃ paviseyyā, so passeyya

nāgavane [PTS Page 176] [\q 176/]

mahantaṃ hatthipadaṃ dīghato ca

āyataṃ tiriyañca vitthataṃ. So

niṭṭhaṃ gaccheyya: 'mahā vata bho

nāgo'ti. Evameva kho ahaṃ bho yato3

addasaṃ samaṇe gotame cattāri

padāni, athāhaṃ niṭṭhamagamaṃ: "

sammāsambuddho bhagavā,

svākkhāto bhagavatā dhammo,

"Master Vacchayana praises Gotama

the contemplative with lavish praise

indeed!"

"Sir, who am I to praise Gotama the

contemplative. He is praised by the

praised as the best of beings, human

& divine."

"Seeing what reasons does Master

Vacchayana have such high

confidence in Gotama the

contemplative?"

"Sir, suppose an elephant hunter were

to enter an elephant forest and were

to see there a large elephant footprint,

long in extent and broad in width. He

would come to the conclusion, 'What a

big bull elephant!' In the same way,

when I saw four footprints in Gotama

the contemplative, I came to the

conclusion, 'The Blessed One is rightly

self-awakened, the Dhamma is well-

taught by the Blessed One, the

recluse Gotama much Who am I to

praise the recluse Gotama?. Out of the

praiseworthy the recluse Gotama is

one. He is chief among gods and men.

Good Vacchàyana, seeing what good

in the recluse Gotama praises him in

this manner? Like a clever elephant

hunter, who has entered an elephant

grove, seeing the footprint of an

elephant huge in length and breadth

would come to the conclusion, indeed

this is the foot print of a huge

elephant. In the same manner I seeing

these four characteristics in the

recluse Gotama conclude. Indeed the

Blessed One is rightfully enlightened,

the Teaching of the Blessed One is

well proclaimed and the Community of

bhikkhus are well established: What

four?

Friend, I see a certain wise warrior, a

supaṭipanno bhagavato

sāvakasaṅgho"ti.

-----------------

1. Vaḷavābhirathena,machasaṃ, 2.

Abhippassanno hotīti, syā. 3.

Ahaṃyato,syā. 4.

Suppaṭipanto,machasaṃ.

[BJT Page 428] [\x 428/]

4. Katamāni cattāri?

Idhāhaṃ bho passāmi ekacce

khattiyapaṇḍite nipuṇe

kataparappavāde vālavedhirūpe,

vobhindantā1 maññe caranti

paññāgatena diṭṭhigatāni. Te suṇanti:

samaṇo khalu bho gotamo amukaṃ

nāma gāmaṃ vā nigamaṃ vā

osarissatīti. Te pañhaṃ

abhisaṅkharonti: imaṃ mayaṃ

pañhaṃ samaṇaṃ gotamaṃ

upasaṅkamitvā pucchissāma, evañce

no puṭṭho evaṃ vyākarissati,

evamassa mayaṃ vādaṃ āropessāma.

Sangha of the Blessed One's disciples

has practiced rightly.' Which four?

"There is the case where I see certain

noble warriors who are pundits, subtle,

skilled in debate, like hair-splitting

marksmen. They prowl about, as it

were, shooting philosophical positions

to pieces with their dialectic. They

hear, 'Gotama the contemplative, they

say, will visit that village or town.'

They formulate a question thus:

'Having gone to Gotama the

contemplative, we will ask him this

question of ours. If, having been asked

like this, he answers like this, we will

refute his teaching like this. And, if

having been asked like this, he

answers like that, we will refute his

teaching like that.'

"They hear, 'Gotama the

contemplative is visiting that village or

town.' They go to him, and he

clever forceful disputer who could

even split a hair, wandering about,

thinking he is wise. Then he hears that

the recluse Gotama had gone to a

certain village or hamlet. Then they

build up a question, approach the

recluse Gotama and ask this question

from him. Then he replies in this

manner and by that they draw him for

a dispute. Then he hears that the

recluse Gotama has come to a certain

village or hamlet so forming a

question approaches the recluse

Gotama. The recluse Gotama advises,

instructs, makes the heart light and

pleasant, He does not even ask the

question, so where is a dispute, they

become all round disciples of the

recluse Gotama. Seeing this first

characteristic of the recluse Gotama I

have come to the conclusion that the

recluse Gotama is rightfully

Evañcepi no puṭṭho evaṃ vyākarissati,

evampissa mayaṃ vādaṃ

āropessāmāti.

Te suṇanti: samaṇo khalu bho gotamo

amukaṃ nāma gāmaṃ vā nigamaṃ

vā osaṭoti. Te yena samaṇo gotamo

tenupasaṅkamanti. Te samaṇo gotamo

dhammiyā kathāya sandasseti

samādapeti samuttejeti

sampahaṃseti. Te samaṇena

gotamena dhammiyā kathāya

sandassitā samādapitā samuttejitā

sampahaṃsitā na ceva samaṇaṃ

gotamaṃ pañhaṃ pucchanti, kutassa

vādaṃ āropessanti, aññadatthu

samaṇasseva gotamassa sāvakā

sampajjanti. Yadāhaṃ bho samaṇe

gotame imaṃ paṭhamaṃ padaṃ

addasaṃ, athāhaṃ niṭṭhamagamaṃ:




instructs, urges, rouses, & encourages

them with a talk on Dhamma. Having

been instructed, urged, roused, &

encouraged by him with a talk on

Dhamma, they don't even ask him

their question, so since when could

they refute him? As it turns out, they

become his disciples. When I saw this

first footprint in Gotama the

contemplative, I came to the


self-awakened; the Dhamma is well-

taught by the Blessed One; the


has practiced rightly.'

"Then there is the case where I see

certain brahmans...


certain householders...


certain contemplatives who are

pundits, subtle, skilled in debate, like

enlightened, the Blessed One's

Teaching is well proclaimed and the

community of bhikkhus have come to

the right path.

Again, I see a certain wise brahmin a

forceful clever disputer, who could



when the recluse Gotama had gone to

a certain village or hamlet. they had

built up a question, and approached

the recluse Gotama, asked this

question, when asked he had replied

in this manner and they had drawn

him to a dispute. Then he hears that

the recluse Gotama has come to a

certain village or hamlet and making

up a question approaches the recluse



pleasant, he does not even ask the

sāvakasaṅghoti (paṭhamaṃ

ñāṇapadaṃ)

5. Puna ca parāhaṃ bho passāmi

idhekacce brāhmaṇapaṇḍite nipuṇe


vobhindantā maññe caranti

paññāgatena diṭṭhigatāni. Te suṇanni:



osarissatīti. Te pañhaṃ

abhisaṅkharonti: imaṃ mayaṃ


upasaṅkamitvā pucchissāma, evañce

no puṭṭho evaṃ vyākarissati,

evamassa mayaṃ vādaṃ āropessāma,

evañcepi no puṭṭho evaṃ vyākarissati.

Evampissa mayaṃ vādaṃ

āropessāmāti.



vā osaṭoti, te yena samaṇo gotamo


hair-splitting marksmen. They prowl

about, as it were, shooting

philosophical positions to pieces with

their dialectic. They hear, 'Gotama the

contemplative, they say, will visit that

village or town.' They formulate a

question thus: 'Having gone to

Gotama the contemplative, we will ask

him this question of ours. If, having

been asked like this, he answers like

this, we will refute his teaching like

this. And, if having been asked like

this, he answers like that, we will

refute his teaching like that.'

"They hear, 'Gotama the

contemplative is visiting that village or

town.' They go to him, and he

instructs, urges, rouses, & encourages

them with a talk on Dhamma. Having

been instructed, urged, roused, &

encouraged by him with a talk on

Dhamma, they don't even ask him



recluse Gotama. Seeing this second




enlightened. The Blessed One's


community of bhikkhus has come to

the right path.

Again I see a certain wise householder,

a clever forceful disputer who could


thinking he is wise. He hears that the

recluse Gotama had gone to a certain

village or hamlet. Then they made up

a question, approached the recluse

Gotama, asked this question, and he

had replied in this manner had drawn

him to a dispute thus. Then he hears

that the recluse Gotama has come to a



sampahaṃseti.-

------------------------

1.Te bhindantā, machasaṃ. Syā.

[BJT Page 430] [\x 430/]

Te samaṇena gotamena dhammiyā

kathāya sandassitā samādapitā

samuttejitā sampahaṃsitā na ceva

samaṇaṃ gotamaṃ pañhaṃ

pucchanti kutassa vādaṃ āropessanti.

Aññadatthu samaṇasseva gotamassa

sāvakā sampajjanti. Yadāhaṃ bho

samaṇe gotame imaṃ dutiyaṃ padaṃ





sāvakasaṅghoti. (Dutiyaṃ

ñāṇapadaṃ)


idhekacce gahapatipaṇḍite nipuṇe

their question, so since when could

they refute him? As it turns out, they

ask him for the opportunity to go forth

from the home life into homelessness.

He gives them the Going-forth. Having

gone forth there — dwelling alone,

secluded, heedful, ardent, & resolute

— they in no long time reach & remain

in the supreme goal of the holy life, for

which clansmen rightly go forth from

home into homelessness, knowing &

realizing it for themselves in the here

& now. They say, 'How near we were

to being lost! How near we were to

being lost! Before, though we weren't

contemplatives, we claimed to be

contemplatives. Though we weren't

brahmans, we claimed to be

brahmans. Though we weren't

arahants, we claimed to be arahants.

But now we are contemplatives, now

we arebrahmans, now

certain village or hamlet and making

up a question approaches the recluse



pleasant. He does not even ask the



recluse Gotama. Seeing this third




enlightened. The Blessed One's


community of bhikkhus have come to

the right path.

Again, I see a certain wise recluse, a

clever forceful disputer who could



when the recluse Gotama had gone to

a certain village or hamlet. they had





[PTS Page 177] [\q 177/] nāma

gāmaṃ vā nigamaṃ vā osarissatīti. Te

pañhaṃ abhisaṃkharonti: " imaṃ

mayaṃ pañhaṃ samaṇaṃ gotamaṃ

upasaṅkamitvā pucchissāma. Evañce

no puṭṭho evaṃ vyākarissati.

Evamassa mayaṃ vādaṃ āropessāma.

Evañcepi no puṭṭho evaṃ vyākarissati.


āropessāmā"ti.



vā osaṭoti. Te yena samaṇo gotamo






we are arahants.'

When I saw this fourth footprint in

Gotama the contemplative, I came to

the conclusion, 'The Blessed One is

rightly self-awakened; the Dhamma is

well-taught by the Blessed One; the



When this was said, Janussonin the

brahman got down from his totally

white roofed-chariot and — arranging

his upper robe over one shoulder and

extending his hands in reverent

salutation in the direction of the

Blessed One — exclaimed this

exclamation three times:

"Homage to the Blessed One, worthy

& rightly self-awakened!





made up a question, had approached

the recluse Gotama and asked this

question. He had replied in this

manner and had drawn him to a

dispute. Then he hears that the

recluse Gotama has come to a certain

village or hamlet and building up a

question approaches the recluse



pleasant, he does not even ask the



recluse Gotama. They ask for the

going forth, to leave the household

and become homeless. Withdrawn

from the crowd would abide diligent

for dispelling. For whatever purpose

sons of clansmen leave the household

and become homeless, that highest

end of the holy life they here and now

realise, and abide. They say, our mind



gotamaṃ pañhaṃ pucchanti. Kutassa

vādaṃ āropessanti. Aññadatthu

samaṇasseva gotamassa sāvakā

sampajjanti. Yadāhaṃ bho samaṇe

gotame imaṃ tatiyaṃ padaṃ





sāvakasaṅghoti. ( Tatiyaṃ

ñāṇapadaṃ.)


idhekacce samaṇapaṇḍite nipuṇe




samaṇo khalu bhe gotamo amukaṃ


osarissatīti, te pañhaṃ

abhisaṃkharonti: " imaṃ mayaṃ

"May I, at some time or another, meet

with Master Gotama! May there be

some conversation!"

Then Janussonin the brahman went to

the Blessed One and, on arrival,




side. As he was sitting there, he told

the Blessed One the entirety of his

conversation with Pilotika the

wanderer. When he was finished, the

Blessed One said to him, "It's not to

that extent, brahman, that the

elephant footprint simile is complete in

its details. As to how it iscomplete in

its details, listen & pay close attention.

I will speak."

"As you say, sir," Janussonin the

brahman responded.

The Blessed One said: "Suppose an

elephant hunter were to enter an

nearly perished, now it is happy.

Earlier we were not recluses although

we thought we were recluses. Earlier

we were not brahmins, yet we thought

we were recluses and brahmins. Not

perfect, we acknowledged we were

perfect. Now we are perfect. Seeing

this fourth characteristic of the recluse

Gotama I have come to the conclusion

that the recluse Gotama is rightfully

enlightened, the Blessed One's


community of bhikkhus has come to

the right path.

When this was said, the brahmin

Jànussoni got down from his

completely white chariot, arranged his

shawl on one shoulder and clasping

his hands towards where the Blessed

One was repeated the words 'I worship

that Blessed One perfect and rightfully


upasaṅkamitvā pucchissāma,

evañcepi no puṭṭho evaṃ vyākarissati.


āropessāmā"ti.

[BJT Page 432] [\x 432/]

8. Te suṇanti: samaṇo khalu bho

gotamo amukaṃ nāma gāmaṃ vā

nigamaṃ vā osaṭoti. Te yena samaṇo

gotamo tenupasaṅkamanti. Te samaṇo

gotamo dhammiyā kathāya sandasseti






gotamaṃ pañhaṃ pucchanti, kutassa

vādaṃ āropessanti. Aññadatthu

samaṇaññeva gotamaṃ okāsaṃ

yācanti agārasmā anagāriyaṃ

pabbajjāya. Te samaṇo gotamo

pabbājeti upasampādeti. Te tattha

elephant forest and were to see there

a large elephant footprint, long in

extent and broad in width. A skilled

elephant hunter would not yet come to

the conclusion, 'What a big bull

elephant!' Why is that? Because in an

elephant forest there are dwarf female

elephants with big feet. The footprint

might be one of theirs.

"So he follows along and sees in the

elephant forest a large elephant

footprint, long in extent and broad in

width, and some scratch marks high

up. A skilled elephant hunter would

not yet come to the conclusion, 'What

a big bull elephant!' Why is that?

Because in an elephant forest there

are tall female elephants with

prominent teeth & big feet. The

footprint might be one of theirs.



enlightened ' three times. And said

some day we will see good Gotama

and have a conversation on this with

him. Then the brahmin Jànussoni

approached the Blessed One,


on a side. Seated the brahmin

Jànussoni repeated the complete

conversation between himself and the

brahmin Pilotika. Then the Blessed

One said brahmin, the simile of the

elephant's footprint is not complete. I

will explain it to you completely, listen

and attend carefully.

Brahmin, like the elephant hunter

gone to the elephant grove would see

a footprint of an elephant huge in

length and breadth. If he is clever he

would not come to the conclusion,

indeed this is the footprint of a huge

elephant. What is the reason: In the

pabbajitā samānā eko vūpakaṭṭhā

appamattā. Nacirasseva yassatthāya

kulaputtā sammadeva agārasmā

anagāriyaṃ pabbajanti. Tadanuttaraṃ

brahmacariyapariyosānaṃ diṭṭheva

dhamme sayaṃ abhiññā sacchikatvā

upasampajja viharanti. Te

evamāhaṃsu: manaṃ vata bho

anassāma, manaṃ vata bho

panassāma, mayaṃ hi pubbe

assamaṇāva samānā samaṇamhāti

paṭijānimha, abrāhmaṇāva samānā

brāhmaṇamhāti paṭijānimha,

anarahantova samānā arahantamhāti

paṭijānimha. Idāni khomha samaṇā.

Idāni khomha brāhmaṇā. Idāni

khomha arahantoti. Yadāhaṃ bho

samaṇe gotame imaṃ catutthaṃ

padaṃ addasaṃ, athāhaṃ

niṭṭhamagamaṃ: sammāsambuddho

bhagavā, svākkhāto bhagavatā

dhammo, supaṭipanno bhagavato


width, with some scratch marks and

tusk slashes high up. A skilled

elephant hunter would not yet come to

the conclusion, 'What a big bull

elephant!' Why is that? Because in an

elephant forest there are tall female

elephants with tusks & big feet. The

footprint might be one of theirs.




width, with some scratch marks and

tusk slashes high up and some broken-

off branches. And he sees that bull

elephant at the foot of the tree or in

an open clearing, walking, standing,

sitting, or lying down. He comes to the

conclusion, 'That's the big bull

elephant.'

"In the same way, brahman, there is

the case where a Tathagata appears in

elephant grove there are she

elephants by the name Vàmanikà,

they too have huge footprints like

that. He ignores it and sees the

footprint of an elephant huge by the

length and breadth and placed at a

high altitude. If he is a clever elephant

hunter, he would not come to the

conclusion, indeed this is the foot print

of a huge elephant. What is the

reason? In the elephant grove there

are she elephants by the name

uccàkàlarikà, Who also have huge

footprints. Ignoring that, he sees the

footprint of an elephant huge by the

length and breadth placed at a high

altitude and also furrows made with

the tusk at a high altitude. If he is

clever, he would not come to the

conclusion, indeed this is the footprint

of a huge elephant: What is the

reason?. In the elephant grove, there

sāvakasaṅghoti. ( Catutthaṃ

ñāṇapadaṃ)

9. Yato kho ahaṃ bho samaṇe gotame

imāni cattāri padāni addasaṃ,

athāhaṃ niṭṭhamagamaṃ:



supaṭinno bhagavato sāvakasaṅghoti.

10. Evaṃ vutte jāṇussoṇi brāhmaṇo

sabbasetā vaḷabhīrathā orohitvā

ekaṃsaṃ uttarāsaṅgaṃ karitvā yena

bhagavā tenañjaliṃ paṇāmetvā

tikkhattuṃ udānaṃ udānesi. " Namo

tassa bhagavato arahato

sammāsambuddhassa, namo tassa

bhagavato arahato

sammāsambuddhassa, namo tassa

bhagavato arahato

sammāsambuddhassa" appevanāma

mayaṃ kadāci [PTS Page 178] [\q

178/] karahaci tena bhotā gotamena

saddhiṃ samāgaccheyyāma,

the world, worthy and rightly self-

awakened. He teaches the Dhamma

admirable in its beginning, admirable

in its middle, admirable in its end. He

proclaims the holy life both in its

particulars and in its essence, entirely

perfect, surpassingly pure.

"A householder or householder's son,

hearing the Dhamma, gains conviction

in the Tathagata and reflects:

'Household life is confining, a dusty

path. Life gone forth is the open air. It

isn't easy, living at home, to practice

the holy life totally perfect, totally

pure, a polished shell. What if I, having

shaved off my hair & beard and

putting on the ochre robe, were to go

forth from the household life into

homelessness?'

"So after some time he abandons his

mass of wealth, large or small; leaves

his circle of relatives, large or small;

are she elephants, by the name

uccàkanerukà. They too have huge

footprints. Ignoring that he sees the

footprint of an elephant placed at a

high altitude and also furrows made

with the tusk at a high altitude, and

branches broken from a high altitude

and sees the elephant himself at the

root of a tree, in the open, standing,

sitting or lying. Then he comes to the

conclusion indeed this is the huge

elephant. In the same manner

brahmin, the Thus Gone One arises in

the world, perfect, rightfully

enlightened, endowed with knowledge

and conduct, well gone, knower of the

worlds, the incomparable tamer of

those to be tamed, Teacher of gods

and men, enlightened and blessed. He

declares to the world together with its

Màras, Brahmàs, the community of

recluses and brahmins gods and men,

appevanāma siyā kocideva

kathāsallāpoti.

[BJT Page 434] [\x 434/]

Atha kho jāṇussoṇi brāhmaṇo yena

bhagavā tenupasaṅkami.

Upasaṅkamitvā bhagavatā saddhiṃ


sārāṇīyaṃ vītisāretvā ekamantaṃ

nisīdi. Ekamantaṃ nisinno kho

jāṇussoṇi brāhmaṇo yāvatako ahosi

pilotikāya paribbājakena saddhiṃ

kathāsallāpo, taṃ sabbaṃ bhagavato

ārocesi.

14. Evaṃ vutte bhagavā jāṇussoṇiṃ

brāhmaṇaṃ etadavoca: 'na kho

brāhmaṇa, ettāvatā hatthipadopamo

vitthārena paripūro hoti api ca

brāhmaṇa, yathā hatthipadopamo

vitthārena paripūro hoti, taṃ suṇāhi,

sādhukaṃ manasi karohi,

bhāsissāmī'ti. Evaṃ bhoti kho

jāṇussoṇi brāhmaṇo bhagavato

shaves off his hair and beard, puts on

the ochre robes, and goes forth from

the household life into homelessness.

Virtue

"When he has thus gone forth,

endowed with the monks' training &

livelihood, then — abandoning the

taking of life — he abstains from the

taking of life. He dwells with his rod

laid down, his knife laid down,

scrupulous, merciful, compassionate

for the welfare of all living beings.

"Abandoning the taking of what is not

given, he abstains from taking what is

not given. He takes only what is given,

accepts only what is given, lives not

by stealth but by means of a self that

has become pure. This, too, is part of

his virtue.

"Abandoning uncelibacy, he lives a

celibate life, aloof, refraining from the

sexual act that is the villager's way.

that Teaching good at the beginning,

in the middle and at the end full of

meaning even in the letter, complete

in every way stating the pure holy life.

Hearing this a householder or a

householder's son, born to some clan,

gains faith in the Thus Gone One. With

that faith he reflects. The life in a

household is full of defilements, going

forth is like open space. It is not easy

for one living a household life to lead

the holy life complete and pure

without defilements. What if I shave

head and beard, don yellow robes and

go forth as a homeless. Later he gives

up a little wealth, or much wealth, a

small circle of friends, or a large circle

of friends, shaving head and beard,

and donning yellow robes goes forth

as a homeless.

Gone forth he becomes a trainer in the

paccassosi. Bhagavā etadavoca:

15. Seyyathāpi brāhmaṇa,

nāgavaniko nāgavanaṃ paviseyya, so

passeyya nāgavane mahantaṃ

hatthipadaṃ dīghato ca āyataṃ

tiriyañca vitthataṃ, yo hoti kusalo

nāgavaniko neva tāva niṭṭhaṃ

gacchati: 'mahā vata bho nāgo'ti. Taṃ

kissa hetu: santi hi brāhmaṇa,

nāgavane vāmanikā nāma hatthiniyo

mahāpadā, tāsampetaṃ padaṃ

assāti. So tamanugacchati.

Tamanugacchanto passati nāgavane


āyataṃ tiriyañca vitthataṃ uccā ca

nisevitaṃ, yo hoti kusalo nāgavaniko

neva tāva niṭṭhaṃ gacchati 'mahā

vata bho nāgo'ti. Taṃ kissa hetu: santi

hi brāhmaṇa, nāgavane uccā kāḷārikā

nāma hatthiniyo mahāpadā,

tāsampetaṃ padaṃ assāti so

tamanugacchati, tamanugacchanto

"Abandoning false speech, he abstains

from false speech. He speaks the

truth, holds to the truth, is firm,

reliable, no deceiver of the world.

"Abandoning divisive speech he

abstains from divisive speech. What

he has heard here he does not tell

there to break those people apart from

these people here. What he has heard

there he does not tell here to break

these people apart from those people

there. Thus reconciling those who

have broken apart or cementing those

who are united, he loves concord,

delights in concord, enjoys concord,

speaks things that create concord.

"Abandoning abusive speech, he

abstains from abusive speech. He

speaks words that are soothing to the

ear, that are affectionate, that go to

the heart, that are polite, appealing

and pleasing to people at large.

life of a bhikkhu, gives up hurting

living things, throwing away stick and

weapon, ashamed and compassion

aroused, abides with compassion for

all beings. Abstaining from taking what

is not given, desires the given, the self

made pure without thieving he abides.

. Abstaining from low sexual

intercourse leads the holy life.

Abstaining from telling lies becomes

reliable and trustworthy and abides

without a dispute with the world.

Giving up slandering, hearing here

does not say it elsewhere, to split

these, hearing elsewhere does not say

it here to split those, Thus he unites

the split, promotes unity, fond of unity

talks words to unite. Giving up rough

talk, says pleasant words pleasing to

the ears, and words going straight to

the heart of the populace at large.

Abstains from frivolous talk. Says

passati nāgavane mahantaṃ

hatthipadaṃ dīghato ca āyataṃ

tiriyañca vitthataṃ uccā ca nisevitaṃ

uccā ca dantehi ārañjitāni, yo hoti

kusalo nāgavaniko neva tāva niṭṭhaṃ

gacchati 'mahā vata bho nāgo'ti. Taṃ

kissa hetu: santi hi brāhmaṇa,

nāgavane uccā kaṇerukā nāma

hatthiniyo mahāpadā, tāsampetaṃ

padaṃ assāti. So tamanugacchati,

tamanugacchanto passati nāgavane


āyataṃ, tiriyañca vitthataṃ, uccā ca

nisevitaṃ, uccā ca dantehi ārañjitāni,

uccā ca sākhābhaṅgaṃ. Tañca nāgaṃ

passati rukkhamūlagataṃ vā

abbhokāsagataṃ vā gacchantaṃ vā

ṭhitaṃ vā nisinnaṃ vā nipannaṃ vā,

so niṭṭhaṃ gacchati: ayameva1 so

mahānāgoti.

----------------------

1.Ayaṃva -[PTS.]

"Abandoning idle chatter, he abstains

from idle chatter. He speaks in season,

speaks what is factual, what is in

accordance with the goal, the

Dhamma, and the Vinaya. He speaks

words worth treasuring, seasonable,

reasonable, circumscribed, connected

with the goal.

"He abstains from damaging seed and

plant life.

"He eats only once a day, refraining

from the evening meal and from food

at the wrong time of day.

"He abstains from dancing, singing,

instrumental music, and from

watching shows.

"He abstains from wearing garlands

and from beautifying himself with

scents and cosmetics.

"He abstains from high and luxurious

beds and seats.

"He abstains from accepting gold and

appropriate words, that are truthful,

meaningful, in accordance with the

Teaching and Discipline, those words

that could be treasured.

Abstains from destroying seed groups

and vegetable groups. Partaking one

meal a day, abstains from food at

night and at untimely hours. Abstains

from dance, singing, music,

decorations, flowers and scents,

ointments and adornments. Abstains

from high and stately beds. Abstains

from accepting gold and silver,

uncooked rice and uncooked flesh,

Abstains from accepting women and

girls, slaves, men or women, Abstains

from accepting goats and cows, fowl

and pigs, elephants, cattle, horses and

mares.

Abstains from accepting fields and

[BJT Page 436] [\x 436/]

Evameva [PTS Page 179] [\q 179/]

kho brāhmaṇa, idha tathāgato loke

upapajjati: arahaṃ sammāsambuddho

vijjācaraṇasampanno sugato lokavidū

anuttaro purisadammasārathī satthā

devamanussānaṃ buddho bhagavā.

So imaṃ lokaṃ sadevakaṃ

samārakaṃ sabrahmakaṃ,

sassamaṇabrāhmaṇiṃ pajaṃ

sadevamanussaṃ sayaṃ abhiññā

sacchikatvā pavedeti. So dhammaṃ

deseti: ādikalyāṇaṃ majjhekalyāṇaṃ

pariyosānakalyāṇaṃ sātthaṃ

sabyañjanaṃ kevalaparipuṇṇaṃ

parisuddhaṃ, brahmacariyaṃ

pakāseti.

17. Taṃ dhammaṃ suṇāti gahapati vā

gahapatiputto vā aññatarasmiṃ vā

kule paccājāto. So taṃ dhammaṃ

sutvā tathāgate saddhaṃ paṭilabhati.

So tena saddhāpaṭilābhena

money.

"He abstains from accepting uncooked

grain... raw meat... women and girls...

male and female slaves... goats and

sheep... fowl and pigs... elephants,

cattle, steeds, and mares... fields and

property.

"He abstains from running messages...

from buying and selling... from dealing

with false scales, false metals, and

false measures... from bribery,

deception, and fraud.

"He abstains from mutilating,

executing, imprisoning, highway

robbery, plunder, and violence.

"He is content with a set of robes to

provide for his body and alms food to

provide for his hunger. Just as a bird,

wherever it goes, flies with its wings

as its only burden; so too is he content

with a set of robes to provide for his

body and alms food to provide for his

wealth, and abstains from doing the

work of a messenger. Abstains from

buying and selling. Abstains from

unfair ways of weighing and

measuring. Abstains from cutting,

severing, destroying, highway robbery,

and wrong ways of obtaining morsel

food.

Satisfied, covering the body with

robes, and feeding the belly with

morsel food, goes with all the

belongings where ever he goes. Like

the birds small and large that go with

the weight of their wings. Likewise

satisfied covering the body with robes

and feeding the belly with morsel food,

goes with all the belongings where

ever he goes. Endowed with this mass

of virtues, he experiences the pleasure

of blamelessness internally. Seeing a

form with the eye, does not take the

samannāgato iti paṭisañcikkhati:

sambādho gharāvāso rajāpatho,

abbhokāso pabbajjā, nayidaṃ

sukaraṃ agāraṃ ajjhāvasatā

ekantaparipuṇṇaṃ

ekantaparisuddhaṃ saṅkhalikhitaṃ

brahmacariyaṃ carituṃ, yannūnāhaṃ

kesamassuṃ ohāretvā kāsāyāni

vatthāni acchādetvā agārasmā

anagāriyaṃ pabbajeyyanti. So

aparena samayena appaṃ vā

bhogakkhandhaṃ pahāya mahantaṃ

vā bhogakkhandhaṃ pahāya appaṃ

vā ñātiparivaṭṭaṃ pahāya mahantaṃ

cā ñātiparivaṭṭaṃ pahāya

kesamassuṃ ohāretvā kāsāyāni

vatthāni acchādetvā agārasmā

anagāriyaṃ pabbajati.

18. So evaṃ pabbajito samāno

bhikkhūnaṃ sikkhāsājīvasamāpanno

pāṇātipātaṃ pahāya pāṇātipātā

paṭivirato hoti. Nihitadaṇḍo

hunger. Wherever he goes, he takes

only his barest necessities along.

"Endowed with this noble aggregate of

virtue, he is inwardly sensitive to the

pleasure of being blameless.

Sense Restraint

"On seeing a form with the eye, he

does not grasp at any theme or details

by which — if he were to dwell without

restraint over the faculty of the eye —

evil, unskillful qualities such as greed

or distress might assail him. On

hearing a sound with the ear... On

smelling an odor with the nose... On

tasting a flavor with the tongue... On

touching a tactile sensation with the

body... On cognizing an idea with the

intellect, he does not grasp at any

theme or details by which — if he were

to dwell without restraint over the

faculty of the intellect — evil, unskillful

qualities such as greed or distress

sign or the elements. To him that

abides with the mental faculty of the

eye uncontrolled, may trickle

demeritorious things of covetousness

and displeasure, he abides protecting

the mental faculty of the eye. Hearing

a sound with the ear,- Cognizing a

smell with the nose- tasting a taste

with the tongue,- Cognizing a touch

with the body- Cognizing an idea with

the mind, does not take the sign or the

element. To him that abides with the

mental faculty of the mind

uncontrolled, may trickle

demeritorious things of covetousness

and displeasure, he abides protecting

the mental faculty of the mind.

Endowed with the noble ones' control

of the mental faculties, he experiences

the untouched pleasure of the mental

faculties. [1] Coming forward and

returning is aware, looking on and

nihitasattho lajjī dayāpanno

sabbapāṇabhūtahitānukampī viharati.

Adinnādānaṃ pahāya adinnādānā

paṭivirato hoti. Dinnādāyī

dinnapāṭikaṅkhī athenena sucibhūtena

attanā viharati. Abrahmacariyaṃ

pahāya brahmacārī hoti ārācārī virato

methunā gāmadhammā. Musāvādaṃ

pahāya musāvādā paṭirato hoti

saccavādī saccasandho theto

paccayiko avisaṃvādako lokassa.

Pisunaṃ vācaṃ pahāya pisunā vācā1

paṭivirato hoti: ito sutvā na amutra

akkhātā imesaṃ bhedāya, amutra vā

sutvā na imesaṃ akkhātā amūsaṃ

bhedāya, iti bhinnānaṃ vā sandhātā

sahitānaṃ vā anuppadātā

samaggārāmo samaggarato

samagganandī samaggakaraṇiṃ

vācaṃ bhāsitā hoti. Pharusaṃ vācaṃ

pahāya pharusā vācā2 paṭivirato hoti:

yā sā vācā neḷā kaṇṇasukhā pemanīyā

might assail him. Endowed with this

noble restraint over the sense

faculties, he is inwardly sensitive to

the pleasure of being blameless.

Mindfulness & Alertness

"When going forward and returning, he

acts with alertness. When looking

toward and looking away... when

bending and extending his limbs...

when carrying his outer cloak, his

upper robe, and his bowl... when

eating, drinking, chewing, and

tasting... when urinating and

defecating... when walking, standing,

sitting, falling asleep, waking up,

talking, and remaining silent, he acts

with alertness.

Abandoning the Hindrances

"Endowed with this noble aggregate of

virtue, this noble restraint over the

sense faculties, this noble mindfulness

& alertness, he seeks out a secluded

looking aside is aware, bending and

stretching is aware, bearing bowl and

the three robes is aware, tasting,

drinking, eating and enjoying is aware,

going, standing, sitting, lying, awake,

and keeping silence is aware.

Endowed with this mass of virtues,

with this control of the mental

faculties of the noble ones, with the

mindful awareness of the noble ones

abides in a secluded dwelling, a forest,

the root of a tree, a mountain grotto or

cave, a charnel ground, a jungle

forest, an open space, or a heap straw.

Returning from the alms round and

after the meal is over, sits in a cross-

legged position, the body placed

straight and mindfulness established

in front.

Dispelling covetousness for the world

hadayaṅgamā porī bahujanakantā

bahujanamanāpā, [PTS Page 180] [\q

180/] tathārūpiṃ vācaṃ bhāsitā hoti.

Samphappalāpaṃ pahāya

samphappalāpā paṭivirato hoti:

kālavādī bhūtavādī atthavādī

dhammavādī vinayavādī nidhānavatiṃ

vācaṃ bhāsitā kālena sāpadesaṃ

pariyantavatiṃ atthasaṃhitaṃ.

---------------------

1. Pisuṇāya vācāya - machasaṃ,syā.

[PTS 2.] Pharusāya vācāya -

machasaṃ syā,[PTS.]

[BJT Page 438] [\x 438/]

19. So

bījagāmabhūtagāmasamārambhā

paṭivirato hoti. Ekabhattiko hoti

rattūparato virato vikālabhojanā.

Naccagītavāditavisūkadassanā

paṭivirato hoti.

Mālāgandhavilepanadhāraṇamaṇḍana

vibhūsanaṭṭhānā paṭivirato hoti.

dwelling: a wilderness, the shade of a

tree, a mountain, a glen, a hillside

cave, a charnel ground, a forest grove,

the open air, a heap of straw. After his

meal, returning from his alms round,

he sits down, crosses his legs, holds

his body erect, and brings mindfulness

to the fore.

"Abandoning covetousness with

regard to the world, he dwells with an

awareness devoid of covetousness. He

cleanses his mind of covetousness.

Abandoning ill will and anger, he

dwells with an awareness devoid of ill

will, sympathetic with the welfare of

all living beings. He cleanses his mind

of ill will and anger. Abandoning sloth

and drowsiness, he dwells with an

awareness devoid of sloth and

drowsiness, mindful, alert, percipient

of light. He cleanses his mind of sloth

and drowsiness. Abandoning

he abides, cleaning the mind of

covetousness. Dispelling anger he

abides cleaning the mind of anger,

compassionate for all born lives.

Dispelling sloth and torpor he abides,

mindful and aware of a perception of

light, mindfully cleaning sloth and

torpor from the mind. Dispelling

restlessness and worry he abides with

a mind internally appeased and cleans

the mind of restlessness and worry.

Abides with doubts dispelled without

doubts of meritorious things that

should be done

The bhikkhu having dispelled the five

hindrances of the mind, making the

minor defilements weak through

wisdom, away from sensual thoughts

and away from demeritorious things,

with thoughts and thought processes

and with joy and pleasantness born of

Uccāsayanamahāsayanā paṭivirato

hoti. Jātarūparajatapaṭiggahaṇā

paṭivirato hoti.

Āmakadhaññapaṭiggahaṇā paṭivirato

hoti. Āmakamaṃsapaṭiggahaṇā

paṭivirato hoti.

Itthikumārikapaṭiggahaṇā paṭivirato

hoti. Dāsidāsapaṭiggahaṇā paṭivirato

hoti. Ajeḷakapaṭiggahaṇā paṭivirato

hoti. Kukkuṭasūkarapaṭiggahaṇā

paṭivirato hoti.

Hatthigavāssavaḷavāpaṭiggahaṇā

paṭivirato hoti.

Khettavatthupaṭiggahaṇā paṭivirato

hoti. Dūteyyapahiṇagamanānuyogā

paṭivirato hoti. Kayavikkayā paṭivirato

hoti. Tulākūṭakaṃsakūṭa mānakūṭā

paṭivirato hoti.

Ukkoṭanavañcananikatisāciyogā

paṭivirato hoti,

chedanavadhabandhanaviparāmosaāl

opasahasākārā paṭivirato hoti.

restlessness and anxiety, he dwells

undisturbed, his mind inwardly stilled.

He cleanses his mind of restlessness

and anxiety. Abandoning uncertainty,

he dwells having crossed over

uncertainty, with no perplexity with

regard to skillful mental qualities. He

cleanses his mind of uncertainty.

The Four Jhanas

"Having abandoned these five

hindrances — imperfections of

awareness that weaken discernment

— then, quite withdrawn from sensual

pleasures, withdrawn from unskillful

mental qualities, he enters and

remains in the first jhana: rapture and

pleasure born from withdrawal,

accompanied by directed thought and

evaluation.

"This, brahman, is called a footprint of

the Tathagata, a scratch mark of the

Tathagata, a tusk slash of the

seclusion attained to abides in the first

jhàna. Brahmin, to this is called the

footprint of the Thus Gone One, the

dwelling of the Thus Gone One, the

delight of the Thus Gone One. The

noble disciple does not conclude. yet,

that the Blessed One is rightfully

enlightened, the Teaching of the

Blessed One is well proclaimed, the

Community of bhikkhus have gone the

right path. Again brahmin, the bhikkhu

overcomimng thoughts and thought

processes, the mind internally

appeased, brought to a single point,

without thoughts and thought

processes and with joy and

pleasantness born of concentration

attained to abides in the second jhàna.

To this is called the footprint of the

Thus Gone One, the dwelling of the

Thus Gone One, the delight of the

Thus Gone One. The noble disciple

20. So santuṭṭho hoti

kāyaparihārikena cīvarena

kucchiparihārikena piṇḍapātena. So

yena yeneva1 pakkamati samādāyeva

pakkamati. Seyyathāpi nāma

pakkhīsakuṇo yena yeneva ḍeti

sapattabhārova ḍeti, evameva kho

bhikkhu2 santuṭṭho hoti

kāyaparihārikena cīvarena

kucchiparihārikena piṇḍapātena, so

yena yeneva pakkamati samādāyeva

pakkamati. So iminā ariyena

sīlakkhandhena samannāgato

ajjhattaṃ anavajjasukhaṃ

paṭisaṃvedeti.

21. So cakkhunā rūpaṃ disvā na

nimittaggāhī hoti nānubyañjanaggāhī.

Yatvādhikaraṇamenaṃ cakkhundriyaṃ

asaṃvutaṃ viharantaṃ abhijjhā

domanassā pāpakā akusalā dhammā

anvāssaveyyuṃ. Tassa saṃvarāya

paṭipajjati, rakkhati cakkhundriyaṃ,

Tathagata, but a disciple of the noble

ones would not yet come to the






"Then, with the stilling of directed

thoughts & evaluations, he enters and

remains in the second jhana: rapture

and pleasure born of composure, one-

pointedness of awareness free from

directed thought and evaluation —

internal assurance.

"This, too, is called a footprint of the

Tathagata, a scratch mark of the







does not conclude yet that the Blessed

One is rightfully enlightened, the

Teaching of the Blessed One is well

proclaimed, the Community of

bhikkhus have gone the right path.

Again, brahmin, the bhikkhu with

equanimity to joy and detachment

abides mindful and aware, and

experiencing pleasantness with the

body attained to abides in the third

jhàna. To this the noble ones say

abiding in pleasanatness mindful of

equanimity. This is called the footprint

of the Thus Gone One, the dwelling of

the Thus gone One, the delight of the





proclaimed, the community of

bhikkhus have gone the right path.

Again, brahmin, the bhikkhu dispelling

cakkhundriye saṃvaraṃ āpajjati.

Sotena saddaṃ sutvā na nimittaggāhī

hoti nānubyañjanaggāhī.

Yatvādhikaraṇamenaṃ sotindriyaṃ

asaṃvutaṃ viharantaṃ

abhijjhādomanassā pāpakā akusalā

dhammā anvāssaveyyuṃ. Tassa

saṃvarāya paṭipajjati, rakkhati

sotindriyaṃ sotindriye saṃvaraṃ

āpajjati.Ghānena gandhaṃ ghāyitvā

na nimittaggāhī hoti

nānubyañjanaggāhī.

Yatvādhikaraṇamenaṃ ghānindriyaṃ



anvāssaveyyuṃ tassa saṃvarāya

paṭipajjati, rakkhati ghānindriyaṃ

ghānindriye saṃvaraṃ āpajjati.

Jivhāya rasaṃ sāyitvā na nimittaggāhī


Yatvādhikaraṇamenaṃ jivihindriyaṃ




"Then, with the fading of rapture, he

remains equanimous, mindful, & alert,

and senses pleasure with the body. He

enters & remains in the third jhana, of

which the Noble Ones declare,

'Equanimous & mindful, he has a

pleasant abiding.'











"Then, with the abandoning of

pleasure and pain — as with the

earlier disappearance of elation and

pleasantness and unpleasantness and

earlier having dispelled pleasure and

displeasure, without unpleasantness

and pleasantness, and mindfulness

purified with equanimity attained to

abides in the fourth jhàna. Brahmin.

This also, is called the footprint of the







proclaimed, the community of

bhikkhus has gone the right path.

When the mind is concentrated, pure,

free from minor defilements, is

malleable workable not disturbed, he

directs the mind for the knowledge of

previous births. Recollects the

manifold previous births, one birth,



paṭipajjati, rakkhati jivhindriyaṃ

jivhindriye saṃvaraṃ āpajjati.Kāyena

phoṭṭhabbaṃ phusitvā na nimittaggāhī


Yatvādhikaraṇamenaṃ kāyindriyaṃ




paṭipajjati, rakkhati kāyindriyaṃ

kāyindriye saṃvaraṃ āpajjati. Manasā

dhammaṃ viññāya na nimittaggāhī


Yatvādhikaraṇamenaṃ manindriyaṃ




paṭipajjati, [PTS Page 181] [\q 181/]

rakkhati manindriyaṃ manindriye

saṃvaraṃ āpajjati. So iminā ariyena

indriyasaṃvarena samannāgato

distress — he enters and remains in

the fourth jhana: purity of equanimity

and mindfulness, neither-pleasure-nor-

pain.











The Three Knowledges

"With his mind thus concentrated,

purified, and bright, unblemished, free

from defects, pliant, malleable,

steady, and attained to

imperturbability, he directs and

inclines it to knowledge of the

recollection of past lives.[3] He

two births, three, four, five, ten,

twenty, thirty, forty, fifty, a hundred

births, a thousand births, a hundred

thousand births, innumerable forward

cycles of births, innumerable

backward cycles of births,

innumerable forward and backward

cycles of births. There, I was of such

name, clan, disposition, supports,

experiencing such pleasant and

unpleasant feelings and with such a

life span. Disappearing from there was

born there with such name, clan,

disposition, supports, experiencing

such pleasant and unpleasant feelings,

with such a life span, disappearing

from there, is born here. Thus with all

modes and all details manifold

previous births are recollected.

Brahmin, this too is called the footprint

of the Thus Gone One, the dwelling of

the Thus Gone One, the delight of the

ajjhattaṃ abyāsekasukhaṃ

paṭisaṃvedeti.

---------------------

1.Yena - syā,[PTS 2.] Evameva bhikkhu

- machasaṃ, syā,[PTS]

[BJT Page 440] [\x 440/]

22. So abhikkante paṭikkante

sampajānakārī hoti, ālokite vilokite

sampajānakārī hoti, sammiñjite

pasārite sampajānakārī hoti,

saṅghāṭipattacīvaradhāraṇe

sampajānakārī hoti, asite pīte khāyite

sāyite sampajānakārī hoti,

uccārapassāvakamme sampajānakārī

hoti, gate ṭhite nisinne sutte jāgarite

bhāsite tuṇhībhāve sampajānakārī

hoti.

23. So iminā ca ariyena

sīlakkhandhena samannāgato iminā ca

ariyena indriyasaṃvarena

samannāgato iminā ca ariyena

satisampajaññena samannāgato

recollects his manifold past lives, i.e.,

one birth, two births, three births, four,

five, ten, twenty, thirty, forty, fifty, one

hundred, one thousand, one hundred

thousand, many aeons of cosmic

contraction, many aeons of cosmic

expansion, many aeons of cosmic

contraction and expansion,

[recollecting,] 'There I had such a




and pain, such the end of my life.


arose there. There too I had such a




and pain, such the end of my life.


arose here.' Thus he recollects his

manifold past lives in their modes and


does not conclude yet, the Blessed



proiclaimed, the Community of



free from minor defilements malleable

workable not disturbed, he directs the

mind for the knowledge of the

disappearing and appearing of beings.

With the heavenly eye purified beyond

human, he sees beings disappearing

and appearing unexalted and exalted,

beautiful and ugly. Saw them arising in

good and bad states according to their

actions: These good beings

misbehaving by body, speech and

mind, blaming noble ones, with the

wrong view of actions, after death are

born in loss, in decrease, in hell. As for

vivittaṃ senāsanaṃ bhajati araññaṃ



abbhokāsaṃ palālapuñjaṃ.

24. So pacchābhattaṃ piṇḍapāta

paṭikkanto nisīdati pallaṅkaṃ

ābhujitvā ujuṃ kāyaṃ paṇidhāya

parimukhaṃ satiṃ upaṭṭhapetvā. So

abhijjhaṃ loke pahāya vigatābhijjhena

cetasā viharati. Abhijjhāya cittaṃ

parisodheti. Byāpādapadosaṃ pahāya

abyāpannacitto viharati

sabbapāṇabhūtahitānukampī.

Byāpādapadosā cittaṃ parisodheti.

Thīnamiddhaṃ pahāya

vigatathīnamiddho viharati ālokasaññī

sato sampajāno. Thīnamiddhā cittaṃ

parisodheti. Uddhaccakukkuccaṃ

pahāya anuddhato viharati ajjhattaṃ

vūpasantacitto. Uddhaccakukkuccā

cittaṃ parisodheti. Vicikicchaṃ

pahāya tiṇṇavicikiccho viharati

details.















imperturbability, he directs and

inclines it to knowledge of the passing

away and re-appearance of beings. He

sees — by means of the divine eye,

purified and surpassing the human —

beings passing away and re-


these good beings, well behaved in

body speech and mind, not blaming

noble ones, with the right view of

actions after death are born in heaven.

Thus with the heavenly eye purified

beyond human he sees beings

disappearing and appearing. Brahmin,

this too is called the footprint of the




does not conclude yet, that the

Blessed One is rightfully enlightened.

The Teaching of the Blessed One is

well proclaimed, the Community of



free from minor defilements, is

malleable workable not disturbed, he

directs the mind for the destruction of

desires. Knows, this is unpleasant, this

akathaṅkathī kusalesu dhammesu.

Vicikicchāya cittaṃ parisodheti.

25. So ime pañca nīvaraṇe pahāya

cetaso upakkilese paññāya

dubbalīkaraṇe, vivicceva kāmehi



pītisukhaṃ paṭhamaṃ jhānaṃ1

upasampajja viharati. Idampi vuccati

brāhmaṇa, tathāgatapadaṃ itipi,

tathāgatanisevitaṃ itipi,

tathāgatārañjitaṃ2 itipi. Na tveva tāva

ariyasāvako niṭṭhaṃ gacchati:

'sammāsambuddho bhagavā,



sāvakasaṅgho'ti.

--------------------

1. Paṭhamajjhānaṃ - sīmu. 2.

Tathāgatarañjitaṃ - sīmu. 1-2

[BJT Page 442] [\x 442/]

26. Puna ca paraṃ brāhmaṇa,

are inferior and superior, beautiful and

ugly, fortunate and unfortunate in

accordance with their kamma: 'These

beings — who were endowed with bad

conduct of body, speech, and mind,

who reviled the noble ones, held

wrong views and undertook actions

under the influence of wrong views —

with the break-up of the body, after

death, have re-appeared in the plane

of deprivation, the bad destination, the

lower realms, in hell. But these beings

— who were endowed with good

conduct of body, speech, and mind,

who did not revile the noble ones, who

held right views and undertook actions

under the influence of right views —

with the break-up of the body, after

death, have re-appeared in the good

destinations, in the heavenly world.'

Thus — by means of the divine eye,

purified and surpassing the human —

is the arising of unpleasantness, this is

the cessation of unpleasantness, this

is the path to the cessation of

unpleasantness, as it really is. Knows

these are desires, these are the

arising of desires, these are the

cessation of desires, and this is the

path, to the cessation of desires as it

really is. Brahmin, this too is called the

footprint of the Thus Gone One, the

home of the Thus Gone One, the

delight of the Thus Gone One. The

noble disciple at this point concludes,

the Blessed One is rightfully

enlightened. The Teaching of the

Blessed One is well proclaimed, the

Community of bhikkhus have gone the

right path. When he knows this and

sees this, his mind is released from

sensual desires. It's released from the

desires to be, and from desires of

ignorance. [2] When released knows,

bhikkhu vitakkavicārānaṃ vūpasamā




jhānaṃ1 upasampajja viharati. Idampi

vuccati brāhmaṇa, tathāgatapadaṃ

itipi, tathāgatanisevitaṃ itipi,

tathāgatārañjitaṃ itipi. Na tveva tāva

ariyasāvako [PTS Page 182] [\q 182/]

niṭṭhaṃ gacchati: 'sammāsambuddho

bhagavā, svākkhāto bhagavatā

dhammo, supaṭipanno bhagavato

sāvakasaṅgho'ti.


bhikkhu pītiyā ca virāgā upekkhako ca

viharati sato ca sampajāno, sukhañca

kāyena paṭisaṃvedeti. Yaṃ taṃ ariyā

ācikkhanti: 'upekkhako satimā

sukhavihārī'ti tatiyaṃ jhānaṃ

upasampajja viharati. Idampi vuccati



he sees beings passing away and re-


are inferior and superior, beautiful and

ugly, fortunate and unfortunate in

accordance with their kamma.















imperturbability, the monk directs and

inclines it to the knowledge of the


am released, knowledge arose, birth is

destroyed, the holy life is lived to the

end. What should be done is done,

there is nothing more to wish.

Brahmin, this too is called the footprint

of the Thus Gone One, the home of the


Thus Gone One. The noble disciple at

this point concludes, the Blessed One

is rightfully enlightened, the Teaching

of the Blessed One is well proclaimed,

the Community of bhikkhus have gone

the right path. Brahmin, in this

manner, the simile of the footprint of

the Blessed One is complete.

Then the brahmin Jànussoni said, good

Gotama, now I know, it is like

something overturned is reinstalled,

something covered is made manifest,

it is as the path is told to one who has

lost his way, as an oil lamp was lighted






savakasaṅgho'ti.



dukkhassa ca pahānā pubbeva


atthaṅgamā2 adukkhaṃ asukhaṃ


jhānaṃ upasampajja viharati. Idampi

vuccati brāhmaṇa tathāgatapadaṃ





svākkhāto bhagavatā

dhammo,supaṭipanno bhagavato

sāvakasaṅgho 'ti.


He discerns, as it has come to be, that

'This is stress... This is the origination

of stress... This is the cessation of

stress... This is the way leading to the

cessation of stress... These are mental

fermentations... This is the origination

of fermentations... This is the

cessation of fermentations... This is

the way leading to the cessation of

fermentations.'




Tathagata. A disciple of the noble ones

has not yet come to conclusion, but he

comes to the conclusion,[4] 'The

Blessed One is rightly self-awakened;

the Dhamma is well-taught by the

Blessed One; the Sangha of the

Blessed One's disciples has practiced

rightly.'[5]

"His heart, thus knowing, thus seeing,

for those who have eyes to see forms.

Thus good Gotama has explained the

Teaching in various ways. Now I take

refuge in good Gotama, in the

Teaching and the Community of

bhikkhus. May Ibe remembered as a

lay disciple from today until life lasts.

[1] Experiences the untouched

pleasure of the mental faculties '

ajjhattam abyàsekasukhaü pa. tisaü

vedeti' A person who controls the

mental faculties aims to experience

this pleasure, with much pressure,

that is his mind should not change on

account of any data that come

through the six spheres of mental

contact. When the bhikkhu becomes

an 'arahant ' a perfected one this

becomes a constant pleasure to him.

Whatever the circumstance may be

his mind does not change on account



kammaniye ṭhite āneñjappatte3

pubbenivāsānussatiñāṇāya cittaṃ

abhininnāmeti. So anekavihitaṃ

pubbenivāsaṃ anussarati:

seyyathīdaṃ- ekampi jātiṃ dvepi

jātiyo tissopi jātiyo catassopi jātiyo

pañcapi jātiyo dasapi jātiyo vīsatimpi

jātiyo tiṃsampi jātiyo cattārīsampi

jātiyo paññāsampi jātiyo jātisatampi

jātisahassampi jātisatasahassampi,



saṃvaṭṭavivaṭṭakappe, 'amutrāsiṃ

evaṃ nāmo evaṃ gotto evaṃvaṇṇo

evamāhāro evaṃ


evamāyupariyanto,-

----------------------

1.Dutijjhānaṃ- sīmu 2. Atthagamā -

sīmu. 3 Ānejjappatte-sīmu.

is released from the fermentation of

sensuality, the fermentation of

becoming, the fermentation of

ignorance. With release, there is the

knowledge, 'Released.' He discerns

that 'Birth is ended, the holy life

fulfilled, the task done. There is

nothing further for this world.'




Tathagata, and it is here that a

disciple of the noble ones has come to

conclusion: 'The Blessed One is rightly




has practiced rightly.'"

When this was said, Janussonin the

brahman said to the Blessed One:

"Magnificent, lord! Magnificent! Just as

if he were to place upright what was

of a contact at one or the other door of

the mental faculties.

[2] Is released from the desires of

ignorance. 'avijjàsavàpi cittaü

vimuccati' The desires of ignorance

always come through the six spheres

of contact. Whatever data we collect

through seeing,hearing, smelling,

tasting, touch of the body, and

cognizing ideas, we take that data as

agreeable, pleasànt, and mine, and

this is called ignorance.

[BJT Page 444] [\x 444/]

So tato cuto amutra upapādiṃ,

tatrāpāsiṃ evaṃnāmo evaṃgotto

evaṃ vaṇṇo evamāhāro evaṃ


evamāyupariyanto, so tato cuto

idhūpapanno'ti. Iti sākāraṃ


pubbenivāsaṃ anussarati, idampi








sāvakasaṅgho'ti. [PTS Page 183] [\q

183/]





overturned, to reveal what was

hidden, to show the way to one who

was lost, or to carry a lamp into the

dark so that those with eyes could see

forms, in the same way has the

Blessed One — through many lines of

reasoning — made the Dhamma clear.

I go to the Blessed One for refuge, to

the Dhamma, and to the Community

of monks. May the Blessed One

remember me as a lay follower who

has gone to him for refuge, from this

day forward, for life."

Notes

1.The Thai version of the Canon here

reads va.lavaabhirathena, which

seems to be a mixture of two readings

recognized in the PTS

Dictionary:va.labhi-rathena, "in a

roofed chariot"; and va.lavaa-

rathena, "in a chariot drawn by

mares."

sattānaṃ cutūpapātañāṇāya cittaṃ

abhininnāmeti. So dibbena cakkhunā

visuddhena atikkantamānusakena

satte passati cavamāne

upapajjamāne, hīne paṇīte suvaṇṇe

dubbaṇṇe sugate duggate

yathākammūpage satte pajānāti: 'ime

vata bhonto sattā kāyaduccaritena

samannāgatā vacīduccaritena

samannāgatā manoduccaritena

samannāgatā ariyānaṃ upavādakā

micchādiṭṭhikā

micchādiṭṭhikammasamādānā, te

kāyassa bhedā parammaraṇā apāyaṃ

duggatiṃ vinipātaṃ nirayaṃ

upapannā, ime vā pana bhonto sattā

kāyasucaritena samannāgatā

vacīsucaritena samannāgatā

manosucaritena samannāgatā

ariyānaṃ anupavādakā sammādiṭṭhikā

sammādiṭṭhikammasamādānā, te

kāyassa bhedā parammaraṇā sugatiṃ

2.Vacchayana is Pilotika's clan name.

3.Lit: previous homes.

4.This is a pun. For an explanation, see

the next note.

5.This stage in the practice would

seem to correspond to reaching

stream-entry, inasmuch as one of the

standard definitions of stream-entry is

direct vision of the four noble truths. It

is also the stage at which one reaches

unwavering conviction in the Buddha,

Dhamma, and Sangha.

The sentence stating that the stream-

enterer has come to a conclusion

without coming to conclusion is a play

on words. The idiomatic expression for

coming to a conclusion — ni.t.tha.m

gacchati — can also mean coming to a

finish, reaching completion, or coming

to an end. To distinguish these two

meanings, the text here uses the

form ni.t.tha.ngatoto mean having

saggaṃ lokaṃ upapannā'ti. Iti dibbena


atikkantamānusakena satte passati

cavamāne upapajjamāne hīne paṇīte

suvaṇṇe dubbaṇṇe sugate duggate,

yathākammūpage satte pajānāti.

Idampi vuccati brāhmaṇa,

tathāgatapadaṃ itipi,






supaṭipasanno bhagavato

sāvakasaṅgho'ti





āsavānaṃ khayañāṇāya cittaṃ

abhininnāmeti.

[BJT Page 446] [\x 446/]

come to a finish, and ni.t.tha.m

gacchati to mean coming to a

conclusion.

This particular way of distinguishing

the meanings, however, is not adhered

to consistently across the Canon. On

the one hand, Dhp 351 — like this

sutta — uses the word ni.t.tha.ngato to

describe an arahant. On the other, a

series of suttas beginning at AN 6.131

(AN 6.124 in the Thai numbering),

some lay disciples are each described

as tathaagate ni.t.tha.ngato, which

could either mean that they have

come to a definite conclusion about

the Tathagata or that they have

finished their training under the

Tathagata. Some of the disciples

named in these suttas — such as Citta,

Mahanama, Ugga, Anathapindika, and

Jivaka Komarabhacca — are, in other

parts of the Canon, described as

So idaṃ dukkhanti yathābhūtaṃ

pajānāti, ayaṃ dukkhasamudayoti

yathābhūtaṃ pajānāti, ayaṃ

dukkhanirodhoti yathābhūtaṃ

pajānāti, ayaṃ dukkhanirodhagāminī

paṭipadāti yathābhūtaṃ pajānāti, ime

āsavāti yathābhūtaṃ pajānāti, ayaṃ

āsavasamudayoti yathābhūtaṃ

pajānāti, ayaṃ āsavanirodhoti

yathābhūtaṃ pajānāti, ayaṃ

āsavanirodhagāminī paṭipadāti

yathābhūtaṃ pajānāti. Idampi vuccati




ariyasāvako niṭṭhaṃ gato hoti. Api ca

kho niṭṭhaṃ gacchati:




sāvakasaṅghoti.

32. Tassa evaṃ jānato evaṃ passato

stream-winners or non-returners.

However, the description of their

attainment here contains a mixture of

terms, some normally associated with

stream-entry, some with arahantship.

The pattern of the suttas is this:

"Endowed with six qualities, Tapussa

the householder has come to

conclusion in the Tathagata, seen the

deathless, and goes about having

realized the deathless. Which six?

Verified confidence in the Buddha,

verified confidence in the Dhamma,

verified confidence in the Sangha,

noble virtue, noble knowledge, noble

release." Of these six qualities, the

first four are normally associated with

stream-entry, the last two with

arahantship. It may be that the last

two are meant here in a non-technical

sense, which would mean

thatni.t.tha.ngato here means simply

kāmasāvāpi cittaṃ [PTS Page 184] [\

q 184/] vimuccati, bhavāsavāpi cittaṃ

vimuccati, avijjāsavāpi cittaṃ

vimuccati, vimuttasmiṃ vimuttamiti

ñāṇaṃ hoti. Khīṇā jāti, vusitaṃ

brahmacariyaṃ, kataṃ karaṇīyaṃ,

nāparaṃ itthattāyāti pajānāti. Idampi



tathāgatārañjitaṃ itipi. Ettāvatā kho

brāhmaṇa, ariyasāvako niṭṭhaṃ gato

hoti: 'sammāsambuddho bhagavā,



sāvakasaṅgho'ti. Ettāvatā brahmaṇa,

hatthipadopamo vitthārena paripūro

hotīti.

33. Evaṃ vutte jāṇussoṇi brāhmaṇo

bhagavantaṃ etadavoca:

'abhikkantaṃ bho gotama,

abhikkantaṃ bho gotama, seyyathāpi

bho gotama, nikkujjitaṃ vā

coming to a definite conclusion about

the Tathagata.

AN 10.63 plays with the two meanings

of ni.t.tha in another way. The Buddha

describes ten types of individuals, all

of whom, he says, are

"ni.t.tha.ngataa in me." In this

case, ni.t.t.ha.ngato would simply

mean having come to a definite

conclusion. Of the ten types, he adds,

theni.t.thaa — or completion of the

training — of five occurs (or will occur)

here in the human realm,

the ni.t.thaa of five occurs away from

here. In the first five, he includes three

types of stream-winners, once-

returners (this item is omitted from the

PTS translation), and those who attain

arahantship in the present life. In the

latter five, he includes five types of

non-returners.

Thus, as with the suttas in AN

ukkujjeyya, paṭicchannaṃ vā

vivareyya, mūḷhassa vā maggaṃ

ācikkheyya, andhakāre vā

telapajjotaṃ dhāreyya: 'cakkhumanto

rūpāni dakkhintī'ti. Evamevaṃ bhotā

gotamena anekapariyāyena dhammo

pakāsito esāhaṃ bhavantaṃ1

gotamaṃ saraṇaṃ gacchāmi,

dhammañca bhikkhusaṅghañca.

Upāsakaṃ maṃ bhavaṃ gotamo

dhāretu ajjatagge pāṇupetaṃ

saraṇaṃ gatanti2.

Cūḷahatthipadopamasuttaṃ

sattamaṃ.3

----------------------

1. Bhagavantaṃ-syā. 2.

Saraṇagatanti-[PTS 3.] Niṭṭhaṃ

sattamaṃ-syā.

VI, ni.t.tha.ngato here means simply

coming to a definite conclusion about

the Tathagata. And the lack of

consistency surrounding this term in

the suttas suggests that it is not a

technical term. This would confirm the

impression the two meanings

ofni.t.tha are used more as an

opportunity for word play, a game in

which inconsistency is not a vice.

For more on word play in the Canon,

see The Atthakavagga: An

Introduction.

38 Meghiya Sutta (AN 9.3) [2 english translations]

Aṅguttaranikāyo/ Navakanipātapāḷi/

1. Paṭhamapaṇṇāsakaṃ/ 1. Sambodhivaggo/

3. Meghiyasuttaṃ (AN 9. 1. 1. 3)

Aïguttara Nikàya / Navakanipàta

Pañhamapaõõàsakaü/ 001. Sambodhivaggo Ý

Section on enlightenment3. Meghiyasuttaü Ý

PTS_AN The

Book of the

Gradual

Venerable Meghiya


Sayings 4

(Woodward)_

Meghiyasutta

ṃ

refer to

attached file

3. Ekaṃ samayaṃ bhagavā cālikāyaṃ viharati

cālikāpabbate. Tena kho pana samayena āyasmā meghiyo

bhagavato upaṭṭhāko hoti. Atha kho āyasmā meghiyo yena

bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ

abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho

āyasmā meghiyo bhagavantaṃ etadavoca – ‘‘

icchāmahaṃ, bhante, jantugāmaṃ [jatugāmaṃ (sī. aṭṭha.,

syā. aṭṭha.), jattugāmaṃ (ka. aṭṭhakathāyampi

pāṭhantaraṃ)] piṇḍāya pavisitu ’’ nti. ‘‘ Yassa dāni tvaṃ,

meghiya, kālaṃ maññasī ’’ ti.

Atha kho āyasmā meghiyo pubbaṇhasamayaṃ nivāsetvā

pattacīvaramādāya jantugāmaṃ piṇḍāya pāvisi. Jantugāme

piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto yena

kimikāḷāya nadiyā tīraṃ tenupasaṅkami. Addasā kho

āyasmā meghiyo kimikāḷāya nadiyā tīre jaṅghāvihāraṃ

[jaṅghavihāraṃ (syā. ka.)] anucaṅkamamāno

anuvicaramāno ambavanaṃ pāsādikaṃ ramaṇīyaṃ.

Disvānassa etadahosi – ‘‘ pāsādikaṃ vatidaṃ ambavanaṃ

ramaṇīyaṃ, alaṃ vatidaṃ kulaputtassa padhānatthikassa

001.03. At one time The Blessed One was living on the

Calika rock in Calika. At that time venerable Meghiya

attended on The Blessed One. Then venerable Meghiya

approached The Blessed One, worshipped, stood on a side

and said: "Venerable sir, I desire to go to my native village

for the alms round"

ßMeghiya, do as you think is fit."

Then venerable Meghiya putting on robes in the morning

taking bowl and robes went the alms round in his native

village, returning from the alms round and after the meal

was over he approached the bank of river Kimikala.

Wandering up and down the bank of river Kimikala, he

came to a pleasant mango orchard and it occurred to him:

This mango orchard is pleasant. It is ideal for the son of a

clansman to make effort. If I get permission from The

Blessed One I will come to this mango orchard to make

effort."

padhānāya. Sace maṃ bhagavā anujāneyya,

āgaccheyyāhaṃ imaṃ ambavanaṃ padhānāyā ’’ ti.

Atha kho āyasmā meghiyo yena bhagavā tenupasaṅkami;

upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ

nisīdi. Ekamantaṃ nisinno kho āyasmā meghiyo

bhagavantaṃ etadavoca – ‘‘ idhāhaṃ, bhante,

pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya

jantugāmaṃ piṇḍāya pāvisiṃ. Jantugāme piṇḍāya caritvā

pacchābhattaṃ piṇḍapātapaṭikkanto yena kimikāḷāya

nadiyā tīraṃ tenupasaṅkamiṃ. Addasaṃ kho ahaṃ,

bhante, kimikāḷāya nadiyā tīre jaṅghāvihāraṃ

anucaṅkamamāno anuvicaramāno ambavanaṃ pāsādikaṃ

ramaṇīyaṃ. Disvāna me etadahosi – ‘ pāsādikaṃ vatidaṃ

ambavanaṃ ramaṇīyaṃ. Alaṃ vatidaṃ kulaputtassa

padhānatthikassa padhānāya. Sace maṃ bhagavā

anujāneyya, āgaccheyyāhaṃ imaṃ ambavanaṃ

padhānāyā ’ ti. Sace maṃ bhagavā anujāneyya,

gaccheyyāhaṃ taṃ ambavanaṃ padhānāyā ’’ ti. ‘‘

Āgamehi tāva, meghiya! Ekakamhi [ekakamhā (sī. pī.)]

tāva [vata (ka.)] yāva aññopi koci bhikkhu āgacchatī ’’ ti

[dissatūti (sabbattha, ṭīkāyampi pāṭhantaraṃ),

Venerable Meghiya approached The Blessed One,

worshipped, sat on a side and said:

ßVenerable sir, I put on robes in the morning, took bowl

and robes and went the alms round in my native village.

Returning from the alms round and after the meal was over

I approached the bank of river Kimikala. Wandering up and

down the bank of river Kimikala, I came to a pleasant

mango orchard and it occurred to him: This mango orchard

is pleasant. It is ideal for the son of a clansman to make

effort. If I get permission from The Blessed One I will come

to this mango orchard to make effort."

The Blessed One said: ßMeghiya, wait! I am by myself, wait

until another bhikkhu comes"

For the second time venerable Meghiya said to The Blessed

One: ßVenerable sir, The Blessed One has nothing more to

do. As for me, there is something more for me to do. There

is something more, left for me to do. If The Blessed One

grants me permission, I will go to the mango orchard for

making effort." ßMeghiya, wait! I am by myself, wait until

āgacchatūti, dissatīti (ṭīkāyaṃ pāṭhantarāni)].

Dutiyampi kho āyasmā meghiyo bhagavantaṃ etadavoca –

‘‘ bhagavato, bhante, natthi kiñci uttari karaṇīyaṃ, natthi

katassa paṭicayo. Mayhaṃ kho pana, bhante, atthi uttari

karaṇīyaṃ, atthi katassa paṭicayo. Sace maṃ bhagavā

anujāneyya, gaccheyyāhaṃ taṃ ambavanaṃ padhānāyā ’’

ti. ‘‘ Āgamehi tāva, meghiya, ekakamhi tāva yāva aññopi

koci bhikkhu āgacchatī ’’ ti.

Tatiyampi kho āyasmā meghiyo bhagavantaṃ etadavoca –




anujāneyya, gaccheyyāhaṃ taṃ ambavanaṃ padhānāyā ’’

ti. ‘‘ Padhānanti kho, meghiya, vadamānaṃ kinti

vadeyyāma! Yassa dāni tvaṃ, meghiya, kālaṃ maññasī ’’

ti.

Atha kho āyasmā meghiyo uṭṭhāyāsanā bhagavantaṃ

abhivādetvā padakkhiṇaṃ katvā yena taṃ ambavanaṃ

tenupasaṅkami; upasaṅkamitvā taṃ ambavanaṃ

another bhikkhu comes"

For the third time venerable Meghiya said to The Blessed


do. As for me, there is something more, for me to do. There

is something more, left for me to do. If The Blessed One

grants me permission, I will go to the mango orchard to

make effort."

ßMeghiya, when you say it's to make effort, what shall I

say! Do as you think is fitting."

Then venerable Meghiya getting up from his seat

worshipped and circumambulated The Blessed One, and

approached and entered the mango orchard, and sat under

a certain tree to spend the day. When venerable Meghiya

was abiding in that mango orchard, three evil

demeritorious thoughts assailed him constantly, such as

sensual thoughts, angry thoughts and hurtful thoughts.

Then it occurred to venerable Meghiya: `It is wonderful and

surprising I left home and became homeless out of faith.

Yet am beset by these evil demeritorious thoughts of

ajjhogāhetvā aññatarasmiṃ rukkhamūle divāvihāraṃ

nisīdi. Atha kho āyasmato meghiyassa tasmiṃ ambavane

viharantassa yebhuyyena tayo pāpakā akusalā vitakkā

samudācaranti, seyyathidaṃ – kāmavitakko,

byāpādavitakko, vihiṃsāvitakko. Atha kho āyasmato

meghiyassa etadahosi – ‘‘ acchariyaṃ vata bho, abbhutaṃ

vata bho! Saddhāya ca vatamhā agārasmā anagāriyaṃ

pabbajitā; atha ca panimehi tīhi pāpakehi akusalehi

vitakkehi anvāsattā – kāmavitakkena, byāpādavitakkena,

vihiṃsāvitakkenā ’’ ti.




bhagavantaṃ etadavoca –

‘‘ Idha mayhaṃ, bhante, tasmiṃ ambavane viharantassa

yebhuyyena tayo pāpakā akusalā vitakkā samudācaranti,

seyyathidaṃ – kāmavitakko, byāpādavitakko,

vihiṃsāvitakko. Tassa mayhaṃ, bhante, etadahosi – ‘

acchariyaṃ vata bho, abbhutaṃ vata bho! Saddhāya ca

vatamhā agārasmā anagāriyaṃ pabbajitā; atha ca

sensuality, anger and hurtfulness"



ßHere, venerable sir, when I was abiding in that mango

orchard, three evil demeritorious thoughts assailed me

constantly, such as sensual thoughts, angry thoughts and

hurtful thoughts. Then it occurred to me: `It is wonderful

and surprising I left home and became homeless out of

faith. Yet am beset by these evil demeritorious thoughts of

sensuality, anger and hurtfulness.'"

ßMeghiya, it is immaturity. The maturity of five things lead

to the release of mind. What five? Here, Meghiya the

bhikkhu becomes a spiritual friend, a good associate with

good friendship. Meghiya, for the mind, immature for

release this is the first thing leading to maturity.

Again, Meghiya, the bhikkhu becomes virtuous restrained

in the higher code of rules, conducting himself, seeing fear

in the slightest fault he observes the rules. Meghiya, for the

panimehi tīhi pāpakehi akusalehi vitakkehi anvāsattā –

kāmavitakkena, byāpādavitakkena, vihiṃsāvitakkenāti ’’’ .

‘‘ Aparipakkāya, meghiya, cetovimuttiyā pañca dhammā

paripakkāya saṃvattanti. Katame pañca? Idha, meghiya,

bhikkhu kalyāṇamitto hoti kalyāṇasahāyo

kalyāṇasampavaṅko. Aparipakkāya, meghiya,

cetovimuttiyā ayaṃ paṭhamo dhammo paripakkāya

saṃvattati.

‘‘ Puna caparaṃ, meghiya, bhikkhu sīlavā hoti,

pātimokkhasaṃvarasaṃvuto viharati

ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī,

samādāya sikkhati sikkhāpadesu. Aparipakkāya, meghiya,

cetovimuttiyā ayaṃ dutiyo dhammo paripakkāya

saṃvattati.

‘‘ Puna caparaṃ, meghiya, yāyaṃ kathā abhisallekhikā

cetovivaraṇasappāyā, seyyathidaṃ – appicchakathā

santuṭṭhikathā pavivekakathā asaṃsaggakathā

vīriyārambhakathā sīlakathā samādhikathā paññākathā

vimuttikathā vimuttiñāṇadassanakathā, evarūpiyā kathāya

mind, immature for release this is the second thing leading

to maturity ...

Again, Meghiya, the bhikkhu becomes a quick and easy

gainer for nothing of such talk about austere penances,

providing explanations of the mind's activities such as

wanting little, satisfaction, seclusion, not wanting

company, arousing effort, talk about virtues, concentration,

wisdom, release and talk about knowledge and vision of

release Meghiya, for the mind, immature for release this is

the third thing leading to maturity.

Again, friends, the bhikkhu abides with aroused effort, to

dispel demeritorious things and to amass meritorious

things with the firm endeavour of not giving up the main

aim in meritorious things. Meghiya, for the mind, immature

for release this is the fourth thing leading to maturity.

Again, Meghiya, the bhikkhu becomes wise endowed with

wisdom about the rising and fading nature of the five

holding masses, for the noble penetration to rightfully end

unpleasantness. Meghiya, for the mind, immature for

nikāmalābhī hoti akicchalābhī akasiralābhī. Aparipakkāya,

meghiya, cetovimuttiyā ayaṃ tatiyo dhammo paripakkāya

saṃvattati.

‘‘ Puna caparaṃ, meghiya, bhikkhu āraddhavīriyo viharati

akusalānaṃ dhammānaṃ pahānāya, kusalānaṃ

dhammānaṃ upasampadāya, thāmavā daḷhaparakkamo

anikkhittadhuro kusalesu dhammesu. Aparipakkāya,

meghiya, cetovimuttiyā ayaṃ catuttho dhammo

paripakkāya saṃvattati.

‘‘ Puna caparaṃ, meghiya, bhikkhu paññavā hoti

udayatthagāminiyā paññāya samannāgato ariyāya

nibbedhikāya sammā dukkhakkhayagāminiyā.

Aparipakkāya, meghiya, cetovimuttiyā ayaṃ pañcamo

dhammo paripakkāya saṃvattati.

‘‘ Kalyāṇamittassetaṃ, meghiya, bhikkhuno pāṭikaṅkhaṃ

kalyāṇasahāyassa kalyāṇasampavaṅkassa – ‘ sīlavā

bhavissati…pe. … samādāya sikkhissati sikkhāpadesu ’’’ .


release this is the fifth thing leading to maturity.

Bhikkhus, from a spiritual friend; a good association and

good friendship is desirable to the bhikkhu, to become

virtuous restrained in the higher code of rules, to conduct

himself observing the rules, seeing fear in the slightest

fault.


good friendship is desirable to the bhikkhu, for a quick and

easy gain for nothing of such talk about austere penances,



company, arousing effort, talk about virtues, concentration,

wisdom, release and talk about knowledge and vision of

release.


good friendship is desirable to the bhikkhu to abide with

aroused effort, to dispel demeritorious things and to amass

meritorious things with the firm endeavour of not giving up

the main aim in meritorious things.

kalyāṇasahāyassa kalyāṇasampavaṅkassa – ‘ yāyaṃ kathā

abhisallekhikā cetovivaraṇasappāyā, seyyathidaṃ –

appicchakathā…pe… vimuttiñāṇadassanakathā, evarūpiyā

kathāya nikāmalābhī bhavissati akicchalābhī akasiralābhī

’’’ .


kalyāṇasahāyassa kalyāṇasampavaṅkassa – ‘

āraddhavīriyo viharissati…pe… anikkhittadhuro kusalesu

dhammesu ’’’ .


kalyāṇasahāyassa kalyāṇasampavaṅkassa – ‘ paññavā

bhavissati…pe… sammādukkhakkhayagāminiyā ’’’ .

‘‘ Tena ca pana, meghiya, bhikkhunā imesu pañcasu

dhammesu patiṭṭhāya cattāro dhammā uttari bhāvetabbā –

asubhā bhāvetabbā rāgassa pahānāya, mettā bhāvetabbā

byāpādassa pahānāya, ānāpānassati bhāvetabbā

vitakkupacchedāya, aniccasaññā bhāvetabbā

asmimānasamugghātāya. Aniccasaññino, meghiya,

anattasaññā saṇṭhāti. Anattasaññī


good friendship is desirable to the bhikkhu to become wise,

endowed with wisdom about the rising and fading nature of

the five holding masses for the noble penetration to

rightfully end unpleasantness.

Bhikkhus, the bhikkhu established in these five things

should further develop four things. -to dispel greed loathing

should be developed, to dispel anger lovingkindness should

be developed, to cut up thoughts, in and out breathing

should be developed, to root out the measuring `I be', the

perception of impermanence should be developed.

Bhikkhus, to one developed in the perception of

impermanence, the perception of no self gets established.

One with the perception of no-self completely destroys the

perception `I be' and here and now enjoys extinction.

asmimānasamugghātaṃ pāpuṇāti diṭṭheva dhamme

nibbāna ’’ nti. Tatiyaṃ.

39 Nīvaraṇa Sutta (AN 9.64) [3 english translations]

Aṅguttaranikāyo/

Navakanipātapāḷi/

2. Dutiyapaṇṇāsakaṃ/ (7) 2.

Satipaṭṭhānavaggo /

2. Nīvaraṇa satipaṭṭhāna suttaṃ

(AN 9. 2. 2. 2)

Nivarana Sutta: Hindrances

Thanissaro Bhikkhu

© 2002

Aïguttara Nikàya

007. Satipaññhànavaggo Ý The

section on establishing

mindfulness

2. Nãvaraõasuttaü Ý Obstructions


PTS_AN The

Book of the

Gradual

Sayings 4

(Woodward)-

Nīvaraṇa

satipaṭṭhāna

suttaṃ

refer to

attached file

Pañcimāni bhikkhave nīvaraṇāni.

Katamāni pañca:

Kāmacchandanīvaraṇaṃ,

vyāpādanīvaraṇaṃ,

thīnamiddhanīvaraṇaṃ, [PTS Page

"Monks, there are these five

hindrances. Which five? Sensual desire

as a hindrance, ill will as a hindrance,

sloth & drowsiness as a hindrance,

restlessness & anxiety as a hindrance,

007.02. Bhikkhus, these five are

obstructions. What five?

The obstructions sensual interest,

anger, sloth and torpor, restlessnes

458] [\q 458/]

uddhaccakukkuccanīvaraṇaṃ,

vicikicchānīvaraṇaṃ. Imāni kho

bhikkhave pañca nīvaraṇāni.

Imesaṃ kho bhikkhave pañcannaṃ

nīvaraṇānaṃ pahānāya cattāro

satipaṭṭhānā bhāvetabbā. Katame

cattāro:

Idha bhikkhave bhikkhu kāye

kāyānupassī viharati ātāpī sampajāno


abhijjhādomanassaṃ. Vedanāsu

vedanānupassī viharati ātāpī


abhijjhādomanassaṃ. Citte

cittānupassī viharati ātāpī sampajāno


abhijjhādomanassaṃ. Dhammesu

dhammānupassī viharati ātāpī


abhijjhādomanassaṃ. Imesaṃ kho

bhikkhave pañcannaṃ nīvaraṇānaṃ

and uncertainty as a hindrance. These

are the five hindrances.

"To abandon these five hindrances,

one should develop the four frames of

reference. Which four? There is the

case where a monk remains focused

on the body in & of itself — ardent,

alert, & mindful — putting aside greed

& distress with reference to the world.

He remains focused on feelings in & of

themselves... mind in & of itself...

mental qualities in & of themselves —

ardent, alert, & mindful — putting

aside greed & distress with reference

to the world. To abandon the five

hindrances, one should develop these

four frames of reference."

and worry and doubts. Bhikkhus, these

five are obstructions.

Bhikkhus, to dispel these five

obstructions the four establishments

of mindfulness should be developed.

What four?

Here, the bhikkhu abides mindful and

aware reflecting the body in the body

to dispel covetousness and

displeasure in the world The bhikkhu

abides mindful and aware reflecting

feelings in feelings, ... re ... the mental

states in the mind ... re ... and

thoughts in the Teaching, to dispel


world. Bhikkhus, to dispel these five

obstructions, these four

establishments of mindfulness should

be developed."

pahānāya ime cattāro satipaṭṭhānā

bhāvetabbāti.

40 Uttiya Sutta (AN 10.95) [3 english translations]

Aṅguttaranikāyo/


2. Dutiyapaṇṇāsakaṃ/ (10) 5.

Upālivaggo/

5. Uttiya suttaṃ (AN 10. 2. 5. 5)

Uttiya Sutta: To Uttiya

Thanissaro Bhikkhu

© 2008

Aïguttara Nikàya

010. Upàlivaggo Ý The Section on

Upali5. Uttiyasuttaü Ý The

wandering ascetic Uttiya by Sister

Upalavanna

PTS_AN The

Book of the

Gradual

Sayings

(Woodward)-

Uttiya suttaṃ

refer to

attached file

Atha kho uttiyo paribbājako yena

bhagavā tenupasaṅkami.

Upasaṅkamitvā bhagavatā saddhiṃ


sārāṇīyaṃ vītisāretvā ekamantaṃ

nisīdi. Ekamantaṃ nisinno kho uttiyo

paribbājako bhagavantaṃ etadavoca:

Kinnukho bho gotama sassato loko,

idameva saccaṃ moghamaññanti?

Avyākataṃ kho evaṃ uttiya mayā

'sassato loko, idameva saccaṃ,

Then Uttiya the wanderer went to the

Blessed One and, on arrival,




side. As he was sitting there, he said

to the Blessed One,

"Master Gotama, is it the case

that 'The cosmos is eternal: Only this

is true; anything otherwise is

worthless'?"

"Uttiya, I haven't declared that 'The

cosmos is eternal: Only this is true;

95. òhe wandering ascetic Uttiya approached

The Blessed One, exchanged friendly greetings,

sat on a side and said:

ßDoes good Gotama say, the world is eternal.

This is the truth, all else is false?

ßUttiya, I have not declared, the world is eternal.

This is the truth, all else is false.

ßDoes good Gotama say, the world is not

eternal. This is the truth, all else is false?

ßUttiya, I have not declared that either, the

moghamaññanti'?

Kīṃ pana bho gotama 'asassato loko,

ida meva saccaṃ moghamaññanti'?

Etampi kho uttiya avyākataṃ mayā

'asassato loko, idameva saccaṃ

moghamaññanti'?

Kinnū kho bho gotama antavā loko,


Taṃ jīvaṃ taṃ sarīraṃ idameva

saccaṃ moghamaññanti? Aññaṃ

jīvaṃ, aññaṃ sarīraṃ idameva

saccaṃ moghamaññanti? Hoti

tathāgato parammaraṇā idameva

saccaṃ moghamaññanti? Hoti ca na

hoti ca tathāgato parammaraṇā


Neva hoti na nahoti tathāgato

parammaraṇā, idameva saccaṃ

moghamaññanti?

anything otherwise is worthless.'"

"Very well, then, Master Gotama, is it

the case that: 'The cosmos is not

eternal: Only this is true; anything

otherwise is worthless'?"

"Uttiya, I haven't declared that 'The

cosmos is not eternal: Only this is true;


"Very well, then, Master Gotama, is it

the case that 'The cosmos is finite...

The cosmos is infinite... The soul & the

body are the same... The soul is one

thing and the body another... After

death a Tathagata exists... After death

a Tathagata does not exist... After

death a Tathagata both does & does

not exist... After death a Tathagata

neither does nor does not exist. Only

this is true; anything otherwise is

worthless'?"

"Uttiya, I haven't declared that 'After

death a Tathagata neither does nor

world is eternal. This is the truth, all else is false.

`ßDoes good Gotama say, the world is limited.

This is the truth, all else is false?

ßUttiya, I have not declared, the world is

limited. This is the truth, all else is false.

ßDoes good Gotama say, the world is not limited

... re ... the soul and body is the same, ... re ... the

soul is different from the body, ... re ... the Thus

Gone One is after death, ... re ... The Thus Gone

One is not after death, ... re ... The Thus Gone

One is and is not after death, ... re ... The Thus

Gone One neither is nor is not after death. This

is the truth, all else is false?

ßUttiya, I have not declared that either, the Thus

Gone One neither is nor is not after death. This

is the truth, all else is false.

ßGood Gotama, when asked does good Gotama

say, the world is eternal, this is the truth, all else

Etampi kho uttiya avyākataṃ mayā

'neva hoti na nahoti tathāgato

parammaraṇā, idameva saccaṃ

moghamaññanti.

[BJT Page 348] [\x 348/]

Kinnu kho bho gotama sassato loko

idameva saccaṃ moghamaññanti iti

puṭṭho samāno 'avyākataṃ kho etaṃ

uttiya mayā sassato loko idameva

saccaṃ moghamaññanti' vadesi.

Kimpana bho gokama asassato loko

idameva saccaṃ moghamaññani iti

puṭṭho samāno etampi kho uttiya

avyākataṃ mayā 'asassato loko

idameva saccaṃ moghamaññanti''

vadesi.

Kinnū kho bho gotama antavā loko

does not exist: Only this is true;


"But, Master Gotama, on being asked,

'Is it the case that "The cosmos is

eternal: Only this is true; anything

otherwise is worthless"?' you inform

me, 'Uttiya, I haven't declared

that "The cosmos is eternal: Only this

is true; anything otherwise is

worthless."' On being asked, 'Is it the

case that "The cosmos is not eternal...

The cosmos is finite... The cosmos is

infinite... The soul & the body are the

same... The soul is one thing and the

body another... After death a

Tathagata exists... After death a

Tathagata does not exist... After death

a Tathagata both does & does not

exist... After death a Tathagata neither

does nor does not exist. Only this is

true; anything otherwise is

worthless"?' you inform me, 'Uttiya, I

is false. It was said it is not declared by me, The

world is eternal, this is the truth all else is false.

When asked does good Gotama say, the world is

not eternal, this is the truth, all else is false. It

was said it is not declared by me, The world is

not eternal, this is the truth all else is false.

When asked does good Gotama say, the world is

limited, ... re ... not limited, ... re ... the soul and

the body is the same, ... re ... the soul is different

from the body, ... re ... the Thus Gone One is

after death, ... re ... the Thus Gone One is not

after death, ... re ... the Thus Gone One is and is

not after death, ... re ... the Thus Gone One

neither is nor is not after death. This is the truth,

all else is false. It was said it is not declared by

me either. The Thus Gone One neither is nor is

not after death, this is the truth all else is false.

Then what indeed does good Gotama declare?

ßUttiya, I declare the Teaching having realized


puṭṭho samāno 'etampi kho uttiya

abyākataṃ mayā antavā loko idameva

saccaṃ moghamaññanti vadesi.

Anantavā loko idameva saccaṃ

moghamaññanti iti puṭṭho samāno

'etampi kho uttiya abyākataṃ mayā

anantavā loko idameva saccaṃ

moghamaññanti vadesi. Taṃ jīvaṃ

taṃ sarīraṃ idameva saccaṃ

moghamaññanti iti puṭṭho [PTS Page

194] [\q 194/] samāno 'etampi kho

uttiya abyākataṃ mayā taṃ jīvaṃ taṃ

sarīraṃ idameva saccaṃ

moghamaññanti vadesi. Aññaṃ jīvaṃ

aññaṃ sarīraṃ idameva saccaṃ



aññaṃ jīvaṃ aññaṃ sarīraṃ idameva

saccaṃ moghamaññanti vadesi. Hoti


saccaṃ moghamaññanti iti puṭṭho

haven't declared that "After death a

Tathagata neither does nor does not

exist. Only this is true; anything

otherwise is worthless."' Now is there

anything you have declared?"

"Uttiya, having directly known it, I

teach the Dhamma to my disciples for

the purification of beings, for the

overcoming of sorrow & lamentation,

for the disappearance of pain &

distress, for the attainment of the right

method, & for the realization of

Unbinding."

"And, Master Gotama, when having

directly known it, you teach the

Dhamma to your disciples for the

purification of beings, for the

overcoming of sorrow & lamentation,

for the disappearance of pain &

distress, for the attainment of the right

method, & for the realization of

Unbinding, will all the cosmos be led

by meself, to my disciples for the purification of

beings, for the ending of grief, lament,

unpleasantness, displeasure and distress for the

realization of extinction.

ßWhen good Gotama declares the Teaching

having realized by himself to the disciples, for

the purification of beings, for the ending of

grief, lament, unpleasantness, displeasure and

distress for the realization of extinction, is all the

world or half the world or one third of it led

away? When this was asked The Blessed One

became silent.

Then it occured to venerable ânanda The

wandering ascetic overcome by this evil view

asks a question from the completely exalted one,

the question does not go home, it is not

explained, it becomes incapable to be answered.

It will be for Uttiya's unpleasantness for a long

time.

samāno 'etampi kho uttiya abyākataṃ

mayā hoti tathāgato parammaraṇā

idameva saccaṃ moghamaññanti

vadesi. Na hoti tathāgato

parammaraṇā idameva saccaṃ


'etampi kho uttiya abyātaṃ mayā na

hoti tathāgato parammaraṇā idameva

saccaṃ moghamaññanti' vadesi. Hoti

ca na hoti ca tathāgato parammaraṇā


puṭṭho samāno 'etampi kho uttiya

abyākataṃ mayā hoti ca na hoti ca


saccaṃ moghamaññanti' vadesi. Neva

hoti na na hoti tathāgato




neva hoti na na hoti tathāgato


moghamaññanti vadesi. Atha

[to release], or a half of it, or a third?"

When this was said, the Blessed One

was silent.


Ananda: "Don't let Uttiya the wanderer

acquire the evil viewpoint that, 'When

I asked him an all-encompassing

question, Gotama the contemplative

faltered and didn't reply. Perhaps he

was unable to.' That would be for his

long-term harm & suffering." So he

said to Uttiya, "In that case, my friend,

I will give you an analogy, for there

are cases where it is through the use

of analogy that intelligent people can

understand the meaning of what is

being said.

"Uttiya, suppose that there were a

royal frontier fortress with strong

ramparts, strong walls & arches, and a

single gate. In it would be a wise,

competent, & knowledgeable

Then venerable ânanda said to the wandering

ascetic: ßFriend, I will give you a comparison,

for some wise ones understand the meaning

when a comparison is given.

To a neighbouring city there is a deep moat and

a high wall with a single gate and a wise gate

keeper who stops the unknown and allows the

known to enter. He encircles round the city wall

and does not see a single entrance or a hole so

far as a cat to enter. The knowledge does not

arise to him: This much enters the city or this

much leaves the city. Yet he knows, all that

enter or leave the city have to leave or enter

through this gate.

In the same manner, the Thus Gone One is not

eager whether all are led away from the world,

half or one third is led away from the world. It

occurs to the Thus Gone One:

`Whoever was led away, are led away and will

kiñcarahi bhotā gotamena vyākatanti?

Abhiññāya kho ahaṃ uttiya

sāvakānaṃ dhammaṃ desemi

sattānaṃ visuddhiyā

sokapariddavānaṃ samatikkamāya

dukkhadomanassānaṃ atthaṅgamāya

ñāyassa adhigamāya nibbānassa

saccikiriyāyāti.

Yaṃ panetaṃ bhavaṃ gotamo

abhiññāya abhiññāya sāvakānaṃ

dhammaṃ deseti sattānaṃ visuddhiyā

sokapariddavānaṃ samatikkamāya

dukkhadomanassānaṃ atthaṅgamāya

ñāyassa adhigamāya nibbānassa

sacchikiriyāya sabbo vā tena loko

nīyissati1 upaḍḍho vā tibhāgo vā ti?

Evaṃ vutte bhagavā tuṇhī ahosi.

Atha kho āyasmato ānandassa

etadahosi: 'māhevaṃ kho uttiyo

gatekeeper to keep out those he didn't

know and to let in those he did.

Patrolling the path around the city, he

wouldn't see a crack or an opening in

the walls big enough for even a cat to

slip through. Although he wouldn't

know that 'So-and-so many creatures

enter or leave the city,' he would know

this: 'Whatever large creatures enter

or leave the city all enter or leave it

through this gate.'

"In the same way, the Tathagata isn't

concerned with whether all the

cosmos or half of it or a third of it will

be led to release by means of that

[Dhamma]. But he does know this: 'All

those who have been led, are being

led, or will be led [to release] from the

cosmos have done so, are doing so, or

will do so after having abandoned the

five hindrances — those defilements of

awareness that weaken discernment

be led away from the world, they all dispel the

five hindrances, wisely make the finer

defilements of the mind weak, develop the mind

in the four establishments of mindfulness and

the seven enlightenment factors as it really

should be, thus they were led away, are led away

or will be led away from the world. Friend, the

question you asked from The Blessed One was

not correctly worded Therefore The Blessed One

did not explain it.

paribbājako pāpakaṃ diṭṭhigataṃ

paṭilabhi. 'Sabbasāmukkaṃsikaṃ vata

me samaṇo gotamo pañhaṃ puṭṭho

saṃsādeti, no vissajjeti, na nūna

visahatī'ti. Tadassa uttiyassa

paribbājakassa dīgharattaṃ ahitāya

dukkhāyā'ti.

1. Nīyati machasaṃ nīyyāyati syā

[BJT Page 350] [\x 350/]

Atha kho āyasmā ānando uttiyaṃ

paribbājakaṃ etadavoca: tena hāvuso

uttiya upamate karissāmi. Upamāya pi

idhekacce viññū purisā bhāsitassa

atthaṃ ājānanti.

Seyyathāpi āvuso uttiya rañño

paccantimaṃ nagaraṃ

daḷahuddāpaṃ1 daḷhapākāratoraṇaṃ

ekadvāraṃ. Tatrassa dovāriko paṇḍito

byatto medhāvī aññātānaṃ nivāretā,

— having well-established[1] their

minds in the four frames of reference,

and having developed, as they have

come to be, the seven factors for

Awakening. When you asked the

Blessed One this question, you had

already asked it in another way.

[2] That's why he didn't respond."

Note

1.Well-tuned.

2.The question as to whether all the

cosmos or only a part of it would be

led to release is another way of

asking whether the cosmos is eternal

or not. Notice that Ven. Ananda

mentions those who have been led to

release from the cosmos. He doesn't

mention the cosmos as being led to

release. For his use of the word,

"cosmos," here, see SN 35.82..






[PTS Page 195] [\q 195/] ñātānaṃ

pavesetā. So tassa nagarassa samantā

anupariyāyapathaṃ anukkamamāno

na passeyya pākārasandhiṃ vā

pākāravivaraṃ vā antamaso biḷāra

nikkamanamattampi, no ca khavassa

evaṃ ñāṇaṃ hoti: ettakā pāṇā imaṃ

nagaraṃ pavisanti vā nikkhamanti

vāti. Atha khvassa evamettha hoti: ye

kho keci oḷārikā pāṇā imaṃ nagaraṃ

pavisanti vā nikkhamanti vā sabbe te

iminā dvārena pavisanti ca

nikkhamanti cāti.

Evameva kho āvuso uttiya na taṃ

tathāgatassa evaṃ ussukkataṃ hoti

'sabbo vā tena loko nīyissati, upaḍḍho

vā tibhāgo vā'ti. Atha kho evamettha

tathāgatassa hoti: ye kho keci

lokamhā nīyiṃsu vā nīyanti vā

nīyissanti vā, sabbe te pañcanīvaraṇe

pahāya cetaso upakkilese paññāya

dubbalīkaraṇe catūsu satipaṭṭhānesu

supaṭṭhitacittā satta bojjhaṅge

yathābhūtaṃ bhāvetvā evamete

lokamhā nīyiṃsu vā nīyanti vā

nīyissanti vā'ti.

Yadeva kho tvaṃ āvuso uttiya

bhagavantaṃ pañhaṃ apucchi2

tadevetaṃ paññaṃ bhagavantaṃ

aññena pariyāyena apucchi. Tasmā te

taṃ bhagavā na vyākāsīti.

[PTS Page 196] [\q 196/]

41 Āvaraṇa・nīvaraṇa Sutta (SN 46.38) [2 english translations]Saṃyuttanikāyo/ Mahāvaggo / 2. Bojjhaṅgasaṃyuttaṃ / 4. Nīvaraṇavaggo/ 8. Āvaraṇanīvaraṇasuttaṃ (SN

5.2.4.8)

PTS_SN The

Book of the

Kindred

Sayings 5

(Mrs Rhys

219. ‘‘ Pañcime, bhikkhave, āvaraṇā nīvaraṇā cetaso upakkilesā paññāya dubbalīkaraṇā. Katame pañca? Kāmacchando,

bhikkhave, āvaraṇo nīvaraṇo cetaso upakkileso paññāya dubbalīkaraṇo. Byāpādo, bhikkhave, āvaraṇo nīvaraṇo cetaso

upakkileso paññāya dubbalīkaraṇo. Thinamiddhaṃ, bhikkhave, āvaraṇaṃ nīvaraṇaṃ cetaso upakkilesaṃ paññāya

dubbalīkaraṇaṃ. Uddhaccakukkuccaṃ, bhikkhave, āvaraṇaṃ nīvaraṇaṃ cetaso upakkilesaṃ paññāya dubbalīkaraṇaṃ.

Vicikicchā, bhikkhave, āvaraṇā nīvaraṇā cetaso upakkilesā paññāya dubbalīkaraṇā. Ime kho, bhikkhave, pañca āvaraṇā

nīvaraṇā cetaso upakkilesā paññāya dubbalīkaraṇā.

‘‘ Sattime, bhikkhave, bojjhaṅgā anāvaraṇā anīvaraṇā cetaso anupakkilesā bhāvitā bahulīkatā

vijjāvimuttiphalasacchikiriyāya saṃvattanti. Katame satta? Satisambojjhaṅgo, bhikkhave, anāvaraṇo anīvaraṇo cetaso

anupakkileso bhāvito bahulīkato vijjāvimuttiphalasacchikiriyāya saṃvattati…pe… upekkhāsambojjhaṅgo, bhikkhave,

anāvaraṇo anīvaraṇo cetaso anupakkileso bhāvito bahulīkato vijjāvimuttiphalasacchikiriyāya saṃvattati. Ime kho,

bhikkhave, satta bojjhaṅgā anāvaraṇā anīvaraṇā cetaso anupakkilesā bhāvitā bahulīkatā vijjāvimuttiphalasacchikiriyāya

saṃvattantīti.

‘‘ Yasmiṃ, bhikkhave, samaye ariyasāvako aṭṭhiṃ katvā manasi katvā sabbaṃ cetaso samannāharitvā ohitasoto

dhammaṃ suṇāti, imassa pañca nīvaraṇā tasmiṃ samaye na honti. Satta bojjhaṅgā tasmiṃ samaye bhāvanāpāripūriṃ

gacchanti.

‘‘ Katame pañca nīvaraṇā tasmiṃ samaye na honti? Kāmacchandanīvaraṇaṃ tasmiṃ samaye na hoti,

byāpādanīvaraṇaṃ tasmiṃ samaye na hoti, thinamiddhanīvaraṇaṃ tasmiṃ samaye na hoti,

uddhaccakukkuccanīvaraṇaṃ tasmiṃ samaye na hoti, vicikicchānīvaraṇaṃ tasmiṃ samaye na hoti. Imassa pañca

nīvaraṇā tasmiṃ samaye na honti.

‘‘ Katame satta bojjhaṅgā tasmiṃ samaye bhāvanāpāripūriṃ gacchanti? Satisambojjhaṅgo tasmiṃ samaye

bhāvanāpāripūriṃ gacchati…pe… upekkhāsambojjhaṅgo tasmiṃ samaye bhāvanāpāripūriṃ gacchati. Ime satta

Davids)_

Āvaraṇanīvar

aṇasuttaṃ

Wisdom_SN

The

Connected

Discourses of

the Buddha

(Bodhi)_

Āvaraṇanīvar

aṇasuttaṃ

refer to

attached file

bojjhaṅgā tasmiṃ samaye bhāvanāpāripūriṃ gacchanti. Yasmiṃ, bhikkhave, samaye ariyasāvako aṭṭhiṃ katvā manasi

katvā sabbaṃ cetaso samannāharitvā ohitasoto dhammaṃ suṇāti, imassa pañca nīvaraṇā tasmiṃ samaye na honti. Ime

satta bojjhaṅgā tasmiṃ samaye bhāvanāpāripūriṃ gacchantī ’’ ti. Aṭṭhamaṃ.

3. SEQUENCE OF SAMATHA AND VIPASSANĀ 144

42 Yuganaddha Sutta (AN 4.170) [4 english translations]

Aṅguttaranikāyo/


4. Catutthapaṇṇāsakaṃ/

(17) 2. Paṭipadāvaggo/

10. Yuganaddhasuttaṃ

(AN 4. 4. 2. 10)

(Arahattappattisuttaṃ)

Yuganaddha Sutta: In

Tandem

Thanissaro Bhikkhu

© 1998

Aïguttara Nikàya

017. Pañipadàvaggo / 10.

Yuganaddhasuttaü Ý The

two combined


CHAPTER XVII

ON PRACTICES

(10) Arahantihip

by A.D.Jayasundere

PTS_AN The

Book of the

Gradual

Sayings 2

(Woodward)_

Yuganaddha

suttaṃ

refer to

attached file

[BJT Page 304] [\x 304/]

20. Ekaṃ samayaṃ āyasmā

ānando kosambiyaṃ

viharati ghositārāme. Tatra

kho āyasmā ānando bhikkhū

āmantesi; āvuso

bhikkhavoti. Āvusoti kho te

bhikkhū āyasmato

On one occasion Ven.

Ananda was staying in

Kosambi, at Ghosita's

monastery. There he

addressed the monks,

"Friends!"

"Yes, friend," the monks

017.10. At one time

venerable ânanda was

abiding in Kosambi and

addressed the bhikkhus:

Friends, bhikkhus, whoever

bhikkhu or bhikkhuni

declares worthiness in my

Once the venerable ânanda

dwelt at Kosambi in Ghosita

Park. Then the venerable

ânanda addressed. the

brethren

----------------

1 The ` normal way': one

works up to the Truth by

ānandassa paccassosuṃ.

Āyasmā ānando etadavoca:

[PTS Page 157] [\q 157/] yo

hi ko ci āvuso bhikkhu vā

bhikkhunī vā mama santike

arahattappattiṃ vyākaroti.

Sabbo so catūhi maggehi,

etesaṃ vā aññatarena.

Katamehi catūhi?

Idha āvuso bhikkhu

samathapubbaṅgamaṃ

vipassanaṃ bhāveti. Tassa

samathapubbaṅgamaṃ

vipassanaṃ bhāvayato

maggo sañjāyati. So taṃ

maggaṃ āsevati bhāveti

bahulīkaroti. Tassa taṃ

maggaṃ āsevato bhāvayato

bahulīkaroto saññojanā

pahīyanti. Anusayā

vyantīhonti.

responded.

Ven. Ananda said: "Friends,

whoever — monk or nun —

declares the attainment of

arahantship in my presence,

they all do it by means of

one or another of four paths.

Which four?

"There is the case where a

monk has developed insight

preceded by tranquillity. As

he develops insight

preceded by tranquillity, the

path is born. He follows that

path, develops it, pursues it.

As he follows the path,

developing it & pursuing it

— his fetters are

abandoned, his obsessions

destroyed.

presence would declare it, in

one or the other of these

four ways, there is not

another. What four?

Friends, bhikkhus, by

developing appeasement

followed by insight the path

appears. He develops that

path and makes much of it

and his bonds vanish and

the underlying tendencies

get destroyed.

Again, friends, bhikkhus, by

developing insight followed

by appeasement the path

appears. He develops that

path and makes much of it

and his bonds vanish and

the underlying tendencies

get destroyed.

definite exertion in this life.

xvii. [170] On Practices 203

thus: 'Brethren! Friends!'

The brethren responded:

Yes, friend!' to the

venerable ânanda, who

spake thus:

"Friends, whatsoever

brother or sister declares in

my presence his or her

attainment to Arahantship,

all such should be

possessed of four qualities,

or at least of one of them.

What four?

Friends, herein a brother

develops insight preceded

by concentration. To him

who so develops insight ...

there arises the Path.* He

practises, increases and

develops that Path. In him

Puna ca paraṃ āvuso

bhikkhu

vipassanāpubbaṅgamaṃ

samathaṃ bhāveti, tassa

vipassanāpubbaṅgamaṃ

samathaṃ bhāvayato







vyantīhonti.


bhikkhu

samathavipassanaṃ

yuganaddhaṃ bhāveti.

Tassa samathavipassanaṃ

yuganaddhaṃ bhāvayato


"Then there is the case

where a monk has

developed tranquillity

preceded by insight. As he

develops tranquillity

preceded by insight, the





— his fetters are


destroyed.


where a monk has

developed tranquillity in

tandem with insight. As he

develops tranquillity in

tandem with insight, the


Again, friends, bhikkhus, by

developing appeasement

and insight together, the

path appears. He develops

that path and makes much

of it and his bonds vanish

and the underlying

tendencies get destroyed.

Again, friends, bhikkhus,

with the bhikkhu's mind

seized by rightful agitation

there comes a time when

the mind settles internally,

lies and comes to a single

point and concentrates, and

to him the path appears. He

develops that path and

makes much of it and his

bonds vanish and the

underlying tendencies get

who practises, increases

and develops that Path the

Fetters become abolished

and the tendencies*vanish.

Again, friends, a brother

develops concentration

preceded by insight. To him

who so develops

concentration there arises

the Path.*' He practises,

increases and develops that

Path. In him who practises,


Path the Fetters become

abolished and the

tendencies vanish.

Again, friends, a brother

develops concentration and.

insight coupled together; to

him who develops






vyantīhonti.


bhikkhuno

dhammuddhaccaviggahītaṃ

mānaṃ hoti. So āvuso

samayo yantaṃ cittaṃ

ajjhattaṃyeva santiṭṭhati

sannisīdati ekodihoti

samādhiyati. Tassa maggo

sañjāyati. So taṃ maggaṃ

āsevati bhāveti bahulīkaroti.

Tassa taṃ maggaṃ āsevato

bhāvayato bahulīkaroto

saññojanā pahīyanti.

Anusayā vyantīhonti.




— his fetters are


destroyed.


where a monk's mind has its

restlessness concerning the

Dhamma [Comm: the

corruptions of insight] well

under control. There comes

a time when his mind grows

steady inwardly, settles

down, and becomes unified

& concentrated. In him the





— his fetters are

destroyed. Friends,

bhikkhus, whoever bhikkhu

or bhikkhuni declares

worthiness in my presence

would declare it, in one or

the other of these four

ways, there is not another.

concentration and insight

there arises the Path. He

practises increases and

develops that Path. To him

who practises, increases

and develops that Path -the


and the tendencies vanish.

And again, friends, a brother

has his 'Mind freed from the

defilements of concentration

and insight. This, friends, is

the time when the mind is

established, well placed,

-----------------------

1The 1 normal way'. One

works up to the Truth by

definite exertion in this life.

2 Anusayà. There are seven

of these 'tendencies'

3 Here one ` works up' his

Yo hi ko vi āvuso bhikkhu vā

bhikkhunī vā mama santike

arahattappattiṃ vyākaroti,

sabbo so imehi catūhi

maggehi, etesaṃ vā

aññatarenāti.

Paṭipadāvaggo dutiyo.

[BJT Page 306] [\x 306/]


destroyed.

"Whoever — monk or nun —

declares the attainment of

arahantship in my presence,

they all do it by means of

one or another of these four

paths."

faculties after the Truth has

dawned on him, owing to

past merit.


[TEXT ii, 157

concentrated and

tranquillised. To him the

Path arises. He practises,


Path. To him who so

practises, increases and

develops that Path the


and the tendencies vanish.

Verily,, friends, whatsoever

brother or sister declares in

my presence his or her

attainment of Arahantship,

all such should be

possessed of these four

qualities or at least of one of

them.

43 Samādhi Sutta (SN 22.5) [3 english translations]

Saṃyuttanikāyo/ Khandhavaggo/ 1.

Khandhasaṃyuttaṃ/

1. Nakulapituvaggo/ 5. Samādhisuttaṃ (SN 3.1.1.5)

21. 1. 1. 5.(5) Samadhi Ý Concentration


PTS_SN The

Book of the

Kindred

Sayings 3

(Mrs Rhys

Davids)_Sam

ādhisuttaṃ

Wisdom_SN

The

Connected

Discourses of

the Buddha

(Bodhi)_Samā

dhisuttaṃ

refer to

attached file

5. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ

viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho

bhagavā bhikkhū āmantesi – ‘‘ bhikkhavo ’’ ti. ‘‘ Bhadante

’’ ti te bhikkhū bhagavato paccassosuṃ. Bhagavā

etadavoca – ‘‘ samādhiṃ, bhikkhave, bhāvetha; samāhito,

bhikkhave, bhikkhu yathābhūtaṃ pajānāti. Kiñca

yathābhūtaṃ pajānāti? Rūpassa samudayañca

atthaṅgamañca, vedanāya samudayañca atthaṅgamañca,

saññāya samudayañca atthaṅgamañca, saṅkhārānaṃ

samudayañca atthaṅgamañca, viññāṇassa samudayañca

atthaṅgamañca ’’ .

‘‘ Ko ca, bhikkhave, rūpassa samudayo, ko vedanāya

samudayo, ko saññāya samudayo, ko saṅkhārānaṃ

samudayo, ko viññāṇassa samudayo? Idha, bhikkhave,

bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati.



Sàvatthi.


ßMonks, develop concentration. The concentrated monk

sees it, as it really is.

3. What does he see as it really is? He sees the arising of

matter and the fading of matter, the arising of feelings and

the fading of feelings, the arising of perceptions and the

fading of perceptions, the arising of intentions and the

fading of intentions and the arising of consciousness and

the fading of consciousness.

4. Monks, what is, the arising of matter the arising of

‘‘ Kiñca abhinandati abhivadati ajjhosāya tiṭṭhati? Rūpaṃ

abhinandati abhivadati ajjhosāya tiṭṭhati. Tassa rūpaṃ

abhinandato abhivadato ajjhosāya tiṭṭhato uppajjati nandī.

Yā rūpe nandī tadupādānaṃ. Tassupādānapaccayā bhavo;

bhavapaccayā jāti; jātipaccayā jarāmaraṇaṃ

sokaparidevadukkhadomanassupāyāsā sambhavanti.

Evametassa kevalassa dukkhakkhandhassa samudayo hoti.

‘‘ Vedanaṃ abhinandati…pe… saññaṃ abhinandati…

saṅkhāre abhinandati… viññāṇaṃ abhinandati abhivadati

ajjhosāya tiṭṭhati. Tassa viññāṇaṃ abhinandato abhivadato

ajjhosāya tiṭṭhato uppajjati nandī. Yā viññāṇe nandī

tadupādānaṃ. Tassupādānapaccayā bhavo; bhavapaccayā

jāti; jātipaccayā…pe… evametassa kevalassa

dukkhakkhandhassa samudayo hoti.

‘‘ Ayaṃ, bhikkhave, rūpassa samudayo; ayaṃ vedanāya

samudayo; ayaṃ saññāya samudayo; ayaṃ saṅkhārānaṃ

samudayo; ayaṃ viññāṇassa samudayo.

‘‘ Ko ca, bhikkhave, rūpassa atthaṅgamo, ko vedanāya…

feelings, the arising of perceptions, the arising of intentions

and the arising of consciousness?

5. Monks, there is rejoicing, a declaration and an

attachment. For what is there rejoicing, a declaration and

an attachment?

6. There is rejoicing for matter, a declaration for matter

and attachment for matter. When there is rejoicing,

declaration for and attachment for matter, there arise

enjoyment. Enjoyment in matter is attachment. On account

of that attachment is being. On account of being is birth.

On account of birth, decay, death, grief, lament,

unpleasantness, displeasure and distress arise. Thus rises

the complete mass of unpleasantness.

7. There is rejoicing for feelings, a declaration for feelings

and attachment for feelings. When there is rejoicing,

declaration and attachment for feelings, there arise

enjoyment. Enjoyment in feelings is attachment. On

account of that attachment is being. On account of being is

birth. On account of birth, decay, death, grief, lament,

ko saññāya… ko saṅkhārānaṃ… ko viññāṇassa

atthaṅgamo?

Idha, bhikkhave, nābhinandati nābhivadati nājjhosāya

tiṭṭhati.

‘‘ Kiñca nābhinandati nābhivadati nājjhosāya tiṭṭhati?

Rūpaṃ nābhinandati nābhivadati nājjhosāya tiṭṭhati. Tassa

rūpaṃ anabhinandato anabhivadato anajjhosāya tiṭṭhato

yā rūpe nandī sā nirujjhati. Tassa nandīnirodhā

upādānanirodho; upādānanirodhā bhavanirodho…pe…

evametassa kevalassa dukkhakkhandhassa nirodho hoti.

‘‘ Vedanaṃ nābhinandati nābhivadati nājjhosāya tiṭṭhati.

Tassa vedanaṃ anabhinandato anabhivadato anajjhosā

tiṭṭhato yā vedanāya nandī sā nirujjhati. Tassa

nandīnirodhā upādānanirodho; upādānanirodhā

bhavanirodho…pe… evametassa kevalassa

dukkhakkhandhassa nirodho hoti.

‘‘ Saññaṃ nābhinandati…pe… saṅkhāre nābhinandati

nābhivadati nājjhosāya tiṭṭhati. Tassa saṅkhāre

unpleasantness, displeasure and distress arise. Thus rises


8. There is rejoicing for perceptions, a declaration for

perceptions and attachment for perceptions. When there is

rejoicing, declaration and attachment there arise

enjoyment in it. Enjoyment in perceptions is attachment.

On account of that attachment is being. On account of

being is birth. On account of birth, decay, death, grief,

lament, unpleasantness, displeasure and distress arise.

Thus rises the complete mass of unpleasantness.

9. There is rejoicing for intentions, a declaration for

intentions and attachment for intentions. When there is

rejoicing, declaration and attachment for intentions, there

arise enjoyment. Enjoyment in intentions is attachment. On

account of that attachment is being. On account of being is

birth. On account of birth, decay, death, grief, lament,

unpleasantness, displeasure and distress arise Thus rises


10. There is rejoicing for consciousness, a declaration for

anabhinandato anabhivadato anajjhosāya tiṭṭhato yā

saṅkhāresu nandī sā nirujjhati. Tassa nandīnirodhā

upādānanirodho; upādānanirodhā bhavanirodho…pe…

evametassa kevalassa dukkhakkhandhassa nirodho hoti.

‘‘ Viññāṇaṃ nābhinandati nābhivadati nājjhosāya tiṭṭhati.

Tassa viññāṇaṃ anabhinandato anabhivadato anajjhosāya

tiṭṭhato yā viññāṇe nandī sā nirujjhati. Tassa nandīnirodhā

upādānanirodho…pe… evametassa kevalassa

dukkhakkhandhassa nirodho hoti.

‘‘ Ayaṃ, bhikkhave, rūpassa atthaṅgamo, ayaṃ vedanāya

atthaṅgamo, ayaṃ saññāya atthaṅgamo, ayaṃ

saṅkhārānaṃ atthaṅgamo, ayaṃ viññāṇassa atthaṅgamo

’’ ti. Pañcamaṃ.

consciousness and attachment for consciousness. When

there is rejoicing, declaration and attachment for

consciousness, there arise enjoyment in it. Enjoyment in

consciousness is attachment. On account of that

attachment is being. On account of being is birth. On

account of birth decay, death, grief, lament,

unpleasantness, displeasure and distress arise Thus rises


11. Monks, this is the arising of matter, the arising of

feelings, the arising of perceptions, the arising of intentions

and the arising of consciousness.

12. Monks, what is the fading of matter, the fading of

feelings, the fading of perceptions, the fading of intentions

and the fading of consciousness?

Here there is no rejoicing, no declaration and no

attachment. For what is there no rejoicing, no declaration

and no attachment?

13. There is no rejoicing, no declaration and no attachment

for matter. When there is no rejoicing, declaration or

attachment for matter, the enjoyment for matter ceases.

With the cessation of enjoyment for matter attachment

ceases. With the cessation of attachment being ceases.

With the cessation of being, birth, decay, death, grief,

lament, unpleasantness, displeasure and distress cease.

Thus ceases the complete mass of unpleasantness.

14. There is no rejoicing, no declaration, and no

attachment for feelings. When there is no rejoicing,

declaration or attachment for feelings, the enjoyment in

feelings, ceases. With the cessation of enjoyment for

feelings attachment ceases. With the cessation of

attachment being ceases. With the cessation of being,

birth, decay, death, grief, lament, unpleasantness,

displeasure and distress cease. Thus ceases the complete



attachment for perceptions. When there is no rejoicing,

declaration or attachment for perceptions the enjoyment in

perceptions ceases. With the cessation of enjoyment for

perceptions attachment ceases. With the cessation of



displeasure and distress cease Thus ceases the complete



attachment for intentions. When there is no rejoicing,

declaration or attachment for intentions the enjoyment for

intentions ceases. With the cessation of enjoyment for

intentions attachment ceases. With the cessation of



displeasure and distress cease. Thus ceases the complete



attachment for consciousness. When there is no rejoicing,

no declaration and no attachment for consciousness, the

enjoyment for consciousness ceases. With the cessation of

enjoyment for consciousness attachment ceases. With the

cessation of attachment being ceases. With the cessation

of being, birth, decay, death, grief, lament,

unpleasantness, displeasure and distress cease. Thus

ceases the complete mass of unpleasantness.

18. Monks, this is the cessation of matter, the cessation of

feelings, the cessation of perceptions, the cessation of

intentions and the cessation of consciousness.

44 Samādhi Sutta (SN 56.1) [2 english translations]

Saṃyuttanikāyo/ Mahāvaggo/ 12. Saccasaṃyuttaṃ / 1. Samādhivaggo/ 1. Samādhisuttaṃ

(SN 5.12.1.1)

PTS_SN The Book of the

Kindred Sayings 5 (Mrs

Rhys

Davids)_Samādhisuttaṃ

Wisdom_SN The

Connected Discourses of

the Buddha

(Bodhi)_Samādhisuttaṃ

refer to attached file

1071. Sāvatthinidānaṃ. ‘‘ Samādhiṃ, bhikkhave, bhāvetha. Samāhito, bhikkhave, bhikkhu

yathābhūtaṃ pajānāti. Kiñca yathābhūtaṃ pajānāti? ‘ Idaṃ dukkha ’ nti yathābhūtaṃ pajānāti, ‘ ayaṃ

dukkhasamudayo ’ ti yathābhūtaṃ pajānāti, ‘ ayaṃ dukkhanirodho ’ ti yathābhūtaṃ pajānāti, ‘ ayaṃ

dukkhanirodhagāminī paṭipadā ’ ti yathābhūtaṃ pajānāti. Samādhiṃ, bhikkhave, bhāvetha. Samāhito,

bhikkhave, bhikkhu yathābhūtaṃ pajānāti ’’ .

‘‘ Tasmātiha, bhikkhave, ‘ idaṃ dukkha ’ nti yogo karaṇīyo, ‘ ayaṃ dukkhasamudayo ’ ti yogo karaṇīyo,

‘ ayaṃ dukkhanirodho ’ ti yogo karaṇīyo, ‘ ayaṃ dukkhanirodhagāminī paṭipadā ’ ti yogo karaṇīyo ’’ ti.

Paṭhamaṃ.

45 Paṭhama・pubbārāma Sutta (SN 48.45) [2 english translations]Saṃyuttanikāyo/ Mahāvaggo / 4. Indriyasaṃyuttaṃ/ 5. Jarāvaggo / 5.

Paṭhamapubbārāmasuttaṃ (SN 5.4.5.5)

PTS_SN The Book of the

Kindred Sayings 5 (Mrs

Rhys

Davids)_Paṭhamapubbārām

asuttaṃ

Wisdom_SN The Connected

Discourses of the Buddha

(Bodhi)_Paṭhamapubbārām

asuttaṃ


515. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati pubbārāme migāramātupāsāde.

Tatra kho bhagavā bhikkhū āmantesi – ‘‘ katinaṃ nu kho, bhikkhave, indriyānaṃ bhāvitattā

bahulīkatattā khīṇāsavo bhikkhu aññaṃ byākaroti – ‘ khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ

karaṇīyaṃ, nāparaṃ itthattāyā ’ ti pajānāmī ’’ ti?

Bhagavaṃmūlakā no, bhante, dhammā…pe… ‘‘ ekassa kho, bhikkhave, indriyassa bhāvitattā


karaṇīyaṃ, nāparaṃ itthattāyā ’ ti pajānāmīti. Katamassa ekassa paññindriyassa paññavato,

bhikkhave, ariyasāvakassa tadanvayā saddhā saṇṭhāti, tadanvayaṃ vīriyaṃ saṇṭhāti, tadanvayā sati

saṇṭhāti, tadanvayo samādhi saṇṭhāti. Imassa kho, bhikkhave, ekassa indriyassa bhāvitattā


karaṇīyaṃ, nāparaṃ itthattāyā ’ ti pajānāmī ’’ ti. Pañcamaṃ.

46 Samatha Sutta (AN 10.54) [3 english translations]

Aṅguttaranikāyo/


2. Dutiyapaṇṇāsakaṃ/(6) 1.

Sacittavaggo/

4. Samatha suttaṃ (AN 10. 2. 1. 4)

Samatha Sutta: With Regard to

Tranquility

Thanissaro Bhikkhu

© 2011

Aïguttara Nikàya

2. Dutiyapaõõàsakaü Ý The

second fifty

006. Sacittavaggo Ý The section

on one's mind 4. Samathasuttaü Ý

PTS_PaliEn

g

2SUT.4AN.5

The Book of

the Gradual

Appeasement


Sayings 5

(Woodward

)_ Samatha

suttaṃ

refer to

attached file

(Sāvatthi)

No ce bhikkhave bhikkhu

paracittapariyāyakusalo hoti, atha

''sacittapariyāyakusalo bhavissāmī''ti

evaṃ hi vo bhikkhave sikkhitabbaṃ.

Kathañca bhikkhave bhikkhu

sacittapariyāya kusalo hoti, seyyathāpi

bhikkhave itthī vā puriso vā daharo

yuvā maṇḍanakajātiko ādāse vā

parisuddhe pariyodāte acche vā

udapatte sakaṃ mukhanimittaṃ

paccavekkhamāno sace tattha passati

rajaṃ vā aṅgaṇaṃ vā, tasseva rajassa

vā aṅgaṇassa vā pahāṇāya vāyamati,

no ce tattha passati rajaṃ vā

aṅgaṇaṃ vā, tenevattamano [PTS

Page 099] [\q 99/] hoti

paripuṇṇasaṅkappo ''lābhā vata me

parisuddhaṃ vata me''ti. Evameva kho

"Even if a monk is not skilled in the

ways of the minds of others,[1] he

should train himself: 'I will be skilled in

reading my own mind.'

"And how is a monk skilled in reading

his own mind? Imagine a young

woman — or man — fond of

adornment, examining the image of

her own face in a bright, clean mirror

or bowl of clear water: If she saw any

dirt or blemish there, she would try to

remove it. If she saw no dirt or blemish

there, she would be pleased, her

resolves fulfilled: 'How fortunate I am!

How clean I am!' In the same way, a

monk's self-examination is very

productive in terms of skillful qualities:

[2] 'Am I one who achieves internal

tranquility of awareness, or am I one

who does not achieve internal

54. Bhikkhus, do not become clever in

penetrating and understanding others'

minds, be clever in penetrating and

understanding your mind. This is the

right practise.

Bhikkhus, how should you be clever in

penetrating and understanding, your

mind?

Bhikkhus, just like a woman, man or

young one, fond of adornment would

take a clean mirror, or water in a

vessel and would see the reflection of

his face in it. If he sees some dirt or

some blemish in it, would try hard to

dispel that dirt or blemish. If he sees

no dirt or blemish in it, he would be

completely satisfied on account of it.-

`It is gain for me, my face is clean.' In



bhikkhave bhikkhuno paccavekkhaṇā

bahukārā hoti kusalesu dhammesu.

''Lābhī nu khomhi ajjhattaṃ

cetosamathassa, na nu khomhi lābhī

ajjhattaṃ cetosamathassa, lābhī nu

khomhi

adhipaññādhammavipassanāya. Na nu

khomhi lābhī

adhipaññādhammavipassanāyā''ti.

[BJT Page 178] [\x 178/]

Sace bhikkhave bhikkhu

paccavekkhamāno evaṃ jānāti:

''lābhīmhi ajjhattaṃ cetosamathassa,

na lābhī


Tena bhikkhave bhikkhunā ajjhattaṃ

cetosamathe patiṭṭhāya adhipaññā

dhammavipassanāya yogo karaṇīyo so

aparena samayena lābhiceva hoti

ajjhattaṃ cetosamathassa lābhī ca

adhipaññādhammavipassanāya.

tranquility of awareness? Am I one

who achieves insight into phenomena

through heightened discernment, or

am I one who does not achieve insight

into phenomena through heightened

discernment?"

"If, on examination, he knows, 'I am

one who achieves internal tranquility

of awareness but not insight into

phenomena through heightened

discernment,' then his duty is to make

an effort for the maintenance of

internal tranquility of awareness and

for insight into phenomena through

heightened discernment. At a later

time he will then be one who achieves

both internal tranquility of awareness

and insight into phenomena through


"But if, on examination, the monk

knows, 'I am one who achieves insight

into phenomena through heightened

the same manner bhikkhus, reflection

in meritorious things does much to the

bhikkhu.- `Am I a gainer of internal

appeaement, or am I not a gainer of

internal appeasement. Am I a gainer of

higher wisdom and vision of the

Teaching, or am I not a gainer of


Teaching.'

When reflecting if he knows, I am a

gainer of internal appeasement and

am not a gainer of higher wisdom and

vision of the Teaching. Then

establishing himself in internal

appeasement of mind he should apply

himself to achieve higher wisdom and

vision of the Teaching. In the

meantime he gains internal

appeasement and higher wisdom and

vision of the Teaching.

Sace pana bhikkhave bhikkhu


''lābhīmhi

adhipaññādhammavipassanāya na

lābhī ajjhattaṃ cetosamatassā''ti.

Tena bhikkhave bhikkhunā

adhipaññādhammavipassanāya

patiṭṭhāya ajjhattaṃ cetosamathe

yogo karaṇīyo. So aparena samayena

lābhī ceva hoti

adhipaññādhammavipassanāya lābhī

ca ajjhattaṃ cetosamathassa.


paccavekkhamāno evaṃ jānāti: ''na

lābhī ajjhattaṃ cetosamathassa na

lābhī


Tena bhikkhave bhikkhunā tesaṃyeva

kusalānaṃ dhammānaṃ paṭilābhāya

adhimatto chando ca vāyāmo ca

ussāho ca ussoḷhi ca appaṭivāni ca sati

discernment but not internal

tranquility of awareness,' then his duty

is to make an effort for the

maintenance of insight into

phenomena through heightened

discernment and for internal

tranquility of awareness. At a later

time he will then be one who achieves

both insight into phenomena through

heightened discernment and internal

tranquility of awareness.


knows, 'I am one who achieves neither

internal tranquility of awareness nor

insight into phenomena through

heightened discernment,' then he

should put forth extra desire, effort,

diligence, endeavor, relentlessness,

mindfulness, & alertness for gaining

those very same skillful qualities. Just

as when a person whose turban or

head was on fire would put forth extra

When reflecting if the bhikkhu knows, I

am a gainer of higher wisdom and

vision of the Teaching not a gainer of

internal appeasement. Then

establishing himself in higher wisdom

and vision of the Teaching, he should

apply himself to achieve internal

appesement. In the meantime he

gains higher wisdom and vision of the

Teaching and internal appeasement.


am neither a gainer of internal

appeasement nor a gainer of higher

wisdom and vision of the Teaching.

Then the bhikkhu should arouse

interest, effort, zealous unhindered

action and mindful awareness for the

gain of those meritorious things. Like

someone whose clothes or head is on

fire would arouse a lot of interest,

effort, zealous unhindered action and

ca sampajaññañca karaṇīyaṃ.

Seyyathāpi bhikkhave ādittacelo vā

ādittasīso vā tasse va celassa vā

sīsassa vā nibbāpanāya adhimattaṃ

chandañca vāyāmañca ussāhañca

ussoḷhiñca appaṭivāniñca satiñca

sampajaññañca kareyya, evameva kho

bhikkhave tena bhikkhunā tesaṃyeva

kusalānaṃ dhammānaṃ, paṭilābhāya

adhimatto chando ca [PTS Page 100] [\

q 100/] vāyāmo ca ussāho ca ussoḷhi

ca appaṭivāni ca sati ca

sampajaññañca karaṇīyaṃ so aparena

samayena lābhīceva hoti ajjhattaṃ


adhipaññādhammavipassanāya.



''lābhimhi ajjhattaṃ cetosamathassa,

lābhī

desire, effort, diligence, endeavor,

relentlessness, mindfulness, &

alertness to put out the fire on his

turban or head; in the same way, the

monk should put forth extra desire,

effort, diligence, endeavor,

relentlessness, mindfulness, &

alertness for gaining those very same

skillful qualities.


knows, 'I am one who achieves both

internal tranquility of awareness and

insight into phenomena through

heightened discernment,' then his

duty is to make an effort in

maintaining those very same skillful

qualities to a higher degree for the

ending of the effluents.

"Monks, I speak of robes in two ways:

to be partaken of and not to be

partaken of. I also speak of alms

food... lodgings... villages & towns...

mindful awareness to put it out In the

same manner bhikkhus, the bhikkhu

should arouse interest, effort, zealous

unhindered action and mindful

awareness for the gain of those

meritorious things. In the meantime he

gains internal appeasement and


Teaching.


am a gainer of internal appeasement

and a gainer of higher wisdom and

vision of the Teaching. Then

establishing himself in those same

meritorious things should further apply

himself for the destruction of desires.

Bhikkhus, even robes I say are twofold

those that should be partaken and not

partaken. Morsel food are twofold, that

should be partaken and not partaken.

adhipaññādhammavipassanāyā''ti

tena bhikkhave bhikkhunā tesuyeva

kusalesu dhammesu patiṭṭhāya

uttariṃ āsavānaṃ khayāya yogo

karaṇīyo.

[BJT Page 180] [\x 180/]

Cīvarampahaṃ bhikkhave, duvidhena

vadāmi. Sevitabbampi asevitabbampi.

Piṇḍapātampahaṃ bhikkhave

duvidhena vadāmi. Sevitabbampi

asevitabbampi. Senāsanampahaṃ

bhikkhave duvidhena vadāmi.

Sevitabbampi asevitabbampi.

Gāmanigamampahaṃ bhikkhave

duvidhena vadāmi, sevitabbampi

asevitabbampi.

Janapadapadesampahaṃ bhikkhave


asevitabbampi. Puggalampahaṃ

bhikkhave duvidhena vadāmi,

countrysides... individuals in two ways:


partaken of.

"'Monks, I speak of robes in two ways:


partaken of': Thus was it said. In

reference to what was it said? Any

robe of which one has come to know,

'When I partake of this robe, unskillful

qualities increase and skillful qualities

decrease,' that sort of robe is not to be

partaken of. Any robe of which one

has come to know, 'When I partake of

this robe, unskillful qualities decrease

and skillful qualities increase,' that

sort of robe is to be partaken of.

'Monks, I speak of robes in two ways:


partaken of': Thus was it said. And in

reference to this was it said.

"'Monks, I also speak of alms food in

two ways...' ...

Dwellings are twofold, that that should

be partaken and not partaken. Villages

and hamlets are twofold, those that

should be gone to and not gone to.

States are twofold, that should be

gone to and those that should not be

gone to. Even people are twofold,

those that should be gone to and not

gone to.

Bhikkhus, I said, robes are twofold: to

be partaken and not partaken Why

was it said so? If you know of a robe,

which when partaken, demeritorious

things increase and meritorious things

decrease. Such robes should not be

partaken If you know of a robe, which

when partaken, demeritorious things

decrease and meritorious things

increase. Such robes should be

partaken. Bhikkhus, if it was said,

robes are twofold to be partaken and

sevitabbampi asevitabbampi.

''Cīvarampahaṃ bhikkhave duvidhena

vadāmi sevitabbampi

asevitabbampi''ti iti kho panetaṃ

vuttaṃ kiñcetaṃ paṭicca vuttaṃ.

Tattha yaṃ jaññā cīvaraṃ ''idaṃ kho

me cīvaraṃ sevato akusalā dhammā

abhivaḍḍhanti. Kusalā dhammā

parihāyantī''ti. Evarūpaṃ cīvaraṃ na

sevitabbaṃ, tattha yaṃ jaññā cīvaraṃ

idaṃ kho me cīvaraṃ sevato akusalā,

dhammā parihāyanti. Kusalā dhammā

abhivaḍḍhanti''ti. Eva rūpaṃ cīvaraṃ

sevitabbaṃ, cīvarampahaṃ bhikkhave


asevitabbampi iti yaṃ taṃ vuttaṃ


''Piṇḍapātampahaṃ bhikkhave


asevitabbampi''ti iti kho panetaṃ

"'Monks, I also speak of lodgings in

two ways...' ...

"'Monks, I also speak of villages &

towns in two ways...' ...

"'Monks, I also speak of countrysides

in two ways...' ...

"'Monks, I also speak of individuals in

two ways: to be partaken of and not to

be partaken of':[3] Thus was it said. In

reference to what was it said? Any

individual of whom one has come to

know, 'When I partake of this

individual, unskillful qualities increase

and skillful qualities decrease,' that

sort of individual is not to be partaken

of. Any individual of whom one has

come to know, 'When I partake of this

individual, unskillful qualities decrease

and skillful qualities increase,' that

sort of individual is to be partaken of.

'Monks, I also speak of individuals in

two ways: to be partaken of and not to

not to be partaken, it was said on

account of this.

Bhikkhus, I said, morsel food are

twofold: to be partaken and not

partaken Why was it said so? If you

know of some morsel food, which

when partaken, demeritorious things

increase and meritorious things

decrease. Such morsel food should not

be partaken If you know of some

morsel food, which when partaken,

demeritorious things decrease and

meritorious things increase. Such

morsel food should be partaken.

Bhikkhus, if it was said, morsel food is

twofold to be partaken and not to be

partaken, it was said on account of

this.

Bhikkhus, I said, dwellings are twofold:

to be partaken and not partaken Why

vuttaṃ, kiñcetaṃ paṭicca vuttaṃ:

tattha yaṃ jaññā piṇḍapātaṃ imaṃ

kho me piṇḍapātaṃ seveto akusalā

dhammā abhivaḍḍhanti kusalā [PTS

Page 101] [\q 101/] dhammā

parihāyanti, evarūpo piṇḍapāto na

sevitabbo. Tattha yaṃ jaññā

piṇḍapātaṃ imaṃ kho me piṇḍapātaṃ

sevato akusalā dhammā parihāyanti

kusalā dhammā abhivaḍḍhantī ti.

Evarūpo piṇḍapāto sevitabbo.

Piṇḍapātampahaṃ bhikkhave


asevitabbampī'ti. Iti yaṃ taṃ vuttaṃ


Senāsanampahaṃ bhikkhave


asevitabbampīti. Iti kho panetaṃ

vuttaṃ, kiñcetaṃ paṭicca vuttaṃ:

tattha yaṃ jaññā senāsanaṃ idaṃ kho

me senāsanaṃ sevato akusalā

be partaken of': Thus was it said. And

in reference to this was it said."

Notes

1.I.e., not skilled in reading the minds

of others.

2.I.e., if he conducts it in this way.

3.The word sevitabba, when used

with material items, is usually

translated as "to be partaken of."

When used with people, it is usually

translated as "to be associated with."

However, here I have used the former

rendering throughout to maintain the

pattern of the original language, and

also to point out the fact that when

one associates with another person,

one internalizes that person's

qualities and views.

See also: MN 149; SN 35.204; AN

2.30; AN 4.94; AN 4.170; AN 10.71.

was it said so? If you know of a

dwelling, which when partaken,

demeritorious things increase and

meritorious things decrease. Such

dwellings should not be partaken If

you know of a dwelling, which when

partaken, demeritorious things


increase. Such dwellings should be

partaken. Bhikkhus, if it was said,

dwellings are twofold to be partaken

and not to be partaken, it was said on

account of this.

Bhikkhus, I said, villages and hamlets

are twofold: to be gone to and not

gone to. Why was it said so? If you

know of a village or hamlet, which

when gone to, demeritorious things

increase and meritorious things

decrease. To such villages or hamlets

you should not go If you know of a











dhammā abhivaḍḍhanti, kusalā

dhammā parihāyantī''ti. Evarūpaṃ

senāsanaṃ na sevitabbaṃ. Tattha

yaṃ jaññā senāsanaṃ idaṃ kho me

senāsanaṃ sevato akusalā dhammā

parihāyanti kusalā dhammā

abhivaḍḍhantī ti. Evarūpaṃ

senāsanaṃ sevitabbaṃ.

Senāsanampahaṃ bhikkhave


asevitabbampī ti. Iti yaṃ vuttaṃ


[BJT Page 182] [\x 182/]

''Gāmanigamampahaṃ bhikkhave

duvidhena vadāmi, sevitabbaṃ

asevitabbampīti'' iti kho panetaṃ

vuttaṃ kiñcetaṃ paṭicca vuttaṃ:

''tattha yaṃ jaññā gāmanigamaṃ

idaṃ kho me gāmanigamaṃ sevato

akusalā dhammā abhivaḍḍhanti

village or hamlet which when you go


meritorious things increase. To such

villages and hamlets you should go.

Bhikkhus, if it was said, villages and

hamlets are twofold to be gone to and

not gone to, it was said on account of

this.

Bhikkhus, I said, states are twofold:

those that should be gone to and not

gone to. Why was it said so? If you

know of a state, when gone to which

demeritorious things increase and

meritorious things decrease. You

should not go to such states. If you

know of a state, when gone to which


meritorious things increase, you

should go to such states. Bhikkhus, if

it was said, states are twofold those

that should be gone to, and those that

kusalā dhammā parihāyanti, evarūpo

gāmanigamo na sevitabbo, tattha yaṃ

jaññā gāmanigamaṃ imaṃ kho me

gāmanigamaṃ sevato akusalā

dhammā parihāyanti, kusalā dhammā

abhivaḍḍhantīti. Evarūpo gāmanigamo

sevitabbo. Gāmanigamampāhaṃ

bhikkhave duvidhena vadāmi,

sevitabbampi asevitabbampīti, iti yaṃ

taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.

''Janapadapadesampahaṃ bhikkhave




tattha yaṃ jaññā janapada padesaṃ

imaṃ kho me janapadapadesaṃ

sevato akusalā dhammā

abhivaḍḍhanti, [PTS Page 102] [\q

102/] kusalā dhammā parihāyantīti.

Evarūpo janapada padeso na


should not be gone to, it was said on

account of this.

Bhikkhus, I said, pesons are twofold:

those to whom you should go and

those to whom you should not go. Why

was it said so? If you know of a person

when gone to whom, demeritorious

things increase and meritorious things

decrease. You should not go to such

persons. If you know of a person, when

gone to whom demeritorious things


increase. You should go to such

persons. Bhikkhus, if it was said,

persons are twofold those to whom

you should goand those to whom you

should not go, it was said on account

of this.

janapadapadesaṃ imaṃ kho me

janapadapadesaṃ sevato akusalā

dhammā parihāyanti kusalā dhammā

abhivaḍḍhantīti. Evarūpo

janapadapadeso sevitabbo.

Janapadapadesampahaṃ bhikkhave


asevitabbampīti. Iti yaṃ taṃ vuttaṃ


''Puggalampahaṃ bhikkhave




tattha yaṃ jaññā puggalaṃ imaṃ kho

me puggalaṃ sevato akusalā dhammā

abhivaḍḍhanti kusalā dhammā

parihāyantīti. Evarūpo puggalo na


puggalaṃ imaṃ kho me puggalaṃ

sevato akusalā dhammā parihāyanti

kusalā dhammā abhivaḍḍhantīti.

Evarūpo puggalo sevitabbo.

Puggalampahaṃ bhikkhave duvidhena

vadāmi, sevitabbampi asevitabbampīti

iti yaṃ taṃ vuttaṃ idametaṃ paṭicca

vuttanti.

[BJT Page 184] [\x 184/]

47 Mahā・saḷāyatanika Sutta (MN 149) [4 english translations]Majjhimanikāye/ Uparipaṇṇāsapāḷi

5. Saḷāyatanavaggo / 7. Mahāsaḷāyatanika

suttaṃ (MN 3.5.7 )

Maha-salayatanika Sutta: The Great

Six Sense-media Discourse



5. 7.

Mahàsaëàyatanikasuttaü

(149) The Longer

Discourse on the Six

Spheres

Motilal

Banarsidass_

MN Middle

Length

Sayings (I. B.

Horner)_Vol

3_Mahāsaḷāy

atanika

suttaṃ

Wisdom_MN

The Middle

Length

Discourses of

Evaṃ me sutaṃ: ekaṃ samayaṃ bhagavā

sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa

ārāme. Tatra kho bhagavā bhikkhū āmantesi

bhikkhavo'ti. 'Bhadante'ti te bhikkhū bhagavato


Mahāsaḷāyatanikaṃ vo bhikkhave, desissāmi. Taṃ

suṇātha sādhukaṃ manasi karotha bhāsissāmīti.


Blessed One was staying near Savatthi in

Jeta's Grove, Anathapindika's Monastery.

There he addressed the monks: "Monks!"

"Yes, lord," the monks responded to him.

"Monks, I will teach you the great six

sense-media [discourse]. Listen & pay

close attention. I will speak."

I heard thus.

At one time the Blessed One

was living in the monastery

offered by Anàthapiõóika in

Jeta's grove in Sàvatthi and

addressed the bhikkhus

from there. `Bhikkhus, I will

preach the discourse on the

Evaṃ bhanteti kho te bhikkhū bhagavato


Cakkhuṃ bhikkhave, ajānaṃ apassaṃ yathābhūtaṃ,

rūpe ajānaṃ apassaṃ yathābhūtaṃ, cakkhuviññāṇaṃ

ajānaṃ apassaṃ yathābhūtaṃ, cakkhusamphassaṃ

ajānaṃ apassaṃ yathābhūtaṃ, yampidaṃ

cakkhusamphassapaccayā uppajjati vedayitaṃ

sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā, tampi

ajānaṃ apassaṃ yathābhūtaṃ, cakkhusmiṃ sārajjati,

rūpesu sārajjati, cakkhuviññāṇe sārajjati,

cakkhusamphasse sārajjati, yampidaṃ1


sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā,

tasmimpi sārajjati.

Tassa sārattassa saṃyuttassa sammūḷhassa

assādānupassino viharato āyatiṃ

pañcupādānakkhandhā upacayaṃ gacchanti. Taṇhā

cassa ponobhavikā nandirāgasahagatā tatra

tatrābhinandinī, sā cassa pavaḍḍhati. Tassa kāyikāpi

"As you say, lord," the monks responded.

The Blessed One said: "Not knowing,

not seeing the eye as it actually is

present; not knowing, not seeing forms...

consciousness at the eye... contact at the

eye as they actually are present; not

knowing, not seeing whatever arises

conditioned through contact at the eye —

experienced as pleasure, pain, or neither-

pleasure-nor-pain — as it actually is

present, one is infatuated with the eye...

forms... consciousness at the eye...

contact at the eye... whatever arises

conditioned by contact at the eye and is

experienced as pleasure, pain, or neither-

pleasure-nor-pain.

"For him — infatuated, attached,

confused, not remaining focused on their

drawbacks — the five clinging-

aggregates head toward future

accumulation. The craving that makes

for further becoming — accompanied by

six spheres. Listen carefully

and attentively. Bhikkhus, to

someone who does not learn

and realize, eye, forms, eye-

consciousness, eye contact

and whatever feelings,

pleasant or unpleasant or


pleasant born of eye

contact, as they really are.

There arise attachments for

eye, forms, eye-


and whatever feelings



pleasant born of that eye

contact. This deluded one,

abiding attached to these as

satisfactory and agreeable

accumulate in the five

holding masses for the

the Buddha

(Ñāṇamoli&B

odhi)_Mahās

aḷāyatanika

suttaṃ

refer to

attached file

darathā pavaḍḍhanti, [PTS Page 288] [\q 288/]

cetasikāpi darathā pavaḍḍhanti, kayikāpi santāpā

pavaḍḍhanti, cetasikāpi santāpā pavaḍḍhanti, kāyikāpi

pariḷāhā pavaḍḍhanti, cetasikāpi pariḷāhā pavaḍḍhanti,

so kāyadukkhampi cetodukkhampi paṭisaṃvedeti.

Sotaṃ bhikkhave, ajānaṃ apassaṃ yathābhūtaṃ,

sadde ajānaṃ apassaṃ yathābhūtaṃ, sotaviññāṇaṃ

ajānaṃ apassaṃ yathābhūtaṃ, sotasamphassaṃ


manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ

vā dukkhaṃ vā adukkhamasukhaṃ vā, tampi ajānaṃ

apassaṃ yathābhūtaṃ, sotasmiṃ sārajjati, saddesu

sārajjati, sotaviññāṇe sārajjati, sotasamphasse

sārajjati, yampidaṃ sotasamphassapaccayā uppajjati

vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ

vā, tasmimpi sārajjati.

Ghānaṃ bhikkhave, ajānaṃ apassaṃ yathābhūtaṃ,

gandhe ajānaṃ apassaṃ yathābhūtaṃ,

ghānaviññāṇaṃ ajānaṃ apassaṃ yathābhūtaṃ,

ghānasamphassaṃ ajānaṃ apassaṃ yathābhūtaṃ,

passion & delight, relishing now this &

now that — grows within him. His

bodily disturbances & mental

disturbances grow. His bodily torments

& mental torments grow. His bodily

distresses & mental distresses grow. He

is sensitive both to bodily stress &

mental stress.

"Not knowing, not seeing the ear... Not

knowing, not seeing the nose... Not

knowing, not seeing the tongue... Not

knowing, not seeing the body...

"Not knowing, not seeing the intellect as

it actually is present; not knowing, not

seeing ideas... consciousness at the

intellect... contact at the intellect as they

actually are present; not knowing, not

seeing whatever arises conditioned

through intellect-contact — experienced

as pleasure, pain, or neither-pleasure-

nor-pain — as it actually is present, one

is infatuated with the intellect... ideas...

future. His craving too grows

with interest and greed to

be here and there in the

future. His bodily and

mental troubles, anxiety and

laments increase. Further he

experiences bodily and

mental unpleasantness.

To someone who does not

learn and realize ear,

sounds, ... re. õose,

scents, ... re ... tongue,

tastes, ... re ... body,

touches, ... re ... mind,

thoughts, mind-

consciousness, mind contact




pleasant born of mind


yampidaṃ gandhasamphassapaccayā uppajjati


vā, tampi ajānaṃ apassaṃ yathābhūtaṃ, ghānasmiṃ

sārajjati, gandhesu sārajjati, ghānaviññāṇe sārajjati,

ghānasamphasse sārajjati, yampidaṃ

ghānasamphassapaccayā uppajjati vedayitaṃ sukhaṃ

vā dukkhaṃ vā adukkhamasukhaṃ vā, tasmimpi

sārajjati.

Jivhaṃ bhikkhave, ajānaṃ apassaṃ yathābhūtaṃ,

rasā ajānaṃ apassaṃ yathābhūtaṃ, jivhāviññāṇaṃ

ajānaṃ apassaṃ yathābhūtaṃ, jivhāsamphassaṃ


jivhāsamphassapaccayā uppajjati vedayitaṃ sukhaṃ

vā dukkhaṃ vā adukkhamasukhaṃ vā, tampi ajānaṃ

apassaṃ yathābhūtaṃ, jivhasmiṃ sārajjati, rasesu

sārajjati, jivhāviññāṇe sārajjati, jivhāsamphasse

sārajjati, yampidaṃ jivhāsamphassapaccayā uppajjati



Kāyaṃ bhikkhave, ajānaṃ apassaṃ yathābhūtaṃ,

phoṭṭhabbe ajānaṃ apassaṃ yathābhūtaṃ,

kāyaviññāṇaṃ ajānaṃ apassaṃ yathābhūtaṃ,

consciousness at the intellect... contact at

the intellect... whatever arises

conditioned by contact at the intellect

and is experienced as pleasure, pain, or


"For him — infatuated, attached,

confused, not remaining focused on their



accumulation. The craving that makes

for further becoming — accompanied by


now that — grows within him. His


disturbances grow. His bodily torments

& mental torments grow. His bodily

distresses & mental distresses grow. He

is sensitive both to bodily stress &

mental stress.

"However, knowing & seeing the eye as

it actually is present, knowing & seeing

forms... consciousness at the eye...

There arises attachment for

mind, thoughts, mind-





pleasant born of that mind

contact. This deluded one

abiding attached to these as

satisfactory and agreeable

accumulates in the five

holding masses for the

future. His craving too grows

with interest and greed to

be here and there in the

future. His bodily and

mental troubles, anxiety and

laments increase. Further he


mental unpleasantness.

To someone who learns and

kāyasamphassaṃ ajānaṃ apassaṃ yathābhūtaṃ,

yampidaṃ kāyasamphassapaccayā uppajjati


vā, tampi ajānaṃ apassaṃ yathābhūtaṃ, kāyasmiṃ

sārajjati, phoṭṭhabbesu sārajjati, kāyaviññāṇe sārajjati,

kāyasamphasse sārajjati, yampidaṃ

kāyasamphassapaccayā uppajjati vedayitaṃ sukhaṃ

vā dukkhaṃ vā adukkhamasukhaṃ vā, tasmimpi

sārajjati. Manaṃ bhikkhave, ajānaṃ apassaṃ

yathābhūtaṃ, dhamme ajānaṃ apassaṃ

yathābhūtaṃ, manoviññāṇaṃ ajānaṃ apassaṃ

yathābhūtaṃ, manosamphassaṃ ajānaṃ apassaṃ

yathābhūtaṃ, yampidaṃ manosamphassapaccayā

uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā

Adukkhamasukhaṃ vā, tampi ajānaṃ apassaṃ

yathābhūtaṃ, manasmiṃ sārajjati, dhammesu

sārajjati, manoviññāṇe sārajjati, manosamphasse

sārajjati, yampidaṃ manosamphassapaccayā uppajjati



-------------------------

contact at the eye as they actually are

present, knowing & seeing whatever

arises conditioned through contact at the

eye — experienced as pleasure, pain, or

neither-pleasure-nor-pain — as it

actually is present, one is not infatuated

with the eye... forms... consciousness at

the eye... contact at the eye... whatever

arises conditioned by contact at the eye

and is experienced as pleasure, pain, or


"For him — uninfatuated, unattached,

unconfused, remaining focused on their



diminution. The craving that makes for

further becoming — accompanied by


now that — is abandoned by him. His


disturbances are abandoned. His bodily

torments & mental torments are

realizes, eye, forms, eye-





pleasant born of eye


Attachment does not arise

for eye, forms, eye-





pleasant born of that eye

contact. This one not

attached, unyoked and not

deluded, abiding seeing the

danger does not accumulate

in the five holding masses

for the future. His craving,

interest and greed, to be

here and there in the future,

1.Yamidaṃ-majasaṃ,sīmu.

[BJT Page 596] [\x 596/]

Tassa sārattassa saṃyuttassa sammūḷhassa

assādānupassino viharato āyatiṃ

pañcupādānakkhandhā upacayaṃ gacchanti. Taṇhā

cassa ponobhavikā nandirāgasahagatā

tatratatrābhinandinī, sā cassa pavaḍḍhati. Tassa

kāyikāpi darathā pavaḍḍhanti, cetasikāpi darathā

pavaḍḍhanti, kāyikāpi santāpā pavaḍḍhanti, cetasikāpi

santāpā pavaḍḍhanti, kāyikāpi pariḷāhā pavaḍḍhanti,

cetasikāpi pariḷāhā pavaḍḍhanti, so kāyadukkhampi

cetodukkhampi paṭisaṃvedeti.

Cakkhuñca kho bhikkhave, jānaṃ passaṃ

yathābhūtaṃ, rūpe jānaṃ passaṃ yathābhūtaṃ,

cakkhuviññāṇaṃ jānaṃ passaṃ yathābhūtaṃ,

cakkhusamphassaṃ jānaṃ passaṃ yathābhūtaṃ,

yampidaṃ cakkhusamphassapaccayā uppajjati


vā, tampi jānaṃ passaṃ yathābhūtaṃ, cakkhusmiṃ

abandoned. His bodily distresses &

mental distresses are abandoned. He is

sensitive both to ease of body & ease of

awareness.

"Any view belonging to one who has

come to be like this is his right view.

Any resolve, his right resolve. Any

effort, his right effort. Any mindfulness,

his right mindfulness. Any concentration,

his right concentration: just as earlier his

actions, speech, & livelihood were

already well-purified. Thus for him,

having thus developed the noble

eightfold path, the four frames of

reference go to the culmination of their

development. The four right exertions...

the four bases of power... the five

faculties... the five strengths... the seven

factors for Awakening go to the

culmination of their development.

[1] [And] for him these two qualities

occur in tandem: tranquillity & insight.

cease. His bodily and mental

troubles, anxiety and

laments cease. Further he


mental pleasantness.

Whatever his view, it

becomes right view.

Whatever his thoughts, they

become right thoughts.

Whatever his speech it

becomes right speech.

Whatever his actions, they

become right actions.

Whatever his effort, it

becomes right effort.

Whatever his mindfulness, it

becomes right mindfulness.

Whatever his concentration,

it becomes right

concentration. Even earlier

his livelihood was purified

on account of his bodily and

na sārajjati, rūpesu na sārajjati, cakkhuviññāṇe na

sārajjati, cakkhusamphasse na sārajjati, yampidaṃ


sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā,

tasmimpi na sārajjati.

Tassa asārattassa asaṃyuttassa asammūḷhassa

ādīnavānupassino viharato āyatiṃ

pañcupādānakkhandhā apacayaṃ gacchanti. Taṇhā

cassa ponobhavikā nandirāgasahagatā

tatratatrābhinandinī, sā cassa pahīyati. Tassa kāyikāpi

darathā pahīyanti, cetasikāpi darathā pahīyanti,

kāyikāpi santāpā pahīyanti, cetasikāpi santāpā

pahīyanti, kāyikāpi pariḷāhā [PTS Page 289] [\q 289/]

pahīyanti, cetasikāpi pariḷāhā pahīyanti, so

kāyadukkhampi cetodukkhampi paṭisaṃvedeti.

Yā yathābhūtassa diṭṭhi, sāssa hoti sammādiṭṭhi. Yo

tathābhūtassa saṅkappo, svāssa hoti sammāsaṅkappo.

Yo tathābhūtassa vāyāmo, svāssa hoti sammāvāyāmo.

Yā tathābhūtassa sati, sāssa hoti sammāsati. Yo

tathābhūtassa samādhi, svāssa hoti sammāsamādhi.

Pubbeva kho panassa kāyakammaṃ vacīkammaṃ

"He comprehends through direct

knowledge whatever qualities are to be

comprehended through direct

knowledge, abandons through direct


abandoned through direct knowledge,

develops through direct knowledge

whatever qualities are to be developed

through direct knowledge, and realizes

through direct knowledge whatever

qualities are to be realized through direct

knowledge.

"And what qualities are to be


knowledge? 'The five clinging-

aggregates,' should be the reply. Which

five? Form as a clinging-aggregate...


consciousness as a clinging-aggregate.

These are the qualities that are to be


knowledge.

verbal actions. His Noble

Eightfold path by

development gets

completed. When he

develops the Noble Eightfold

path, the four

establishments of

mindfulness get completed.

So also, the four right

exertions, the four super-

normal powers, the five

mental faculties, the five

powers and the seven

enlightenment factors by

development get completed.

The two things calm and

insight proceed to him

yoked. Whatever things

should be dispelled knowing

deeply, those are known

from the depth and

dispelled. Whatever things

ājīvo suparisuddho hoti. Evamassāyaṃ ariyo

aṭṭhaṅgiko maggo bhāvanāparipūriṃ gacchati.

Tassa evaṃ imaṃ ariyaṃ aṭṭhaṅgikaṃ maggaṃ

bhāvayato cattāropi satipaṭṭhānā bhāvanā pāripūriṃ

gacchanti. Cattāropi sammappadhānā bhāvanā

pāripūriṃ gacchanti. Cattāropi iddhipādā bhāvanā

pāripūriṃ gacchanti. Pañcapi indriyāni bhāvanā

pāripūriṃ gacchanti pañcapi balāni bhāvanā pāripūriṃ

gacchanti. Sattapi bojjhaṅgā bhāvanā pāripūriṃ

gacchanti.

Tassime dve dhammā yuganaddhā1 vattanti samatho

ca vipassanā ca. So ye dhammā abhiññā pariññeyyā,

te dhamme abhiññā parijānāti. Ye dhammā abhiññā

pahātabbā, te dhamme abhiññā pajahatī. Ye dhammā

abhiññā bhāvetabbā, te dhamme abhiññā bhāveti. Ye

dhammā abhiññā sacchikātabbā, te dhamme abhiññā

sacchikaroti.

Katame ca bhikkhave, dhammā abhiññā pariññeyyā:

pañcupādānakkhandhātissa vacanīyaṃ. Seyyathīdaṃ:

"And what qualities are to be abandoned

through direct knowledge? Ignorance &

craving for becoming: these are the

qualities that are to be abandoned

through direct knowledge.

"And what qualities are to be developed

through direct knowledge? Tranquillity

& insight: these are the qualities that are

to be developed through direct

knowledge.

"And what qualities are to be realized

through direct knowledge? Clear

knowing & release: these are the

qualities that are to be realized through

direct knowledge.

"Knowing & seeing the ear... Knowing

& seeing the nose... Knowing & seeing

the tongue... Knowing & seeing the

body...

"Knowing & seeing the intellect as it

actually is present, knowing & seeing

ideas... consciousness at the intellect...

should be developed

knowing deeply, those are

known from the depth and

developed. Whatever things

should be realized knowing


from the depth and realized.

Bhikkhus, what things

should be thoroughly known

from the depth? The reply is

the five holding masses,

such as the holding mass of

matter, the holding mass of

feelings, the holding mass of

perceptions, the holding

mass of determinations and

the holding mass of

consciousness. Bhikkhus,

what things should be

dispelled knowing from the

depth? Ignorance and the

craving `to be' should be

rūpūpādānakkhandho vedanūpādānakkhandho

saññūpādānakkhandho saṅkhārūpādānakkhandho

viññāṇūpādānakkhandho. Ime dhammā abhiññā

pariññeyyā.

------------------------

1.Yuganandhā-majasaṃ.

[BJT Page 598] [\x 598/]

Katame ca bhikkhave, dhammā abhiññā pahātabbā:

avijjā ca bhavataṇhā ca. Ime dhammā abhiññā

pahātabbā.

Katame ca bhikkhave, dhammā abhiññā bhāvetabbā:

samatho ca vipassanā ca. Ime dhammā abhiññā

bhāvetabbā.

Katame [PTS Page 290] [\q 290/] ca bhikkhave,

dhammā abhiññā sacchikātabbā: vijjā ca vimutti ca.

Ime dhammā abhiññā sacchikātabbā.

contact at the intellect as they actually

are present, knowing & seeing whatever

arises conditioned through intellect-

contact — experienced as pleasure, pain,

or neither-pleasure-nor-pain — as it

actually is present, one is not infatuated

with the intellect... ideas... consciousness

at the intellect... contact at the intellect...

whatever arises conditioned by contact at

the intellect and is experienced as

pleasure, pain, or neither-pleasure-nor-

pain.

"For him — uninfatuated, unattached,

unconfused, remaining focused on their



diminution. The craving that makes for

further becoming — accompanied by


now that — is abandoned by him. His


disturbances are abandoned. His bodily

dispelled knowing deeply.


should be developed

knowing deeply? Calm and

insight should be developed

knowing deeply. Bhikkhus,


realized knowing deeply?

Knowledge and release


deeply.

To someone who learns and

realizes, ear, sounds, ...

re ... nose, scents, ... re ...

tongue, tastes, re ... mind,

thoughts, mind-





pleasant born of mind

Sotaṃ bhikkhave, jānaṃ passaṃ yathābhūtaṃ, sadde

jānaṃ passaṃ yathābhūtaṃ, sotaviññāṇaṃ jānaṃ

passaṃ yathābhūtaṃ, sotasamphassaṃ jānaṃ

passaṃ yathābhūtaṃ, yampidaṃ

Sotasamphassapaccayā uppajjati vedayitaṃ sukhaṃ

vā dukkhaṃ vā adukkhamasukhaṃ vā, tampi jānaṃ

passaṃ yathābhūtaṃ, sotasmiṃ na sārajjati. Saddesu

na sājjati. Sotaviññāṇe na sārajjati. Sotasamphasse na

sārajjati. Yampidaṃ manosamphassapaccayā uppajjati


vā. Tasmimpi na sārajjati. Ghānaṃ bhikkhave, jānaṃ

passaṃ yathābhūtaṃ, gandhe jānaṃ passaṃ

yathābhūtaṃ, ghānaviññāṇaṃ jānaṃ passaṃ

yathābhūtaṃ, ghānasamphassaṃ jānaṃ passaṃ

yathābhūtaṃ, yampidaṃ ghānasamphassapaccayā


adukkhamasukhaṃ vā, tampi jānaṃ passaṃ

yathābhūtaṃ, ghānasmiṃ na sārajjati. Gandhesu na

sājjati. Ghānaviññāṇena sārajjati. Ghānasamphasse na

sārajjati. Yampidaṃ ghānasamphassapaccayā uppajjati

vedayitaṃ sukhaṃ vā dukkhaṃ vā

Adukkhamasukhaṃ vā. Tasmimpi na sārajjati. Jivhaṃ

torments & mental torments are

abandoned. His bodily distresses &

mental distresses are abandoned. He is

sensitive both to ease of body & ease of

awareness.

"Any view belonging to one who has

come to be like this is his right view.

Any resolve, his right resolve. Any

effort, his right effort. Any mindfulness,

his right mindfulness. Any concentration,

his right concentration: just as earlier his

actions, speech, & livelihood were

already well-purified. Thus for him,

having thus developed the noble

eightfold path, the four frames of

reference go to the culmination of their

development. The four right exertions...

the four bases of power... the five

faculties... the five strengths... the seven

factors for Awakening go to the

culmination of their development. [And]

for him these two qualities occur in


Attachment does not arise

for mind, thoughts, mind-





pleasant born of that mind

contact. Not attached,

unyoked and not deluded he

abides seeing the danger

and does not accumulate in

the five holding masses for

the future. His craving,

interest and greed, to be

here and there in the future,

cease. His bodily and mental

troubles, anxiety and

laments cease. Further he


mental pleasantness.

Whatever his view, it

bhikkhave, jānaṃ passaṃ yathābhūtaṃ, rasā jānaṃ

passaṃ yathābhūtaṃ, jivhāviññāṇaṃ jānaṃ passaṃ

yathābhūtaṃ, jivhāsamphassaṃ jānaṃ passaṃ

yathābhūtaṃ, yampidaṃ jivhāsamphassapaccayā



yathābhūtaṃ, jivhasmiṃ na sārajjati. Rasesu na

sārajjati. Jivhāviññāṇe na sārajjati. Jivhāsamphasse na

sārajjati. Yampidaṃ jivhāsamphassapaccayā uppajjati


vā. Tasmimpi na sārajjati. Kāyaṃ bhikkhave, jānaṃ

passaṃ yathābhūtaṃ, poṭṭhabbe jānaṃ passaṃ

yathābhūtaṃ, kāyaviññāṇaṃ jānaṃ passaṃ

yathābhūtaṃ, kāyasamphassaṃ jānaṃ passaṃ

yathābhūtaṃ, yampidaṃ kāyasamphassapaccayā



yathābhūtaṃ, kāyasmiṃ na sārajjati. Poṭṭhabbesu na

sājjati. Kāyaviññāṇe na sārajjati. Kāyasamphasse na

sārajjati. Yampidaṃ kayesamphassapaccayā uppajjati


vā. Tasmimpi na sārajjati. Manaṃ bhikkhave, jānaṃ

tandem: tranquillity & insight.

"He comprehends through direct



knowledge, abandons through direct


abandoned through direct knowledge,

develops through direct knowledge

whatever qualities are to be developed

through direct knowledge, and realizes

through direct knowledge whatever

qualities are to be realized through direct

knowledge.

"And what qualities are to be


knowledge? 'The five clinging-

aggregates,' should be the reply. Which

five? Form as a clinging-aggregate...


consciousness as a clinging-aggregate.

These are the qualities that are to be


becomes right view.

Whatever his thoughts, they

become right thoughts.

Whatever his speech it

becomes right speech.

Whatever his actions, they

become right actions.

Whatever his effort, it

becomes right effort.

Whatever his mindfulness, it

becomes right mindfulness.

Whatever his concentration,

it becomes right

concentration. Even earlier

his livelihood was purified

on account of his bodily and

verbal actions. His Noble

Eightfold path by

development gets

completed. When he

develops the Noble Eightfold

path, the four

passaṃ yathābhūtaṃ, dhamme jānaṃ passaṃ

yathābhūtaṃ, manoviññāṇaṃ jānaṃ passaṃ

yathābhūtaṃ, manosamphassaṃ jānaṃ passaṃ

yathābhūtaṃ, yampidaṃ manosamphassapaccayā



yathābhūtaṃ, manasmiṃ na

Sārajjati. Dhammesu na sājjati. Manoviññāṇe na

sārajjati. Manosamphasse na sārajjati. Yampidaṃ

manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ

vā dukkhaṃ vā adukkhamasukhaṃ vā. Tasmimpi na

sārajjati.

Tassa asāratassa asaṃyuttassa asammūḷhassa

ādīnavānupassino viharato āyatiṃ

pañcupādānakkhandhā apacayaṃ gacchanti. Taṇhā

cassa ponobhavikā nandirāgasahagatā tatra

tatrābhinandīnī, sā cassa pahīyati. Tassa kāyikāpi

darathā pahīyanti kāyikāpi santāpā pahīyanti.

Cetasikāpi santāpā pahīyanti. Kāyikāpi pariḷāhā

pahīyanti. Cetasikāpi pariḷāhā pahīyanti. So

kāyasukhampi cetosukhampi paṭisaṃvedeti.

knowledge.

"And what qualities are to be abandoned

through direct knowledge? Ignorance &

craving for becoming: these are the

qualities that are to be abandoned

through direct knowledge.

"And what qualities are to be developed

through direct knowledge? Tranquillity

& insight: these are the qualities that are

to be developed through direct

knowledge.

"And what qualities are to be realized

through direct knowledge? Clear

knowing & release: these are the

qualities that are to be realized through

direct knowledge."




Note

1.These thirty-seven qualities are

collectively termed the "wings to

establishments of

mindfulness get completed.

So also, the four right

exertions, the four super-

normal powers, the five

mental faculties, the five

powers and the seven

enlightenment factors by

development get completed.

The two things calm and

insight proceed to him

yoked. Whatever things

should be dispelled knowing


from the depth and

dispelled. Whatever things

should be developed

knowing deeply, those are

known from the depth and

developed. Whatever things



Yā tathābhūtassa diṭṭhi, sāssa hoti sammādiṭṭhi. Yo

tathābhūtassa saṅkappo, svāssa hoti sammāsaṅkappo.

Yo tathābhūtassa vāyāmo, svāssa hoti sammāvāyāmo.

Yā tathābhūtassa sati, sāssa hoti sammāsati. Yo

tathābhūtassa samādhi. Svāssa hoti sammāsamādhi.

Pubbeva kho panassa kāyakammaṃ vacikammaṃ

ājīvo suparisuddho hoti. Evamassāyaṃ ariyo

aṭṭhaṅgiko maggo bhāvanāpāripūriṃ gacchati.

Tassa evaṃ imaṃ ariyaṃ aṭṭhaṅgikaṃ maggaṃ

bhāvayato cattāropi satipaṭṭhānā bhāvanāpāripūriṃ

gacchanti. Cattāropi sammappadhānā

bhāvanāpāripūriṃ gacchanti. Cattāropi iddhipādā

bhāvanāpāripūriṃ gacchanti. Pañcapi indriyāni

bhāvanāpāripūriṃ gacchanti. Pañcapi balāni

bhāvanāpāripūriṃ gacchanti. Sattapi bojjhaṅgā

bhāvanā pāripūriṃ gacchanti.

Tassime dve dhammā yuganaddhā vattanti samatho

ca vipassanā ca. So ye dhammā abhiññā pariññeyyā,

te dhamme abhiññā parijānāti. Ye dhammā abhiññā

wakening" (bodhipakkhiyadhamma). For

a thorough discussion, seeThe Wings to

Awakening, by Thanissaro Bhikkhu.

from the depth and realized.


should be thoroughly known

from the depth? The reply is

the five holding masses,

such as the holding mass of

matter, the holding mass of

feelings, the holding mass of

perceptions, the holding

mass of determinations and

the holding mass of

consciousness. Bhikkhus,


dispelled knowing from the

depth? Ignorance and the

craving `to be' should be

dispelled knowing deeply.


should be developed

knowing deeply? Calm and

insight should be developed

knowing deeply. Bhikkhus,

pahātabbā. Te dhammā abhiññā pajahati. Ye dhammā

abhiññā bhāvetabbā, te dhamme abhiññā bhāveti. Ye

dhammā abhiññā sacchikātabbā, te dhamme abhiññā

sacchikaroti.

[BJT Page 600] [\x 600/]

Katame ca bhikkhave, dhammā abhiññā pariññeyyā:

pañcupādānakkhandho'tissa vacanīyaṃ seyyathīdaṃ:

rūpūpādānakkhandho vedanūpādānakkhandho

saññūpādānakkhandho saṅkhārūpādānakkhandho

viññāṇūpādānakkhandho. Ime dhammā abhiññā

pariññeyyā.

Katame ca bhikkhave, dhammā abhiññā pahātabbā:

avijjā ca bhavataṇhā ca. Ime dhammā abhiññā

pahātabbā.

Katame ca bhikkhave, dhammā abhiññā bhāvetabbā:

samatho ca vipassanā ca. Ime dhammā abhiññā

bhāvetabbā.

Katame ca bhikkhave, dhammā abhiññā


realized knowing deeply?

Knowledge and release


deeply.

The Blessed One said thus,

and those bhikkhus

delighted in the words of the

Blessed One.

sacchikātabbā: vijjā ca vimutti ca. Ime dhammā

abhiññā sacchikātabbāti.

Idamo ca bhagavā. Attamanā te bhikkhū bhagavato

bhāsitaṃ abhinandunti.

Mahāsaḷāyatanika suttaṃ sattamaṃ.

[BJT Page 602] [\x 602/]

48 Patiṭṭhita Sutta (SN 48.56) [3 english translations]

Saṃyuttanikāyo/ Mahāvaggo/ 4. Indriyasaṃyuttaṃ /

6. Sūkarakhatavaggo / 6. Patiṭṭhitasuttaṃ (SN 5. 4.

6. 6)

Patitthita Sutta: Established


PTS_SN The

Book of the

Kindred

Sayings 5

(Mrs Rhys

Davids)_Patiṭ

ṭhitasuttaṃ

Wisdom_SN

The

Connected

Discourses of

the Buddha

(Bodhi)_Patiṭ

ṭhitasuttaṃ

refer to

attached file

[PTS Page 232] [\q 232/]

1740. Sāvatthiyaṃ:

Ekadhamme patiṭṭhitassa bhikkhave, bhikkhuno

pañcindriyāni bhāvitāni honti subhāvitāni. Katamasmiṃ

ekadhamme: appamāde. Katamo ca bhikkhave, appamādo.

Idha bhikkhave bhikkhu cittaṃ rakkhati āsavesu ca

sāsavesu ca dhammesu. Tasmiṃ1 cittaṃ rakkhato āsavesu

ca sāsavesu ca dhammesu saddhindriyampi

bhāvanāpāripūriṃ gacchati. Viriyindriyampi

bhāvanāpāripūriṃ gacchati. Satindriyampi

bhāvanāpāripūriṃ gacchati. Samādhindriyampi

bhāvanāpāripūriṃ gacchati. Paññindriyampi

bhāvanāpāripūriṃ gacchati. Evaṃ kho2 bhikkhave,

ekadhamme patiṭṭhitassa bhikkhuno pañcindriyāni

bhāvitāni honti subhāvitānīti.

"Monks, when one quality is established in a monk, the five

faculties are developed & developed well. Which one

quality? Heedfulness.

"And what is heedfulness? There is the case where a monk

guards his mind with regard to [mental] fermentations and

mental qualities accompanied by fermentations. When his

mind is guarded with regard to fermentations and mental

qualities accompanied by fermentations, the faculty of

conviction goes to the culmination of its development. The

faculty of persistence... mindfulness... concentration...

discernment goes to the culmination of its development.

"This is how when one quality is established in a monk, the

five faculties are developed & developed well."

See also: SN 3.17; SN 6.15; SN 35.97; SN 55.40.





49 Abhiṇha・paccavekkhitabba・ṭhāna Sutta (AN 5.57) [2 english translations]Aṅguttaranikāyo/ Pañcakanipātapāḷi / 2.

Dutiyapaṇṇāsakaṃ / (6) 1. Nīvaraṇavaggo / 7.

Abhiṇhapaccavekkhitabbaṭhānasuttaṃ (AN 5. 2. 1.

7) (Ṭhānasuttaṃ)

Aïguttara Nikàya/ 006. Nãvaranavaggo Ý On

obstacles

7. Abhiõhapaccavekkhitabbañhànasuttaü Ý Should

be constantly reflected upon

PTS_AN The

Book of the

Gradual

Sayings 3

(Woodward)_

Abhiṇhapacc

avekkhitabba

ṭhānasuttaṃ

refer to

attached file

(Sāvatthinidānaṃ) 7. Pañcimāni bhikkhave ṭhānāni

abhiṇhaṃ paccavekkhitabbāni itthiyā vā purisena vā

gahaṭṭhena vā pabbajitena vā. Katamāni pañca?

Jarādhammomhi jaraṃ anatīto'ti abhiṇhaṃ

paccavekkhitabbaṃ itthiyā vā purisena vā gahaṭṭhena vā

pabbajitena vā.

Vyādhidhammomhi vyādhiṃ anatīto'ti abhiṇhaṃ


pabbajitena vā.

Maraṇadhammomhi maraṇaṃ anatīto'ti abhiṇhaṃ


pabbajitena vā.

1. Na ceva syā, machasaṃ

[BJT Page 114] [\x 114/]

'Sabbehi me piyehi manāpehi nānābhāvo vinābhāvo'ti

006.07. Bhikkhus, these five things should be constantly

reflected upon by a woman, man, a householder or one

gone forth. What five?

I have not gone beyond decay should be constantly

reflected by a woman, man, a householder or one gone

forth. I have not gone beyond ailing should be constantly


forth. I have not gone beyond death should be constantly


forth. All my near and dear ones change and disappear

should be constantly reflected by a woman, man, a

householder or one gone forth. I'm the owner of actions,

the heritage of actions, action is my origin, action is my

relation and refuge. Whatever action I do, good or evil, will

be my inheritance, should be constantly reflected by a

woman, man, a householder or one gone forth.

abhiṇhaṃ paccavekkhitabbaṃ [PTS Page 072] [\q 72/]

itthiyā vā purisena vā gahaṭṭhena vā pabbajitena vā.

'Kammassakomhi kammadāyādo kammayoni

kammabandhū kammapaṭisaraṇo yaṃ kammaṃ karissāmi

kalyāṇaṃ vā pāpakaṃ vā tassa dāyādo bhavissāmī'ti

abhiṇhaṃ paccacekkhitabbaṃ itthiyā vā purisena vā

gahaṭṭhena vā pabbajitena vā.

Kiñca bhikkhave atthavasaṃ paṭicca 'jarādhammomhi

jaraṃ anatīto'ti abhiṇhaṃ paccavekkhitabbaṃ itthiyā vā

purisena vā gahaṭṭhena vā pabbajitena vā. ? Atthī

bhikkhave sattānaṃ yobbane yobbanamado yena madena

mattā kāyena duccaritaṃ caranti vācāya duccaritaṃ

caranti manasā duccaritaṃ caranti. Tassa taṃ ṭhānaṃ

abhiṇhaṃ paccavekkhato yo yobbane yobbanamado so

sabbaso vā pahīyati, tanu vā pana hoti. Idaṃ kho

bhikkhave atthavasaṃ paṭicca 'jarādhammomhi jaraṃ

anatīto'ti abhiṇhaṃ paccavekkhitabbaṃ itthiyā vā purisena

vā gahaṭṭhena vā pabbajitena vā.

Kiñca bhikkhave atthavasaṃ paṭicca'vyādhidhammomhi

vyādhiṃ anatīto'ti abhiṇhaṃ paccavekkhitabbaṃ itthiyā vā

Bhikkhus, for what reason should I have not gone beyond

decay be constantly reflected by a woman, man, a

householder or one gone forth?

Bhikkhus, to sentient beings there is the youth, intoxicated

by which they misbehave by body, words and mind. To one

constantly reflecting, I have not gone beyond decay, the

intoxication of youth when young, completely fades or

dwindles. Bhikkhus, on account of this I have not gone

beyond decay should be constantly reflected by a woman,

man, a householder or one gone forth.


ailing be constantly reflected by a woman, man, a


Bhikkhus, to sentient beings there is the intoxication of

health, intoxicated by which they misbehave by body,

words and mind. To one constantly reflecting, I have not

gone beyond ailing, the intoxication of health, completely

fades or dwindles. Bhikkhus, on account of this I have not

vā purisena vā gahaṭṭhena vā pabbajitena vā? Atthi

bhikkhave sattānaṃ ārogye ārogyamado yena madena

mattā kāyena duccaritaṃ caranti vācāya duccaritaṃ

caranti manasā duccaritaṃ caranti. Tassa taṃ ṭhānaṃ

abhiṇhaṃ paccavekkhato yo ārogye ārogyamado so


bhikkhave atthavasaṃ paṭicca 'vyādhidhammomhi

vyādhiṃ anatīto'ti abhiṇhaṃ paccavekkhitabbaṃ itthiyā vā

purisena vā gahaṭṭhena vā pabbajitena vā.

Kiñca bhikkhave atthavasaṃ paṭicca 'maraṇadhammomhi

maraṇaṃ anatīto'ti abhiṇhaṃ paccavekkhitabbaṃ itthiyā

vā purisena vā gahaṭṭhena vā pabbajitena vā? Atthi

bhikkhave sattānaṃ jīvite jīvitamado yena madena mattā

kāyena duccaritaṃ caranti vācāya [PTS Page 073] [\q 73/]

duccaritaṃ caranti manasā duccaritaṃ caranti. Tassa taṃ

ṭhānaṃ abhiṇhaṃ paccavekkhato yo jīvite jīvitamado so


bhikkhave atthavasaṃ paṭicca 'maraṇadhammomhi

maraṇaṃ anatīto'ti abhiṇhaṃ paccavekkhitabbaṃ itthīyā

vā purisena vā gahaṭṭhena vā pabbajitena vā.

gone beyond ailing should be constantly reflected by a

woman, man, a householder or one gone forth.


death be constantly reflected by a woman, man, a


Bhikkhus, to sentient beings there is the intoxication of life,

intoxicated by which they misbehave by body, words and

mind. To one constantly reflecting, I have not gone beyond

death, the intoxication of life, fades completely or

dwindles. Bhikkhus, on account of this I have not gone

beyond death should be constantly reflected by a woman,

man, a householder or one gone forth.

Bhikkhus, for what reason should all my near and dear

ones change and disappear be constantly reflected by a

woman, man, a householder or one gone forth?

Bhikkhus, to sentient beings there's interest and greed for

near and dear ones, delighted by which they misbehave by

body, words and mind. To one constantly reflecting, all my

[BJT Page 116] [\x 116/]

Kiñca bhikkhave atthavasaṃ paṭicca 'sabbehi me piyehi

manāpehi nānābhāvo vinābhāvo'ti abhiṇhaṃ


pabbajitena vā? Atthi bhikkhave sattānaṃ piyesu

jandarāgo yena rāgena rattā kāyena duccaritaṃ caranti

cāvāya duccaritaṃ caranti manasā duccaritaṃ caranti.

Tassa taṃ ṭhānaṃ abhiṇhaṃ paccavekkhato yo piyesu

chandarāgo so sabbaso vā pahīyati, tanu vā pana hoti.

Idaṃ kho bhikkhave atthavasaṃ paṭicca 'sabbehi me

piyehi manāpehi nānābhāvo vinābhāvo'ti abhiṇhaṃ


pabbajitena vā.

Kiñca bhikkhave atthavasaṃ paṭicca 'kammassakomhi

kammadāyādo kammayonī kammabandhū

kammapaṭisaraṇo yaṃ kammaṃ karissāmi kalyāṇaṃ vā

pāpakaṃ vā tassa dāyādo bhavissāmi'ti abhiṇhaṃ


pabbajitena vā?. Atthi bhikkhave sattānaṃ kāyaduccaritaṃ

vacīduccaritaṃ manoduccaritaṃ. Tassa taṃ ṭhānaṃ

near and dear ones change and disappear that interest and

greed, completely fades or dwindles. Bhikkhus, on account

of this, all my near and dear ones change and disappear

should be constantly reflected by a woman, man, a

householder or one gone forth.

Bhikkhus, for what reason should, I'm the owner of my

actions, the heritage of my actions, action is my origin,

action is my relation and refuge. Whatever action I do,

good or evil, will be my inheritance, be constantly reflected

by a woman, man, a householder or one gone forth?

Bhikkhus, to sentient beings there is misbehaviour by

body, words and mind. To one constantly reflecting, I'm the

owner of my actions, the heritage of my actions, action is

my origin, action is my relation and refuge. Whatever

action I do, good or evil, will be my inheritance, the

misbehaviour by body, words and mind completely fades

or dwindles. Bhikkhus, on account of this, I'm the owner of

my actions, the heritage of my actions, action is my origin,

action is my relation and refuge. Whatever action I do,

good or evil, will be my inheritance,should be constantly

abhiṇhaṃ paccavekkhato sabbaso vā taṃ pahīyati, tanu vā

pana hoti idaṃ kho bhikkhave atthavasaṃ paṭicca

'kammassakomhi kammadāyādo kammayonī

kammabandhū kammapaṭisaraṇo yaṃ kammaṃ karissāmi

kalyāṇaṃ vā pāpakaṃ vā tassa dāyādo bhavissāmi'ti

abhiṇhaṃ paccavekkhitabbaṃ itthiyā vā purisena vā

gahaṭṭhena vā pabbajitena vā.

Sa kho so bhikkhave ariyasāvako iti paṭisañcikkhati: [PTS

Page 074] [\q 74/] na kho ahaññeveko jarādhammo jaraṃ

anatīto atha kho yāvatā sattānaṃ āgati gati cuti uppatti,

sabbe sattā jarādhammā jaraṃ anatītā'ti tassa taṃ ṭhānaṃ

abhiṇhaṃ paccavekkhato maggo sañjāyati. So taṃ

maggaṃ āsevati, bhāveti, bahulīkaroti. Tassa taṃ maggaṃ

āsevato bhāvayato bahulīkaroto saṃyojanā pahīyanti, 1

anusayā vyantīhonti.

Na kho ahaññeveko vyādhidhammo vyādhiṃ anatīto, atha

kho yāvatā sattānaṃ āgati gati cuti upapatti, sabbe sattā

vyādhiṃ anatītā'ti tassa taṃ ṭhānaṃ abhiṇhaṃ

paccavekkhato maggo sañjāyati, so taṃ maggaṃ āsevati,

bhāveti, bahulikaroti. Tassa taṃ maggaṃ āsevato


forth.

Bhikkhus, the noble disciple reflects, it is not only I, that

have not gone beyond decay, yet all sentient beings that

have come, gone, disappeared and are born have not gone

beyond decay. To one constantly reflecting this, the path

appears. Then he develops that path and makes much of it

and all his bonds get dispelled and the latent tendencies

get destroyed.


have not gone beyond ailing, yet all sentient beings that

have come, gone, disappeared and are born, have not

gone beyond ailing. To one constantly reflecting this, the

path appears. Then he develops that path and makes much

of it and all his bonds get dispelled and the latent

tendencies get destroyed.


have not gone beyond death, yet all sentient beings that

have come, gone, disappeared and are born have not gone

bhāvayato bahulīkaroto saṃyojanā pahīyanti. 1Anusayā

vyanti honti.

1. Saṃyojanāni pahīyanti syā saṃyojanāni sabbaso

pahīyanti. Machasaṃ.

[BJT Page 118] [\x 118/]

'Na kho ahaññeveko maraṇadhammo maraṇaṃ anatīto,

atha kho yāvatā sattānaṃ āgati gati cuti upapatti, sabbe

sattā maraṇadhammā maraṇaṃ anatītā'ti tassa taṃ

ṭhānaṃ abhiṇhaṃ paccavekkhato maggo sañjāyati so taṃ

maggaṃ āsevati bhāveti bahulīkaroti. Tassa taṃ maggaṃ

āsevato bhāvayato bahulīkaroto saṃyojanā pahīyanti.

Anusayā vyanti honti.

'Na kho mayhamevekassa sabbeheva piyehi manāpehi

nānābhāvo vinābhāvo, atha kho yāvatā sattānaṃ āgati gati

cuti upapatti, sabbesaṃ sattānaṃ manāpehi nānābhāvo

vinābhāvo'ti tassa taṃ ṭhānaṃ abhiṇhaṃ paccavekkhato

maggo sañjāyati. So taṃ maggaṃ āsevati bhāveti

bahulīkaroti. Tassa taṃ maggaṃ āsevato bhāvayato

bahulīkaroto saṃyojanā pahīyanti. Anusayā vyantīhonti.

beyond death. To one constantly reflecting this, the path

appears. Then he develops that path and makes much of it

and all his bonds get dispelled and the latent tendencies

get destroyed.

Bhikkhus, the noble disciple reflects, it is not only my near

and dear ones that change and disappear, yet the near and

dear ones of all sentient beings that have come, gone,

disappeared and are born change and disappear. To one

constantly reflecting this the path appears. Then he

develops that path and makes much of it and all his bonds

get dispelled and the latent tendencies get destroyed.

Bhikkhus, the noble disciple reflects, it is not only I that

have the ownership of actions, their heritage, origin,

relationship and refuge, yet all sentient beings that have

come, gone, disappeared and are born have the ownership

of actions, their heritage, origin, relationship and refuge. To

one constantly reflecting this the path appears. Then he

develops that path and makes much of it and all his bonds

get dispelled and the latent tendencies get destroyed.

'Na kho ahaññeveko kammassakomhi kammadāyādo

kammayonī kammabandhū kammapaṭisaraṇo yaṃ

kammaṃ karissāmi kalyāṇaṃ vā pāpakaṃ vā tassa

dāyādo bhavissāmi, atha kho yāvatā sattānaṃ āgati gati

cuti upapatti. Sabbe sattā kammassakā kammadāyādā

kammayonī kammabandhū kammapaṭisaraṇā, yaṃ

kammaṃ karissanti kalyāṇaṃ vā pāpakaṃ vā, tassa

dāyādā [PTS Page 075] [\q 75/] bhavissantī'ti tassa taṃ

ṭhānaṃ abhiṇhaṃ paccavekkhato maggo sañjāyati. So taṃ

maggaṃ āsevati, bhāveti, bahulīkaroti tassa taṃ maggaṃ

āsevato bhāvayato bahulīkaroto saṃyojanā pahīyanti.

Anusayā vyantīhontī'ti.

7. Vyādhidhammā jarādhammā atho maraṇadhammino,

Yathā dhammā tathā santā1 jigucchanti puthujjanā.

8. Ahañcetaṃ jiguccheyyaṃ evaṃ dhammesu pāṇisu,

Na metaṃ patirūpassa mama evaṃ vihārino.

9. Sohaṃ evaṃ viharanto ñatvā dhammaṃ nirūpadhiṃ,

Ārogye yobbanasmiñca jīvitasmiñca ye madā,

10. Sabbe made abhibhosmi nekkhammaṃ daṭṭhu

khemato

Tassa me ahu ussāho nibbānaṃ abhipassato.

11. Nāhaṃ bhabbo etarahi kāmāni patisevituṃ,

Ailing, decay and death, these unavoidable things the

ordinary folk loathe.

It is not suitable for me, who abide without passion to

loathe these.

I'm enlightened about these intoxicants of health,

youthfulness and life

And see appeasement in giving up these. Now I

cannot enjoy sensual pleasures

I will go non-stop, until the end of the holy life is

reached.

Anivattī bhavissāmi brahmacariyaparāyaṇoti.

Sattā machasaṃ

50 Dīghanakha Sutta (MN 74) [4 english translations]

Majjhimanikāye/

Majjhimapaṇṇāsapāḷi/

3. Paribbājakavaggo/ 4.

Dīghanakha suttaṃ (MN 2.3.4)

Dighanaka Sutta: To LongNails

Thanissaro Bhikkhu

© 2007

MAJJHIMA NIKâYA II

II. 3. 4 Dãghanakhasuttaü

(74) Advice to Dighanakha the

wandering Ascetic by Sister

Upalavanna

Motilal

Banarsidass_

MN Middle

Length

Sayings (I. B.

Horner)_Vol

2_Dīghanakh

a suttaṃ

Wisdom_MN

The Middle

Length

Discourses of

the Buddha

(Ñāṇamoli&B

odhi)_Dīghan

akha suttaṃ

Evaṃ me sutaṃ ekaṃ samayaṃ

bhagavā rājagahe viharati gijjhakūṭe

pabbate sūkarakhatāyaṃ1. Atha kho

dīghanakho paribbājako yena bhagavā

tenupasaṅkami. Upasaṅkamitvā

bhagavatā saddhiṃ sammodi,

sammodanīyaṃ kathaṃ sārāṇīyaṃ

vītisāretvā ekamantaṃ aṭṭhāsi.

Ekamantaṃ ṭhito kho dīghanakho

paribbājako bhagavantaṃ etadavoca:

Ahaṃ hi bho gotama evaṃ vādī

evaṃdiṭṭhī, sabbaṃ me na khamatīti.



nearRajagaha on Vulture's Peak

Mountain, in the Boar's Cave. Then

LongNails the wanderer[1] went to the

Blessed One and, on arrival,



greetings & courtesies, he stood to

one side. As he was standing there, he

said to the Blessed One, "Master

Gotama, I am of the view, of the

opinion, that 'All is not pleasing to


One lived on vultures' peak where pigs

were molested, in Rajagaha. Then the

wandering ascetic Dighanakha

approached the Blessed One,

exchanged friendly greetings, stood

on a side, and said to the Blessed One:

`Good Gotama, I'm of this view, and

declare Everything is not pleasingño

me'. `Aggivessana, according to this

view of yours, everything is not

pleasing to me. Is that view pleasing

to you?' `Good Gotama, that view


http://www.accesstoinsight.org/tipitaka/mn/mn.074.than.html#F_termsOfUse

Yāpi kho te esā aggivessana diṭṭhi

sabbaṃ me na khamatīti, esāpi te

diṭṭhi na khamatīti. Esā ce me bho

gotama diṭṭhi khameyya tampassa

tādisameva, tampassa [PTS Page

498] [\q 498/] tādisamevāti. Ato kho

te aggivessana bahūhi bahutarā

lokasmiṃ ye evamāhaṃsu: tampassa

tādisameva, tampassa tādisamevāti.

Te tañceva diṭṭhiṃ nappajahanti,

aññañca diṭṭhiṃ upādiyanti. Ato kho te

aggivessana tanūhi tanutarā lokasmiṃ

ye evamāhaṃsu: tampassa

tādisameva, tampassa tādisamevāti.

Te tañceva diṭṭhiṃ pajahanti, aññañca

diṭṭhiṃ na upādiyanti.

Santaggivessana eke

samaṇabrāhmaṇā evaṃ vādino

evaṃdiṭṭhino sabbaṃ me khamatī'ti.

Santaggivessana eke


me.'"

"But even this view of

yours, Aggivessana — 'All is not

pleasing to me' — is even that not

pleasing to you?'"

"Even if this view of mine were

pleasing to me, Master Gotama, it

would still be the same, it would still

be the same."

"Well, Aggivessana, there are more

than many in the world who say, 'It

would still be the same, it would still

be the same,' yet they both do not

abandon that view and they cling to

another view. There are fewer than

few in the world who say, 'It would still

be the same, it would still be the

same,' and they both abandon that

view and do not cling to another view.

"There are some brahmans &

contemplatives who are of the view, of

the opinion, that 'All is pleasing to me.'

pleases me and such others like

them,' `Aggivessana, there are very

many in the world, who have this view,

that too is like that and that too is like

that. They do not give up that view,

but take up another view.

Aggivessana, only a few in this world

say, that too is like that and that too is

like that, and they give up that view

and do not uphold another view'.

ßAggivessana, there are recluses and

brahmins, in this world, who uphold

this view and declare it. Every thing is

pleasing to me Aggivessana, there are

recluses and brahmins in this world,

who uphold this view and declare it.

Every thing is not pleasing to me.

Aggivessana, there are recluses and

brahmins, in this world, who uphold

this view and declare it. Some things

are pleasing to me and other things

refer to

attached file

evaṃdiṭṭhino sabbaṃ me na

khamatī'ti. Santaggivessana eke

samaṇabrāhmaṇā evaṃvādino

evaṃdiṭṭhino ekaccaṃ me khamati,

ekaccaṃ me na khamatīti.

Tatraggivessana ye te



Tesamayaṃ diṭṭhi sārāgāya santike

saṃyogāya santike abhinandanāya

santike ajjhosānāya santike

upādānāya santike.




khamatī'ti. Tesamayaṃ diṭṭhi

asārāgāya santike asaṃyogāya

santike anabhinandanāya santike

anajjhosānāya santike anupādānāya

santiketi.

There are some brahmans &


the opinion, that 'All is not pleasing to

me.' There are some brahmans &


the opinion, that 'A part is pleasing to

me; a part is not pleasing to me.'

"With regard to those brahmans &


the opinion, that 'All is pleasing to me':

That view of theirs is close to being

impassioned, close to bondage, close

to delighting, close to holding, close to

clinging. With regard to those

brahmans & contemplatives who are

of the view, of the opinion, that 'All is

not pleasing to me': That view of theirs

is close to not being impassioned,

close to non-bondage, close to not-

delighting, close to not-holding, close

to not-clinging."

When this was said, LongNails the

are not pleasing to me. Aggivessana

the view of those recluses and

brahmins, every thing is pleasing to

me, is close upon greed, is yoked to

interest, appropriating and seizing.

Aggivessana the view of those

recluses and brahmins, every thing is

not pleasing to me, is away from

greed, not yoked to interest,

appropriating and seizing'. When this

was said, the wandering ascetic

Dighanakha said thus to the Blessed

One,' Does good Gotama, praise my

view,' `Aggivessana, the view of those

recluses and brahmins, some things


are not pleasing. Pleasing things, are

close upon greed, yoked to interest,

appropriating and seizing. The things

not pleasing, are away from greed,

unyoked from interest, appropriating

and seizing.

Evaṃ vutte dīghanakho paribbājako

bhagavantaṃ etadavoca: ukkaṃsati

me bhavaṃ gotamo diṭṭhigataṃ

samukkaṃsati me bhavaṃ gotamo

diṭṭhigata'nti.

-------------------------

1.Gijjhakūṭe sūkarakhatāyaṃ-[PTS.]

[BJT Page 282] [\x 282/]



evaṃdiṭṭhino: ekaccaṃ me khamati,

ekaccaṃ me na khamatī'ti. Yā hi kho

nesaṃ khamati sāyaṃ diṭṭhi sārāgāya

santike saṃyogāya santike

abhinandanāya santike ajjhosānāya

santike upādānāya santike. Yāhi kho

tesaṃ na khamati sāyaṃ diṭṭhi

asārāgāya santike asaṃyogāya

wanderer said to the Blessed One,

"Master Gotama commends my

viewpoint. Master Gotama

recommends my viewpoint."



the opinion that 'A part is pleasing to

me; a part is not pleasing to me':

Whatever is pleasing to them, their

view is close to being impassioned,

close to bondage, close to delighting,

close to holding, close to clinging.

Whatever is not pleasing to them,

their view is close to not being

impassioned, close to non-bondage,

close to not-delighting, close to not-

holding, close to not-clinging.



the opinion, 'All is pleasing to me': A

wise person among them considers

that 'If I were to grasp and insist firmly

Aggivessana, a wise man reflects, if I

held this view, every thing is pleasing

to me, this only is the truth all else is

false, stubbornly and did not give it up

easily. I have to worry on account of

two things. About the recluses and

brahmins of this view, every thing is

not pleasing to me and the recluses

and brahmins of this view, some

things are pleasing to me and some

other things are not pleasing to me.

On account of these two views, there

is a split. On account of a split, a

dispute, and trouble. Then seeing that

his view has split, and there is a

dispute and trouble, he gives up that

view and does not uphold another

view. This is the giving up of such

views. Aggivessana, a wise man

reflects. If I held this view, every thing,

is not pleasing to me, this is the truth.

santike anabhinandanāya santike

anajjhosānāya santike anupādānāya

santike.




Tattha viññū puriso iti paṭisañcikkhati:

yā kho me ayaṃ diṭṭhi sabbaṃ me

khamatī'ti. Imañce ahaṃ diṭṭhiṃ

thāmasā parāmassa abhinivissa

vohareyyaṃ: idameva saccaṃ,

moghamañña'nti. Dvīhi me assa

viggaho. Yo cāyaṃ samaṇo vā

brāhmaṇo vā evaṃvādī [PTS Page

499] [\q 499/] evaṃdiṭṭhī: sabbaṃ me

khamatīti. Yocāyaṃ samaṇo vā

brāhmaṇo vā evaṃvādī evaṃdiṭṭhī:

ekaccaṃ me khamati, ekaccaṃ me na

khamatī'ti. Imehi me assa dvīhi

viggaho, iti viggahe sati vivādo, vivāde

sati vighāto, vighāte sati vihesā. Iti so

on this view of mine that "All is

pleasing to me," and to state that

"Only this is true, all else is worthless,"

I would clash with two — the brahman

or contemplative who is of the view, of

the opinion that "All is not pleasing to

me" and the brahman or

contemplative who is of the view, of

the opinion that "A part is pleasing to

me; a part is not pleasing to me." I

would clash with these two. Where

there is a clash, there is dispute.

Where there is a dispute, quarreling.

Where there is quarreling, annoyance.

Where there is annoyance, frustration.'

Envisioning for himself clash, dispute,

quarreling, annoyance, frustration, he

both abandons that view and does not

cling to another view. Thus there is the

abandoning of these views; thus there

is the relinquishing of these views.


All else is false, stubbornly and not

give it up easily. I have to worry on

account of two things. About the

recluses and brahmins of this view.

Every thing is pleasing, to me and the

recluses and brahmins of this view,

some things are pleasing to me and

some other things are not pleasing to

me. On account of these two views,

there is a split, a dispute and trouble.

Then seeing that his view has split,

and there is a dispute and trouble, he

gives up that view and does not

uphold another. This is the giving up of

such views Aggivessana, a wise man

reflects. If I held this view, some things


are not pleasing to me, this is the

truth. All else is false, stubbornly and

not give it up easily. I have to worry on

account of two things. About the

recluses and brahmins of the view,

viggahañca vivādañca vighātañca

vihesañca attani sampassamāno

tañceva diṭṭhiṃ pajahati. Aññañca

diṭṭhiṃ na upādiyati. Evametāsaṃ

diṭṭhīnaṃ pahānaṃ hoti. Evametāsaṃ

diṭṭhīnaṃ paṭinissaggo hoti.




khamatī'ti. Tattha viññū puriso iti

paṭisañcikkhati: yā kho me ayaṃ diṭṭhi

sabbaṃ me na khamatī'ti. Imañce

ahaṃ diṭṭhiṃ thāmasā parāmassa

abhinivissa vohareyyaṃ: idameva

saccaṃ, moghamañña'nti. Dvīhi me

assa viggaho. Yo cāyaṃ samaṇo vā


sabbaṃ me khamatī'ti. Yocāyaṃ

samaṇo vā brāhmaṇo vā evaṃvādī

evaṃdiṭṭhī: ekaccaṃ me khamati,

ekaccaṃ me na khamatī'ti. Imehi me


the opinion that 'All is not pleasing to

me': A wise person among them

considers that 'If I were to grasp and

insist firmly on this view of mine that

"All is not pleasing to me," and to

state that "Only this is true, all else is

worthless," I would clash with two —

the brahman or contemplative who is

of the view, of the opinion that "All is

pleasing to me" and the brahman or


the opinion that "A part is pleasing to

me; a part is not pleasing to me." I

would clash with these two. Where

there is a clash, there is dispute.

Where there is a dispute, quarreling.

Where there is quarreling, annoyance.

Where there is annoyance, frustration.'

Envisioning for himself clash, dispute,

quarreling, annoyance, frustration, he

both abandons that view and does not

every thing is pleasing to me and the

recluses and brahmins of the view,

every thing is not pleasing to me. On

account of these two views, there is a

split, a dispute and trouble. Then

seeing that his view has split, he gives

up that view and does not uphold

another. This is the giving up of such

views.

Aggivessana, this material body of the

four primary elements, brought forth

by mother and father and supported

on rice and bread, is subject to change

through brushing and breaking. It

should be reflected, as impermanent,

unpleasànt, an illness, an abscess, an

arrow, a troublesome thing, as foreign

and as breaking apart, as void, and as

not mine. When he sees this body as

impermanent, unpleasànt, an illness,

an abscess, an arrow, as a

assa dvīhi viggaho, iti viggahe sati

vivādo, vivāde sati vighāto, vighāte

sati vihesā. Iti so viggahañca

vivādañca vighātañca vihesañca attani

sampassamāno tañceva diṭṭhiṃ

pajahati. Aññañca diṭṭhiṃ na

upādiyati. Evametāsaṃ diṭṭhīnaṃ

pahānaṃ hoti. Evametāsaṃ diṭṭhīnaṃ

paṭinissaggo hoti.



evaṃdiṭṭhino 'ekaccaṃ me khamati.

Ekaccaṃ me na khamatīti tattha viññū

puriso iti paṭisañcikkhati: yā kho me

ayaṃ diṭṭhi: ekaccaṃ me khamati,

ekaccaṃ me na khamatīti. Imañce

ahaṃ diṭṭhiṃ thāmasā parāmassa

abhinivissa vohareyyaṃ: idameva

saccaṃ, moghamañña'nti. Dvīhi me

assa viggaho. Yo cāyaṃ samaṇo vā


cling to another view. Thus there is the





the opinion that 'A part is pleasing to

me; a part is not pleasing to me': A

wise person among them considers

that 'If I were to grasp and insist firmly

on this view of mine that "A part is

pleasing to me; a part is not pleasing

to me," and to state that "Only this is

true, all else is worthless," I would

clash with two — the brahman or


the opinion that "All is pleasing to me"

and the brahman or contemplative

who is of the view, of the opinion that

"All is not pleasing to me." I would

clash with these two. Where there is a

clash, there is dispute. Where there is

a dispute, quarreling. Where there is

troublesome thing, as foreign and as

breaking apart, as void, and as not

mine, the interest for the body, the

love for it and following the needs of

the body, fade.

Aggivessana, these three are the

feelings, pleasant, unpleasant and

neither unpleasant nor pleasànt.

Aggivessana, when a pleasant feeling

is felt, at such time an unpleasant

feeling or a neither unpleasant nor

pleasant feelings is not felt. Only the

pleasant feeling is felt. Aggivessana,

when an unpleasant feeling is felt, at

such times a pleasant feeling or a


feelings is not felt. Only the

unpleasant feeling is felt.

Aggivessana, when a neither

unpleasant nor pleasant feeling is felt,

at such time a pleasant feeling or an

sabbaṃ me khamatī'ti. Yocāyaṃ

samaṇo vā brāhmaṇo vā evaṃvādī

evaṃdiṭṭhī: 'sabbaṃ me na khamatīti,

imehi me assa dvīhi viggaho, iti

viggahe sati vivādo, vivāde sati

vighāto, vighāte sati vihesā. Iti so

viggahañca vivādañca vighātañca

vihesañca attani sampassamāno

tañceva diṭṭhiṃ pajahati. Aññañca

diṭṭhiṃ na upādiyati. Evametāsaṃ

diṭṭhīnaṃ pahānaṃ hoti. Evametāsaṃ

diṭṭhīnaṃ paṭinissaggo hoti. [PTS

Page 500] [\q 500/]

[BJT Page 284] [\x 284/]

Ayaṃ kho panaggivessana kāyo rūpī

cātummahābhūtiko mātā

pettikasambhavo

odanakummāsūpacayo

aniccucchādanaparimaddanabhedana

viddhaṃsanadhammo aniccato

quarreling, annoyance. Where there is

annoyance, frustration.' Envisioning

for himself clash, dispute, quarreling,

annoyance, frustration, he both

abandons that view and does not cling

to another view. Thus there is the



"Now, Aggivessana, this body —

endowed with form, composed of the

four primary elements, born from

mother & father, nourished with rice &

porridge, subject to inconstancy,

rubbing, pressing, dissolution, and

dispersion — should be envisioned as




not-self. In one who envisions the body

as inconstant, stressful, a disease, a



unpleasant feelings is not felt. Only

the neither unpleasant nor pleasant

feeling is felt. Aggivessana, even the

pleasant feelings are impermanent,

compounded, dependently arisen.

They get destroyed, fade, get

detached and cease. Aggivessana,

even the unpleasant feelings are

impermanent, compounded and

dependently arisen. They get

destroyed, fade, get detached and

cease. Aggivessana, even the neither

unpleasant nor pleasant feelings are

impermanent, compounded and

dependently arisen. They get

destroyed, fade, get detached and

cease. When the noble disciple sees

this, his mind breaks away from

pleasant feelings, unpleasant feelings

and even from neither unpleasant-

norpleasant feelings. When the mind

breaks away, it gets detached, when

dukkhato rogato gaṇḍato sallato

aghato ābādhato parato palokato

suññato anattato samanupassitabbo.

Tassimaṃ kāyaṃ aniccato dukkhato

rogato gaṇḍato sallato aghato

ābādhato parato jalokato suññato

anattato samanupassato yo kāyasmiṃ

kāyacchando kāyasneho kāyanvayatā

sā pahīyati.

Tisso kho imā aggivessana vedanā:

sukhā vedanā dukkhā vedanā

adukkhamasukhā vedanā. Yasmiṃ

aggivessana samaye sukhaṃ

vedanaṃ vedeti. Neva tasmiṃ samaye

dukkhaṃ vedanaṃ vedeti. Na

adukkhamasukhaṃ vedanaṃ vedeti.

Sukhaṃyeva tasmiṃ samaye

vedanaṃ vedeti. Yasmiṃ aggivessana

samaye dukkhaṃ vedanaṃ vedeti,

neva tasmiṃ samaye sukhaṃ

vedanaṃ vedeti, na

not-self, any desire for the body,

attraction to the body, following after

the body is abandoned.

"There are these three kinds of

feeling: a pleasant feeling, a painful

feeling, and neither-pleasant-nor-

painful feeling. On the occasion when

one feels a pleasant feeling, one does

not feel either a painful feeling or a

neither-pleasant-nor-painful feeling.

One feels only a pleasant feeling on

that occasion. On the occasion when

one feels a painful feeling, one does

not feel either a pleasant feeling or a


One feels only a painful feeling on that

occasion. On the occasion when one

feels a neither-pleasant-nor-painful

feeling, one does not feel either a

pleasant feeling or a painful feeling.

One feels only a neither-pleasant-nor-

painful feeling on that occasion.

detached it is released. When released

knowledge arises I'm released. Birth is

destroyed, the holy life is lived. What

should be done is done. He knows

there is nothing more to wish.

Aggivessana, the so released mind

does not disagree with anyone has no

dispute with any one, abides with the

truth vogue in the world without a

dispute. At that time venerable

Sàriputta was fanning the Blessed

One, standing beside him, and it

occurred to venerable Sàriputta. This

is the reason, that the Blessed One

asked us constantly, to dispel

thoughts. When venerable Sàriputta

reflected on this, his mind was

released from desires, without

holdings. To the wandering ascetic

Dighanakha the stainless, pure vision

arose. Whatever arises, all that

ceases. [1] Then the wandering

adukkhamasukhaṃ vedanaṃ vedeti,

dukkhaṃyeva tasmiṃ samaye

vedanaṃ vedeti. Yasmiṃ aggivessana

samaye adukkhamasukhaṃ vedanaṃ

vedeti, neva tasmiṃ samaye sukhaṃ

vedanaṃ vedeti, na dukkhaṃ

vedanaṃ vedeti.

Adukkhamasukhaṃyeva tasmiṃ

samaye vedanaṃ vedeti.

Sukhāpi kho aggivessana vedanā

aniccā saṅkhatā paṭiccasamuppannā

khayadhammā vayadhammā

virāgadhammā nirodhadhammā,

dukkhāpi kho aggivessana vedanā

aniccā saṅkhatā paṭiccasamuppannā

khayadhammā vayadhammā

virāgadhammā nirodhadhammā,

adukkhamasukhāpi kho aggivessana

vedanā aniccā saṅkhatā

paṭiccasamuppannā khayadhammā

vayadhammā virāgadhammā

"A pleasant feeling is inconstant,

fabricated, dependently co-arisen,

subject to ending, subject to

vanishing, fading, ceasing. A painful

feeling is also inconstant, fabricated,

dependently co-arisen, subject to

ending, subject to vanishing, fading,

ceasing. A neither-pleasant-nor-painful

feeling is also inconstant, fabricated,

dependently co-arisen, subject to

ending, subject to vanishing, fading,

ceasing.

"Seeing this, an instructed disciple of

the noble ones grows disenchanted

with pleasant feeling, disenchanted

with painful feeling, disenchanted with


Disenchanted, he grows dispassionate.

From dispassion, he is released. With

release, there is the knowledge,

'Released.' He discerns, 'Birth is


ascetic Dighanakha here and now,

mastered the Teaching, experienced it

and penetrated it, without doubts

became confident of things that

should be done and should not be

done and did not need a teacher in the

dispensation any more. Then he said. I

understand good Gotama. It is like

something over turned is reinstalled.

Something covered is made manifest.

As though the path is told to one who

had lost his way. As though an oil

lamp was lighted for those who have

sight to see forms in the dark. In

various ways, good Gotama explained

it. Now I take refuge in good Gotama,

in the Teaching and the Community of

bhikkhus. May I be remembered as a

lay disciple from today until life lasts.

[1] Whatever arises, all that ceases.

`yaü kinci samudayadhammaü sabbaü

nirodhadhammā.

Evaṃ passaṃ aggivessana sutavā

ariyasāvako sukhāyapi vedanāya

nibbindati, dukkhāyapi vedanāya

nibbindati, adukkhamasukhāyapi

vedanāya nibbindati. Nibbindaṃ

virajjati, virāgā vimuccati,

vimuttasmiṃ vimuttamiti ñāṇaṃ hoti,

khīṇā jāti, vusitaṃ brahmacariyaṃ,

kataṃ karaṇīyaṃ nāparaṃ itthattāyāti

pajānāti. Evaṃ vimuttacitto kho

aggivessana bhikkhu na kenaci

saṃvadati. Na kenaci vivadati. Yañca

loke vuttaṃ teneva voharati

aparāmasanti.

Tena kho pana samayena āyasmā

sāriputto bhagavato [PTS Page 501]

[\q 501/] piṭṭhito ṭhito hoti

bhagavantaṃ vījayamāno.1 Atha kho

āyasmato sāriputtassa etadahosi:


world.' A monk whose mind is thus

released does not take sides with

anyone, does not dispute with anyone.

He words things by means of what is

said in the world but without grasping

at it."

Now at that time Ven. Sariputta was

sitting[2] behind the Blessed One,

fanning him. The thought occurred to

him, "Indeed, it seems that the

Blessed One speaks to us of the

abandoning of each of these mental

qualities through direct knowledge.

[3] Indeed, it seems that the One Well-

gone speaks to us of the relinquishing

of each of these mental qualities

through direct knowledge."[4] As Ven.

Sariputta was reflecting thus, his mind

was released from fermentations

through not-clinging. While in

LongNails the wanderer there arose

tam nirodhadhammaü ti,' This is the

core of the Teaching, and it is this

realization, that happens, when he

enters the stream of the Teaching.




tesaṃ tesaṃ kira no bhagavā

dhammānaṃ abhiññā pahāṇamāha.

Tesaṃ tesaṃ kira no sugato

dhammānaṃ abhiññā

paṭinissaggamāhāti. Iti'hidaṃ

āyasmato sāriputtassa paṭisañcikkhato

anupādāya āsavehi cittaṃ vimucci.

Dīghanakhassa pana paribbājakassa

virajaṃ vītamalaṃ dhammacakkhuṃ

udapādi: yaṃ kiñci samudaya

dhammaṃ, sabbantaṃ

nirodhadhammanti.

--------------------------

1. Vījamāno-[PTS.]

[BJT Page 286] [\x 286/]

Atha kho dīghanakho paribbājako

diṭṭhadhammo pattadhammo

viditadhammo pariyogāḷhadhammo

tiṇṇavicikiccho vigatakathaṅkatho


the dustless, stainless Dhamma eye:

"Whatever is subject to origination is

all subject to cessation."

Then LongNails the wanderer —

having seen the Dhamma, having

attained the Dhamma, having known

the Dhamma, having fathomed the

Dhamma, having crossed over and

beyond uncertainty, having no more

perplexity, having gained fearlessness,

having becoming independent of

others with regard to the Teacher's

message — said to the Blessed One:

"Magnificent, Master Gotama!

Magnificent! Just as if he were to place

upright what was overturned, to reveal

what was hidden, to show the way to

one who was lost, or to carry a lamp

into the dark so that those with eyes

could see forms, in the same way has

Master Gotama — through many lines

of reasoning — made the Dhamma

satthusāsane bhagavantaṃ

etadavoca:

Abhikkantaṃ bho gotama

abhikkantaṃ bho gotama, seyyathāpi

bho gotama nikkujjitaṃ vā ukkujjeyya,

paṭicchannaṃ vā vivareyya, mūḷhassa

vā maggaṃ ācikkheyya' andhakāre vā

telapajjotaṃ dhāreyya, 'cakkhumanto

rūpāni dakkhintī'ti, evamevaṃ bhotā

gotamena anekapariyāyena dhammo

pakāsito. Esāhaṃ bhavantaṃ

gotamaṃ saraṇaṃ gacchāmi

dhammañca bhikkhusaṅghañca.

Upāsakaṃ maṃ bhavaṃ gotamo

dhāretu ajjatagge pāṇupetaṃ

saraṇaṃ gatanti.

Dīghanakhasuttaṃ catutthaṃ.

[BJT Page 288] [\x 288/]

clear. I go to Master Gotama for

refuge, to the Dhamma, and to the

Community of monks. May Master

Gotama remember me as a lay

follower who has gone to him for

refuge, from this day forward, for

life."[5]

Notes

1

The Commentary states that LongNails

(Dighanakha) was a nephew of Ven.

Sariputta.

2.

Following the Thai edition of the Canon.

The Burmese and PTS editions say that

Ven. Sariputta was standing.

3.

The Pali word no in this sentence can

mean either "indeed" or "to us."

4.

Compare this account of Ven.

Sariputta's awakening with the

http://www.accesstoinsight.org/tipitaka/mn/mn.074.than.html#fnt-4





account given in MN 111.

5.

The Commentary states that after

delivering this discourse the Buddha

returned to the Bamboo Grove outside

of Rajagaha and met with 1,250

arahant disciples to deliver the Ovada

Patimokkha — the event

commemorated every year on Magha

Puja.

4. SUPPORTS FOR LIBERATION 172

51 Anuggahita Sutta (AN 5.25) [ 3 english translations]

Aṅguttaranikāyo/

Pañcakanipātapāḷi/


Pañcaṅgikavaggo/

5. Anuggahītasuttaṃ (AN 5. 1. 3.

5)

Anuggahita Sutta: Supported

Thanissaro Bhikkhu

© 2001

003. Pa¤caõgikavaggo

5. Anuggahitasuttaü Ý Made

satisfactory


PTS_AN The

Book of the

Gradual

Sayings 3

(Woodward)_

5.

Anuggahītas

uttaṃ

25. Pañcahi bhikkhave aṅgehi

anuggahitā sammādiṭṭhi ceto

vimuttiphalā ca hoti,

"Monks, when right view is supported

by five factors, it has awareness-

release as its fruit, awareness-release

003.05. Bhikkhus, satisfied by these

five characteristics there comes about

right view of the fruits of release of



cetovimuttiphalānisaṃsā ca,

paññāvimuttiphalā ca hoti

paññāvimuttiphalānisaṃsā ca.

Katamehi pañcahi:

[PTS Page 021] [\q 21/] idha bhikkhave

sammādiṭṭhi sīlānuggahitā ca hoti.

Sutānuggahitā ca 1 hoti.

Sākacchānuggahitā ca hoti.

Samathānuggahitā ca hoti.

Vipassanānuggahitā ca hoti.

Imehi kho bhikkhave pañcahi aṅgehi

anuggahitā sammādiṭṭhi

cetovimuttiphalā ca hoti.

Cetovimuttiphalānisaṃsā ca, ,

paññāvimuttiphalā ca hoti,

paññāvimuttiphalānisaṃsā cāti.

as its reward; it has discernment-

release as its fruit, discernment-

release as its reward. Which five?

"There is the case where right view is

supported by virtue, supported by

learning, supported by discussion,

supported by tranquillity, supported by

insight.

"When supported by these five factors,

right view has awareness-release as

its fruit, awareness-release as its

reward; it has discernment-release as

its fruit, discernment-release as its

reward."

mind and its benefits, the fruits of

release through wisdom and its

benefits. What five?

Here, bhikkhus, right view comes

about through the satisfaction of

virtues, through the satisfaction of

learning, satisfied after a discussion,

through the satisfaction of

appeasement and satisfied seeing with

insight. Bhikkhus, satisfied by these

five characteristics there comes about

right view of the fruits of release of

mind and its benefits, the fruits of

release through wisdom and its

benefits.

refer to

attached file

52 Mahāparinibbāna Sutta (DN 16) [3 english translations]

DN 2.3 (16). Dīghanikāyo/

Mahāvaggapāḷi /

Maha-Parinibbana Sutta/ Sàriputta's Lion's Roar

by Sister Vajira & Francis Story

PTS_DN Dialogues of

the Buddha 2 (Rhys

Mahāparinibbānasuttaṃ Davids,

1910)_Mahāparinibbāna

suttaṃ

Wisdom_DN The Long

Discourses of the

Buddha (Maurice

Walshe)_Mahāparinibbā

nasuttaṃ


......

147. Tatrapi sudaṃ bhagavā nāḷandāyaṃ

viharanto pāvārikambavane etadeva

bahulaṃ bhikkhūnaṃ dhammiṃ kathaṃ

karoti – ‘‘ iti sīlaṃ, iti samādhi, iti paññā.

Sīlaparibhāvito samādhi mahapphalo hoti

mahānisaṃso. Samādhiparibhāvitā paññā

mahapphalā hoti mahānisaṃsā.

Paññāparibhāvitaṃ cittaṃ sammadeva

āsavehi vimuccati, seyyathidaṃ –

kāmāsavā, bhavāsavā, avijjāsavā ’’ ti.

......

22. And the Blessed One got ready, and taking his bowl and

robe, went to the council hall together with the company of

bhikkhus. After rinsing his feet, the Blessed One entered the

council hall and took his seat close to the middle pillar, facing

east. The community of bhikkhus, after rinsing their feet, also

entered the council hall and took seats near the western wall,

facing east, so that the Blessed One was before them. And the

devotees of Pataligama, after rinsing their feet and entering

the council hall, sat down near the eastern wall, facing west,

so that the Blessed One was in front of them.

53 Meghiya Sutta (AN 9.3) [2 english translations]

Aṅguttaranikāyo/ Navakanipātapāḷi/

1. Paṭhamapaṇṇāsakaṃ/ 1. Sambodhivaggo/

3. Meghiyasuttaṃ (AN 9.1.1.3)

Aïguttara Nikàya/ Navakanipàta/

Pañhamapaõõàsakaü/

001. Sambodhivaggo Ý Section on enlightenment/

3. Meghiyasuttaü Ý Venerable Meghiya


PTS_AN The

Book of the

Gradual

Sayings 4

(Woodward)_

Meghiyasutta

ṃ

3. Ekaṃ samayaṃ bhagavā cālikāyaṃ viharati

cālikāpabbate. Tena kho pana samayena āyasmā meghiyo

bhagavato upaṭṭhāko hoti. Atha kho āyasmā meghiyo

001.03. At one time The Blessed One was living on the

Calika rock in Calika. At that time venerable Meghiya

attended on The Blessed One. Then venerable Meghiya

yena bhagavā tenupasaṅkami; upasaṅkamitvā

bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi.

Ekamantaṃ ṭhito kho āyasmā meghiyo bhagavantaṃ

etadavoca – ‘‘ icchāmahaṃ, bhante, jantugāmaṃ

[jatugāmaṃ (sī. aṭṭha., syā. aṭṭha.), jattugāmaṃ (ka.

aṭṭhakathāyampi pāṭhantaraṃ)] piṇḍāya pavisitu ’’ nti. ‘‘

Yassa dāni tvaṃ, meghiya, kālaṃ maññasī ’’ ti.

Atha kho āyasmā meghiyo pubbaṇhasamayaṃ nivāsetvā

pattacīvaramādāya jantugāmaṃ piṇḍāya pāvisi.

Jantugāme piṇḍāya caritvā pacchābhattaṃ

piṇḍapātapaṭikkanto yena kimikāḷāya nadiyā tīraṃ

tenupasaṅkami. Addasā kho āyasmā meghiyo kimikāḷāya

nadiyā tīre jaṅghāvihāraṃ [jaṅghavihāraṃ (syā. ka.)]

anucaṅkamamāno anuvicaramāno ambavanaṃ

pāsādikaṃ ramaṇīyaṃ. Disvānassa etadahosi – ‘‘

pāsādikaṃ vatidaṃ ambavanaṃ ramaṇīyaṃ, alaṃ

vatidaṃ kulaputtassa padhānatthikassa padhānāya. Sace

maṃ bhagavā anujāneyya, āgaccheyyāhaṃ imaṃ

ambavanaṃ padhānāyā ’’ ti.


approached The Blessed One, worshipped, stood on a side

and said: "Venerable sir, I desire to go to my native village

for the alms round"

ßMeghiya, do as you think is fit."

Then venerable Meghiya putting on robes in the morning

taking bowl and robes went the alms round in his native

village, returning from the alms round and after the meal

was over he approached the bank of river Kimikala.

Wandering up and down the bank of river Kimikala, he

came to a pleasant mango orchard and it occurred to him:

This mango orchard is pleasant. It is ideal for the son of a



effort."



ßVenerable sir, I put on robes in the morning, took bowl

and robes and went the alms round in my native village.

refer to

attached file



bhagavantaṃ etadavoca – ‘‘ idhāhaṃ, bhante,

pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya

jantugāmaṃ piṇḍāya pāvisiṃ. Jantugāme piṇḍāya caritvā

pacchābhattaṃ piṇḍapātapaṭikkanto yena kimikāḷāya

nadiyā tīraṃ tenupasaṅkamiṃ. Addasaṃ kho ahaṃ,

bhante, kimikāḷāya nadiyā tīre jaṅghāvihāraṃ

anucaṅkamamāno anuvicaramāno ambavanaṃ

pāsādikaṃ ramaṇīyaṃ. Disvāna me etadahosi – ‘

pāsādikaṃ vatidaṃ ambavanaṃ ramaṇīyaṃ. Alaṃ

vatidaṃ kulaputtassa padhānatthikassa padhānāya. Sace

maṃ bhagavā anujāneyya, āgaccheyyāhaṃ imaṃ

ambavanaṃ padhānāyā ’ ti. Sace maṃ bhagavā

anujāneyya, gaccheyyāhaṃ taṃ ambavanaṃ padhānāyā

’’ ti. ‘‘ Āgamehi tāva, meghiya! Ekakamhi [ekakamhā (sī.

pī.)] tāva [vata (ka.)] yāva aññopi koci bhikkhu āgacchatī

’’ ti [dissatūti (sabbattha, ṭīkāyampi pāṭhantaraṃ),

āgacchatūti, dissatīti (ṭīkāyaṃ pāṭhantarāni)].

Dutiyampi kho āyasmā meghiyo bhagavantaṃ etadavoca

– ‘‘ bhagavato, bhante, natthi kiñci uttari karaṇīyaṃ,

Returning from the alms round and after the meal was

over I approached the bank of river Kimikala. Wandering

up and down the bank of river Kimikala, I came to a

pleasant mango orchard and it occurred to him: This

mango orchard is pleasant. It is ideal for the son of a



effort."

The Blessed One said: ßMeghiya, wait! I am by myself,

wait until another bhikkhu comes"

For the second time venerable Meghiya said to The

Blessed One: ßVenerable sir, The Blessed One has nothing

more to do. As for me, there is something more for me to

do. There is something more, left for me to do. If The

Blessed One grants me permission, I will go to the mango

orchard for making effort." ßMeghiya, wait! I am by

myself, wait until another bhikkhu comes"

For the third time venerable Meghiya said to The Blessed


natthi katassa paṭicayo. Mayhaṃ kho pana, bhante, atthi

uttari karaṇīyaṃ, atthi katassa paṭicayo. Sace maṃ

bhagavā anujāneyya, gaccheyyāhaṃ taṃ ambavanaṃ

padhānāyā ’’ ti. ‘‘ Āgamehi tāva, meghiya, ekakamhi tāva

yāva aññopi koci bhikkhu āgacchatī ’’ ti.

Tatiyampi kho āyasmā meghiyo bhagavantaṃ etadavoca –




anujāneyya, gaccheyyāhaṃ taṃ ambavanaṃ padhānāyā

’’ ti. ‘‘ Padhānanti kho, meghiya, vadamānaṃ kinti

vadeyyāma! Yassa dāni tvaṃ, meghiya, kālaṃ maññasī ’’

ti.

Atha kho āyasmā meghiyo uṭṭhāyāsanā bhagavantaṃ

abhivādetvā padakkhiṇaṃ katvā yena taṃ ambavanaṃ

tenupasaṅkami; upasaṅkamitvā taṃ ambavanaṃ

ajjhogāhetvā aññatarasmiṃ rukkhamūle divāvihāraṃ

nisīdi. Atha kho āyasmato meghiyassa tasmiṃ ambavane

viharantassa yebhuyyena tayo pāpakā akusalā vitakkā

samudācaranti, seyyathidaṃ – kāmavitakko,

do. As for me, there is something more, for me to do.

There is something more, left for me to do. If The Blessed

One grants me permission, I will go to the mango orchard

to make effort."

ßMeghiya, when you say it's to make effort, what shall I

say! Do as you think is fitting."

Then venerable Meghiya getting up from his seat

worshipped and circumambulated The Blessed One, and

approached and entered the mango orchard, and sat

under a certain tree to spend the day. When venerable

Meghiya was abiding in that mango orchard, three evil

demeritorious thoughts assailed him constantly, such as

sensual thoughts, angry thoughts and hurtful thoughts.

Then it occurred to venerable Meghiya: `It is wonderful



sensuality, anger and hurtfulness"



byāpādavitakko, vihiṃsāvitakko. Atha kho āyasmato

meghiyassa etadahosi – ‘‘ acchariyaṃ vata bho, abbhutaṃ

vata bho! Saddhāya ca vatamhā agārasmā anagāriyaṃ

pabbajitā; atha ca panimehi tīhi pāpakehi akusalehi

vitakkehi anvāsattā – kāmavitakkena, byāpādavitakkena,

vihiṃsāvitakkenā ’’ ti.




bhagavantaṃ etadavoca –

‘‘ Idha mayhaṃ, bhante, tasmiṃ ambavane viharantassa

yebhuyyena tayo pāpakā akusalā vitakkā samudācaranti,

seyyathidaṃ – kāmavitakko, byāpādavitakko,

vihiṃsāvitakko. Tassa mayhaṃ, bhante, etadahosi – ‘

acchariyaṃ vata bho, abbhutaṃ vata bho! Saddhāya ca

vatamhā agārasmā anagāriyaṃ pabbajitā; atha ca

panimehi tīhi pāpakehi akusalehi vitakkehi anvāsattā –

kāmavitakkena, byāpādavitakkena, vihiṃsāvitakkenāti ’’’ .

‘‘ Aparipakkāya, meghiya, cetovimuttiyā pañca dhammā

ßHere, venerable sir, when I was abiding in that mango

orchard, three evil demeritorious thoughts assailed me

constantly, such as sensual thoughts, angry thoughts and

hurtful thoughts. Then it occurred to me: `It is wonderful



sensuality, anger and hurtfulness.'"

ßMeghiya, it is immaturity. The maturity of five things lead

to the release of mind. What five? Here, Meghiya the

bhikkhu becomes a spiritual friend, a good associate with

good friendship. Meghiya, for the mind, immature for

release this is the first thing leading to maturity.

Again, Meghiya, the bhikkhu becomes virtuous restrained

in the higher code of rules, conducting himself, seeing fear

in the slightest fault he observes the rules. Meghiya, for

the mind, immature for release this is the second thing

leading to maturity ...

Again, Meghiya, the bhikkhu becomes a quick and easy

paripakkāya saṃvattanti. Katame pañca? Idha, meghiya,

bhikkhu kalyāṇamitto hoti kalyāṇasahāyo

kalyāṇasampavaṅko. Aparipakkāya, meghiya,

cetovimuttiyā ayaṃ paṭhamo dhammo paripakkāya

saṃvattati.

‘‘ Puna caparaṃ, meghiya, bhikkhu sīlavā hoti,

pātimokkhasaṃvarasaṃvuto viharati

ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī,

samādāya sikkhati sikkhāpadesu. Aparipakkāya, meghiya,

cetovimuttiyā ayaṃ dutiyo dhammo paripakkāya

saṃvattati.

‘‘ Puna caparaṃ, meghiya, yāyaṃ kathā abhisallekhikā

cetovivaraṇasappāyā, seyyathidaṃ – appicchakathā

santuṭṭhikathā pavivekakathā asaṃsaggakathā

vīriyārambhakathā sīlakathā samādhikathā paññākathā

vimuttikathā vimuttiñāṇadassanakathā, evarūpiyā

kathāya nikāmalābhī hoti akicchalābhī akasiralābhī.

Aparipakkāya, meghiya, cetovimuttiyā ayaṃ tatiyo


gainer for nothing of such talk about austere penances,



company, arousing effort, talk about virtues,

concentration, wisdom, release and talk about knowledge

and vision of release Meghiya, for the mind, immature for

release this is the third thing leading to maturity.

Again, friends, the bhikkhu abides with aroused effort, to

dispel demeritorious things and to amass meritorious

things with the firm endeavour of not giving up the main

aim in meritorious things. Meghiya, for the mind,

immature for release this is the fourth thing leading to

maturity.

Again, Meghiya, the bhikkhu becomes wise endowed with

wisdom about the rising and fading nature of the five

holding masses, for the noble penetration to rightfully end

unpleasantness. Meghiya, for the mind, immature for

release this is the fifth thing leading to maturity.


‘‘ Puna caparaṃ, meghiya, bhikkhu āraddhavīriyo viharati

akusalānaṃ dhammānaṃ pahānāya, kusalānaṃ

dhammānaṃ upasampadāya, thāmavā daḷhaparakkamo

anikkhittadhuro kusalesu dhammesu. Aparipakkāya,

meghiya, cetovimuttiyā ayaṃ catuttho dhammo

paripakkāya saṃvattati.

‘‘ Puna caparaṃ, meghiya, bhikkhu paññavā hoti

udayatthagāminiyā paññāya samannāgato ariyāya

nibbedhikāya sammā dukkhakkhayagāminiyā.

Aparipakkāya, meghiya, cetovimuttiyā ayaṃ pañcamo



kalyāṇasahāyassa kalyāṇasampavaṅkassa – ‘ sīlavā

bhavissati…pe. … samādāya sikkhissati sikkhāpadesu ’’’ .


kalyāṇasahāyassa kalyāṇasampavaṅkassa – ‘ yāyaṃ

kathā abhisallekhikā cetovivaraṇasappāyā, seyyathidaṃ –

appicchakathā…pe… vimuttiñāṇadassanakathā, evarūpiyā

kathāya nikāmalābhī bhavissati akicchalābhī akasiralābhī

good friendship is desirable to the bhikkhu, to become

virtuous restrained in the higher code of rules, to conduct

himself observing the rules, seeing fear in the slightest

fault.


good friendship is desirable to the bhikkhu, for a quick and

easy gain for nothing of such talk about austere penances,



company, arousing effort, talk about virtues,

concentration, wisdom, release and talk about knowledge

and vision of release.


good friendship is desirable to the bhikkhu to abide with

aroused effort, to dispel demeritorious things and to

amass meritorious things with the firm endeavour of not

giving up the main aim in meritorious things.


good friendship is desirable to the bhikkhu to become

’’’ .


kalyāṇasahāyassa kalyāṇasampavaṅkassa – ‘

āraddhavīriyo viharissati…pe… anikkhittadhuro kusalesu

dhammesu ’’’ .


kalyāṇasahāyassa kalyāṇasampavaṅkassa – ‘ paññavā

bhavissati…pe… sammādukkhakkhayagāminiyā ’’’ .

‘‘ Tena ca pana, meghiya, bhikkhunā imesu pañcasu

dhammesu patiṭṭhāya cattāro dhammā uttari bhāvetabbā

– asubhā bhāvetabbā rāgassa pahānāya, mettā

bhāvetabbā byāpādassa pahānāya, ānāpānassati

bhāvetabbā vitakkupacchedāya, aniccasaññā bhāvetabbā

asmimānasamugghātāya. Aniccasaññino, meghiya,

anattasaññā saṇṭhāti. Anattasaññī

asmimānasamugghātaṃ pāpuṇāti diṭṭheva dhamme

nibbāna ’’ nti. Tatiyaṃ.

wise, endowed with wisdom about the rising and fading

nature of the five holding masses for the noble

penetration to rightfully end unpleasantness.

Bhikkhus, the bhikkhu established in these five things

should further develop four things. -to dispel greed

loathing should be developed, to dispel anger

lovingkindness should be developed, to cut up thoughts, in

and out breathing should be developed, to root out the

measuring `I be', the perception of impermanence should

be developed. Bhikkhus, to one developed in the

perception of impermanence, the perception of no self

gets established. One with the perception of no-self

completely destroys the perception `I be' and here and

now enjoys extinction.

IV Assessing Current Views and Practices 185

Appendix 190

Jhāna: Commentarial & Canonical 190

Choice of English Translation for Jhāna 192

Usage of Jhāna in the Suttas 193

Jhāna is Not an Absorbed State 194

Absorptions in the Suttas 195

Meditation 195

Bibliography 198

Abbreviations 198

Samatha & Vipassana Sutta Study Guide_compiled by BHS_V 2.docx

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