MAJJHIMA NIKĀYA (MIDDLE DISCOURSES)
Suttas 41-50: Cūḷayamakavagga (The Shorter Division of Pairs)
Pali Canon
Translated by Bhikkhu Sujato


41. Sāleyyakasutta
The People of Sālā


Evaṁ me sutaṁ—
So I have heard.


ekaṁ samayaṁ bhagavā kosalesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ yena sālā nāma kosalānaṁ brāhmaṇagāmo tadavasari.
At one time the Buddha was wandering in the land of the Kosalans together with a large Saṅgha of mendicants when he arrived at a village of the Kosalan brahmins named Sālā.


Assosuṁ kho sāleyyakā brāhmaṇagahapatikā:
The brahmins and householders of Sālā heard,

“samaṇo khalu, bho, gotamo sakyaputto sakyakulā pabbajito kosalesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ sālaṁ anuppatto.
“It seems the ascetic Gotama—a Sakyan, gone forth from a Sakyan family—while wandering in the land of the Kosalans has arrived at Sālā, together with a large Saṅgha of mendicants.

Taṁ kho pana bhavantaṁ gotamaṁ evaṁ kalyāṇo kittisaddo abbhuggato:
He has this good reputation:

‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’.
‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’

So imaṁ lokaṁ sadevakaṁ samārakaṁ sabrahmakaṁ sassamaṇabrāhmaṇiṁ pajaṁ sadevamanussaṁ sayaṁ abhiññā sacchikatvā pavedeti.
He has realized with his own insight this world—with its gods, Māras and Brahmās, this population with its ascetics and brahmins, gods and humans—and he makes it known to others.

So dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ;
He proclaims a teaching that is good in the beginning, good in the middle, and good in the end, with the right meaning and phrasing.

kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti.
He reveals an entirely full and pure spiritual life.

Sādhu kho pana tathārūpānaṁ arahataṁ dassanaṁ hotī”ti.
It’s good to see such perfected ones.”


Atha kho sāleyyakā brāhmaṇagahapatikā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā appekacce bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu; appekacce bhagavatā saddhiṁ sammodiṁsu, sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdiṁsu; appekacce yena bhagavā tenañjaliṁ paṇāmetvā ekamantaṁ nisīdiṁsu; appekacce bhagavato santike nāmagottaṁ sāvetvā ekamantaṁ nisīdiṁsu; appekacce tuṇhībhūtā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho sāleyyakā brāhmaṇagahapatikā bhagavantaṁ etadavocuṁ:
Then the brahmins and householders of Sālā went up to the Buddha. Before sitting down to one side, some bowed, some exchanged greetings and polite conversation, some held up their joined palms toward the Buddha, some announced their name and clan, while some kept silent. Seated to one side they said to the Buddha:


“ko nu kho, bho gotama, hetu, ko paccayo, yena m’idhekacce sattā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjanti?
“What is the cause, Master Gotama, what is the reason why some sentient beings, when their body breaks up, after death, are reborn in a place of loss, a bad place, the underworld, hell?

Ko pana, bho gotama, hetu, ko paccayo, yena m’idhekacce sattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjantī”ti?
And what is the cause, Master Gotama, what is the reason why some sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm?”


“Adhammacariyāvisamacariyāhetu kho, gahapatayo, evam’idhekacce sattā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjanti.
“Unprincipled and immoral conduct is the reason why some sentient beings, when their body breaks up, after death, are reborn in a place of loss, a bad place, the underworld, hell.

Dhammacariyāsamacariyāhetu kho, gahapatayo, evam’idhekacce sattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjantī”ti.
Principled and moral conduct is the reason why some sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm.”


“Na kho mayaṁ imassa bhoto gotamassa saṅkhittena bhāsitassa, vitthārena atthaṁ avibhattassa, vitthārena atthaṁ ājānāma.
“We don’t understand the detailed meaning of Master Gotama’s brief statement.

Sādhu no bhavaṁ gotamo tathā dhammaṁ desetu, yathā mayaṁ imassa bhoto gotamassa saṅkhittena bhāsitassa, vitthārena atthaṁ avibhattassa, vitthārena atthaṁ ājāneyyāmā”ti.
Master Gotama, please teach us this matter in detail so we can understand the meaning.”


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


“Evaṁ, bho”ti kho sāleyyakā brāhmaṇagahapatikā bhagavato paccassosuṁ.
“Yes, sir,” they replied.

Bhagavā etadavoca:
The Buddha said this:


“Tividhaṁ kho, gahapatayo, kāyena adhammacariyāvisamacariyā hoti, catubbidhaṁ vācāya adhammacariyāvisamacariyā hoti, tividhaṁ manasā adhammacariyāvisamacariyā hoti.
“Householders, unprincipled and immoral conduct is threefold by way of body, fourfold by way of speech, and threefold by way of mind.


Kathañca, gahapatayo, tividhaṁ kāyena adhammacariyāvisamacariyā hoti?
And how is unprincipled and immoral conduct threefold by way of body?

Idha, gahapatayo, ekacco pāṇātipātī hoti, luddo lohitapāṇi hatappahate niviṭṭho adayāpanno pāṇabhūtesu.
It’s when a certain person kills living creatures. They’re violent, bloody-handed, a hardened killer, merciless to living beings.


Adinnādāyī kho pana hoti. Yaṁ taṁ parassa paravittūpakaraṇaṁ, gāmagataṁ vā araññagataṁ vā, taṁ adinnaṁ theyyasaṅkhātaṁ ādātā hoti.
They steal. With the intention to commit theft, they take the wealth or belongings of others from village or wilderness.


Kāmesumicchācārī kho pana hoti. Yā tā māturakkhitā piturakkhitā mātāpiturakkhitā bhāturakkhitā bhaginirakkhitā ñātirakkhitā gottarakkhitā dhammarakkhitā sassāmikā saparidaṇḍā antamaso mālāguḷaparikkhittāpi, tathārūpāsu cārittaṁ āpajjitā hoti.
They commit sexual misconduct. They have sexual relations with women who have their mother, father, both mother and father, brother, sister, relatives, or clan as guardian. They have sexual relations with a woman who is protected on principle, or who has a husband, or whose violation is punishable by law, or even one who has been garlanded as a token of betrothal.

Evaṁ kho, gahapatayo, tividhaṁ kāyena adhammacariyāvisamacariyā hoti.
This is how unprincipled and immoral conduct is threefold by way of body.


Kathañca, gahapatayo, catubbidhaṁ vācāya adhammacariyāvisamacariyā hoti?
And how is unprincipled and immoral conduct fourfold by way of speech?

Idha, gahapatayo, ekacco musāvādī hoti. Sabhāgato vā parisāgato vā, ñātimajjhagato vā pūgamajjhagato vā rājakulamajjhagato vā, abhinīto sakkhipuṭṭho: ‘ehambho purisa, yaṁ jānāsi taṁ vadehī’ti, so ajānaṁ vā āha: ‘jānāmī’ti, jānaṁ vā āha: na jānāmī’ti, ‘apassaṁ vā āha: ‘passāmī’ti, passaṁ vā āha: ‘na passāmī’ti. Iti attahetu vā parahetu vā āmisakiñcikkhahetu vā sampajānamusā bhāsitā hoti.
It’s when a certain person lies. They’re summoned to a council, an assembly, a family meeting, a guild, or to the royal court, and asked to bear witness: ‘Please, mister, say what you know.’ Not knowing, they say ‘I know.’ Knowing, they say ‘I don’t know.’ Not seeing, they say ‘I see.’ And seeing, they say ‘I don’t see.’ So they deliberately lie for the sake of themselves or another, or for some trivial worldly reason.


Pisuṇavāco kho pana hoti. Ito sutvā amutra akkhātā imesaṁ bhedāya, amutra vā sutvā imesaṁ akkhātā amūsaṁ bhedāya. Iti samaggānaṁ vā bhettā, bhinnānaṁ vā anuppadātā, vaggārāmo vaggarato vagganandī vaggakaraṇiṁ vācaṁ bhāsitā hoti.
They speak divisively. They repeat in one place what they heard in another so as to divide people against each other. And so they divide those who are harmonious, supporting division, delighting in division, loving division, speaking words that promote division.


Pharusavāco kho pana hoti. Yā sā vācā aṇḍakā kakkasā parakaṭukā parābhisajjanī kodhasāmantā asamādhisaṁvattanikā, tathārūpiṁ vācaṁ bhāsitā hoti.
They speak harshly. They use the kinds of words that are cruel, nasty, hurtful, offensive, bordering on anger, not leading to immersion.


Samphappalāpī kho pana hoti. Akālavādī abhūtavādī anatthavādī adhammavādī avinayavādī. Anidhānavatiṁ vācaṁ bhāsitā hoti akālena anapadesaṁ apariyantavatiṁ anatthasaṁhitaṁ.
They talk nonsense. Their speech is untimely, and is neither factual nor beneficial. It has nothing to do with the teaching or the training. Their words have no value, and are untimely, unreasonable, rambling, and pointless.

Evaṁ kho, gahapatayo, catubbidhaṁ vācāya adhammacariyāvisamacariyā hoti.
This is how unprincipled and immoral conduct is fourfold by way of speech.


Kathañca, gahapatayo, tividhaṁ manasā adhammacariyāvisamacariyā hoti?
And how is unprincipled and immoral conduct threefold by way of mind?

Idha, gahapatayo, ekacco abhijjhālu hoti, yaṁ taṁ parassa paravittūpakaraṇaṁ taṁ abhijjhātā hoti: ‘aho vata yaṁ parassa taṁ mamassā’ti.
It's when a certain person is covetous. They covet the wealth and belongings of others: ‘Oh, if only their belongings were mine!’


Byāpannacitto kho pana hoti paduṭṭhamanasaṅkappo: ‘ime sattā haññantu vā vajjhantu vā ucchijjantu vā vinassantu vā mā vā ahesun’ti.
They have ill will and malicious intentions: ‘May these sentient beings be killed, slaughtered, slain, destroyed, or annihilated!’


Micchādiṭṭhiko kho pana hoti viparītadassano:
They have wrong view. Their perspective is distorted:

‘natthi dinnaṁ natthi yiṭṭhaṁ natthi hutaṁ, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko, natthi ayaṁ loko natthi paro loko, natthi mātā natthi pitā, natthi sattā opapātikā, natthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṁ parañca lokaṁ sayaṁ abhiññā sacchikatvā pavedentī’ti.
‘There’s no meaning in giving, sacrifice, or offerings. There’s no fruit or result of good and bad deeds. There’s no afterlife. There’s no obligation to mother and father. No beings are reborn spontaneously. And there’s no ascetic or brahmin who is well attained and practiced, and who describes the afterlife after realizing it with their own insight.’

Evaṁ kho, gahapatayo, tividhaṁ manasā adhammacariyāvisamacariyā hoti.
This is how unprincipled and immoral conduct is threefold by way of mind.


Evaṁ adhammacariyāvisamacariyāhetu kho, gahapatayo, evam’idhekacce sattā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjanti.
That’s how unprincipled and immoral conduct is the reason why some sentient beings, when their body breaks up, after death, are reborn in a place of loss, a bad place, the underworld, hell.


Tividhaṁ kho, gahapatayo, kāyena dhammacariyāsamacariyā hoti, catubbidhaṁ vācāya dhammacariyāsamacariyā hoti, tividhaṁ manasā dhammacariyāsamacariyā hoti.
Householders, principled and moral conduct is threefold by way of body, fourfold by way of speech, and threefold by way of mind.


Kathañca, gahapatayo, tividhaṁ kāyena dhammacariyāsamacariyā hoti?
And how is principled and moral conduct threefold by way of body?

Idha, gahapatayo, ekacco pāṇātipātaṁ pahāya pāṇātipātā paṭivirato hoti, nihitadaṇḍo nihitasattho lajjī dayāpanno sabbapāṇabhūtahitānukampī viharati.
It’s when a certain person gives up killing living creatures. They renounce the rod and the sword. They’re scrupulous and kind, living full of compassion for all living beings.


Adinnādānaṁ pahāya adinnādānā paṭivirato hoti. Yaṁ taṁ parassa paravittūpakaraṇaṁ, gāmagataṁ vā araññagataṁ vā, taṁ nādinnaṁ theyyasaṅkhātaṁ ādātā hoti.
They give up stealing. They don’t, with the intention to commit theft, take the wealth or belongings of others from village or wilderness.


Kāmesumicchācāraṁ pahāya kāmesumicchācārā paṭivirato hoti. Yā tā māturakkhitā piturakkhitā mātāpiturakkhitā bhāturakkhitā bhaginirakkhitā ñātirakkhitā gottarakkhitā dhammarakkhitā sassāmikā saparidaṇḍā antamaso mālāguḷaparikkhittāpi, tathārūpāsu na cārittaṁ āpajjitā hoti.
They give up sexual misconduct. They don’t have sexual relations with women who have their mother, father, both mother and father, brother, sister, relatives, or clan as guardian. They don’t have sexual relations with a woman who is protected on principle, or who has a husband, or whose violation is punishable by law, or even one who has been garlanded as a token of betrothal.

Evaṁ kho, gahapatayo, tividhaṁ kāyena dhammacariyāsamacariyā hoti.
This is how principled and moral conduct is threefold by way of body.


Kathañca, gahapatayo, catubbidhaṁ vācāya dhammacariyāsamacariyā hoti?
And how is principled and moral conduct fourfold by way of speech?

Idha, gahapatayo, ekacco musāvādaṁ pahāya musāvādā paṭivirato hoti. Sabhāgato vā parisāgato vā, ñātimajjhagato vā pūgamajjhagato vā rājakulamajjhagato vā, abhinīto sakkhipuṭṭho: ‘ehambho purisa, yaṁ jānāsi taṁ vadehī’ti, so ajānaṁ vā āha: ‘na jānāmī’ti, jānaṁ vā āha: ‘jānāmī’ti, apassaṁ vā āha: ‘na passāmī’ti, passaṁ vā āha: ‘passāmī’ti. Iti attahetu vā parahetu vā āmisakiñcikkhahetu vā na sampajānamusā bhāsitā hoti.
It’s when a certain person gives up lying. They’re summoned to a council, an assembly, a family meeting, a guild, or to the royal court, and asked to bear witness: ‘Please, mister, say what you know.’ Not knowing, they say ‘I don’t know.’ Knowing, they say ‘I know.’ Not seeing, they say ‘I don’t see.’ And seeing, they say ‘I see.’ So they don’t deliberately lie for the sake of themselves or another, or for some trivial worldly reason.


Pisuṇaṁ vācaṁ pahāya pisuṇāya vācāya paṭivirato hoti, ito sutvā na amutra akkhātā imesaṁ bhedāya, amutra vā sutvā na imesaṁ akkhātā amūsaṁ bhedāya. Iti bhinnānaṁ vā sandhātā, sahitānaṁ vā anuppadātā, samaggārāmo samaggarato samagganandī samaggakaraṇiṁ vācaṁ bhāsitā hoti.
They give up divisive speech. They don’t repeat in one place what they heard in another so as to divide people against each other. Instead, they reconcile those who are divided, supporting unity, delighting in harmony, loving harmony, speaking words that promote harmony.


Pharusaṁ vācaṁ pahāya pharusāya vācāya paṭivirato hoti. Yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā—tathārūpiṁ vācaṁ bhāsitā hoti.
They give up harsh speech. They speak in a way that’s mellow, pleasing to the ear, lovely, going to the heart, polite, likable, and agreeable to the people.


Samphappalāpaṁ pahāya samphappalāpā paṭivirato hoti. Kālavādī bhūtavādī atthavādī dhammavādī vinayavādī nidhānavatiṁ vācaṁ bhāsitā hoti kālena sāpadesaṁ pariyantavatiṁ atthasaṁhitaṁ.
They give up talking nonsense. Their words are timely, true, and meaningful, in line with the teaching and training. They say things at the right time which are valuable, reasonable, succinct, and beneficial.

Evaṁ kho, gahapatayo, catubbidhaṁ vācāya dhammacariyāsamacariyā hoti.
This is how principled and moral conduct is fourfold by way of speech.


Kathañca, gahapatayo, tividhaṁ manasā dhammacariyāsamacariyā hoti?
And how is principled and moral conduct threefold by way of mind?

Idha, gahapatayo, ekacco anabhijjhālu hoti, yaṁ taṁ parassa paravittūpakaraṇaṁ taṁ nābhijjhātā hoti: ‘aho vata yaṁ parassa taṁ mamassā’ti.
It's when a certain person is not covetous. They don’t covet the wealth and belongings of others: ‘Oh, if only their belongings were mine!’


Abyāpannacitto kho pana hoti appaduṭṭhamanasaṅkappo: ‘ime sattā averā abyābajjhā anīghā sukhī attānaṁ pariharantū’ti.
They have a kind heart and loving intentions: ‘May these sentient beings live free of enmity and ill will, untroubled and happy!’


Sammādiṭṭhiko kho pana hoti aviparītadassano:
They have right view, an undistorted perspective:

‘atthi dinnaṁ atthi yiṭṭhaṁ atthi hutaṁ, atthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko, atthi ayaṁ loko atthi paro loko, atthi mātā atthi pitā, atthi sattā opapātikā, atthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṁ parañca lokaṁ sayaṁ abhiññā sacchikatvā pavedentī’ti.
‘There is meaning in giving, sacrifice, and offerings. There are fruits and results of good and bad deeds. There is an afterlife. There is obligation to mother and father. There are beings reborn spontaneously. And there are ascetics and brahmins who are well attained and practiced, and who describe the afterlife after realizing it with their own insight.’

Evaṁ kho, gahapatayo, tividhaṁ manasā dhammacariyāsamacariyā hoti.
This is how principled and moral conduct is threefold by way of mind.


Evaṁ dhammacariyāsamacariyāhetu kho, gahapatayo, evam’idhekacce sattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjanti.
This is how principled and moral conduct is the reason why some sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm.


Ākaṅkheyya ce, gahapatayo, dhammacārī samacārī:
A person of principled and moral conduct might wish:

‘aho vatāhaṁ kāyassa bhedā paraṁ maraṇā khattiyamahāsālānaṁ sahabyataṁ upapajjeyyan’ti;
‘If only, when my body breaks up, after death, I would be reborn in the company of well-to-do aristocrats!’

ṭhānaṁ kho panetaṁ vijjati, yaṁ so kāyassa bhedā paraṁ maraṇā khattiyamahāsālānaṁ sahabyataṁ upapajjeyya.
It’s possible that this might happen.

Taṁ kissa hetu?
Why is that?

Tathā hi so dhammacārī samacārī.
Because they have principled and moral conduct.


Ākaṅkheyya ce, gahapatayo, dhammacārī samacārī:
A person of principled and moral conduct might wish:

‘aho vatāhaṁ kāyassa bhedā paraṁ maraṇā brāhmaṇamahāsālānaṁ …pe…
‘If only, when my body breaks up, after death, I would be reborn in the company of well-to-do brahmins …

gahapatimahāsālānaṁ sahabyataṁ upapajjeyyan’ti;
well-to-do householders …

ṭhānaṁ kho panetaṁ vijjati, yaṁ so kāyassa bhedā paraṁ maraṇā gahapatimahāsālānaṁ sahabyataṁ upapajjeyya.


Taṁ kissa hetu?


Tathā hi so dhammacārī samacārī.


Ākaṅkheyya ce, gahapatayo, dhammacārī samacārī:


‘aho vatāhaṁ kāyassa bhedā paraṁ maraṇā cātumahārājikānaṁ devānaṁ sahabyataṁ upapajjeyyan’ti;
the Gods of the Four Great Kings …

ṭhānaṁ kho panetaṁ vijjati, yaṁ so kāyassa bhedā paraṁ maraṇā cātumahārājikānaṁ devānaṁ sahabyataṁ upapajjeyya.


Taṁ kissa hetu?


Tathā hi so dhammacārī samacārī.


Ākaṅkheyya ce, gahapatayo, dhammacārī samacārī:


‘aho vatāhaṁ kāyassa bhedā paraṁ maraṇā tāvatiṁsānaṁ devānaṁ …pe…
the Gods of the Thirty-Three …

yāmānaṁ devānaṁ …
the Gods of Yama …

tusitānaṁ devānaṁ …
the Joyful Gods …

nimmānaratīnaṁ devānaṁ …
the Gods Who Love to Create …

paranimmitavasavattīnaṁ devānaṁ …
the Gods Who Control the Creations of Others …

brahmakāyikānaṁ devānaṁ sahabyataṁ upapajjeyyan’ti;
the Gods of Brahmā’s Host …

ṭhānaṁ kho panetaṁ vijjati, yaṁ so kāyassa bhedā paraṁ maraṇā brahmakāyikānaṁ devānaṁ sahabyataṁ upapajjeyya.


Taṁ kissa hetu?


Tathā hi so dhammacārī samacārī.


Ākaṅkheyya ce, gahapatayo, dhammacārī samacārī:


‘aho vatāhaṁ kāyassa bhedā paraṁ maraṇā ābhānaṁ devānaṁ sahabyataṁ upapajjeyyan’ti;
the Radiant Gods …

ṭhānaṁ kho panetaṁ vijjati, yaṁ so kāyassa bhedā paraṁ maraṇā ābhānaṁ devānaṁ sahabyataṁ upapajjeyya.


Taṁ kissa hetu?


Tathā hi so dhammacārī samacārī.


Ākaṅkheyya ce, gahapatayo, dhammacārī samacārī:


‘aho vatāhaṁ kāyassa bhedā paraṁ maraṇā parittābhānaṁ devānaṁ …pe…
the Gods of Limited Radiance …

appamāṇābhānaṁ devānaṁ …
the Gods of Limitless Radiance …

ābhassarānaṁ devānaṁ …
the Gods of Streaming Radiance …

parittasubhānaṁ devānaṁ …
the Gods of Limited Glory …

appamāṇasubhānaṁ devānaṁ …
the Gods of Limitless Glory …

subhakiṇhānaṁ devānaṁ …
the Gods Replete with Glory …

vehapphalānaṁ devānaṁ …
the Gods of Abundant Fruit …

avihānaṁ devānaṁ …
the Gods of Aviha …

atappānaṁ devānaṁ …
the Gods of Atappa …

sudassānaṁ devānaṁ …
the Gods Fair to See …

sudassīnaṁ devānaṁ …
the Fair Seeing Gods …

akaniṭṭhānaṁ devānaṁ …
the Gods of Akaniṭṭha …

ākāsānañcāyatanūpagānaṁ devānaṁ …
the gods of the dimension of infinite space …

viññāṇañcāyatanūpagānaṁ devānaṁ …
the gods of the dimension of infinite consciousness …

ākiñcaññāyatanūpagānaṁ devānaṁ …
the gods of the dimension of nothingness …

nevasaññānāsaññāyatanūpagānaṁ devānaṁ sahabyataṁ upapajjeyyan’ti;
the gods of the dimension of neither perception nor non-perception.’

ṭhānaṁ kho panetaṁ vijjati, yaṁ so kāyassa bhedā paraṁ maraṇā nevasaññānāsaññāyatanūpagānaṁ devānaṁ sahabyataṁ upapajjeyya.
It’s possible that this might happen.

Taṁ kissa hetu?
Why is that?

Tathā hi so dhammacārī samacārī.
Because they have principled and moral conduct.


Ākaṅkheyya ce, gahapatayo, dhammacārī samacārī:
A person of principled and moral conduct might wish:

‘aho vatāhaṁ āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihareyyan’ti;
‘If only I might realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with my own insight due to the ending of defilements.’

ṭhānaṁ kho panetaṁ vijjati, yaṁ so āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihareyya.
It’s possible that this might happen.

Taṁ kissa hetu?
Why is that?

Tathā hi so dhammacārī samacārī”ti.
Because they have principled and moral conduct.”


Evaṁ vutte, sāleyyakā brāhmaṇagahapatikā bhagavantaṁ etadavocuṁ:
When he had spoken, the brahmins and householders of Sālā said to the Buddha,

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

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

Ete mayaṁ bhavantaṁ gotamaṁ saraṇaṁ gacchāma dhammañca bhikkhusaṅghañca.
We go for refuge to Master Gotama, to the teaching, and to the mendicant Saṅgha.

Upāsake no bhavaṁ gotamo dhāretu ajjatagge pāṇupete saraṇaṁ gate”ti.
From this day forth, may Master Gotama remember us as lay followers who have gone for refuge for life.”


Sāleyyakasuttaṁ niṭṭhitaṁ paṭhamaṁ.


42. Verañjakasutta
The People of Verañja


Evaṁ me sutaṁ—
So I have heard.


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


Tena kho pana samayena verañjakā brāhmaṇagahapatikā sāvatthiyaṁ paṭivasanti kenacideva karaṇīyena.
Now at that time the brahmins and householders of Verañja were residing in Sāvatthī on some business.

Assosuṁ kho verañjakā brāhmaṇagahapatikā:
The brahmins and householders of Verañja heard:


“samaṇo khalu, bho, gotamo sakyaputto sakyakulā pabbajito sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.
“It seems the ascetic Gotama—a Sakyan, gone forth from a Sakyan family—is staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.

Taṁ kho pana bhavantaṁ gotamaṁ evaṁ kalyāṇo kittisaddo abbhuggato:
He has this good reputation …” …

‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’.


So imaṁ lokaṁ sadevakaṁ samārakaṁ sabrahmakaṁ sassamaṇabrāhmaṇiṁ pajaṁ sadevamanussaṁ sayaṁ abhiññā sacchikatvā pavedeti.


So dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ; kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti.


Sādhu kho pana tathārūpānaṁ arahataṁ dassanaṁ hotī”ti.


Atha kho verañjakā brāhmaṇagahapatikā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā appekacce bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu; appekacce bhagavatā saddhiṁ sammodiṁsu, sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdiṁsu; appekacce yena bhagavā tenañjaliṁ paṇāmetvā ekamantaṁ nisīdiṁsu; appekacce bhagavato santike nāmagottaṁ sāvetvā ekamantaṁ nisīdiṁsu; appekacce tuṇhībhūtā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho verañjakā brāhmaṇagahapatikā bhagavantaṁ etadavocuṁ:


“ko nu kho, bho gotama, hetu, ko paccayo yena m’idhekacce sattā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjanti?


Ko pana, bho gotama, hetu, ko paccayo yena m’idhekacce sattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjantī”ti?


“Adhammacariyāvisamacariyāhetu kho, gahapatayo, evam’idhekacce sattā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjanti.


Dhammacariyāsamacariyāhetu kho, gahapatayo, evam’idhekacce sattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjantī”ti.


“Na kho mayaṁ imassa bhoto gotamassa saṅkhittena bhāsitassa, vitthārena atthaṁ avibhattassa, vitthārena atthaṁ ājānāma.


Sādhu no bhavaṁ gotamo tathā dhammaṁ desetu yathā mayaṁ imassa bhoto gotamassa saṅkhittena bhāsitassa, vitthārena atthaṁ avibhattassa, vitthārena atthaṁ ājāneyyāmā”ti.


“Tena hi, gahapatayo, suṇātha sādhukaṁ manasi karotha, bhāsissāmī”ti.


“Evaṁ, bho”ti kho verañjakā brāhmaṇagahapatikā bhagavato paccassosuṁ.


Bhagavā etadavoca:


“Tividhaṁ kho, gahapatayo, kāyena adhammacārī visamacārī hoti, catubbidhaṁ vācāya adhammacārī visamacārī hoti, tividhaṁ manasā adhammacārī visamacārī hoti.
“Householders, a person of unprincipled and immoral conduct is threefold by way of body, fourfold by way of speech, and threefold by way of mind. …” …


Kathañca, gahapatayo, tividhaṁ kāyena adhammacārī visamacārī hoti?
(The remainder of this discourse is identical with MN 41.)

Idha, gahapatayo, ekacco pāṇātipātī hoti. Luddo lohitapāṇi hatappahate niviṭṭho adayāpanno pāṇabhūtesu.


Adinnādāyī kho pana hoti. Yaṁ taṁ parassa paravittūpakaraṇaṁ … taṁ adinnaṁ theyyasaṅkhātaṁ ādātā hoti.


Kāmesumicchācārī kho pana hoti. Yā tā māturakkhitā … tathārūpāsu cārittaṁ āpajjitā hoti.


Evaṁ kho, gahapatayo, tividhaṁ kāyena adhammacārī visamacārī hoti.


Kathañca, gahapatayo, catubbidhaṁ vācāya adhammacārī visamacārī hoti?


Idha, gahapatayo, ekacco musāvādī hoti. Sabhāgato vā … sampajānamusā bhāsitā hoti.


Pisuṇavāco kho pana hoti. Ito sutvā amutra akkhātā … vaggakaraṇiṁ vācaṁ bhāsitā hoti.


Pharusavāco kho pana hoti. Yā sā vācā aṇḍakā kakkasā … tathārūpiṁ vācaṁ bhāsitā hoti.


Samphappalāpī kho pana hoti. Akālavādī … apariyantavatiṁ anatthasaṁhitaṁ.


Evaṁ kho, gahapatayo, catubbidhaṁ vācāya adhammacārī visamacārī hoti.


Kathañca, gahapatayo, tividhaṁ manasā adhammacārī visamacārī hoti?


Idha, gahapatayo, ekacco abhijjhālu hoti …pe… taṁ mamassā’ti.


Byāpannacitto kho pana hoti paduṭṭhamanasaṅkappo: ‘ime sattā haññantu vā … mā vā ahesun’ti.


Micchādiṭṭhiko kho pana hoti viparītadassano:


‘natthi dinnaṁ, natthi yiṭṭhaṁ … sacchikatvā pavedentī’ti.


Evaṁ kho, gahapatayo, tividhaṁ manasā adhammacārī visamacārī hoti.


Evaṁ adhammacariyāvisamacariyāhetu kho, gahapatayo, evam’idhekacce sattā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjanti.


Tividhaṁ kho, gahapatayo, kāyena dhammacārī samacārī hoti, catubbidhaṁ vācāya dhammacārī samacārī hoti, tividhaṁ manasā dhammacārī samacārī hoti.


Kathañca, gahapatayo, tividhaṁ kāyena dhammacārī samacārī hoti?


Idha, gahapatayo, ekacco pāṇātipātaṁ pahāya pāṇātipātā paṭivirato hoti, nihitadaṇḍo nihitasattho lajjī dayāpanno sabbapāṇabhūtahitānukampī viharati.


Adinnādānaṁ pahāya adinnādānā paṭivirato hoti, yaṁ taṁ parassa … taṁ nādinnaṁ theyyasaṅkhātaṁ ādātā hoti.


Kāmesumicchācāraṁ pahāya … tathārūpāsu na cārittaṁ āpajjitā hoti.


Evaṁ kho, gahapatayo, tividhaṁ kāyena dhammacārī samacārī hoti.


Kathañca, gahapatayo, catubbidhaṁ vācāya dhammacārī samacārī hoti?


Idha, gahapatayo, ekacco musāvādaṁ pahāya musāvādā paṭivirato hoti. Sabhāgato vā …pe… na sampajānamusā bhāsitā hoti.


Pisuṇaṁ vācaṁ pahāya … samaggakaraṇiṁ vācaṁ bhāsitā hoti.


Pharusaṁ vācaṁ pahāya … tathārūpaṁ vācaṁ bhāsitā hoti.


Samphappalāpaṁ pahāya … kālena sāpadesaṁ pariyantavatiṁ atthasaṁhitaṁ.


Evaṁ kho, gahapatayo, catubbidhaṁ vācāya dhammacārī samacārī hoti.


Kathañca, gahapatayo, tividhaṁ manasā dhammacārī samacārī hoti?


Idha, gahapatayo, ekacco anabhijjhālu hoti. Yaṁ taṁ parassa paravittūpakaraṇaṁ taṁ nābhijjhātā hoti: ‘aho vata yaṁ parassa, taṁ mamassā’ti.


Abyāpannacitto kho pana hoti appaduṭṭhamanasaṅkappo: ‘ime sattā averā abyābajjhā anīghā sukhī attānaṁ pariharantū’ti.


Sammādiṭṭhiko kho pana hoti aviparītadassano:


‘atthi dinnaṁ, atthi yiṭṭhaṁ … sayaṁ abhiññā sacchikatvā pavedentī’ti.


Evaṁ kho, gahapatayo, tividhaṁ manasā dhammacārī samacārī hoti.


Evaṁ dhammacariyāsamacariyāhetu kho, gahapatayo, evam’idhekacce sattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjanti.


Ākaṅkheyya ce, gahapatayo, dhammacārī samacārī:


‘aho vatāhaṁ kāyassa bhedā paraṁ maraṇā khattiyamahāsālānaṁ sahabyataṁ upapajjeyyan’ti;


ṭhānaṁ kho panetaṁ vijjati, yaṁ so kāyassa bhedā paraṁ maraṇā khattiyamahāsālānaṁ sahabyataṁ upapajjeyya.


Taṁ kissa hetu?


Tathā hi so dhammacārī samacārī.


Ākaṅkheyya ce, gahapatayo, dhammacārī samacārī:


‘aho vatāhaṁ kāyassa bhedā paraṁ maraṇā brāhmaṇamahāsālānaṁ …pe…


gahapatimahāsālānaṁ sahabyataṁ upapajjeyyan’ti;


ṭhānaṁ kho panetaṁ vijjati, yaṁ so kāyassa bhedā paraṁ maraṇā gahapatimahāsālānaṁ sahabyataṁ upapajjeyya.


Taṁ kissa hetu?


Tathā hi so dhammacārī samacārī.


Ākaṅkheyya ce, gahapatayo, dhammacārī samacārī:


‘aho vatāhaṁ kāyassa bhedā paraṁ maraṇā cātumahārājikānaṁ devānaṁ sahabyataṁ upapajjeyyan’ti;


ṭhānaṁ kho panetaṁ vijjati, yaṁ so kāyassa bhedā paraṁ maraṇā cātumahārājikānaṁ devānaṁ sahabyataṁ upapajjeyya.


Taṁ kissa hetu?


Tathā hi so dhammacārī samacārī.


Ākaṅkheyya ce, gahapatayo, dhammacārī samacārī:


‘aho vatāhaṁ kāyassa bhedā paraṁ maraṇā tāvatiṁsānaṁ devānaṁ …


yāmānaṁ devānaṁ …


tusitānaṁ devānaṁ …


nimmānaratīnaṁ devānaṁ …


paranimmitavasavattīnaṁ devānaṁ …


brahmakāyikānaṁ devānaṁ sahabyataṁ upapajjeyyan’ti;


ṭhānaṁ kho panetaṁ vijjati, yaṁ so kāyassa bhedā paraṁ maraṇā brahmakāyikānaṁ devānaṁ sahabyataṁ upapajjeyya.


Taṁ kissa hetu?


Tathā hi so dhammacārī samacārī.


Ākaṅkheyya ce, gahapatayo, dhammacārī samacārī:


‘aho vatāhaṁ kāyassa bhedā paraṁ maraṇā ābhānaṁ devānaṁ sahabyataṁ upapajjeyyan’ti;


ṭhānaṁ kho panetaṁ vijjati, yaṁ so kāyassa bhedā paraṁ maraṇā ābhānaṁ devānaṁ sahabyataṁ upapajjeyya.


Taṁ kissa hetu?


Tathā hi so dhammacārī samacārī.


Ākaṅkheyya ce, gahapatayo, dhammacārī samacārī:


‘aho vatāhaṁ kāyassa bhedā paraṁ maraṇā parittābhānaṁ devānaṁ …pe…


appamāṇābhānaṁ devānaṁ …


ābhassarānaṁ devānaṁ …


parittasubhānaṁ devānaṁ …


appamāṇasubhānaṁ devānaṁ …


subhakiṇhānaṁ devānaṁ …


vehapphalānaṁ devānaṁ …


avihānaṁ devānaṁ …


atappānaṁ devānaṁ …


sudassānaṁ devānaṁ …


sudassīnaṁ devānaṁ …


akaniṭṭhānaṁ devānaṁ …


ākāsānañcāyatanūpagānaṁ devānaṁ …


viññāṇañcāyatanūpagānaṁ devānaṁ …


ākiñcaññāyatanūpagānaṁ devānaṁ …


nevasaññānāsaññāyatanūpagānaṁ devānaṁ sahabyataṁ upapajjeyyan’ti;


ṭhānaṁ kho panetaṁ vijjati, yaṁ so kāyassa bhedā paraṁ maraṇā nevasaññānāsaññāyatanūpagānaṁ devānaṁ sahabyataṁ upapajjeyya.


Taṁ kissa hetu?


Tathā hi so dhammacārī samacārī.


Ākaṅkheyya ce, gahapatayo, dhammacārī samacārī:


‘aho vatāhaṁ āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihareyyan’ti;


ṭhānaṁ kho panetaṁ vijjati, ‘yaṁ so āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihareyya.


Taṁ kissa hetu?


Tathā hi so dhammacārī samacārī’”ti.


Evaṁ vutte, verañjakā brāhmaṇagahapatikā bhagavantaṁ etadavocuṁ:


“abhikkantaṁ, bho gotama, abhikkantaṁ, bho gotama.


Seyyathāpi, bho gotama, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ bhotā gotamena anekapariyāyena dhammo pakāsito.


Ete mayaṁ bhavantaṁ gotamaṁ saraṇaṁ gacchāma dhammañca bhikkhusaṅghañca.


Upāsake no bhavaṁ gotamo dhāretu ajjatagge pāṇupete saraṇaṁ gate”ti.


Verañjakasuttaṁ niṭṭhitaṁ dutiyaṁ.


43. Mahāvedallasutta
The Great Classification


Evaṁ me sutaṁ—
So I have heard.


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


Atha kho āyasmā mahākoṭṭhiko sāyanhasamayaṁ paṭisallānā vuṭṭhito yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmatā sāriputtena saddhiṁ sammodi.
Then in the late afternoon, Venerable Mahākoṭṭhita came out of retreat, went to Venerable Sāriputta, and exchanged greetings with him.

Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā mahākoṭṭhiko āyasmantaṁ sāriputtaṁ etadavoca:
When the greetings and polite conversation were over, he sat down to one side and said to Sāriputta:


“‘Duppañño duppañño’ti, āvuso, vuccati.
“Reverend, they speak of ‘a witless person’.

Kittāvatā nu kho, āvuso, duppaññoti vuccatī”ti?
How is a witless person defined?”


“‘Nappajānāti nappajānātī’ti kho, āvuso, tasmā duppaññoti vuccati.
“Reverend, they’re called witless because they don’t understand.

Kiñca nappajānāti?
And what don’t they understand?

‘Idaṁ dukkhan’ti nappajānāti, ‘ayaṁ dukkhasamudayo’ti nappajānāti, ‘ayaṁ dukkhanirodho’ti nappajānāti, ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti nappajānāti.
They don’t understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering.’

‘Nappajānāti nappajānātī’ti kho, āvuso, tasmā duppaññoti vuccatī”ti.
They’re called witless because they don’t understand.”


“Sādhāvuso”ti kho āyasmā mahākoṭṭhiko āyasmato sāriputtassa bhāsitaṁ abhinanditvā anumoditvā āyasmantaṁ sāriputtaṁ uttariṁ pañhaṁ apucchi:
Saying “Good, reverend,” Mahākoṭṭhita approved and agreed with what Sāriputta said. Then he asked another question:


“‘Paññavā paññavā’ti, āvuso, vuccati.
“They speak of ‘a wise person’.

Kittāvatā nu kho, āvuso, paññavāti vuccatī”ti?
How is a wise person defined?”


“‘Pajānāti pajānātī’ti kho, āvuso, tasmā paññavāti vuccati.
“They’re called wise because they understand.

Kiñca pajānāti?
And what do they understand?

‘Idaṁ dukkhan’ti pajānāti, ‘ayaṁ dukkhasamudayo’ti pajānāti, ‘ayaṁ dukkhanirodho’ti pajānāti, ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti pajānāti.
They understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering.’

‘Pajānāti pajānātī’ti kho, āvuso, tasmā paññavāti vuccatī”ti.
They’re called wise because they understand.”


“‘Viññāṇaṁ viññāṇan’ti, āvuso, vuccati.
“They speak of ‘consciousness’.

Kittāvatā nu kho, āvuso, viññāṇanti vuccatī”ti?
How is consciousness defined?”


“‘Vijānāti vijānātī’ti kho, āvuso, tasmā viññāṇanti vuccati.
“It’s called consciousness because it cognizes.

Kiñca vijānāti?
And what does it cognize?

Sukhantipi vijānāti, dukkhantipi vijānāti, adukkhamasukhantipi vijānāti.
It cognizes ‘pleasure’ and ‘pain’ and ‘neutral’.

‘Vijānāti vijānātī’ti kho, āvuso, tasmā viññāṇanti vuccatī”ti.
It’s called consciousness because it cognizes.”


“Yā cāvuso, paññā yañca viññāṇaṁ—
“Wisdom and consciousness—

ime dhammā saṁsaṭṭhā udāhu visaṁsaṭṭhā?
are these things mixed or separate?

Labbhā ca panimesaṁ dhammānaṁ vinibbhujitvā vinibbhujitvā nānākaraṇaṁ paññāpetun”ti?
And can we completely dissect them so as to describe the difference between them?”


“Yā cāvuso, paññā yañca viññāṇaṁ—
“Wisdom and consciousness—

ime dhammā saṁsaṭṭhā, no visaṁsaṭṭhā.
these things are mixed, not separate.

Na ca labbhā imesaṁ dhammānaṁ vinibbhujitvā vinibbhujitvā nānākaraṇaṁ paññāpetuṁ.
And you can never completely dissect them so as to describe the difference between them.

Yaṁ hāvuso, pajānāti taṁ vijānāti, yaṁ vijānāti taṁ pajānāti.
For you understand what you cognize, and you cognize what you understand.

Tasmā ime dhammā saṁsaṭṭhā, no visaṁsaṭṭhā.
That’s why these things are mixed, not separate.

Na ca labbhā imesaṁ dhammānaṁ vinibbhujitvā vinibbhujitvā nānākaraṇaṁ paññāpetun”ti.
And you can never completely dissect them so as to describe the difference between them.”


“Yā cāvuso, paññā yañca viññāṇaṁ—
“Wisdom and consciousness—

imesaṁ dhammānaṁ saṁsaṭṭhānaṁ no visaṁsaṭṭhānaṁ kiṁ nānākaraṇan”ti?
what is the difference between these things that are mixed, not separate?”


“Yā cāvuso, paññā yañca viññāṇaṁ—


imesaṁ dhammānaṁ saṁsaṭṭhānaṁ no visaṁsaṭṭhānaṁ paññā bhāvetabbā, viññāṇaṁ pariññeyyaṁ.
“The difference between these things is that wisdom should be developed, while consciousness should be completely understood.”

Idaṁ nesaṁ nānākaraṇan”ti.


“‘Vedanā vedanā’ti, āvuso, vuccati.
“They speak of this thing called ‘feeling’.

Kittāvatā nu kho, āvuso, vedanāti vuccatī”ti?
How is feeling defined?”


“‘Vedeti vedetī’ti kho, āvuso, tasmā vedanāti vuccati.
“It’s called feeling because it feels.

Kiñca vedeti?
And what does it feel?

Sukhampi vedeti, dukkhampi vedeti, adukkhamasukhampi vedeti.
It feels pleasure, pain, and neutral.

‘Vedeti vedetī’ti kho, āvuso, tasmā vedanāti vuccatī”ti.
It’s called feeling because it feels.”


“‘Saññā saññā’ti, āvuso, vuccati.
“They speak of this thing called ‘perception’.

Kittāvatā nu kho, āvuso, saññāti vuccatī”ti?
How is perception defined?”


“‘Sañjānāti sañjānātī’ti kho, āvuso, tasmā saññāti vuccati.
“It’s called perception because it perceives.

Kiñca sañjānāti?
And what does it perceive?

Nīlakampi sañjānāti, pītakampi sañjānāti, lohitakampi sañjānāti, odātampi sañjānāti.
It perceives blue, yellow, red, and white.

‘Sañjānāti sañjānātī’ti kho, āvuso, tasmā saññāti vuccatī”ti.
It’s called perception because it perceives.”


“Yā cāvuso, vedanā yā ca saññā yañca viññāṇaṁ—
“Feeling, perception, and consciousness—

ime dhammā saṁsaṭṭhā udāhu visaṁsaṭṭhā?
are these things mixed or separate?

Labbhā ca panimesaṁ dhammānaṁ vinibbhujitvā vinibbhujitvā nānākaraṇaṁ paññāpetun”ti?
And can we completely dissect them so as to describe the difference between them?”


“Yā cāvuso, vedanā yā ca saññā yañca viññāṇaṁ—
“Feeling, perception, and consciousness—

ime dhammā saṁsaṭṭhā, no visaṁsaṭṭhā.
these things are mixed, not separate.

Na ca labbhā imesaṁ dhammānaṁ vinibbhujitvā vinibbhujitvā nānākaraṇaṁ paññāpetuṁ.
And you can never completely dissect them so as to describe the difference between them.

Yaṁ hāvuso, vedeti taṁ sañjānāti, yaṁ sañjānāti taṁ vijānāti.
For you perceive what you feel, and you cognize what you perceive.

Tasmā ime dhammā saṁsaṭṭhā no visaṁsaṭṭhā.
That’s why these things are mixed, not separate.

Na ca labbhā imesaṁ dhammānaṁ vinibbhujitvā vinibbhujitvā nānākaraṇaṁ paññāpetun”ti.
And you can never completely dissect them so as to describe the difference between them.”


“Nissaṭṭhena hāvuso, pañcahi indriyehi parisuddhena manoviññāṇena kiṁ neyyan”ti?
“What can be known by purified mind consciousness released from the five senses?”


“Nissaṭṭhena, āvuso, pañcahi indriyehi parisuddhena manoviññāṇena ‘ananto ākāso’ti ākāsānañcāyatanaṁ neyyaṁ, ‘anantaṁ viññāṇan’ti viññāṇañcāyatanaṁ neyyaṁ, ‘natthi kiñcī’ti ākiñcaññāyatanaṁ neyyan”ti.
“Aware that ‘space is infinite’ it can know the dimension of infinite space. Aware that ‘consciousness is infinite’ it can know the dimension of infinite consciousness. Aware that ‘there is nothing at all’ it can know the dimension of nothingness.”


“Neyyaṁ panāvuso, dhammaṁ kena pajānātī”ti?
“How do you understand something that can be known?”


“Neyyaṁ kho, āvuso, dhammaṁ paññācakkhunā pajānātī”ti.
“You understand something that can be known with the eye of wisdom.”


“Paññā panāvuso, kimatthiyā”ti?
“What is the purpose of wisdom?”


“Paññā kho, āvuso, abhiññatthā pariññatthā pahānatthā”ti.
“The purpose of wisdom is direct knowledge, complete understanding, and giving up.”


“Kati panāvuso, paccayā sammādiṭṭhiyā uppādāyā”ti?
“How many conditions are there for the arising of right view?”


“Dve kho, āvuso, paccayā sammādiṭṭhiyā uppādāya—
“There are two conditions for the arising of right view:

parato ca ghoso, yoniso ca manasikāro.
the words of another and proper attention.

Ime kho, āvuso, dve paccayā sammādiṭṭhiyā uppādāyā”ti.
These are the two conditions for the arising of right view.”


“Katihi panāvuso, aṅgehi anuggahitā sammādiṭṭhi cetovimuttiphalā ca hoti cetovimuttiphalānisaṁsā ca, paññāvimuttiphalā ca hoti paññāvimuttiphalānisaṁsā cā”ti?
“When right view is supported by how many factors does it have freedom of heart and freedom by wisdom as its fruit and benefit?”


“Pañcahi kho, āvuso, aṅgehi anuggahitā sammādiṭṭhi cetovimuttiphalā ca hoti cetovimuttiphalānisaṁsā ca, paññāvimuttiphalā ca hoti paññāvimuttiphalānisaṁsā ca.
“When right view is supported by five factors it has freedom of heart and freedom by wisdom as its fruit and benefit.

Idhāvuso, sammādiṭṭhi sīlānuggahitā ca hoti, sutānuggahitā ca hoti, sākacchānuggahitā ca hoti, samathānuggahitā ca hoti, vipassanānuggahitā ca hoti.
It’s when right view is supported by ethics, learning, discussion, serenity, and discernment.

Imehi kho, āvuso, pañcahaṅgehi anuggahitā sammādiṭṭhi cetovimuttiphalā ca hoti cetovimuttiphalānisaṁsā ca, paññāvimuttiphalā ca hoti paññāvimuttiphalānisaṁsā cā”ti.
When right view is supported by these five factors it has freedom of heart and freedom by wisdom as its fruit and benefit.”


“Kati panāvuso, bhavā”ti?
“How many states of existence are there?”


“Tayome, āvuso, bhavā—
“Reverend, there are these three states of existence.

kāmabhavo, rūpabhavo, arūpabhavo”ti.
Existence in the sensual realm, the realm of luminous form, and the formless realm.”


“Kathaṁ panāvuso, āyatiṁ punabbhavābhinibbatti hotī”ti?
“But how is there rebirth into a new state of existence in the future?”


“Avijjānīvaraṇānaṁ kho, āvuso, sattānaṁ taṇhāsaṁyojanānaṁ tatratatrābhinandanā—
“It’s because of sentient beings—hindered by ignorance and fettered by craving—taking pleasure in various different realms.

evaṁ āyatiṁ punabbhavābhinibbatti hotī”ti.
That’s how there is rebirth into a new state of existence in the future.”


“Kathaṁ panāvuso, āyatiṁ punabbhavābhinibbatti na hotī”ti?
“But how is there no rebirth into a new state of existence in the future?”


“Avijjāvirāgā kho, āvuso, vijjuppādā taṇhānirodhā—
“It’s when ignorance fades away, knowledge arises, and craving ceases.

evaṁ āyatiṁ punabbhavābhinibbatti na hotī”ti.
That’s how there is no rebirth into a new state of existence in the future.”


“Katamaṁ panāvuso, paṭhamaṁ jhānan”ti?
“But what, reverend, is the first absorption?”


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

idaṁ vuccati, āvuso, paṭhamaṁ jhānan”ti.
This is called the first absorption.”


“Paṭhamaṁ panāvuso, jhānaṁ katiaṅgikan”ti?
“But how many factors does the first absorption have?”


“Paṭhamaṁ kho, āvuso, jhānaṁ pañcaṅgikaṁ.
“The first absorption has five factors.

Idhāvuso, paṭhamaṁ jhānaṁ samāpannassa bhikkhuno vitakko ca vattati, vicāro ca pīti ca sukhañca cittekaggatā ca.
When a mendicant has entered the first absorption, placing the mind, keeping it connected, rapture, bliss, and unification of mind are present.

Paṭhamaṁ kho, āvuso, jhānaṁ evaṁ pañcaṅgikan”ti.
That’s how the first absorption has five factors.”


“Paṭhamaṁ panāvuso, jhānaṁ kataṅgavippahīnaṁ kataṅgasamannāgatan”ti?
“But how many factors has the first absorption given up and how many does it possess?”


“Paṭhamaṁ kho, āvuso, jhānaṁ pañcaṅgavippahīnaṁ, pañcaṅgasamannāgataṁ.
“The first absorption has given up five factors and possesses five factors.

Idhāvuso, paṭhamaṁ jhānaṁ samāpannassa bhikkhuno kāmacchando pahīno hoti, byāpādo pahīno hoti, thinamiddhaṁ pahīnaṁ hoti, uddhaccakukkuccaṁ pahīnaṁ hoti, vicikicchā pahīnā hoti;
When a mendicant has entered the first absorption, sensual desire, ill will, dullness and drowsiness, restlessness and remorse, and doubt are given up.

vitakko ca vattati, vicāro ca pīti ca sukhañca cittekaggatā ca.
Placing the mind, keeping it connected, rapture, bliss, and unification of mind are present.

Paṭhamaṁ kho, āvuso, jhānaṁ evaṁ pañcaṅgavippahīnaṁ pañcaṅgasamannāgatan”ti.
That’s how the first absorption has given up five factors and possesses five factors.”


“Pañcimāni, āvuso, indriyāni nānāvisayāni nānāgocarāni, na aññamaññassa gocaravisayaṁ paccanubhonti, seyyathidaṁ—
“Reverend, these five faculties have different scopes and different ranges, and don’t experience each others’ scope and range. That is,

cakkhundriyaṁ, sotindriyaṁ, ghānindriyaṁ, jivhindriyaṁ, kāyindriyaṁ.
the faculties of the eye, ear, nose, tongue, and body.

Imesaṁ kho, āvuso, pañcannaṁ indriyānaṁ nānāvisayānaṁ nānāgocarānaṁ, na aññamaññassa gocaravisayaṁ paccanubhontānaṁ, kiṁ paṭisaraṇaṁ, ko ca nesaṁ gocaravisayaṁ paccanubhotī”ti?
What do these five faculties, with their different scopes and ranges, have recourse to? What experiences their scopes and ranges?”


“Pañcimāni, āvuso, indriyāni nānāvisayāni nānāgocarāni, na aññamaññassa gocaravisayaṁ paccanubhonti, seyyathidaṁ—


cakkhundriyaṁ, sotindriyaṁ, ghānindriyaṁ, jivhindriyaṁ, kāyindriyaṁ.


Imesaṁ kho, āvuso, pañcannaṁ indriyānaṁ nānāvisayānaṁ nānāgocarānaṁ, na aññamaññassa gocaravisayaṁ paccanubhontānaṁ, mano paṭisaraṇaṁ, mano ca nesaṁ gocaravisayaṁ paccanubhotī”ti.
“These five faculties, with their different scopes and ranges, have recourse to the mind. And the mind experiences their scopes and ranges.”


“Pañcimāni, āvuso, indriyāni, seyyathidaṁ—


cakkhundriyaṁ, sotindriyaṁ, ghānindriyaṁ, jivhindriyaṁ, kāyindriyaṁ.


Imāni kho, āvuso, pañcindriyāni kiṁ paṭicca tiṭṭhantī”ti?
“These five faculties depend on what to continue?”


“Pañcimāni, āvuso, indriyāni, seyyathidaṁ—


cakkhundriyaṁ, sotindriyaṁ, ghānindriyaṁ, jivhindriyaṁ, kāyindriyaṁ.


Imāni kho, āvuso, pañcindriyāni āyuṁ paṭicca tiṭṭhantī”ti.
“These five faculties depend on life to continue.”


“Āyu panāvuso, kiṁ paṭicca tiṭṭhatī”ti?
“But what does life depend on to continue?”


“Āyu usmaṁ paṭicca tiṭṭhatī”ti.
“Life depends on warmth to continue.”


“Usmā panāvuso, kiṁ paṭicca tiṭṭhatī”ti?
“But what does warmth depend on to continue?”


“Usmā āyuṁ paṭicca tiṭṭhatī”ti.
“Warmth depends on life to continue.”


“Idāneva kho mayaṁ, āvuso, āyasmato sāriputtassa bhāsitaṁ evaṁ ājānāma:
“Just now I understood you to say:

‘āyu usmaṁ paṭicca tiṭṭhatī’ti.
‘Life depends on warmth to continue.’

Idāneva pana mayaṁ, āvuso, āyasmato sāriputtassa bhāsitaṁ evaṁ ājānāma:
But I also understood you to say:

‘usmā āyuṁ paṭicca tiṭṭhatī’ti.
‘Warmth depends on life to continue.’

Yathā kathaṁ panāvuso, imassa bhāsitassa attho daṭṭhabbo”ti?
How then should we see the meaning of this statement?”


“Tena hāvuso, upamaṁ te karissāmi;
“Well then, reverend, I shall give you a simile.

upamāyapidhekacce viññū purisā bhāsitassa atthaṁ ājānanti.
For by means of a simile some sensible people understand the meaning of what is said.

Seyyathāpi, āvuso, telappadīpassa jhāyato acciṁ paṭicca ābhā paññāyati, ābhaṁ paṭicca acci paññāyati;
Suppose there was an oil lamp burning. The light appears dependent on the flame, and the flame appears dependent on the light.

evameva kho, āvuso, āyu usmaṁ paṭicca tiṭṭhati, usmā āyuṁ paṭicca tiṭṭhatī”ti.
In the same way, life depends on warmth to continue, and warmth depends on life to continue.”


“Teva nu kho, āvuso, āyusaṅkhārā, te vedaniyā dhammā udāhu aññe āyusaṅkhārā aññe vedaniyā dhammā”ti?
“Are the life forces the same things as the phenomena that are felt? Or are they different things?”


“Na kho, āvuso, teva āyusaṅkhārā te vedaniyā dhammā.
“The life forces are not the same things as the phenomena that are felt.

Te ca hāvuso, āyusaṅkhārā abhaviṁsu te vedaniyā dhammā, na yidaṁ saññāvedayitanirodhaṁ samāpannassa bhikkhuno vuṭṭhānaṁ paññāyetha.
For if the life forces and the phenomena that are felt were the same things, a mendicant who had attained the cessation of perception and feeling would not emerge from it.

Yasmā ca kho, āvuso, aññe āyusaṅkhārā aññe vedaniyā dhammā, tasmā saññāvedayitanirodhaṁ samāpannassa bhikkhuno vuṭṭhānaṁ paññāyatī”ti.
But because the life forces and the phenomena that are felt are different things, a mendicant who has attained the cessation of perception and feeling can emerge from it.”


“Yadā nu kho, āvuso, imaṁ kāyaṁ kati dhammā jahanti; athāyaṁ kāyo ujjhito avakkhitto seti, yathā kaṭṭhaṁ acetanan”ti?
“How many things must this body lose before it lies forsaken, tossed aside like an insentient log?”


“Yadā kho, āvuso, imaṁ kāyaṁ tayo dhammā jahanti—āyu usmā ca viññāṇaṁ; athāyaṁ kāyo ujjhito avakkhitto seti, yathā kaṭṭhaṁ acetanan”ti.
“This body must lose three things before it lies forsaken, tossed aside like an insentient log: vitality, warmth, and consciousness.”


“Yvāyaṁ, āvuso, mato kālaṅkato, yo cāyaṁ bhikkhu saññāvedayitanirodhaṁ samāpanno—imesaṁ kiṁ nānākaraṇan”ti?
“What’s the difference between someone who has passed away and a mendicant who has attained the cessation of perception and feeling?”


“Yvāyaṁ, āvuso, mato kālaṅkato tassa kāyasaṅkhārā niruddhā paṭippassaddhā, vacīsaṅkhārā niruddhā paṭippassaddhā, cittasaṅkhārā niruddhā paṭippassaddhā, āyu parikkhīṇo, usmā vūpasantā, indriyāni paribhinnāni.
“When someone dies, their physical, verbal, and mental processes have ceased and stilled; their vitality is spent; their warmth is dissipated; and their faculties have disintegrated.

Yo cāyaṁ bhikkhu saññāvedayitanirodhaṁ samāpanno tassapi kāyasaṅkhārā niruddhā paṭippassaddhā, vacīsaṅkhārā niruddhā paṭippassaddhā, cittasaṅkhārā niruddhā paṭippassaddhā, āyu na parikkhīṇo, usmā avūpasantā, indriyāni vippasannāni.
When a mendicant has attained the cessation of perception and feeling, their physical, verbal, and mental processes have ceased and stilled. But their vitality is not spent; their warmth is not dissipated; and their faculties are very clear.

Yvāyaṁ, āvuso, mato kālaṅkato, yo cāyaṁ bhikkhu saññāvedayitanirodhaṁ samāpanno—idaṁ nesaṁ nānākaraṇan”ti.
That’s the difference between someone who has passed away and a mendicant who has attained the cessation of perception and feeling.”


“Kati panāvuso, paccayā adukkhamasukhāya cetovimuttiyā samāpattiyā”ti?
“How many conditions are necessary to attain the neutral release of the heart?”


“Cattāro kho, āvuso, paccayā adukkhamasukhāya cetovimuttiyā samāpattiyā.
“Four conditions are necessary to attain the neutral release of the heart.

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

Ime kho, āvuso, cattāro paccayā adukkhamasukhāya cetovimuttiyā samāpattiyā”ti.
These four conditions are necessary to attain the neutral release of the heart.”


“Kati panāvuso, paccayā animittāya cetovimuttiyā samāpattiyā”ti?
“How many conditions are necessary to attain the signless release of the heart?”


“Dve kho, āvuso, paccayā animittāya cetovimuttiyā samāpattiyā—
“Two conditions are necessary to attain the signless release of the heart:

sabbanimittānañca amanasikāro, animittāya ca dhātuyā manasikāro.
not focusing on any signs, and focusing on the signless.

Ime kho, āvuso, dve paccayā animittāya cetovimuttiyā samāpattiyā”ti.
These two conditions are necessary to attain the signless release of the heart.”


“Kati panāvuso, paccayā animittāya cetovimuttiyā ṭhitiyā”ti?
“How many conditions are necessary to remain in the signless release of the heart?”


“Tayo kho, āvuso, paccayā animittāya cetovimuttiyā ṭhitiyā—
“Three conditions are necessary to remain in the signless release of the heart:

sabbanimittānañca amanasikāro, animittāya ca dhātuyā manasikāro, pubbe ca abhisaṅkhāro.
not focusing on any signs, focusing on the signless, and a previous determination.

Ime kho, āvuso, tayo paccayā animittāya cetovimuttiyā ṭhitiyā”ti.
These three conditions are necessary to remain in the signless release of the heart.”


“Kati panāvuso, paccayā animittāya cetovimuttiyā vuṭṭhānāyā”ti?
“How many conditions are necessary to emerge from the signless release of the heart?”


“Dve kho, āvuso, paccayā animittāya cetovimuttiyā vuṭṭhānāya—
“Two conditions are necessary to emerge from the signless release of the heart:

sabbanimittānañca manasikāro, animittāya ca dhātuyā amanasikāro.
focusing on all signs, and not focusing on the signless.

Ime kho, āvuso, dve paccayā animittāya cetovimuttiyā vuṭṭhānāyā”ti.
These two conditions are necessary to emerge from the signless release of the heart.”


“Yā cāyaṁ, āvuso, appamāṇā cetovimutti, yā ca ākiñcaññā cetovimutti, yā ca suññatā cetovimutti, yā ca animittā cetovimutti—ime dhammā nānātthā ceva nānābyañjanā ca udāhu ekatthā byañjanameva nānan”ti?
“The limitless heart’s release, and the heart’s release through nothingness, and the heart’s release through emptiness, and the signless heart’s release: do these things differ in both meaning and phrasing? Or do they mean the same thing, and differ only in the phrasing?”


“Yā cāyaṁ, āvuso, appamāṇā cetovimutti, yā ca ākiñcaññā cetovimutti, yā ca suññatā cetovimutti, yā ca animittā cetovimutti—atthi kho, āvuso, pariyāyo yaṁ pariyāyaṁ āgamma ime dhammā nānātthā ceva nānābyañjanā ca;
“There is a way in which these things differ in both meaning and phrasing.

atthi ca kho, āvuso, pariyāyo yaṁ pariyāyaṁ āgamma ime dhammā ekatthā, byañjanameva nānaṁ.
But there’s also a way in which they mean the same thing, and differ only in the phrasing.


Katamo cāvuso, pariyāyo yaṁ pariyāyaṁ āgamma ime dhammā nānātthā ceva nānābyañjanā ca?
And what’s the way in which these things differ in both meaning and phrasing?


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

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

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

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

Ayaṁ vuccatāvuso, appamāṇā cetovimutti.
This is called the limitless heart’s release.


Katamā cāvuso, ākiñcaññā cetovimutti?
And what is the heart’s release through nothingness?

Idhāvuso, bhikkhu sabbaso viññāṇañcāyatanaṁ samatikkamma natthi kiñcīti ākiñcaññāyatanaṁ upasampajja viharati.
It’s when a mendicant, going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, enters and remains in the dimension of nothingness.

Ayaṁ vuccatāvuso, ākiñcaññā cetovimutti.
This is called the heart’s release through nothingness.


Katamā cāvuso, suññatā cetovimutti?
And what is the heart’s release through emptiness?

Idhāvuso, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā iti paṭisañcikkhati:
It’s when a mendicant has gone to a wilderness, or to the root of a tree, or to an empty hut, and reflects like this:

‘suññamidaṁ attena vā attaniyena vā’ti.
‘This is empty of a self or what belongs to a self.’

Ayaṁ vuccatāvuso, suññatā cetovimutti.
This is called the heart’s release through emptiness.


Katamā cāvuso, animittā cetovimutti?
And what is the signless heart’s release?

Idhāvuso, bhikkhu sabbanimittānaṁ amanasikārā animittaṁ cetosamādhiṁ upasampajja viharati.
It’s when a mendicant, not focusing on any signs, enters and remains in the signless immersion of the heart.

Ayaṁ vuccatāvuso, animittā cetovimutti.
This is called the signless heart’s release.


Ayaṁ kho, āvuso, pariyāyo yaṁ pariyāyaṁ āgamma ime dhammā nānātthā ceva nānābyañjanā ca.
This is the way in which these things differ in both meaning and phrasing.


Katamo cāvuso, pariyāyo yaṁ pariyāyaṁ āgamma ime dhammā ekatthā byañjanameva nānaṁ?
And what’s the way in which they mean the same thing, and differ only in the phrasing?


Rāgo kho, āvuso, pamāṇakaraṇo, doso pamāṇakaraṇo, moho pamāṇakaraṇo.
Greed, hate, and delusion are makers of limits.

Te khīṇāsavassa bhikkhuno pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā.
A mendicant who has ended the defilements has given these up, cut them off at the root, made them like a palm stump, and obliterated them, so they are unable to arise in the future.

Yāvatā kho, āvuso, appamāṇā cetovimuttiyo, akuppā tāsaṁ cetovimutti aggamakkhāyati.
The unshakable heart’s release is said to be the best kind of limitless heart’s release.

Sā kho panākuppā cetovimutti suññā rāgena, suññā dosena, suññā mohena.
That unshakable heart’s release is empty of greed, hate, and delusion.


Rāgo kho, āvuso, kiñcano, doso kiñcano, moho kiñcano.
Greed is something, hate is something, and delusion is something.

Te khīṇāsavassa bhikkhuno pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā.
A mendicant who has ended the defilements has given these up, cut them off at the root, made them like a palm stump, and obliterated them, so they are unable to arise in the future.

Yāvatā kho, āvuso, ākiñcaññā cetovimuttiyo, akuppā tāsaṁ cetovimutti aggamakkhāyati.
The unshakable heart’s release is said to be the best kind of heart’s release through nothingness.

Sā kho panākuppā cetovimutti suññā rāgena, suññā dosena, suññā mohena.
That unshakable heart’s release is empty of greed, hate, and delusion.


Rāgo kho, āvuso, nimittakaraṇo, doso nimittakaraṇo, moho nimittakaraṇo.
Greed, hate, and delusion are makers of signs.

Te khīṇāsavassa bhikkhuno pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā.
A mendicant who has ended the defilements has given these up, cut them off at the root, made them like a palm stump, and obliterated them, so they are unable to arise in the future.

Yāvatā kho, āvuso, animittā cetovimuttiyo, akuppā tāsaṁ cetovimutti aggamakkhāyati.
The unshakable heart’s release is said to be the best kind of signless heart’s release.

Sā kho panākuppā cetovimutti suññā rāgena, suññā dosena, suññā mohena.
That unshakable heart’s release is empty of greed, hate, and delusion.


Ayaṁ kho, āvuso, pariyāyo yaṁ pariyāyaṁ āgamma ime dhammā ekatthā byañjanameva nānan”ti.
This is the way in which they mean the same thing, and differ only in the phrasing.”


Idamavocāyasmā sāriputto.
This is what Venerable Sāriputta said.

Attamano āyasmā mahākoṭṭhiko āyasmato sāriputtassa bhāsitaṁ abhinandīti.
Satisfied, Venerable Mahākoṭṭhita was happy with what Sāriputta said.


Mahāvedallasuttaṁ niṭṭhitaṁ tatiyaṁ.


44. Cūḷavedallasutta
The Shorter Classification


Evaṁ me sutaṁ—
So I have heard.


ekaṁ samayaṁ bhagavā rājagahe viharati veḷuvane kalandakanivāpe.
At one time the Buddha was staying near Rājagaha, in the Bamboo Grove, the squirrels’ feeding ground.


Atha kho visākho upāsako yena dhammadinnā bhikkhunī tenupasaṅkami; upasaṅkamitvā dhammadinnaṁ bhikkhuniṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho visākho upāsako dhammadinnaṁ bhikkhuniṁ etadavoca:
Then the layman Visākha went to see the nun Dhammadinnā, bowed, sat down to one side, and said to her:


“‘sakkāyo sakkāyo’ti, ayye, vuccati.
“Ma’am, they speak of this thing called ‘identity’.

Katamo nu kho, ayye, sakkāyo vutto bhagavatā”ti?
What is this identity that the Buddha spoke of?”


“Pañca kho ime, āvuso visākha, upādānakkhandhā sakkāyo vutto bhagavatā,
“Visākha, the Buddha said that these five grasping aggregates are identity.

seyyathidaṁ—rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho.
That is: form, feeling, perception, choices, and consciousness.

Ime kho, āvuso visākha, pañcupādānakkhandhā sakkāyo vutto bhagavatā”ti.
The Buddha said that these five grasping aggregates are identity.”


“Sādhayye”ti kho visākho upāsako dhammadinnāya bhikkhuniyā bhāsitaṁ abhinanditvā anumoditvā dhammadinnaṁ bhikkhuniṁ uttariṁ pañhaṁ apucchi:
Saying “Good, ma’am,” Visākha approved and agreed with what Dhammadinnā said. Then he asked another question:


“‘sakkāyasamudayo sakkāyasamudayo’ti, ayye, vuccati.
“Ma’am, they speak of this thing called ‘the origin of identity’.

Katamo nu kho, ayye, sakkāyasamudayo vutto bhagavatā”ti?
What is the origin of identity that the Buddha spoke of?”


“Yāyaṁ, āvuso visākha, taṇhā ponobbhavikā nandīrāgasahagatā tatratatrābhinandinī, seyyathidaṁ—
“It’s the craving that leads to future rebirth, mixed up with relishing and greed, taking pleasure in various different realms. That is,

kāmataṇhā bhavataṇhā vibhavataṇhā;
craving for sensual pleasures, craving to continue existence, and craving to end existence.

ayaṁ kho, āvuso visākha, sakkāyasamudayo vutto bhagavatā”ti.
The Buddha said that this is the origin of identity.”


“‘Sakkāyanirodho sakkāyanirodho’ti, ayye, vuccati.
“Ma’am, they speak of this thing called ‘the cessation of identity’.

Katamo nu kho, ayye, sakkāyanirodho vutto bhagavatā”ti?
What is the cessation of identity that the Buddha spoke of?”


“Yo kho, āvuso visākha, tassāyeva taṇhāya asesavirāganirodho cāgo paṭinissaggo mutti anālayo;
“It’s the fading away and cessation of that very same craving with nothing left over; giving it away, letting it go, releasing it, and not adhering to it.

ayaṁ kho, āvuso visākha, sakkāyanirodho vutto bhagavatā”ti.
The Buddha said that this is the cessation of identity.”


“‘Sakkāyanirodhagāminī paṭipadā sakkāyanirodhagāminī paṭipadā’ti, ayye, vuccati.
“Ma’am, they speak of the practice that leads to the cessation of identity.

Katamā nu kho, ayye, sakkāyanirodhagāminī paṭipadā vuttā bhagavatā”ti?
What is the practice that leads to the cessation of identity that the Buddha spoke of?”


“Ayameva kho, āvuso visākha, ariyo aṭṭhaṅgiko maggo sakkāyanirodhagāminī paṭipadā vuttā bhagavatā, seyyathidaṁ—
“The practice that leads to the cessation of identity that the Buddha spoke of is simply this noble eightfold path, that is:

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


“Taññeva nu kho, ayye, upādānaṁ te pañcupādānakkhandhā udāhu aññatra pañcahupādānakkhandhehi upādānan”ti?
“But ma’am, is that grasping the exact same thing as the five grasping aggregates? Or is grasping one thing and the five grasping aggregates another?”


“Na kho, āvuso visākha, taññeva upādānaṁ te pañcupādānakkhandhā, nāpi aññatra pañcahupādānakkhandhehi upādānaṁ.
“That grasping is not the exact same thing as the five grasping aggregates. Nor is grasping one thing and the five grasping aggregates another.

Yo kho, āvuso visākha, pañcasu upādānakkhandhesu chandarāgo taṁ tattha upādānan”ti.
The desire and greed for the five grasping aggregates is the grasping there.”


“Kathaṁ panāyye, sakkāyadiṭṭhi hotī”ti?
“But ma’am, how does identity view come about?”


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

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

Vedanaṁ …pe…
They regard feeling …

saññaṁ …
perception …

saṅkhāre …
choices …

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

Evaṁ kho, āvuso visākha, sakkāyadiṭṭhi hotī”ti.
That’s how identity view comes about.”


“Kathaṁ panāyye, sakkāyadiṭṭhi na hotī”ti?
“But ma’am, how does identity view not come about?”


“Idhāvuso visākha, sutavā ariyasāvako, ariyānaṁ dassāvī ariyadhammassa kovido ariyadhamme suvinīto, sappurisānaṁ dassāvī sappurisadhammassa kovido sappurisadhamme suvinīto,
“It’s when an educated noble disciple has seen the noble ones, and is skilled and trained in the teaching of the noble ones. They’ve seen good persons, and are skilled and trained in the teaching of the good persons.

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

Na vedanaṁ …pe…
They don’t regard feeling …

na saññaṁ …
perception …

na saṅkhāre …pe…
choices …

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

Evaṁ kho, āvuso visākha, sakkāyadiṭṭhi na hotī”ti.
That’s how identity view does not come about.”


“Katamo panāyye, ariyo aṭṭhaṅgiko maggo”ti?
“But ma’am, what is the noble eightfold path?”


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

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


“Ariyo panāyye, aṭṭhaṅgiko maggo saṅkhato udāhu asaṅkhato”ti?
“But ma’am, is the noble eightfold path conditioned or unconditioned?”


“Ariyo kho, āvuso visākha, aṭṭhaṅgiko maggo saṅkhato”ti.
“The noble eightfold path is conditioned.”


“Ariyena nu kho, ayye, aṭṭhaṅgikena maggena tayo khandhā saṅgahitā udāhu tīhi khandhehi ariyo aṭṭhaṅgiko maggo saṅgahito”ti?
“Are the three practice categories included in the noble eightfold path? Or is the noble eightfold path included in the three practice categories?”


“Na kho, āvuso visākha, ariyena aṭṭhaṅgikena maggena tayo khandhā saṅgahitā; tīhi ca kho, āvuso visākha, khandhehi ariyo aṭṭhaṅgiko maggo saṅgahito.
“The three practice categories are not included in the noble eightfold path. Rather, the noble eightfold path is included in the three practice categories.

Yā cāvuso visākha, sammāvācā yo ca sammākammanto yo ca sammāājīvo ime dhammā sīlakkhandhe saṅgahitā.
Right speech, right action, and right livelihood: these things are included in the category of ethics.

Yo ca sammāvāyāmo yā ca sammāsati yo ca sammāsamādhi ime dhammā samādhikkhandhe saṅgahitā.
Right effort, right mindfulness, and right immersion: these things are included in the category of immersion.

Yā ca sammādiṭṭhi yo ca sammāsaṅkappo, ime dhammā paññākkhandhe saṅgahitā”ti.
Right view and right thought: these things are included in the category of wisdom.”


“Katamo panāyye, samādhi, katame dhammā samādhinimittā, katame dhammā samādhiparikkhārā, katamā samādhibhāvanā”ti?
“But ma’am, what is immersion? What things are the foundations of immersion? What things are the prerequisites for immersion? What is the development of immersion?”


“Yā kho, āvuso visākha, cittassa ekaggatā ayaṁ samādhi;
“Unification of the mind is immersion.

cattāro satipaṭṭhānā samādhinimittā;
The four kinds of mindfulness meditation are the foundations of immersion.

cattāro sammappadhānā samādhiparikkhārā.
The four right efforts are the prerequisites for immersion.

Yā tesaṁyeva dhammānaṁ āsevanā bhāvanā bahulīkammaṁ, ayaṁ ettha samādhibhāvanā”ti.
The cultivation, development, and making much of these very same things is the development of immersion.”


“Kati panāyye, saṅkhārā”ti?
“How many processes are there?”


“Tayome, āvuso visākha, saṅkhārā—
“There are these three processes.

kāyasaṅkhāro, vacīsaṅkhāro, cittasaṅkhāro”ti.
Physical, verbal, and mental processes.”


“Katamo panāyye, kāyasaṅkhāro, katamo vacīsaṅkhāro, katamo cittasaṅkhāro”ti?
“But ma’am, what is the physical process? What’s the verbal process? What’s the mental process?”


“Assāsapassāsā kho, āvuso visākha, kāyasaṅkhāro, vitakkavicārā vacīsaṅkhāro, saññā ca vedanā ca cittasaṅkhāro”ti.
“Breathing is a physical process. Placing the mind and keeping it connected are verbal processes. Perception and feeling are mental processes.”


“Kasmā panāyye, assāsapassāsā kāyasaṅkhāro, kasmā vitakkavicārā vacīsaṅkhāro, kasmā saññā ca vedanā ca cittasaṅkhāro”ti?
“But ma’am, why is breathing a physical process? Why are placing the mind and keeping it connected verbal processes? Why are perception and feeling mental processes?”


“Assāsapassāsā kho, āvuso visākha, kāyikā ete dhammā kāyappaṭibaddhā, tasmā assāsapassāsā kāyasaṅkhāro.
“Breathing is physical. It’s tied up with the body, that’s why breathing is a physical process.

Pubbe kho, āvuso visākha, vitakketvā vicāretvā pacchā vācaṁ bhindati, tasmā vitakkavicārā vacīsaṅkhāro.
First you place the mind and keep it connected, then you break into speech. That’s why placing the mind and keeping it connected are verbal processes.

Saññā ca vedanā ca cetasikā ete dhammā cittappaṭibaddhā, tasmā saññā ca vedanā ca cittasaṅkhāro”ti.
Perception and feeling are mental. They’re tied up with the mind, that’s why perception and feeling are mental processes.”


“Kathaṁ panāyye, saññāvedayitanirodhasamāpatti hotī”ti?
“But ma’am, how does someone attain the cessation of perception and feeling?”


“Na kho, āvuso visākha, saññāvedayitanirodhaṁ samāpajjantassa bhikkhuno evaṁ hoti:
“A mendicant who is entering such an attainment does not think:

‘ahaṁ saññāvedayitanirodhaṁ samāpajjissan’ti vā, ‘ahaṁ saññāvedayitanirodhaṁ samāpajjāmī’ti vā, ‘ahaṁ saññāvedayitanirodhaṁ samāpanno’ti vā.
‘I will enter the cessation of perception and feeling’ or ‘I am entering the cessation of perception and feeling’ or ‘I have entered the cessation of perception and feeling.’

Atha khvāssa pubbeva tathā cittaṁ bhāvitaṁ hoti yaṁ taṁ tathattāya upanetī”ti.
Rather, their mind has been previously developed so as to lead to such a state.”


“Saññāvedayitanirodhaṁ samāpajjantassa panāyye, bhikkhuno katame dhammā paṭhamaṁ nirujjhanti—yadi vā kāyasaṅkhāro, yadi vā vacīsaṅkhāro, yadi vā cittasaṅkhāro”ti?
“But ma’am, which cease first for a mendicant who is entering the cessation of perception and feeling: physical, verbal, or mental processes?”


“Saññāvedayitanirodhaṁ samāpajjantassa kho, āvuso visākha, bhikkhuno paṭhamaṁ nirujjhati vacīsaṅkhāro, tato kāyasaṅkhāro, tato cittasaṅkhāro”ti.
“Verbal processes cease first, then physical, then mental.”


“Kathaṁ panāyye, saññāvedayitanirodhasamāpattiyā vuṭṭhānaṁ hotī”ti?
“But ma’am, how does someone emerge from the cessation of perception and feeling?”


“Na kho, āvuso visākha, saññāvedayitanirodhasamāpattiyā vuṭṭhahantassa bhikkhuno evaṁ hoti:
“A mendicant who is emerging from such an attainment does not think:

‘ahaṁ saññāvedayitanirodhasamāpattiyā vuṭṭhahissan’ti vā, ‘ahaṁ saññāvedayitanirodhasamāpattiyā vuṭṭhahāmī’ti vā, ‘ahaṁ saññāvedayitanirodhasamāpattiyā vuṭṭhito’ti vā.
‘I will emerge from the cessation of perception and feeling’ or ‘I am emerging from the cessation of perception and feeling’ or ‘I have emerged from the cessation of perception and feeling.’

Atha khvāssa pubbeva tathā cittaṁ bhāvitaṁ hoti yaṁ taṁ tathattāya upanetī”ti.
Rather, their mind has been previously developed so as to lead to such a state.”


“Saññāvedayitanirodhasamāpattiyā vuṭṭhahantassa panāyye, bhikkhuno katame dhammā paṭhamaṁ uppajjanti—yadi vā kāyasaṅkhāro, yadi vā vacīsaṅkhāro, yadi vā cittasaṅkhāro”ti?
“But ma’am, which arise first for a mendicant who is emerging from the cessation of perception and feeling: physical, verbal, or mental processes?”


“Saññāvedayitanirodhasamāpattiyā vuṭṭhahantassa kho, āvuso visākha, bhikkhuno paṭhamaṁ uppajjati cittasaṅkhāro, tato kāyasaṅkhāro, tato vacīsaṅkhāro”ti.
“Mental processes arise first, then physical, then verbal.”


“Saññāvedayitanirodhasamāpattiyā vuṭṭhitaṁ panāyye, bhikkhuṁ kati phassā phusantī”ti?
“But ma’am, when a mendicant has emerged from the attainment of the cessation of perception and feeling, how many kinds of contact do they experience?”


“Saññāvedayitanirodhasamāpattiyā vuṭṭhitaṁ kho, āvuso visākha, bhikkhuṁ tayo phassā phusanti—suññato phasso, animitto phasso, appaṇihito phasso”ti.
“They experience three kinds of contact: emptiness, signless, and undirected contacts.”


“Saññāvedayitanirodhasamāpattiyā vuṭṭhitassa panāyye, bhikkhuno kiṁninnaṁ cittaṁ hoti kiṁpoṇaṁ kiṁpabbhāran”ti?
“But ma’am, when a mendicant has emerged from the attainment of the cessation of perception and feeling, what does their mind slant, slope, and incline to?”


“Saññāvedayitanirodhasamāpattiyā vuṭṭhitassa kho, āvuso visākha, bhikkhuno vivekaninnaṁ cittaṁ hoti, vivekapoṇaṁ vivekapabbhāran”ti.
“Their mind slants, slopes, and inclines to seclusion.”


“Kati panāyye, vedanā”ti?
“But ma’am, how many feelings are there?”


“Tisso kho imā, āvuso visākha, vedanā—
“There are three feelings:

sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā”ti.
pleasant, painful, and neutral feeling.”


“Katamā panāyye, sukhā vedanā, katamā dukkhā vedanā, katamā adukkhamasukhā vedanā”ti?
“What are these three feelings?”


“Yaṁ kho, āvuso visākha, kāyikaṁ vā cetasikaṁ vā sukhaṁ sātaṁ vedayitaṁ—
“Anything felt physically or mentally as pleasant or enjoyable.

ayaṁ sukhā vedanā.
This is pleasant feeling.

Yaṁ kho, āvuso visākha, kāyikaṁ vā cetasikaṁ vā dukkhaṁ asātaṁ vedayitaṁ—
Anything felt physically or mentally as painful or unpleasant.

ayaṁ dukkhā vedanā.
This is painful feeling.

Yaṁ kho, āvuso visākha, kāyikaṁ vā cetasikaṁ vā neva sātaṁ nāsātaṁ vedayitaṁ—
Anything felt physically or mentally as neither pleasurable nor painful.

ayaṁ adukkhamasukhā vedanā”ti.
This is neutral feeling.”


“Sukhā panāyye, vedanā kiṁsukhā kiṁdukkhā, dukkhā vedanā kiṁsukhā kiṁdukkhā, adukkhamasukhā vedanā kiṁsukhā kiṁdukkhā”ti?
“What is pleasant and what is painful in each of the three feelings?”


“Sukhā kho, āvuso visākha, vedanā ṭhitisukhā vipariṇāmadukkhā;
“Pleasant feeling is pleasant when it remains and painful when it perishes.

dukkhā vedanā ṭhitidukkhā vipariṇāmasukhā;
Painful feeling is painful when it remains and pleasant when it perishes.

adukkhamasukhā vedanā ñāṇasukhā aññāṇadukkhā”ti.
Neutral feeling is pleasant when there is knowledge, and painful when there is ignorance.”


“Sukhāya panāyye, vedanāya kiṁ anusayo anuseti, dukkhāya vedanāya kiṁ anusayo anuseti, adukkhamasukhāya vedanāya kiṁ anusayo anusetī”ti?
“What underlying tendencies underlie each of the three feelings?”


“Sukhāya kho, āvuso visākha, vedanāya rāgānusayo anuseti, dukkhāya vedanāya paṭighānusayo anuseti, adukkhamasukhāya vedanāya avijjānusayo anusetī”ti.
“The underlying tendency for greed underlies pleasant feeling. The underlying tendency for repulsion underlies painful feeling. The underlying tendency for ignorance underlies neutral feeling.”


“Sabbāya nu kho, ayye, sukhāya vedanāya rāgānusayo anuseti, sabbāya dukkhāya vedanāya paṭighānusayo anuseti, sabbāya adukkhamasukhāya vedanāya avijjānusayo anusetī”ti?
“Do these underlying tendencies always underlie these feelings?”


“Na kho, āvuso visākha, sabbāya sukhāya vedanāya rāgānusayo anuseti, na sabbāya dukkhāya vedanāya paṭighānusayo anuseti, na sabbāya adukkhamasukhāya vedanāya avijjānusayo anusetī”ti.
“No, they do not.”


“Sukhāya panāyye, vedanāya kiṁ pahātabbaṁ, dukkhāya vedanāya kiṁ pahātabbaṁ, adukkhamasukhāya vedanāya kiṁ pahātabban”ti?
“What should be given up in regard to each of these three feelings?”


“Sukhāya kho, āvuso visākha, vedanāya rāgānusayo pahātabbo, dukkhāya vedanāya paṭighānusayo pahātabbo, adukkhamasukhāya vedanāya avijjānusayo pahātabbo”ti.
“The underlying tendency to greed should be given up when it comes to pleasant feeling. The underlying tendency to repulsion should be given up when it comes to painful feeling. The underlying tendency to ignorance should be given up when it comes to neutral feeling.”


“Sabbāya nu kho, ayye, sukhāya vedanāya rāgānusayo pahātabbo, sabbāya dukkhāya vedanāya paṭighānusayo pahātabbo, sabbāya adukkhamasukhāya vedanāya avijjānusayo pahātabbo”ti?
“Should these underlying tendencies be given up regarding all instances of these feelings?”


“Na kho, āvuso visākha, sabbāya sukhāya vedanāya rāgānusayo pahātabbo, na sabbāya dukkhāya vedanāya paṭighānusayo pahātabbo, na sabbāya adukkhamasukhāya vedanāya avijjānusayo pahātabbo.
“No, not in all instances.

Idhāvuso visākha, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati.
Take a mendicant who, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected.

Rāgaṁ tena pajahati, na tattha rāgānusayo anuseti.
With this they give up greed, and the underlying tendency to greed does not lie within that.

Idhāvuso visākha, bhikkhu iti paṭisañcikkhati:
And take a mendicant who reflects:

‘kudāssu nāmāhaṁ tadāyatanaṁ upasampajja viharissāmi yadariyā etarahi āyatanaṁ upasampajja viharantī’ti?
‘Oh, when will I enter and remain in the same dimension that the noble ones enter and remain in today?’

Iti anuttaresu vimokkhesu pihaṁ upaṭṭhāpayato uppajjati pihāppaccayā domanassaṁ.
Nursing such a longing for the supreme liberations gives rise to sadness due to longing.

Paṭighaṁ tena pajahati, na tattha paṭighānusayo anuseti.
With this they give up repulsion, and the underlying tendency to repulsion does not lie within that.

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

Avijjaṁ tena pajahati, na tattha avijjānusayo anusetī”ti.
With this they give up ignorance, and the underlying tendency to ignorance does not lie within that.”


“Sukhāya panāyye, vedanāya kiṁ paṭibhāgo”ti?
“But ma’am, what is the counterpart of pleasant feeling?”


“Sukhāya kho, āvuso visākha, vedanāya dukkhā vedanā paṭibhāgo”ti.
“Painful feeling.”


“Dukkhāya pannāyye, vedanāya kiṁ paṭibhāgo”ti?
“What is the counterpart of painful feeling?”


“Dukkhāya kho, āvuso visākha, vedanāya sukhā vedanā paṭibhāgo”ti.
“Pleasant feeling.”


“Adukkhamasukhāya panāyye, vedanāya kiṁ paṭibhāgo”ti?
“What is the counterpart of neutral feeling?”


“Adukkhamasukhāya kho, āvuso visākha, vedanāya avijjā paṭibhāgo”ti.
“Ignorance.”


“Avijjāya panāyye, kiṁ paṭibhāgo”ti?
“What is the counterpart of ignorance?”


“Avijjāya kho, āvuso visākha, vijjā paṭibhāgo”ti.
“Knowledge.”


“Vijjāya panāyye, kiṁ paṭibhāgo”ti?
“What is the counterpart of knowledge?”


“Vijjāya kho, āvuso visākha, vimutti paṭibhāgo”ti.
“Freedom.”


“Vimuttiyā panāyye, kiṁ paṭibhāgo”ti?
“What is the counterpart of freedom?”


“Vimuttiyā kho, āvuso visākha, nibbānaṁ paṭibhāgo”ti.
“Extinguishment.”


“Nibbānassa panāyye, kiṁ paṭibhāgo”ti?
“What is the counterpart of extinguishment?”


“Accayāsi, āvuso visākha, pañhaṁ, nāsakkhi pañhānaṁ pariyantaṁ gahetuṁ.
“Your question goes too far, Visākha. You couldn’t figure out the limit of questions.

Nibbānogadhañhi, āvuso visākha, brahmacariyaṁ, nibbānaparāyanaṁ nibbānapariyosānaṁ.
For extinguishment is the culmination, destination, and end of the spiritual life.

Ākaṅkhamāno ca tvaṁ, āvuso visākha, bhagavantaṁ upasaṅkamitvā etamatthaṁ puccheyyāsi, yathā ca te bhagavā byākaroti tathā naṁ dhāreyyāsī”ti.
If you wish, go to the Buddha and ask him this question. You should remember it in line with his answer.”


Atha kho visākho upāsako dhammadinnāya bhikkhuniyā bhāsitaṁ abhinanditvā anumoditvā uṭṭhāyāsanā dhammadinnaṁ bhikkhuniṁ abhivādetvā padakkhiṇaṁ katvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi.
And then the layman Visākha approved and agreed with what the nun Dhammadinnā said. He got up from his seat, bowed, and respectfully circled her, keeping her on his right. Then he went up to the Buddha, bowed, sat down to one side,

Ekamantaṁ nisinno kho visākho upāsako yāvatako ahosi dhammadinnāya bhikkhuniyā saddhiṁ kathāsallāpo taṁ sabbaṁ bhagavato ārocesi.
and informed the Buddha of all they had discussed.


Evaṁ vutte, bhagavā visākhaṁ upāsakaṁ etadavoca:
When he had spoken, the Buddha said to him,

“paṇḍitā, visākha, dhammadinnā bhikkhunī, mahāpaññā, visākha, dhammadinnā bhikkhunī.
“The nun Dhammadinnā is astute, Visākha, she has great wisdom.

Mañcepi tvaṁ, visākha, etamatthaṁ puccheyyāsi, ahampi taṁ evamevaṁ byākareyyaṁ, yathā taṁ dhammadinnāya bhikkhuniyā byākataṁ.
If you came to me and asked this question, I would answer it in exactly the same way as the nun Dhammadinnā.

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


Idamavoca bhagavā.
That is what the Buddha said.

Attamano visākho upāsako bhagavato bhāsitaṁ abhinandīti.
Satisfied, the layman Visākha was happy with what the Buddha said.


Cūḷavedallasuttaṁ niṭṭhitaṁ catutthaṁ.


45. Cūḷadhammasamādānasutta
The Shorter Discourse on Taking Up Practices


Evaṁ me sutaṁ—
So I have heard.


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

Tatra kho bhagavā bhikkhū āmantesi:
There the Buddha addressed the mendicants,

“bhikkhavo”ti.
“Mendicants!”


“Bhadante”ti te bhikkhū bhagavato paccassosuṁ.
“Venerable sir,” they replied.

Bhagavā etadavoca:
The Buddha said this:


“cattārimāni, bhikkhave, dhammasamādānāni.
“Mendicants, there are these four ways of taking up practices.

Katamāni cattāri?
What four?

Atthi, bhikkhave, dhammasamādānaṁ paccuppannasukhaṁ āyatiṁ dukkhavipākaṁ;
There is a way of taking up practices that is pleasant now but results in future pain.

atthi, bhikkhave, dhammasamādānaṁ paccuppannadukkhañceva āyatiñca dukkhavipākaṁ;
There is a way of taking up practices that is painful now and results in future pain.

atthi, bhikkhave, dhammasamādānaṁ paccuppannadukkhaṁ āyatiṁ sukhavipākaṁ;
There is a way of taking up practices that is painful now but results in future pleasure.

atthi, bhikkhave, dhammasamādānaṁ paccuppannasukhañceva āyatiñca sukhavipākaṁ.
There is a way of taking up practices that is pleasant now and results in future pleasure.


Katamañca, bhikkhave, dhammasamādānaṁ paccuppannasukhaṁ āyatiṁ dukkhavipākaṁ?
And what is the way of taking up practices that is pleasant now but results in future pain?

Santi, bhikkhave, eke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino:
There are some ascetics and brahmins who have this doctrine and view:

‘natthi kāmesu doso’ti.
‘There’s nothing wrong with sensual pleasures.’

Te kāmesu pātabyataṁ āpajjanti.
They throw themselves into sensual pleasures,

Te kho moḷibaddhāhi paribbājikāhi paricārenti.
cavorting with female wanderers with fancy hair-dos.

Te evamāhaṁsu:
They say,

‘kiṁsu nāma te bhonto samaṇabrāhmaṇā kāmesu anāgatabhayaṁ sampassamānā kāmānaṁ pahānamāhaṁsu, kāmānaṁ pariññaṁ paññapenti?
‘What future danger do those ascetics and brahmins see in sensual pleasures that they speak of giving up sensual pleasures, and advocate the complete understanding of sensual pleasures?

Sukho imissā paribbājikāya taruṇāya mudukāya lomasāya bāhāya samphasso’ti te kāmesu pātabyataṁ āpajjanti.
Pleasant is the touch of this female wanderer’s arm, tender, soft, and downy!’ And they throw themselves into sensual pleasures.

Te kāmesu pātabyataṁ āpajjitvā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjanti.
When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell.

Te tattha dukkhā tibbā kharā kaṭukā vedanā vedayanti.
And there they feel painful, sharp, severe, acute feelings.

Te evamāhaṁsu:
They say,

‘idaṁ kho te bhonto samaṇabrāhmaṇā kāmesu anāgatabhayaṁ sampassamānā kāmānaṁ pahānamāhaṁsu, kāmānaṁ pariññaṁ paññapenti, ime hi mayaṁ kāmahetu kāmanidānaṁ dukkhā tibbā kharā kaṭukā vedanā vedayāmā’ti.
‘This is that future danger that those ascetics and brahmins saw. For it is because of sensual pleasures that I’m feeling painful, sharp, severe, acute feelings.’


Seyyathāpi, bhikkhave, gimhānaṁ pacchime māse māluvāsipāṭikā phaleyya.
Suppose that in the last month of summer a camel’s foot creeper pod were to burst open

Atha kho taṁ, bhikkhave, māluvābījaṁ aññatarasmiṁ sālamūle nipateyya.
and a seed were to fall at the root of a sal tree.

Atha kho, bhikkhave, yā tasmiṁ sāle adhivatthā devatā sā bhītā saṁviggā santāsaṁ āpajjeyya.
Then the deity haunting that sal tree would become apprehensive and nervous.

Atha kho, bhikkhave, tasmiṁ sāle adhivatthāya devatāya mittāmaccā ñātisālohitā ārāmadevatā vanadevatā rukkhadevatā osadhitiṇavanappatīsu adhivatthā devatā saṅgamma samāgamma evaṁ samassāseyyuṁ:
But their friends and colleagues, relatives and kin—deities of the parks, forests, trees, and those who haunt the herbs, grass, and big trees—would come together to reassure them,

‘mā bhavaṁ bhāyi, mā bhavaṁ bhāyi;
‘Do not fear, sir, do not fear!

appeva nāmetaṁ māluvābījaṁ moro vā gileyya, mago vā khādeyya, davaḍāho vā ḍaheyya, vanakammikā vā uddhareyyuṁ, upacikā vā uṭṭhaheyyuṁ, abījaṁ vā panassā’ti.
Hopefully that seed will be swallowed by a peacock, or eaten by a deer, or burnt by a forest fire, or picked up by a lumberjack, or eaten by termites, or it may not even be fertile.’

Atha kho taṁ, bhikkhave, māluvābījaṁ neva moro gileyya, na mago khādeyya, na davaḍāho ḍaheyya, na vanakammikā uddhareyyuṁ, na upacikā uṭṭhaheyyuṁ, bījañca panassa taṁ pāvussakena meghena abhippavuṭṭhaṁ sammadeva viruheyya.
But none of these things happened. And the seed was fertile, so that when the clouds soaked it with rain, it sprouted.

Sāssa māluvālatā taruṇā mudukā lomasā vilambinī, sā taṁ sālaṁ upaniseveyya.
And the creeper wound its tender, soft, and downy tendrils around that sal tree.

Atha kho, bhikkhave, tasmiṁ sāle adhivatthāya devatāya evamassa:
Then the deity thought,

‘kiṁsu nāma te bhonto mittāmaccā ñātisālohitā ārāmadevatā vanadevatā rukkhadevatā osadhitiṇavanappatīsu adhivatthā devatā māluvābīje anāgatabhayaṁ sampassamānā saṅgamma samāgamma evaṁ samassāsesuṁ:
‘What future danger did my friends see when they said:

“mā bhavaṁ bhāyi mā bhavaṁ bhāyi,
‘Do not fear, sir, do not fear!

appeva nāmetaṁ māluvābījaṁ moro vā gileyya, mago vā khādeyya, davaḍāho vā ḍaheyya, vanakammikā vā uddhareyyuṁ, upacikā vā uṭṭhaheyyuṁ, abījaṁ vā panassā”ti;
Hopefully that seed will be swallowed by a peacock, or eaten by a deer, or burnt by a forest fire, or picked up by a lumberjack, or eaten by termites, or it may not even be fertile.’

sukho imissā māluvālatāya taruṇāya mudukāya lomasāya vilambiniyā samphasso’ti.
Pleasant is the touch of this creeper’s tender, soft, and downy tendrils.’

Sā taṁ sālaṁ anuparihareyya.
Then the creeper enfolded the sal tree,

Sā taṁ sālaṁ anupariharitvā upari viṭabhiṁ kareyya.
made a canopy over it,

Upari viṭabhiṁ karitvā oghanaṁ janeyya.
draped a curtain around it,

Oghanaṁ janetvā ye tassa sālassa mahantā mahantā khandhā te padāleyya.
and split apart all the main branches.

Atha kho, bhikkhave, tasmiṁ sāle adhivatthāya devatāya evamassa:
Then the deity thought,

‘idaṁ kho te bhonto mittāmaccā ñātisālohitā ārāmadevatā vanadevatā rukkhadevatā osadhitiṇavanappatīsu adhivatthā devatā māluvābīje anāgatabhayaṁ sampassamānā saṅgamma samāgamma evaṁ samassāsesuṁ:
‘This is the future danger that my friends saw!

“mā bhavaṁ bhāyi mā bhavaṁ bhāyi, appeva nāmetaṁ māluvābījaṁ moro vā gileyya, mago vā khādeyya, davaḍāho vā ḍaheyya, vanakammikā vā uddhareyyuṁ, upacikā vā uṭṭhaheyyuṁ abījaṁ vā panassā”ti.


Yañcāhaṁ māluvābījahetu dukkhā tibbā kharā kaṭukā vedanā vedayāmī’ti.
It’s because of that camel’s foot creeper seed that I’m feeling painful, sharp, severe, acute feelings.’


Evameva kho, bhikkhave, santi eke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino ‘natthi kāmesu doso’ti.
In the same way, there are some ascetics and brahmins who have this doctrine and view: ‘There’s nothing wrong with sensual pleasures’ …

Te kāmesu pātabyataṁ āpajjanti.


Te moḷibaddhāhi paribbājikāhi paricārenti.


Te evamāhaṁsu:


‘kiṁsu nāma te bhonto samaṇabrāhmaṇā kāmesu anāgatabhayaṁ sampassamānā kāmānaṁ pahānamāhaṁsu, kāmānaṁ pariññaṁ paññapenti?


Sukho imissā paribbājikāya taruṇāya mudukāya lomasāya bāhāya samphasso’ti.


Te kāmesu pātabyataṁ āpajjanti.


Te kāmesu pātabyataṁ āpajjitvā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjanti.


Te tattha dukkhā tibbā kharā kaṭukā vedanā vedayanti.


Te evamāhaṁsu:


‘idaṁ kho te bhonto samaṇabrāhmaṇā kāmesu anāgatabhayaṁ sampassamānā kāmānaṁ pahānamāhaṁsu, kāmānaṁ pariññaṁ paññapenti.


Ime hi mayaṁ kāmahetu kāmanidānaṁ dukkhā tibbā kharā kaṭukā vedanā vedayāmā’ti.


Idaṁ vuccati, bhikkhave, dhammasamādānaṁ paccuppannasukhaṁ āyatiṁ dukkhavipākaṁ.
This is called the way of taking up practices that is pleasant now but results in future pain.


Katamañca, bhikkhave, dhammasamādānaṁ paccuppannadukkhañceva āyatiñca dukkhavipākaṁ?
And what is the way of taking up practices that is painful now and results in future pain?

Idha, bhikkhave, ekacco acelako hoti muttācāro hatthāpalekhano, naehibhaddantiko, natiṭṭhabhaddantiko, nābhihaṭaṁ, na uddissakataṁ, na nimantanaṁ sādiyati,
It’s when someone goes naked, ignoring conventions. They lick their hands, and don’t come or wait when asked. They don’t consent to food brought to them, or food prepared on purpose for them, or an invitation for a meal.

so na kumbhimukhā paṭiggaṇhāti, na kaḷopimukhā paṭiggaṇhāti, na eḷakamantaraṁ, na daṇḍamantaraṁ, na musalamantaraṁ, na dvinnaṁ bhuñjamānānaṁ, na gabbhiniyā, na pāyamānāya, na purisantaragatāya, na saṅkittīsu, na yattha sā upaṭṭhito hoti, na yattha makkhikā saṇḍasaṇḍacārinī, na macchaṁ, na maṁsaṁ, na suraṁ, na merayaṁ, na thusodakaṁ pivati.
They don’t receive anything from a pot or bowl; or from someone who keeps sheep, or who has a weapon or a shovel in their home; or where a couple is eating; or where there is a woman who is pregnant, breastfeeding, or who has a man in her home; or where there’s a dog waiting or flies buzzing. They accept no fish or meat or liquor or wine, and drink no beer.

So ekāgāriko vā hoti ekālopiko, dvāgāriko vā hoti dvālopiko …pe… sattāgāriko vā hoti sattālopiko.
They go to just one house for alms, taking just one mouthful, or two houses and two mouthfuls, up to seven houses and seven mouthfuls.

Ekissāpi dattiyā yāpeti, dvīhipi dattīhi yāpeti … sattahipi dattīhi yāpeti.
They feed on one saucer a day, two saucers a day, up to seven saucers a day.

Ekāhikampi āhāraṁ āhāreti, dvīhikampi āhāraṁ āhāreti … sattāhikampi āhāraṁ āhāreti. Iti evarūpaṁ addhamāsikampi pariyāyabhattabhojanānuyogamanuyutto viharati.
They eat once a day, once every second day, up to once a week, and so on, even up to once a fortnight. They live committed to the practice of eating food at set intervals.


So sākabhakkho vā hoti, sāmākabhakkho vā hoti, nīvārabhakkho vā hoti, daddulabhakkho vā hoti, haṭabhakkho vā hoti, kaṇabhakkho vā hoti, ācāmabhakkho vā hoti, piññākabhakkho vā hoti, tiṇabhakkho vā hoti, gomayabhakkho vā hoti, vanamūlaphalāhāro yāpeti pavattaphalabhojī.
They eat herbs, millet, wild rice, poor rice, water lettuce, rice bran, scum from boiling rice, sesame flour, grass, or cow dung. They survive on forest roots and fruits, or eating fallen fruit.


So sāṇānipi dhāreti, masāṇānipi dhāreti, chavadussānipi dhāreti, paṁsukūlānipi dhāreti, tirīṭānipi dhāreti, ajinampi dhāreti, ajinakkhipampi dhāreti, kusacīrampi dhāreti, vākacīrampi dhāreti, phalakacīrampi dhāreti, kesakambalampi dhāreti, vāḷakambalampi dhāreti, ulūkapakkhampi dhāreti,
They wear robes of sunn hemp, mixed hemp, corpse-wrapping cloth, rags, lodh tree bark, antelope hide (whole or in strips), kusa grass, bark, wood-chips, human hair, horse-tail hair, or owls’ wings.

kesamassulocakopi hoti, kesamassulocanānuyogamanuyutto,
They tear out their hair and beard, committed to this practice.

ubbhaṭṭhakopi hoti, āsanapaṭikkhitto,
They stand forever, refusing seats.

ukkuṭikopi hoti ukkuṭikappadhānamanuyutto,
They squat, committed to persisting in the squatting position.

kaṇṭakāpassayikopi hoti, kaṇṭakāpassaye seyyaṁ kappeti,
They lie on a mat of thorns, making a mat of thorns their bed.

sāyatatiyakampi udakorohanānuyogamanuyutto viharati.
They’re committed to the practice of immersion in water three times a day, including the evening.

Iti evarūpaṁ anekavihitaṁ kāyassa ātāpanaparitāpanānuyogamanuyutto viharati.
And so they live committed to practicing these various ways of mortifying and tormenting the body.

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

Idaṁ vuccati, bhikkhave, dhammasamādānaṁ paccuppannadukkhañceva āyatiñca dukkhavipākaṁ.
This is called the way of taking up practices that is painful now and results in future pain.


Katamañca, bhikkhave, dhammasamādānaṁ paccuppannadukkhaṁ āyatiṁ sukhavipākaṁ?
And what is the way of taking up practices that is painful now but results in future pleasure?

Idha, bhikkhave, ekacco pakatiyā tibbarāgajātiko hoti, so abhikkhaṇaṁ rāgajaṁ dukkhaṁ domanassaṁ paṭisaṁvedeti;
It’s when someone is ordinarily full of acute greed, hate, and delusion. They often feel the pain and sadness that greed, hate, and delusion bring.

pakatiyā tibbadosajātiko hoti, so abhikkhaṇaṁ dosajaṁ dukkhaṁ domanassaṁ paṭisaṁvedeti;


pakatiyā tibbamohajātiko hoti, so abhikkhaṇaṁ mohajaṁ dukkhaṁ domanassaṁ paṭisaṁvedeti.


So sahāpi dukkhena, sahāpi domanassena, assumukhopi rudamāno paripuṇṇaṁ parisuddhaṁ brahmacariyaṁ carati.
They lead the full and pure spiritual life in pain and sadness, weeping, with tearful faces.

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

Idaṁ vuccati, bhikkhave, dhammasamādānaṁ paccuppannadukkhaṁ āyatiṁ sukhavipākaṁ.
This is called the way of taking up practices that is painful now but results in future pleasure.


Katamañca, bhikkhave, dhammasamādānaṁ paccuppannasukhañceva āyatiñca sukhavipākaṁ?
And what is the way of taking up practices that is pleasant now and results in future pleasure?

Idha, bhikkhave, ekacco pakatiyā na tibbarāgajātiko hoti, so na abhikkhaṇaṁ rāgajaṁ dukkhaṁ domanassaṁ paṭisaṁvedeti;
It’s when someone is not ordinarily full of acute greed, hate, and delusion. They rarely feel the pain and sadness that greed, hate, and delusion bring.

pakatiyā na tibbadosajātiko hoti, so na abhikkhaṇaṁ dosajaṁ dukkhaṁ domanassaṁ paṭisaṁvedeti;


pakatiyā na tibbamohajātiko hoti, so na abhikkhaṇaṁ mohajaṁ dukkhaṁ domanassaṁ paṭisaṁvedeti.


So vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati.
Quite secluded from sensual pleasures, secluded from unskillful qualities, they enter and remain in the first absorption …

Vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ …pe…
second absorption …

tatiyaṁ jhānaṁ …
third absorption …

catutthaṁ jhānaṁ upasampajja viharati.
fourth absorption.

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

Idaṁ vuccati, bhikkhave, dhammasamādānaṁ paccuppannasukhañceva āyatiñca sukhavipākaṁ.
This is called the way of taking up practices that is pleasant now and results in future pleasure.

Imāni kho, bhikkhave, cattāri dhammasamādānānī”ti.
These are the four ways of taking up practices.”


Idamavoca bhagavā.
That is what the Buddha said.

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


Cūḷadhammasamādānasuttaṁ niṭṭhitaṁ pañcamaṁ.


46. Mahādhammasamādānasutta
The Great Discourse on Taking Up Practices


Evaṁ me sutaṁ—
So I have heard.


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

Tatra kho bhagavā bhikkhū āmantesi:
There the Buddha addressed the mendicants,

“bhikkhavo”ti.
“Mendicants!”


“Bhadante”ti te bhikkhū bhagavato paccassosuṁ.
“Venerable sir,” they replied.

Bhagavā etadavoca:
The Buddha said this:


“yebhuyyena, bhikkhave, sattā evaṅkāmā evaṁchandā evaṁadhippāyā:
“Mendicants, sentient beings typically have the wish, desire, and hope:

‘aho vata aniṭṭhā akantā amanāpā dhammā parihāyeyyuṁ, iṭṭhā kantā manāpā dhammā abhivaḍḍheyyun’ti.
‘Oh, if only unlikable, undesirable, and disagreeable things would decrease, and likable, desirable, and agreeable things would increase!’

Tesaṁ, bhikkhave, sattānaṁ evaṅkāmānaṁ evaṁchandānaṁ evaṁadhippāyānaṁ aniṭṭhā akantā amanāpā dhammā abhivaḍḍhanti, iṭṭhā kantā manāpā dhammā parihāyanti.
But exactly the opposite happens to them.

Tatra tumhe, bhikkhave, kaṁ hetuṁ paccethā”ti?
What do you take to be the reason for this?”


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


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


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

Bhagavā etadavoca:
The Buddha said this:


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

sevitabbe dhamme na jānāti asevitabbe dhamme na jānāti, bhajitabbe dhamme na jānāti abhajitabbe dhamme na jānāti.
They don’t know what practices they should cultivate and foster, and what practices they shouldn’t cultivate and foster.

So sevitabbe dhamme ajānanto asevitabbe dhamme ajānanto, bhajitabbe dhamme ajānanto abhajitabbe dhamme ajānanto, asevitabbe dhamme sevati sevitabbe dhamme na sevati, abhajitabbe dhamme bhajati bhajitabbe dhamme na bhajati.
So they cultivate and foster practices they shouldn’t, and don’t cultivate and foster practices they should.

Tassa asevitabbe dhamme sevato sevitabbe dhamme asevato, abhajitabbe dhamme bhajato bhajitabbe dhamme abhajato aniṭṭhā akantā amanāpā dhammā abhivaḍḍhanti, iṭṭhā kantā manāpā dhammā parihāyanti.
When they do so, unlikable, undesirable, and disagreeable things increase, and likable, desirable, and agreeable things decrease.

Taṁ kissa hetu?
Why is that?

Evañhetaṁ, bhikkhave, hoti yathā taṁ aviddasuno.
Because that’s what it’s like for someone who doesn’t know.


Sutavā ca kho, bhikkhave, ariyasāvako, ariyānaṁ dassāvī ariyadhammassa kovido ariyadhamme suvinīto, sappurisānaṁ dassāvī sappurisadhammassa kovido sappurisadhamme suvinīto,
But an educated noble disciple has seen the noble ones, and is skilled and trained in the teaching of the noble ones. They’ve seen good persons, and are skilled and trained in the teaching of the good persons.

sevitabbe dhamme jānāti asevitabbe dhamme jānāti, bhajitabbe dhamme jānāti abhajitabbe dhamme jānāti.
They know what practices they should cultivate and foster, and what practices they shouldn’t cultivate and foster.

So sevitabbe dhamme jānanto asevitabbe dhamme jānanto, bhajitabbe dhamme jānanto abhajitabbe dhamme jānanto, asevitabbe dhamme na sevati sevitabbe dhamme sevati, abhajitabbe dhamme na bhajati bhajitabbe dhamme bhajati.
So they cultivate and foster practices they should, and don’t cultivate and foster practices they shouldn’t.

Tassa asevitabbe dhamme asevato sevitabbe dhamme sevato, abhajitabbe dhamme abhajato bhajitabbe dhamme bhajato, aniṭṭhā akantā amanāpā dhammā parihāyanti, iṭṭhā kantā manāpā dhammā abhivaḍḍhanti.
When they do so, unlikable, undesirable, and disagreeable things decrease, and likable, desirable, and agreeable things increase.

Taṁ kissa hetu?
Why is that?

Evañhetaṁ, bhikkhave, hoti yathā taṁ viddasuno.
Because that’s what it’s like for someone who knows.


Cattārimāni, bhikkhave, dhammasamādānāni.
Mendicants, there are these four ways of taking up practices.

Katamāni cattāri?
What four?

Atthi, bhikkhave, dhammasamādānaṁ paccuppannadukkhañceva āyatiñca dukkhavipākaṁ;
There is a way of taking up practices that is painful now and results in future pain.

atthi, bhikkhave, dhammasamādānaṁ paccuppannasukhaṁ āyatiṁ dukkhavipākaṁ;
There is a way of taking up practices that is pleasant now but results in future pain.

atthi, bhikkhave, dhammasamādānaṁ paccuppannadukkhaṁ āyatiṁ sukhavipākaṁ;
There is a way of taking up practices that is painful now but results in future pleasure.

atthi, bhikkhave, dhammasamādānaṁ paccuppannasukhañceva āyatiñca sukhavipākaṁ.
There is a way of taking up practices that is pleasant now and results in future pleasure.


Tatra, bhikkhave, yamidaṁ dhammasamādānaṁ paccuppannadukkhañceva āyatiñca dukkhavipākaṁ, taṁ avidvā avijjāgato yathābhūtaṁ nappajānāti:
When it comes to the way of taking up practices that is painful now and results in future pain, an ignoramus, without knowing this, doesn’t truly understand:

‘idaṁ kho dhammasamādānaṁ paccuppannadukkhañceva āyatiñca dukkhavipākan’ti.
‘This is the way of taking up practices that is painful now and results in future pain.’

Taṁ avidvā avijjāgato yathābhūtaṁ appajānanto taṁ sevati, taṁ na parivajjeti.
So instead of avoiding that practice, they cultivate it.

Tassa taṁ sevato, taṁ aparivajjayato, aniṭṭhā akantā amanāpā dhammā abhivaḍḍhanti, iṭṭhā kantā manāpā dhammā parihāyanti.
When they do so, unlikable, undesirable, and disagreeable things increase, and likable, desirable, and agreeable things decrease.

Taṁ kissa hetu?
Why is that?

Evañhetaṁ, bhikkhave, hoti yathā taṁ aviddasuno. (1)
Because that’s what it’s like for someone who doesn’t know.


Tatra, bhikkhave, yamidaṁ dhammasamādānaṁ paccuppannasukhaṁ āyatiṁ dukkhavipākaṁ taṁ avidvā avijjāgato yathābhūtaṁ nappajānāti:
When it comes to the way of taking up practices that is pleasant now and results in future pain, an ignoramus …

‘idaṁ kho dhammasamādānaṁ paccuppannasukhaṁ āyatiṁ dukkhavipākan’ti.


Taṁ avidvā avijjāgato yathābhūtaṁ appajānanto taṁ sevati, taṁ na parivajjeti.
cultivates it …

Tassa taṁ sevato, taṁ aparivajjayato, aniṭṭhā akantā amanāpā dhammā abhivaḍḍhanti, iṭṭhā kantā manāpā dhammā parihāyanti.
and disagreeable things increase …

Taṁ kissa hetu?


Evañhetaṁ, bhikkhave, hoti yathā taṁ aviddasuno. (2)


Tatra, bhikkhave, yamidaṁ dhammasamādānaṁ paccuppannadukkhaṁ āyatiṁ sukhavipākaṁ, taṁ avidvā avijjāgato yathābhūtaṁ nappajānāti:
When it comes to the way of taking up practices that is painful now and results in future pleasure, an ignoramus …

‘idaṁ kho dhammasamādānaṁ paccuppannadukkhaṁ āyatiṁ sukhavipākan’ti.


Taṁ avidvā avijjāgato yathābhūtaṁ appajānanto taṁ na sevati, taṁ parivajjeti.
doesn’t cultivate it …

Tassa taṁ asevato, taṁ parivajjayato, aniṭṭhā akantā amanāpā dhammā abhivaḍḍhanti, iṭṭhā kantā manāpā dhammā parihāyanti.
and disagreeable things increase …

Taṁ kissa hetu?


Evañhetaṁ, bhikkhave, hoti yathā taṁ aviddasuno. (3)


Tatra, bhikkhave, yamidaṁ dhammasamādānaṁ paccuppannasukhañceva āyatiñca sukhavipākaṁ, taṁ avidvā avijjāgato yathābhūtaṁ nappajānāti:
When it comes to the way of taking up practices that is pleasant now and results in future pleasure, an ignoramus …

‘idaṁ kho dhammasamādānaṁ paccuppannasukhañceva āyatiñca sukhavipākan’ti.


Taṁ avidvā avijjāgato yathābhūtaṁ appajānanto taṁ na sevati, taṁ parivajjeti.
doesn’t cultivate it …

Tassa taṁ asevato, taṁ parivajjayato, aniṭṭhā akantā amanāpā dhammā abhivaḍḍhanti, iṭṭhā kantā manāpā dhammā parihāyanti.
and disagreeable things increase …

Taṁ kissa hetu?
Why is that?

Evañhetaṁ, bhikkhave, hoti yathā taṁ aviddasuno. (4)
Because that’s what it’s like for someone who doesn’t know.


Tatra, bhikkhave, yamidaṁ dhammasamādānaṁ paccuppannadukkhañceva āyatiñca dukkhavipākaṁ taṁ vidvā vijjāgato yathābhūtaṁ pajānāti:
When it comes to the way of taking up practices that is painful now and results in future pain, a wise person, knowing this, truly understands:

‘idaṁ kho dhammasamādānaṁ paccuppannadukkhañceva āyatiñca dukkhavipākan’ti.
‘This is the way of taking up practices that is painful now and results in future pain.’

Taṁ vidvā vijjāgato yathābhūtaṁ pajānanto taṁ na sevati, taṁ parivajjeti.
So instead of cultivating that practice, they avoid it.

Tassa taṁ asevato, taṁ parivajjayato, aniṭṭhā akantā amanāpā dhammā parihāyanti, iṭṭhā kantā manāpā dhammā abhivaḍḍhanti.
When they do so, unlikable, undesirable, and disagreeable things decrease, and likable, desirable, and agreeable things increase.

Taṁ kissa hetu?
Why is that?

Evañhetaṁ, bhikkhave, hoti yathā taṁ viddasuno. (1)
Because that’s what it’s like for someone who knows.


Tatra, bhikkhave, yamidaṁ dhammasamādānaṁ paccuppannasukhaṁ āyatiṁ dukkhavipākaṁ taṁ vidvā vijjāgato yathābhūtaṁ pajānāti:
When it comes to the way of taking up practices that is pleasant now and results in future pain, a wise person …

‘idaṁ kho dhammasamādānaṁ paccuppannasukhaṁ āyatiṁ dukkhavipākan’ti.


Taṁ vidvā vijjāgato yathābhūtaṁ pajānanto taṁ na sevati, taṁ parivajjeti.
doesn’t cultivate it …

Tassa taṁ asevato, taṁ parivajjayato, aniṭṭhā akantā amanāpā dhammā parihāyanti, iṭṭhā kantā manāpā dhammā abhivaḍḍhanti.
and agreeable things increase …

Taṁ kissa hetu?


Evañhetaṁ, bhikkhave, hoti yathā taṁ viddasuno. (2)


Tatra, bhikkhave, yamidaṁ dhammasamādānaṁ paccuppannadukkhaṁ āyatiṁ sukhavipākaṁ taṁ vidvā vijjāgato yathābhūtaṁ pajānāti:
When it comes to the way of taking up practices that is painful now and results in future pleasure, a wise person …

‘idaṁ kho dhammasamādānaṁ paccuppannadukkhaṁ āyatiṁ sukhavipākan’ti.


Taṁ vidvā vijjāgato yathābhūtaṁ pajānanto taṁ sevati, taṁ na parivajjeti.
cultivates it …

Tassa taṁ sevato, taṁ aparivajjayato, aniṭṭhā akantā amanāpā dhammā parihāyanti, iṭṭhā kantā manāpā dhammā abhivaḍḍhanti.
and agreeable things increase …

Taṁ kissa hetu?


Evañhetaṁ, bhikkhave, hoti yathā taṁ viddasuno. (3)


Tatra, bhikkhave, yamidaṁ dhammasamādānaṁ paccuppannasukhañceva āyatiñca sukhavipākaṁ taṁ vidvā vijjāgato yathābhūtaṁ pajānāti:
When it comes to the way of taking up practices that is pleasant now and results in future pleasure, a wise person, knowing this, truly understands:

‘idaṁ kho dhammasamādānaṁ paccuppannasukhañceva āyatiñca sukhavipākan’ti.
‘This is the way of taking up practices that is pleasant now and results in future pleasure.’

Taṁ vidvā vijjāgato yathābhūtaṁ pajānanto taṁ sevati, taṁ na parivajjeti.
So instead of avoiding that practice, they cultivate it.

Tassa taṁ sevato, taṁ aparivajjayato, aniṭṭhā akantā amanāpā dhammā parihāyanti, iṭṭhā kantā manāpā dhammā abhivaḍḍhanti.
When they do so, unlikable, undesirable, and disagreeable things decrease, and likable, desirable, and agreeable things increase.

Taṁ kissa hetu?
Why is that?

Evañhetaṁ, bhikkhave, hoti yathā taṁ viddasuno. (4)
Because that’s what it’s like for someone who knows.


Katamañca, bhikkhave, dhammasamādānaṁ paccuppannadukkhañceva āyatiñca dukkhavipākaṁ?
And what is the way of taking up practices that is painful now and results in future pain?

Idha, bhikkhave, ekacco sahāpi dukkhena sahāpi domanassena pāṇātipātī hoti, pāṇātipātapaccayā ca dukkhaṁ domanassaṁ paṭisaṁvedeti;
It’s when someone in pain and sadness kills living creatures, steals, and commits sexual misconduct. They use speech that’s false, divisive, harsh, or nonsensical. And they’re covetous, malicious, with wrong view. Because of these things they experience pain and sadness.

sahāpi dukkhena sahāpi domanassena adinnādāyī hoti, adinnādānapaccayā ca dukkhaṁ domanassaṁ paṭisaṁvedeti;


sahāpi dukkhena sahāpi domanassena kāmesu micchācārī hoti, kāmesu micchācārapaccayā ca dukkhaṁ domanassaṁ paṭisaṁvedeti;


sahāpi dukkhena sahāpi domanassena musāvādī hoti, musāvādapaccayā ca dukkhaṁ domanassaṁ paṭisaṁvedeti;


sahāpi dukkhena sahāpi domanassena pisuṇavāco hoti, pisuṇavācāpaccayā ca dukkhaṁ domanassaṁ paṭisaṁvedeti;


sahāpi dukkhena sahāpi domanassena pharusavāco hoti, pharusavācāpaccayā ca dukkhaṁ domanassaṁ paṭisaṁvedeti;


sahāpi dukkhena sahāpi domanassena samphappalāpī hoti, samphappalāpapaccayā ca dukkhaṁ domanassaṁ paṭisaṁvedeti;


sahāpi dukkhena sahāpi domanassena abhijjhālu hoti, abhijjhāpaccayā ca dukkhaṁ domanassaṁ paṭisaṁvedeti;


sahāpi dukkhena sahāpi domanassena byāpannacitto hoti, byāpādapaccayā ca dukkhaṁ domanassaṁ paṭisaṁvedeti;


sahāpi dukkhena sahāpi domanassena micchādiṭṭhi hoti, micchādiṭṭhipaccayā ca dukkhaṁ domanassaṁ paṭisaṁvedeti.


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

Idaṁ vuccati, bhikkhave, dhammasamādānaṁ paccuppannadukkhañceva āyatiñca dukkhavipākaṁ. (1)
This is called the way of taking up practices that is painful now and results in future pain.


Katamañca, bhikkhave, dhammasamādānaṁ paccuppannasukhaṁ āyatiṁ dukkhavipākaṁ?
And what is the way of taking up practices that is pleasant now but results in future pain?

Idha, bhikkhave, ekacco sahāpi sukhena sahāpi somanassena pāṇātipātī hoti, pāṇātipātapaccayā ca sukhaṁ somanassaṁ paṭisaṁvedeti;
It’s when someone with pleasure and happiness kills living creatures, steals, and commits sexual misconduct. They use speech that’s false, divisive, harsh, or nonsensical. And they’re covetous, malicious, with wrong view. Because of these things they experience pleasure and happiness.

sahāpi sukhena sahāpi somanassena adinnādāyī hoti, adinnādānapaccayā ca sukhaṁ somanassaṁ paṭisaṁvedeti;


sahāpi sukhena sahāpi somanassena kāmesumicchācārī hoti, kāmesumicchācārapaccayā ca sukhaṁ somanassaṁ paṭisaṁvedeti;


sahāpi sukhena sahāpi somanassena musāvādī hoti, musāvādapaccayā ca sukhaṁ somanassaṁ paṭisaṁvedeti;


sahāpi sukhena sahāpi somanassena pisuṇavāco hoti, pisuṇavācāpaccayā ca sukhaṁ somanassaṁ paṭisaṁvedeti;


sahāpi sukhena sahāpi somanassena pharusavāco hoti, pharusavācāpaccayā ca sukhaṁ somanassaṁ paṭisaṁvedeti;


sahāpi sukhena sahāpi somanassena samphappalāpī hoti, samphappalāpapaccayā ca sukhaṁ somanassaṁ paṭisaṁvedeti;


sahāpi sukhena sahāpi somanassena abhijjhālu hoti, abhijjhāpaccayā ca sukhaṁ somanassaṁ paṭisaṁvedeti;


sahāpi sukhena sahāpi somanassena byāpannacitto hoti, byāpādapaccayā ca sukhaṁ somanassaṁ paṭisaṁvedeti;


sahāpi sukhena sahāpi somanassena micchādiṭṭhi hoti, micchādiṭṭhipaccayā ca sukhaṁ somanassaṁ paṭisaṁvedeti.


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

Idaṁ vuccati, bhikkhave, dhammasamādānaṁ paccuppannasukhaṁ āyatiṁ dukkhavipākaṁ. (2)
This is called the way of taking up practices that is pleasant now but results in future pain.


Katamañca, bhikkhave, dhammasamādānaṁ paccuppannadukkhaṁ āyatiṁ sukhavipākaṁ?
And what is the way of taking up practices that is painful now but results in future pleasure?

Idha, bhikkhave, ekacco sahāpi dukkhena sahāpi domanassena pāṇātipātā paṭivirato hoti, pāṇātipātā veramaṇīpaccayā ca dukkhaṁ domanassaṁ paṭisaṁvedeti;
It’s when someone in pain and sadness doesn’t kill living creatures, steal, or commit sexual misconduct. They don’t use speech that’s false, divisive, harsh, or nonsensical. And they’re contented, kind-hearted, with right view. Because of these things they experience pain and sadness.

sahāpi dukkhena sahāpi domanassena adinnādānā paṭivirato hoti, adinnādānā veramaṇīpaccayā ca dukkhaṁ domanassaṁ paṭisaṁvedeti;


sahāpi dukkhena sahāpi domanassena kāmesumicchācārā paṭivirato hoti, kāmesumicchācārā veramaṇīpaccayā ca dukkhaṁ domanassaṁ paṭisaṁvedeti;


sahāpi dukkhena sahāpi domanassena musāvādā paṭivirato hoti, musāvādā veramaṇīpaccayā ca dukkhaṁ domanassaṁ paṭisaṁvedeti;


sahāpi dukkhena sahāpi domanassena pisuṇāya vācāya paṭivirato hoti, pisuṇāya vācāya veramaṇīpaccayā ca dukkhaṁ domanassaṁ paṭisaṁvedeti;


sahāpi dukkhena sahāpi domanassena pharusāya vācāya paṭivirato hoti, pharusāya vācāya veramaṇīpaccayā ca dukkhaṁ domanassaṁ paṭisaṁvedeti;


sahāpi dukkhena sahāpi domanassena samphappalāpā paṭivirato hoti, samphappalāpā veramaṇīpaccayā ca dukkhaṁ domanassaṁ paṭisaṁvedeti;


sahāpi dukkhena sahāpi domanassena anabhijjhālu hoti, anabhijjhāpaccayā ca dukkhaṁ domanassaṁ paṭisaṁvedeti;


sahāpi dukkhena sahāpi domanassena abyāpannacitto hoti, abyāpādapaccayā ca dukkhaṁ domanassaṁ paṭisaṁvedeti;


sahāpi dukkhena sahāpi domanassena sammādiṭṭhi hoti, sammādiṭṭhipaccayā ca dukkhaṁ domanassaṁ paṭisaṁvedeti.


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

Idaṁ vuccati, bhikkhave, dhammasamādānaṁ paccuppannadukkhaṁ āyatiṁ sukhavipākaṁ. (3)
This is called the way of taking up practices that is painful now but results in future pleasure.


Katamañca, bhikkhave, dhammasamādānaṁ paccuppannasukhañceva āyatiñca sukhavipākaṁ?
And what is the way of taking up practices that is pleasant now and results in future pleasure?

Idha, bhikkhave, ekacco sahāpi sukhena sahāpi somanassena pāṇātipātā paṭivirato hoti, pāṇātipātā veramaṇīpaccayā ca sukhaṁ somanassaṁ paṭisaṁvedeti;
It’s when someone with pleasure and happiness doesn’t kill living creatures, steal, or commit sexual misconduct. They don’t use speech that’s false, divisive, harsh, or nonsensical. And they’re contented, kind-hearted, with right view. Because of these things they experience pleasure and happiness.

sahāpi sukhena sahāpi somanassena adinnādānā paṭivirato hoti, adinnādānā veramaṇīpaccayā ca sukhaṁ somanassaṁ paṭisaṁvedeti;


sahāpi sukhena sahāpi somanassena kāmesumicchācārā paṭivirato hoti, kāmesumicchācārā veramaṇīpaccayā ca sukhaṁ somanassaṁ paṭisaṁvedeti;


sahāpi sukhena sahāpi somanassena musāvādā paṭivirato hoti, musāvādā veramaṇīpaccayā ca sukhaṁ somanassaṁ paṭisaṁvedeti;


sahāpi sukhena sahāpi somanassena pisuṇāya vācāya paṭivirato hoti, pisuṇāya vācāya veramaṇīpaccayā ca sukhaṁ somanassaṁ paṭisaṁvedeti;


sahāpi sukhena sahāpi somanassena pharusāya vācāya paṭivirato hoti, pharusāya vācāya veramaṇīpaccayā ca sukhaṁ somanassaṁ paṭisaṁvedeti;


sahāpi sukhena sahāpi somanassena samphappalāpā paṭivirato hoti, samphappalāpā veramaṇīpaccayā ca sukhaṁ somanassaṁ paṭisaṁvedeti;


sahāpi sukhena sahāpi somanassena anabhijjhālu hoti, anabhijjhāpaccayā ca sukhaṁ somanassaṁ paṭisaṁvedeti;


sahāpi sukhena sahāpi somanassena abyāpannacitto hoti, abyāpādapaccayā ca sukhaṁ somanassaṁ paṭisaṁvedeti;


sahāpi sukhena sahāpi somanassena sammādiṭṭhi hoti, sammādiṭṭhipaccayā ca sukhaṁ somanassaṁ paṭisaṁvedeti.


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

Idaṁ, vuccati, bhikkhave, dhammasamādānaṁ paccuppannasukhañceva āyatiñca sukhavipākaṁ.
This is called the way of taking up practices that is pleasant now and results in future pleasure.

Imāni kho, bhikkhave, cattāri dhammasamādānāni. (4)
These are the four ways of taking up practices.


Seyyathāpi, bhikkhave, tittakālābu visena saṁsaṭṭho.
Suppose there was some bitter gourd mixed with poison.

Atha puriso āgaccheyya jīvitukāmo amaritukāmo sukhakāmo dukkhappaṭikūlo.
Then a man would come along who wants to live and doesn’t want to die, who wants to be happy and recoils from pain.

Tamenaṁ evaṁ vadeyyuṁ:
They’d say to him:

‘ambho purisa, ayaṁ tittakālābu visena saṁsaṭṭho,
‘Here, mister, this is bitter gourd mixed with poison.

sace ākaṅkhasi piva.
Drink it if you like.

Tassa te pivato ceva nacchādessati vaṇṇenapi gandhenapi rasenapi, pivitvā ca pana maraṇaṁ vā nigacchasi maraṇamattaṁ vā dukkhan’ti.
If you drink it, the color, aroma, and flavor will be unappetizing, and it will result in death or deadly pain.’

So taṁ appaṭisaṅkhāya piveyya, nappaṭinissajjeyya.
He wouldn’t reject it. Without reflection, he’d drink it.

Tassa taṁ pivato ceva nacchādeyya vaṇṇenapi gandhenapi rasenapi, pivitvā ca pana maraṇaṁ vā nigaccheyya maraṇamattaṁ vā dukkhaṁ.
The color, aroma, and flavor would be unappetizing, and it would result in death or deadly pain.

Tathūpamāhaṁ, bhikkhave, imaṁ dhammasamādānaṁ vadāmi, yamidaṁ dhammasamādānaṁ paccuppannadukkhañceva āyatiñca dukkhavipākaṁ. (1)
This is comparable to the way of taking up practices that is painful now and results in future pain, I say.


Seyyathāpi, bhikkhave, āpānīyakaṁso vaṇṇasampanno gandhasampanno rasasampanno.
Suppose there was a bronze cup of beverage that had a nice color, aroma, and flavor.

So ca kho visena saṁsaṭṭho.
But it was mixed with poison.

Atha puriso āgaccheyya jīvitukāmo amaritukāmo sukhakāmo dukkhappaṭikūlo.
Then a man would come along who wants to live and doesn’t want to die, who wants to be happy and recoils from pain.

Tamenaṁ evaṁ vadeyyuṁ:
They’d say to him:

‘ambho purisa, ayaṁ āpānīyakaṁso vaṇṇasampanno gandhasampanno rasasampanno.
‘Here, mister, this bronze cup of beverage has a nice color, aroma, and flavor.

So ca kho visena saṁsaṭṭho,
But it’s mixed with poison.

sace ākaṅkhasi piva.
Drink it if you like.

Tassa te pivatohi kho chādessati vaṇṇenapi gandhenapi rasenapi, pivitvā ca pana maraṇaṁ vā nigacchasi maraṇamattaṁ vā dukkhan’ti.
If you drink it, the color, aroma, and flavor will be appetizing, but it will result in death or deadly pain.’

So taṁ appaṭisaṅkhāya piveyya, nappaṭinissajjeyya.
He wouldn’t reject it. Without reflection, he’d drink it.

Tassa taṁ pivatohi kho chādeyya vaṇṇenapi gandhenapi rasenapi, pivitvā ca pana maraṇaṁ vā nigaccheyya maraṇamattaṁ vā dukkhaṁ.
The color, aroma, and flavor would be appetizing, but it would result in death or deadly pain.

Tathūpamāhaṁ, bhikkhave, imaṁ dhammasamādānaṁ vadāmi, yamidaṁ dhammasamādānaṁ paccuppannasukhaṁ āyatiṁ dukkhavipākaṁ. (2)
This is comparable to the way of taking up practices that is pleasant now and results in future pain, I say.


Seyyathāpi, bhikkhave, pūtimuttaṁ nānābhesajjehi saṁsaṭṭhaṁ.
Suppose there was some fermented urine mixed with different medicines.

Atha puriso āgaccheyya paṇḍukarogī.
Then a man with jaundice would come along.

Tamenaṁ evaṁ vadeyyuṁ:
They’d say to him:

‘ambho purisa, idaṁ pūtimuttaṁ nānābhesajjehi saṁsaṭṭhaṁ, sace ākaṅkhasi piva.
‘Here, mister, this is fermented urine mixed with different medicines. Drink it if you like.

Tassa te pivatohi kho nacchādessati vaṇṇenapi gandhenapi rasenapi, pivitvā ca pana sukhī bhavissasī’ti.
If you drink it, the color, aroma, and flavor will be unappetizing, but after drinking it you will be happy.’

So taṁ paṭisaṅkhāya piveyya, nappaṭinissajjeyya.
He wouldn’t reject it. After reflection, he’d drink it.

Tassa taṁ pivatohi kho nacchādeyya vaṇṇenapi gandhenapi rasenapi, pivitvā ca pana sukhī assa.
The color, aroma, and flavor would be unappetizing, but after drinking it he would be happy.

Tathūpamāhaṁ, bhikkhave, imaṁ dhammasamādānaṁ vadāmi, yamidaṁ dhammasamādānaṁ paccuppannadukkhaṁ āyatiṁ sukhavipākaṁ. (3)
This is comparable to the way of taking up practices that is painful now and results in future pleasure, I say.


Seyyathāpi, bhikkhave, dadhi ca madhu ca sappi ca phāṇitañca ekajjhaṁ saṁsaṭṭhaṁ.
Suppose there was some curds, honey, ghee, and molasses all mixed together.

Atha puriso āgaccheyya lohitapakkhandiko.
Then a man with dysentery would come along.

Tamenaṁ evaṁ vadeyyuṁ:
They’d say to him:

‘ambho purisa, idaṁ dadhi ca madhu ca sappi ca phāṇitañca ekajjhaṁ saṁsaṭṭhaṁ, sace ākaṅkhasi piva.
‘Here, mister, this is curds, honey, ghee, and molasses all mixed together. Drink it if you like.

Tassa te pivato ceva chādessati vaṇṇenapi gandhenapi rasenapi, pivitvā ca pana sukhī bhavissasī’ti.
If you drink it, the color, aroma, and flavor will be appetizing, and after drinking it you will be happy.’

So taṁ paṭisaṅkhāya piveyya, nappaṭinissajjeyya.
He wouldn’t reject it. After reflection, he’d drink it.

Tassa taṁ pivato ceva chādeyya vaṇṇenapi gandhenapi rasenapi, pivitvā ca pana sukhī assa.
The color, aroma, and flavor would be appetizing, and after drinking it he would be happy.

Tathūpamāhaṁ, bhikkhave, imaṁ dhammasamādānaṁ vadāmi, yamidaṁ dhammasamādānaṁ paccuppannasukhañceva āyatiñca sukhavipākaṁ. (4)
This is comparable to the way of taking up practices that is pleasant now and results in future pleasure, I say.


Seyyathāpi, bhikkhave, vassānaṁ pacchime māse saradasamaye viddhe vigatavalāhake deve ādicco nabhaṁ abbhussakkamāno sabbaṁ ākāsagataṁ tamagataṁ abhivihacca bhāsate ca tapate ca virocate ca;
It’s like the time after the rainy season when the sky is clear and cloudless. And when the sun rises, it dispels all the darkness from the sky as it shines and glows and radiates.

evameva kho, bhikkhave, yamidaṁ dhammasamādānaṁ paccuppannasukhañceva āyatiñca sukhavipākaṁ tadaññe puthusamaṇabrāhmaṇaparappavāde abhivihacca bhāsate ca tapate ca virocate cā”ti.
In the same way, this way of taking up practices that is pleasant now and results in future pleasure dispels the doctrines of the various other ascetics and brahmins as it shines and glows and radiates.”


Idamavoca bhagavā.
That is what the Buddha said.

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


Mahādhammasamādānasuttaṁ niṭṭhitaṁ chaṭṭhaṁ.


47. Vīmaṁsakasutta
The Inquirer


Evaṁ me sutaṁ—
So I have heard.


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

Tatra kho bhagavā bhikkhū āmantesi:
There the Buddha addressed the mendicants,

“bhikkhavo”ti.
“Mendicants!”


“Bhadante”ti te bhikkhū bhagavato paccassosuṁ.
“Venerable sir,” they replied.

Bhagavā etadavoca:
The Buddha said this:


“vīmaṁsakena, bhikkhave, bhikkhunā parassa cetopariyāyaṁ ajānantena tathāgate samannesanā kātabbā ‘sammāsambuddho vā no vā’ iti viññāṇāyā”ti.
“Mendicants, a mendicant who is an inquirer, unable to comprehend another’s mind, should scrutinize the Realized One to see whether he is a fully awakened Buddha or not.”


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


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


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

Bhagavā etadavoca:
The Buddha said this:


“Vīmaṁsakena, bhikkhave, bhikkhunā parassa cetopariyāyaṁ ajānantena dvīsu dhammesu tathāgato samannesitabbo cakkhusotaviññeyyesu dhammesu:
“Mendicants, a mendicant who is an inquirer, unable to comprehend another’s mind, should scrutinize the Realized One for two things—things that can be seen and heard:

‘ye saṅkiliṭṭhā cakkhusotaviññeyyā dhammā, saṁvijjanti vā te tathāgatassa no vā’ti?
‘Can anything corrupt be seen or heard in the Realized One or not?’

Tamenaṁ samannesamāno evaṁ jānāti:
Scrutinizing him they find that

‘ye saṅkiliṭṭhā cakkhusotaviññeyyā dhammā, na te tathāgatassa saṁvijjantī’ti. (1)
nothing corrupt can be seen or heard in the Realized One.


Yato naṁ samannesamāno evaṁ jānāti:


‘ye saṅkiliṭṭhā cakkhusotaviññeyyā dhammā, na te tathāgatassa saṁvijjantī’ti, tato naṁ uttariṁ samannesati:
They scrutinize further:

‘ye vītimissā cakkhusotaviññeyyā dhammā, saṁvijjanti vā te tathāgatassa no vā’ti?
‘Can anything mixed be seen or heard in the Realized One or not?’

Tamenaṁ samannesamāno evaṁ jānāti:
Scrutinizing him they find that

‘ye vītimissā cakkhusotaviññeyyā dhammā, na te tathāgatassa saṁvijjantī’ti. (2)
nothing mixed can be seen or heard in the Realized One.


Yato naṁ samannesamāno evaṁ jānāti:


‘ye vītimissā cakkhusotaviññeyyā dhammā, na te tathāgatassa saṁvijjantī’ti, tato naṁ uttariṁ samannesati:
They scrutinize further:

‘ye vodātā cakkhusotaviññeyyā dhammā, saṁvijjanti vā te tathāgatassa no vā’ti?
‘Can anything clean be seen or heard in the Realized One or not?’

Tamenaṁ samannesamāno evaṁ jānāti:
Scrutinizing him they find that

‘ye vodātā cakkhusotaviññeyyā dhammā, saṁvijjanti te tathāgatassā’ti. (3)
clean things can be seen and heard in the Realized One.


Yato naṁ samannesamāno evaṁ jānāti:


‘ye vodātā cakkhusotaviññeyyā dhammā, saṁvijjanti te tathāgatassā’ti, tato naṁ uttariṁ samannesati:
They scrutinize further:

‘dīgharattaṁ samāpanno ayamāyasmā imaṁ kusalaṁ dhammaṁ, udāhu ittarasamāpanno’ti?
‘Did the venerable attain this skillful state a long time ago, or just recently?’

Tamenaṁ samannesamāno evaṁ jānāti:
Scrutinizing him they find that

‘dīgharattaṁ samāpanno ayamāyasmā imaṁ kusalaṁ dhammaṁ, nāyamāyasmā ittarasamāpanno’ti. (4)
the venerable attained this skillful state a long time ago, not just recently.


Yato naṁ samannesamāno evaṁ jānāti:


‘dīgharattaṁ samāpanno ayamāyasmā imaṁ kusalaṁ dhammaṁ, nāyamāyasmā ittarasamāpanno’ti, tato naṁ uttariṁ samannesati:
They scrutinize further:

‘ñattajjhāpanno ayamāyasmā bhikkhu yasappatto, saṁvijjantassa idhekacce ādīnavā’ti?
‘Are certain dangers found in that venerable mendicant who has achieved fame and renown?’

Na tāva, bhikkhave, bhikkhuno idhekacce ādīnavā saṁvijjanti yāva na ñattajjhāpanno hoti yasappatto.
For, mendicants, so long as a mendicant has not achieved fame and renown, certain dangers are not found in them.

Yato ca kho, bhikkhave, bhikkhu ñattajjhāpanno hoti yasappatto, athassa idhekacce ādīnavā saṁvijjanti.
But when they achieve fame and renown, those dangers appear.

Tamenaṁ samannesamāno evaṁ jānāti:
Scrutinizing him they find that

‘ñattajjhāpanno ayamāyasmā bhikkhu yasappatto, nāssa idhekacce ādīnavā saṁvijjantī’ti. (5)
those dangers are not found in that venerable mendicant who has achieved fame and renown.


Yato naṁ samannesamāno evaṁ jānāti:


‘ñattajjhāpanno ayamāyasmā bhikkhu yasappatto, nāssa idhekacce ādīnavā saṁvijjantī’ti, tato naṁ uttariṁ samannesati:
They scrutinize further:

‘abhayūparato ayamāyasmā, nāyamāyasmā bhayūparato;
‘Is this venerable securely stopped or insecurely stopped?

vītarāgattā kāme na sevati khayā rāgassā’ti?
Is the reason they don’t indulge in sensual pleasures that they’re free of greed because greed has ended?’

Tamenaṁ samannesamāno evaṁ jānāti:
Scrutinizing him they find that

‘abhayūparato ayamāyasmā, nāyamāyasmā bhayūparato;
that venerable is securely stopped, not insecurely stopped.

vītarāgattā kāme na sevati khayā rāgassā’ti. (6)
The reason they don’t indulge in sensual pleasures is that they’re free of greed because greed has ended.


Tañce, bhikkhave, bhikkhuṁ pare evaṁ puccheyyuṁ:
If others should ask that mendicant,

‘ke panāyasmato ākārā, ke anvayā, yenāyasmā evaṁ vadesi—
‘But what reason and evidence does the venerable have for saying this?’

abhayūparato ayamāyasmā, nāyamāyasmā bhayūparato;


vītarāgattā kāme na sevati khayā rāgassā’ti.


Sammā byākaramāno, bhikkhave, bhikkhu evaṁ byākareyya:
Answering rightly, the mendicant should say,

‘tathā hi pana ayamāyasmā saṅghe vā viharanto eko vā viharanto, ye ca tattha sugatā ye ca tattha duggatā, ye ca tattha gaṇamanusāsanti, ye ca idhekacce āmisesu sandissanti, ye ca idhekacce āmisena anupalittā, nāyamāyasmā taṁ tena avajānāti.
‘Because, whether that venerable is staying in a community or alone, some people there are in a good state or a sorry state, some instruct a group, and some indulge in material pleasures, while others remain unsullied. Yet that venerable doesn’t look down on them for that.

Sammukhā kho pana metaṁ bhagavato sutaṁ sammukhā paṭiggahitaṁ—
Also, I have heard and learned this in the presence of the Buddha:

abhayūparatohamasmi, nāhamasmi bhayūparato, vītarāgattā kāme na sevāmi khayā rāgassā’ti.
“I am securely stopped, not insecurely stopped. The reason I don’t indulge in sensual pleasures is that I’m free of greed because greed has ended.”’


Tatra, bhikkhave, tathāgatova uttariṁ paṭipucchitabbo:
Next, they should ask the Realized One himself about this,

‘ye saṅkiliṭṭhā cakkhusotaviññeyyā dhammā, saṁvijjanti vā te tathāgatassa no vā’ti?
‘Can anything corrupt be seen or heard in the Realized One or not?’

Byākaramāno, bhikkhave, tathāgato evaṁ byākareyya:
The Realized One would answer,

‘ye saṅkiliṭṭhā cakkhusotaviññeyyā dhammā, na te tathāgatassa saṁvijjantī’ti. (1)
‘Nothing corrupt can be seen or heard in the Realized One.’


‘Ye vītimissā cakkhusotaviññeyyā dhammā, saṁvijjanti vā te tathāgatassa no vā’ti?
‘Can anything mixed be seen or heard in the Realized One or not?’

Byākaramāno, bhikkhave, tathāgato evaṁ byākareyya:
The Realized One would answer,

‘ye vītimissā cakkhusotaviññeyyā dhammā, na te tathāgatassa saṁvijjantī’ti. (2)
‘Nothing mixed can be seen or heard in the Realized One.’


‘Ye vodātā cakkhusotaviññeyyā dhammā, saṁvijjanti vā te tathāgatassa no vā’ti?
‘Can anything clean be seen or heard in the Realized One or not?’

Byākaramāno, bhikkhave, tathāgato evaṁ byākareyya:
The Realized One would answer,

‘ye vodātā cakkhusotaviññeyyā dhammā, saṁvijjanti te tathāgatassa;
‘Clean things can be seen and heard in the Realized One.

etaṁ pathohamasmi, etaṁ gocaro, no ca tena tammayo’ti. (3)
I am that range and that territory, but I do not identify with that.’


Evaṁvādiṁ kho, bhikkhave, satthāraṁ arahati sāvako upasaṅkamituṁ dhammassavanāya.
A disciple ought to approach a teacher who has such a doctrine in order to listen to the teaching.

Tassa satthā dhammaṁ deseti uttaruttariṁ paṇītapaṇītaṁ kaṇhasukkasappaṭibhāgaṁ.
The teacher explains Dhamma with its higher and higher stages, with its better and better stages, with its dark and bright sides.

Yathā yathā kho, bhikkhave, bhikkhuno satthā dhammaṁ deseti uttaruttariṁ paṇītapaṇītaṁ kaṇhasukkasappaṭibhāgaṁ tathā tathā so tasmiṁ dhamme abhiññāya idhekaccaṁ dhammaṁ dhammesu niṭṭhaṁ gacchati, satthari pasīdati:
When they directly know a certain principle of those teachings, in accordance with how they were taught, the mendicant comes to a conclusion about the teachings. They have confidence in the teacher:

‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno saṅgho’ti.
‘The Blessed One is a fully awakened Buddha! The teaching is well explained! The Saṅgha is practicing well!’


Tañce, bhikkhave, bhikkhuṁ pare evaṁ puccheyyuṁ:
If others should ask that mendicant,

‘ke panāyasmato ākārā, ke anvayā, yenāyasmā evaṁ vadesi—
‘But what reason and evidence does the venerable have for saying this?’

sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno saṅgho’ti?


Sammā byākaramāno, bhikkhave, bhikkhu evaṁ byākareyya:
Answering rightly, the mendicant should say,

‘idhāhaṁ, āvuso, yena bhagavā tenupasaṅkamiṁ dhammassavanāya.
‘Reverends, I approached the Buddha to listen to the teaching.

Tassa me bhagavā dhammaṁ deseti uttaruttariṁ paṇītapaṇītaṁ kaṇhasukkasappaṭibhāgaṁ.
He explained Dhamma with its higher and higher stages, with its better and better stages, with its dark and bright sides.

Yathā yathā me, āvuso, bhagavā dhammaṁ deseti uttaruttariṁ paṇītapaṇītaṁ kaṇhasukkasappaṭibhāgaṁ tathā tathāhaṁ tasmiṁ dhamme abhiññāya idhekaccaṁ dhammaṁ dhammesu niṭṭhamagamaṁ, satthari pasīdiṁ—
When I directly knew a certain principle of those teachings, in accordance with how I was taught, I came to a conclusion about the teachings. I had confidence in the Teacher:

sammāsambuddho bhagavā, svākkhāto bhagavatā, dhammo, suppaṭipanno saṅgho’ti.
“The Blessed One is a fully awakened Buddha! The teaching is well explained! The Saṅgha is practicing well!”’


Yassa kassaci, bhikkhave, imehi ākārehi imehi padehi imehi byañjanehi tathāgate saddhā niviṭṭhā hoti mūlajātā patiṭṭhitā, ayaṁ vuccati, bhikkhave, ākāravatī saddhā dassanamūlikā, daḷhā;
When someone’s faith is settled, rooted, and planted in the Realized One in this manner, with these words and phrases, it’s said to be grounded faith that’s based on evidence.

asaṁhāriyā samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṁ.
It is firm, and cannot be shifted by any ascetic or brahmin or god or Māra or Brahmā or by anyone in the world.

Evaṁ kho, bhikkhave, tathāgate dhammasamannesanā hoti.
This is how to scrutinize the Realized One’s qualities.

Evañca pana tathāgato dhammatāsusamanniṭṭho hotī”ti.
But the Realized One has already been properly searched in this way by nature.”


Idamavoca bhagavā.
That is what the Buddha said.

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


Vīmaṁsakasuttaṁ niṭṭhitaṁ sattamaṁ.


48. Kosambiyasutta
The Mendicants of Kosambi


Evaṁ me sutaṁ—
So I have heard.


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


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

Te na ceva aññamaññaṁ saññāpenti na ca saññattiṁ upenti, na ca aññamaññaṁ nijjhāpenti, na ca nijjhattiṁ upenti.
They couldn’t persuade each other or be persuaded, nor could they convince each other or be convinced.


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

“idha, bhante, kosambiyaṁ bhikkhū bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṁ mukhasattīhi vitudantā viharanti, te na ceva aññamaññaṁ saññāpenti, na ca saññattiṁ upenti, na ca aññamaññaṁ nijjhāpenti, na ca nijjhattiṁ upentī”ti.


Atha kho bhagavā aññataraṁ bhikkhuṁ āmantesi:
So the Buddha said to a certain monk,

“ehi tvaṁ, bhikkhu, mama vacanena te bhikkhū āmantehi:
“Please, monk, in my name tell those mendicants that

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


“Evaṁ, bhante”ti kho so bhikkhu bhagavato paṭissutvā yena te bhikkhū tenupasaṅkami; upasaṅkamitvā te bhikkhū etadavoca:
“Yes, sir,” that monk replied. He went to those monks and said,

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


“Evamāvuso”ti kho te bhikkhū tassa bhikkhuno paṭissutvā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinne kho te bhikkhū bhagavā etadavoca:
“Yes, reverend,” those monks replied. They went to the Buddha, bowed, and sat down to one side. The Buddha said to them,


“saccaṁ kira tumhe, bhikkhave, bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṁ mukhasattīhi vitudantā viharatha,
“Is it really true, mendicants, that you have been arguing, quarreling, and fighting, continually wounding each other with barbed words?

te na ceva aññamaññaṁ saññāpetha, na ca saññattiṁ upetha, na ca aññamaññaṁ nijjhāpetha, na ca nijjhattiṁ upethā”ti?
And that you can’t persuade each other or be persuaded, nor can you convince each other or be convinced?”


“Evaṁ, bhante”.
“Yes, sir,” they said.


“Taṁ kiṁ maññatha, bhikkhave,
“What do you think, mendicants?

yasmiṁ tumhe samaye bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṁ mukhasattīhi vitudantā viharatha, api nu tumhākaṁ tasmiṁ samaye mettaṁ kāyakammaṁ paccupaṭṭhitaṁ hoti sabrahmacārīsu āvi ceva raho ca, mettaṁ vacīkammaṁ …pe… mettaṁ manokammaṁ paccupaṭṭhitaṁ hoti sabrahmacārīsu āvi ceva raho cā”ti?
When you’re arguing, quarreling, and fighting, continually wounding each other with barbed words, are you treating your spiritual companions with kindness by way of body, speech, and mind, both in public and in private?”


“No hetaṁ, bhante”.
“No, sir.”


“Iti kira, bhikkhave, yasmiṁ tumhe samaye bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṁ mukhasattīhi vitudantā viharatha, neva tumhākaṁ tasmiṁ samaye mettaṁ kāyakammaṁ paccupaṭṭhitaṁ hoti sabrahmacārīsu āvi ceva raho ca, na mettaṁ vacīkammaṁ …pe… na mettaṁ manokammaṁ paccupaṭṭhitaṁ hoti sabrahmacārīsu āvi ceva raho ca.
“So it seems that when you’re arguing you are not treating each other with kindness.

Atha kiñcarahi tumhe, moghapurisā, kiṁ jānantā kiṁ passantā bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṁ mukhasattīhi vitudantā viharatha, te na ceva aññamaññaṁ saññāpetha, na ca saññattiṁ upetha, na ca aññamaññaṁ nijjhāpetha, na ca nijjhattiṁ upetha?
So what exactly do you know and see, you foolish men, that you behave in such a way?

Tañhi tumhākaṁ, moghapurisā, bhavissati dīgharattaṁ ahitāya dukkhāyā”ti.
This will be for your lasting harm and suffering.”


Atha kho bhagavā bhikkhū āmantesi:
Then the Buddha said to the mendicants:


“chayime, bhikkhave, dhammā sāraṇīyā piyakaraṇā garukaraṇā saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṁvattanti.
“Mendicants, these six warm-hearted qualities make for fondness and respect, conducing to inclusion, harmony, and unity, without quarreling.

Katame cha?
What six?

Idha, bhikkhave, bhikkhuno mettaṁ kāyakammaṁ paccupaṭṭhitaṁ hoti sabrahmacārīsu āvi ceva raho ca.
Firstly, a mendicant consistently treats their spiritual companions with bodily kindness, both in public and in private.

Ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṁvattati. (1)
This warm-hearted quality makes for fondness and respect, conducing to inclusion, harmony, and unity, without quarreling.


Puna caparaṁ, bhikkhave, bhikkhuno mettaṁ vacīkammaṁ paccupaṭṭhitaṁ hoti sabrahmacārīsu āvi ceva raho ca.
Furthermore, a mendicant consistently treats their spiritual companions with verbal kindness …

Ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṁvattati. (2)


Puna caparaṁ, bhikkhave, bhikkhuno mettaṁ manokammaṁ paccupaṭṭhitaṁ hoti sabrahmacārīsu āvi ceva raho ca.
Furthermore, a mendicant consistently treats their spiritual companions with mental kindness …

Ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṁvattati. (3)


Puna caparaṁ, bhikkhave, bhikkhu ye te lābhā dhammikā dhammaladdhā antamaso pattapariyāpannamattampi, tathārūpehi lābhehi appaṭivibhattabhogī hoti sīlavantehi sabrahmacārīhi sādhāraṇabhogī.
Furthermore, a mendicant shares without reservation any material possessions they have gained by legitimate means, even the food placed in the alms-bowl, using them in common with their ethical spiritual companions …

Ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṁvattati. (4)


Puna caparaṁ, bhikkhave, bhikkhu yāni tāni sīlāni akhaṇḍāni acchiddāni asabalāni akammāsāni bhujissāni viññuppasatthāni aparāmaṭṭhāni samādhisaṁvattanikāni tathārūpesu sīlesu sīlasāmaññagato viharati sabrahmacārīhi āvi ceva raho ca.
Furthermore, a mendicant lives according to the precepts shared with their spiritual companions, both in public and in private. Those precepts are unbroken, impeccable, spotless, and unmarred, liberating, praised by sensible people, not mistaken, and leading to immersion. …

Ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṁvattati. (5)


Puna caparaṁ, bhikkhave, bhikkhu yāyaṁ diṭṭhi ariyā niyyānikā niyyāti takkarassa sammā dukkhakkhayāya tathārūpāya diṭṭhiyā diṭṭhisāmaññagato viharati sabrahmacārīhi āvi ceva raho ca.
Furthermore, a mendicant lives according to the view shared with their spiritual companions, both in public and in private. That view is noble and emancipating, and leads one who practices it to the complete ending of suffering.

Ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṁvattati. (6)
This warm-hearted quality makes for fondness and respect, conducing to inclusion, harmony, and unity, without quarreling.


Ime kho, bhikkhave, cha sāraṇīyā dhammā piyakaraṇā garukaraṇā saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṁvattanti.
These six warm-hearted qualities make for fondness and respect, conducing to inclusion, harmony, and unity, without quarreling.


Imesaṁ kho, bhikkhave, channaṁ sāraṇīyānaṁ dhammānaṁ etaṁ aggaṁ etaṁ saṅgāhikaṁ etaṁ saṅghāṭanikaṁ—yadidaṁ yāyaṁ diṭṭhi ariyā niyyānikā niyyāti takkarassa sammā dukkhakkhayāya.
Of these six warm-hearted qualities, the chief is the view that is noble and emancipating, and leads one who practices it to the complete ending of suffering. It holds and binds everything together.

Seyyathāpi, bhikkhave, kūṭāgārassa etaṁ aggaṁ etaṁ saṅgāhikaṁ etaṁ saṅghāṭanikaṁ yadidaṁ kūṭaṁ;
It’s like a bungalow. The roof-peak is the chief point, which holds and binds everything together.

evameva kho, bhikkhave, imesaṁ channaṁ sāraṇīyānaṁ dhammānaṁ etaṁ aggaṁ etaṁ saṅgāhikaṁ etaṁ saṅghāṭanikaṁ yadidaṁ yāyaṁ diṭṭhi ariyā niyyānikā niyyāti takkarassa sammā dukkhakkhayāya.
In the same way, of these six warm-hearted qualities, the chief is the view that is noble and emancipating, and leads one who practices it to the complete ending of suffering. It holds and binds everything together.


Kathañca, bhikkhave, yāyaṁ diṭṭhi ariyā niyyānikā niyyāti takkarassa sammā dukkhakkhayāya?
And how does the view that is noble and emancipating lead one who practices it to the complete ending of suffering?

Idha, bhikkhave, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā iti paṭisañcikkhati:
It’s when a mendicant has gone to a wilderness, or to the root of a tree, or to an empty hut, and reflects like this,

‘atthi nu kho me taṁ pariyuṭṭhānaṁ ajjhattaṁ appahīnaṁ, yenāhaṁ pariyuṭṭhānena pariyuṭṭhitacitto yathābhūtaṁ nappajāneyyaṁ na passeyyan’ti?
‘Is there anything that I’m overcome with internally and haven’t given up, because of which I might not accurately know and see?’

Sace, bhikkhave, bhikkhu kāmarāgapariyuṭṭhito hoti, pariyuṭṭhitacittova hoti.
If a mendicant is overcome with sensual desire, it’s their mind that’s overcome.

Sace, bhikkhave, bhikkhu byāpādapariyuṭṭhito hoti, pariyuṭṭhitacittova hoti.
If a mendicant is overcome with ill will,

Sace, bhikkhave, bhikkhu thinamiddhapariyuṭṭhito hoti, pariyuṭṭhitacittova hoti.
dullness and drowsiness,

Sace, bhikkhave, bhikkhu uddhaccakukkuccapariyuṭṭhito hoti, pariyuṭṭhitacittova hoti.
restlessness and remorse,

Sace, bhikkhave, bhikkhu vicikicchāpariyuṭṭhito hoti, pariyuṭṭhitacittova hoti.
doubt,

Sace, bhikkhave, bhikkhu idhalokacintāya pasuto hoti, pariyuṭṭhitacittova hoti.
pursuing speculation about this world,

Sace, bhikkhave, bhikkhu paralokacintāya pasuto hoti, pariyuṭṭhitacittova hoti.
pursuing speculation about the next world,

Sace, bhikkhave, bhikkhu bhaṇḍanajāto kalahajāto vivādāpanno aññamaññaṁ mukhasattīhi vitudanto viharati, pariyuṭṭhitacittova hoti.
or arguing, quarreling, and fighting, continually wounding others with barbed words, it’s their mind that’s overcome.

So evaṁ pajānāti:
They understand,

‘natthi kho me taṁ pariyuṭṭhānaṁ ajjhattaṁ appahīnaṁ, yenāhaṁ pariyuṭṭhānena pariyuṭṭhitacitto yathābhūtaṁ nappajāneyyaṁ na passeyyaṁ.
‘There is nothing that I’m overcome with internally and haven’t given up, because of which I might not accurately know and see.

Suppaṇihitaṁ me mānasaṁ saccānaṁ bodhāyā’ti.
My mind is properly disposed for awakening to the truths.’

Idamassa paṭhamaṁ ñāṇaṁ adhigataṁ hoti ariyaṁ lokuttaraṁ asādhāraṇaṁ puthujjanehi. (1)
This is the first knowledge they have achieved that is noble and transcendent, and is not shared with ordinary people.


Puna caparaṁ, bhikkhave, ariyasāvako iti paṭisañcikkhati:
Furthermore, a noble disciple reflects,

‘imaṁ nu kho ahaṁ diṭṭhiṁ āsevanto bhāvento bahulīkaronto labhāmi paccattaṁ samathaṁ, labhāmi paccattaṁ nibbutin’ti?
‘When I develop, cultivate, and make much of this view, do I personally gain serenity and quenching?’

So evaṁ pajānāti:
They understand,

‘imaṁ kho ahaṁ diṭṭhiṁ āsevanto bhāvento bahulīkaronto labhāmi paccattaṁ samathaṁ, labhāmi paccattaṁ nibbutin’ti.
‘When I develop, cultivate, and make much of this view, I personally gain serenity and quenching.’

Idamassa dutiyaṁ ñāṇaṁ adhigataṁ hoti ariyaṁ lokuttaraṁ asādhāraṇaṁ puthujjanehi. (2)
This is their second knowledge …


Puna caparaṁ, bhikkhave, ariyasāvako iti paṭisañcikkhati:
Furthermore, a noble disciple reflects,

‘yathārūpāyāhaṁ diṭṭhiyā samannāgato, atthi nu kho ito bahiddhā añño samaṇo vā brāhmaṇo vā tathārūpāya diṭṭhiyā samannāgato’ti?
‘Are there any ascetics or brahmins outside of the Buddhist community who have the same kind of view that I have?’

So evaṁ pajānāti:
They understand,

‘yathārūpāyāhaṁ diṭṭhiyā samannāgato, natthi ito bahiddhā añño samaṇo vā brāhmaṇo vā tathārūpāya diṭṭhiyā samannāgato’ti.
‘There are no ascetics or brahmins outside of the Buddhist community who have the same kind of view that I have.’

Idamassa tatiyaṁ ñāṇaṁ adhigataṁ hoti ariyaṁ lokuttaraṁ asādhāraṇaṁ puthujjanehi. (3)
This is their third knowledge …


Puna caparaṁ, bhikkhave, ariyasāvako iti paṭisañcikkhati:
Furthermore, a noble disciple reflects,

‘yathārūpāya dhammatāya diṭṭhisampanno puggalo samannāgato, ahampi tathārūpāya dhammatāya samannāgato’ti.
‘Do I have the same nature as a person accomplished in view?’

Kathaṁrūpāya ca, bhikkhave, dhammatāya diṭṭhisampanno puggalo samannāgato?
And what, mendicants, is the nature of a person accomplished in view?

Dhammatā esā, bhikkhave, diṭṭhisampannassa puggalassa:
This is the nature of a person accomplished in view.

‘kiñcāpi tathārūpiṁ āpattiṁ āpajjati, yathārūpāya āpattiyā vuṭṭhānaṁ paññāyati, atha kho naṁ khippameva satthari vā viññūsu vā sabrahmacārīsu deseti vivarati uttānīkaroti;
Though they may fall into a kind of offense for which rehabilitation has been laid down, they quickly disclose, clarify, and reveal it to the Teacher or a sensible spiritual companion.

desetvā vivaritvā uttānīkatvā āyatiṁ saṁvaraṁ āpajjati’.
And having revealed it they restrain themselves in the future.

Seyyathāpi, bhikkhave, daharo kumāro mando uttānaseyyako hatthena vā pādena vā aṅgāraṁ akkamitvā khippameva paṭisaṁharati;
Suppose there was a little baby boy. If he puts his hand or foot on a burning coal, he quickly pulls it back.

evameva kho, bhikkhave, dhammatā esā diṭṭhisampannassa puggalassa:
In the same way, this is the nature of a person accomplished in view.

‘kiñcāpi tathārūpiṁ āpattiṁ āpajjati yathārūpāya āpattiyā vuṭṭhānaṁ paññāyati, atha kho naṁ khippameva satthari vā viññūsu vā sabrahmacārīsu deseti vivarati uttānīkaroti;
Though they may still fall into a kind of offense for which rehabilitation has been laid down, they quickly reveal it to the Teacher or a sensible spiritual companion.

desetvā vivaritvā uttānīkatvā āyatiṁ saṁvaraṁ āpajjati’.
And having revealed it they restrain themselves in the future.

So evaṁ pajānāti:
They understand,

‘yathārūpāya dhammatāya diṭṭhisampanno puggalo samannāgato, ahampi tathārūpāya dhammatāya samannāgato’ti.
‘I have the same nature as a person accomplished in view.’

Idamassa catutthaṁ ñāṇaṁ adhigataṁ hoti ariyaṁ lokuttaraṁ asādhāraṇaṁ puthujjanehi. (4)
This is their fourth knowledge …


Puna caparaṁ, bhikkhave, ariyasāvako iti paṭisañcikkhati:
Furthermore, a noble disciple reflects,

‘yathārūpāya dhammatāya diṭṭhisampanno puggalo samannāgato, ahampi tathārūpāya dhammatāya samannāgato’ti.
‘Do I have the same nature as a person accomplished in view?’

Kathaṁrūpāya ca, bhikkhave, dhammatāya diṭṭhisampanno puggalo samannāgato?
And what, mendicants, is the nature of a person accomplished in view?

Dhammatā esā, bhikkhave, diṭṭhisampannassa puggalassa:
This is the nature of a person accomplished in view.

‘kiñcāpi yāni tāni sabrahmacārīnaṁ uccāvacāni kiṅkaraṇīyāni tattha ussukkaṁ āpanno hoti, atha khvāssa tibbāpekkhā hoti adhisīlasikkhāya adhicittasikkhāya adhipaññāsikkhāya’.
Though they might manage a diverse spectrum of duties for their spiritual companions, they still feel a keen regard for the training in higher ethics, higher mind, and higher wisdom.

Seyyathāpi, bhikkhave, gāvī taruṇavacchā thambañca ālumpati vacchakañca apacinati;
Suppose there was a cow with a baby calf. She keeps the calf close as she grazes.

evameva kho, bhikkhave, dhammatā esā diṭṭhisampannassa puggalassa:
In the same way, this is the nature of a person accomplished in view.

‘kiñcāpi yāni tāni sabrahmacārīnaṁ uccāvacāni kiṅkaraṇīyāni tattha ussukkaṁ āpanno hoti, atha khvāssa tibbāpekkhā hoti adhisīlasikkhāya adhicittasikkhāya adhipaññāsikkhāya’.
Though they might manage a diverse spectrum of duties for their spiritual companions, they still feel a keen regard for the training in higher ethics, higher mind, and higher wisdom.

So evaṁ pajānāti:
They understand,

‘yathārūpāya dhammatāya diṭṭhisampanno puggalo samannāgato, ahampi tathārūpāya dhammatāya samannāgato’ti.
‘I have the same nature as a person accomplished in view.’

Idamassa pañcamaṁ ñāṇaṁ adhigataṁ hoti ariyaṁ lokuttaraṁ asādhāraṇaṁ puthujjanehi. (5)
This is their fifth knowledge …


Puna caparaṁ, bhikkhave, ariyasāvako iti paṭisañcikkhati:
Furthermore, a noble disciple reflects,

‘yathārūpāya balatāya diṭṭhisampanno puggalo samannāgato, ahampi tathārūpāya balatāya samannāgato’ti.
‘Do I have the same strength as a person accomplished in view?’

Kathaṁrūpāya ca, bhikkhave, balatāya diṭṭhisampanno puggalo samannāgato?
And what, mendicants, is the strength of a person accomplished in view?

Balatā esā, bhikkhave, diṭṭhisampannassa puggalassa yaṁ tathāgatappavedite dhammavinaye desiyamāne aṭṭhiṁ katvā manasikatvā sabbacetasā samannāharitvā ohitasoto dhammaṁ suṇāti.
The strength of a person accomplished in view is that, when the teaching and training proclaimed by the Realized One are being taught, they pay heed, pay attention, engage wholeheartedly, and lend an ear.

So evaṁ pajānāti:
They understand,

‘yathārūpāya balatāya diṭṭhisampanno puggalo samannāgato, ahampi tathārūpāya balatāya samannāgato’ti.
‘I have the same strength as a person accomplished in view.’

Idamassa chaṭṭhaṁ ñāṇaṁ adhigataṁ hoti ariyaṁ lokuttaraṁ asādhāraṇaṁ puthujjanehi. (6)
This is their sixth knowledge …


Puna caparaṁ, bhikkhave, ariyasāvako iti paṭisañcikkhati:
Furthermore, a noble disciple reflects,

‘yathārūpāya balatāya diṭṭhisampanno puggalo samannāgato, ahampi tathārūpāya balatāya samannāgato’ti.
‘Do I have the same strength as a person accomplished in view?’

Kathaṁrūpāya ca, bhikkhave, balatāya diṭṭhisampanno puggalo samannāgato?
And what, mendicants, is the strength of a person accomplished in view?

Balatā esā, bhikkhave, diṭṭhisampannassa puggalassa yaṁ tathāgatappavedite dhammavinaye desiyamāne labhati atthavedaṁ, labhati dhammavedaṁ, labhati dhammūpasaṁhitaṁ pāmojjaṁ.
The strength of a person accomplished in view is that, when the teaching and training proclaimed by the Realized One are being taught, they find joy in the meaning and the teaching, and find joy connected with the teaching.

So evaṁ pajānāti:
They understand,

‘yathārūpāya balatāya diṭṭhisampanno puggalo samannāgato, ahampi tathārūpāya balatāya samannāgato’ti.
‘I have the same strength as a person accomplished in view.’

Idamassa sattamaṁ ñāṇaṁ adhigataṁ hoti ariyaṁ lokuttaraṁ asādhāraṇaṁ puthujjanehi. (7)
This is the seventh knowledge they have achieved that is noble and transcendent, and is not shared with ordinary people.


Evaṁ sattaṅgasamannāgatassa kho, bhikkhave, ariyasāvakassa dhammatā susamanniṭṭhā hoti sotāpattiphalasacchikiriyāya.
When a noble disciple has these seven factors, they have properly investigated their own nature with respect to the realization of the fruit of stream-entry.

Evaṁ sattaṅgasamannāgato kho, bhikkhave, ariyasāvako sotāpattiphalasamannāgato hotī”ti.
A noble disciple with these seven factors has the fruit of stream-entry.”


Idamavoca bhagavā.
That is what the Buddha said.

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


Kosambiyasuttaṁ niṭṭhitaṁ aṭṭhamaṁ.


49. Brahmanimantanikasutta
On the Invitation of Brahmā


Evaṁ me sutaṁ—
So I have heard.


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

Tatra kho bhagavā bhikkhū āmantesi:
There the Buddha addressed the mendicants,

“bhikkhavo”ti.
“Mendicants!”


“Bhadante”ti te bhikkhū bhagavato paccassosuṁ.
“Venerable sir,” they replied.

Bhagavā etadavoca:
The Buddha said this:


“Ekamidāhaṁ, bhikkhave, samayaṁ ukkaṭṭhāyaṁ viharāmi subhagavane sālarājamūle.
“At one time, mendicants, I was staying near Ukkaṭṭhā, in the Subhaga Forest at the root of a magnificent sal tree.

Tena kho pana, bhikkhave, samayena bakassa brahmuno evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ hoti:
Now at that time Baka the Brahmā had the following harmful misconception:

‘idaṁ niccaṁ, idaṁ dhuvaṁ, idaṁ sassataṁ, idaṁ kevalaṁ, idaṁ acavanadhammaṁ, idañhi na jāyati na jīyati na mīyati na cavati na upapajjati, ito ca panaññaṁ uttari nissaraṇaṁ natthī’ti.
‘This is permanent, this is everlasting, this is eternal, this is whole, this is imperishable. For this is where there’s no being born, growing old, dying, passing away, or being reborn. And there’s no other escape beyond this.’


Atha khvāhaṁ, bhikkhave, bakassa brahmuno cetasā cetoparivitakkamaññāya—
Then I knew what Baka the Brahmā was thinking.

seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evameva—ukkaṭṭhāyaṁ subhagavane sālarājamūle antarahito tasmiṁ brahmaloke pāturahosiṁ.
As easily as a strong person would extend or contract their arm, I vanished from the Subhaga Forest and reappeared in that Brahmā realm.


Addasā kho maṁ, bhikkhave, bako brahmā dūratova āgacchantaṁ;
Baka saw me coming off in the distance

disvāna maṁ etadavoca:
and said,

‘ehi kho, mārisa, svāgataṁ, mārisa.
‘Come, good sir! Welcome, good sir!

Cirassaṁ kho, mārisa, imaṁ pariyāyamakāsi yadidaṁ idhāgamanāya.
It’s been a long time since you took the opportunity to come here.

Idañhi, mārisa, niccaṁ, idaṁ dhuvaṁ, idaṁ sassataṁ, idaṁ kevalaṁ, idaṁ acavanadhammaṁ, idañhi na jāyati na jīyati na mīyati na cavati na upapajjati. Ito ca panaññaṁ uttari nissaraṇaṁ natthī’ti.
For this is permanent, this is everlasting, this is eternal, this is complete, this is imperishable. For this is where there’s no being born, growing old, dying, passing away, or being reborn. And there’s no other escape beyond this.’


Evaṁ vutte, ahaṁ, bhikkhave, bakaṁ brahmānaṁ etadavocaṁ:
When he had spoken, I said to him,

‘avijjāgato vata bho bako brahmā, avijjāgato vata bho bako brahmā;
‘Alas, Baka the Brahmā is lost in ignorance! Alas, Baka the Brahmā is lost in ignorance!

yatra hi nāma aniccaṁyeva samānaṁ niccanti vakkhati, addhuvaṁyeva samānaṁ dhuvanti vakkhati, asassataṁyeva samānaṁ sassatanti vakkhati, akevalaṁyeva samānaṁ kevalanti vakkhati, cavanadhammaṁyeva samānaṁ acavanadhammanti vakkhati;
Because what is actually impermanent, not lasting, transient, incomplete, and perishable, he says is permanent, everlasting, eternal, complete, and imperishable.

yattha ca pana jāyati jīyati mīyati cavati upapajjati tañca vakkhati:
And where there is being born, growing old, dying, passing away, and being reborn, he says that

“idañhi na jāyati na jīyati na mīyati na cavati na upapajjatī”ti;
there’s no being born, growing old, dying, passing away, or being reborn.

santañca panaññaṁ uttari nissaraṇaṁ “natthaññaṁ uttari nissaraṇan”ti vakkhatī’ti.
And although there is another escape beyond this, he says that there’s no other escape beyond this.’


Atha kho, bhikkhave, māro pāpimā aññataraṁ brahmapārisajjaṁ anvāvisitvā maṁ etadavoca:
Then Māra the Wicked took possession of a member of Brahmā’s retinue and said this to me,

‘bhikkhu bhikkhu, metamāsado metamāsado, eso hi, bhikkhu, brahmā mahābrahmā abhibhū anabhibhūto aññadatthudaso vasavattī issaro kattā nimmātā seṭṭho sajitā vasī pitā bhūtabhabyānaṁ.
‘Mendicant, mendicant! Don’t attack this one! Don’t attack this one! For this is Brahmā, the Great Brahmā, the Undefeated, the Champion, the Universal Seer, the Wielder of Power, the Lord God, the Maker, the Author, the Best, the Begetter, the Controller, the Father of those who have been born and those yet to be born.


Ahesuṁ kho ye, bhikkhu, tayā pubbe samaṇabrāhmaṇā lokasmiṁ pathavīgarahakā pathavījigucchakā, āpagarahakā āpajigucchakā, tejagarahakā tejajigucchakā, vāyagarahakā vāyajigucchakā, bhūtagarahakā bhūtajigucchakā, devagarahakā devajigucchakā, pajāpatigarahakā pajāpatijigucchakā, brahmagarahakā brahmajigucchakā—
There have been ascetics and brahmins before you, mendicant, who criticized and loathed earth, water, air, fire, creatures, gods, the Creator, and Brahmā.

te kāyassa bhedā pāṇupacchedā hīne kāye patiṭṭhitā ahesuṁ.
When their bodies broke up and their breath was cut off they were reborn in a lower realm.


Ye pana, bhikkhu, tayā pubbe samaṇabrāhmaṇā lokasmiṁ pathavīpasaṁsakā pathavābhinandino, āpapasaṁsakā āpābhinandino, tejapasaṁsakā tejābhinandino, vāyapasaṁsakā vāyābhinandino, bhūtapasaṁsakā bhūtābhinandino, devapasaṁsakā devābhinandino, pajāpatipasaṁsakā pajāpatābhinandino, brahmapasaṁsakā brahmābhinandino—
There have been ascetics and brahmins before you, mendicant, who praised and approved earth, water, air, fire, creatures, gods, the Creator, and Brahmā.

te kāyassa bhedā pāṇupacchedā paṇīte kāye patiṭṭhitā.
When their bodies broke up and their breath was cut off they were reborn in a higher realm.


Taṁ tāhaṁ, bhikkhu, evaṁ vadāmi:
So, mendicant, I tell you this:

“iṅgha tvaṁ, mārisa, yadeva te brahmā āha tadeva tvaṁ karohi, mā tvaṁ brahmuno vacanaṁ upātivattittho”.
please, good sir, do exactly what Brahmā says. Don’t go beyond the word of Brahmā.

Sace kho tvaṁ, bhikkhu, brahmuno vacanaṁ upātivattissasi, seyyathāpi nāma puriso siriṁ āgacchantiṁ daṇḍena paṭippaṇāmeyya, seyyathāpi vā pana, bhikkhu, puriso narakappapāte papatanto hatthehi ca pādehi ca pathaviṁ virādheyya, evaṁ sampadamidaṁ, bhikkhu, tuyhaṁ bhavissati.
If you do, then the consequence for you will be like that of a person who, when Lady Luck approaches, wards her off with a staff, or someone who shoves away the ground as they fall down the chasm into hell.

Iṅgha tvaṁ, mārisa, yadeva te brahmā āha tadeva tvaṁ karohi, mā tvaṁ brahmuno vacanaṁ upātivattittho.
Please, dear sir, do exactly what Brahmā says. Don’t go beyond the word of Brahmā.

Nanu tvaṁ, bhikkhu, passasi brahmaparisaṁ sannipatitan’ti?
Do you not see the assembly of Brahmā gathered here?’


Iti kho maṁ, bhikkhave, māro pāpimā brahmaparisaṁ upanesi.
And that is how Māra the Wicked presented the assembly of Brahmā to me as an example.


Evaṁ vutte, ahaṁ, bhikkhave, māraṁ pāpimantaṁ etadavocaṁ:
When he had spoken, I said to Māra,

‘jānāmi kho tāhaṁ, pāpima; mā tvaṁ maññittho:
‘I know you, Wicked One. Do not think,

“na maṁ jānātī”ti.
“He does not know me.”

Māro tvamasi, pāpima.
You are Māra the Wicked.

Yo ceva, pāpima, brahmā, yā ca brahmaparisā, ye ca brahmapārisajjā, sabbeva tava hatthagatā sabbeva tava vasaṅgatā.
And Brahmā, Brahmā’s assembly, and Brahmā’s retinue have all fallen into your hands; they’re under your sway.

Tuyhañhi, pāpima, evaṁ hoti:
And you think,

“esopi me assa hatthagato, esopi me assa vasaṅgato”ti.
“Maybe this one, too, has fallen into my hands; maybe he’s under my sway!”

Ahaṁ kho pana, pāpima, neva tava hatthagato neva tava vasaṅgato’ti.
But I haven’t fallen into your hands; I’m not under your sway.’


Evaṁ vutte, bhikkhave, bako brahmā maṁ etadavoca:
When I had spoken, Baka the Brahmā said to me,

‘ahañhi, mārisa, niccaṁyeva samānaṁ “niccan”ti vadāmi, dhuvaṁyeva samānaṁ “dhuvan”ti vadāmi, sassataṁyeva samānaṁ “sassatan”ti vadāmi, kevalaṁyeva samānaṁ “kevalan”ti vadāmi, acavanadhammaṁyeva samānaṁ “acavanadhamman”ti vadāmi, yattha ca pana na jāyati na jīyati na mīyati na cavati na upapajjati tadevāhaṁ vadāmi:
‘But, good sir, what I say is permanent, everlasting, eternal, complete, and imperishable is in fact permanent, everlasting, eternal, complete, and imperishable. And where I say there’s no being born, growing old, dying, passing away, or being reborn there is in fact

“idañhi na jāyati na jīyati na mīyati na cavati na upapajjatī”ti.
no being born, growing old, dying, passing away, or being reborn.

Asantañca panaññaṁ uttari nissaraṇaṁ “natthaññaṁ uttari nissaraṇan”ti vadāmi.
And when I say there’s no other escape beyond this there is in fact no other escape beyond this.

Ahesuṁ kho, bhikkhu, tayā pubbe samaṇabrāhmaṇā lokasmiṁ yāvatakaṁ tuyhaṁ kasiṇaṁ āyu tāvatakaṁ tesaṁ tapokammameva ahosi.
There have been ascetics and brahmins in the world before you, mendicant, whose self-mortification lasted as long as your entire life.

Te kho evaṁ jāneyyuṁ santañca panaññaṁ uttari nissaraṇaṁ “atthaññaṁ uttari nissaraṇan”ti, asantaṁ vā aññaṁ uttari nissaraṇaṁ “natthaññaṁ uttari nissaraṇan”ti.
When there was another escape beyond this they knew it, and when there was no other escape beyond this, they knew it.

Taṁ tāhaṁ, bhikkhu, evaṁ vadāmi:
So, mendicant, I tell you this:

“na cevaññaṁ uttari nissaraṇaṁ dakkhissasi, yāvadeva ca pana kilamathassa vighātassa bhāgī bhavissasi.
you will never find another escape beyond this, and you will eventually get weary and frustrated.

Sace kho tvaṁ, bhikkhu, pathaviṁ ajjhosissasi, opasāyiko me bhavissasi vatthusāyiko, yathākāmakaraṇīyo bāhiteyyo.
If you attach to earth, you will lie close to me, in my domain, vulnerable and expendable.

Sace āpaṁ …
If you attach to water …

tejaṁ …
fire …

vāyaṁ …
air …

bhūte …
creatures …

deve …
gods …

pajāpatiṁ …
the Creator …

brahmaṁ ajjhosissasi, opasāyiko me bhavissasi vatthusāyiko, yathākāmakaraṇīyo bāhiteyyo”’ti.
Brahmā, you will lie close to me, in my domain, vulnerable and expendable.’


‘Ahampi kho evaṁ, brahme, jānāmi:
‘Brahmā, I too know that

“sace pathaviṁ ajjhosissāmi, opasāyiko te bhavissāmi vatthusāyiko, yathākāmakaraṇīyo bāhiteyyo.
if I attach to earth, I will lie close to you, in your domain, vulnerable and expendable.

Sace āpaṁ …
If I attach to water …

tejaṁ …
fire …

vāyaṁ …
air …

bhūte …
creatures …

deve …
gods …

pajāpatiṁ …
the Creator …

brahmaṁ ajjhosissāmi, opasāyiko te bhavissāmi vatthusāyiko, yathākāmakaraṇīyo bāhiteyyo”ti api ca te ahaṁ, brahme, gatiñca pajānāmi, jutiñca pajānāmi:
Brahmā, I will lie close to you, in your domain, vulnerable and expendable. And in addition, Brahmā, I understand your range and your light:

“evaṁ mahiddhiko bako brahmā, evaṁ mahānubhāvo bako brahmā, evaṁ mahesakkho bako brahmā”ti.
“That’s how powerful is Baka the Brahmā, how illustrious and mighty.”’


Yathākathaṁ pana me tvaṁ, mārisa, gatiñca pajānāsi, jutiñca pajānāsi:
‘But in what way do you understand my range and my light?’

“evaṁ mahiddhiko bako brahmā, evaṁ mahānubhāvo bako brahmā, evaṁ mahesakkho bako brahmā”’ti?


‘Yāvatā candimasūriyā,
‘A galaxy extends a thousand times as far

Pariharanti disā bhanti virocanā;
as the moon and sun revolve

Tāva sahassadhā loko,
and the shining ones light up the quarters.

Ettha te vattate vaso.
And there you wield your power.


Paroparañca jānāsi,
You know the high and low,

atho rāgavirāginaṁ;
the passionate and dispassionate,

Itthabhāvaññathābhāvaṁ,
and the coming and going of sentient beings

sattānaṁ āgatiṁ gatinti.
from this realm to another.


Evaṁ kho te ahaṁ, brahme, gatiñca pajānāmi jutiñca pajānāmi:
That’s how I understand your range and your light.

“evaṁ mahiddhiko bako brahmā, evaṁ mahānubhāvo bako brahmā, evaṁ mahesakkho bako brahmā”ti.


Atthi kho, brahme, añño kāyo, taṁ tvaṁ na jānāsi na passasi;
But there is another realm that you don’t know or see.

tamahaṁ jānāmi passāmi.
But I know it and see it.

Atthi kho, brahme, ābhassarā nāma kāyo yato tvaṁ cuto idhūpapanno.
There is the realm named after the gods of streaming radiance. You passed away from there and were reborn here.

Tassa te aticiranivāsena sā sati pamuṭṭhā, tena taṁ tvaṁ na jānāsi na passasi;
You’ve dwelt here so long that you’ve forgotten about that, so you don’t know it or see it.

tamahaṁ jānāmi passāmi.
But I know it and see it.

Evampi kho ahaṁ, brahme, neva te samasamo abhiññāya, kuto nīceyyaṁ?
So Brahmā, I am not your equal in knowledge, still less your inferior.

Atha kho ahameva tayā bhiyyo.
Rather, I know more than you.


Atthi kho, brahme, subhakiṇho nāma kāyo, vehapphalo nāma kāyo, abhibhū nāma kāyo, taṁ tvaṁ na jānāsi na passasi;
There is the realm named after the gods replete with glory … the realm named after the gods of abundant fruit … the realm named after the Overlord, which you don’t know or see.

tamahaṁ jānāmi passāmi.
But I know it and see it.

Evampi kho ahaṁ, brahme, neva te samasamo abhiññāya, kuto nīceyyaṁ?
So Brahmā, I am not your equal in knowledge, still less your inferior.

Atha kho ahameva tayā bhiyyo.
Rather, I know more than you.


Pathaviṁ kho ahaṁ, brahme, pathavito abhiññāya yāvatā pathaviyā pathavattena ananubhūtaṁ tadabhiññāya pathaviṁ nāpahosiṁ, pathaviyā nāpahosiṁ, pathavito nāpahosiṁ, pathaviṁ meti nāpahosiṁ, pathaviṁ nābhivadiṁ.
Having directly known earth as earth, and having directly known that which does not fall within the scope of experience based on earth, I did not identify with earth, I did not identify regarding earth, I did not identify as earth, I did not identify ‘earth is mine’, I did not enjoy earth.

Evampi kho ahaṁ, brahme, neva te samasamo abhiññāya, kuto nīceyyaṁ?
So Brahmā, I am not your equal in knowledge, still less your inferior.

Atha kho ahameva tayā bhiyyo.
Rather, I know more than you.


Āpaṁ kho ahaṁ, brahme …pe…
Having directly known water …

tejaṁ kho ahaṁ, brahme …pe…
fire …

vāyaṁ kho ahaṁ, brahme …pe…
air …

bhūte kho ahaṁ, brahme …pe…
creatures …

deve kho ahaṁ, brahme …pe…
gods …

pajāpatiṁ kho ahaṁ, brahme …pe…
the Creator …

brahmaṁ kho ahaṁ, brahme …pe…
Brahmā …

ābhassare kho ahaṁ, brahme …pe…
the gods of streaming radiance …

subhakiṇhe kho ahaṁ, brahme …pe…
the gods replete with glory …

vehapphale kho ahaṁ, brahme …pe…
the gods of abundant fruit …

abhibhuṁ kho ahaṁ, brahme …pe…
the Overlord …

sabbaṁ kho ahaṁ, brahme, sabbato abhiññāya yāvatā sabbassa sabbattena ananubhūtaṁ tadabhiññāya sabbaṁ nāpahosiṁ sabbasmiṁ nāpahosiṁ sabbato nāpahosiṁ sabbaṁ meti nāpahosiṁ, sabbaṁ nābhivadiṁ.
Having directly known all as all, and having directly known that which does not fall within the scope of experience based on all, I did not identify with all, I did not identify regarding all, I did not identify as all, I did not identify ‘all is mine’, I did not enjoy all.

Evampi kho ahaṁ, brahme, neva te samasamo abhiññāya, kuto nīceyyaṁ?
So Brahmā, I am not your equal in knowledge, still less your inferior.

Atha kho ahameva tayā bhiyyo’ti.
Rather, I know more than you.’


‘Sace kho, mārisa, sabbassa sabbattena ananubhūtaṁ, tadabhiññāya mā heva te rittakameva ahosi, tucchakameva ahosīti.
‘Well, good sir, if you have directly known that which is not within the scope of experience based on all, may your words not turn out to be void and hollow!


Viññāṇaṁ anidassanaṁ anantaṁ sabbato pabhaṁ, taṁ pathaviyā pathavattena ananubhūtaṁ, āpassa āpattena ananubhūtaṁ, tejassa tejattena ananubhūtaṁ, vāyassa vāyattena ananubhūtaṁ, bhūtānaṁ bhūtattena ananubhūtaṁ, devānaṁ devattena ananubhūtaṁ, pajāpatissa pajāpatittena ananubhūtaṁ, brahmānaṁ brahmattena ananubhūtaṁ, ābhassarānaṁ ābhassarattena ananubhūtaṁ, subhakiṇhānaṁ subhakiṇhattena ananubhūtaṁ, vehapphalānaṁ vehapphalattena ananubhūtaṁ, abhibhussa abhibhuttena ananubhūtaṁ, sabbassa sabbattena ananubhūtaṁ.
Consciousness that is invisible, infinite, entirely given up—*that’s* what is not within the scope of experience based on earth, water, fire, air, creatures, gods, the Creator, Brahmā, the gods of streaming radiance, the gods replete with glory, the gods of abundant fruit, the Overlord, and the all.


Handa carahi te, mārisa, passa antaradhāyāmī’ti.
Well look now, good sir, I will vanish from you!’


‘Handa carahi me tvaṁ, brahme, antaradhāyassu, sace visahasī’ti.
‘All right, then, Brahmā, vanish from me—if you can.’


Atha kho, bhikkhave, bako brahmā:
Then Baka the Brahmā said,

‘antaradhāyissāmi samaṇassa gotamassa, antaradhāyissāmi samaṇassa gotamassā’ti nevassu me sakkoti antaradhāyituṁ.
‘I will vanish from the ascetic Gotama! I will vanish from the ascetic Gotama!’ But he was unable to vanish from me.


Evaṁ vutte, ahaṁ, bhikkhave, bakaṁ brahmānaṁ etadavocaṁ:
So I said to him,

‘handa carahi te brahme antaradhāyāmī’ti.
‘Well look now, Brahmā, I will vanish from you!’


‘Handa carahi me tvaṁ, mārisa, antaradhāyassu sace visahasī’ti.
‘All right, then, good sir, vanish from me—if you can.’


Atha kho ahaṁ, bhikkhave, tathārūpaṁ iddhābhisaṅkhāraṁ abhisaṅkhāsiṁ:
Then I used my psychic power to will that

‘ettāvatā brahmā ca brahmaparisā ca brahmapārisajjā ca saddañca me sossanti, na ca maṁ dakkhantī’ti.
my voice would extend so that Brahmā, his assembly, and his retinue would hear me, but they would not see me.

Antarahito imaṁ gāthaṁ abhāsiṁ:
And while invisible I recited this verse:


‘Bhavevāhaṁ bhayaṁ disvā,
‘Seeing the danger in continued existence—

bhavañca vibhavesinaṁ;
that life in any existence will cease to be—

Bhavaṁ nābhivadiṁ kiñci,
I didn’t welcome any kind of existence,

nandiñca na upādiyin’ti.
and didn’t grasp at relishing.’


Atha kho, bhikkhave, brahmā ca brahmaparisā ca brahmapārisajjā ca acchariyabbhutacittajātā ahesuṁ:
Then Brahmā, his assembly, and his retinue, their minds full of wonder and amazement, thought,

‘acchariyaṁ vata bho, abbhutaṁ vata bho.
‘It’s incredible, it’s amazing!

Samaṇassa gotamassa mahiddhikatā mahānubhāvatā, na ca vata no ito pubbe diṭṭho vā, suto vā, añño samaṇo vā brāhmaṇo vā evaṁ mahiddhiko evaṁ mahānubhāvo yathāyaṁ samaṇo gotamo sakyaputto sakyakulā pabbajito.
The ascetic Gotama has such psychic power and might! We’ve never before seen or heard of any other ascetic or brahmin with psychic power and might like the ascetic Gotama, who has gone forth from the Sakyan clan.

Bhavarāmāya vata, bho, pajāya bhavaratāya bhavasammuditāya samūlaṁ bhavaṁ udabbahī’ti.
Though people enjoy continued existence, loving it so much, he has extracted it down to its root.’


Atha kho, bhikkhave, māro pāpimā aññataraṁ brahmapārisajjaṁ anvāvisitvā maṁ etadavoca:
Then Māra the Wicked took possession of a member of Brahmā’s retinue and said this to me,

‘sace kho tvaṁ, mārisa, evaṁ pajānāsi, sace tvaṁ evaṁ anubuddho, mā sāvake upanesi, mā pabbajite;
‘If such is your understanding, good sir, do not present it to your disciples or those gone forth!

mā sāvakānaṁ dhammaṁ desesi, mā pabbajitānaṁ;
Do not teach this Dhamma to your disciples or those gone forth!

mā sāvakesu gedhimakāsi, mā pabbajitesu.
Do not wish this for your disciples or those gone forth!


Ahesuṁ kho, bhikkhu, tayā pubbe samaṇabrāhmaṇā lokasmiṁ arahanto sammāsambuddhā paṭijānamānā.
There have been ascetics and brahmins before you, mendicant, who claimed to be perfected ones, fully awakened Buddhas.

Te sāvake upanesuṁ pabbajite, sāvakānaṁ dhammaṁ desesuṁ pabbajitānaṁ, sāvakesu gedhimakaṁsu pabbajitesu, te sāvake upanetvā pabbajite, sāvakānaṁ dhammaṁ desetvā pabbajitānaṁ, sāvakesu gedhitacittā pabbajitesu,
They presented, taught, and wished this for their disciples and those gone forth.

kāyassa bhedā pāṇupacchedā hīne kāye patiṭṭhitā.
When their bodies broke up and their breath was cut off they were reborn in a lower realm.


Ahesuṁ ye pana, bhikkhu, tayā pubbe samaṇabrāhmaṇā lokasmiṁ arahanto sammāsambuddhā paṭijānamānā.
But there have also been other ascetics and brahmins before you, mendicant, who claimed to be perfected ones, fully awakened Buddhas.

Te na sāvake upanesuṁ na pabbajite, na sāvakānaṁ dhammaṁ desesuṁ na pabbajitānaṁ, na sāvakesu gedhimakaṁsu na pabbajitesu, te na sāvake upanetvā na pabbajite, na sāvakānaṁ dhammaṁ desetvā na pabbajitānaṁ, na sāvakesu gedhitacittā na pabbajitesu,
They did not present, teach, or wish this for their disciples and those gone forth.

kāyassa bhedā pāṇupacchedā paṇīte kāye patiṭṭhitā.
When their bodies broke up and their breath was cut off they were reborn in a higher realm.


Taṁ tāhaṁ, bhikkhu, evaṁ vadāmi—
So, mendicant, I tell you this:

iṅgha tvaṁ, mārisa, appossukko diṭṭhadhammasukhavihāramanuyutto viharassu, anakkhātaṁ kusalañhi, mārisa, mā paraṁ ovadāhī’ti.
please, good sir, remain passive, dwelling in blissful meditation in the present life, for this is better left unsaid. Good sir, do not instruct others.’


Evaṁ vutte, ahaṁ, bhikkhave, māraṁ pāpimantaṁ etadavocaṁ:
When he had spoken, I said to Māra,

‘jānāmi kho tāhaṁ, pāpima, mā tvaṁ maññittho:
‘I know you, Wicked One. Do not think,

“na maṁ jānātī”ti.
“He doesn’t know me.”

Māro tvamasi, pāpima.
You are Māra the Wicked.

Na maṁ tvaṁ, pāpima, hitānukampī evaṁ vadesi;
You don’t speak to me like this out of compassion,

ahitānukampī maṁ tvaṁ, pāpima, evaṁ vadesi.
but with no compassion.

Tuyhañhi, pāpima, evaṁ hoti:
For you think,

“yesaṁ samaṇo gotamo dhammaṁ desessati, te me visayaṁ upātivattissantī”ti.
“Those who the ascetic Gotama teaches will go beyond my reach.”


Asammāsambuddhāva pana te, pāpima, samānā sammāsambuddhāmhāti paṭijāniṁsu.
Those who formerly claimed to be fully awakened Buddhas were not in fact fully awakened Buddhas.

Ahaṁ kho pana, pāpima, sammāsambuddhova samāno sammāsambuddhomhīti paṭijānāmi.
But I am.

Desentopi hi, pāpima, tathāgato sāvakānaṁ dhammaṁ tādisova adesentopi hi, pāpima, tathāgato sāvakānaṁ dhammaṁ tādisova.
The Realized One remains as such whether or not he teaches disciples.

Upanentopi hi, pāpima, tathāgato sāvake tādisova, anupanentopi hi, pāpima, tathāgato sāvake tādisova.
The Realized One remains as such whether or not he presents the teaching to disciples.

Taṁ kissa hetu?
Why is that?

Tathāgatassa, pāpima, ye āsavā saṅkilesikā ponobbhavikā sadarā dukkhavipākā āyatiṁ jātijarāmaraṇiyā—
Because the Realized One has given up the defilements—corruptions that lead to future lives and are hurtful, resulting in suffering and future rebirth, old age, and death.

te pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā.
He has cut them off at the root, made them like a palm stump, obliterated them so they are unable to arise in the future.

Seyyathāpi, pāpima, tālo matthakacchinno abhabbo puna virūḷhiyā;
Just as a palm tree with its crown cut off is incapable of further growth,

evameva kho, pāpima, tathāgatassa ye āsavā saṅkilesikā ponobbhavikā sadarā dukkhavipākā āyatiṁ jātijarāmaraṇiyā—
the Realized One has given up the defilements—corruptions that lead to future lives and are hurtful, resulting in suffering and future rebirth, old age, and death.

te pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā’ti.
He has cut them off at the root, made them like a palm stump, obliterated them so they are unable to arise in the future.’”


Iti hidaṁ mārassa ca anālapanatāya brahmuno ca abhinimantanatāya, tasmā imassa veyyākaraṇassa brahmanimantanikantveva adhivacanan”ti.
And so, because of the silencing of Māra, and because of the invitation of Brahmā, the name of this discussion is “On the Invitation of Brahmā”.


Brahmanimantanikasuttaṁ niṭṭhitaṁ navamaṁ.


50. Māratajjanīyasutta
The Rebuke of Māra


Evaṁ me sutaṁ—
So I have heard.


ekaṁ samayaṁ āyasmā mahāmoggallāno bhaggesu viharati susumāragire bhesakaḷāvane migadāye.
At one time Venerable Mahāmoggallāna was staying in the land of the Bhaggas on Crocodile Hill, in the deer park at Bhesakaḷā’s Wood.


Tena kho pana samayena āyasmā mahāmoggallāno abbhokāse caṅkamati.
At that time Moggallāna was walking mindfully in the open air.


Tena kho pana samayena māro pāpimā āyasmato mahāmoggallānassa kucchigato hoti koṭṭhamanupaviṭṭho.
Now at that time Māra the Wicked had got inside Moggallāna’s belly.

Atha kho āyasmato mahāmoggallānassa etadahosi:
Moggallāna thought,

“kiṁ nu kho me kucchi garugaro viya?
“Why now is my belly so very heavy,

Māsācitaṁ maññe”ti.
like I’ve just eaten a load of beans?”

Atha kho āyasmā mahāmoggallāno caṅkamā orohitvā vihāraṁ pavisitvā paññatte āsane nisīdi.
Then he stepped down from the walking path, entered his dwelling, sat down on the seat spread out,

Nisajja kho āyasmā mahāmoggallāno paccattaṁ yoniso manasākāsi.
and investigated inside himself.


Addasā kho āyasmā mahāmoggallāno māraṁ pāpimantaṁ kucchigataṁ koṭṭhamanupaviṭṭhaṁ.
He saw that Māra the Wicked had got inside his belly.

Disvāna māraṁ pāpimantaṁ etadavoca:
So he said to Māra,

“nikkhama, pāpima;
“Come out, Wicked One,

nikkhama, pāpima.
come out!

Mā tathāgataṁ vihesesi, mā tathāgatasāvakaṁ.
Do not harass the Realized One or his disciple.

Mā te ahosi dīgharattaṁ ahitāya dukkhāyā”ti.
Don’t create lasting harm and suffering for yourself!”


Atha kho mārassa pāpimato etadahosi:
Then Māra thought,

“ajānameva kho maṁ ayaṁ samaṇo apassaṁ evamāha:
“This ascetic doesn’t really know me or see me when he tells me to come out.

‘nikkhama, pāpima;


nikkhama, pāpima.


Mā tathāgataṁ vihesesi, mā tathāgatasāvakaṁ.


Mā te ahosi dīgharattaṁ ahitāya dukkhāyā’ti.


Yopissa so satthā sopi maṁ neva khippaṁ jāneyya, kuto pana maṁ ayaṁ sāvako jānissatī”ti?
Not even the Teacher could recognize me so quickly, so how could a disciple?”


Atha kho āyasmā mahāmoggallāno māraṁ pāpimantaṁ etadavoca:
Then Moggallāna said to Māra,

“evampi kho tāhaṁ, pāpima, jānāmi, mā tvaṁ maññittho:
“I know you even when you’re like this, Wicked One. Do not think,

‘na maṁ jānātī’ti.
‘He doesn’t know me.’

Māro tvamasi, pāpima;
You are Māra the Wicked.

tuyhañhi, pāpima, evaṁ hoti:
And you think,

‘ajānameva kho maṁ ayaṁ samaṇo apassaṁ evamāha—
‘This ascetic doesn’t really know me or see me when he tells me to come out.

nikkhama, pāpima;


nikkhama, pāpima.


Mā tathāgataṁ vihesesi, mā tathāgatasāvakaṁ.


Mā te ahosi dīgharattaṁ ahitāya dukkhāyāti.


Yopissa so satthā sopi maṁ neva khippaṁ jāneyya, kuto pana maṁ ayaṁ sāvako jānissatī’”ti?
Not even the Teacher could recognize me so quickly, so how could a disciple?’”


Atha kho mārassa pāpimato etadahosi:
Then Māra thought,

“jānameva kho maṁ ayaṁ samaṇo passaṁ evamāha:
“This ascetic really does know me and see me when he tells me to come out.”

‘nikkhama, pāpima;


nikkhama, pāpima.


Mā tathāgataṁ vihesesi, mā tathāgatasāvakaṁ.


Mā te ahosi dīgharattaṁ ahitāya dukkhāyā’”ti.


Atha kho māro pāpimā āyasmato mahāmoggallānassa mukhato uggantvā paccaggaḷe aṭṭhāsi.
Then Māra came up out of Moggallāna’s mouth and stood against the door bar.

Addasā kho āyasmā mahāmoggallāno māraṁ pāpimantaṁ paccaggaḷe ṭhitaṁ;
Moggallāna saw him there

disvāna māraṁ pāpimantaṁ etadavoca:
and said,

“etthāpi kho tāhaṁ, pāpima, passāmi; mā tvaṁ maññittho
“I see you even there, Wicked One. Do not think,

‘na maṁ passatī’ti.
‘He doesn’t see me.’

Eso tvaṁ, pāpima, paccaggaḷe ṭhito.
That’s you, Wicked One, standing against the door bar.


Bhūtapubbāhaṁ, pāpima, dūsī nāma māro ahosiṁ, tassa me kāḷī nāma bhaginī.
Once upon a time, Wicked One, I was a Māra named Dūsī, and I had a sister named Kāḷī.

Tassā tvaṁ putto.
You were her son,

So me tvaṁ bhāgineyyo ahosi.
which made you my nephew.


Tena kho pana, pāpima, samayena kakusandho bhagavā arahaṁ sammāsambuddho loke uppanno hoti.
At that time Kakusandha, the Blessed One, the perfected one, the fully awakened Buddha arose in the world.

Kakusandhassa kho pana, pāpima, bhagavato arahato sammāsambuddhassa vidhurasañjīvaṁ nāma sāvakayugaṁ ahosi aggaṁ bhaddayugaṁ.
Kakusandha had a fine pair of chief disciples named Vidhura and Sañjīva.

Yāvatā kho pana, pāpima, kakusandhassa bhagavato arahato sammāsambuddhassa sāvakā.
Of all the disciples of the Buddha Kakusandha,

Tesu na ca koci āyasmatā vidhurena samasamo hoti yadidaṁ dhammadesanāya.
none were the equal of Venerable Vidhura in teaching Dhamma.

Iminā kho evaṁ, pāpima, pariyāyena āyasmato vidhurassa vidhuroteva samaññā udapādi.
And that’s how he came to be known as Vidhura.


Āyasmā pana, pāpima, sañjīvo araññagatopi rukkhamūlagatopi suññāgāragatopi appakasireneva saññāvedayitanirodhaṁ samāpajjati.
But when Venerable Sañjīva had gone to a wilderness, or to the root of a tree, or to an empty hut, he easily attained the cessation of perception and feeling.

Bhūtapubbaṁ, pāpima, āyasmā sañjīvo aññatarasmiṁ rukkhamūle saññāvedayitanirodhaṁ samāpanno nisinno hoti.
Once upon a time, Sañjīva was sitting at the root of a certain tree having attained the cessation of perception and feeling.

Addasaṁsu kho, pāpima, gopālakā pasupālakā kassakā pathāvino āyasmantaṁ sañjīvaṁ aññatarasmiṁ rukkhamūle saññāvedayitanirodhaṁ samāpannaṁ nisinnaṁ;
Some cowherds, shepherds, farmers, and passers-by saw him sitting there

disvāna tesaṁ etadahosi:
and said,

‘acchariyaṁ vata bho, abbhutaṁ vata, bho.
‘It’s incredible, it’s amazing!

Ayaṁ samaṇo nisinnakova kālaṅkato.
This ascetic passed away while sitting.

Handa naṁ dahāmā’ti.
We should cremate him.’

Atha kho te, pāpima, gopālakā pasupālakā kassakā pathāvino tiṇañca kaṭṭhañca gomayañca saṅkaḍḍhitvā āyasmato sañjīvassa kāye upacinitvā aggiṁ datvā pakkamiṁsu.
They collected grass, wood, and cow-dung, heaped it all on Sañjīva’s body, set it on fire, and left.


Atha kho, pāpima, āyasmā sañjīvo tassā rattiyā accayena tāya samāpattiyā vuṭṭhahitvā cīvarāni papphoṭetvā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya gāmaṁ piṇḍāya pāvisi.
Then, when the night had passed, Sañjīva emerged from that attainment, shook out his robes, and, since it was morning, he robed up and entered the village for alms.

Addasaṁsu kho te, pāpima, gopālakā pasupālakā kassakā pathāvino āyasmantaṁ sañjīvaṁ piṇḍāya carantaṁ;
Those cowherds, shepherds, farmers, and passers-by saw him wandering for alms

disvāna nesaṁ etadahosi:
and said,

‘acchariyaṁ vata bho, abbhutaṁ vata, bho.
‘It’s incredible, it’s amazing!

Ayaṁ samaṇo nisinnakova kālaṅkato, svāyaṁ paṭisañjīvito’ti.
This ascetic passed away while sitting, and now he has come back to life!’

Iminā kho evaṁ, pāpima, pariyāyena āyasmato sañjīvassa sañjīvoteva samaññā udapādi.
And that’s how he came to be known as Sañjīva.


Atha kho, pāpima, dūsissa mārassa etadahosi:
Then it occurred to Māra Dūsī,

‘imesaṁ kho ahaṁ bhikkhūnaṁ sīlavantānaṁ kalyāṇadhammānaṁ neva jānāmi āgatiṁ vā gatiṁ vā.
‘I don’t know the course of rebirth of these ethical mendicants of good character.

Yannūnāhaṁ brāhmaṇagahapatike anvāviseyyaṁ—
Why don’t I take possession of these brahmins and householders and say,

etha, tumhe bhikkhū sīlavante kalyāṇadhamme akkosatha paribhāsatha rosetha vihesetha.
“Come, all of you, abuse, attack, harass, and trouble the ethical mendicants of good character.

Appeva nāma tumhehi akkosiyamānānaṁ paribhāsiyamānānaṁ rosiyamānānaṁ vihesiyamānānaṁ siyā cittassa aññathattaṁ, yathā taṁ dūsī māro labhetha otāran’ti.
Hopefully by doing this we can upset their minds so that Māra Dūsī can find a vulnerability.”’

Atha kho te, pāpima, dūsī māro brāhmaṇagahapatike anvāvisi:
And that’s exactly what he did.

‘etha, tumhe bhikkhū sīlavante kalyāṇadhamme akkosatha paribhāsatha rosetha vihesetha.


Appeva nāma tumhehi akkosiyamānānaṁ paribhāsiyamānānaṁ rosiyamānānaṁ vihesiyamānānaṁ siyā cittassa aññathattaṁ, yathā taṁ dūsī māro labhetha otāran’ti.


Atha kho te, pāpima, brāhmaṇagahapatikā anvāvisiṭṭhā dūsinā mārena bhikkhū sīlavante kalyāṇadhamme akkosanti paribhāsanti rosenti vihesenti:
Then those brahmins and householders abused, attacked, harassed, and troubled the ethical mendicants of good character:

‘ime pana muṇḍakā samaṇakā ibbhā kiṇhā bandhupādāpaccā “jhāyinosmā jhāyinosmā”ti pattakkhandhā adhomukhā madhurakajātā jhāyanti pajjhāyanti nijjhāyanti apajjhāyanti.
‘These shavelings, fake ascetics, riffraff, black spawn from the feet of our Kinsman, say, ‘We practice absorption meditation! We practice absorption meditation!’ Slouching, downcast, and dopey, they meditate and concentrate and contemplate and ruminate.

Seyyathāpi nāma ulūko rukkhasākhāyaṁ mūsikaṁ maggayamāno jhāyati pajjhāyati nijjhāyati apajjhāyati;
They’re just like an owl on a branch, which meditates and concentrates and contemplates and ruminates as it hunts a mouse.

evamevime muṇḍakā samaṇakā ibbhā kiṇhā bandhupādāpaccā “jhāyinosmā jhāyinosmā”ti pattakkhandhā adhomukhā madhurakajātā jhāyanti pajjhāyanti nijjhāyanti apajjhāyanti.


Seyyathāpi nāma kotthu nadītīre macche maggayamāno jhāyati pajjhāyati nijjhāyati apajjhāyati;
They’re just like a jackal on a river-bank, which meditates and concentrates and contemplates and ruminates as it hunts a fish.

evamevime muṇḍakā samaṇakā ibbhā kiṇhā bandhupādāpaccā “jhāyinosmā jhāyinosmā”ti pattakkhandhā adhomukhā madhurakajātā jhāyanti pajjhāyanti nijjhāyanti apajjhāyanti.


Seyyathāpi nāma biḷāro sandhisamalasaṅkaṭīre mūsikaṁ maggayamāno jhāyati pajjhāyati nijjhāyati apajjhāyati;
They’re just like a cat by an alley or a drain or a dustbin, which meditates and concentrates and contemplates and ruminates as it hunts a mouse.

evamevime muṇḍakā samaṇakā ibbhā kiṇhā bandhupādāpaccā “jhāyinosmā jhāyinosmā”ti pattakkhandhā adhomukhā madhurakajātā jhāyanti pajjhāyanti nijjhāyanti apajjhāyanti.


Seyyathāpi nāma gadrabho vahacchinno sandhisamalasaṅkaṭīre jhāyati pajjhāyati nijjhāyati apajjhāyati;
They’re just like an unladen donkey by an alley or a drain or a dustbin, which meditates and concentrates and contemplates and ruminates.

evamevime muṇḍakā samaṇakā ibbhā kiṇhā bandhupādāpaccā “jhāyinosmā jhāyinosmā”ti pattakkhandhā adhomukhā madhurakajātā jhāyanti pajjhāyanti nijjhāyanti apajjhāyantī’ti.
In the same way, these shavelings, fake ascetics, riffraff, black spawn from the feet of our Kinsman, say, ‘We practice absorption meditation! We practice absorption meditation!’ Slouching, downcast, and dopey, they meditate and concentrate and contemplate and ruminate.’


Ye kho pana, pāpima, tena samayena manussā kālaṁ karonti yebhuyyena kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjanti.
Most of the people who died at that time—when their body broke up, after death—were reborn in a place of loss, a bad place, the underworld, hell.


Atha kho, pāpima, kakusandho bhagavā arahaṁ sammāsambuddho bhikkhū āmantesi:
Then Kakusandha the Blessed One, the perfected one, the fully awakened Buddha, addressed the mendicants:

‘anvāviṭṭhā kho, bhikkhave, brāhmaṇagahapatikā dūsinā mārena—
‘Mendicants, the brahmins and householders have been possessed by Māra Dūsī.

etha, tumhe bhikkhū sīlavante kalyāṇadhamme akkosatha paribhāsatha rosetha vihesetha, appeva nāma tumhehi akkosiyamānānaṁ paribhāsiyamānānaṁ rosiyamānānaṁ vihesiyamānānaṁ siyā cittassa aññathattaṁ, yathā taṁ dūsī māro labhetha otāran’ti.
He told them to abuse you in the hope of upsetting your minds so that he can find a vulnerability.

Etha, tumhe, bhikkhave, mettāsahagatena cetasā ekaṁ disaṁ pharitvā viharatha, tathā dutiyaṁ, tathā tatiyaṁ, tathā catutthaṁ. Iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharatha.
Come, all of you mendicants, meditate spreading a heart full of love to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, spread a heart full of love to the whole world—abundant, expansive, limitless, free of enmity and ill will.

Karuṇāsahagatena cetasā …pe…
Meditate spreading a heart full of compassion …

muditāsahagatena cetasā …pe…
Meditate spreading a heart full of rejoicing …

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


Atha kho te, pāpima, bhikkhū kakusandhena bhagavatā arahatā sammāsambuddhena evaṁ ovadiyamānā evaṁ anusāsiyamānā araññagatāpi rukkhamūlagatāpi suññāgāragatāpi mettāsahagatena cetasā ekaṁ disaṁ pharitvā vihariṁsu, tathā dutiyaṁ, tathā tatiyaṁ, tathā catutthaṁ. Iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā vihariṁsu.
When those mendicants were instructed and advised by the Buddha Kakusandha in this way, they went to a wilderness, or to the root of a tree, or to an empty hut, where they meditated spreading a heart full of love …

Karuṇāsahagatena cetasā …pe…
compassion …

muditāsahagatena cetasā …pe…
rejoicing …

upekkhāsahagatena cetasā ekaṁ disaṁ pharitvā vihariṁsu, tathā dutiyaṁ, tathā tatiyaṁ, tathā catutthaṁ. Iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā vihariṁsu.
equanimity.


Atha kho, pāpima, dūsissa mārassa etadahosi:
Then it occurred to Māra Dūsī,

‘evampi kho ahaṁ karonto imesaṁ bhikkhūnaṁ sīlavantānaṁ kalyāṇadhammānaṁ neva jānāmi āgatiṁ vā gatiṁ vā, yannūnāhaṁ brāhmaṇagahapatike anvāviseyyaṁ:
‘Even when I do this I don’t know the course of rebirth of these ethical mendicants of good character. Why don’t I take possession of these brahmins and householders and say,

“etha, tumhe bhikkhū sīlavante kalyāṇadhamme sakkarotha garuṁ karotha mānetha pūjetha,
“Come, all of you, honor, respect, esteem, and venerate the ethical mendicants of good character.

appeva nāma tumhehi sakkariyamānānaṁ garukariyamānānaṁ māniyamānānaṁ pūjiyamānānaṁ siyā cittassa aññathattaṁ, yathā taṁ dūsī māro labhetha otāran”’ti.
Hopefully by doing this we can upset their minds so that Māra Dūsī can find a vulnerability.”’


Atha kho te, pāpima, dūsī māro brāhmaṇagahapatike anvāvisi:
And that’s exactly what he did.

‘etha, tumhe bhikkhū sīlavante kalyāṇadhamme sakkarotha garuṁ karotha mānetha pūjetha,


appeva nāma tumhehi sakkariyamānānaṁ garukariyamānānaṁ māniyamānānaṁ pūjiyamānānaṁ siyā cittassa aññathattaṁ, yathā taṁ dūsī māro labhetha otāran’ti.


Atha kho te, pāpima, brāhmaṇagahapatikā anvāviṭṭhā dūsinā mārena bhikkhū sīlavante kalyāṇadhamme sakkaronti garuṁ karonti mānenti pūjenti.
Then those brahmins and householders honored, respected, esteemed, and venerated the ethical mendicants of good character.


Ye kho pana, pāpima, tena samayena manussā kālaṁ karonti yebhuyyena kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjanti.
Most of the people who died at that time—when their body broke up, after death—were reborn in a good place, a heavenly realm.


Atha kho, pāpima, kakusandho bhagavā arahaṁ sammāsambuddho bhikkhū āmantesi:
Then Kakusandha the Blessed One, the perfected one, the fully awakened Buddha, addressed the mendicants:

‘anvāviṭṭhā kho, bhikkhave, brāhmaṇagahapatikā dūsinā mārena:
‘Mendicants, the brahmins and householders have been possessed by Māra Dūsī.

“etha, tumhe bhikkhū sīlavante kalyāṇadhamme sakkarotha garuṁ karotha mānetha pūjetha,
He told them to venerate you

appeva nāma tumhehi sakkariyamānānaṁ garukariyamānānaṁ māniyamānānaṁ pūjiyamānānaṁ siyā cittassa aññathattaṁ, yathā taṁ dūsī māro labhetha otāran”ti.
in the hope of upsetting your minds so that he can find a vulnerability.

Etha, tumhe, bhikkhave, asubhānupassino kāye viharatha, āhāre paṭikūlasaññino, sabbaloke anabhiratisaññino, sabbasaṅkhāresu aniccānupassino’ti.
Come, all you mendicants, meditate observing the ugliness of the body, perceiving the repulsiveness of food, perceiving dissatisfaction with the whole world, and observing the impermanence of all conditions.’


Atha kho te, pāpima, bhikkhū kakusandhena bhagavatā arahatā sammāsambuddhena evaṁ ovadiyamānā evaṁ anusāsiyamānā araññagatāpi rukkhamūlagatāpi suññāgāragatāpi asubhānupassino kāye vihariṁsu, āhāre paṭikūlasaññino, sabbaloke anabhiratisaññino, sabbasaṅkhāresu aniccānupassino.
When those mendicants were instructed and advised by the Buddha Kakusandha in this way, they went to a wilderness, or to the root of a tree, or to an empty hut, where they meditated observing the ugliness of the body, perceiving the repulsiveness of food, perceiving dissatisfaction with the whole world, and observing the impermanence of all conditions.


Atha kho, pāpima, kakusandho bhagavā arahaṁ sammāsambuddho pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya āyasmatā vidhurena pacchāsamaṇena gāmaṁ piṇḍāya pāvisi.
Then the Buddha Kakusandha robed up in the morning and, taking this bowl and robe, entered the village for alms with Venerable Vidhura as his second monk.


Atha kho, pāpima, dūsī māro aññataraṁ kumārakaṁ anvāvisitvā sakkharaṁ gahetvā āyasmato vidhurassa sīse pahāramadāsi; sīsaṁ vobhindi.
Then Māra Dūsī took possession of a certain boy, picked up a rock, and hit Vidhura on the head, cracking it open.

Atha kho, pāpima, āyasmā vidhuro bhinnena sīsena lohitena gaḷantena kakusandhaṁyeva bhagavantaṁ arahantaṁ sammāsambuddhaṁ piṭṭhito piṭṭhito anubandhi.
Then Vidhura, with blood pouring from his cracked skull, still followed behind the Buddha Kakusandha.

Atha kho, pāpima, kakusandho bhagavā arahaṁ sammāsambuddho nāgāpalokitaṁ apalokesi:
Then the Buddha Kakusandha turned his whole body, the way that elephants do, to look back, saying,

‘na vāyaṁ dūsī māro mattamaññāsī’ti.
‘This Māra Dūsī knows no bounds.’

Sahāpalokanāya ca pana, pāpima, dūsī māro tamhā ca ṭhānā cavi mahānirayañca upapajji.
And with that look Māra Dūsī fell from that place and was reborn in the Great Hell.


Tassa kho pana, pāpima, mahānirayassa tayo nāmadheyyā honti—
Now that Great Hell is known by three names:

chaphassāyataniko itipi, saṅkusamāhato itipi, paccattavedaniyo itipi.
‘The Six Fields of Contact’ and also ‘The Impaling With Spikes’ and also ‘Individually Painful’.

Atha kho maṁ, pāpima, nirayapālā upasaṅkamitvā etadavocuṁ:
Then the wardens of hell came to me and said,

‘yadā kho te, mārisa, saṅkunā saṅku hadaye samāgaccheyya.
‘When stake meets stake in your heart,

Atha naṁ tvaṁ jāneyyāsi:
you will know that

“vassasahassaṁ me niraye paccamānassā”’ti.
you’ve been roasting in hell for a thousand years.’


So kho ahaṁ, pāpima, bahūni vassāni bahūni vassasatāni bahūni vassasahassāni tasmiṁ mahāniraye apacciṁ.
I roasted for many years, many centuries, many millennia in that Great Hell.

Dasavassasahassāni tasseva mahānirayassa ussade apacciṁ vuṭṭhānimaṁ nāma vedanaṁ vediyamāno.
For ten thousand years I roasted in the annex of that Great Hell, experiencing the pain called ‘emergence’.

Tassa mayhaṁ, pāpima, evarūpo kāyo hoti, seyyathāpi manussassa.
My body was in human form,

Evarūpaṁ sīsaṁ hoti, seyyathāpi macchassa.
but I had the head of a fish.


Kīdiso nirayo āsi,
What kind of hell was that,

yattha dūsī apaccatha;
where Dūsī was roasted

Vidhuraṁ sāvakamāsajja,
after attacking the disciple Vidhura

kakusandhañca brāhmaṇaṁ.
along with the brahmin Kakusandha?


Sataṁ āsi ayosaṅkū,
There were 100 iron spikes,

sabbe paccattavedanā;
each one individually painful.

Īdiso nirayo āsi,
That’s the kind of hell

yattha dūsī apaccatha;
where Dūsī was roasted

Vidhuraṁ sāvakamāsajja,
after attacking the disciple Vidhura

kakusandhañca brāhmaṇaṁ.
along with the brahmin Kakusandha.


Yo etamabhijānāti,
Dark One, if you attack

bhikkhu buddhassa sāvako;
a mendicant who directly knows this,

Tādisaṁ bhikkhumāsajja,
a disciple of the Buddha,

kaṇha dukkhaṁ nigacchasi.
you’ll fall into suffering.


Majjhe sarassa tiṭṭhanti,
There are mansions that last for an eon

vimānā kappaṭṭhāyino;
standing in the middle of a lake.

Veḷuriyavaṇṇā rucirā,
Sapphire-colored, brilliant,

accimanto pabhassarā;
they sparkle and shine.

Accharā tattha naccanti,
Dancing there are nymphs

puthu nānattavaṇṇiyo.
shining in all different colors.


Yo etamabhijānāti,
Dark One, if you attack

bhikkhu buddhassa sāvako;
a mendicant who directly knows this,

Tādisaṁ bhikkhumāsajja,
a disciple of the Buddha,

kaṇha dukkhaṁ nigacchasi.
you’ll fall into suffering.


Yo ve buddhena codito,
I’m the one who, urged by the Buddha,

bhikkhu saṅghassa pekkhato;
shook the stilt longhouse of Migāra’s mother

Migāramātupāsādaṁ,
with his big toe

pādaṅguṭṭhena kampayi.
as the Saṅgha of mendicants watched.


Yo etamabhijānāti,
Dark One, if you attack

bhikkhu buddhassa sāvako;
a mendicant who directly knows this,

Tādisaṁ bhikkhumāsajja,
a disciple of the Buddha,

kaṇha dukkhaṁ nigacchasi.
you’ll fall into suffering.


Yo vejayantaṁ pāsādaṁ,
I’m the one who shook the Palace of Victory

pādaṅguṭṭhena kampayi;
with his big toe

Iddhibalenupatthaddho,
owing to psychic power,

saṁvejesi ca devatā.
inspiring deities to awe.


Yo etamabhijānāti,
Dark One, if you attack

bhikkhu buddhassa sāvako;
a mendicant who directly knows this,

Tādisaṁ bhikkhumāsajja,
a disciple of the Buddha,

kaṇha dukkhaṁ nigacchasi.
you’ll fall into suffering.


Yo vejayantapāsāde,
I’m the one who asked Sakka

sakkaṁ so paripucchati;
in the Palace of Victory:

Api vāsava jānāsi,
‘Vāsava, do you know the freedom

taṇhākkhayavimuttiyo;
that comes with the ending of craving?’

Tassa sakko viyākāsi,
And I’m the one to whom Sakka

pañhaṁ puṭṭho yathātathaṁ.
admitted the truth when asked.


Yo etamabhijānāti,
Dark One, if you attack

bhikkhu buddhassa sāvako;
a mendicant who directly knows this,

Tādisaṁ bhikkhumāsajja,
a disciple of the Buddha,

kaṇha dukkhaṁ nigacchasi.
you’ll fall into suffering.


Yo brahmaṁ paripucchati,
I’m the one who asked Brahmā

sudhammāyābhito sabhaṁ;
in the Hall of Justice before the assembly:

Ajjāpi tyāvuso diṭṭhi,
‘Friend, do you still have the same view

yā te diṭṭhi pure ahu;
that you had in the past?

Passasi vītivattantaṁ,
Or do you see the radiance

brahmaloke pabhassaraṁ.
transcending the Brahmā realm?’


Tassa brahmā viyākāsi,
And I’m the one to whom Brahmā

anupubbaṁ yathātathaṁ;
truthfully admitted his progress:

Na me mārisa sā diṭṭhi,
‘Good sir, I don’t have that view

yā me diṭṭhi pure ahu.
that I had in the past.


Passāmi vītivattantaṁ,
I see the radiance

brahmaloke pabhassaraṁ;
transcending the Brahmā realm.

Sohaṁ ajja kathaṁ vajjaṁ,
So how could I say today

ahaṁ niccomhi sassato.
that I am permanent and eternal?’


Yo etamabhijānāti,
Dark One, if you attack

bhikkhu buddhassa sāvako;
a mendicant who directly knows this,

Tādisaṁ bhikkhumāsajja,
a disciple of the Buddha,

kaṇha dukkhaṁ nigacchasi.
you’ll fall into suffering.


Yo mahāmeruno kūṭaṁ,
I’m the one who has touched the peak of Mount Meru

vimokkhena aphassayi;
using the power of meditative liberation.

Vanaṁ pubbavidehānaṁ,
I’ve visited the forests of the people

ye ca bhūmisayā narā.
who dwell in the Eastern Continent.


Yo etamabhijānāti,
Dark One, if you attack

bhikkhu buddhassa sāvako;
a mendicant who directly knows this,

Tādisaṁ bhikkhumāsajja,
a disciple of the Buddha,

kaṇha dukkhaṁ nigacchasi.
you’ll fall into suffering.


Na ve aggi cetayati,
Though a fire doesn’t think,

‘ahaṁ bālaṁ ḍahāmī’ti;
‘I’ll burn the fool!’

Bālo ca jalitaṁ aggiṁ,
Still the fool who attacks

āsajja naṁ sa ḍayhati.
the fire gets burnt.


Evameva tuvaṁ māra,
In the same way, Māra,

āsajja naṁ tathāgataṁ;
in attacking the Realized One,

Sayaṁ ḍahissasi attānaṁ,
you’ll only burn yourself,

bālo aggiṁva samphusaṁ.
like a fool touching the flames.


Apuññaṁ pasavī māro,
Māra’s done a bad thing

āsajja naṁ tathāgataṁ;
in attacking the Realized One.

Kiṁ nu maññasi pāpima,
Wicked One, do you imagine that

na me pāpaṁ vipaccati.
your wickedness won’t bear fruit?


Karoto cīyati pāpaṁ,
Your deeds heap up wickedness

cirarattāya antaka;
that will last a long time, terminator!

Māra nibbinda buddhamhā,
Forget about the Buddha, Māra!

āsaṁ mākāsi bhikkhusu.
And give up your hopes for the mendicants!”


Iti māraṁ atajjesi,
That is how, in the Bhesekaḷā grove,

bhikkhu bhesakaḷāvane;
the mendicant rebuked Māra.

Tato so dummano yakkho,
That spirit, downcast,

tatthevantaradhāyathā”ti.
disappeared right there!


Māratajjanīyasuttaṁ niṭṭhitaṁ dasamaṁ.


Cūḷayamakavaggo niṭṭhito pañcamo.


Tassuddānaṁ


Sāleyya verañjaduve ca tuṭṭhi,


Cūḷamahādhammasamādānañca;


Vīmaṁsakā kosambi ca brāhmaṇo,


Dūsī ca māro dasamo ca vaggo.


Idaṁ vaggānamuddānaṁ


Mūlapariyāyo ceva,


sīhanādo ca uttamo;


Kakaco ceva gosiṅgo,


sāleyyo ca ime pañca.


Mūlapaṇṇāsakaṁ samattaṁ.


(CONTINUED AT ETCHING.NET)


Dated c. 500 BCE
From suttacentral.net
Inscribed by etching.net - PGP ordinal 1534430655325919
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