4👑☸AN 4 vaggas 18-20

AN 4 vagga 18. Intention 18. Sañcetaniyavagga

	(derived from B. Sujato 2018/12)

Aṅguttara Nikāya 4	Numbered Discourses 4

171. Intention (⤴)


171. Cetanāsutta	171. Intention
“Kāye vā, bhikkhave, sati kāyasañcetanāhetu uppajjati ajjhattaṃ sukhadukkhaṃ.	“monks, as long as there’s a body, the intention that gives rise to bodily action causes pleasure and pain to arise in oneself.
Vācāya vā, bhikkhave, sati vacīsañcetanāhetu uppajjati ajjhattaṃ sukhadukkhaṃ.	As long as there’s a voice, the intention that gives rise to verbal action causes pleasure and pain to arise in oneself.
Mane vā, bhikkhave, sati manosañcetanāhetu uppajjati ajjhattaṃ sukhadukkhaṃ avijjāpaccayāva.	As long as there’s a mind, the intention that gives rise to mental action causes pleasure and pain to arise in oneself. But these only apply when conditioned by ignorance.


Sāmaṃ vā taṃ, bhikkhave, kāyasaṅkhāraṃ abhisaṅkharoti, yaṃpaccayāssa taṃ uppajjati ajjhattaṃ sukhadukkhaṃ.	By oneself one instigates the choice that gives rise to bodily, verbal, and mental action, conditioned by which that pleasure and pain arise in oneself.
Pare vāssa taṃ, bhikkhave, kāyasaṅkhāraṃ abhisaṅkharonti, yaṃpaccayāssa taṃ uppajjati ajjhattaṃ sukhadukkhaṃ.	Or else others instigate the choice …
Sampajāno vā taṃ, bhikkhave, kāyasaṅkhāraṃ abhisaṅkharoti, yaṃpaccayāssa taṃ uppajjati ajjhattaṃ sukhadukkhaṃ.	One consciously instigates the choice …
Asampajāno vā taṃ, bhikkhave, kāyasaṅkhāraṃ abhisaṅkharoti, yaṃpaccayāssa taṃ uppajjati ajjhattaṃ sukhadukkhaṃ.	Or else one unconsciously instigates the choice …




Imesu, bhikkhave, dhammesu avijjā anupatitā,	Ignorance is included in all these things.
avijjāya tveva asesavirāganirodhā so kāyo na hoti yaṃpaccayāssa taṃ uppajjati ajjhattaṃ sukhadukkhaṃ, sā vācā na hoti yaṃpaccayāssa taṃ uppajjati ajjhattaṃ sukhadukkhaṃ, so mano na hoti yaṃpaccayāssa taṃ uppajjati ajjhattaṃ sukhadukkhaṃ,	But when ignorance fades away and ceases with nothing left over, there is no body and no voice and no mind, conditioned by which that pleasure and pain arise in oneself.
khettaṃ taṃ na hoti … pe … vatthu taṃ na hoti … pe … āyatanaṃ taṃ na hoti … pe … adhikaraṇaṃ taṃ na hoti yaṃpaccayāssa taṃ uppajjati ajjhattaṃ sukhadukkhanti.	There is no field, no ground, no scope, and no basis, conditioned by which that pleasure and pain arise in oneself.


Cattārome, bhikkhave, attabhāvapaṭilābhā.	monks, there are four kinds of reincarnation.
Katame cattāro?	What four?
Atthi, bhikkhave, attabhāvapaṭilābho, yasmiṃ attabhāvapaṭilābhe attasañcetanā kamati, no parasañcetanā.	There is a reincarnation where one’s own intention is effective, not that of others.
Atthi, bhikkhave, attabhāvapaṭilābho, yasmiṃ attabhāvapaṭilābhe parasañcetanā kamati, no attasañcetanā.	There is a reincarnation where the intention of others is effective, not one’s own.
Atthi, bhikkhave, attabhāvapaṭilābho, yasmiṃ attabhāvapaṭilābhe attasañcetanā ca kamati parasañcetanā ca.	There is a reincarnation where both one’s own and others’ intentions are effective.
Atthi, bhikkhave, attabhāvapaṭilābho, yasmiṃ attabhāvapaṭilābhe nevattasañcetanā kamati, no parasañcetanā.	There is a reincarnation where neither one’s own nor others’ intentions are effective.
Ime kho, bhikkhave, cattāro attabhāvapaṭilābhā”ti.	These are the four kinds of reincarnation.”


Evaṃ vutte, āyasmā sāriputto bhagavantaṃ etadavoca:	When he said this, Venerable Sāriputta said to the Buddha:
“imassa kho ahaṃ, bhante, bhagavatā saṅkhittena bhāsitassa evaṃ vitthārena atthaṃ ājānāmi:	“Sir, this is how I understand the detailed meaning of the Buddha’s brief statement.
‘tatra, bhante, yāyaṃ attabhāvapaṭilābho yasmiṃ attabhāvapaṭilābhe attasañcetanā kamati no parasañcetanā, attasañcetanāhetu tesaṃ sattānaṃ tamhā kāyā cuti hoti.	Take the case of the reincarnation where one’s own intention is effective, not that of others. Those sentient beings pass away from that realm due to their own intention.
Tatra, bhante, yāyaṃ attabhāvapaṭilābho yasmiṃ attabhāvapaṭilābhe parasañcetanā kamati no attasañcetanā, parasañcetanāhetu tesaṃ sattānaṃ tamhā kāyā cuti hoti.	Take the case of the reincarnation where the intention of others is effective, not one’s own. Those sentient beings pass away from that realm due to the intention of others.
Tatra, bhante, yāyaṃ attabhāvapaṭilābho yasmiṃ attabhāvapaṭilābhe attasañcetanā ca kamati parasañcetanā ca, attasañcetanā ca parasañcetanā ca hetu tesaṃ sattānaṃ tamhā kāyā cuti hoti.	Take the case of the reincarnation where both one’s own and others’ intentions are effective. Those sentient beings pass away from that realm due to both their own and others’ intentions.
Tatra, bhante, yāyaṃ attabhāvapaṭilābho yasmiṃ attabhāvapaṭilābhe neva attasañcetanā kamati no parasañcetanā, katame tena devā daṭṭhabbā’”ti?	But sir, in the case of the reincarnation where neither one’s own nor others’ intentions are effective, what kind of gods does this refer to?”
“Nevasaññānāsaññāyatanūpagā, sāriputta, devā tena daṭṭhabbā”ti.	“Sāriputta, it refers to the gods reborn in the dimension of neither perception nor non-perception.”


“Ko nu kho, bhante, hetu ko paccayo, yena m’idhekacce sattā tamhā kāyā cutā āgāmino honti āgantāro itthattaṃ?	“What is the cause, sir, what is the reason why some sentient beings pass away from that realm as returners who come back to this state of existence,
Ko pana, bhante, hetu ko paccayo, yena m’idhekacce sattā tamhā kāyā cutā anāgāmino honti anāgantāro itthattan”ti?	while others are non-returners who don’t come back?”
“Idha, sāriputta, ekaccassa puggalassa orambhāgiyāni saṃyojanāni appahīnāni honti, so diṭṭheva dhamme nevasaññānāsaññāyatanaṃ upasampajja viharati.	“Sāriputta, take a person who hasn’t given up the lower fetters. In the present life they enter and abide in the dimension of neither perception nor non-perception.
So tadassādeti, taṃ nikāmeti, tena ca vittiṃ āpajjati;	They enjoy it and like it and find it satisfying.
tattha ṭhito tadadhimutto tabbahulavihārī aparihīno kālaṃ kurumāno nevasaññānāsaññāyatanūpagānaṃ devānaṃ sahabyataṃ upapajjati.	If they abide in that, are committed to it, and meditate on it often without losing it, when they die they’re reborn in the company of the gods of the dimension of neither perception nor non-perception.
So tato cuto āgāmī hoti āgantā itthattaṃ.	When they pass away from there, they’re a returner, who comes back to this state of existence.


Idha pana, sāriputta, ekaccassa puggalassa orambhāgiyāni saṃyojanāni pahīnāni honti, so diṭṭheva dhamme nevasaññānāsaññāyatanaṃ upasampajja viharati.	Sāriputta, take a person who has given up the lower fetters. In the present life they enter and abide in the dimension of neither perception nor non-perception.
So tadassādeti, taṃ nikāmeti, tena ca vittiṃ āpajjati;	They enjoy it and like it and find it satisfying.
tattha ṭhito tadadhimutto tabbahulavihārī aparihīno kālaṃ kurumāno nevasaññānāsaññāyatanūpagānaṃ devānaṃ sahabyataṃ upapajjati.	If they abide in that, are committed to it, and meditate on it often without losing it, when they die they’re reborn in the company of the gods of the dimension of neither perception nor non-perception.
So tato cuto anāgāmī hoti anāgantā itthattaṃ.	When they pass away from there, they’re a non-returner, not coming back to this state of existence.


Ayaṃ kho, sāriputta, hetu ayaṃ paccayo, yena m’idhekacce sattā tamhā kāyā cutā āgāmino honti āgantāro itthattaṃ.	This is the cause, this is the reason why some sentient beings pass away from that realm as returners who come back to this state of existence,
Ayaṃ pana, sāriputta, hetu ayaṃ paccayo, yena m’idhekacce sattā tamhā kāyā cutā anāgāmino honti anāgantāro itthattan”ti.	while others are non-returners who don’t come back.”

172. Sāriputta’s Attainment of Textual Analysis (⤴)


172. Vibhattisutta	172. Sāriputta’s Attainment of Textual Analysis
Tatra kho āyasmā sāriputto bhikkhū āmantesi:	There Sāriputta addressed the monks:
“āvuso bhikkhave”ti.	“Reverends, monks!”
“Āvuso”ti kho te bhikkhū āyasmato sāriputtassa paccassosuṃ.	“Reverend,” they replied.
Āyasmā sāriputto etadavoca:	Sāriputta said this:


“Addhamāsūpasampannena me, āvuso, atthapaṭisambhidā sacchikatā odhiso byañjanaso.	“Reverends, I realized the textual analysis of the meaning—piece by piece and expression by expression—a fortnight after I ordained.
Tamahaṃ anekapariyāyena ācikkhāmi desemi paññāpemi paṭṭhapemi vivarāmi vibhajāmi uttānīkaromi.	In many ways I explain, teach, assert, establish, clarify, analyze, and reveal it.
Yassa kho panassa kaṅkhā vā vimati vā, so maṃ pañhena.	Whoever has any doubt or uncertainty, let them ask me,
Ahaṃ veyyākaraṇena sammukhībhūto no satthā yo no dhammānaṃ sukusalo.	I will answer. Our teacher is present, he who is so very skilled in our teachings.


Addhamāsūpasampannena me, āvuso, dhammapaṭisambhidā sacchikatā odhiso byañjanaso.	I realized the textual analysis of the text—piece by piece and expression by expression—a fortnight after I ordained. …
Tamahaṃ anekapariyāyena ācikkhāmi desemi paññāpemi paṭṭhapemi vivarāmi vibhajāmi uttānīkaromi.
Yassa kho panassa kaṅkhā vā vimati vā, so maṃ pañhena.
Ahaṃ veyyākaraṇena sammukhībhūto no satthā yo no dhammānaṃ sukusalo.


Addhamāsūpasampannena me, āvuso, niruttipaṭisambhidā sacchikatā odhiso byañjanaso.	I realized the textual analysis of terminology—piece by piece and expression by expression—a fortnight after I ordained. …
Tamahaṃ anekapariyāyena ācikkhāmi desemi paññāpemi paṭṭhapemi vivarāmi vibhajāmi uttānīkaromi.
Yassa kho panassa kaṅkhā vā vimati vā, so maṃ pañhena.
Ahaṃ veyyākaraṇena sammukhībhūto no satthā yo no dhammānaṃ sukusalo.


Addhamāsūpasampannena me, āvuso, paṭibhānapaṭisambhidā sacchikatā odhiso byañjanaso.	I realized the textual analysis of eloquence—piece by piece and expression by expression—a fortnight after I ordained.
Tamahaṃ anekapariyāyena ācikkhāmi desemi paññāpemi paṭṭhapemi vivarāmi vibhajāmi uttānīkaromi.	In many ways I explain, teach, assert, establish, clarify, analyze, and reveal it.
Yassa kho panassa kaṅkhā vā vimati vā, so maṃ pañhena.	If anyone has any doubt or uncertainty, let them ask me,
Ahaṃ veyyākaraṇena sammukhībhūto no satthā yo no dhammānaṃ sukusalo”ti.	I will answer. Our teacher is present, he who is so very skilled in our teachings.”

173. With Mahākoṭṭhita (⤴)


173. Mahākoṭṭhikasutta	173. With Mahākoṭṭhita
Atha kho āyasmā mahākoṭṭhiko yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmatā sāriputtena saddhiṃ sammodi.	Then Venerable Mahākoṭṭhita went up to Venerable Sāriputta, and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā mahākoṭṭhiko āyasmantaṃ sāriputtaṃ etadavoca:	When the greetings and polite conversation were over, Mahākoṭṭhita sat down to one side, and said to Sāriputta:


“Channaṃ, āvuso, phassāyatanānaṃ asesavirāganirodhā atthaññaṃ kiñcī”ti?	“Reverend, when the six fields of contact have faded away and ceased with nothing left over, does something else exist?”


“Mā hevaṃ, āvuso”.	“Don’t put it like that, reverend.”


“Channaṃ, āvuso, phassāyatanānaṃ asesavirāganirodhā natthaññaṃ kiñcī”ti?	“Does nothing else exist?”


“Mā hevaṃ, āvuso”.	“Don’t put it like that, reverend.”


“Channaṃ, āvuso, phassāyatanānaṃ asesavirāganirodhā atthi ca natthi ca aññaṃ kiñcī”ti?	“Do both something else and nothing else exist?”


“Mā hevaṃ, āvuso”.	“Don’t put it like that, reverend.”


“Channaṃ, āvuso, phassāyatanānaṃ asesavirāganirodhā nevatthi no natthaññaṃ kiñcī”ti?	“Do neither something else nor nothing else exist?”


“Mā hevaṃ, āvuso”.	“Don’t put it like that, reverend.”


“‘Channaṃ, āvuso, phassāyatanānaṃ asesavirāganirodhā atthaññaṃ kiñcī’ti, iti puṭṭho samāno ‘mā hevaṃ, āvuso’ti vadesi.	“Reverend, when asked whether—when the six fields of contact have faded away and ceased with nothing left over—something else exists, you say ‘don’t put it like that’.
‘Channaṃ, āvuso, phassāyatanānaṃ asesavirāganirodhā natthaññaṃ kiñcī’ti, iti puṭṭho samāno:	When asked whether nothing else exists,
‘mā hevaṃ, āvuso’ti vadesi.	you say ‘don’t put it like that’.
‘Channaṃ, āvuso, phassāyatanānaṃ asesavirāganirodhā atthi ca natthi ca aññaṃ kiñcī’ti, iti puṭṭho samāno:	When asked whether both something else and nothing else exist,
‘mā hevaṃ, āvuso’ti vadesi.	you say ‘don’t put it like that’.
‘Channaṃ, āvuso, phassāyatanānaṃ asesavirāganirodhā nevatthi no natthaññaṃ kiñcī’ti, iti puṭṭho samāno:	When asked whether neither something else nor nothing else exist,
‘mā hevaṃ, āvuso’ti vadesi.	you say ‘don’t put it like that’.
Yathā kathaṃ pana, āvuso, imassa bhāsitassa attho daṭṭhabbo”ti?	How then should we see the meaning of this statement?”


“‘Channaṃ, āvuso, phassāyatanānaṃ asesavirāganirodhā atthaññaṃ kiñcī’ti, iti vadaṃ appapañcaṃ papañceti.	“If you say that, ‘When the six fields of contact have faded away and ceased with nothing left over, something else exists’, you’re proliferating the unproliferated.
‘Channaṃ, āvuso, phassāyatanānaṃ asesavirāganirodhā natthaññaṃ kiñcī’ti, iti vadaṃ appapañcaṃ papañceti.	If you say that ‘nothing else exists’, you’re proliferating the unproliferated.
‘Channaṃ, āvuso, phassāyatanānaṃ asesavirāganirodhā atthi ca natthi ca aññaṃ kiñcī’ti, iti vadaṃ appapañcaṃ papañceti.	If you say that ‘both something else and nothing else exist’, you’re proliferating the unproliferated.
‘Channaṃ, āvuso, phassāyatanānaṃ asesavirāganirodhā nevatthi no natthaññaṃ kiñcī’ti, iti vadaṃ appapañcaṃ papañceti.	If you say that ‘neither something else nor nothing else exists’, you’re proliferating the unproliferated.
Yāvatā, āvuso, channaṃ phassāyatanānaṃ gati tāvatā papañcassa gati;	The scope of the six fields of contact extends as far as the scope of proliferation.
yāvatā papañcassa gati tāvatā channaṃ phassāyatanānaṃ gati.	The scope of proliferation extends as far as the scope of the six fields of contact.
Channaṃ, āvuso, phassāyatanānaṃ asesavirāganirodhā papañcanirodho papañcavūpasamo”ti.	When the six fields of contact fade away and cease with nothing left over, proliferation stops and is stilled.”

174. With Ānanda (⤴)


174. Ānandasutta	174. With Ānanda
Atha kho āyasmā ānando yenāyasmā mahākoṭṭhiko tenupasaṅkami; upasaṅkamitvā āyasmatā mahākoṭṭhikena saddhiṃ sammodi.	Then Venerable Ānanda went up to Venerable Mahākoṭṭhita, and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando āyasmantaṃ mahākoṭṭhikaṃ etadavoca:	When the greetings and polite conversation were over, Ānanda sat down to one side, and said to Mahākoṭṭhita:


“Channaṃ, āvuso, phassāyatanānaṃ asesavirāganirodhā atthaññaṃ kiñcī”ti?	“Reverend, when these six fields of contact have faded away and ceased with nothing left over, does anything else exist?”


“Mā hevaṃ, āvuso”.	“Don’t put it like that, reverend.”


“Channaṃ, āvuso, phassāyatanānaṃ asesavirāganirodhā natthaññaṃ kiñcī”ti?	“Does nothing else exist?”


“Mā hevaṃ, āvuso”.	“Don’t put it like that, reverend.”


“Channaṃ, āvuso, phassāyatanānaṃ asesavirāganirodhā atthi ca natthi ca aññaṃ kiñcī”ti?	“Do both something else and nothing else exist?”


“Mā hevaṃ, āvuso”.	“Don’t put it like that, reverend.”


“Channaṃ, āvuso, phassāyatanānaṃ asesavirāganirodhā nevatthi no natthaññaṃ kiñcī”ti?	“Do neither something else nor nothing else exist?”


“Mā hevaṃ, āvuso”.	“Don’t put it like that, reverend.”


“‘Channaṃ, āvuso, phassāyatanānaṃ asesavirāganirodhā atthaññaṃ kiñcī’ti, iti puṭṭho samāno:	“Reverend, when asked these questions,
‘mā hevaṃ, āvuso’ti vadesi.	you say ‘don’t put it like that’.
‘Channaṃ, āvuso, phassāyatanānaṃ asesavirāganirodhā natthaññaṃ kiñcī’ti, iti puṭṭho samāno:
‘mā hevaṃ, āvuso’ti vadesi.
‘Channaṃ, āvuso, phassāyatanānaṃ asesavirāganirodhā atthi ca natthi ca aññaṃ kiñcī’ti, iti puṭṭho samāno:
‘mā hevaṃ, āvuso’ti vadesi.
‘Channaṃ, āvuso, phassāyatanānaṃ asesavirāganirodhā nevatthi no natthaññaṃ kiñcī’ti, iti puṭṭho samāno:
‘mā hevaṃ, āvuso’ti vadesi.
Yathā kathaṃ panāvuso, imassa bhāsitassa attho daṭṭhabbo”ti?	… How then should we see the meaning of this statement?”


“‘Channaṃ, āvuso, phassāyatanānaṃ asesavirāganirodhā atthaññaṃ kiñcī’ti, iti vadaṃ appapañcaṃ papañceti.	“If you say that ‘when the six fields of contact have faded away and ceased with nothing left over, something else exists’, you’re proliferating the unproliferated.
‘Channaṃ, āvuso, phassāyatanānaṃ asesavirāganirodhā natthaññaṃ kiñcī’ti, iti vadaṃ appapañcaṃ papañceti.	If you say that ‘nothing else exists’, you’re proliferating the unproliferated.
‘Channaṃ, āvuso, phassāyatanānaṃ asesavirāganirodhā atthi ca natthi ca aññaṃ kiñcī’ti, iti vadaṃ appapañcaṃ papañceti.	If you say that ‘both something else and nothing else exist’, you’re proliferating the unproliferated.
‘Channaṃ, āvuso, phassāyatanānaṃ asesavirāganirodhā nevatthi no natthaññaṃ kiñcī’ti, iti vadaṃ appapañcaṃ papañceti.	If you say that ‘neither something else nor nothing else exist’, you’re proliferating the unproliferated.
Yāvatā, āvuso, channaṃ phassāyatanānaṃ gati tāvatā papañcassa gati.	The scope of the six fields of contact extends as far as the scope of proliferation.
Yāvatā papañcassa gati tāvatā channaṃ phassāyatanānaṃ gati.	The scope of proliferation extends as far as the scope of the six fields of contact.
Channaṃ, āvuso, phassāyatanānaṃ asesavirāganirodhā papañcanirodho papañcavūpasamo”ti.	When the six fields of contact fade away and cease with nothing left over, proliferation stops and is stilled.”

175. With Upavāṇa (⤴)


175. Upavāṇasutta	175. With Upavāṇa
Atha kho āyasmā upavāṇo yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmatā sāriputtena saddhiṃ sammodi.	Then Venerable Upavāṇa went up to Venerable Sāriputta, and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā upavāṇo āyasmantaṃ sāriputtaṃ etadavoca:	When the greetings and polite conversation were over, Upavāṇa sat down to one side, and said to Sāriputta:


“Kiṃ nu kho, āvuso sāriputta, vijjāyantakaro hotī”ti?	“Reverend Sāriputta, do you become a terminator because of knowledge?”


“No hidaṃ, āvuso”.	“That’s not it, reverend.”


“Kiṃ panāvuso sāriputta, caraṇenantakaro hotī”ti?	“Do you become a terminator because of conduct?”


“No hidaṃ, āvuso”.	“That’s not it, reverend.”


“Kiṃ panāvuso sāriputta, vijjācaraṇenantakaro hotī”ti?	“Do you become a terminator because of both knowledge and conduct?”


“No hidaṃ, āvuso”.	“That’s not it, reverend.”


“Kiṃ panāvuso sāriputta, aññatra vijjācaraṇenantakaro hotī”ti?	“Do you become a terminator for some reason other than knowledge and conduct?”


“No hidaṃ, āvuso”.	“That’s not it, reverend.”


“‘Kiṃ nu kho, āvuso sāriputta, vijjāyantakaro hotī’ti, iti puṭṭho samāno:	“Reverend Sāriputta, when asked whether you become a terminator because of knowledge or conduct or knowledge and conduct, or for some other reason,
‘no hidaṃ, āvuso’ti vadesi.	you say ‘that’s not it’.
‘Kiṃ panāvuso sāriputta, caraṇenantakaro hotī’ti, iti puṭṭho samāno:
‘no hidaṃ, āvuso’ti vadesi.
‘Kiṃ panāvuso sāriputta, vijjācaraṇenantakaro hotī’ti, iti puṭṭho samāno:
‘no hidaṃ, āvuso’ti vadesi.
‘Kiṃ panāvuso sāriputta, aññatra vijjācaraṇenantakaro hotī’ti, iti puṭṭho samāno:
‘no hidaṃ, āvuso’ti vadesi.
Yathā kathaṃ panāvuso, antakaro hotī”ti?	How then do you become a terminator?”


“Vijjāya ce, āvuso, antakaro abhavissa, saupādānova samāno antakaro abhavissa.	“Reverend, if you became a terminator because of knowledge, then even someone who still has grasping could be a terminator.
Caraṇena ce, āvuso, antakaro abhavissa, saupādānova samāno antakaro abhavissa.	If you became a terminator because of conduct, then even someone who still has grasping could be a terminator.
Vijjācaraṇena ce, āvuso, antakaro abhavissa, saupādānova samāno antakaro abhavissa.	If you became a terminator because of both knowledge and conduct, then even someone who still has grasping could be a terminator.
Aññatra vijjācaraṇena ce, āvuso, antakaro abhavissa, puthujjano antakaro abhavissa.	If you became a terminator for some reason other than knowledge and conduct, then even an ordinary person could be a terminator.
Puthujjano hi, āvuso, aññatra vijjācaraṇena.	For an ordinary person lacks knowledge and conduct.
Caraṇavipanno kho, āvuso, yathābhūtaṃ na jānāti na passati.	Reverend, someone lacking good conduct does not know and see things as they are.
Caraṇasampanno yathābhūtaṃ jānāti passati.	Someone accomplished in good conduct knows and sees things as they are.
Yathābhūtaṃ jānaṃ passaṃ antakaro hotī”ti.	Knowing and seeing things as they are, one is a terminator.”

176. Aspiration (⤴)


176. Āyācanasutta	176. Aspiration
“Saddho, bhikkhave, bhikkhu evaṃ sammā āyācamāno āyāceyya:	“monks, a faithful monk would rightly aspire:
‘tādiso homi yādisā sāriputtamoggallānā’ti.	‘May I be like Sāriputta and Moggallāna!’
Esā, bhikkhave, tulā etaṃ pamāṇaṃ mama sāvakānaṃ bhikkhūnaṃ, yadidaṃ sāriputtamoggallānā.	These are a standard and a measure for my monk disciples, that is, Sāriputta and Moggallāna.


Saddhā, bhikkhave, bhikkhunī evaṃ sammā āyācamānā āyāceyya:	A faithful nun would rightly aspire:
‘tādisā homi yādisā khemā ca bhikkhunī uppalavaṇṇā cā’ti.	‘May I be like the nuns Khemā and Uppalavaṇṇā!’
Esā, bhikkhave, tulā etaṃ pamāṇaṃ mama sāvikānaṃ bhikkhunīnaṃ, yadidaṃ khemā ca bhikkhunī uppalavaṇṇā ca.	These are a standard and a measure for my nun disciples, that is, the nuns Khemā and Uppalavaṇṇā.


Saddho, bhikkhave, upāsako evaṃ sammā āyācamāno āyāceyya:	A faithful layman would rightly aspire:
‘tādiso homi yādiso citto ca gahapati hatthako ca āḷavako’ti.	‘May I be like the householder Citta and Hatthaka of Aḷavī!’
Esā, bhikkhave, tulā etaṃ pamāṇaṃ mama sāvakānaṃ upāsakānaṃ, yadidaṃ citto ca gahapati hatthako ca āḷavako.	These are a standard and a measure for my male lay disciples, that is, the householder Citta and Hatthaka of Aḷavī.


Saddhā, bhikkhave, upāsikā evaṃ sammā āyācamānā āyāceyya:	A faithful laywoman would rightly aspire:
‘tādisā homi yādisā khujjuttarā ca upāsikā veḷukaṇḍakiyā ca nandamātā’ti.	‘May I be like the laywomen Khujjuttarā and Veḷukaṇṭakī, Nanda’s mother!’
Esā, bhikkhave, tulā etaṃ pamāṇaṃ mama sāvikānaṃ upāsikānaṃ, yadidaṃ khujjuttarā ca upāsikā veḷukaṇḍakiyā ca nandamātā”ti.	These are a standard and a measure for my female lay disciples, that is, the laywomen Khujjuttarā and Veḷukaṇṭakī, Nanda’s mother.”

177. With Rāhula (⤴)


177. Rāhulasutta	177. With Rāhula
Atha kho āyasmā rāhulo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho āyasmantaṃ rāhulaṃ bhagavā etadavoca:	Then Venerable Rāhula went up to the Buddha, bowed, and sat down to one side. The Buddha said to him:


“Yā ca, rāhula, ajjhattikā pathavīdhātu yā ca bāhirā pathavīdhātu, pathavīdhāturevesā.	“Rāhula, the interior earth element and the exterior earth element are just the earth element.
‘Taṃ netaṃ mama, nesohamasmi, na meso attā’ti, evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ.	This should be truly seen with proper understanding like this: ‘This is not mine, I am not this, this is not my self.’
Evametaṃ yathābhūtaṃ sammappaññāya disvā pathavīdhātuyā nibbindati, pathavīdhātuyā cittaṃ virājeti.	When you really see with proper understanding, you reject the earth element, detaching the mind from the earth element.


Yā ca, rāhula, ajjhattikā āpodhātu yā ca bāhirā āpodhātu, āpodhāturevesā.	The interior water element and the exterior water element are just the water element.
‘Taṃ netaṃ mama, nesohamasmi, na meso attā’ti, evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ.	This should be truly seen with proper understanding like this: ‘This is not mine, I am not this, this is not my self.’
Evametaṃ yathābhūtaṃ sammappaññāya disvā āpodhātuyā nibbindati, āpodhātuyā cittaṃ virājeti.	When you really see with proper understanding, you reject the water element, detaching the mind from the water element.


Yā ca, rāhula, ajjhattikā tejodhātu yā ca bāhirā tejodhātu, tejodhāturevesā.	The interior fire element and the exterior fire element are just the fire element.
‘Taṃ netaṃ mama, nesohamasmi, na meso attā’ti, evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ.	This should be truly seen with proper understanding like this: ‘This is not mine, I am not this, this is not my self.’
Evametaṃ yathābhūtaṃ sammappaññāya disvā tejodhātuyā nibbindati, tejodhātuyā cittaṃ virājeti.	When you really see with proper understanding, you reject the fire element, detaching the mind from the fire element.


Yā ca, rāhula, ajjhattikā vāyodhātu yā ca bāhirā vāyodhātu, vāyodhāturevesā.	The interior air element and the exterior air element are just the air element.
‘Taṃ netaṃ mama, nesohamasmi, na meso attā’ti, evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ.	This should be truly seen with proper understanding like this: ‘This is not mine, I am not this, this is not my self.’
Evametaṃ yathābhūtaṃ sammappaññāya disvā vāyodhātuyā nibbindati, vāyodhātuyā cittaṃ virājeti.	When you really see with proper understanding, you reject the air element, detaching the mind from the air element.


Yato kho, rāhula, bhikkhu imāsu catūsu dhātūsu nevattānaṃ na attaniyaṃ samanupassati, ayaṃ vuccati, rāhula, bhikkhu acchecchi taṇhaṃ, vivattayi saṃyojanaṃ, sammā mānābhisamayā antamakāsi dukkhassā”ti.	When a monk sees these four elements as neither self nor belonging to self, they’re called a monk who has cut off craving, untied the fetters, and by rightly comprehending conceit has made an end of suffering.”

178. Billabong (⤴)


178. Jambālīsutta	178. Billabong
“Cattārome, bhikkhave, puggalā santo saṃvijjamānā lokasmiṃ.	“monks, these four people are found in the world.
Katame cattāro?	What four?
Idha, bhikkhave, bhikkhu aññataraṃ santaṃ cetovimuttiṃ upasampajja viharati.	Take a monk who enters and remains in a peaceful release of the heart.
So sakkāyanirodhaṃ manasi karoti.	They focus on the cessation of identification,
Tassa sakkāyanirodhaṃ manasi karoto sakkāyanirodhe cittaṃ na pakkhandati nappasīdati na santiṭṭhati nādhimuccati.	but their mind isn’t eager, confident, settled, and decided about it.
Tassa kho evaṃ, bhikkhave, bhikkhuno na sakkāyanirodho pāṭikaṅkho.	You wouldn’t expect that monk to stop identifying.
Seyyathāpi, bhikkhave, puriso lepagatena hatthena sākhaṃ gaṇheyya, tassa so hattho sajjeyyapi gaṇheyyapi bajjheyyapi;	Suppose a person were to grab a branch with a glue-smeared hand. Their hand would stick, hold, and bind to it.
evamevaṃ kho, bhikkhave, bhikkhu aññataraṃ santaṃ cetovimuttiṃ upasampajja viharati.	In the same way, take a monk who enters and remains in a peaceful release of the heart.
So sakkāyanirodhaṃ manasi karoti.	They focus on the cessation of identification,
Tassa sakkāyanirodhaṃ manasi karoto sakkāyanirodhe cittaṃ na pakkhandati nappasīdati na santiṭṭhati nādhimuccati.	but their mind isn’t eager, confident, settled, and decided about it.
Tassa kho evaṃ, bhikkhave, bhikkhuno na sakkāyanirodho pāṭikaṅkho.	You wouldn’t expect that monk to stop identifying.


Idha pana, bhikkhave, bhikkhu aññataraṃ santaṃ cetovimuttiṃ upasampajja viharati.	Next, take a monk who enters and remains in a peaceful release of the heart.
So sakkāyanirodhaṃ manasi karoti.	They focus on the cessation of identification,
Tassa sakkāyanirodhaṃ manasi karoto sakkāyanirodhe cittaṃ pakkhandati pasīdati santiṭṭhati adhimuccati.	and their mind is eager, confident, settled, and decided about it.
Tassa kho evaṃ, bhikkhave, bhikkhuno sakkāyanirodho pāṭikaṅkho.	You’d expect that monk to stop identifying.
Seyyathāpi, bhikkhave, puriso suddhena hatthena sākhaṃ gaṇheyya, tassa so hattho neva sajjeyya na gaṇheyya na bajjheyya;	Suppose a person were to grab a branch with a clean hand. Their hand wouldn’t stick, hold, or bind to it.
evamevaṃ kho, bhikkhave, bhikkhu aññataraṃ santaṃ cetovimuttiṃ upasampajja viharati.	In the same way, take a monk who enters and remains in a peaceful release of the heart.
So sakkāyanirodhaṃ manasi karoti.	They focus on the cessation of identification,
Tassa sakkāyanirodhaṃ manasi karoto sakkāyanirodhe cittaṃ pakkhandati pasīdati santiṭṭhati adhimuccati.	and their mind is eager, confident, settled, and decided about it.
Tassa kho evaṃ, bhikkhave, bhikkhuno sakkāyanirodho pāṭikaṅkho.	You’d expect that monk to stop identifying.


Idha pana, bhikkhave, bhikkhu aññataraṃ santaṃ cetovimuttiṃ upasampajja viharati.	Next, take a monk who enters and remains in a peaceful release of the heart.
So avijjāppabhedaṃ manasi karoti.	They focus on smashing ignorance,
Tassa avijjāppabhedaṃ manasi karoto avijjāppabhede cittaṃ na pakkhandati nappasīdati na santiṭṭhati nādhimuccati.	but their mind isn’t eager, confident, settled, and decided about it.
Tassa kho evaṃ, bhikkhave, bhikkhuno na avijjāppabhedo pāṭikaṅkho.	You wouldn’t expect that monk to smash ignorance.
Seyyathāpi, bhikkhave, jambālī anekavassagaṇikā.	Suppose there was a billabong that had been stagnant for many years.
Tassā puriso yāni ceva āyamukhāni tāni pidaheyya, yāni ca apāyamukhāni tāni vivareyya, devo ca na sammā dhāraṃ anuppaveccheyya.	And someone was to close off the inlets and open up the drains, and the heavens didn’t provide enough rain.
Evañhi tassā, bhikkhave, jambāliyā na āḷippabhedo pāṭikaṅkho.	You wouldn’t expect that billabong to break its banks.
Evamevaṃ kho, bhikkhave, bhikkhu aññataraṃ santaṃ cetovimuttiṃ upasampajja viharati.	In the same way, take a monk who enters and remains in a certain peaceful release of the heart.
So avijjāppabhedaṃ manasi karoti.	They focus on smashing ignorance,
Tassa avijjāppabhedaṃ manasi karoto avijjāppabhede cittaṃ na pakkhandati nappasīdati na santiṭṭhati nādhimuccati.	but their mind isn’t eager, confident, settled, and decided about it.
Tassa kho evaṃ, bhikkhave, bhikkhuno na avijjāppabhedo pāṭikaṅkho.	You wouldn’t expect that monk to smash ignorance.


Idha pana, bhikkhave, bhikkhu aññataraṃ santaṃ cetovimuttiṃ upasampajja viharati.	Next, take a monk who enters and remains in a peaceful release of the heart.
So avijjāppabhedaṃ manasi karoti.	They focus on smashing ignorance,
Tassa avijjāppabhedaṃ manasi karoto avijjāppabhede cittaṃ pakkhandati pasīdati santiṭṭhati adhimuccati.	and their mind is eager, confident, settled, and decided about it.
Tassa kho evaṃ, bhikkhave, bhikkhuno avijjāppabhedo pāṭikaṅkho.	You’d expect that monk to smash ignorance.
Seyyathāpi, bhikkhave, jambālī anekavassagaṇikā.	Suppose there was a billabong that had been stagnant for many years.
Tassā puriso yāni ceva āyamukhāni tāni vivareyya, yāni ca apāyamukhāni tāni pidaheyya, devo ca sammā dhāraṃ anuppaveccheyya.	And someone was to open up the inlets and close off the drains, and the heavens provided plenty of rain.
Evañhi tassā, bhikkhave, jambāliyā āḷippabhedo pāṭikaṅkho.	You’d expect that billabong to break its banks.
Evamevaṃ kho, bhikkhave, bhikkhu aññataraṃ santaṃ cetovimuttiṃ upasampajja viharati.	In the same way, take a monk who enters and remains in a certain peaceful release of the heart.
So avijjāppabhedaṃ manasi karoti.	They focus on smashing ignorance,
Tassa avijjāppabhedaṃ manasi karoto avijjāppabhede cittaṃ pakkhandati pasīdati santiṭṭhati adhimuccati.	and their mind is eager, confident, settled, and decided about it.
Tassa kho evaṃ, bhikkhave, bhikkhuno avijjāppabhedo pāṭikaṅkho.	You’d expect that monk to smash ignorance.
Ime kho, bhikkhave, cattāro puggalā santo saṃvijjamānā lokasmin”ti.	These are the four people found in the world.”

179. nirvana (⤴)


179. Nibbānasutta	179. nirvana
Atha kho āyasmā ānando yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmatā sāriputtena saddhiṃ sammodi.	Then Venerable Ānanda went up to Venerable Sāriputta, and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando āyasmantaṃ sāriputtaṃ etadavoca:	When the greetings and polite conversation were over, Ānanda sat down to one side, and said to Sāriputta:
“ko nu kho, āvuso sāriputta, hetu ko paccayo, yena m’idhekacce sattā diṭṭheva dhamme na parinibbāyantī”ti?	“What is the cause, Reverend Sāriputta, what is the reason why some sentient beings aren’t fully nirvana'd in the present life?”


“Idhāvuso ānanda, sattā imā hānabhāgiyā saññāti yathābhūtaṃ nappajānanti, imā ṭhitibhāgiyā saññāti yathābhūtaṃ nappajānanti, imā visesabhāgiyā saññāti yathābhūtaṃ nappajānanti, imā nibbedhabhāgiyā saññāti yathābhūtaṃ nappajānanti.	“Reverend Ānanda, it’s because some sentient beings don’t really understand which perceptions make things worse, which keep things steady, which lead to distinction, and which lead to penetration.
Ayaṃ kho, āvuso ānanda, hetu ayaṃ paccayo, yena m’idhekacce sattā diṭṭheva dhamme na parinibbāyantī”ti.	That’s the cause, that’s the reason why some sentient beings aren’t fully nirvana'd in the present life.”


“Ko panāvuso sāriputta, hetu ko paccayo, yena m’idhekacce sattā diṭṭheva dhamme parinibbāyantī”ti?	“What is the cause, Reverend Sāriputta, what is the reason why some sentient beings are fully nirvana'd in the present life?”
“Idhāvuso ānanda, sattā imā hānabhāgiyā saññāti yathābhūtaṃ pajānanti, imā ṭhitibhāgiyā saññāti yathābhūtaṃ pajānanti, imā visesabhāgiyā saññāti yathābhūtaṃ pajānanti, imā nibbedhabhāgiyā saññāti yathābhūtaṃ pajānanti.	“Reverend Ānanda, it’s because some sentient beings truly understand which perceptions make things worse, which keep things steady, which lead to distinction, and which lead to penetration.
Ayaṃ kho, āvuso ānanda, hetu ayaṃ paccayo, yena m’idhekacce sattā diṭṭheva dhamme parinibbāyantī”ti.	That’s the cause, that’s the reason why some sentient beings are fully nirvana'd in the present life.”

180. The Four Great References (⤴)


180. Mahāpadesasutta	180. The Four Great References
Ekaṃ samayaṃ bhagavā bhoganagare viharati ānandacetiye.	At one time the Buddha was staying near the city of Bhoga, at the Ānanda Tree-shrine.
Tatra kho bhagavā bhikkhū āmantesi:	There the Buddha addressed the monks:
“bhikkhavo”ti.	“monks!”
“Bhadante”ti te bhikkhū bhagavato paccassosuṃ.	“Venerable sir,” they replied.
Bhagavā etadavoca:	The Buddha said this:
“cattārome, bhikkhave, mahāpadese desessāmi,	“monks, I will teach you the four great references.
taṃ suṇātha, sādhukaṃ manasi karotha, bhāsissāmī”ti.	Listen and pay close attention, I will speak.”
“Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ.	“Yes, sir,” they replied.
Bhagavā etadavoca:	The Buddha said this:


“Katame, bhikkhave, cattāro mahāpadesā?	“monks, what are the four great references?
Idha, bhikkhave, bhikkhu evaṃ vadeyya:	Take a monk who says:
‘sammukhā metaṃ, āvuso, bhagavato sutaṃ sammukhā paṭiggahitaṃ—	‘Reverend, I have heard and learned this in the presence of the Buddha:
ayaṃ dhammo, ayaṃ vinayo, idaṃ satthusāsanan’ti.	this is the teaching, this is the training, this is the Teacher’s instruction.’
Tassa, bhikkhave, bhikkhuno bhāsitaṃ neva abhinanditabbaṃ nappaṭikkositabbaṃ.	You should neither approve nor dismiss that monk’s statement.
Anabhinanditvā appaṭikkositvā tāni padabyañjanāni sādhukaṃ uggahetvā sutte otāretabbāni, vinaye sandassetabbāni.	Instead, you should carefully memorize those words and phrases, then check if they’re included in the discourses and found in the texts on monastic training.
Tāni ce sutte otāriyamānāni vinaye sandassiyamānāni na ceva sutte otaranti na vinaye sandissanti, niṭṭhamettha gantabbaṃ:	If they’re not included in the discourses and found in the texts on monastic training, you should draw the conclusion:
‘addhā idaṃ na ceva tassa bhagavato vacanaṃ arahato sammāsambuddhassa;	‘Clearly this is not the word of the Blessed One, the perfected one, the fully awakened Buddha.
imassa ca bhikkhuno duggahitan’ti.	It has been incorrectly memorized by that monk.’
Iti hetaṃ, bhikkhave, chaḍḍeyyātha.	And so you should reject it.


Idha pana, bhikkhave, bhikkhu evaṃ vadeyya:	Take another monk who says:
‘sammukhā metaṃ, āvuso, bhagavato sutaṃ sammukhā paṭiggahitaṃ—	‘Reverend, I have heard and learned this in the presence of the Buddha:
ayaṃ dhammo, ayaṃ vinayo, idaṃ satthusāsanan’ti.	this is the teaching, this is the training, this is the Teacher’s instruction.’
Tassa, bhikkhave, bhikkhuno bhāsitaṃ neva abhinanditabbaṃ nappaṭikkositabbaṃ.	You should neither approve nor dismiss that monk’s statement.
Anabhinanditvā appaṭikkositvā tāni padabyañjanāni sādhukaṃ uggahetvā sutte otāretabbāni, vinaye sandassetabbāni.	Instead, you should carefully memorize those words and phrases, then check if they’re included in the discourses and found in the texts on monastic training.
Tāni ce sutte otāriyamānāni vinaye sandassiyamānāni sutte ceva otaranti vinaye ca sandissanti, niṭṭhamettha gantabbaṃ:	If they are included in the discourses and found in the texts on monastic training, you should draw the conclusion:
‘addhā idaṃ tassa bhagavato vacanaṃ arahato sammāsambuddhassa;	‘Clearly this is the word of the Blessed One, the perfected one, the fully awakened Buddha.
imassa ca bhikkhuno suggahitan’ti.	It has been correctly memorized by that monk.’
Idaṃ, bhikkhave, paṭhamaṃ mahāpadesaṃ dhāreyyātha.	You should remember it. This is the first great reference.


Idha pana, bhikkhave, bhikkhu evaṃ vadeyya:	Take another monk who says:
‘asukasmiṃ nāma āvāse saṅgho viharati sathero sapāmokkho.	‘In such-and-such monastery lives a Saṅgha with seniors and leaders.
Tassa me saṅghassa sammukhā sutaṃ sammukhā paṭiggahitaṃ—	I’ve heard and learned this in the presence of that Saṅgha:
ayaṃ dhammo, ayaṃ vinayo, idaṃ satthusāsanan’ti.	this is the teaching, this is the training, this is the Teacher’s instruction.’
Tassa, bhikkhave, bhikkhuno bhāsitaṃ neva abhinanditabbaṃ nappaṭikkositabbaṃ.	You should neither approve nor dismiss that monk’s statement.
Anabhinanditvā appaṭikkositvā tāni padabyañjanāni sādhukaṃ uggahetvā sutte otāretabbāni, vinaye sandassetabbāni.	Instead, you should carefully memorize those words and phrases, then check if they’re included in the discourses or found in the texts on monastic training.
Tāni ce sutte otāriyamānāni vinaye sandassiyamānāni na ceva sutte otaranti na vinaye sandissanti, niṭṭhamettha gantabbaṃ:	If they’re not included in the discourses or found in the texts on monastic training, you should draw the conclusion:
‘addhā idaṃ na ceva tassa bhagavato vacanaṃ arahato sammāsambuddhassa;	‘Clearly this is not the word of the Blessed One, the perfected one, the fully awakened Buddha.
tassa ca saṅghassa duggahitan’ti.	It has been incorrectly memorized by that Saṅgha.’
Iti hetaṃ, bhikkhave, chaḍḍeyyātha.	And so you should reject it.


Idha pana, bhikkhave, bhikkhu evaṃ vadeyya:	Take another monk who says:
‘asukasmiṃ nāma āvāse saṅgho viharati sathero sapāmokkho.	‘In such-and-such monastery lives a Saṅgha with seniors and leaders.
Tassa me saṅghassa sammukhā sutaṃ sammukhā paṭiggahitaṃ—	I’ve heard and learned this in the presence of that Saṅgha:
ayaṃ dhammo, ayaṃ vinayo, idaṃ satthusāsanan’ti.	this is the teaching, this is the training, this is the Teacher’s instruction.’
Tassa, bhikkhave, bhikkhuno bhāsitaṃ neva abhinanditabbaṃ nappaṭikkositabbaṃ.	You should neither approve nor dismiss that monk’s statement.
Anabhinanditvā appaṭikkositvā tāni padabyañjanāni sādhukaṃ uggahetvā sutte otāretabbāni, vinaye sandassetabbāni.	Instead, you should carefully memorize those words and phrases, then check if they’re included in the discourses or found in the texts on monastic training.
Tāni ce sutte otāriyamānāni, vinaye sandassiyamānāni sutte ceva otaranti vinaye ca sandissanti, niṭṭhamettha gantabbaṃ:	If they are included in the discourses and found in the texts on monastic training, you should draw the conclusion:
‘addhā idaṃ tassa bhagavato vacanaṃ arahato sammāsambuddhassa;	‘Clearly this is the word of the Blessed One, the perfected one, the fully awakened Buddha.
tassa ca saṅghassa suggahitan’ti.	It has been correctly memorized by that Saṅgha.’
Idaṃ, bhikkhave, dutiyaṃ mahāpadesaṃ dhāreyyātha.	You should remember it. This is the second great reference.


Idha pana, bhikkhave, bhikkhu evaṃ vadeyya:	Take another monk who says:
‘asukasmiṃ nāma āvāse sambahulā therā bhikkhū viharanti bahussutā āgatāgamā dhammadharā vinayadharā mātikādharā.	‘In such-and-such monastery there are several senior monks who are very learned, knowledgeable in the scriptures, who remember the teachings, the texts on monastic training, and the outlines.
Tesaṃ me therānaṃ sammukhā sutaṃ sammukhā paṭiggahitaṃ—	I’ve heard and learned this in the presence of those senior monks:
ayaṃ dhammo, ayaṃ vinayo, idaṃ satthusāsanan’ti.	this is the teaching, this is the training, this is the Teacher’s instruction.’
Tassa, bhikkhave, bhikkhuno bhāsitaṃ neva abhinanditabbaṃ nappaṭikkositabbaṃ.	You should neither approve nor dismiss that monk’s statement.
Anabhinanditvā appaṭikkositvā tāni padabyañjanāni sādhukaṃ uggahetvā sutte otāretabbāni, vinaye sandassetabbāni.	Instead, you should carefully memorize those words and phrases, then check if they’re included in the discourses or found in the texts on monastic training.
Tāni ce sutte otāriyamānāni vinaye sandassiyamānāni na ceva sutte otaranti na vinaye sandissanti, niṭṭhamettha gantabbaṃ:	If they’re not included in the discourses or found in the monastic law, you should draw the conclusion:
‘addhā idaṃ na ceva tassa bhagavato vacanaṃ arahato sammāsambuddhassa;	‘Clearly this is not the word of the Blessed One, the perfected one, the fully awakened Buddha.
tesañca therānaṃ duggahitan’ti.	It has been incorrectly memorized by those senior monks.’
Iti hetaṃ, bhikkhave, chaḍḍeyyātha.	And so you should reject it.


Idha pana, bhikkhave, bhikkhu evaṃ vadeyya:	Take another monk who says:
‘asukasmiṃ nāma āvāse sambahulā therā bhikkhū viharanti bahussutā āgatāgamā dhammadharā vinayadharā mātikādharā.	‘In such-and-such monastery there are several senior monks who are very learned, knowledgeable in the scriptures, who remember the teachings, the texts on monastic training, and the outlines.
Tesaṃ me therānaṃ sammukhā sutaṃ sammukhā paṭiggahitaṃ—	I’ve heard and learned this in the presence of those senior monks:
ayaṃ dhammo, ayaṃ vinayo, idaṃ satthusāsanan’ti.	this is the teaching, this is the training, this is the Teacher’s instruction.’
Tassa, bhikkhave, bhikkhuno bhāsitaṃ neva abhinanditabbaṃ nappaṭikkositabbaṃ.	You should neither approve nor dismiss that monk’s statement.
Anabhinanditvā appaṭikkositvā tāni padabyañjanāni sādhukaṃ uggahetvā sutte otāretabbāni, vinaye sandassetabbāni.	Instead, you should carefully memorize those words and phrases, then check if they’re included in the discourses and found in the texts on monastic training.
Tāni ce sutte otāriyamānāni vinaye sandassiyamānāni sutte ceva otaranti vinaye ca sandissanti, niṭṭhamettha gantabbaṃ:	If they are included in the discourses and found in the texts on monastic training, you should draw the conclusion:
‘addhā idaṃ tassa bhagavato vacanaṃ arahato sammāsambuddhassa;	‘Clearly this is the word of the Blessed One, the perfected one, the fully awakened Buddha.
tesañca therānaṃ suggahitan’ti.	It has been correctly memorized by those senior monks.’
Idaṃ, bhikkhave, tatiyaṃ mahāpadesaṃ dhāreyyātha.	You should remember it. This is the third great reference.


Idha pana, bhikkhave, bhikkhu evaṃ vadeyya:	Take another monk who says:
‘asukasmiṃ nāma āvāse eko thero bhikkhu viharati bahussuto āgatāgamo dhammadharo vinayadharo mātikādharo.	‘In such-and-such monastery there is a single senior monk who is very learned and knowledgeable in the scriptures, who has memorized the teachings, the texts on monastic discipline, and the outlines.
Tassa me therassa sammukhā sutaṃ sammukhā paṭiggahitaṃ—	I’ve heard and learned this in the presence of that senior monk:
ayaṃ dhammo, ayaṃ vinayo, idaṃ satthusāsanan’ti.	this is the teaching, this is the training, this is the Teacher’s instruction.’
Tassa, bhikkhave, bhikkhuno bhāsitaṃ neva abhinanditabbaṃ nappaṭikkositabbaṃ.	You should neither approve nor dismiss that monk’s statement.
Anabhinanditvā appaṭikkositvā tāni padabyañjanāni sādhukaṃ uggahetvā sutte otāretabbāni, vinaye sandassetabbāni.	Instead, you should carefully memorize those words and phrases, then check if they’re included in the discourses and found in the texts on monastic discipline.
Tāni ce sutte otāriyamānāni vinaye sandassiyamānāni na ceva sutte otaranti na vinaye sandissanti, niṭṭhamettha gantabbaṃ:	If they’re not included in the discourses or found in the texts on monastic discipline, you should draw the conclusion:
‘addhā idaṃ na ceva tassa bhagavato vacanaṃ arahato sammāsambuddhassa;	‘Clearly this is not the word of the Blessed One, the perfected one, the fully awakened Buddha.
tassa ca therassa duggahitan’ti.	It has been incorrectly memorized by that senior monk.’
Iti hetaṃ, bhikkhave, chaḍḍeyyātha.	And so you should reject it.


Idha pana, bhikkhave, bhikkhu evaṃ vadeyya:	Take another monk who says:
‘asukasmiṃ nāma āvāse eko thero bhikkhu viharati bahussuto āgatāgamo dhammadharo vinayadharo mātikādharo.	‘In such-and-such monastery there is a single senior monk who is very learned and knowledgeable in the scriptures, who has memorized the teachings, the texts on monastic discipline, and the outlines.
Tassa me therassa sammukhā sutaṃ sammukhā paṭiggahitaṃ—	I’ve heard and learned this in the presence of that senior monk:
ayaṃ dhammo, ayaṃ vinayo, idaṃ satthusāsanan’ti.	this is the teaching, this is the training, this is the Teacher’s instruction.’
Tassa, bhikkhave, bhikkhuno bhāsitaṃ neva abhinanditabbaṃ nappaṭikkositabbaṃ.	You should neither approve nor dismiss that monk’s statement.
Anabhinanditvā appaṭikkositvā tāni padabyañjanāni sādhukaṃ uggahetvā sutte otāretabbāni, vinaye sandassetabbāni.	Instead, you should carefully memorize those words and phrases, then check if they’re included in the discourses and found in the texts on monastic discipline.
Tāni ce sutte otāriyamānāni vinaye sandassiyamānāni sutte ceva otaranti vinaye ca sandissanti, niṭṭhamettha gantabbaṃ:	If they are included in the discourses and found in the monastic law, you should draw the conclusion:
‘addhā idaṃ tassa bhagavato vacanaṃ arahato sammāsambuddhassa;	‘Clearly this is the word of the Blessed One, the perfected one, the fully awakened Buddha.
tassa ca therassa suggahitan’ti.	It has been correctly memorized by that senior monk.’
Idaṃ, bhikkhave, catutthaṃ mahāpadesaṃ dhāreyyātha.	You should remember it. This is the fourth great reference.
Ime kho, bhikkhave, cattāro mahāpadesā”ti.	These are the four great references.”

AN 4 vagga 19. Brahmins 19. Brāhmaṇavagga

181. A Warrior (⤴)


181. Yodhājīvasutta	181. A Warrior
“Catūhi, bhikkhave, aṅgehi samannāgato yodhājīvo rājāraho hoti rājabhoggo, rañño aṅganteva saṅkhaṃ gacchati.	“monks, a warrior with four factors is worthy of a king, fit to serve a king, and is considered a factor of kingship.
Katamehi catūhi?	What four?
Idha, bhikkhave, yodhājīvo ṭhānakusalo ca hoti, dūrepātī ca, akkhaṇavedhī ca, mahato ca kāyassa padāletā.	He’s skilled in the basics, a long-distance shooter, a marksman, one who shatters large objects.
Imehi kho, bhikkhave, catūhi aṅgehi samannāgato yodhājīvo rājāraho hoti rājabhoggo, rañño aṅganteva saṅkhaṃ gacchati.	A warrior with these four factors is worthy of a king, fit to serve a king, and is considered a factor of kingship.
Evamevaṃ kho, bhikkhave, catūhi dhammehi samannāgato bhikkhu āhuneyyo hoti pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassa.	In the same way, a monk with four factors is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, worthy of veneration with joined palms, and is the supreme field of merit for the world.
Katamehi catūhi?	What four?
Idha, bhikkhave, bhikkhu ṭhānakusalo ca hoti, dūrepātī ca, akkhaṇavedhī ca, mahato ca kāyassa padāletā.	He’s skilled in the basics, a long-distance shooter, a marksman, one who shatters large objects.


Kathañca, bhikkhave, bhikkhu ṭhānakusalo hoti?	And how is a monk skilled in the basics?
Idha, bhikkhave, bhikkhu sīlavā hoti … pe … samādāya sikkhati sikkhāpadesu.	It’s when a monk is ethical, restrained in the code of conduct, and has appropriate behavior and means of collecting alms. Seeing danger in the slightest flaw, they keep the rules they’ve undertaken.
Evaṃ kho, bhikkhave, bhikkhu ṭhānakusalo hoti.	That’s how a monk is skilled in the basics.


Kathañca, bhikkhave, bhikkhu dūrepātī hoti?	And how is a monk a long-distance shooter?
Idha, bhikkhave, bhikkhu yaṃ kiñci rūpaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā, sabbaṃ rūpaṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya passati.	It’s when a monk truly sees any kind of form at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all form—with right understanding: ‘This is not mine, I am not this, this is not my self.’
Yā kāci vedanā …	They truly see any kind of feeling …
yā kāci saññā …	perception …
ye keci saṅkhārā …	co-doings …
yaṃ kiñci viññāṇaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā, sabbaṃ viññāṇaṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya passati.	consciousness at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near, all consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self.’
Evaṃ kho, bhikkhave, bhikkhu dūrepātī hoti.	That’s how a monk is a long-distance shooter.


Kathañca, bhikkhave, bhikkhu akkhaṇavedhī hoti?	And how is a monk a marksman?
Idha, bhikkhave, bhikkhu ‘idaṃ dukkhan’ti yathābhūtaṃ pajānāti … pe … ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti.	It’s when they truly understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.
Evaṃ kho, bhikkhave, bhikkhu akkhaṇavedhī hoti.	That’s how a monk is a marksman.


Kathañca, bhikkhave, bhikkhu mahato kāyassa padāletā hoti?	And how does a monk shatter large objects?
Idha, bhikkhave, bhikkhu mahantaṃ avijjākkhandhaṃ padāletā.	It’s when a monk shatters the great mass of ignorance.
Evaṃ kho, bhikkhave, bhikkhu mahato kāyassa padāletā hoti.	That’s how a monk shatters large objects.
Imehi kho, bhikkhave, catūhi dhammehi samannāgato bhikkhu āhuneyyo hoti … pe … anuttaraṃ puññakkhettaṃ lokassā”ti.	A monk with these four factors … is the supreme field of merit for the world.”

182. Guarantee (⤴)


182. Pāṭibhogasutta	182. Guarantee
“Catunnaṃ, bhikkhave, dhammānaṃ natthi koci pāṭibhogo—	“There are four things that no-one can guarantee—
samaṇo vā brāhmaṇo vā devo vā māro vā brahmā vā koci vā lokasmiṃ.	not an ascetic, a brahmin, a god, a Māra, a Brahmā, or anyone in the world.


Katamesaṃ catunnaṃ?	What four?
‘Jarādhammaṃ mā jīrī’ti natthi koci pāṭibhogo—	No-one can guarantee that someone liable to grow old will not grow old.
samaṇo vā brāhmaṇo vā devo vā māro vā brahmā vā koci vā lokasmiṃ;
‘byādhidhammaṃ mā byādhiyī’ti natthi koci pāṭibhogo—	No-one can guarantee that someone liable to sickness will not get sick.
samaṇo vā brāhmaṇo vā devo vā māro vā brahmā vā koci vā lokasmiṃ;
‘maraṇadhammaṃ mā mīyī’ti natthi koci pāṭibhogo—	No-one can guarantee that someone liable to death will not die.
samaṇo vā brāhmaṇo vā devo vā māro vā brahmā vā koci vā lokasmiṃ;
‘yāni kho pana tāni pubbe attanā katāni pāpakāni kammāni saṅkilesikāni ponobhavikāni sadarāni dukkhavipākāni āyatiṃ jātijarāmaraṇikāni, tesaṃ vipāko mā nibbattī’ti natthi koci pāṭibhogo—	No-one can guarantee that the bad deeds done in past lives—corrupted, leading to future lives, hurtful, resulting in suffering and future rebirth, old age, and death—will not produce their result.
samaṇo vā brāhmaṇo vā devo vā māro vā brahmā vā koci vā lokasmiṃ.


Imesaṃ kho, bhikkhave, catunnaṃ dhammānaṃ natthi koci pāṭibhogo—	These are the four things that no-one can guarantee—
samaṇo vā brāhmaṇo vā devo vā māro vā brahmā vā koci vā lokasmin”ti.	not an ascetic, a brahmin, a god, a Māra, a Brahmā, or anyone in the world.”

183. Vassakāra on What is Heard (⤴)


183. Sutasutta	183. Vassakāra on What is Heard
Ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe.	At one time the Buddha was staying near Rājagaha, in the Bamboo Grove, the squirrels’ feeding ground.
Atha kho vassakāro brāhmaṇo magadhamahāmatto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi.	Then Vassakāra the brahmin, a chief minister of Magadha, went up to the Buddha, and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho vassakāro brāhmaṇo magadhamahāmatto bhagavantaṃ etadavoca:	When the greetings and polite conversation were over, he sat down to one side and said to the Buddha:


“Ahañhi, bho gotama, evaṃvādī evaṃdiṭṭhi:	“Master Gotama, this is my doctrine and view:
‘yo koci diṭṭhaṃ bhāsati—	There’s nothing wrong with talking about what you’ve seen, saying:
evaṃ me diṭṭhanti, natthi tato doso;	‘So I have seen.’
yo koci sutaṃ bhāsati—	There’s nothing wrong with talking about what you’ve heard, saying:
evaṃ me sutanti, natthi tato doso;	‘So I have heard.’
yo koci mutaṃ bhāsati—	There’s nothing wrong with talking about what you’ve thought, saying:
evaṃ me mutanti, natthi tato doso;	‘So I have thought.’
yo koci viññātaṃ bhāsati—	There’s nothing wrong with talking about what you’ve cognized, saying:
evaṃ me viññātanti, natthi tato doso’”ti.	‘So I have cognized.’”


“Nāhaṃ, brāhmaṇa, sabbaṃ diṭṭhaṃ bhāsitabbanti vadāmi;	“Brahmin, I don’t say you should talk about everything you see, hear, think, and cognize.
na panāhaṃ, brāhmaṇa, sabbaṃ diṭṭhaṃ na bhāsitabbanti vadāmi;	But I also don’t say you should talk about nothing you see, hear, think, and cognize.
nāhaṃ, brāhmaṇa, sabbaṃ sutaṃ bhāsitabbanti vadāmi;
na panāhaṃ, brāhmaṇa, sabbaṃ sutaṃ na bhāsitabbanti vadāmi;
nāhaṃ, brāhmaṇa, sabbaṃ mutaṃ bhāsitabbanti vadāmi;
na panāhaṃ, brāhmaṇa, sabbaṃ mutaṃ na bhāsitabbanti vadāmi;
nāhaṃ, brāhmaṇa, sabbaṃ viññātaṃ bhāsitabbanti vadāmi;
na panāhaṃ, brāhmaṇa, sabbaṃ viññātaṃ na bhāsitabbanti vadāmi.


Yañhi, brāhmaṇa, diṭṭhaṃ bhāsato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti, evarūpaṃ diṭṭhaṃ na bhāsitabbanti vadāmi.	When talking about certain things you’ve seen, heard, thought, or cognized, unskillful qualities grow while skillful qualities decline. I say that you shouldn’t talk about those things.
Yañca khvassa, brāhmaṇa, diṭṭhaṃ abhāsato kusalā dhammā parihāyanti, akusalā dhammā abhivaḍḍhanti, evarūpaṃ diṭṭhaṃ bhāsitabbanti vadāmi.	When talking about other things you’ve seen, heard, thought, or cognized, unskillful qualities decline while skillful qualities grow. I say that you should talk about those things.”





Atha kho vassakāro brāhmaṇo magadhamahāmatto bhagavato bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā pakkāmīti.	Then Vassakāra the brahmin, having approved and agreed with what the Buddha said, got up from his seat and left.

184. Fearless (⤴)


184. Abhayasutta	184. Fearless
Atha kho jāṇussoṇi brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi.	Then the brahmin Jāṇussoṇi went up to the Buddha, and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho jāṇussoṇi brāhmaṇo bhagavantaṃ etadavoca:	When the greetings and polite conversation were over, he sat down to one side and said to the Buddha:


“Ahañhi, bho gotama, evaṃvādī evaṃdiṭṭhi:	“Master Gotama, this is my doctrine and view:
‘natthi yo maraṇadhammo samāno na bhāyati, na santāsaṃ āpajjati maraṇassā’”ti.	‘All those liable to death are frightened and terrified of death.’”
“Atthi, brāhmaṇa, maraṇadhammo samāno bhāyati, santāsaṃ āpajjati maraṇassa;	“Brahmin, some of those liable to death are frightened and terrified of death.
atthi pana, brāhmaṇa, maraṇadhammo samāno na bhāyati, na santāsaṃ āpajjati maraṇassa.	But some of those liable to death are not frightened and terrified of death.


Katamo ca, brāhmaṇa, maraṇadhammo samāno bhāyati, santāsaṃ āpajjati maraṇassa?	Who are those frightened of death?
Idha, brāhmaṇa, ekacco kāmesu avītarāgo hoti avigatacchando avigatapemo avigatapipāso avigatapariḷāho avigatataṇho.	It’s someone who isn’t free of greed, desire, fondness, thirst, passion, and craving for sensual pleasures.
Tamenaṃ aññataro gāḷho rogātaṅko phusati.	When they fall seriously ill,
Tassa aññatarena gāḷhena rogātaṅkena phuṭṭhassa evaṃ hoti:	they think:
‘piyā vata maṃ kāmā jahissanti, piye cāhaṃ kāme jahissāmī’ti.	‘The sensual pleasures that I love so much will leave me, and I’ll leave them.’
So socati kilamati paridevati, urattāḷiṃ kandati, sammohaṃ āpajjati.	They sorrow and wail and lament, beating their breast and falling into confusion.
Ayaṃ kho, brāhmaṇa, maraṇadhammo samāno bhāyati, santāsaṃ āpajjati maraṇassa.	This is someone who is frightened of death.


Puna caparaṃ, brāhmaṇa, idhekacco kāye avītarāgo hoti avigatacchando avigatapemo avigatapipāso avigatapariḷāho avigatataṇho.	Furthermore, it’s someone who isn’t free of greed, desire, fondness, thirst, passion, and craving for the body.
Tamenaṃ aññataro gāḷho rogātaṅko phusati.	When they fall seriously ill,
Tassa aññatarena gāḷhena rogātaṅkena phuṭṭhassa evaṃ hoti:	they think:
‘piyo vata maṃ kāyo jahissati, piyañcāhaṃ kāyaṃ jahissāmī’ti.	‘This body that I love so much will leave me, and I’ll leave it.’
So socati kilamati paridevati, urattāḷiṃ kandati, sammohaṃ āpajjati.	They sorrow and wail and lament, beating their breast and falling into confusion.
Ayampi kho, brāhmaṇa, maraṇadhammo samāno bhāyati, santāsaṃ āpajjati maraṇassa.	This, too, is someone who is frightened of death.


Puna caparaṃ, brāhmaṇa, idhekacco akatakalyāṇo hoti akatakusalo akatabhīruttāṇo katapāpo kataluddo katakibbiso.	Furthermore, it’s someone who hasn’t done good and skillful things that keep them safe, but has done bad, violent, and corrupt things.
Tamenaṃ aññataro gāḷho rogātaṅko phusati.	When they fall seriously ill,
Tassa aññatarena gāḷhena rogātaṅkena phuṭṭhassa evaṃ hoti:	they think:
‘akataṃ vata me kalyāṇaṃ, akataṃ kusalaṃ, akataṃ bhīruttāṇaṃ;	‘Well, I haven’t done good and skillful things that keep me safe.
kataṃ pāpaṃ, kataṃ luddaṃ, kataṃ kibbisaṃ.	And I have done bad, violent, and corrupt things.
Yāvatā, bho, akatakalyāṇānaṃ akatakusalānaṃ akatabhīruttāṇānaṃ katapāpānaṃ kataluddānaṃ katakibbisānaṃ gati taṃ gatiṃ pecca gacchāmī’ti.	When I depart, I’ll go to the place where people who’ve done such things go.’
So socati kilamati paridevati, urattāḷiṃ kandati, sammohaṃ āpajjati.	They sorrow and wail and lament, beating their breast and falling into confusion.
Ayampi kho, brāhmaṇa, maraṇadhammo samāno bhāyati, santāsaṃ āpajjati maraṇassa.	This, too, is someone who is frightened of death.


Puna caparaṃ, brāhmaṇa, idhekacco kaṅkhī hoti vicikicchī aniṭṭhaṅgato saddhamme.	Furthermore, it’s someone who’s doubtful, uncertain, and undecided about the true teaching.
Tamenaṃ aññataro gāḷho rogātaṅko phusati.	When they fall seriously ill,
Tassa aññatarena gāḷhena rogātaṅkena phuṭṭhassa evaṃ hoti:	they think:
‘kaṅkhī vatamhi vicikicchī aniṭṭhaṅgato saddhamme’ti.	‘I’m doubtful, uncertain, and undecided about the true teaching.’
So socati kilamati paridevati, urattāḷiṃ kandati, sammohaṃ āpajjati.	They sorrow and wail and lament, beating their breast and falling into confusion.
Ayampi kho, brāhmaṇa, maraṇadhammo samāno bhāyati, santāsaṃ āpajjati maraṇassa.	This, too, is someone who is frightened of death.
Ime kho, brāhmaṇa, cattāro maraṇadhammā samānā bhāyanti, santāsaṃ āpajjanti maraṇassa.	These are the four people liable to death who are frightened and terrified of death.


Katamo ca, brāhmaṇa, maraṇadhammo samāno na bhāyati, na santāsaṃ āpajjati maraṇassa?	Who are those not frightened of death?
Idha, brāhmaṇa, ekacco kāmesu vītarāgo hoti vigatacchando vigatapemo vigatapipāso vigatapariḷāho vigatataṇho.	It’s someone who is rid of greed, desire, fondness, thirst, passion, and craving for sensual pleasures.
Tamenaṃ aññataro gāḷho rogātaṅko phusati.	When they fall seriously ill,
Tassa aññatarena gāḷhena rogātaṅkena phuṭṭhassa na evaṃ hoti:	they don’t think:
‘piyā vata maṃ kāmā jahissanti, piye cāhaṃ kāme jahissāmī’ti.	‘The sensual pleasures that I love so much will leave me, and I’ll leave them.’
So na socati na kilamati na paridevati, na urattāḷiṃ kandati, na sammohaṃ āpajjati.	They don’t sorrow and wail and lament, beating their breast and falling into confusion.
Ayaṃ kho, brāhmaṇa, maraṇadhammo samāno na bhāyati, na santāsaṃ āpajjati maraṇassa.	This is someone who’s not frightened of death.


Puna caparaṃ, brāhmaṇa, idhekacco kāye vītarāgo hoti vigatacchando vigatapemo vigatapipāso vigatapariḷāho vigatataṇho.	Furthermore, it’s someone who is rid of greed, desire, fondness, thirst, passion, and craving for the body.
Tamenaṃ aññataro gāḷho rogātaṅko phusati.	When they fall seriously ill,
Tassa aññatarena gāḷhena rogātaṅkena phuṭṭhassa na evaṃ hoti:	they don’t think:
‘piyo vata maṃ kāyo jahissati, piyañcāhaṃ kāyaṃ jahissāmī’ti.	‘This body that I love so much will leave me, and I’ll leave it.’
So na socati na kilamati na paridevati, na urattāḷiṃ kandati, na sammohaṃ āpajjati.	They don’t sorrow and wail and lament, beating their breast and falling into confusion.
Ayampi kho, brāhmaṇa, maraṇadhammo samāno na bhāyati, na santāsaṃ āpajjati maraṇassa.	This, too, is someone who’s not frightened of death.


Puna caparaṃ, brāhmaṇa, idhekacco akatapāpo hoti akataluddo akatakibbiso katakalyāṇo katakusalo katabhīruttāṇo.	Furthermore, it’s someone who hasn’t done bad, violent, and corrupt deeds, but has done good and skillful deeds that keep them safe.
Tamenaṃ aññataro gāḷho rogātaṅko phusati.	When they fall seriously ill,
Tassa aññatarena gāḷhena rogātaṅkena phuṭṭhassa evaṃ hoti:	they think:
‘akataṃ vata me pāpaṃ, akataṃ luddaṃ, akataṃ kibbisaṃ;	‘Well, I haven’t done bad, violent, and corrupt things.
kataṃ kalyāṇaṃ, kataṃ kusalaṃ, kataṃ bhīruttāṇaṃ.	And I have done good and skillful deeds that keep me safe.
Yāvatā, bho, akatapāpānaṃ akataluddānaṃ akatakibbisānaṃ katakalyāṇānaṃ katakusalānaṃ katabhīruttāṇānaṃ gati taṃ gatiṃ pecca gacchāmī’ti.	When I depart, I’ll go to the place where people who’ve done such things go.’
So na socati na kilamati na paridevati, na urattāḷiṃ kandati, na sammohaṃ āpajjati.	They don’t sorrow and wail and lament, beating their breast and falling into confusion.
Ayampi kho, brāhmaṇa, maraṇadhammo samāno na bhāyati, na santāsaṃ āpajjati maraṇassa.	This, too, is someone who’s not frightened of death.


Puna caparaṃ, brāhmaṇa, idhekacco akaṅkhī hoti avicikicchī niṭṭhaṅgato saddhamme.	Furthermore, it’s someone who’s not doubtful, uncertain, or undecided about the true teaching.
Tamenaṃ aññataro gāḷho rogātaṅko phusati.	When they fall seriously ill,
Tassa aññatarena gāḷhena rogātaṅkena phuṭṭhassa evaṃ hoti:	they think:
‘akaṅkhī vatamhi avicikicchī niṭṭhaṅgato saddhamme’ti.	‘I’m not doubtful, uncertain, or undecided about the true teaching.’
So na socati na kilamati na paridevati, na urattāḷiṃ kandati, na sammohaṃ āpajjati.	They don’t sorrow and wail and lament, beating their breast and falling into confusion.
Ayampi kho, brāhmaṇa, maraṇadhammo samāno na bhāyati, na santāsaṃ āpajjati maraṇassa.	This, too, is someone who’s not frightened of death.
Ime kho, brāhmaṇa, cattāro maraṇadhammā samānā na bhāyanti, na santāsaṃ āpajjanti maraṇassā”ti.	These are the four people liable to death who are not frightened and terrified of death.”


“Abhikkantaṃ, bho gotama, abhikkantaṃ, bho gotama … pe … upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti.	“Excellent, Master Gotama! … From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.”

185. Truths of the Brahmins (⤴)


185. Brāhmaṇasaccasutta	185. Truths of the Brahmins
Ekaṃ samayaṃ bhagavā rājagahe viharati gijjhakūṭe pabbate.	Once the Buddha was staying near Rājagaha, on the Vulture’s Peak Mountain.
Tena kho pana samayena sambahulā abhiññātā abhiññātā paribbājakā sippinikātīre paribbājakārāme paṭivasanti, seyyathidaṃ annabhāro varadharo sakuludāyī ca paribbājako aññe ca abhiññātā abhiññātā paribbājakā.	Now at that time several very well-known wanderers were residing in the monastery of the wanderers on the bank of the Sappinī river. They included Annabhāra, Varadhara, Sakuludāyī, and other very well-known wanderers.
Atha kho bhagavā sāyanhasamayaṃ paṭisallānā vuṭṭhito yena sippinikātīre paribbājakārāmo tenupasaṅkami.	Then in the late afternoon, the Buddha came out of retreat and went to the wanderer’s monastery on the bank of the Sappinī river.


Tena kho pana samayena tesaṃ aññatitthiyānaṃ paribbājakānaṃ sannisinnānaṃ sannipatitānaṃ ayamantarā kathā udapādi:	Now at that time this discussion came up while those wanderers who follow other paths were sitting together:
“itipi brāhmaṇasaccāni, itipi brāhmaṇasaccānī”ti.	“The truths of the brahmins are like this; the truths of the brahmins are like that.”
Atha kho bhagavā yena te paribbājakā tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho bhagavā te paribbājake etadavoca:	Then the Buddha went up to those wanderers, sat down on the seat spread out, and said to them:


“Kāya nuttha, paribbājakā, etarahi kathāya sannisinnā, kā ca pana vo antarākathā vippakatā”ti?	“Wanderers, what were you sitting talking about just now? What conversation was unfinished?”
“Idha, bho gotama, amhākaṃ sannisinnānaṃ sannipatitānaṃ ayamantarākathā udapādi:	“Well, Master Gotama, this discussion came up among us while we were sitting together:
‘itipi brāhmaṇasaccāni, itipi brāhmaṇasaccānī’”ti.	‘The truths of the brahmins are like this; the truths of the brahmins are like that.’”


“Cattārimāni, paribbājakā, brāhmaṇasaccāni mayā sayaṃ abhiññā sacchikatvā paveditāni.	“Wanderers, I declare these four truths of the brahmins, having realized them with my own insight.
Katamāni cattāri?	What four?
Idha, paribbājakā, brāhmaṇo evamāha:	Take a brahmin who says:
‘sabbe pāṇā avajjhā’ti.	‘No sentient beings should be killed.’
Iti vadaṃ brāhmaṇo saccaṃ āha, no musā.	Saying this, a brahmin speaks the truth, not lies.
So tena na samaṇoti maññati, na brāhmaṇoti maññati, na seyyohamasmīti maññati, na sadisohamasmīti maññati, na hīnohamasmīti maññati.	But they don’t think of themselves as an ‘ascetic’ or ‘brahmin’ because of that. Nor do they think ‘I’m better’ or ‘I’m equal’ or ‘I’m worse’.
Api ca yadeva tattha saccaṃ tadabhiññāya pāṇānaṃyeva anuddayāya anukampāya paṭipanno hoti.	Rather, they simply practice out of kindness and compassion for living creatures, having had insight into the truth of that.


Puna caparaṃ, paribbājakā, brāhmaṇo evamāha:	Take another brahmin who says:
‘sabbe kāmā aniccā dukkhā vipariṇāmadhammā’ti.	‘All sensual pleasures are impermanent, suffering, and perishable.’
Iti vadaṃ brāhmaṇo saccamāha, no musā.	Saying this, a brahmin speaks the truth, not lies.
So tena na samaṇoti maññati, na brāhmaṇoti maññati, na seyyohamasmīti maññati, na sadisohamasmīti maññati, na hīnohamasmīti maññati.	But they don’t think of themselves as an ‘ascetic’ or ‘brahmin’ because of that. Nor do they think ‘I’m better’ or ‘I’m equal’ or ‘I’m worse’.
Api ca yadeva tattha saccaṃ tadabhiññāya kāmānaṃyeva nibbidāya virāgāya nirodhāya paṭipanno hoti.	Rather, they simply practice for disenchantment, dispassion, and cessation regarding sensual pleasures, having had insight into the truth of that.


Puna caparaṃ, paribbājakā, brāhmaṇo evamāha:	Take another brahmin who says:
‘sabbe bhavā aniccā … pe … tadabhiññāya bhavānaṃyeva nibbidāya virāgāya nirodhāya paṭipanno hoti.	‘All states of existence are impermanent, suffering, and perishable.’ … They simply practice for disenchantment, dispassion, and cessation regarding future lives, having had insight into the truth of that.


Puna caparaṃ, paribbājakā, brāhmaṇo evamāha:	Take another brahmin who says:
‘nāhaṃ kvacani kassaci kiñcanatasmiṃ na ca mama kvacani katthaci kiñcanatatthī’ti.	‘I don’t belong to anyone anywhere. And nothing belongs to me anywhere.’
Iti vadaṃ brāhmaṇo saccaṃ āha, no musā.	Saying this, a brahmin speaks the truth, not lies.
So tena na samaṇoti maññati, na brāhmaṇoti maññati, na seyyohamasmīti maññati, na sadisohamasmīti maññati, na hīnohamasmīti maññati.	But they don’t think of themselves as an ‘ascetic’ or ‘brahmin’ because of that. Nor do they think ‘I’m better’ or ‘I’m equal’ or ‘I’m worse’.
Api ca yadeva tattha saccaṃ tadabhiññāya ākiñcaññaṃyeva paṭipadaṃ paṭipanno hoti.	Rather, they simply practice the path of nothingness, having had insight into the truth of that.
Imāni kho, paribbājakā, cattāri brāhmaṇasaccāni mayā sayaṃ abhiññā sacchikatvā paveditānī”ti.	These are the four truths of the brahmins that I declare, having realized them with my own insight.”

186. Approach (⤴)


186. Ummaggasutta	186. Approach
Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca:	Then one of the monks went up to the Buddha, bowed, sat down to one side, and said to him:
“kena nu kho, bhante, loko nīyati, kena loko parikassati, kassa ca uppannassa vasaṃ gacchatī”ti?	“Sir, what leads the world on? What drags it around? What arises and takes control?”


“Sādhu sādhu, bhikkhu.	“Good, good, monk!
Bhaddako kho te, bhikkhu, ummaggo, bhaddakaṃ paṭibhānaṃ, kalyāṇī paripucchā.	Your approach and articulation are excellent, and it’s a good question.
Evañhi tvaṃ, bhikkhu, pucchasi:	For you asked:
‘kena nu kho, bhante, loko nīyati, kena loko parikassati, kassa ca uppannassa vasaṃ gacchatī’”ti?	‘What leads the world on? What drags it around? What arises and takes control?’”
“Evaṃ, bhante”.	“Yes, sir.”
“Cittena kho, bhikkhu, loko nīyati, cittena parikassati, cittassa uppannassa vasaṃ gacchatī”ti.	“monk, the mind leads the world on. The mind drags it around. When the mind arises, it takes control.”


“Sādhu, bhante”ti kho so bhikkhu bhagavato bhāsitaṃ abhinanditvā anumoditvā bhagavantaṃ uttari pañhaṃ apucchi:	Saying “Good, sir”, that monk approved and agreed with what the Buddha said. Then he asked another question:
“‘bahussuto dhammadharo, bahussuto dhammadharo’ti, bhante, vuccati.	“Sir, they speak of ‘a learned memorizer of the teaching’.
Kittāvatā nu kho, bhante, bahussuto dhammadharo hotī”ti?	How is a learned memorizer of the teaching defined?”


“Sādhu sādhu, bhikkhu.	“Good, good, monk!
Bhaddako kho te, bhikkhu ummaggo, bhaddakaṃ paṭibhānaṃ, kalyāṇī paripucchā.	Your approach and articulation are excellent, and it’s a good question. …
Evañhi tvaṃ, bhikkhu, pucchasi:
‘bahussuto dhammadharo, bahussuto dhammadharoti, bhante, vuccati.
Kittāvatā nu kho, bhante, bahussuto dhammadharo hotī’”ti?
“Evaṃ, bhante”.
“Bahū kho, bhikkhu, mayā dhammā desitā—	I have taught many teachings:
suttaṃ, geyyaṃ, veyyākaraṇaṃ, gāthā, udānaṃ, itivuttakaṃ, jātakaṃ, abbhutadhammaṃ, vedallaṃ.	statements, songs, discussions, verses, inspired sayings, legends, stories of past lives, amazing stories, and analyses.
Catuppadāya cepi, bhikkhu, gāthāya atthamaññāya dhammamaññāya dhammānudhammappaṭipanno hoti bahussuto dhammadharoti alaṃvacanāyā”ti.	But if anyone understands the meaning and the text of even a four-line verse, and if they practice in line with that teaching, they’re qualified to be called a ‘learned memorizer of the teaching’.”


“Sādhu, bhante”ti kho so bhikkhu bhagavato bhāsitaṃ abhinanditvā anumoditvā bhagavantaṃ uttari pañhaṃ apucchi:	Saying “Good, sir”, that monk approved and agreed with what the Buddha said. Then he asked another question:
“‘sutavā nibbedhikapañño, sutavā nibbedhikapañño’ti, bhante, vuccati.	“Sir, they speak of ‘a learned person with penetrating wisdom’.
Kittāvatā nu kho, bhante, sutavā nibbedhikapañño hotī”ti?	How is a learned person with penetrating wisdom defined?”


“Sādhu sādhu, bhikkhu.	“Good, good, monk!
Bhaddako kho te, bhikkhu, ummaggo, bhaddakaṃ paṭibhānaṃ, kalyāṇī paripucchā.	Your approach and articulation are excellent, and it’s a good question. …
Evañhi tvaṃ, bhikkhu, pucchasi:
‘sutavā nibbedhikapañño, sutavā nibbedhikapaññoti, bhante, vuccati.
Kittāvatā nu kho, bhante, sutavā nibbedhikapañño hotī’”ti?
“Evaṃ, bhante”.
“Idha, bhikkhu, bhikkhuno ‘idaṃ dukkhan’ti sutaṃ hoti, paññāya cassa atthaṃ ativijjha passati;	Take a monk who has heard: ‘This is suffering.’ They see what it means with penetrating wisdom.
‘ayaṃ dukkhasamudayo’ti sutaṃ hoti, paññāya cassa atthaṃ ativijjha passati;	They’ve heard: ‘This is the origin of suffering’ …
‘ayaṃ dukkhanirodho’ti sutaṃ hoti, paññāya cassa atthaṃ ativijjha passati;	‘This is the cessation of suffering’ …
‘ayaṃ dukkhanirodhagāminī paṭipadā’ti sutaṃ hoti, paññāya cassa atthaṃ ativijjha passati.	‘This is the practice that leads to the cessation of suffering.’ They see what it means with penetrating wisdom.
Evaṃ kho, bhikkhu, sutavā nibbedhikapañño hotī”ti.	That’s how a person is learned, with penetrating wisdom.”


“Sādhu, bhante”ti kho so bhikkhu bhagavato bhāsitaṃ abhinanditvā anumoditvā bhagavantaṃ uttari pañhaṃ apucchi:	Saying “Good, sir”, that monk approved and agreed with what the Buddha said. Then he asked another question:
“‘paṇḍito mahāpañño, paṇḍito mahāpañño’ti, bhante, vuccati.	“Sir, they speak of ‘an astute person with great wisdom’.
Kittāvatā nu kho, bhante, paṇḍito mahāpañño hotī”ti?	How is an astute person with great wisdom defined?”


“Sādhu sādhu, bhikkhu.	“Good, good, monk!
Bhaddako kho te, bhikkhu, ummaggo, bhaddakaṃ paṭibhānaṃ, kalyāṇī paripucchā.	Your approach and articulation are excellent, and it’s a good question. …
Evañhi tvaṃ bhikkhu pucchasi:
‘paṇḍito mahāpañño, paṇḍito mahāpaññoti, bhante, vuccati.
Kittāvatā nu kho, bhante, paṇḍito mahāpañño hotī’”ti?
“Evaṃ, bhante”.
“Idha, bhikkhu, paṇḍito mahāpañño nevattabyābādhāya ceteti na parabyābādhāya ceteti na ubhayabyābādhāya ceteti attahitaparahitaubhayahitasabbalokahitameva cintayamāno cinteti.	An astute person with great wisdom is one who has no intention to hurt themselves, or to hurt others, or to hurt both. When they think, they only think of the benefit for themselves, for others, for both, and for the whole world.
Evaṃ kho, bhikkhu, paṇḍito mahāpañño hotī”ti.	That’s how a person is astute, with great wisdom.”

187. With Vassakāra (⤴)


187. Vassakārasutta	187. With Vassakāra
Ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe.	At one time the Buddha was staying near Rājagaha, in the Bamboo Grove, the squirrels’ feeding ground.
Atha kho vassakāro brāhmaṇo magadhamahāmatto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi.	Then Vassakāra the brahmin, a chief minister of Magadha, went up to the Buddha, and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho vassakāro brāhmaṇo magadhamahāmatto bhagavantaṃ etadavoca:	When the greetings and polite conversation were over, he sat down to one side and said to the Buddha:


“Jāneyya nu kho, bho gotama, asappuriso asappurisaṃ:	“Master Gotama, could a bad person know of a bad person:
‘asappuriso ayaṃ bhavan’”ti?	‘This fellow is a bad person’?”
“Aṭṭhānaṃ kho etaṃ, brāhmaṇa, anavakāso yaṃ asappuriso asappurisaṃ jāneyya:	“That’s impossible, brahmin, it can’t happen.”
‘asappuriso ayaṃ bhavan’”ti.
“Jāneyya pana, bho gotama, asappuriso sappurisaṃ:	“Could a bad person know of a good person:
‘sappuriso ayaṃ bhavan’”ti?	‘This fellow is a good person’?”
“Etampi kho, brāhmaṇa, aṭṭhānaṃ anavakāso yaṃ asappuriso sappurisaṃ jāneyya:	“That too is impossible, it can’t happen.”
‘sappuriso ayaṃ bhavan’”ti.
“Jāneyya nu kho, bho gotama, sappuriso sappurisaṃ:	“Master Gotama, could a good person know of a good person:
‘sappuriso ayaṃ bhavan’”ti?	‘This fellow is a good person’?”
“Ṭhānaṃ kho etaṃ, brāhmaṇa, vijjati yaṃ sappuriso sappurisaṃ jāneyya:	“That, brahmin, is possible.”
‘sappuriso ayaṃ bhavan’”ti.
“Jāneyya pana, bho gotama, sappuriso asappurisaṃ:	“Could a good person know of a bad person:
‘asappuriso ayaṃ bhavan’”ti?	‘This fellow is a bad person’?”
“Etampi kho, brāhmaṇa, ṭhānaṃ vijjati yaṃ sappuriso asappurisaṃ jāneyya:	“That too is possible.”
‘asappuriso ayaṃ bhavan’”ti.


“Acchariyaṃ, bho gotama, abbhutaṃ, bho gotama.	“It’s incredible, Master Gotama, it’s amazing,
Yāva subhāsitañcidaṃ bhotā gotamena:	how well said this was by Master Gotama:
‘aṭṭhānaṃ kho etaṃ, brāhmaṇa, anavakāso yaṃ asappuriso asappurisaṃ jāneyya—	‘It’s impossible, it can’t happen, that a bad person could know …
asappuriso ayaṃ bhavanti.
Etampi kho, brāhmaṇa, aṭṭhānaṃ anavakāso yaṃ asappuriso sappurisaṃ jāneyya—
sappuriso ayaṃ bhavanti.
Ṭhānaṃ kho etaṃ, brāhmaṇa, vijjati yaṃ sappuriso sappurisaṃ jāneyya—	But it is possible that a good person could know …’
sappuriso ayaṃ bhavanti.
Etampi kho, brāhmaṇa, ṭhānaṃ vijjati yaṃ sappuriso asappurisaṃ jāneyya—
asappuriso ayaṃ bhavan’ti.


Ekamidaṃ, bho gotama, samayaṃ todeyyassa brāhmaṇassa parisati parūpārambhaṃ vattenti:	Once, members of the brahmin Todeyya’s assembly were going on complaining about others:
‘bālo ayaṃ rājā eḷeyyo samaṇe rāmaputte abhippasanno, samaṇe ca pana rāmaputte evarūpaṃ paramanipaccakāraṃ karoti, yadidaṃ abhivādanaṃ paccuṭṭhānaṃ añjalikammaṃ sāmīcikammanti.	‘This King Eḷeyya is a fool to be so devoted to Rāmaputta. He even shows him the utmost deference by bowing down to him, rising up for him, greeting him with joined palms, and observing proper etiquette for him.
Imepi rañño eḷeyyassa parihārakā bālā—	And these king’s men are fools too—
yamako moggallo uggo nāvindakī gandhabbo aggivesso, ye samaṇe rāmaputte abhippasannā, samaṇe ca pana rāmaputte evarūpaṃ paramanipaccakāraṃ karonti, yadidaṃ abhivādanaṃ paccuṭṭhānaṃ añjalikammaṃ sāmīcikamman’ti.	Yamaka, Moggalla, Ugga, Nāvindakī, Gandhabba, and Aggivessa—for they show the same kind of deference to Rāmaputta.’
Tyāssudaṃ todeyyo brāhmaṇo iminā nayena neti.	Then the brahmin Todeyya reasoned with them like this:
‘Taṃ kiṃ maññanti, bhonto,	‘What do you think, sirs?
paṇḍito rājā eḷeyyo karaṇīyādhikaraṇīyesu vacanīyādhivacanīyesu alamatthadasatarehi alamatthadasataro’ti?	When it comes to the various duties and speeches, isn’t King Eḷeyya astute, even better than the experts?’
‘Evaṃ, bho, paṇḍito rājā eḷeyyo karaṇīyādhikaraṇīyesu vacanīyādhivacanīyesu alamatthadasatarehi alamatthadasataroti.	‘That’s true, sir.’


Yasmā ca kho, bho, samaṇo rāmaputto raññā eḷeyyena paṇḍitena paṇḍitataro karaṇīyādhikaraṇīyesu vacanīyādhivacanīyesu alamatthadasatarena alamatthadasataro, tasmā rājā eḷeyyo samaṇe rāmaputte abhippasanno, samaṇe ca pana rāmaputte evarūpaṃ paramanipaccakāraṃ karoti, yadidaṃ abhivādanaṃ paccuṭṭhānaṃ añjalikammaṃ sāmīcikammaṃ’.	‘It’s because Rāmaputta is even more astute and expert than King Eḷeyya that the king is so devoted to him. That’s why he even shows Rāmaputta the utmost deference by bowing down to him, rising up for him, greeting him with joined palms, and observing proper etiquette for him.


‘Taṃ kiṃ maññanti, bhonto,	What do you think, sirs?
paṇḍitā rañño eḷeyyassa parihārakā—
yamako moggallo uggo nāvindakī gandhabbo aggivesso, karaṇīyādhikaraṇīyesu vacanīyādhivacanīyesu alamatthadasatarehi alamatthadasatarā’ti?	When it comes to the various duties and speeches, aren’t the king’s men—Yamaka, Moggalla, Ugga, Nāvindakī, Gandhabba, and Aggivessa—astute, even better than the experts?’
‘Evaṃ, bho, paṇḍitā rañño eḷeyyassa parihārakā—	‘That’s true, sir.’
yamako moggallo uggo nāvindakī gandhabbo aggivesso, karaṇīyādhikaraṇīyesu vacanīyādhivacanīyesu alamatthadasatarehi alamatthadasatarāti.


Yasmā ca kho, bho, samaṇo rāmaputto rañño eḷeyyassa parihārakehi paṇḍitehi paṇḍitataro karaṇīyādhikaraṇīyesu vacanīyādhivacanīyesu alamatthadasatarehi alamatthadasataro, tasmā rañño eḷeyyassa parihārakā samaṇe rāmaputte abhippasannā;	‘It’s because Rāmaputta is even more astute and expert than the king’s men that they have such devotion to him. …
samaṇe ca pana rāmaputte evarūpaṃ paramanipaccakāraṃ karonti, yadidaṃ abhivādanaṃ paccuṭṭhānaṃ añjalikammaṃ sāmīcikamman’ti.	It’s because Rāmaputta is even more astute and expert than King Eḷeyya that the king is so devoted to him. That’s why he even shows Rāmaputta the utmost deference by bowing down to him, rising up for him, greeting him with joined palms, and observing proper etiquette for him.’


Acchariyaṃ, bho gotama, abbhutaṃ, bho gotama.	It’s incredible, Master Gotama, it’s amazing,
Yāva subhāsitañcidaṃ bhotā gotamena:	how well said this was by Master Gotama:
‘aṭṭhānaṃ kho etaṃ, brāhmaṇa, anavakāso yaṃ asappuriso asappurisaṃ jāneyya—	‘It’s impossible, it can’t happen, that a bad person could know …
asappuriso ayaṃ bhavanti.
Etampi kho, brāhmaṇa, aṭṭhānaṃ anavakāso yaṃ asappuriso sappurisaṃ jāneyya—
sappuriso ayaṃ bhavanti.
Ṭhānaṃ kho etaṃ, brāhmaṇa, vijjati yaṃ sappuriso sappurisaṃ jāneyya—	But it is possible that a good person could know …
sappuriso ayaṃ bhavanti.
Etampi kho, brāhmaṇa, ṭhānaṃ vijjati yaṃ sappuriso asappurisaṃ jāneyya—
asappuriso ayaṃ bhavan’ti.
Handa ca dāni mayaṃ, bho gotama, gacchāma.	Well, now, Master Gotama, I must go.
Bahukiccā mayaṃ bahukaraṇīyā”ti.	I have many duties, and much to do.”
“Yassadāni tvaṃ, brāhmaṇa, kālaṃ maññasī”ti.	“Please, brahmin, go at your convenience.”


Atha kho vassakāro brāhmaṇo magadhamahāmatto bhagavato bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā pakkāmīti.	Then Vassakāra the brahmin, having approved and agreed with what the Buddha said, got up from his seat and left.

188. With Upaka (⤴)


188. Upakasutta	188. With Upaka
Ekaṃ samayaṃ bhagavā rājagahe viharati gijjhakūṭe pabbate.	Once the Buddha was staying near Rājagaha, on the Vulture’s Peak Mountain.
Atha kho upako maṇḍikāputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho upako maṇḍikāputto bhagavantaṃ etadavoca:	Then Upaka the son of Maṇḍikā went up to the Buddha, bowed, sat down to one side, and said to him:


“Ahañhi, bhante, evaṃvādī evaṃdiṭṭhi:	“Sir, this is my doctrine and view:
‘yo koci parūpārambhaṃ vatteti, parūpārambhaṃ vattento sabbo so na upapādeti.	‘Whoever goes on complaining about others without giving any reasons
Anupapādento gārayho hoti upavajjo’”ti.	is reprehensible and at fault.’”
“Parūpārambhañce, upaka, vatteti parūpārambhaṃ vattento na upapādeti, anupapādento gārayho hoti upavajjo.	“Upaka, if someone goes on complaining about others without giving a reason, they’re reprehensible and at fault.
Tvaṃ kho, upaka, parūpārambhaṃ vattesi, parūpārambhaṃ vattento na upapādesi, anupapādento gārayho hosi upavajjo”ti.	But that’s what you do, so you’re reprehensible and at fault!”
“Seyyathāpi, bhante, ummujjamānakaṃyeva mahatā pāsena bandheyya;	“Sir, like a fish caught in a big trap just as it rises,
evamevaṃ kho ahaṃ, bhante, ummujjamānakoyeva bhagavatā mahatā vādapāsena baddho”ti.	so the Buddha caught me in a big trap of words just as I rose up.”


“Idaṃ akusalanti kho, upaka, mayā paññattaṃ.	“Upaka, I’ve declared: ‘This is unskillful.’
Tattha aparimāṇā padā aparimāṇā byañjanā aparimāṇā tathāgatassa dhammadesanā—	And there are limitless words, phrases, and teachings of the Realized One about that:
itipidaṃ akusalanti.	‘This is another way of saying that this is unskillful.’
Taṃ kho panidaṃ akusalaṃ pahātabbanti kho, upaka, mayā paññattaṃ.	I’ve declared: ‘The unskillful should be given up.’
Tattha aparimāṇā padā aparimāṇā byañjanā aparimāṇā tathāgatassa dhammadesanā—	And there are limitless words, phrases, and teachings of the Realized One about that:
itipidaṃ akusalaṃ pahātabbanti.	‘This is another way of saying that the unskillful should be given up.’


Idaṃ kusalanti kho, upaka, mayā paññattaṃ.	I’ve declared that: ‘This is skillful.’
Tattha aparimāṇā padā aparimāṇā byañjanā aparimāṇā tathāgatassa dhammadesanā—	And there are limitless words, phrases, and teachings of the Realized One about that:
itipidaṃ kusalanti.	‘This is another way of saying that this is skillful.’
Taṃ kho panidaṃ kusalaṃ bhāvetabbanti kho, upaka, mayā paññattaṃ.	I’ve declared: ‘The skillful should be developed.’
Tattha aparimāṇā padā aparimāṇā byañjanā aparimāṇā tathāgatassa dhammadesanā—	And there are limitless words, phrases, and teachings of the Realized One about that:
itipidaṃ kusalaṃ bhāvetabban”ti.	‘This is another way of saying that the skillful should be developed.’”


Atha kho upako maṇḍikāputto bhagavato bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā yena rājā māgadho ajātasattu vedehiputto tenupasaṅkami; upasaṅkamitvā yāvatako ahosi bhagavatā saddhiṃ kathāsallāpo taṃ sabbaṃ rañño māgadhassa ajātasattussa vedehiputtassa ārocesi. Evaṃ vutte, rājā māgadho ajātasattu vedehiputto kupito anattamano upakaṃ maṇḍikāputtaṃ etadavoca:	And then Upaka the son of Maṇḍikā approved and agreed with what the Buddha said. He got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right. Then he went up to King Ajātasattu Vedehiputta of Magadha. He told the King of all they had discussed. But Ajātasattu became angry and upset, and said to Upaka:


“yāva dhaṃsī vatāyaṃ loṇakāradārako yāva mukharo yāva pagabbo yatra hi nāma taṃ bhagavantaṃ arahantaṃ sammāsambuddhaṃ āsādetabbaṃ maññissati;	“How rude of this salt-maker’s boy! How impolite and impudent of him to imagine he could attack the Blessed One, the perfected one, the fully awakened Buddha!
apehi tvaṃ, upaka, vinassa, mā taṃ addasan”ti.	Get out, Upaka, go away! Don’t let me see you again.”

189. Things to be Realized (⤴)


189. Sacchikaraṇīyasutta	189. Things to be Realized
“Cattārome, bhikkhave, sacchikaraṇīyā dhammā.	“monks, these four things should be realized.
Katame cattāro?	What four?
Atthi, bhikkhave, dhammā kāyena sacchikaraṇīyā;	There are things to be realized directly.
atthi, bhikkhave, dhammā satiyā sacchikaraṇīyā;	There are things to be realized with rememberfulness.
atthi, bhikkhave, dhammā cakkhunā sacchikaraṇīyā;	There are things to be realized with vision.
atthi, bhikkhave, dhammā paññāya sacchikaraṇīyā.	There are things to be realized with wisdom.
Katame ca, bhikkhave, dhammā kāyena sacchikaraṇīyā?	What things are to be realized directly?
Aṭṭha vimokkhā, bhikkhave, kāyena sacchikaraṇīyā.	The eight liberations.


Katame ca, bhikkhave, dhammā satiyā sacchikaraṇīyā?	What things are to be realized with rememberfulness?
Pubbenivāso, bhikkhave, satiyā sacchikaraṇīyo.	Past lives.


Katame ca, bhikkhave, dhammā cakkhunā sacchikaraṇīyā?	What things are to be realized with vision?
Sattānaṃ cutūpapāto, bhikkhave, cakkhunā sacchikaraṇīyo.	The passing away and rebirth of sentient beings.


Katame ca, bhikkhave, dhammā paññāya sacchikaraṇīyā?	What things are to be realized with wisdom?
Āsavānaṃ khayo, bhikkhave, paññāya sacchikaraṇīyo.	The ending of defilements.
Ime kho, bhikkhave, cattāro sacchikaraṇīyā dhammā”ti.	These are the four things to be realized.”

190. Sabbath (⤴)


190. Uposathasutta	190. Sabbath
Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati pubbārāme migāramātupāsāde.	At one time the Buddha was staying near Sāvatthī in the Eastern Monastery, the stilt longhouse of Migāra’s mother.
Tena kho pana samayena bhagavā tadahuposathe bhikkhusaṃghaparivuto nisinno hoti.	Now, at that time it was the sabbath, and the Buddha was sitting surrounded by the Saṅgha of monks.
Atha kho bhagavā tuṇhībhūtaṃ tuṇhībhūtaṃ bhikkhusaṃghaṃ anuviloketvā bhikkhū āmantesi:	Then the Buddha looked around the Saṅgha of monks, who were so very silent. He addressed them:


“Apalāpāyaṃ, bhikkhave, parisā nippalāpāyaṃ, bhikkhave, parisā suddhā sāre patiṭṭhitā.	“This assembly has no nonsense, monks, it’s free of nonsense. It consists purely of the essential core.
Tathārūpo ayaṃ, bhikkhave, bhikkhusaṃgho, tathārūpāyaṃ, bhikkhave, parisā.	Such is this Saṅgha of monks, such is this assembly!
Yathārūpā parisā dullabhā dassanāyapi lokasmiṃ, tathārūpo ayaṃ, bhikkhave, bhikkhusaṃgho, tathārūpāyaṃ, bhikkhave, parisā.	An assembly such as this is rarely seen in the world.
Yathārūpā parisā āhuneyyā pāhuneyyā dakkhiṇeyyā añjalikaraṇīyā anuttaraṃ puññakkhettaṃ lokassa, tathārūpo ayaṃ, bhikkhave, bhikkhusaṃgho, tathārūpāyaṃ, bhikkhave, parisā.	An assembly such as this is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, worthy of greeting with joined palms, and is the supreme field of merit for the world.
Yathārūpāya parisāya appaṃ dinnaṃ bahu hoti bahu dinnaṃ bahutaraṃ, tathārūpo ayaṃ, bhikkhave, bhikkhusaṃgho, tathārūpāyaṃ, bhikkhave, parisā.	Even a small gift to an assembly such as this is plentiful, while giving more is even more plentiful.
Yathārūpaṃ parisaṃ alaṃ yojanagaṇanānipi dassanāya gantuṃ api puṭosenāpi, tathārūpo ayaṃ, bhikkhave, bhikkhusaṃgho, tathārūpāyaṃ, bhikkhave, parisā.	An assembly such as this is worth traveling many leagues to see, even if you have to carry your own provisions in a shoulder bag.


Santi, bhikkhave, bhikkhū imasmiṃ bhikkhusaṅghe devappattā viharanti;	There are monks staying in this Saṅgha who have attained to the gods.
santi, bhikkhave, bhikkhū imasmiṃ bhikkhusaṅghe brahmappattā viharanti;	There are monks staying in this Saṅgha who have attained to Brahmā.
santi, bhikkhave, bhikkhū imasmiṃ bhikkhusaṅghe āneñjappattā viharanti;	There are monks staying in this Saṅgha who have attained to the imperturbable.
santi, bhikkhave, bhikkhū imasmiṃ bhikkhusaṅghe ariyappattā viharanti.	There are monks staying in this Saṅgha who have attained to nobility.


Kathañca, bhikkhave, bhikkhu devappatto hoti?	And how has a monk attained to the gods?
Idha, bhikkhave, bhikkhu vivicceva kāmehi … pe … paṭhamaṃ jhānaṃ upasampajja viharati;	It’s when a monk, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first jhāna …
vitakkavicārānaṃ vūpasamā … pe … dutiyaṃ jhānaṃ … pe … tatiyaṃ jhānaṃ … pe … catutthaṃ jhānaṃ upasampajja viharati.	As the directed-thought and evaluation are stilled, they enter and remain in the second jhāna … third jhāna … fourth jhāna …
Evaṃ kho, bhikkhave, bhikkhu devappatto hoti.	That’s how a monk has attained to the gods.


Kathañca, bhikkhave, bhikkhu brahmappatto hoti?	And how has a monk attained to Brahmā?
Idha, bhikkhave, bhikkhu mettāsahagatena cetasā ekaṃ disaṃ pharitvā viharati, tathā dutiyaṃ tathā tatiyaṃ tathā catutthaṃ. Iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati.	Firstly, a monk 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.
Karuṇā …	Furthermore, a monk meditates spreading a heart full of compassion …
muditā …	rejoicing …
upekkhāsahagatena cetasā ekaṃ disaṃ pharitvā viharati, tathā dutiyaṃ tathā tatiyaṃ tathā catutthaṃ. Iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati.	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.
Evaṃ kho, bhikkhave, bhikkhu brahmappatto hoti.	That’s how a monk has attained to Brahmā.


Kathañca, bhikkhave, bhikkhu āneñjappatto hoti?	And how has a monk attained to the imperturbable?
Idha, bhikkhave, bhikkhu sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṃ upasampajja viharati.	It’s when a monk—going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity—aware that ‘space is infinite’, enters and remains in the dimension of infinite space.
Sabbaso ākāsānañcāyatanaṃ samatikkamma ‘anantaṃ viññāṇan’ti viññāṇañcāyatanaṃ upasampajja viharati.	Going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, he enters and remains in the dimension of infinite consciousness.
Sabbaso viññāṇañcāyatanaṃ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṃ upasampajja viharati.	Going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, he enters and remains in the dimension of nothingness.
Sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanaṃ upasampajja viharati.	Going totally beyond the dimension of nothingness, he enters and remains in the dimension of neither perception nor non-perception.
Evaṃ kho, bhikkhave, bhikkhu āneñjappatto hoti.	That’s how a monk has attained to the imperturbable.


Kathañca, bhikkhave, bhikkhu ariyappatto hoti?	And how has a monk attained to nobility?
Idha, bhikkhave, bhikkhu ‘idaṃ dukkhan’ti yathābhūtaṃ pajānāti … pe … ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti.	It’s when they truly understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.
Evaṃ kho, bhikkhave, bhikkhu ariyappatto hotī”ti.	That’s how a monk has attained to nobility.”

AN 4 vagga 20. The Great Chapter 20. Mahāvagga

191. Followed by Ear (⤴)


191. Sotānugatasutta	191. Followed by Ear
“Sotānugatānaṃ, bhikkhave, dhammānaṃ, vacasā paricitānaṃ, manasānupekkhitānaṃ, diṭṭhiyā suppaṭividdhānaṃ cattāro ānisaṃsā pāṭikaṅkhā.	“monks, you can expect four benefits when the teachings have been followed by ear, reinforced by recitation, examined by the mind, and well comprehended theoretically.
Katame cattāro?	What four?
Idha, bhikkhave, bhikkhu dhammaṃ pariyāpuṇāti—	Take a monk who memorizes the teaching—
suttaṃ, geyyaṃ, veyyākaraṇaṃ, gāthaṃ, udānaṃ, itivuttakaṃ, jātakaṃ, abbhutadhammaṃ, vedallaṃ.	statements, songs, discussions, verses, inspired sayings, legends, stories of past lives, amazing stories, and analyses.
Tassa te dhammā sotānugatā honti, vacasā paricitā, manasānupekkhitā, diṭṭhiyā suppaṭividdhā.	They’ve followed those teachings by ear, reinforced them by recitation, examined them by the mind, and well comprehended them theoretically.
So muṭṭhassati kālaṃ kurumāno aññataraṃ devanikāyaṃ upapajjati.	But they die unrememberful and are reborn in one of the orders of gods.
Tassa tattha sukhino dhammapadā plavanti.	Being happy there, passages of the teaching come back to them.
Dandho, bhikkhave, satuppādo;	Memory comes up slowly,
atha so satto khippaṃyeva visesagāmī hoti.	but then that being quickly reaches distinction.
Sotānugatānaṃ, bhikkhave, dhammānaṃ, vacasā paricitānaṃ, manasānupekkhitānaṃ, diṭṭhiyā suppaṭividdhānaṃ ayaṃ paṭhamo ānisaṃso pāṭikaṅkho.	This is the first benefit you can expect when the teachings have been followed by ear, reinforced by recitation, examined by the mind, and well comprehended theoretically.


Puna caparaṃ, bhikkhave, bhikkhu dhammaṃ pariyāpuṇāti—	Take another monk who memorizes the teaching—
suttaṃ, geyyaṃ, veyyākaraṇaṃ, gāthaṃ, udānaṃ, itivuttakaṃ, jātakaṃ, abbhutadhammaṃ, vedallaṃ.	statements, songs, discussions, verses, inspired sayings, legends, stories of past lives, amazing stories, and analyses.
Tassa te dhammā sotānugatā honti, vacasā paricitā, manasānupekkhitā, diṭṭhiyā suppaṭividdhā.	They’ve followed those teachings by ear, reinforced them by recitation, examined them by the mind, and well comprehended them theoretically.
So muṭṭhassati kālaṃ kurumāno aññataraṃ devanikāyaṃ upapajjati.	But they die unrememberful and are reborn in one of the orders of gods.
Tassa tattha na heva kho sukhino dhammapadā plavanti;	Though they’re happy there, passages of the teaching don’t come back to them.
api ca kho bhikkhu iddhimā cetovasippatto devaparisāyaṃ dhammaṃ deseti.	However, a monk with psychic powers, who has achieved mastery of the mind, teaches Dhamma to the assembly of gods.
Tassa evaṃ hoti:	They think:
‘ayaṃ vā so dhammavinayo, yatthāhaṃ pubbe brahmacariyaṃ acarin’ti.	‘I used to live the spiritual life in this same teaching and training.’
Dandho, bhikkhave, satuppādo;	Memory comes up slowly,
atha so satto khippameva visesagāmī hoti.	but then that being quickly reaches distinction.
Seyyathāpi, bhikkhave, puriso kusalo bherisaddassa.	Suppose a person was an expert in the sound of drums.
So addhānamaggappaṭipanno bherisaddaṃ suṇeyya.	While traveling along a road they hear the sound of drums.
Tassa na heva kho assa kaṅkhā vā vimati vā:	They wouldn’t have any doubts or uncertainties about whether
‘bherisaddo nu kho, na nu kho bherisaddo’ti.	that was the sound of drums or not.
Atha kho bherisaddotveva niṭṭhaṃ gaccheyya.	They’d just conclude, ‘That’s the sound of drums.’
Evamevaṃ kho, bhikkhave, bhikkhu dhammaṃ pariyāpuṇāti—	In the same way, take another monk who memorizes the teaching …
suttaṃ, geyyaṃ, veyyākaraṇaṃ, gāthaṃ, udānaṃ, itivuttakaṃ, jātakaṃ, abbhutadhammaṃ, vedallaṃ.
Tassa te dhammā sotānugatā honti, vacasā paricitā, manasānupekkhitā, diṭṭhiyā suppaṭividdhā.
So muṭṭhassati kālaṃ kurumāno aññataraṃ devanikāyaṃ upapajjati.	But they die unrememberful and are reborn in one of the orders of gods. …
Tassa tattha na heva kho sukhino dhammapadā plavanti;
api ca kho bhikkhu iddhimā cetovasippatto devaparisāyaṃ dhammaṃ deseti.
Tassa evaṃ hoti:
‘ayaṃ vā so dhammavinayo, yatthāhaṃ pubbe brahmacariyaṃ acarin’ti.
Dandho, bhikkhave, satuppādo;	Memory comes up slowly,
atha so satto khippaṃyeva visesagāmī hoti.	but then that being quickly reaches distinction.
Sotānugatānaṃ, bhikkhave, dhammānaṃ, vacasā paricitānaṃ, manasānupekkhitānaṃ, diṭṭhiyā suppaṭividdhānaṃ ayaṃ dutiyo ānisaṃso pāṭikaṅkho.	This is the second benefit you can expect when the teachings have been followed by ear, reinforced by recitation, examined by the mind, and well comprehended theoretically.


Puna caparaṃ, bhikkhave, bhikkhu dhammaṃ pariyāpuṇāti—	Take another monk who memorizes the teaching—
suttaṃ, geyyaṃ, veyyākaraṇaṃ, gāthaṃ, udānaṃ, itivuttakaṃ, jātakaṃ, abbhutadhammaṃ, vedallaṃ.	statements, songs, discussions, verses, inspired sayings, legends, stories of past lives, amazing stories, and analyses.
Tassa te dhammā sotānugatā honti, vacasā paricitā, manasānupekkhitā, diṭṭhiyā suppaṭividdhā.	They’ve followed those teachings by ear, reinforced them by recitation, examined them by the mind, and well comprehended them theoretically.
So muṭṭhassati kālaṃ kurumāno aññataraṃ devanikāyaṃ upapajjati.	But they die unrememberful and are reborn in one of the orders of gods.
Tassa tattha na heva kho sukhino dhammapadā plavanti, napi bhikkhu iddhimā cetovasippatto devaparisāyaṃ dhammaṃ deseti;	But passages of the teaching don’t come back to them when they’re happy, nor does a monk with psychic powers … teach Dhamma to the assembly of gods.
api ca kho devaputto devaparisāyaṃ dhammaṃ deseti.	However, a god teaches Dhamma to the assembly of gods.
Tassa evaṃ hoti:	They think:
‘ayaṃ vā so dhammavinayo, yatthāhaṃ pubbe brahmacariyaṃ acarin’ti.	‘I used to live the spiritual life in this same teaching and training.’
Dandho, bhikkhave, satuppādo;	Memory comes up slowly,
atha so satto khippaṃyeva visesagāmī hoti.	but then that being quickly reaches distinction.
Seyyathāpi, bhikkhave, puriso kusalo saṅkhasaddassa.	Suppose a person was an expert in the sound of horns.
So addhānamaggappaṭipanno saṅkhasaddaṃ suṇeyya.	While traveling along a road they hear the sound of horns.
Tassa na heva kho assa kaṅkhā vā vimati vā:	They wouldn’t have any doubt about whether
‘saṅkhasaddo nu kho, na nu kho saṅkhasaddo’ti.	that was the sound of horns or not.
Atha kho saṅkhasaddotveva niṭṭhaṃ gaccheyya.	They’d just conclude, ‘That’s the sound of horns.’
Evamevaṃ kho, bhikkhave, bhikkhu dhammaṃ pariyāpuṇāti—	In the same way, take another monk who memorizes the teaching …
suttaṃ, geyyaṃ, veyyākaraṇaṃ, gāthaṃ, udānaṃ, itivuttakaṃ, jātakaṃ, abbhutadhammaṃ, vedallaṃ.
Tassa te dhammā sotānugatā honti, vacasā paricitā, manasānupekkhitā, diṭṭhiyā suppaṭividdhā.
So muṭṭhassati kālaṃ kurumāno aññataraṃ devanikāyaṃ upapajjati.	But they die unrememberful and are reborn in one of the orders of gods. …
Tassa tattha na heva kho sukhino dhammapadā plavanti, napi bhikkhu iddhimā cetovasippatto devaparisāyaṃ dhammaṃ deseti;
api ca kho devaputto devaparisāyaṃ dhammaṃ deseti.
Tassa evaṃ hoti:
‘ayaṃ vā so dhammavinayo, yatthāhaṃ pubbe brahmacariyaṃ acarin’ti.
Dandho, bhikkhave, satuppādo;	Memory comes up slowly,
atha so satto khippaṃyeva visesagāmī hoti.	but then that being quickly reaches distinction.
Sotānugatānaṃ, bhikkhave, dhammānaṃ, vacasā paricitānaṃ, manasānupekkhitānaṃ, diṭṭhiyā suppaṭividdhānaṃ ayaṃ tatiyo ānisaṃso pāṭikaṅkho.	This is the third benefit you can expect when the teachings have been followed by ear, reinforced by recitation, examined by the mind, and well comprehended theoretically.


Puna caparaṃ, bhikkhave, bhikkhu dhammaṃ pariyāpuṇāti—	Take another monk who memorizes the teaching—
suttaṃ, geyyaṃ, veyyākaraṇaṃ, gāthaṃ, udānaṃ, itivuttakaṃ, jātakaṃ, abbhutadhammaṃ, vedallaṃ.	statements, songs, discussions, verses, inspired sayings, legends, stories of past lives, amazing stories, and analyses.
Tassa te dhammā sotānugatā honti, vacasā paricitā, manasānupekkhitā, diṭṭhiyā suppaṭividdhā.	They’ve followed those teachings by ear, reinforced them by recitation, examined them by the mind, and well comprehended them theoretically.
So muṭṭhassati kālaṃ kurumāno aññataraṃ devanikāyaṃ upapajjati.	But they die unrememberful and are reborn in one of the orders of gods.
Tassa tattha na heva kho sukhino dhammapadā plavanti, napi bhikkhu iddhimā cetovasippatto devaparisāyaṃ dhammaṃ deseti, napi devaputto devaparisāyaṃ dhammaṃ deseti;	But passages of the teaching don’t come back to them when they’re happy, and neither a monk with psychic powers … nor a god teaches Dhamma to the assembly of gods.
api ca kho opapātiko opapātikaṃ sāreti:	But a being who has been reborn spontaneously reminds another such being:
‘sarasi tvaṃ, mārisa, sarasi tvaṃ, mārisa, yattha mayaṃ pubbe brahmacariyaṃ acarimhā’ti.	‘Do you remember, good sir? Do you remember where we used to live the spiritual life?’
So evamāha:	He says:
‘sarāmi, mārisa, sarāmi, mārisā’ti.	‘I remember, good sir, I remember!’
Dandho, bhikkhave, satuppādo;	Memory comes up slowly,
atha so satto khippaṃyeva visesagāmī hoti.	but then that being quickly reaches distinction.
Seyyathāpi, bhikkhave, dve sahāyakā sahapaṃsukīḷikā.	Suppose there were two friends who had played together in the sand.
Te kadāci karahaci aññamaññaṃ samāgaccheyyuṃ.	Some time or other they’d meet.
Añño pana sahāyako sahāyakaṃ evaṃ vadeyya:	And one friend would say to the other:
‘idampi, samma, sarasi, idampi, samma, sarasī’ti.	‘Do you remember this, friend? Do you remember that, friend?’
So evaṃ vadeyya:	They’d say:
‘sarāmi, samma, sarāmi, sammā’ti.	‘I remember, friend, I remember!’
Evamevaṃ kho, bhikkhave, bhikkhu dhammaṃ pariyāpuṇāti—	In the same way, take another monk who memorizes the teaching …
suttaṃ, geyyaṃ, veyyākaraṇaṃ, gāthaṃ, udānaṃ, itivuttakaṃ, jātakaṃ, abbhutadhammaṃ, vedallaṃ.
Tassa te dhammā sotānugatā honti, vacasā paricitā, manasānupekkhitā, diṭṭhiyā suppaṭividdhā.
So muṭṭhassati kālaṃ kurumāno aññataraṃ devanikāyaṃ upapajjati.	But they die unrememberful and are reborn in one of the orders of gods. …
Tassa tattha na heva kho sukhino dhammapadā plavanti, napi bhikkhu iddhimā cetovasippatto devaparisāyaṃ dhammaṃ deseti, napi devaputto devaparisāyaṃ dhammaṃ deseti;
api ca kho opapātiko opapātikaṃ sāreti:
‘sarasi tvaṃ, mārisa, sarasi tvaṃ, mārisa, yattha mayaṃ pubbe brahmacariyaṃ acarimhā’ti.
So evamāha:
‘sarāmi, mārisa, sarāmi, mārisā’ti.
Dandho, bhikkhave, satuppādo;	Memory comes up slowly,
atha kho so satto khippaṃyeva visesagāmī hoti.	but then that being quickly reaches distinction.
Sotānugatānaṃ, bhikkhave, dhammānaṃ, vacasā paricitānaṃ, manasānupekkhitānaṃ, diṭṭhiyā suppaṭividdhānaṃ ayaṃ catuttho ānisaṃso pāṭikaṅkho.	This is the fourth benefit you can expect when the teachings have been followed by ear, reinforced by recitation, examined by the mind, and well comprehended theoretically.
Sotānugatānaṃ, bhikkhave, dhammānaṃ, vacasā paricitānaṃ, manasānupekkhitānaṃ diṭṭhiyā suppaṭividdhānaṃ ime cattāro ānisaṃsā pāṭikaṅkhā”ti.	You can expect these four benefits when the teachings have been followed by ear, reinforced by recitation, examined by the mind, and well comprehended theoretically.”

192. Facts (⤴)


192. Ṭhānasutta	192. Facts
“Cattārimāni, bhikkhave, ṭhānāni catūhi ṭhānehi veditabbāni.	“monks, these four things can be known in four situations.
Katamāni cattāri?	What four?
Saṃvāsena, bhikkhave, sīlaṃ veditabbaṃ, tañca kho dīghena addhunā, na ittaraṃ; manasikarotā, no amanasikarotā; paññavatā, no duppaññena.	You can get to know a person’s ethics by living with them. But only after a long time, not casually; only when paying attention, not when inattentive; and only by the wise, not the witless.
Saṃvohārena, bhikkhave, soceyyaṃ veditabbaṃ, tañca kho dīghena addhunā, na ittaraṃ; manasikarotā, no amanasikarotā; paññavatā, no duppaññena.	You can get to know a person’s purity by dealing with them. …
Āpadāsu, bhikkhave, thāmo veditabbo, so ca kho dīghena addhunā, na ittaraṃ; manasikarotā, no amanasikarotā; paññavatā, no duppaññena.	You can get to know a person’s resilience in times of trouble. …
Sākacchāya, bhikkhave, paññā veditabbā, sā ca kho dīghena addhunā, na ittaraṃ; manasikarotā, no amanasikarotā; paññavatā, no duppaññenāti.	You can get to know a person’s wisdom by discussion. But only after a long time, not casually; only when paying attention, not when inattentive; and only by the wise, not the witless.


‘Saṃvāsena, bhikkhave, sīlaṃ veditabbaṃ, tañca kho dīghena addhunā, na ittaraṃ; manasikarotā, no amanasikarotā; paññavatā, no duppaññenā’ti,	‘You can get to know a person’s ethics by living with them. But only after a long time, not casually; only when paying attention, not when inattentive; and only by the wise, not the witless.’
iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ?	That’s what I said, but why did I say it?
Idha, bhikkhave, puggalo puggalena saddhiṃ saṃvasamāno evaṃ jānāti:	Take a person who’s living with someone else. They come to know:
‘dīgharattaṃ kho ayamāyasmā khaṇḍakārī chiddakārī sabalakārī kammāsakārī, na santatakārī na santatavutti;	‘For a long time this venerable’s deeds have been corrupt, flawed, blemished, and tainted. Their deeds and behavior are inconsistent.
sīlesu dussīlo ayamāyasmā, nāyamāyasmā sīlavā’ti.	This venerable is unethical, not ethical.’


Idha pana, bhikkhave, puggalo puggalena saddhiṃ saṃvasamāno evaṃ jānāti:	Take another person who’s living with someone else. They come to know:
‘dīgharattaṃ kho ayamāyasmā akhaṇḍakārī acchiddakārī asabalakārī akammāsakārī santatakārī santatavutti;	‘For a long time this venerable’s deeds have been uncorrupted, unflawed, unblemished, and untainted. Their deeds and behavior are consistent.
sīlesu sīlavā ayamāyasmā, nāyamāyasmā dussīlo’ti.	This venerable is ethical, not unethical.’
‘Saṃvāsena, bhikkhave, sīlaṃ veditabbaṃ, tañca kho dīghena addhunā, na ittaraṃ; manasikarotā, no amanasikarotā; paññavatā, no duppaññenā’ti, iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ. (1)	That’s why I said that you can get know a person’s ethics by living with them. But only after a long time, not a short time; only when paying attention, not when inattentive; and only by the wise, not the witless.


‘Saṃvohārena, bhikkhave, soceyyaṃ veditabbaṃ, tañca kho dīghena addhunā, na ittaraṃ; manasikarotā, no amanasikarotā; paññavatā, no duppaññenā’ti,	‘You can get to know a person’s purity by dealing with them. …’
iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ?	That’s what I said, but why did I say it?
Idha, bhikkhave, puggalo puggalena saddhiṃ saṃvoharamāno evaṃ jānāti:	Take a person who has dealings with someone else. They come to know:
‘aññathā kho ayamāyasmā ekena eko voharati, aññathā dvīhi, aññathā tīhi, aññathā sambahulehi;	‘This venerable deals with one person in one way. Then they deal with two, three, or many people each in different ways.
vokkamati ayamāyasmā purimavohārā pacchimavohāraṃ;	They’re not consistent from one deal to the next.
aparisuddhavohāro ayamāyasmā, nāyamāyasmā parisuddhavohāro’ti.	This venerable’s dealings are impure, not pure.’


Idha pana, bhikkhave, puggalo puggalena saddhiṃ saṃvoharamāno evaṃ jānāti:	Take another person who has dealings with someone else. They come to know:
‘yatheva kho ayamāyasmā ekena eko voharati, tathā dvīhi, tathā tīhi, tathā sambahulehi.	‘This venerable deals with one person in one way. Then they deal with two, three, or many people each in the same way.
Nāyamāyasmā vokkamati purimavohārā pacchimavohāraṃ;	They’re consistent from one deal to the next.
parisuddhavohāro ayamāyasmā, nāyamāyasmā aparisuddhavohāro’ti.	This venerable’s dealings are pure, not impure.’
‘Saṃvohārena, bhikkhave, soceyyaṃ veditabbaṃ, tañca kho dīghena addhunā, na ittaraṃ; manasikarotā, no amanasikarotā; paññavatā, no duppaññenā’ti, iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ. (2)	That’s why I said that you can get know a person’s purity by dealing with them. …


‘Āpadāsu, bhikkhave, thāmo veditabbo, so ca kho dīghena addhunā, na ittaraṃ; manasikarotā, no amanasikarotā; paññavatā, no duppaññenā’ti,	‘You can get to know a person’s resilience in times of trouble. …’
iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ?	That’s what I said, but why did I say it?
Idha, bhikkhave, ekacco ñātibyasanena vā phuṭṭho samāno, bhogabyasanena vā phuṭṭho samāno, rogabyasanena vā phuṭṭho samāno na iti paṭisañcikkhati:	Take a person who experiences loss of family, wealth, or health. But they don’t reflect:
‘tathābhūto kho ayaṃ lokasannivāso tathābhūto ayaṃ attabhāvapaṭilābho yathābhūte lokasannivāse yathābhūte attabhāvapaṭilābhe aṭṭha lokadhammā lokaṃ anuparivattanti loko ca aṭṭha lokadhamme anuparivattati—	‘The world’s like that. Reincarnation’s like that. That’s why the eight worldly conditions revolve around the world, and the world revolves around the eight worldly conditions:
lābho ca, alābho ca, yaso ca, ayaso ca, nindā ca, pasaṃsā ca, sukhañca, dukkhañcā’ti.	gain and loss, fame and disgrace, praise and blame, pleasure and pain.’
So ñātibyasanena vā phuṭṭho samāno bhogabyasanena vā phuṭṭho samāno rogabyasanena vā phuṭṭho samāno socati kilamati paridevati, urattāḷiṃ kandati, sammohaṃ āpajjati.	They sorrow and pine and lament, beating their breast and falling into confusion.


Idha pana, bhikkhave, ekacco ñātibyasanena vā phuṭṭho samāno bhogabyasanena vā phuṭṭho samāno rogabyasanena vā phuṭṭho samāno iti paṭisañcikkhati:	Take another person who experiences loss of family, wealth, or health. But they reflect:
‘tathābhūto kho ayaṃ lokasannivāso tathābhūto ayaṃ attabhāvapaṭilābho yathābhūte lokasannivāse yathābhūte attabhāvapaṭilābhe aṭṭha lokadhammā lokaṃ anuparivattanti loko ca aṭṭha lokadhamme anuparivattati—	‘The world’s like that. Reincarnation’s like that. That’s why the eight worldly conditions revolve around the world, and the world revolves around the eight worldly conditions:
lābho ca, alābho ca, yaso ca, ayaso ca, nindā ca, pasaṃsā ca, sukhañca, dukkhañcā’ti.	gain and loss, fame and disgrace, praise and blame, pleasure and pain.’
So ñātibyasanena vā phuṭṭho samāno bhogabyasanena vā phuṭṭho samāno rogabyasanena vā phuṭṭho samāno na socati na kilamati na paridevati, na urattāḷiṃ kandati, na sammohaṃ āpajjati.	They don’t sorrow or pine or lament, beating their breast and falling into confusion.
‘Āpadāsu, bhikkhave, thāmo veditabbo, so ca kho dīghena addhunā, na ittaraṃ; manasikarotā, no amanasikarotā; paññavatā, no duppaññenā’ti,	That’s why I said that you can know a person’s resilience in times of trouble. …
iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ. (3)


‘Sākacchāya, bhikkhave, paññā veditabbā, sā ca kho dīghena addhunā, na ittaraṃ; manasikarotā, no amanasikarotā; paññavatā, no duppaññenā’ti,	‘You can get to know a person’s wisdom by discussion. But only after a long time, not casually; only when paying attention, not when inattentive; and only by the wise, not the witless.’
iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ?	That’s what I said, but why did I say it?
Idha, bhikkhave, puggalo puggalena saddhiṃ sākacchāyamāno evaṃ jānāti:	Take a person who is discussing with someone else. They come to know:
‘yathā kho imassa āyasmato ummaggo yathā ca abhinīhāro yathā ca pañhāsamudāhāro, duppañño ayamāyasmā, nāyamāyasmā paññavā.	‘Judging by this venerable’s approach, by what they’re getting at, and by how they discuss a question, they’re witless, not wise.
Taṃ kissa hetu?	Why is that?
Tathā hi ayamāyasmā na ceva gambhīraṃ atthapadaṃ udāharati santaṃ paṇītaṃ atakkāvacaraṃ nipuṇaṃ paṇḍitavedanīyaṃ.	This venerable does not interpret a deep and meaningful saying that is peaceful, sublime, beyond the scope of reason, subtle, comprehensible to the astute.
Yañca ayamāyasmā dhammaṃ bhāsati tassa ca nappaṭibalo saṅkhittena vā vitthārena vā atthaṃ ācikkhituṃ desetuṃ paññāpetuṃ paṭṭhapetuṃ vivarituṃ vibhajituṃ uttānīkātuṃ.	When this venerable speaks on Dhamma they’re not able to explain the meaning, either briefly or in detail. They can’t teach it, assert it, establish it, open it, analyze it, or make it clear.
Duppañño ayamāyasmā, nāyamāyasmā paññavā’ti.	This venerable is witless, not wise.’


Seyyathāpi, bhikkhave, cakkhumā puriso udakarahadassa tīre ṭhito passeyya parittaṃ macchaṃ ummujjamānaṃ.	Suppose a person with good eyesight was standing on the bank of a lake. They’d see a little fish rising,
Tassa evamassa:	and think:
‘yathā kho imassa macchassa ummaggo yathā ca ūmighāto yathā ca vegāyitattaṃ, paritto ayaṃ maccho, nāyaṃ maccho mahanto’ti.	‘Judging by this fish’s approach, by the ripples it makes, and by its force, it’s a little fish, not a big one.’
Evamevaṃ kho, bhikkhave, puggalo puggalena saddhiṃ sākacchāyamāno evaṃ jānāti:	In the same way, a person who is discussing with someone else would come to know:
‘yathā kho imassa āyasmato ummaggo yathā ca abhinīhāro yathā ca pañhāsamudāhāro, duppañño ayamāyasmā, nāyamāyasmā paññavā.	‘Judging by this venerable’s approach, by what they’re getting at, and by how they discuss a question, they’re witless, not wise. …’
Taṃ kissa hetu?
Tathā hi ayamāyasmā na ceva gambhīraṃ atthapadaṃ udāharati santaṃ paṇītaṃ atakkāvacaraṃ nipuṇaṃ paṇḍitavedanīyaṃ.
Yañca ayamāyasmā dhammaṃ bhāsati, tassa ca na paṭibalo saṅkhittena vā vitthārena vā atthaṃ ācikkhituṃ desetuṃ paññāpetuṃ paṭṭhapetuṃ vivarituṃ vibhajituṃ uttānīkātuṃ.
Duppañño ayamāyasmā, nāyamāyasmā paññavā’ti.


Idha pana, bhikkhave, puggalo puggalena saddhiṃ sākacchāyamāno evaṃ jānāti:	Take another person who is discussing with someone else. They come to know:
‘yathā kho imassa āyasmato ummaggo yathā ca abhinīhāro yathā ca pañhāsamudāhāro, paññavā ayamāyasmā, nāyamāyasmā duppañño.	‘Judging by this venerable’s approach, by what they’re getting at, and by how they discuss a question, they’re wise, not witless.
Taṃ kissa hetu?	Why is that?
Tathā hi ayamāyasmā gambhīrañceva atthapadaṃ udāharati santaṃ paṇītaṃ atakkāvacaraṃ nipuṇaṃ paṇḍitavedanīyaṃ.	This venerable interprets a deep and meaningful saying that is peaceful, sublime, beyond the scope of reason, subtle, comprehensible to the astute.
Yañca ayamāyasmā dhammaṃ bhāsati, tassa ca paṭibalo saṅkhittena vā vitthārena vā atthaṃ ācikkhituṃ desetuṃ paññāpetuṃ paṭṭhapetuṃ vivarituṃ vibhajituṃ uttānīkātuṃ.	When this venerable speaks on Dhamma they’re able to explain the meaning, either briefly or in detail. They teach it, assert it, establish it, open it, analyze it, and make it clear.
Paññavā ayamāyasmā, nāyamāyasmā duppañño’ti.	This venerable is wise, not witless.’


Seyyathāpi, bhikkhave, cakkhumā puriso udakarahadassa tīre ṭhito passeyya mahantaṃ macchaṃ ummujjamānaṃ.	Suppose a man with good eyesight was standing on the bank of a lake. He’d see a big fish rising,
Tassa evamassa:	and think:
‘yathā kho imassa macchassa ummaggo yathā ca ūmighāto yathā ca vegāyitattaṃ, mahanto ayaṃ maccho, nāyaṃ maccho paritto’ti.	‘Judging by this fish’s approach, by the ripples it makes, and by its force, it’s a big fish, not a little one.’
Evamevaṃ kho, bhikkhave, puggalo puggalena saddhiṃ sākacchāyamāno evaṃ jānāti:	In the same way, a person who is discussing with someone else would come to know:
‘yathā kho imassa āyasmato ummaggo yathā ca abhinīhāro yathā ca pañhāsamudāhāro, paññavā ayamāyasmā, nāyamāyasmā duppañño.	‘Judging by this venerable’s approach, by what they’re getting at, and by how they articulate a question, they’re wise, not witless. …’
Taṃ kissa hetu?
Tathā hi ayamāyasmā gambhīrañceva atthapadaṃ udāharati santaṃ paṇītaṃ atakkāvacaraṃ nipuṇaṃ paṇḍitavedanīyaṃ.
Yañca ayamāyasmā dhammaṃ bhāsati, tassa ca paṭibalo saṅkhittena vā vitthārena vā atthaṃ ācikkhituṃ desetuṃ paññāpetuṃ paṭṭhapetuṃ vivarituṃ vibhajituṃ uttānīkātuṃ.
Paññavā ayamāyasmā, nāyamāyasmā duppañño’ti. (4)


‘Sākacchāya, bhikkhave, paññā veditabbā, sā ca kho dīghena addhunā, na ittaraṃ; manasikarotā, no amanasikarotā; paññavatā, no duppaññenā’ti, iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.	That’s why I said that you can get to know a person’s wisdom by discussion. But only after a long time, not casually; only when paying attention, not when inattentive; and only by the wise, not the witless.
Imāni kho, bhikkhave, cattāri ṭhānāni imehi catūhi ṭhānehi veditabbānī”ti.	These are the four things that can be known in four situations.”

193. With Bhaddiya (⤴)


193. Bhaddiyasutta	193. With Bhaddiya
Ekaṃ samayaṃ bhagavā vesāliyaṃ viharati mahāvane kūṭāgārasālāyaṃ.	At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof.
Atha kho bhaddiyo licchavi yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho bhaddiyo licchavi bhagavantaṃ etadavoca:	Then Bhaddiya the Licchavi went up to the Buddha, bowed, sat down to one side, and said to him:


“Sutaṃ metaṃ, bhante:	“Sir, I have heard this:
‘māyāvī samaṇo gotamo āvaṭṭaniṃ māyaṃ jānāti yāya aññatitthiyānaṃ sāvake āvaṭṭetī’ti.	‘The ascetic Gotama is a magician. He knows a conversion magic, and uses it to convert the disciples of those who follow other paths.’
Ye te, bhante, evamāhaṃsu:
‘māyāvī samaṇo gotamo āvaṭṭaniṃ māyaṃ jānāti yāya aññatitthiyānaṃ sāvake āvaṭṭetī’ti, kacci te, bhante, bhagavato vuttavādino, na ca bhagavantaṃ abhūtena abbhācikkhanti, dhammassa ca anudhammaṃ byākaronti, na ca koci sahadhammiko vādānupāto gārayhaṃ ṭhānaṃ āgacchati, anabbhakkhātukāmā hi mayaṃ, bhante, bhagavantan”ti?	I trust that those who say this repeat what the Buddha has said, and do not misrepresent him with an untruth? Is their explanation in line with the teaching? Are there any legitimate grounds for rebuke and criticism?”


“Etha tumhe, bhaddiya, mā anussavena, mā paramparāya, mā itikirāya, mā piṭakasampadānena, mā takkahetu, mā nayahetu, mā ākāraparivitakkena, mā diṭṭhinijjhānakkhantiyā, mā bhabbarūpatāya, mā ‘samaṇo no garū’ti.	“Please, Bhaddiya, don’t go by oral transmission, don’t go by lineage, don’t go by testament, don’t go by canonical authority, don’t rely on logic, don’t rely on inference, don’t go by reasoned contemplation, don’t go by the acceptance of a view after consideration, don’t go by the appearance of competence, and don’t think ‘The ascetic is our respected teacher.’
Yadā tumhe, bhaddiya, attanāva jāneyyātha:	But when you know for yourselves:
‘ime dhammā akusalā, ime dhammā sāvajjā, ime dhammā viññugarahitā, ime dhammā samattā samādinnā ahitāya dukkhāya saṃvattantī’ti, atha tumhe, bhaddiya, pajaheyyātha.	‘These things are unskillful, blameworthy, criticized by sensible people, and when you undertake them, they lead to harm and suffering’, then you should give them up.


Taṃ kiṃ maññatha, bhaddiya,	What do you think, Bhaddiya?
lobho purisassa ajjhattaṃ uppajjamāno uppajjati hitāya vā ahitāya vā”ti?	Does greed come up in a person for their welfare or harm?”
“Ahitāya, bhante”.	“Harm, sir.”
“Luddho panāyaṃ, bhaddiya, purisapuggalo lobhena abhibhūto pariyādinnacitto pāṇampi hanati, adinnampi ādiyati, paradārampi gacchati, musāpi bhaṇati, parampi tathattāya samādapeti yaṃsa hoti dīgharattaṃ ahitāya dukkhāyā”ti.	“A greedy individual—overcome by greed—kills living creatures, steals, commits adultery, lies, and encourages others to do the same. Is that for their lasting harm and suffering?”
“Evaṃ, bhante”.	“Yes, sir.”


“Taṃ kiṃ maññatha, bhaddiya,	“What do you think, Bhaddiya?
doso purisassa … pe … moho purisassa … pe … sārambho purisassa ajjhattaṃ uppajjamāno uppajjati hitāya vā ahitāya vā”ti?	Does hate … or delusion … or aggression come up in a person for their welfare or harm?”
“Ahitāya, bhante”.	“Harm, sir.”
“Sāraddho panāyaṃ, bhaddiya, purisapuggalo sārambhena abhibhūto pariyādinnacitto pāṇampi hanati, adinnampi ādiyati, paradārampi gacchati, musāpi bhaṇati, parampi tathattāya samādapeti yaṃsa hoti dīgharattaṃ ahitāya dukkhāyā”ti.	“An aggressive individual kills living creatures, steals, commits adultery, lies, and encourages others to do the same. Is that for their lasting harm and suffering?”
“Evaṃ, bhante”.	“Yes, sir.”


“Taṃ kiṃ maññatha, bhaddiya, ime dhammā kusalā vā akusalā vā”ti?	“What do you think, Bhaddiya, are these things skillful or unskillful?”
“Akusalā, bhante”.	“Unskillful, sir.”
“Sāvajjā vā anavajjā vā”ti?	“Blameworthy or blameless?”
“Sāvajjā, bhante”.	“Blameworthy, sir.”
“Viññugarahitā vā viññuppasatthā vā”ti?	“Criticized or praised by sensible people?”
“Viññugarahitā, bhante”.	“Criticized by sensible people, sir.”
“Samattā samādinnā ahitāya dukkhāya saṃvattanti, no vā?	“When you undertake them, do they lead to harm and suffering, or not?
Kathaṃ vā ettha hotī”ti?	Or how do you see this?”
“Samattā, bhante, samādinnā ahitāya dukkhāya saṃvattanti.	“When you undertake them, they lead to harm and suffering.
Evaṃ no ettha hotī”ti.	That’s how we see it.”


“Iti kho, bhaddiya, yaṃ taṃ te avocumhā—	“So, Bhaddiya, when we said:
etha tumhe, bhaddiya, mā anussavena, mā paramparāya, mā itikirāya, mā piṭakasampadānena, mā takkahetu, mā nayahetu, mā ākāraparivitakkena, mā diṭṭhinijjhānakkhantiyā, mā bhabbarūpatāya, mā ‘samaṇo no garū’ti.	‘Please, Bhaddiya, don’t go by oral transmission, don’t go by lineage, don’t go by testament, don’t go by canonical authority, don’t rely on logic, don’t rely on inference, don’t go by reasoned contemplation, don’t go by the acceptance of a view after consideration, don’t go by the appearance of competence, and don’t think “The ascetic is our respected teacher.”
Yadā tumhe, bhaddiya, attanāva jāneyyātha:	But when you know for yourselves:
‘ime dhammā akusalā, ime dhammā sāvajjā, ime dhammā viññugarahitā, ime dhammā samattā samādinnā ahitāya dukkhāya saṃvattantīti, atha tumhe, bhaddiya, pajaheyyāthā’ti,	“These things are unskillful, blameworthy, criticized by sensible people, and when you undertake them, they lead to harm and suffering”, then you should give them up.’
iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.	That’s what I said, and this is why I said it.


Etha tumhe, bhaddiya, mā anussavena, mā paramparāya, mā itikirāya, mā piṭakasampadānena, mā takkahetu, mā nayahetu, mā ākāraparivitakkena, mā diṭṭhinijjhānakkhantiyā, mā bhabbarūpatāya, mā ‘samaṇo no garū’ti.	Please, Bhaddiya, don’t rely on oral transmission …
Yadā tumhe, bhaddiya, attanāva jāneyyātha:	But when you know for yourselves:
‘ime dhammā kusalā, ime dhammā anavajjā, ime dhammā viññuppasatthā, ime dhammā samattā samādinnā hitāya sukhāya saṃvattantī’ti, atha tumhe, bhaddiya, upasampajja vihareyyāthāti.	‘These things are skillful, blameless, praised by sensible people, and when you undertake them, they lead to welfare and happiness’, then you should acquire them and keep them.


Taṃ kiṃ maññatha, bhaddiya,	What do you think, Bhaddiya?
alobho purisassa ajjhattaṃ uppajjamāno uppajjati hitāya vā ahitāya vā”ti?	Does contentment … love … understanding … benevolence come up in a person for their welfare or harm?”
“Hitāya, bhante”.
“Aluddho panāyaṃ, bhaddiya, purisapuggalo lobhena anabhibhūto apariyādinnacitto neva pāṇaṃ hanati, na adinnaṃ ādiyati, na paradāraṃ gacchati, na musā bhaṇati, parampi tathattāya na samādapeti yaṃsa hoti dīgharattaṃ hitāya sukhāyā”ti.
“Evaṃ, bhante”.


“Taṃ kiṃ maññatha, bhaddiya, adoso purisassa … pe … amoho purisassa … pe … asārambho purisassa ajjhattaṃ uppajjamāno uppajjati hitāya vā ahitāya vā”ti?
“Hitāya, bhante”.	“Welfare, sir.”
“Asāraddho panāyaṃ, bhaddiya, purisapuggalo sārambhena anabhibhūto apariyādinnacitto neva pāṇaṃ hanati, na adinnaṃ ādiyati, na paradāraṃ gacchati, na musā bhaṇati, parampi tathattāya na samādapeti yaṃsa hoti dīgharattaṃ hitāya sukhāyā”ti.	“An individual who is benevolent—not overcome by aggression—doesn’t kill living creatures, steal, commit adultery, lie, or encourage others to do the same. Is that for their lasting welfare and happiness?”
“Evaṃ, bhante”.	“Yes, sir.”


“Taṃ kiṃ maññatha, bhaddiya, ime dhammā kusalā vā akusalā vā”ti?	“What do you think, Bhaddiya, are these things skillful or unskillful?”
“Kusalā, bhante”.	“Skillful, sir.”
“Sāvajjā vā anavajjā vā”ti?	“Blameworthy or blameless?”
“Anavajjā, bhante”.	“Blameless, sir.”
“Viññugarahitā vā viññuppasatthā vā”ti?	“Criticized or praised by sensible people?”
“Viññuppasatthā, bhante”.	“Praised by sensible people, sir.”
“Samattā samādinnā hitāya sukhāya saṃvattanti no vā?	“When you undertake them, do they lead to welfare and happiness, or not?
Kathaṃ vā ettha hotī”ti?	Or how do you see this?”
“Samattā, bhante, samādinnā hitāya sukhāya saṃvattanti.	“When you undertake them, they lead to welfare and happiness.
Evaṃ no ettha hotī”ti.	That’s how we see it.”


“Iti kho, bhaddiya, yaṃ taṃ te avocumhā—	“So, Bhaddiya, when we said:
etha tumhe, bhaddiya, mā anussavena, mā paramparāya, mā itikirāya, mā piṭakasampadānena, mā takkahetu, mā nayahetu, mā ākāraparivitakkena, mā diṭṭhinijjhānakkhantiyā, mā bhabbarūpatāya, mā ‘samaṇo no garū’ti.	‘Please, Bhaddiya, don’t go by oral transmission, don’t go by lineage, don’t go by testament, don’t go by canonical authority, don’t rely on logic, don’t rely on inference, don’t go by reasoned contemplation, don’t go by the acceptance of a view after consideration, don’t go by the appearance of competence, and don’t think “The ascetic is our respected teacher.”
Yadā tumhe, bhaddiya, attanāva jāneyyātha:	But when you know for yourselves:
‘ime dhammā kusalā, ime dhammā anavajjā, ime dhammā viññuppasatthā, ime dhammā samattā samādinnā hitāya sukhāya saṃvattantīti, atha tumhe, bhaddiya, upasampajja vihareyyāthā’ti,	“These things are skillful, blameless, praised by sensible people, and when you undertake them, they lead to welfare and happiness”, then you should acquire them and keep them.’
iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.	That’s what I said, and this is why I said it.


Ye kho te, bhaddiya, loke santo sappurisā te sāvakaṃ evaṃ samādapenti:	The good people in the world encourage their disciples:
‘ehi tvaṃ, ambho purisa, lobhaṃ vineyya viharāhi.	‘Please, mister, live rid of greed.
Lobhaṃ vineyya viharanto na lobhajaṃ kammaṃ karissasi kāyena vācāya manasā.	Then you won’t act out of greed by way of body, speech, or mind.
Dosaṃ vineyya viharāhi.	Live rid of hate … delusion … aggression.
Dosaṃ vineyya viharanto na dosajaṃ kammaṃ karissasi kāyena vācāya manasā.	Then you won’t act out of hate … delusion … aggression by way of body, speech, or mind.”
Mohaṃ vineyya viharāhi.
Mohaṃ vineyya viharanto na mohajaṃ kammaṃ karissasi kāyena vācāya manasā.
Sārambhaṃ vineyya viharāhi.
Sārambhaṃ vineyya viharanto na sārambhajaṃ kammaṃ karissasi kāyena vācāya manasā’”ti.


Evaṃ vutte, bhaddiyo licchavi bhagavantaṃ etadavoca:	When he said this, Bhaddiya the Licchavi said to the Buddha:
“abhikkantaṃ, bhante … pe … upāsakaṃ maṃ, bhante, bhagavā dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti.	“Excellent, sir! … From this day forth, may the Buddha remember me as a lay follower who has gone for refuge for life.”


“Api nu tāhaṃ, bhaddiya, evaṃ avacaṃ:	“Well, Bhaddiya, did I say to you:
‘ehi me tvaṃ, bhaddiya, sāvako hohi;	‘Please, Bhaddiya, be my disciple,
ahaṃ satthā bhavissāmī’”ti?	and I will be your teacher’?”
“No hetaṃ, bhante”.	“No, sir.”
“Evaṃvādiṃ kho maṃ, bhaddiya, evamakkhāyiṃ eke samaṇabrāhmaṇā asatā tucchā musā abhūtena abbhācikkhanti:	“Though I speak and explain like this, certain ascetics and brahmins misrepresent me with the false, baseless, lying, untruthful claim:
‘māyāvī samaṇo gotamo āvaṭṭaniṃ māyaṃ jānāti yāya aññatitthiyānaṃ sāvake āvaṭṭetī’”ti.	‘The ascetic Gotama is a magician. He knows a conversion magic, and uses it to convert the disciples of those who follow other paths.’”
“Bhaddikā, bhante, āvaṭṭanī māyā.	“Sir, this conversion magic is excellent.
Kalyāṇī, bhante, āvaṭṭanī māyā.	This conversion magic is lovely!
Piyā me, bhante, ñātisālohitā imāya āvaṭṭaniyā āvaṭṭeyyuṃ, piyānampi me assa ñātisālohitānaṃ dīgharattaṃ hitāya sukhāya.	If my loved ones—relatives and kin—were to be converted by this, it would be for their lasting welfare and happiness.
Sabbe cepi, bhante, khattiyā imāya āvaṭṭaniyā āvaṭṭeyyuṃ, sabbesampissa khattiyānaṃ dīgharattaṃ hitāya sukhāya.	If all the aristocrats, brahmins, merchants, and workers were to be converted by this, it would be for their lasting welfare and happiness.”
Sabbe cepi, bhante, brāhmaṇā … vessā … suddā imāya āvaṭṭaniyā āvaṭṭeyyuṃ, sabbesampissa suddānaṃ dīgharattaṃ hitāya sukhāyā”ti.


“Evametaṃ, bhaddiya, evametaṃ, bhaddiya.	“That’s so true, Bhaddiya! That’s so true, Bhaddiya!
Sabbe cepi, bhaddiya, khattiyā imāya āvaṭṭaniyā āvaṭṭeyyuṃ akusaladhammappahānāya kusaladhammūpasampadāya, sabbesampissa khattiyānaṃ dīgharattaṃ hitāya sukhāya.	If all the aristocrats, brahmins, merchants, and workers were to be converted by this, it would be for their lasting welfare and happiness.
Sabbe cepi, bhaddiya, brāhmaṇā … vessā … suddā āvaṭṭeyyuṃ akusaladhammappahānāya kusaladhammūpasampadāya, sabbesampissa suddānaṃ dīgharattaṃ hitāya sukhāya.
Sadevako cepi, bhaddiya, loko samārako sabrahmako sassamaṇabrāhmaṇī pajā sadevamanussā imāya āvaṭṭaniyā āvaṭṭeyyuṃ akusaladhammappahānāya kusaladhammūpasampadāya, sadevakassapissa lokassa samārakassa sabrahmakassa sassamaṇabrāhmaṇiyā pajāya sadevamanussāya dīgharattaṃ hitāya sukhāya.	If the whole world—with its gods, Māras and Brahmās, this population with its ascetics and brahmins, gods and humans—were to be converted by this, for giving up unskillful qualities and acquiring skillful qualities, it would be for their lasting welfare and happiness.
Ime cepi, bhaddiya, mahāsālā imāya āvaṭṭaniyā āvaṭṭeyyuṃ akusaladhammappahānāya kusaladhammūpasampadāya, imesampissa mahāsālānaṃ dīgharattaṃ hitāya sukhāya ().	If these great sal trees were to be converted by this, for giving up unskillful qualities and acquiring skillful qualities, it would be for their lasting welfare and happiness—if they were sentient.
Ko pana vādo manussabhūtassā”ti.	How much more then a human being!”

194. At Sāpūga (⤴)


194. Sāmugiyasutta	194. At Sāpūga
Ekaṃ samayaṃ āyasmā ānando koliyesu viharati sāmugaṃ nāma koliyānaṃ nigamo.	At one time Venerable Ānanda was staying in the land of the Koliyans, where they have a town named Sāpūga.
Atha kho sambahulā sāmugiyā koliyaputtā yenāyasmā ānando tenupasaṅkamiṃsu; upasaṅkamitvā āyasmantaṃ ānandaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinne kho te sāmugiye koliyaputte āyasmā ānando etadavoca:	Then several Koliyans from Sāpūga went up to Ānanda, bowed, and sat down to one side. Then Venerable Ānanda said to them:


“Cattārimāni, byagghapajjā, pārisuddhipadhāniyaṅgāni tena bhagavatā jānatā passatā arahatā sammāsambuddhena sammadakkhātāni sattānaṃ visuddhiyā sokaparidevānaṃ samatikkamāya dukkhadomanassānaṃ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya.	“Byagghapajjas, these four factors of trying to be pure have been rightly explained by the Blessed One, who knows and sees, the perfected one, the fully awakened Buddha. They are in order to purify sentient beings, to get past sorrow and crying, to make an end of pain and sadness, to complete the procedure, and to realize nirvana.
Katamāni cattāri?	What four?
Sīlapārisuddhipadhāniyaṅgaṃ, cittapārisuddhipadhāniyaṅgaṃ, diṭṭhipārisuddhipadhāniyaṅgaṃ, vimuttipārisuddhipadhāniyaṅgaṃ.	The factors of trying to be pure in ethics, mind, view, and freedom.


Katamañca, byagghapajjā, sīlapārisuddhipadhāniyaṅgaṃ?	And what is the factor of trying to be pure in ethics?
Idha, byagghapajjā, bhikkhu sīlavā hoti … pe … samādāya sikkhati sikkhāpadesu.	It’s when a monk is ethical, restrained in the code of conduct, and has appropriate behavior and means of collecting alms. Seeing danger in the slightest flaw, they keep the rules they’ve undertaken.
Ayaṃ vuccati, byagghapajjā, sīlapārisuddhi.	This is called purity of ethics.
Iti evarūpiṃ sīlapārisuddhiṃ aparipūraṃ vā paripūressāmi paripūraṃ vā tattha tattha paññāya anuggahessāmīti, yo tattha chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca, idaṃ vuccati, byagghapajjā, sīlapārisuddhipadhāniyaṅgaṃ.	They think: ‘I will fulfill such purity of ethics, or, if it’s already fulfilled, I’ll support it in every situation by wisdom.’ Their enthusiasm for that—their effort, zeal, vigor, perseverance, rememberfulness, and lucid-discerning—is called the factor of trying to be pure in ethics.


Katamañca, byagghapajjā, cittapārisuddhipadhāniyaṅgaṃ?	And what is the factor of trying to be pure in mind?
Idha, byagghapajjā, bhikkhu vivicceva kāmehi … pe … catutthaṃ jhānaṃ upasampajja viharati.	It’s when a monk, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first jhāna … second jhāna … third jhāna … fourth jhāna.
Ayaṃ vuccati, byagghapajjā, cittapārisuddhi.	This is called purity of mind.
Iti evarūpiṃ cittapārisuddhiṃ aparipūraṃ vā paripūressāmi paripūraṃ vā tattha tattha paññāya anuggahessāmīti, yo tattha chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca, idaṃ vuccati, byagghapajjā, cittapārisuddhipadhāniyaṅgaṃ.	They think: ‘I will fulfill such purity of mind, or, if it’s already fulfilled, I’ll support it in every situation by wisdom.’ Their enthusiasm for that—their effort, zeal, vigor, perseverance, rememberfulness, and lucid-discerning—is called the factor of trying to be pure in mind.


Katamañca, byagghapajjā, diṭṭhipārisuddhipadhāniyaṅgaṃ?	And what is the factor of trying to be pure in view?
Idha, byagghapajjā, bhikkhu ‘idaṃ dukkhan’ti yathābhūtaṃ pajānāti … pe … ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti.	Take a monk who truly understands: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.
Ayaṃ vuccati, byagghapajjā, diṭṭhipārisuddhi.	This is called purity of view.
Iti evarūpiṃ diṭṭhipārisuddhiṃ aparipūraṃ vā … pe … tattha tattha paññāya anuggahessāmīti, yo tattha chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca, idaṃ vuccati, byagghapajjā, diṭṭhipārisuddhipadhāniyaṅgaṃ.	They think: ‘I will fulfill such purity of view, or, if it’s already fulfilled, I’ll support it in every situation by wisdom.’ Their enthusiasm for that—their effort, zeal, vigor, perseverance, rememberfulness, and lucid-discerning—is called the factor of trying to be pure in view.


Katamañca, byagghapajjā, vimuttipārisuddhipadhāniyaṅgaṃ?	And what is the factor of trying to be pure in freedom?
Sa kho so, byagghapajjā, ariyasāvako iminā ca sīlapārisuddhipadhāniyaṅgena samannāgato iminā ca cittapārisuddhipadhāniyaṅgena samannāgato iminā ca diṭṭhipārisuddhipadhāniyaṅgena samannāgato rajanīyesu dhammesu cittaṃ virājeti, vimocanīyesu dhammesu cittaṃ vimoceti.	That noble disciple—who has these factors of trying to be pure in ethics, mind, and view—detaches their mind from things that arouse greed, and frees their mind from things that it should be freed from.
So rajanīyesu dhammesu cittaṃ virājetvā, vimocanīyesu dhammesu cittaṃ vimocetvā sammāvimuttiṃ phusati.	Doing so, they experience perfect freedom.
Ayaṃ vuccati, byagghapajjā, vimuttipārisuddhi.	This is called purity of freedom.
Iti evarūpiṃ vimuttipārisuddhiṃ aparipūraṃ vā paripūressāmi paripūraṃ vā tattha tattha paññāya anuggahessāmīti, yo tattha chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca, idaṃ vuccati, byagghapajjā, vimuttipārisuddhipadhāniyaṅgaṃ.	They think: ‘I will fulfill such purity of freedom, or, if it’s already fulfilled, I’ll support it in every situation by wisdom.’ Their enthusiasm for that—their effort, zeal, vigor, perseverance, rememberfulness, and lucid-discerning—is called the factor of trying to be pure in freedom.


Imāni kho, byagghapajjā, cattāri pārisuddhipadhāniyaṅgāni tena bhagavatā jānatā passatā arahatā sammāsambuddhena sammadakkhātāni sattānaṃ visuddhiyā sokaparidevānaṃ samatikkamāya dukkhadomanassānaṃ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāyā”ti.	These four factors of trying to be pure have been rightly explained by the Blessed One, who knows and sees, the perfected one, the fully awakened Buddha. They are in order to purify sentient beings, to get past sorrow and crying, to make an end of pain and sadness, to complete the procedure, and to realize nirvana.”

195. With Vappa (⤴)


195. Vappasutta	195. With Vappa
Ekaṃ samayaṃ bhagavā sakkesu viharati kapilavatthusmiṃ nigrodhārāme.	At one time the Buddha was staying in the land of the Sakyans, near Kapilavatthu in the Banyan Tree Monastery.
Atha kho vappo sakko nigaṇṭhasāvako yenāyasmā mahāmoggallāno tenupasaṅkami; upasaṅkamitvā āyasmantaṃ mahāmoggallānaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho vappaṃ sakkaṃ nigaṇṭhasāvakaṃ āyasmā mahāmoggallāno etadavoca:	Then Vappa of the Sakyans, a disciple of the Jains, went up to Venerable Mahāmoggallāna, bowed, and sat down to one side. Mahāmoggallāna said to him:


“Idhassa, vappa, kāyena saṃvuto vācāya saṃvuto manasā saṃvuto avijjāvirāgā vijjuppādā.	“Vappa, take a person who is restrained in body, speech, and mind. When ignorance fades away and knowledge arises,
Passasi no tvaṃ, vappa, taṃ ṭhānaṃ yatonidānaṃ purisaṃ dukkhavedaniyā āsavā assaveyyuṃ abhisamparāyan”ti?	do you see any reason why defilements giving rise to painful feelings would defile that person in the next life?”
“Passāmahaṃ, bhante, taṃ ṭhānaṃ.	“Sir, I do see such a case.
Idhassa, bhante, pubbe pāpakammaṃ kataṃ avipakkavipākaṃ.	Take a person who did bad deeds in a past life. But the result of that has not yet ripened.
Tatonidānaṃ purisaṃ dukkhavedaniyā āsavā assaveyyuṃ abhisamparāyan”ti.	For this reason defilements giving rise to painful feelings would defile that person in the next life.”
Ayañceva kho pana āyasmato mahāmoggallānassa vappena sakkena nigaṇṭhasāvakena saddhiṃ antarākathā vippakatā hoti.	But this conversation between Mahāmoggallāna and Vappa was left unfinished.


Atha kho bhagavā sāyanhasamayaṃ paṭisallānā vuṭṭhito yena upaṭṭhānasālā tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho bhagavā āyasmantaṃ mahāmoggallānaṃ etadavoca:	Then in the late afternoon, the Buddha came out of retreat and went to the assembly hall. He sat down on the seat spread out, and said to Mahāmoggallāna:


“Kāya nuttha, moggallāna, etarahi kathāya sannisinnā;	“Moggallāna, what were you sitting talking about just now?
kā ca pana vo antarākathā vippakatā”ti?	What conversation was unfinished?”
“Idhāhaṃ, bhante, vappaṃ sakkaṃ nigaṇṭhasāvakaṃ etadavocaṃ:	Moggallāna repeated the entire conversation to the Buddha, and concluded:
‘idhassa, vappa, kāyena saṃvuto vācāya saṃvuto manasā saṃvuto avijjāvirāgā vijjuppādā.
Passasi no tvaṃ, vappa, taṃ ṭhānaṃ yatonidānaṃ purisaṃ dukkhavedaniyā āsavā assaveyyuṃ abhisamparāyan’ti?
Evaṃ vutte, bhante, vappo sakko nigaṇṭhasāvako maṃ etadavoca:
‘passāmahaṃ, bhante, taṃ ṭhānaṃ.
Idhassa, bhante, pubbe pāpakammaṃ kataṃ avipakkavipākaṃ.
Tatonidānaṃ purisaṃ dukkhavedaniyā āsavā assaveyyuṃ abhisamparāyan’ti.
Ayaṃ kho no, bhante, vappena sakkena nigaṇṭhasāvakena saddhiṃ antarākathā vippakatā; atha bhagavā anuppatto”ti.	“This was my conversation with Vappa that was unfinished when the Buddha arrived.”


Atha kho bhagavā vappaṃ sakkaṃ nigaṇṭhasāvakaṃ etadavoca:	Then the Buddha said to Vappa:
“sace me tvaṃ, vappa, anuññeyyañceva anujāneyyāsi, paṭikkositabbañca paṭikkoseyyāsi, yassa ca me bhāsitassa atthaṃ na jāneyyāsi mamevettha uttari paṭipuccheyyāsi:	“Vappa, we can discuss this. But only if you allow what should be allowed, and reject what should be rejected. And if you ask me the meaning of anything you don’t understand, saying:
‘idaṃ, bhante, kathaṃ, imassa ko attho’ti, siyā no ettha kathāsallāpo”ti.	‘Sir, why is this? What’s the meaning of that?’”
“Anuññeyyañcevāhaṃ, bhante, bhagavato anujānissāmi, paṭikkositabbañca paṭikkosissāmi, yassa cāhaṃ bhagavato bhāsitassa atthaṃ na jānissāmi bhagavantaṃyevettha uttari paṭipucchissāmi:	“Sir, let us discuss this. I will do as you say.”
‘idaṃ, bhante, kathaṃ, imassa ko attho’ti?
Hotu no ettha kathāsallāpo”ti.


“Taṃ kiṃ maññasi, vappa,	“What do you think, Vappa?
ye kāyasamārambhapaccayā uppajjanti āsavā vighātapariḷāhā, kāyasamārambhā paṭiviratassa evaṃsa te āsavā vighātapariḷāhā na honti.	There are distressing and feverish defilements that arise because of undertaking bodily activity. These don’t occur in someone who avoids such bodily activity.
So navañca kammaṃ na karoti, purāṇañca kammaṃ phussa phussa byantīkaroti, sandiṭṭhikā nijjarā akālikā ehipassikā opaneyyikā paccattaṃ veditabbā viññūhi.	They don’t perform any new deeds, and old deeds are eliminated by experiencing their results little by little. This wearing away is realizable in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.
Passasi no tvaṃ, vappa, taṃ ṭhānaṃ yatonidānaṃ purisaṃ dukkhavedaniyā āsavā assaveyyuṃ abhisamparāyan”ti?	Do you see any reason why defilements giving rise to painful feelings would defile that person in the next life?”
“No hetaṃ, bhante”.	“No, sir.”


“Taṃ kiṃ maññasi, vappa,	“What do you think, Vappa?
ye vacīsamārambhapaccayā uppajjanti āsavā vighātapariḷāhā, vacīsamārambhā paṭiviratassa evaṃsa te āsavā vighātapariḷāhā na honti.	There are distressing and feverish defilements that arise because of undertaking verbal activity. These don’t occur in someone who avoids such verbal activity.
So navañca kammaṃ na karoti, purāṇañca kammaṃ phussa phussa byantīkaroti.	They don’t perform any new deeds, and old deeds are eliminated by experiencing their results little by little.
Sandiṭṭhikā nijjarā akālikā ehipassikā opaneyyikā paccattaṃ veditabbā viññūhi.	This wearing away is realizable in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.
Passasi no tvaṃ, vappa, taṃ ṭhānaṃ yatonidānaṃ purisaṃ dukkhavedaniyā āsavā assaveyyuṃ abhisamparāyan”ti?	Do you see any reason why defilements giving rise to painful feelings would defile that person in the next life?”
“No hetaṃ, bhante”.	“No, sir.”


“Taṃ kiṃ maññasi, vappa,	“What do you think, Vappa?
ye manosamārambhapaccayā uppajjanti āsavā vighātapariḷāhā, manosamārambhā paṭiviratassa evaṃsa te āsavā vighātapariḷāhā na honti.	There are distressing and feverish defilements that arise because of undertaking mental activity. These don’t occur in someone who avoids such mental activity.
So navañca kammaṃ na karoti, purāṇañca kammaṃ phussa phussa byantīkaroti.	They don’t perform any new deeds, and old deeds are eliminated by experiencing their results little by little.
Sandiṭṭhikā nijjarā akālikā ehipassikā opaneyyikā paccattaṃ veditabbā viññūhi.	This wearing away is realizable in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.
Passasi no tvaṃ, vappa, taṃ ṭhānaṃ yatonidānaṃ purisaṃ dukkhavedaniyā āsavā assaveyyuṃ abhisamparāyan”ti?	Do you see any reason why defilements giving rise to painful feelings would defile that person in the next life?”
“No hetaṃ, bhante”.	“No, sir.”


“Taṃ kiṃ maññasi, vappa,	“What do you think, Vappa?
ye avijjāpaccayā uppajjanti āsavā vighātapariḷāhā, avijjāvirāgā vijjuppādā evaṃsa te āsavā vighātapariḷāhā na honti.	There are distressing and feverish defilements that arise because of ignorance. These don’t occur when ignorance fades away and knowledge arises.
So navañca kammaṃ na karoti, purāṇañca kammaṃ phussa phussa byantīkaroti.	They don’t perform any new deeds, and old deeds are eliminated by experiencing their results little by little.
Sandiṭṭhikā nijjarā akālikā ehipassikā opaneyyikā paccattaṃ veditabbā viññūhi.	This wearing away is realizable in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.
Passasi no tvaṃ, vappa, taṃ ṭhānaṃ yatonidānaṃ purisaṃ dukkhavedaniyā āsavā assaveyyuṃ abhisamparāyan”ti?	Do you see any reason why defilements giving rise to painful feelings would defile that person in the next life?”
“No hetaṃ, bhante”.	“No, sir.”


“Evaṃ sammā vimuttacittassa kho, vappa, bhikkhuno cha satatavihārā adhigatā honti.	“A monk whose mind is rightly freed like this has achieved six consistent responses.
So cakkhunā rūpaṃ disvā neva sumano hoti na dummano; upekkhako viharati sato sampajāno.	Seeing a sight with the eye, they’re neither happy nor sad, but remain equanimous, rememberful and aware.
Sotena saddaṃ sutvā … pe …	Hearing a sound with the ears …
ghānena gandhaṃ ghāyitvā … pe …	Smelling an odor with the nose …
jivhāya rasaṃ sāyitvā … pe …	Tasting a flavor with the tongue …
kāyena phoṭṭhabbaṃ phusitvā … pe …	Feeling a touch with the body …
manasā dhammaṃ viññāya neva sumano hoti na dummano; upekkhako viharati sato sampajāno.	Knowing a thought with the mind, they’re neither happy nor sad, but remain equanimous, rememberful and aware.
So kāyapariyantikaṃ vedanaṃ vediyamāno ‘kāyapariyantikaṃ vedanaṃ vediyāmī’ti pajānāti; jīvitapariyantikaṃ vedanaṃ vediyamāno ‘jīvitapariyantikaṃ vedanaṃ vediyāmī’ti pajānāti;	Feeling the end of the body approaching, they understand: ‘I feel the end of the body approaching.’ Feeling the end of life approaching, they understand: ‘I feel the end of life approaching.’
‘kāyassa bhedā uddhaṃ jīvitapariyādānā idheva sabbavedayitāni anabhinanditāni sītī bhavissantī’ti pajānāti.	They understand: ‘When my body breaks up and my life has come to an end, everything that’s felt, being no longer relished, will become cool right here.’


Seyyathāpi, vappa, thūṇaṃ paṭicca chāyā paññāyati.	Suppose there was a shadow cast by a sacrificial post.
Atha puriso āgaccheyya kuddālapiṭakaṃ ādāya.	Then along comes a person with a spade and basket.
So taṃ thūṇaṃ mūle chindeyya;	They cut down the sacrificial post at its base,
mūle chinditvā palikhaṇeyya;	dig it up,
palikhaṇitvā mūlāni uddhareyya, antamaso usīranāḷimattānipi.	and pull it out by its roots, right down to the fibers and stems.
So taṃ thūṇaṃ khaṇḍākhaṇḍikaṃ chindeyya.	Then they split it apart,
Khaṇḍākhaṇḍikaṃ chetvā phāleyya.	cut up the parts,
Phāletvā sakalikaṃ sakalikaṃ kareyya.	and chop them into splinters.
Sakalikaṃ sakalikaṃ katvā vātātape visoseyya.	Next they dry the splinters in the wind and sun,
Vātātape visosetvā agginā ḍaheyya.	burn them with fire,
Agginā ḍahetvā masiṃ kareyya.	and reduce them to ashes.
Masiṃ karitvā mahāvāte vā ophuṇeyya nadiyā vā sīghasotāya pavāheyya.	Then they sweep away the ashes in a strong wind, or float them away down a swift stream.
Evaṃ hissa, vappa, yā thūṇaṃ paṭicca chāyā sā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā.	And so the shadow cast by the post is cut off at the root, made like a palm stump, obliterated, and unable to arise in the future.


Evamevaṃ kho, vappa, evaṃ sammā vimuttacittassa bhikkhuno cha satatavihārā adhigatā honti.	In the same way, a monk whose mind is rightly freed like this has achieved six consistent responses.
So cakkhunā rūpaṃ disvā neva sumano hoti na dummano; upekkhako viharati sato sampajāno.	Seeing a sight with the eye, they’re neither happy nor sad, but remain equanimous, rememberful and aware.
Sotena saddaṃ sutvā … pe …	Hearing a sound with the ears …
ghānena gandhaṃ ghāyitvā … pe …	Smelling an odor with the nose …
jivhāya rasaṃ sāyitvā … pe …	Tasting a flavor with the tongue …
kāyena phoṭṭhabbaṃ phusitvā … pe …	Feeling a touch with the body …
manasā dhammaṃ viññāya neva sumano hoti na dummano; upekkhako viharati sato sampajāno.	Knowing a thought with the mind, they’re neither happy nor sad, but remain equanimous, rememberful and aware.
So kāyapariyantikaṃ vedanaṃ vediyamāno ‘kāyapariyantikaṃ vedanaṃ vediyāmī’ti pajānāti; jīvitapariyantikaṃ vedanaṃ vediyamāno ‘jīvitapariyantikaṃ vedanaṃ vediyāmī’ti pajānāti;	Feeling the end of the body approaching, they understand: ‘I feel the end of the body approaching.’ Feeling the end of life approaching, they understand: ‘I feel the end of life approaching.’
‘kāyassa bhedā uddhaṃ jīvitapariyādānā idheva sabbavedayitāni anabhinanditāni sītī bhavissantī’ti pajānāti”.	They understand: ‘When my body breaks up and my life has come to an end, everything that’s felt, being no longer relished, will become cool right here.’”


Evaṃ vutte, vappo sakko nigaṇṭhasāvako bhagavantaṃ etadavoca:	When he said this, Vappa the Sakyan, the disciple of the Jains, said to the Buddha:
“seyyathāpi, bhante, puriso udayatthiko assapaṇiyaṃ poseyya.	“Sir, suppose there was a man who raised commercial horses for profit.
So udayañceva nādhigaccheyya, uttariñca kilamathassa vighātassa bhāgī assa.	But he never made any profit, and instead just got weary and frustrated.
Evamevaṃ kho ahaṃ, bhante, udayatthiko bāle nigaṇṭhe payirupāsiṃ.	In the same way, I paid homage to those Jain fools for profit.
Svāhaṃ udayañceva nādhigacchiṃ, uttariñca kilamathassa vighātassa bhāgī ahosiṃ.	But I never made any profit, and instead just got weary and frustrated.
Esāhaṃ, bhante, ajjatagge yo me bālesu nigaṇṭhesu pasādo taṃ mahāvāte vā ophuṇāmi nadiyā vā sīghasotāya pavāhemi.	From this day forth, any confidence I had in those Jain fools I sweep away as in a strong wind, or float away as down a swift stream.
Abhikkantaṃ, bhante … pe … upāsakaṃ maṃ, bhante, bhagavā dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti.	Excellent, sir! … From this day forth, may the Buddha remember me as a lay follower who has gone for refuge for life.”

196. With Sāḷha (⤴)


196. Sāḷhasutta	196. With Sāḷha
Ekaṃ samayaṃ bhagavā vesāliyaṃ viharati mahāvane kūṭāgārasālāyaṃ.	At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof.
Atha kho sāḷho ca licchavi abhayo ca licchavi yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinno kho sāḷho licchavi bhagavantaṃ etadavoca:	Then Sāḷha and Abhaya the Licchavis went up to the Buddha, bowed, sat down to one side, and said to him:


“Santi, bhante, eke samaṇabrāhmaṇā dvayena oghassa nittharaṇaṃ paññapenti—	“There are, sir, some ascetics and brahmins who advocate crossing the flood by means of two things:
sīlavisuddhihetu ca tapojigucchāhetu ca.	purification of ethics, and mortification in disgust of sin.
Idha, bhante, bhagavā kimāhā”ti?	What does the Buddha say about this?”


“Sīlavisuddhiṃ kho ahaṃ, sāḷha, aññataraṃ sāmaññaṅganti vadāmi.	“Sāḷha, purification of ethics is one of the factors of the ascetic life, I say.
Ye te, sāḷha, samaṇabrāhmaṇā tapojigucchāvādā tapojigucchāsārā tapojigucchāallīnā viharanti, abhabbā te oghassa nittharaṇāya.	But those ascetics and brahmins who teach mortification in disgust of sin—regarding it as essential and clinging to it—are incapable of crossing the flood.
Yepi te, sāḷha, samaṇabrāhmaṇā aparisuddhakāyasamācārā aparisuddhavacīsamācārā aparisuddhamanosamācārā aparisuddhājīvā, abhabbā te ñāṇadassanāya anuttarāya sambodhāya.	And those ascetics and brahmins whose behavior by way of body, speech, and mind is not pure are also incapable of knowing and seeing, of supreme awakening.


Seyyathāpi, sāḷha, puriso nadiṃ taritukāmo tiṇhaṃ kuṭhāriṃ ādāya vanaṃ paviseyya.	Suppose a man who wanted to cross a river took a sharp axe into a wood.
So tattha passeyya mahatiṃ sālalaṭṭhiṃ ujuṃ navaṃ akukkuccakajātaṃ.	There he’d see a large green sal tree, straight and young and flawlessly grown.
Tamenaṃ mūle chindeyya;	He’d cut it down at the base,
mūle chetvā agge chindeyya;	cut off the top,
agge chetvā sākhāpalāsaṃ suvisodhitaṃ visodheyya;	and completely strip off the branches and foliage.
sākhāpalāsaṃ suvisodhitaṃ visodhetvā kuṭhārīhi taccheyya;	Then he’d trim it with axes and
kuṭhārīhi tacchetvā vāsīhi taccheyya;	machetes,
vāsīhi tacchetvā lekhaṇiyā likheyya;	plane it,
lekhaṇiyā likhitvā pāsāṇaguḷena dhoveyya;	and sand it with a rock.
pāsāṇaguḷena dhovetvā nadiṃ patāreyya.	Finally, he’d launch out on the river.


Taṃ kiṃ maññasi, sāḷha,	What do you think, Sāḷha?
bhabbo nu kho so puriso nadiṃ taritun”ti?	Is that man capable of crossing the river?”
“No hetaṃ, bhante”.	“No, sir.
“Taṃ kissa hetu”?	Why not?
“Asu hi, bhante, sālalaṭṭhi bahiddhā suparikammakatā anto avisuddhā.	Because that green sal tree is well worked on the outside, but inside it’s still not cleared out.
Tassetaṃ pāṭikaṅkhaṃ—sālalaṭṭhi saṃsīdissati, puriso anayabyasanaṃ āpajjissatī”ti.	I’d expect that green sal tree to sink, and the man to come to ruin.”


“Evamevaṃ kho, sāḷha, ye te samaṇabrāhmaṇā tapojigucchāvādā tapojigucchāsārā tapojigucchāallīnā viharanti, abhabbā te oghassa nittharaṇāya.	“In the same way, Sāḷha, those ascetics and brahmins who teach mortification in disgust of sin—regarding it as essential and clinging to it—are incapable of crossing the flood.
Yepi te, sāḷha, samaṇabrāhmaṇā aparisuddhakāyasamācārā aparisuddhavacīsamācārā aparisuddhamanosamācārā aparisuddhājīvā, abhabbā te ñāṇadassanāya anuttarāya sambodhāya.	And those ascetics and brahmins whose behavior by way of body, speech, and mind is not pure are also incapable of knowing and seeing, of supreme awakening.


Ye ca kho te, sāḷha, samaṇabrāhmaṇā na tapojigucchāvādā na tapojigucchāsārā na tapojigucchāallīnā viharanti, bhabbā te oghassa nittharaṇāya.	But those ascetics and brahmins who don’t teach mortification in disgust of sin—not regarding it as essential or clinging to it—are capable of crossing the flood.
Yepi te, sāḷha, samaṇabrāhmaṇā parisuddhakāyasamācārā parisuddhavacīsamācārā parisuddhamanosamācārā parisuddhājīvā, bhabbā te ñāṇadassanāya anuttarāya sambodhāya.	And those ascetics and brahmins whose behavior by way of body, speech, and mind is pure are also capable of knowing and seeing, of supreme awakening.


Seyyathāpi, sāḷha, puriso nadiṃ taritukāmo tiṇhaṃ kuṭhāriṃ ādāya vanaṃ paviseyya.	Suppose a man who wanted to cross a river took a sharp axe into a wood.
So tattha passeyya mahatiṃ sālalaṭṭhiṃ ujuṃ navaṃ akukkuccakajātaṃ.	There he’d see a large green sal tree, straight and young and flawlessly grown.
Tamenaṃ mūle chindeyya;	He’d cut it down at the base,
mūle chinditvā agge chindeyya;	cut off the top,
agge chinditvā sākhāpalāsaṃ suvisodhitaṃ visodheyya;	and completely strip off the branches and foliage.
sākhāpalāsaṃ suvisodhitaṃ visodhetvā kuṭhārīhi taccheyya;	Then he’d trim it with axes and
kuṭhārīhi tacchetvā vāsīhi taccheyya;	machetes.
vāsīhi tacchetvā nikhādanaṃ ādāya anto suvisodhitaṃ visodheyya;	Then he’d take a chisel and completely clear it out inside.
anto suvisodhitaṃ visodhetvā lekhaṇiyā likheyya;	Then he’d plane it,
lekhaṇiyā likhitvā pāsāṇaguḷena dhoveyya;	sand it with a rock,
pāsāṇaguḷena dhovetvā nāvaṃ kareyya;	and make it into a boat.
nāvaṃ katvā phiyārittaṃ bandheyya;	Finally he’d fix it with oars and rudder,
phiyārittaṃ bandhitvā nadiṃ patāreyya.	and launch out on the river.


Taṃ kiṃ maññasi, sāḷha,	What do you think, Sāḷha?
bhabbo nu kho so puriso nadiṃ taritun”ti?	Is that man capable of crossing the river?”
“Evaṃ, bhante”.	“Yes, sir.
“Taṃ kissa hetu”?	Why is that?
“Asu hi, bhante, sālalaṭṭhi bahiddhā suparikammakatā, anto suvisuddhā nāvākatā phiyārittabaddhā.	Because that green sal tree is well worked on the outside, cleared out on the inside, made into a boat, and fixed with oars and rudder.
Tassetaṃ pāṭikaṅkhaṃ:	I’d expect
‘nāvā na saṃsīdissati, puriso sotthinā pāraṃ gamissatī’”ti.	that boat to not sink, and the man to safely make it to the far shore.”


“Evamevaṃ kho, sāḷha, ye te samaṇabrāhmaṇā na tapojigucchāvādā na tapojigucchāsārā na tapojigucchāallīnā viharanti, bhabbā te oghassa nittharaṇāya.	“In the same way, Sāḷha, those ascetics and brahmins who don’t teach mortification in disgust of sin—not regarding it as essential or clinging to it—are capable of crossing the flood.
Yepi te, sāḷha, samaṇabrāhmaṇā parisuddhakāyasamācārā parisuddhavacīsamācārā parisuddhamanosamācārā parisuddhājīvā, bhabbā te ñāṇadassanāya anuttarāya sambodhāya.	And those ascetics and brahmins whose behavior by way of body, speech, and mind is pure are also capable of knowing and seeing, of supreme awakening.
Seyyathāpi, sāḷha, yodhājīvo bahūni cepi kaṇḍacitrakāni jānāti;	Suppose there was a warrior who knew lots of fancy archery tricks.
atha kho so tīhi ṭhānehi rājāraho hoti rājabhoggo, rañño aṅganteva saṅkhaṃ gacchati.	It is only with these three factors that he becomes worthy of a king, fit to serve a king, and is considered a factor of kingship.
Katamehi tīhi?	What three?
Dūrepātī ca, akkhaṇavedhī ca, mahato ca kāyassa padāletā.	He’s a long-distance shooter, a marksman, and one who shatters large objects.


Seyyathāpi, sāḷha, yodhājīvo dūrepātī;	Just as a warrior is a long-distance shooter,
evamevaṃ kho, sāḷha, ariyasāvako sammāsamādhi hoti.	a noble disciple has right undistractible-lucidity.
Sammāsamādhi, sāḷha, ariyasāvako yaṃ kiñci rūpaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā sabbaṃ rūpaṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya passati.	A noble disciple with right undistractible-lucidity truly sees any kind of form at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all form—with right understanding: ‘This is not mine, I am not this, this is not my self.’
Yā kāci vedanā …	They truly see any kind of feeling …
yā kāci saññā …	perception …
ye keci saṅkhārā …	co-doings …
yaṃ kiñci viññāṇaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā, sabbaṃ viññāṇaṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya passati.	consciousness at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near, all consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self.’


Seyyathāpi, sāḷha, yodhājīvo akkhaṇavedhī;	Just as a warrior is a marksman,
evamevaṃ kho, sāḷha, ariyasāvako sammādiṭṭhi hoti.	a noble disciple has right view.
Sammādiṭṭhi, sāḷha, ariyasāvako ‘idaṃ dukkhan’ti yathābhūtaṃ pajānāti … pe … ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti.	A noble disciple with right view truly understands: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.


Seyyathāpi, sāḷha, yodhājīvo mahato kāyassa padāletā;	Just as a warrior shatters large objects,
evamevaṃ kho, sāḷha, ariyasāvako sammāvimutti hoti.	a noble disciple has right freedom.
Sammāvimutti, sāḷha, ariyasāvako mahantaṃ avijjākkhandhaṃ padāletī”ti.	A noble disciple with right freedom shatters the great mass of ignorance.”

197. Queen Mallikā (⤴)


197. Mallikādevīsutta	197. Queen Mallikā
Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.	At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Atha kho mallikā devī yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnā kho mallikā devī bhagavantaṃ etadavoca:	Then Queen Mallikā went up to the Buddha, bowed, sat down to one side, and said to him:


“Ko nu kho, bhante, hetu ko paccayo, yena midhekacco mātugāmo dubbaṇṇā ca hoti durūpā supāpikā dassanāya;	“What is the cause, sir, what is the reason why in this life some females are ugly, unattractive, and bad-looking;
daliddā ca hoti appassakā appabhogā appesakkhā ca?	and poor, with few assets and possessions; and insignificant?


Ko pana, bhante, hetu ko paccayo, yena midhekacco mātugāmo dubbaṇṇā ca hoti durūpā supāpikā dassanāya;	And why are some females ugly, unattractive, and bad-looking;
aḍḍhā ca hoti mahaddhanā mahābhogā mahesakkhā ca?	but rich, affluent, wealthy, and illustrious?


Ko nu kho, bhante, hetu ko paccayo, yena midhekacco mātugāmo abhirūpā ca hoti dassanīyā pāsādikā paramāya vaṇṇapokkharatāya samannāgatā;	And why are some females attractive, good-looking, lovely, of surpassing beauty;
daliddā ca hoti appassakā appabhogā appesakkhā ca?	but poor, with few assets and possessions; and insignificant?


Ko pana, bhante, hetu ko paccayo, yena midhekacco mātugāmo abhirūpā ca hoti dassanīyā pāsādikā paramāya vaṇṇapokkharatāya samannāgatā, aḍḍhā ca hoti mahaddhanā mahābhogā mahesakkhā cā”ti?	And why are some females attractive, good-looking, lovely, of surpassing beauty; and rich, affluent, wealthy, and illustrious?”


“Idha, mallike, ekacco mātugāmo kodhanā hoti upāyāsabahulā.	“Take a female who is irritable and bad-tempered.
Appampi vuttā samānā abhisajjati kuppati byāpajjati patitthīyati, kopañca dosañca appaccayañca pātukaroti.	Even when criticized a little bit she loses her temper, becoming annoyed, hostile, and hard-hearted, and displaying annoyance, hate, and bitterness.
Sā na dātā hoti samaṇassa vā brāhmaṇassa vā annaṃ pānaṃ vatthaṃ yānaṃ mālāgandhavilepanaṃ seyyāvasathapadīpeyyaṃ.	She doesn’t give to ascetics or brahmins such things as food, drink, clothing, vehicles; garlands, fragrance, and makeup; and bed, house, and lighting.
Issāmanikā kho pana hoti;	And she’s jealous,
paralābhasakkāragarukāramānanavandanapūjanāsu issati upadussati issaṃ bandhati.	envying, resenting, and begrudging the possessions, honor, respect, reverence, homage, and veneration given to others.
Sā ce tato cutā itthattaṃ āgacchati, sā yattha yattha paccājāyati dubbaṇṇā ca hoti durūpā supāpikā dassanāya;	If she comes back to this state of existence after passing away, wherever she is reborn she’s ugly, unattractive, and bad-looking;
daliddā ca hoti appassakā appabhogā appesakkhā ca.	and poor, with few assets and possessions; and insignificant.


Idha pana, mallike, ekacco mātugāmo kodhanā hoti upāyāsabahulā.	Take another female who is irritable and bad-tempered. …
Appampi vuttā samānā abhisajjati kuppati byāpajjati patitthīyati, kopañca dosañca appaccayañca pātukaroti.
Sā dātā hoti samaṇassa vā brāhmaṇassa vā annaṃ pānaṃ vatthaṃ yānaṃ mālāgandhavilepanaṃ seyyāvasathapadīpeyyaṃ.	But she does give to ascetics or brahmins …
Anissāmanikā kho pana hoti;	And she’s not jealous …
paralābhasakkāragarukāramānanavandanapūjanāsu na issati na upadussati na issaṃ bandhati.
Sā ce tato cutā itthattaṃ āgacchati, sā yattha yattha paccājāyati dubbaṇṇā ca hoti durūpā supāpikā dassanāya;	If she comes back to this state of existence after passing away, wherever she is reborn she’s ugly, unattractive, and bad-looking;
aḍḍhā ca hoti mahaddhanā mahābhogā mahesakkhā ca.	but rich, affluent, wealthy, and illustrious.


Idha pana, mallike, ekacco mātugāmo akkodhanā hoti anupāyāsabahulā.	Take another female who isn’t angry and bad-tempered. …
Bahumpi vuttā samānā nābhisajjati na kuppati na byāpajjati na patitthīyati, na kopañca dosañca appaccayañca pātukaroti.
Sā na dātā hoti samaṇassa vā brāhmaṇassa vā annaṃ pānaṃ vatthaṃ yānaṃ mālāgandhavilepanaṃ seyyāvasathapadīpeyyaṃ.	But she doesn’t give to ascetics or brahmins …
Issāmanikā kho pana hoti;	And she’s jealous …
paralābhasakkāragarukāramānanavandanapūjanāsu issati upadussati issaṃ bandhati.
Sā ce tato cutā itthattaṃ āgacchati, sā yattha yattha paccājāyati abhirūpā ca hoti dassanīyā pāsādikā paramāya vaṇṇapokkharatāya samannāgatā;	If she comes back to this state of existence after passing away, wherever she is reborn she’s attractive, good-looking, lovely, of surpassing beauty;
daliddā ca hoti appassakā appabhogā appesakkhā ca.	but poor, with few assets and possessions; and insignificant.


Idha pana, mallike, ekacco mātugāmo akkodhanā hoti anupāyāsabahulā.	Take another female who isn’t angry and bad-tempered. …
Bahumpi vuttā samānā nābhisajjati na kuppati na byāpajjati na patitthīyati, na kopañca dosañca appaccayañca pātukaroti.
Sā dātā hoti samaṇassa vā brāhmaṇassa vā annaṃ pānaṃ vatthaṃ yānaṃ mālāgandhavilepanaṃ seyyāvasathapadīpeyyaṃ.	She gives to ascetics and brahmins …
Anissāmanikā kho pana hoti;	And she’s not jealous …
paralābhasakkāragarukāramānanavandanapūjanāsu na issati na upadussati na issaṃ bandhati.
Sā ce tato cutā itthattaṃ āgacchati, sā yattha yattha paccājāyati abhirūpā ca hoti dassanīyā pāsādikā paramāya vaṇṇapokkharatāya samannāgatā;	If she comes back to this state of existence after passing away, wherever she is reborn she’s attractive, good-looking, lovely, of surpassing beauty;
aḍḍhā ca hoti mahaddhanā mahābhogā mahesakkhā ca.	and rich, affluent, wealthy, and illustrious.


Ayaṃ kho, mallike, hetu ayaṃ paccayo, yena midhekacco mātugāmo dubbaṇṇā ca hoti durūpā supāpikā dassanāya;	This is why are some females are ugly …
daliddā ca hoti appassakā appabhogā appesakkhā ca.	and poor … and insignificant.
Ayaṃ pana, mallike, hetu ayaṃ paccayo, yena midhekacco mātugāmo dubbaṇṇā ca hoti durūpā supāpikā dassanāya;	And some females are ugly …
aḍḍhā ca hoti mahaddhanā mahābhogā mahesakkhā ca.	but rich … and illustrious.
Ayaṃ kho, mallike, hetu ayaṃ paccayo, yena midhekacco mātugāmo abhirūpā ca hoti dassanīyā pāsādikā paramāya vaṇṇapokkharatāya samannāgatā;	And some females are attractive …
daliddā ca hoti appassakā appabhogā appesakkhā ca.	but poor … and insignificant.
Ayaṃ pana, mallike, hetu ayaṃ paccayo, yena midhekacco mātugāmo abhirūpā ca hoti dassanīyā pāsādikā paramāya vaṇṇapokkharatāya samannāgatā;	And some females are attractive …
aḍḍhā ca hoti mahaddhanā mahābhogā mahesakkhā cā”ti.	and rich … and illustrious.”


Evaṃ vutte, mallikā devī bhagavantaṃ etadavoca:	When this was said, Queen Mallikā said to the Buddha:
“yā nūnāhaṃ, bhante, aññaṃ jātiṃ kodhanā ahosiṃ upāyāsabahulā,	“Sir, in another life I must have been irritable and bad-tempered.
appampi vuttā samānā abhisajjiṃ kuppiṃ byāpajjiṃ patitthīyiṃ kopañca dosañca appaccayañca pātvākāsiṃ,	Even when lightly criticized I must have lost my temper, becoming annoyed, hostile, and hard-hearted, and displaying annoyance, hate, and bitterness.
sāhaṃ, bhante, etarahi dubbaṇṇā durūpā supāpikā dassanāya.	For now I am ugly, unattractive, and bad-looking.


Yā nūnāhaṃ, bhante, aññaṃ jātiṃ dātā ahosiṃ samaṇassa vā brāhmaṇassa vā annaṃ pānaṃ vatthaṃ yānaṃ mālāgandhavilepanaṃ seyyāvasathapadīpeyyaṃ, sāhaṃ, bhante, etarahi aḍḍhā mahaddhanā mahābhogā.	In another life I must have given to ascetics or brahmins such things as food, drink, clothing, vehicles; garlands, fragrance, and makeup; and bed, house, and lighting. For now I am rich, affluent, and wealthy.


Yā nūnāhaṃ, bhante, aññaṃ jātiṃ anissāmanikā ahosiṃ, paralābhasakkāragarukāramānanavandanapūjanāsu na issiṃ na upadussiṃ na issaṃ bandhiṃ, sāhaṃ, bhante, etarahi mahesakkhā.	In another life, I must not have been jealous, envying, resenting, and begrudging the possessions, honor, respect, reverence, homage, and veneration given to others. For now I am illustrious.
Santi kho pana, bhante, imasmiṃ rājakule khattiyakaññāpi brāhmaṇakaññāpi gahapatikaññāpi, tāsāhaṃ issarādhipaccaṃ kāremi.	In this royal court I command maidens of the aristocrats, brahmins, and householders.
Esāhaṃ, bhante, ajjatagge akkodhanā bhavissāmi anupāyāsabahulā,	So, sir, from this day forth I will not be angry and bad-tempered.
bahumpi vuttā samānā nābhisajjissāmi na kuppissāmi na byāpajjissāmi na patitthīyissāmi, kopañca dosañca appaccayañca na pātukarissāmi;	Even when heavily criticized I won’t lose my temper, become annoyed, hostile, and hard-hearted, or display annoyance, hate, and bitterness.
dassāmi samaṇassa vā brāhmaṇassa vā annaṃ pānaṃ vatthaṃ yānaṃ mālāgandhavilepanaṃ seyyāvasathapadīpeyyaṃ.	I will give to ascetics or brahmins such things as food, drink, clothing, vehicles; garlands, fragrance, and makeup; and bed, house, and lighting.
Anissāmanikā bhavissāmi, paralābhasakkāragarukāramānanavandanapūjanāsu na ississāmi na upadussissāmi na issaṃ bandhissāmi.	I will not be jealous, envying, resenting, and begrudging the possessions, honor, respect, reverence, homage, and veneration given to others.
Abhikkantaṃ, bhante … pe … upāsikaṃ maṃ, bhante, bhagavā dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti.	Excellent, sir! … From this day forth, may the Buddha remember me as a lay follower who has gone for refuge for life.”

198. Self-mortification (⤴)


198. Attantapasutta	198. Self-mortification
“Cattārome, bhikkhave, puggalā santo saṃvijjamānā lokasmiṃ.	“monks, these four people are found in the world.
Katame cattāro?	What four?


Idha, bhikkhave, ekacco puggalo attantapo hoti attaparitāpanānuyogamanuyutto.	One person mortifies themselves, pursuing the practice of mortifying themselves.
Idha pana, bhikkhave, ekacco puggalo parantapo hoti paraparitāpanānuyogamanuyutto.	One person mortifies others, pursuing the practice of mortifying others.
Idha pana, bhikkhave, ekacco puggalo attantapo ca hoti attaparitāpanānuyogamanuyutto, parantapo ca paraparitāpanānuyogamanuyutto.	One person mortifies themselves and others, pursuing the practice of mortifying themselves and others.
Idha pana, bhikkhave, ekacco puggalo nevattantapo hoti nāttaparitāpanānuyogamanuyutto na parantapo na paraparitāpanānuyogamanuyutto.	One person neither mortifies themselves nor others, pursuing the practice of not mortifying themselves or others.
So neva attantapo na parantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṃvedī brahmabhūtena attanā viharati.	They live without wishes in the present life, nirvana'd, cooled, experiencing pleasure, having become holy in themselves.
Kathañca, bhikkhave, puggalo attantapo hoti attaparitāpanānuyogamanuyutto?	And how does one person mortify themselves, pursuing the practice of mortifying themselves?
Idha, bhikkhave, ekacco acelako hoti muttācāro hatthāpalekhano naehibhaddantiko natiṭṭhabhaddantiko nābhihaṭaṃ na uddissakataṃ na nimantanaṃ 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 eḷakamantaraṃ na daṇḍamantaraṃ na musalamantaraṃ na dvinnaṃ bhuñjamānānaṃ na gabbhiniyā na pāyamānāya na purisantaragatāya na saṅkittīsu na yattha sā upaṭṭhito hoti na yattha makkhikā saṇḍasaṇḍacārinī na macchaṃ na maṃsaṃ na suraṃ na merayaṃ na thusodakaṃ 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 … pe … sattahipi dattīhi yāpeti;	They feed on one saucer a day, two saucers a day, up to seven saucers a day.
ekāhikampi āhāraṃ āhāreti dvāhikampi āhāraṃ āhāreti … pe … sattāhikampi āhāraṃ āhāreti. Iti evarūpaṃ aḍḍhamāsikampi 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 pursuing the practice of eating food at set intervals.


So sākabhakkhopi hoti sāmākabhakkhopi hoti nīvārabhakkhopi hoti daddulabhakkhopi hoti haṭabhakkhopi hoti kaṇabhakkhopi hoti ācāmabhakkhopi hoti piññākabhakkhopi hoti tiṇabhakkhopi hoti gomayabhakkhopi hoti; vanamūlaphalāhāropi 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 paṃsukūlānipi 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 hair and beard, pursuing this practice.
ubbhaṭṭhakopi hoti āsanappaṭikkhitto;	They constantly stand, refusing seats.
ukkuṭikopi hoti ukkuṭikappadhānamanuyutto;	They squat, committed to the endeavor of squatting.
kaṇṭakāpassayikopi hoti kaṇṭakāpassaye seyyaṃ kappeti;	They lie on a mat of thorns, making a mat of thorns their bed.
sāyatatiyakampi udakorohanānuyogamanuyutto viharati.	They pursue the practice of undistractible-lucidity in water three times a day, including the evening.
Iti evarūpaṃ anekavihitaṃ kāyassa ātāpanaparitāpanānuyogamanuyutto viharati.	And so they live pursuing these various ways of mortifying and tormenting the body.
Evaṃ kho, bhikkhave, puggalo attantapo hoti attaparitāpanānuyogamanuyutto.	That’s how one person mortifies themselves, pursuing the practice of mortifying themselves.


Kathañca, bhikkhave, puggalo parantapo hoti paraparitāpanānuyogamanuyutto?	And how does one person mortify others, pursuing the practice of mortifying others?
Idha, bhikkhave, ekacco puggalo orabbhiko hoti sūkariko sākuṇiko māgaviko luddo macchaghātako coro coraghātako goghātako bandhanāgāriko, ye vā panaññepi keci kurūrakammantā.	It’s when a person is a slaughterer of sheep, pigs, poultry, or deer, a hunter or fisher, a bandit, an executioner, a butcher of cattle, a jailer, or has some other cruel livelihood.
Evaṃ kho, bhikkhave, puggalo parantapo hoti paraparitāpanānuyogamanuyutto.	That’s how one person mortifies others, pursuing the practice of mortifying others.


Kathañca, bhikkhave, puggalo attantapo ca hoti attaparitāpanānuyogamanuyutto parantapo ca paraparitāpanānuyogamanuyutto?	And how does one person mortify themselves and others, pursuing the practice of mortifying themselves and others?
Idha, bhikkhave, ekacco puggalo rājā vā hoti khattiyo muddhāvasitto, brāhmaṇo vā hoti mahāsālo.	It’s when a person is an anointed king or a well-to-do brahmin.
So puratthimena nagarassa navaṃ santhāgāraṃ kārāpetvā kesamassuṃ ohāretvā kharājinaṃ nivāsetvā sappitelena kāyaṃ abbhañjitvā magavisāṇena piṭṭhiṃ kaṇḍuvamāno navaṃ santhāgāraṃ pavisati, saddhiṃ mahesiyā brāhmaṇena ca purohitena.	He has a new temple built to the east of the city. He shaves off his hair and beard, dresses in a rough antelope hide, and smears his body with ghee and oil. Scratching his back with antlers, he enters the temple with his chief queen and the brahmin high priest.
So tattha anantarahitāya bhūmiyā haritupalittāya seyyaṃ kappeti.	There he lies on the bare ground strewn with grass.
Ekissāya gāviyā sarūpavacchāya yaṃ ekasmiṃ thane khīraṃ hoti tena rājā yāpeti; yaṃ dutiyasmiṃ thane khīraṃ hoti tena mahesī yāpeti; yaṃ tatiyasmiṃ thane khīraṃ hoti tena brāhmaṇo purohito yāpeti; yaṃ catutthasmiṃ thane khīraṃ hoti tena aggiṃ juhati; avasesena vacchako yāpeti.	The king feeds on the milk from one teat of a cow that has a calf of the same color. The chief queen feeds on the milk from the second teat. The brahmin high priest feeds on the milk from the third teat. The milk from the fourth teat is offered to the flames. The calf feeds on the remainder.
So evamāha:	He says:
‘ettakā usabhā haññantu yaññatthāya, ettakā vacchatarā haññantu yaññatthāya, ettakā vacchatariyo haññantu yaññatthāya, ettakā ajā haññantu yaññatthāya, ettakā urabbhā haññantu yaññatthāya, ettakā assā haññantu yaññatthāya, ettakā rukkhā chijjantu yūpatthāya, ettakā dabbhā lūyantu barihisatthāyā’ti.	‘Slaughter this many bulls, bullocks, heifers, goats, rams, and horses for the sacrifice! Fell this many trees and reap this much grass for the sacrificial equipment!’
Yepissa te honti dāsāti vā pessāti vā kammakarāti vā tepi daṇḍatajjitā bhayatajjitā assumukhā rudamānā parikammāni karonti.	His bondservants, workers, and staff do their jobs under threat of punishment and danger, weeping, with tearful faces.
Evaṃ kho, bhikkhave, puggalo attantapo ca hoti attaparitāpanānuyogamanuyutto parantapo ca paraparitāpanānuyogamanuyutto.	That’s how one person mortifies themselves and others, pursuing the practice of mortifying themselves and others.


Kathañca, bhikkhave, puggalo nevattantapo hoti nāttaparitāpanānuyogamanuyutto na parantapo na paraparitāpanānuyogamanuyutto?	And how does one person neither mortify themselves nor others, pursuing the practice of not mortifying themselves or others,
So anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṃvedī brahmabhūtena attanā viharati.	living without wishes in the present life, nirvana'd, cooled, experiencing pleasure, having become holy in themselves?
Idha, bhikkhave, tathāgato loke uppajjati arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā.	It’s when a Realized One arises in the world, 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 imaṃ lokaṃ sadevakaṃ samārakaṃ sabrahmakaṃ sassamaṇabrāhmaṇiṃ pajaṃ sadevamanussaṃ sayaṃ 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 dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ, kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti.	He teaches Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And he reveals a spiritual practice that’s entirely full and pure.
Taṃ dhammaṃ suṇāti gahapati vā gahapatiputto vā aññatarasmiṃ vā kule paccājāto.	A householder hears that teaching, or a householder’s child, or someone reborn in some good family.
So taṃ dhammaṃ sutvā tathāgate saddhaṃ paṭilabhati.	They gain faith in the Realized One,
So tena saddhāpaṭilābhena samannāgato iti paṭisañcikkhati:	and reflect:
‘sambādho gharāvāso rajāpatho, abbhokāso pabbajjā;	‘Living in a house is cramped and dirty, but the life of one gone forth is wide open.
nayidaṃ sukaraṃ agāraṃ ajjhāvasatā ekantaparipuṇṇaṃ ekantaparisuddhaṃ saṅkhalikhitaṃ brahmacariyaṃ carituṃ;	It’s not easy for someone living at home to lead the spiritual life utterly full and pure, like a polished shell.
yannūnāhaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajeyyan’ti.	Why don’t I shave off my hair and beard, dress in ocher robes, and go forth from the lay life to homelessness?’
So aparena samayena appaṃ vā bhogakkhandhaṃ pahāya, mahantaṃ vā bhogakkhandhaṃ pahāya, appaṃ vā ñātiparivaṭṭaṃ pahāya, mahantaṃ vā ñātiparivaṭṭaṃ pahāya, kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajati.	After some time they give up a large or small fortune, and a large or small family circle. They shave off hair and beard, dress in ocher robes, and go forth from the lay life to homelessness.


So evaṃ pabbajito samāno bhikkhūnaṃ sikkhāsājīvasamāpanno pāṇātipātaṃ pahāya pāṇātipātā paṭivirato hoti nihitadaṇḍo nihitasattho lajjī dayāpanno, sabbapāṇabhūtahitānukampī viharati.	Once they’ve gone forth, they take up the training and livelihood of the monks. They give up killing living creatures, renouncing the rod and the sword. They’re scrupulous and kind, living full of compassion for all living beings.
Adinnādānaṃ pahāya adinnādānā paṭivirato hoti dinnādāyī dinnapāṭikaṅkhī, athenena sucibhūtena attanā viharati.	They give up stealing. They take only what’s given, and expect only what’s given. They keep themselves clean by not thieving.
Abrahmacariyaṃ pahāya brahmacārī hoti ārācārī virato asaddhammā gāmadhammā.	They give up unchastity. They are celibate, set apart, avoiding the common practice of sex.
Musāvādaṃ pahāya musāvādā paṭivirato hoti saccavādī saccasandho theto paccayiko avisaṃvādako lokassa.	They give up lying. They speak the truth and stick to the truth. They’re honest and trustworthy, and don’t trick the world with their words.
Pisuṇaṃ vācaṃ pahāya pisuṇāya vācāya paṭivirato hoti, na ito sutvā amutra akkhātā imesaṃ bhedāya, na amutra vā sutvā imesaṃ akkhātā amūsaṃ bhedāya; iti bhinnānaṃ vā sandhātā, sahitānaṃ vā anuppadātā, samaggārāmo samaggarato samagganandī samaggakaraṇiṃ vācaṃ 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.
Pharusaṃ vācaṃ pahāya pharusāya vācāya paṭivirato hoti; yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā tathārūpiṃ vācaṃ 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.
Samphappalāpaṃ pahāya samphappalāpā paṭivirato hoti kālavādī bhūtavādī atthavādī dhammavādī vinayavādī; nidhānavatiṃ vācaṃ bhāsitā hoti kālena sāpadesaṃ pariyantavatiṃ atthasaṃhitaṃ.	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.


So bījagāmabhūtagāmasamārambhā paṭivirato hoti.	They refrain from injuring plants and seeds.
Ekabhattiko hoti rattūparato virato vikālabhojanā.	They eat in one part of the day, abstaining from eating at night and food at the wrong time.
Naccagītavāditavisūkadassanā paṭivirato hoti.	They refrain from dancing, singing, music, and seeing shows.
Mālāgandhavilepanadhāraṇamaṇḍanavibhūsanaṭṭhānā paṭivirato hoti.	They refrain from beautifying and adorning themselves with garlands, fragrance, and makeup.
Uccāsayanamahāsayanā paṭivirato hoti.	They refrain from high and luxurious beds.
Jātarūparajatapaṭiggahaṇā paṭivirato hoti.	They refrain from receiving gold and money,
Āmakadhaññapaṭiggahaṇā paṭivirato hoti.	raw grains,
Āmakamaṃsapaṭiggahaṇā paṭivirato hoti.	raw meat,
Itthikumārikapaṭiggahaṇā paṭivirato hoti.	women and girls,
Dāsidāsapaṭiggahaṇā paṭivirato hoti.	male and female bondservants,
Ajeḷakapaṭiggahaṇā paṭivirato hoti.	goats and sheep,
Kukkuṭasūkarapaṭiggahaṇā paṭivirato hoti.	chickens and pigs,
Hatthigavāssavaḷavapaṭiggahaṇā paṭivirato hoti.	elephants, cows, horses, and mares,
Khettavatthupaṭiggahaṇā paṭivirato hoti.	and fields and land.
Dūteyyapahiṇagamanānuyogā paṭivirato hoti.	They refrain from running errands and messages;
Kayavikkayā paṭivirato hoti.	buying and selling;
Tulākūṭakaṃsakūṭamānakūṭā paṭivirato hoti.	falsifying weights, metals, or measures;
Ukkoṭanavañcananikatisāciyogā paṭivirato hoti.	bribery, fraud, cheating, and duplicity;
Chedanavadhabandhanaviparāmosaālopasahasākārā paṭivirato hoti.	mutilation, murder, abduction, banditry, plunder, and violence.


So santuṭṭho hoti kāyaparihārikena cīvarena kucchiparihārikena piṇḍapātena. So yena yeneva pakkamati samādāyeva pakkamati.	They’re content with robes to look after the body and alms-food to look after the belly. Wherever they go, they set out taking only these things.
Seyyathāpi nāma pakkhī sakuṇo yena yeneva ḍeti, sapattabhārova ḍeti;	They’re like a bird: wherever it flies, wings are its only burden.
evamevaṃ bhikkhu santuṭṭho hoti kāyaparihārikena cīvarena kucchiparihārikena piṇḍapātena. So yena yeneva pakkamati, samādāyeva pakkamati.	In the same way, a monk is content with robes to look after the body and alms-food to look after the belly. Wherever they go, they set out taking only these things.
So iminā ariyena sīlakkhandhena samannāgato ajjhattaṃ anavajjasukhaṃ paṭisaṃvedeti.	When they have this entire spectrum of noble ethics, they experience a blameless happiness inside themselves.


So cakkhunā rūpaṃ disvā na nimittaggāhī hoti nānubyañjanaggāhī.	Seeing a sight with the eyes, they don’t get caught up in the features and details.
Yatvādhikaraṇamenaṃ cakkhundriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya paṭipajjati; rakkhati cakkhundriyaṃ; cakkhundriye saṃvaraṃ āpajjati.	If the faculty of sight were left unrestrained, bad unskillful qualities of desire and aversion would become overwhelming. For this reason, they practice restraint, protecting the faculty of sight, and achieving restraint over it.
Sotena saddaṃ sutvā …	Hearing a sound with the ears …
ghānena gandhaṃ ghāyitvā …	Smelling an odor with the nose …
jivhāya rasaṃ sāyitvā …	Tasting a flavor with the tongue …
kāyena phoṭṭhabbaṃ phusitvā …	Feeling a touch with the body …
manasā dhammaṃ viññāya na nimittaggāhī hoti nānubyañjanaggāhī.	Knowing a thought with the mind, they don’t get caught up in the features and details.
Yatvādhikaraṇamenaṃ manindriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya paṭipajjati; rakkhati manindriyaṃ; manindriye saṃvaraṃ āpajjati.	If the faculty of mind were left unrestrained, bad unskillful qualities of desire and aversion would become overwhelming. For this reason, they practice restraint, protecting the faculty of mind, and achieving restraint over it.
So iminā ariyena indriyasaṃvarena samannāgato ajjhattaṃ abyāsekasukhaṃ paṭisaṃvedeti.	When they have this noble sense restraint, they experience an unsullied pleasure inside themselves.


So abhikkante paṭikkante sampajānakārī hoti, ālokite vilokite sampajānakārī hoti, samiñjite pasārite sampajānakārī hoti, saṅghāṭipattacīvaradhāraṇe sampajānakārī hoti, asite pīte khāyite sāyite sampajānakārī hoti, uccārapassāvakamme sampajānakārī hoti, gate ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī hoti.	They act with lucid-discerning when going out and coming back; when looking ahead and aside; when bending and extending the limbs; when bearing the outer robe, bowl and robes; when eating, drinking, chewing, and tasting; when urinating and defecating; when walking, standing, sitting, sleeping, waking, speaking, and keeping silent.


So iminā ca ariyena sīlakkhandhena samannāgato, imāya ca ariyāya santuṭṭhiyā samannāgato, iminā ca ariyena indriyasaṃvarena samannāgato, iminā ca ariyena satisampajaññena samannāgato	When they have this noble spectrum of ethics, this noble sense restraint, and this noble rememberfulness and lucid-discerning,
vivittaṃ senāsanaṃ bhajati araññaṃ rukkhamūlaṃ pabbataṃ kandaraṃ giriguhaṃ susānaṃ vanappatthaṃ abbhokāsaṃ palālapuñjaṃ.	they frequent a secluded lodging—a wilderness, the root of a tree, a hill, a ravine, a mountain cave, a charnel ground, a forest, the open air, a heap of straw.
So pacchābhattaṃ piṇḍapātapaṭikkanto nisīdati pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā.	After the meal, they return from alms-round, sit down cross-legged with their body straight, and establish rememberfulness right there.
So abhijjhaṃ loke pahāya vigatābhijjhena cetasā viharati, abhijjhāya cittaṃ parisodheti.	Giving up desire for the world, they meditate with a heart rid of desire, cleansing the mind of desire.
Byāpādapadosaṃ pahāya abyāpannacitto viharati sabbapāṇabhūtahitānukampī, byāpādapadosā cittaṃ parisodheti.	Giving up ill will and malevolence, they meditate with a mind rid of ill will, full of compassion for all living beings, cleansing the mind of ill will.
Thinamiddhaṃ pahāya vigatathinamiddho viharati ālokasaññī sato sampajāno, thinamiddhā cittaṃ parisodheti.	Giving up dullness and drowsiness, they meditate with a mind rid of dullness and drowsiness, perceiving light, rememberful and aware, cleansing the mind of dullness and drowsiness.
Uddhaccakukkuccaṃ pahāya anuddhato viharati ajjhattaṃ vūpasantacitto, uddhaccakukkuccā cittaṃ parisodheti.	Giving up restlessness and remorse, they meditate without restlessness, their mind peaceful inside, cleansing the mind of restlessness and remorse.
Vicikicchaṃ pahāya tiṇṇavicikiccho viharati akathaṃkathī kusalesu dhammesu, vicikicchāya cittaṃ parisodheti.	Giving up doubt, they meditate having gone beyond doubt, not undecided about skillful qualities, cleansing the mind of doubt.
So ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe	They give up these five hindrances, corruptions of the heart that weaken wisdom.
vivicceva kāmehi … pe … catutthaṃ jhānaṃ upasampajja viharati.	Then, quite secluded from sensual pleasures, secluded from unskillful qualities, they enter and remain in the first jhāna … second jhāna … third jhāna … fourth jhāna.


So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya … pe …	When their mind has become undistractify-&-lucidifyd in samādhi like this—purified, bright, spotless, rid of taints, pliable, workable, steady, and imperturbable—they extend it toward recollection of past lives …
sattānaṃ cutūpapātañāṇāya … pe …	knowledge of the death and rebirth of sentient beings …
āsavānaṃ khayañāṇāya cittaṃ abhininnāmeti.	knowledge of the ending of defilements.
So ‘idaṃ dukkhan’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhasamudayo’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhanirodho’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti.	They truly understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.
‘Ime āsavā’ti yathābhūtaṃ pajānāti, ‘ayaṃ āsavasamudayo’ti yathābhūtaṃ pajānāti, ‘ayaṃ āsavanirodho’ti yathābhūtaṃ pajānāti, ‘ayaṃ āsavanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti.	They truly understand: ‘These are defilements’ … ‘This is the origin of defilements’ … ‘This is the cessation of defilements’ … ‘This is the practice that leads to the cessation of defilements’.


Tassa evaṃ jānato evaṃ passato kāmāsavāpi cittaṃ vimuccati, bhavāsavāpi cittaṃ vimuccati, avijjāsavāpi cittaṃ vimuccati;	Knowing and seeing like this, their mind is freed from the defilements of sensuality, desire to be reborn, and ignorance.
vimuttasmiṃ vimuttamiti ñāṇaṃ hoti.	When they’re freed, they know they’re freed.
‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāti.	They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.’
Evaṃ kho, bhikkhave, puggalo nevattantapo hoti nāttaparitāpanānuyogamanuyutto na parantapo na paraparitāpanānuyogamanuyutto.	That’s how one person neither mortifies themselves nor others, pursuing the practice of not mortifying themselves or others,
So na attantapo na parantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṃvedī brahmabhūtena attanā viharati.	living without wishes in the present life, nirvana'd, cooled, experiencing pleasure, having become holy in themselves.
Ime kho, bhikkhave, cattāro puggalā santo saṃvijjamānā lokasmin”ti.	These are the four people found in the world.”

199. Craving, the Weaver (⤴)


199. Taṇhāsutta	199. Craving, the Weaver
Bhagavā etadavoca:	The Buddha said this:
“taṇhaṃ vo, bhikkhave, desessāmi jāliniṃ saritaṃ visaṭaṃ visattikaṃ, yāya ayaṃ loko uddhasto pariyonaddho tantākulakajāto gulāguṇṭhikajāto muñjapabbajabhūto apāyaṃ duggatiṃ vinipātaṃ saṃsāraṃ nātivattati.	“monks, I will teach you about craving—the weaver, the migrant, the ubiquitous, the clinging. This world is choked by it, engulfed by it. It makes the world tangled like yarn, knotted like a ball of thread, and matted like rushes and reeds, not escaping the places of loss, the bad places, the underworld, transmigration.
Taṃ suṇātha, sādhukaṃ manasi karotha, bhāsissāmī”ti.	Listen and pay close attention, I will speak.”
“Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ.	“Yes, sir,” they replied.
Bhagavā etadavoca:	The Buddha said this:


“Katamā ca sā, bhikkhave, taṇhā jālinī saritā visaṭā visattikā, yāya ayaṃ loko uddhasto pariyonaddho tantākulakajāto gulāguṇṭhikajāto muñjapabbajabhūto apāyaṃ duggatiṃ vinipātaṃ saṃsāraṃ nātivattati?	“And what is that craving …?
Aṭṭhārasa kho panimāni, bhikkhave, taṇhāvicaritāni ajjhattikassa upādāya, aṭṭhārasa taṇhāvicaritāni bāhirassa upādāya.	There are eighteen currents of craving that derive from the interior, and eighteen that derive from the exterior.


Katamāni aṭṭhārasa taṇhāvicaritāni ajjhattikassa upādāya?	What are the eighteen currents of craving that derive from the interior?
Asmīti, bhikkhave, sati itthasmīti hoti, evaṃsmīti hoti, aññathāsmīti hoti, asasmīti hoti, satasmīti hoti, santi hoti, itthaṃ santi hoti, evaṃ santi hoti, aññathā santi hoti, apihaṃ santi hoti, apihaṃ itthaṃ santi hoti, apihaṃ evaṃ santi hoti, apihaṃ aññathā santi hoti, bhavissanti hoti, itthaṃ bhavissanti hoti, evaṃ bhavissanti hoti, aññathā bhavissanti hoti.	When there is the concept ‘I am’, there are the concepts ‘I am such’, ‘I am thus’, ‘I am otherwise’; ‘I am fleeting’, ‘I am lasting’; ‘mine’, ‘such is mine’, ‘thus is mine’, ‘otherwise is mine’; ‘also mine’, ‘such is also mine’, ‘thus is also mine’, ‘otherwise is also mine’; ‘I will be’, ‘I will be such’, ‘I will be thus’, ‘I will be otherwise’.
Imāni aṭṭhārasa taṇhāvicaritāni ajjhattikassa upādāya.	These are the eighteen currents of craving that derive from the interior.


Katamāni aṭṭhārasa taṇhāvicaritāni bāhirassa upādāya?	What are the eighteen currents of craving that derive from the exterior?
Imināsmīti, bhikkhave, sati iminā itthasmīti hoti, iminā evaṃsmīti hoti, iminā aññathāsmīti hoti, iminā asasmīti hoti, iminā satasmīti hoti, iminā santi hoti, iminā itthaṃ santi hoti, iminā evaṃ santi hoti, iminā aññathā santi hoti, iminā apihaṃ santi hoti, iminā apihaṃ itthaṃ santi hoti, iminā apihaṃ evaṃ santi hoti, iminā apihaṃ aññathā santi hoti, iminā bhavissanti hoti, iminā itthaṃ bhavissanti hoti, iminā evaṃ bhavissanti hoti, iminā aññathā bhavissanti hoti.	When there is the concept ‘I am because of this’, there are the concepts ‘I am such because of this’, ‘I am thus because of this’, ‘I am otherwise because of this’; ‘I am fleeting because of this’, ‘I am lasting because of this’; ‘mine because of this’, ‘such is mine because of this’, ‘thus is mine because of this’, ‘otherwise is mine because of this’; ‘also mine because of this’, ‘such is also mine because of this’, ‘thus is also mine because of this’, ‘otherwise is also mine because of this’; ‘I will be because of this’, ‘I will be such because of this’, ‘I will be thus because of this’, ‘I will be otherwise because of this’.
Imāni aṭṭhārasa taṇhāvicaritāni bāhirassa upādāya.	These are the eighteen currents of craving that derive from the exterior.


Iti aṭṭhārasa taṇhāvicaritāni ajjhattikassa upādāya, aṭṭhārasa taṇhāvicaritāni bāhirassa upādāya.	So there are eighteen currents of craving that derive from the interior, and eighteen that derive from the exterior.
Imāni vuccanti, bhikkhave, chattiṃsa taṇhāvicaritāni.	These are called the thirty-six currents of craving.
Iti evarūpāni atītāni chattiṃsa taṇhāvicaritāni, anāgatāni chattiṃsa taṇhāvicaritāni, paccuppannāni chattiṃsa taṇhāvicaritāni.	Each of these pertain to the past, future, and present,
Evaṃ aṭṭhasataṃ taṇhāvicaritaṃ honti.	making one hundred and eight currents of craving.


Ayaṃ kho sā, bhikkhave, taṇhā jālinī saritā visaṭā visattikā, yāya ayaṃ loko uddhasto pariyonaddho tantākulakajāto guṇāguṇṭhikajāto muñjapabbajabhūto apāyaṃ duggatiṃ vinipātaṃ saṃsāraṃ nātivattatī”ti.	This is that craving—the weaver, the migrant, the ubiquitous, the clinging. This world is choked by it, engulfed by it. It makes the world tangled like yarn, knotted like a ball of thread, and matted like rushes and reeds, not escaping the places of loss, the bad places, the underworld, transmigration.”

200. Love and Hate (⤴)


200. Pemasutta	200. Love and Hate
“Cattārimāni, bhikkhave, pemāni jāyanti.	“monks, these four things are born of love and hate.
Katamāni cattāri?	What four?

	Love is born of love, hate is born of love, love is born of hate, and hate is born of hate. Pemā pemaṃ jāyati, pemā doso jāyati, dosā pemaṃ jāyati, dosā doso jāyati.

Kathañca, bhikkhave, pemā pemaṃ jāyati?	And how is love born of love?
Idha, bhikkhave, puggalo puggalassa iṭṭho hoti kanto manāpo.	It’s when someone likes, loves, and cares for a person.
Taṃ pare iṭṭhena kantena manāpena samudācaranti.	Others treat that person with liking, love, and care.
Tassa evaṃ hoti:	They think:
‘yo kho myāyaṃ puggalo iṭṭho kanto manāpo, taṃ pare iṭṭhena kantena manāpena samudācarantī’ti.	‘These others like the person I like.’
So tesu pemaṃ janeti.	And so love for them springs up.
Evaṃ kho, bhikkhave, pemā pemaṃ jāyati.	That’s how love is born of love.


Kathañca, bhikkhave, pemā doso jāyati?	And how is hate born of love?
Idha, bhikkhave, puggalo puggalassa iṭṭho hoti kanto manāpo.	It’s when someone likes, loves, and cares for a person.
Taṃ pare aniṭṭhena akantena amanāpena samudācaranti.	Others treat that person with disliking, loathing, and detestation.
Tassa evaṃ hoti:	They think:
‘yo kho myāyaṃ puggalo iṭṭho kanto manāpo, taṃ pare aniṭṭhena akantena amanāpena samudācarantī’ti.	‘These others dislike the person I like.’
So tesu dosaṃ janeti.	And so hate for them springs up.
Evaṃ kho, bhikkhave, pemā doso jāyati.	That’s how hate is born of love.


Kathañca, bhikkhave, dosā pemaṃ jāyati?	And how is love born of hate?
Idha, bhikkhave, puggalo puggalassa aniṭṭho hoti akanto amanāpo.	It’s when someone dislikes, loathes, and detests a person.
Taṃ pare aniṭṭhena akantena amanāpena samudācaranti.	Others treat that person with disliking, loathing, and detestation.
Tassa evaṃ hoti:	They think:
‘yo kho myāyaṃ puggalo aniṭṭho akanto amanāpo, taṃ pare aniṭṭhena akantena amanāpena samudācarantī’ti.	‘These others dislike the person I dislike.’
So tesu pemaṃ janeti.	And so love for them springs up.
Evaṃ kho, bhikkhave, dosā pemaṃ jāyati.	That’s how love is born of hate.


Kathañca, bhikkhave, dosā doso jāyati?	And how is hate born of hate?
Idha, bhikkhave, puggalo puggalassa aniṭṭho hoti akanto amanāpo.	It’s when someone dislikes, loathes, and detests a person.
Taṃ pare iṭṭhena kantena manāpena samudācaranti.	Others treat that person with liking, love, and care.
Tassa evaṃ hoti:	They think:
‘yo kho myāyaṃ puggalo aniṭṭho akanto amanāpo, taṃ pare iṭṭhena kantena manāpena samudācarantī’ti.	‘These others like the person I dislike.’
So tesu dosaṃ janeti.	And so hate for them springs up.
Evaṃ kho, bhikkhave, dosā doso jāyati.	That’s how hate is born of hate.
Imāni kho, bhikkhave, cattāri pemāni jāyanti.	These are the four things that are born of love and hate.


Yasmiṃ, bhikkhave, samaye bhikkhu vivicceva kāmehi … pe … paṭhamaṃ jhānaṃ upasampajja viharati,	A time comes when a monk … enters and remains in the first jhāna.
yampissa pemā pemaṃ jāyati tampissa tasmiṃ samaye na hoti, yopissa pemā doso jāyati sopissa tasmiṃ samaye na hoti, yampissa dosā pemaṃ jāyati tampissa tasmiṃ samaye na hoti, yopissa dosā doso jāyati sopissa tasmiṃ samaye na hoti.	At that time they have no love born of love, hate born of love, love born of hate, or hate born of hate.


Yasmiṃ, bhikkhave, samaye bhikkhu vitakkavicārānaṃ vūpasamā … pe … dutiyaṃ jhānaṃ … pe … tatiyaṃ jhānaṃ … pe … catutthaṃ jhānaṃ upasampajja viharati,	A time comes when a monk … enters and remains in the second jhāna … third jhāna … fourth jhāna.
yampissa pemā pemaṃ jāyati tampissa tasmiṃ samaye na hoti, yopissa pemā doso jāyati sopissa tasmiṃ samaye na hoti, yampissa dosā pemaṃ jāyati tampissa tasmiṃ samaye na hoti, yopissa dosā doso jāyati sopissa tasmiṃ samaye na hoti.	At that time they have no love born of love, hate born of love, love born of hate, or hate born of hate.


Yasmiṃ, bhikkhave, samaye bhikkhu āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati, yampissa pemā pemaṃ jāyati tampissa pahīnaṃ hoti ucchinnamūlaṃ tālāvatthukataṃ anabhāvaṃkataṃ āyatiṃ anuppādadhammaṃ, yopissa pemā doso jāyati sopissa pahīno hoti ucchinnamūlo tālāvatthukato anabhāvaṃkato āyatiṃ anuppādadhammo,	A time comes when a monk realizes the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements.
yampissa dosā pemaṃ jāyati tampissa pahīnaṃ hoti ucchinnamūlaṃ tālāvatthukataṃ anabhāvaṃkataṃ āyatiṃ anuppādadhammaṃ, yopissa dosā doso jāyati sopissa pahīno hoti ucchinnamūlo tālāvatthukato anabhāvaṃkato āyatiṃ anuppādadhammo.	At that time any love born of love, hate born of love, love born of hate, or hate born of hate is given up, cut off at the root, made like a palm stump, obliterated, and unable to arise in the future.
Ayaṃ vuccati, bhikkhave, bhikkhu neva usseneti na paṭiseneti na dhūpāyati na pajjalati na sampajjhāyati.	This is called a monk who doesn’t draw close or push back or fume or ignite or burn up.


Kathañca, bhikkhave, bhikkhu usseneti?	And how does a monk draw close?
Idha, bhikkhave, bhikkhu rūpaṃ attato samanupassati, rūpavantaṃ vā attānaṃ, attani vā rūpaṃ, rūpasmiṃ vā attānaṃ;	It’s when a monk regards form as self, self as having form, form in self, or self in form.
vedanaṃ attato samanupassati, vedanāvantaṃ vā attānaṃ, attani vā vedanaṃ, vedanāya vā attānaṃ;	They regard feeling as self, self as having feeling, feeling in self, or self in feeling.
saññaṃ attato samanupassati, saññāvantaṃ vā attānaṃ, attani vā saññaṃ, saññāya vā attānaṃ;	They regard perception as self, self as having perception, perception in self, or self in perception.
saṅkhāre attato samanupassati, saṅkhāravantaṃ vā attānaṃ, attani vā saṅkhāre, saṅkhāresu vā attānaṃ;	They regard co-doings as self, self as having co-doings, co-doings in self, or self in co-doings.
viññāṇaṃ attato samanupassati, viññāṇavantaṃ vā attānaṃ, attani vā viññāṇaṃ, viññāṇasmiṃ vā attānaṃ.	They regard consciousness as self, self as having consciousness, consciousness in self, or self in consciousness.
Evaṃ kho, bhikkhave, bhikkhu usseneti.	That’s how a monk draws close.


Kathañca, bhikkhave, bhikkhu na usseneti?	And how does a monk not draw close?
Idha, bhikkhave, bhikkhu na rūpaṃ attato samanupassati, na rūpavantaṃ vā attānaṃ, na attani vā rūpaṃ, na rūpasmiṃ vā attānaṃ;	It’s when a monk doesn’t regard form as self, self as having form, form in self, or self in form.
na vedanaṃ attato samanupassati, na vedanāvantaṃ vā attānaṃ, na attani vā vedanaṃ, na vedanāya vā attānaṃ;	They don’t regard feeling as self, self as having feeling, feeling in self, or self in feeling.
na saññaṃ attato samanupassati, na saññāvantaṃ vā attānaṃ, na attani vā saññaṃ, na saññāya vā attānaṃ;	They don’t regard perception as self, self as having perception, perception in self, or self in perception.
na saṅkhāre attato samanupassati, na saṅkhāravantaṃ vā attānaṃ, na attani vā saṅkhāre, na saṅkhāresu vā attānaṃ;	They don’t regard co-doings as self, self as having co-doings, co-doings in self, or self in co-doings.
na viññāṇaṃ attato samanupassati, na viññāṇavantaṃ vā attānaṃ, na attani vā viññāṇaṃ, na viññāṇasmiṃ vā attānaṃ.	They don’t regard consciousness as self, self as having consciousness, consciousness in self, or self in consciousness.
Evaṃ kho, bhikkhave, bhikkhu na usseneti.	That’s how a monk doesn’t draw close.


Kathañca, bhikkhave, bhikkhu paṭiseneti?	And how does a monk push back?
Idha, bhikkhave, bhikkhu akkosantaṃ paccakkosati, rosantaṃ paṭirosati, bhaṇḍantaṃ paṭibhaṇḍati.	It’s when someone abuses, annoys, or argues with a monk, and the monk abuses, annoys, or argues back at them.
Evaṃ kho, bhikkhave, bhikkhu paṭiseneti.	That’s how a monk pushes back.


Kathañca, bhikkhave, bhikkhu na paṭiseneti?	And how does a monk not push back?
Idha, bhikkhave, bhikkhu akkosantaṃ na paccakkosati, rosantaṃ na paṭirosati, bhaṇḍantaṃ na paṭibhaṇḍati.	It’s when someone abuses, annoys, or argues with a monk, and the monk doesn’t abuse, annoy, or argue back at them.
Evaṃ kho, bhikkhave, bhikkhu na paṭiseneti.	That’s how a monk doesn’t push back.


Kathañca, bhikkhave, bhikkhu dhūpāyati?	And how does a monk fume?
Asmīti, bhikkhave, sati itthasmīti hoti, evaṃsmīti hoti, aññathāsmīti hoti, asasmīti hoti, satasmīti hoti, santi hoti, itthaṃ santi hoti, evaṃ santi hoti, aññathā santi hoti, apihaṃ santi hoti, apihaṃ itthaṃ santi hoti, apihaṃ evaṃ santi hoti, apihaṃ aññathā santi hoti, bhavissanti hoti, itthaṃ bhavissanti hoti, evaṃ bhavissanti hoti, aññathā bhavissanti hoti.	When there is the concept ‘I am’, there are the concepts ‘I am such’, ‘I am thus’, ‘I am otherwise’; ‘I am fleeting’, ‘I am lasting’; ‘mine’, ‘such is mine’, ‘thus is mine’, ‘otherwise is mine’; ‘also mine’, ‘such is also mine’, ‘thus is also mine’, ‘otherwise is also mine’; ‘I will be’, ‘I will be such’, ‘I will be thus’, ‘I will be otherwise’.
Evaṃ kho, bhikkhave, bhikkhu dhūpāyati.	That’s how a monk fumes.


Kathañca, bhikkhave, bhikkhu na dhūpāyati?	And how does a monk not fume?
Asmīti, bhikkhave, asati itthasmīti na hoti, evaṃsmīti na hoti, aññathāsmīti na hoti, asasmīti na hoti, satasmīti na hoti, santi na hoti, itthaṃ santi na hoti, evaṃ santi na hoti, aññathā santi na hoti, apihaṃ santi na hoti, apihaṃ itthaṃ santi na hoti, apihaṃ evaṃ santi na hoti, apihaṃ aññathā santi na hoti, bhavissanti na hoti, itthaṃ bhavissanti na hoti, evaṃ bhavissanti na hoti, aññathā bhavissanti na hoti.	When there is no concept ‘I am’, there are no concepts ‘I am such’, ‘I am thus’, ‘I am otherwise’; ‘I am fleeting’, ‘I am lasting’; ‘mine’, ‘such is mine’, ‘thus is mine’, ‘otherwise is mine’; ‘also mine’, ‘such is also mine’, ‘thus is also mine’, ‘otherwise is also mine’; ‘I will be’, ‘I will be such’, ‘I will be thus’, ‘I will be otherwise’.
Evaṃ kho, bhikkhave, bhikkhu na dhūpāyati.	That’s how a monk doesn’t fume.


Kathañca, bhikkhave, bhikkhu pajjalati?	And how is a monk ignited?
Iminā asmīti, bhikkhave, sati iminā itthasmīti hoti, iminā evaṃsmīti hoti, iminā aññathāsmīti hoti, iminā asasmīti hoti, iminā satasmīti hoti, iminā santi hoti, iminā itthaṃ santi hoti, iminā evaṃ santi hoti, iminā aññathā santi hoti, iminā apihaṃ santi hoti, iminā apihaṃ itthaṃ santi hoti, iminā apihaṃ evaṃ santi hoti, iminā apihaṃ aññathā santi hoti, iminā bhavissanti hoti, iminā itthaṃ bhavissanti hoti, iminā evaṃ bhavissanti hoti, iminā aññathā bhavissanti hoti.	When there is the concept ‘I am because of this’, there are the concepts ‘I am such because of this’, ‘I am thus because of this’, ‘I am otherwise because of this’; ‘I am fleeting because of this’, ‘I am lasting because of this’; ‘mine because of this’, ‘such is mine because of this’, ‘thus is mine because of this’, ‘otherwise is mine because of this’; ‘also mine because of this’, ‘such is also mine because of this’, ‘thus is also mine because of this’, ‘otherwise is also mine because of this’; ‘I will be because of this’, ‘I will be such because of this’, ‘I will be thus because of this’, ‘I will be otherwise because of this’.
Evaṃ kho, bhikkhave, bhikkhu pajjalati.	That’s how a monk is ignited.


Kathañca, bhikkhave, bhikkhu na pajjalati?	And how is a monk not ignited?
Iminā asmīti, bhikkhave, asati iminā itthasmīti na hoti, iminā evaṃsmīti na hoti, iminā aññathāsmīti na hoti, iminā asasmīti na hoti, iminā satasmīti na hoti, iminā santi na hoti, iminā itthaṃ santi na hoti, iminā evaṃ santi na hoti, iminā aññathā santi na hoti, iminā apihaṃ santi na hoti, iminā apihaṃ itthaṃ santi na hoti, iminā apihaṃ evaṃ santi na hoti, iminā apihaṃ aññathā santi na hoti, iminā bhavissanti na hoti, iminā itthaṃ bhavissanti na hoti, iminā evaṃ bhavissanti na hoti, iminā aññathā bhavissanti na hoti.	When there is no concept ‘I am because of this’, there are no concepts ‘I am such because of this’, ‘I am thus because of this’, ‘I am otherwise because of this’; ‘I am fleeting because of this’, ‘I am lasting because of this’; ‘mine because of this’, ‘such is mine because of this’, ‘thus is mine because of this’, ‘otherwise is mine because of this’; ‘also mine because of this’, ‘such is also mine because of this’, ‘thus is also mine because of this’, ‘otherwise is also mine because of this’; ‘I will be because of this’, ‘I will be such because of this’, ‘I will be thus because of this’, ‘I will be otherwise because of this’.
Evaṃ kho, bhikkhave, bhikkhu na pajjalati.	That’s how a monk is not ignited.


Kathañca, bhikkhave, bhikkhu sampajjhāyati?	And how does a monk burn up?
Idha, bhikkhave, bhikkhuno asmimāno pahīno na hoti ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṃ anuppādadhammo.	It’s when a monk hasn’t given up the conceit ‘I am’, cut it off at the root, made it like a palm stump, obliterated it, so it’s unable to arise in the future.
Evaṃ kho, bhikkhave, bhikkhu sampajjhāyati.	That’s how a monk is burned up.


Kathañca, bhikkhave, bhikkhu na sampajjhāyati?	And how does a monk not burn up?
Idha, bhikkhave, bhikkhuno asmimāno pahīno hoti ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṃ anuppādadhammo.	It’s when a monk has given up the conceit ‘I am’, cut it off at the root, made it like a palm stump, obliterated it, so it’s unable to arise in the future.
Evaṃ kho, bhikkhave, bhikkhu na sampajjhāyatī”ti.	That’s how a monk is not burned up.”

4👑☸ Cattāri Ariya-saccaṃ 四聖諦

AN 4 vaggas 18-20

AN 4 vaggas 18-20

AN 4 vagga 18. Intention 18. Sañcetaniyavagga

171. Intention (⤴)

172. Sāriputta’s Attainment of Textual Analysis (⤴)

173. With Mahākoṭṭhita (⤴)

174. With Ānanda (⤴)

175. With Upavāṇa (⤴)

176. Aspiration (⤴)

177. With Rāhula (⤴)

178. Billabong (⤴)

179. nirvana (⤴)

180. The Four Great References (⤴)

AN 4 vagga 19. Brahmins 19. Brāhmaṇavagga

181. A Warrior (⤴)

182. Guarantee (⤴)

183. Vassakāra on What is Heard (⤴)

184. Fearless (⤴)

185. Truths of the Brahmins (⤴)

186. Approach (⤴)

187. With Vassakāra (⤴)

188. With Upaka (⤴)

189. Things to be Realized (⤴)

190. Sabbath (⤴)

AN 4 vagga 20. The Great Chapter 20. Mahāvagga

191. Followed by Ear (⤴)

192. Facts (⤴)

193. With Bhaddiya (⤴)

194. At Sāpūga (⤴)

195. With Vappa (⤴)

196. With Sāḷha (⤴)

197. Queen Mallikā (⤴)

198. Self-mortification (⤴)

199. Craving, the Weaver (⤴)

200. Love and Hate (⤴)

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