4👑☸AN 7 vagga 5-6

AN 7 vagga 5. A Great Sacrifice 5. Mahāyaññavagga

	(derived from B. Sujato 2018/12)

Aṅguttara Nikāya 7	Numbered Discourses 7

44. Planes of Consciousness (⤴)


44. Sattaviññāṇaṭṭhitisutta	44. Planes of Consciousness
“Sattimā, bhikkhave, viññāṇaṭṭhitiyo.	“monks, there are these seven planes of consciousness.
Katamā satta?	What seven?
Santi, bhikkhave, sattā nānattakāyā nānattasaññino, seyyathāpi manussā, ekacce ca devā, ekacce ca vinipātikā.	There are sentient beings that are diverse in body and diverse in perception, such as human beings, some gods, and some beings in the underworld.
Ayaṃ paṭhamā viññāṇaṭṭhiti. (1)	This is the first plane of consciousness.


Santi, bhikkhave, sattā nānattakāyā ekattasaññino, seyyathāpi devā brahmakāyikā paṭhamābhinibbattā.	There are sentient beings that are diverse in body and unified in perception, such as the gods reborn in Brahmā’s Group through the first jhāna.
Ayaṃ dutiyā viññāṇaṭṭhiti. (2)	This is the second plane of consciousness.


Santi, bhikkhave, sattā ekattakāyā nānattasaññino, seyyathāpi devā ābhassarā.	There are sentient beings that are unified in body and diverse in perception, such as the gods of streaming radiance.
Ayaṃ tatiyā viññāṇaṭṭhiti. (3)	This is the third plane of consciousness.


Santi, bhikkhave, sattā ekattakāyā ekattasaññino, seyyathāpi devā subhakiṇhā.	There are sentient beings that are unified in body and unified in perception, such as the gods replete with glory.
Ayaṃ catutthā viññāṇaṭṭhiti. (4)	This is the fourth plane of consciousness.


Santi, bhikkhave, sattā sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanūpagā.	There are sentient beings that have gone totally beyond perceptions of form. With the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, they have been reborn in the dimension of infinite space.
Ayaṃ pañcamā viññāṇaṭṭhiti. (5)	This is the fifth plane of consciousness.


Santi, bhikkhave, sattā sabbaso ākāsānañcāyatanaṃ samatikkamma ‘anantaṃ viññāṇan’ti viññāṇañcāyatanūpagā.	There are sentient beings that have gone totally beyond the dimension of infinite space. Aware that ‘consciousness is infinite’, they have been reborn in the dimension of infinite consciousness.
Ayaṃ chaṭṭhā viññāṇaṭṭhiti. (6)	This is the sixth plane of consciousness.


Santi, bhikkhave, sattā sabbaso viññāṇañcāyatanaṃ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanūpagā.	There are sentient beings that have gone totally beyond the dimension of infinite consciousness. Aware that ‘there is nothing at all’, they have been reborn in the dimension of nothingness.
Ayaṃ sattamā viññāṇaṭṭhiti. (7)	This is the seventh plane of consciousness.


Imā kho, bhikkhave, satta viññāṇaṭṭhitiyo”ti.	These are the seven planes of consciousness.”

45. Prerequisites for undistractible-lucidity (⤴)


45. Samādhiparikkhārasutta	45. Prerequisites for undistractible-lucidity
“Sattime, bhikkhave, samādhiparikkhārā.	“monks, there are these seven prerequisites for undistractible-lucidity.
Katame satta?	What seven?
Sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati.	Right view, right thought, right speech, right action, right livelihood, right effort, and right rememberfulness.
Yā kho, bhikkhave, imehi sattahaṅgehi cittassekaggatā parikkhatā, ayaṃ vuccati, bhikkhave, ariyo sammāsamādhi saupaniso itipi saparikkhāro itipī”ti.	Unification of mind with these seven factors as prerequisites is called noble right undistractible-lucidity ‘with its vital conditions’ and ‘with its prerequisites’.”

46. Fires (1st) (⤴)


46. Paṭhamaaggisutta	46. Fires (1st)
“Sattime, bhikkhave, aggī.	“monks, there are these seven fires.
Katame satta?	What seven?
Rāgaggi, dosaggi, mohaggi, āhuneyyaggi, gahapataggi, dakkhiṇeyyaggi, kaṭṭhaggi—	The fires of greed, hate, delusion. The fire of those worthy of offerings dedicated to the gods. A householder’s fire. The fire of those worthy of a teacher’s offering. And a wood fire.
ime kho, bhikkhave, satta aggī”ti.	These are the seven fires.”

47. Fires (2nd) (⤴)


47. Dutiyaaggisutta	47. Fires (2nd)
Tena kho pana samayena uggatasarīrassa brāhmaṇassa mahāyañño upakkhaṭo hoti.	Now at that time the brahmin Uggatasarīra had prepared a large sacrifice.
Pañca usabhasatāni thūṇūpanītāni honti yaññatthāya, pañca vacchatarasatāni thūṇūpanītāni honti yaññatthāya, pañca vacchatarisatāni thūṇūpanītāni honti yaññatthāya, pañca ajasatāni thūṇūpanītāni honti yaññatthāya, pañca urabbhasatāni thūṇūpanītāni honti yaññatthāya.	Bulls, bullocks, heifers, goats and rams—five hundred of each—had been led to the post for the sacrifice.
Atha kho uggatasarīro brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi.	Then the brahmin Uggatasarīra went up to the Buddha, and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho uggatasarīro brāhmaṇo bhagavantaṃ etadavoca:	When the greetings and polite conversation were over, he sat down to one side and said to the Buddha:


“Sutaṃ metaṃ, bho gotama, aggissa ādānaṃ yūpassa ussāpanaṃ mahapphalaṃ hoti mahānisaṃsan”ti.	“Master Gotama, I have heard that kindling the sacrificial fire and raising the sacrificial post is very fruitful and beneficial.”
“Mayāpi kho etaṃ, brāhmaṇa, sutaṃ aggissa ādānaṃ yūpassa ussāpanaṃ mahapphalaṃ hoti mahānisaṃsan”ti.	“I’ve also heard this, brahmin.”
Dutiyampi kho uggatasarīro brāhmaṇo … pe …	For a second time …
tatiyampi kho uggatasarīro brāhmaṇo bhagavantaṃ etadavoca:	and third time Uggatasarīra said to the Buddha:
“sutaṃ metaṃ, bho gotama, aggissa ādānaṃ yūpassa ussāpanaṃ mahapphalaṃ hoti mahānisaṃsan”ti.	“Master Gotama, I have heard that kindling the sacrificial fire and raising the sacrificial post is very fruitful and beneficial.”
“Mayāpi kho etaṃ, brāhmaṇa, sutaṃ aggissa ādānaṃ yūpassa ussāpanaṃ mahapphalaṃ hoti mahānisaṃsan”ti.	“I’ve also heard this, brahmin.”
“Tayidaṃ, bho gotama, sameti bhoto ceva gotamassa amhākañca, yadidaṃ sabbena sabbaṃ”.	“Then Master Gotama and I are in total agreement in this matter.”


Evaṃ vutte āyasmā ānando uggatasarīraṃ brāhmaṇaṃ etadavoca:	When he said this, Venerable Ānanda said to Uggatasarīra:
“na kho, brāhmaṇa, tathāgatā evaṃ pucchitabbā:	“Brahmin, you shouldn’t ask the Buddha in this way.
‘sutaṃ metaṃ, bho gotama, aggissa ādānaṃ yūpassa ussāpanaṃ mahapphalaṃ hoti mahānisaṃsan’ti.
Evaṃ kho, brāhmaṇa, tathāgatā pucchitabbā:	You should ask in this way:
‘ahañhi, bhante, aggiṃ ādātukāmo, yūpaṃ ussāpetukāmo.	‘Sir, I want to kindle the sacrificial fire and raise the sacrificial post.
Ovadatu maṃ, bhante, bhagavā.	May the Buddha please advise
Anusāsatu maṃ, bhante, bhagavā yaṃ mama assa dīgharattaṃ hitāya sukhāyā’”ti.	and instruct me. It will be for my lasting welfare and happiness.’”


Atha kho uggatasarīro brāhmaṇo bhagavantaṃ etadavoca:	Then Uggatasarīra said to the Buddha:
“ahañhi, bho gotama, aggiṃ ādātukāmo yūpaṃ ussāpetukāmo.	“Sir, I want to kindle the sacrificial fire and raise the sacrificial post.
Ovadatu maṃ bhavaṃ gotamo.	May Master Gotama please advise
Anusāsatu maṃ bhavaṃ gotamo yaṃ mama assa dīgharattaṃ hitāya sukhāyā”ti.	and instruct me. It will be for my lasting welfare and happiness.”


“Aggiṃ, brāhmaṇa, ādento yūpaṃ ussāpento pubbeva yaññā tīṇi satthāni ussāpeti akusalāni dukkhudrayāni dukkhavipākāni.	“Even before kindling the sacrificial fire and raising the sacrificial post, one raises three unskillful knives which ripen and result in suffering.
Katamāni tīṇi?	What three?
Kāyasatthaṃ, vacīsatthaṃ, manosatthaṃ.	The knives of the body, speech, and mind.
Aggiṃ, brāhmaṇa, ādento yūpaṃ ussāpento pubbeva yaññā evaṃ cittaṃ uppādesi:	Even before kindling the sacrificial fire and raising the sacrificial post one gives rise to the thought:
‘ettakā usabhā haññantu yaññatthāya, ettakā vacchatarā haññantu yaññatthāya, ettakā vacchatariyo haññantu yaññatthāya, ettakā ajā haññantu yaññatthāya, ettakā urabbhā haññantu yaññatthāyā’ti.	‘May this many bulls, bullocks, heifers, goats, and rams be slaughtered for the sacrifice!’
So ‘puññaṃ karomī’ti apuññaṃ karoti, ‘kusalaṃ karomī’ti akusalaṃ karoti, ‘sugatiyā maggaṃ pariyesāmī’ti duggatiyā maggaṃ pariyesati.	Thinking, ‘May I make merit’, one makes bad karma. Thinking, ‘May I do good’, one does bad. Thinking, ‘May I seek the path to a good rebirth’, one seeks the path to a bad rebirth.
Aggiṃ, brāhmaṇa, ādento yūpaṃ ussāpento pubbeva yaññā idaṃ paṭhamaṃ manosatthaṃ ussāpeti akusalaṃ dukkhudrayaṃ dukkhavipākaṃ.	Even before kindling the sacrificial fire and raising the sacrificial post one raises this first unskillful mental knife which ripens and results in suffering.


Puna caparaṃ, brāhmaṇa, aggiṃ ādento yūpaṃ ussāpento pubbeva yaññā evaṃ vācaṃ bhāsati:	Furthermore, even before kindling the sacrificial fire and raising the sacrificial post, one says such things as:
‘ettakā usabhā haññantu yaññatthāya, ettakā vacchatarā haññantu yaññatthāya, ettakā vacchatariyo haññantu yaññatthāya, ettakā ajā haññantu yaññatthāya, ettakā urabbhā haññantu yaññatthāyā’ti.	‘May this many bulls, bullocks, heifers, goats, and rams be slaughtered for the sacrifice!’
So ‘puññaṃ karomī’ti apuññaṃ karoti, ‘kusalaṃ karomī’ti akusalaṃ karoti, ‘sugatiyā maggaṃ pariyesāmī’ti duggatiyā maggaṃ pariyesati.	Thinking, ‘May I make merit’, one makes bad karma. Thinking, ‘May I do good’, one does bad. Thinking, ‘May I seek the path to a good rebirth’, one seeks the path to a bad rebirth.
Aggiṃ, brāhmaṇa, ādento yūpaṃ ussāpento pubbeva yaññā idaṃ dutiyaṃ vacīsatthaṃ ussāpeti akusalaṃ dukkhudrayaṃ dukkhavipākaṃ.	Even before kindling the sacrificial fire and raising the sacrificial post one raises this second unskillful verbal knife which ripens and results in suffering.


Puna caparaṃ, brāhmaṇa, aggiṃ ādento yūpaṃ ussāpento pubbeva yaññā sayaṃ paṭhamaṃ samārambhati usabhā hantuṃ yaññatthāya, sayaṃ paṭhamaṃ samārambhati vacchatarā hantuṃ yaññatthāya, sayaṃ paṭhamaṃ samārambhati vacchatariyo hantuṃ yaññatthāya, sayaṃ paṭhamaṃ samārambhati ajā hantuṃ yaññatthāya, sayaṃ paṭhamaṃ samārambhati urabbhā hantuṃ yaññatthāya.	Furthermore, even before kindling the sacrificial fire and raising the sacrificial post one first personally undertakes preparations for the sacrificial slaughter of bulls, bullocks, heifers, goats, and rams.
So ‘puññaṃ karomī’ti apuññaṃ karoti, ‘kusalaṃ karomī’ti akusalaṃ karoti, ‘sugatiyā maggaṃ pariyesāmī’ti duggatiyā maggaṃ pariyesati.	Thinking, ‘May I make merit’, one makes bad karma. Thinking, ‘May I do good’, one does bad. Thinking, ‘May I seek the path to a good rebirth’, one seeks the path to a bad rebirth.
Aggiṃ, brāhmaṇa, ādento yūpaṃ ussāpento pubbeva yaññā idaṃ tatiyaṃ kāyasatthaṃ ussāpeti akusalaṃ dukkhudrayaṃ dukkhavipākaṃ.	Even before kindling the sacrificial fire and raising the sacrificial post, one raises this third unskillful bodily knife which ripens and results in suffering.
Aggiṃ, brāhmaṇa, ādento yūpaṃ ussāpento pubbeva yaññā imāni tīṇi satthāni ussāpeti akusalāni dukkhudrayāni dukkhavipākāni.	Even before kindling the sacrificial fire and raising the sacrificial post, one raises these three unskillful knives which ripen and result in suffering.


Tayome, brāhmaṇa, aggī pahātabbā parivajjetabbā, na sevitabbā.	Brahmin, these three fires should be given up and rejected, not cultivated.
Katame tayo?	What three?
Rāgaggi, dosaggi, mohaggi.	The fires of greed, hate, and delusion.


Kasmā cāyaṃ, brāhmaṇa, rāgaggi pahātabbo parivajjetabbo, na sevitabbo?	And why should the fire of greed be given up and rejected, not cultivated?
Ratto kho, brāhmaṇa, rāgena abhibhūto pariyādinnacitto kāyena duccaritaṃ carati, vācāya duccaritaṃ carati, manasā duccaritaṃ carati.	A greedy person does bad things by way of body, speech, and mind.
So kāyena duccaritaṃ caritvā, vācāya duccaritaṃ caritvā, manasā duccaritaṃ caritvā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati.	When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell.
Tasmāyaṃ rāgaggi pahātabbo parivajjetabbo, na sevitabbo.	That’s why the fire of greed should be given up and rejected, not cultivated.


Kasmā cāyaṃ, brāhmaṇa, dosaggi pahātabbo parivajjetabbo, na sevitabbo?	And why should the fire of hate be given up and rejected, not cultivated?
Duṭṭho kho, brāhmaṇa, dosena abhibhūto pariyādinnacitto kāyena duccaritaṃ carati, vācāya duccaritaṃ carati, manasā duccaritaṃ carati.	A hateful person does bad things by way of body, speech, and mind.
So kāyena duccaritaṃ caritvā, vācāya duccaritaṃ caritvā, manasā duccaritaṃ caritvā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati.	When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell.
Tasmāyaṃ dosaggi pahātabbo parivajjetabbo, na sevitabbo.	That’s why the fire of hate should be given up and rejected, not cultivated.


Kasmā cāyaṃ, brāhmaṇa, mohaggi pahātabbo parivajjetabbo, na sevitabbo?	And why should the fire of delusion be given up and rejected, not cultivated?
Mūḷho kho, brāhmaṇa, mohena abhibhūto pariyādinnacitto kāyena duccaritaṃ carati, vācāya duccaritaṃ carati, manasā duccaritaṃ carati.	A deluded person does bad things by way of body, speech, and mind.
So kāyena duccaritaṃ caritvā, vācāya duccaritaṃ caritvā, manasā duccaritaṃ caritvā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati.	When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell.
Tasmāyaṃ mohaggi pahātabbo parivajjetabbo, na sevitabbo.	That’s why the fire of delusion should be given up and rejected, not cultivated.
Ime kho tayo, brāhmaṇa, aggī pahātabbā parivajjetabbā, na sevitabbā.	These three fires should be given up and rejected, not cultivated.


Tayo kho, brāhmaṇa, aggī sakkatvā garuṃ katvā mānetvā pūjetvā sammā sukhaṃ parihātabbā.	Brahmin, you should properly and happily take care of three fires, honoring, respecting, esteeming, and venerating them.
Katame tayo?	What three?
Āhuneyyaggi, gahapataggi, dakkhiṇeyyaggi.	The fire of those worthy of offerings dedicated to the gods. The fire of a householder. And the fire of those worthy of a teacher’s offering.


Katamo ca, brāhmaṇa, āhuneyyaggi?	And what is the fire of those worthy of offerings dedicated to the gods?
Idha, brāhmaṇa, yassa te honti mātāti vā pitāti vā, ayaṃ vuccati, brāhmaṇa, āhuneyyaggi.	Your mother and father are called the fire of those worthy of offerings dedicated to the gods.
Taṃ kissa hetu?	Why is that?
Atohayaṃ, brāhmaṇa, āhuto sambhūto, tasmāyaṃ āhuneyyaggi sakkatvā garuṃ katvā mānetvā pūjetvā sammā sukhaṃ parihātabbo.	Since it is from them that you’ve been incubated and produced. So you should properly and happily take care of this fire, honoring, respecting, esteeming, and venerating it.


Katamo ca, brāhmaṇa, gahapataggi?	And what is the fire of a householder?
Idha, brāhmaṇa, yassa te honti puttāti vā dārāti vā dāsāti vā pessāti vā kammakarāti vā, ayaṃ vuccati, brāhmaṇa, gahapataggi.	Your children, partners, bondservants, workers, and staff are called a householder’s fire.
Tasmāyaṃ gahapataggi sakkatvā garuṃ katvā mānetvā pūjetvā sammā sukhaṃ parihātabbo.	So you should properly and happily take care of this fire, honoring, respecting, esteeming, and venerating it.


Katamo ca, brāhmaṇa, dakkhiṇeyyaggi?	And what is the fire of those worthy of a teacher’s offering?
Idha, brāhmaṇa, ye te samaṇabrāhmaṇā parappavādā paṭiviratā khantisoracce niviṭṭhā ekamattānaṃ damenti, ekamattānaṃ samenti, ekamattānaṃ parinibbāpenti, ayaṃ vuccati, brāhmaṇa, dakkhiṇeyyaggi.	The ascetics and brahmins who avoid intoxication and negligence, are settled in patience and gentleness, and who tame, calm, and extinguish themselves are called the fire of those worthy of a teacher’s offering.
Tasmāyaṃ dakkhiṇeyyaggi sakkatvā garuṃ katvā mānetvā pūjetvā sammā sukhaṃ parihātabbo.	So you should properly and happily take care of this fire, honoring, respecting, esteeming, and venerating it.
Ime kho, brāhmaṇa, tayo aggī sakkatvā garuṃ katvā mānetvā pūjetvā sammā sukhaṃ parihātabbā.	You should properly and happily take care of these three fires, honoring, respecting, esteeming, and venerating them.


Ayaṃ kho pana, brāhmaṇa, kaṭṭhaggi kālena kālaṃ ujjaletabbo, kālena kālaṃ ajjhupekkhitabbo, kālena kālaṃ nibbāpetabbo, kālena kālaṃ nikkhipitabbo”ti.	But the wood fire, brahmin, should, from time to time, be fanned, watched over with equanimity, nirvana'd, or put aside.”


Evaṃ vutte, uggatasarīro brāhmaṇo bhagavantaṃ etadavoca:	When he said this, the brahmin Uggatasarīra said to the Buddha:
“abhikkantaṃ, bho gotama, abhikkantaṃ, bho gotama … pe …	“Excellent, Master Gotama! Excellent! …
upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatanti.	From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.
Esāhaṃ, bho gotama, pañca usabhasatāni muñcāmi jīvitaṃ demi, pañca vacchatarasatāni muñcāmi jīvitaṃ demi, pañca vacchatarisatāni muñcāmi jīvitaṃ demi, pañca ajasatāni muñcāmi jīvitaṃ demi, pañca urabbhasatāni muñcāmi jīvitaṃ demi.	Master Gotama, I now set free these five hundred bulls, five hundred bullocks, five hundred heifers, five hundred goats, and five hundred rams. I give them life!
Haritāni ceva tiṇāni khādantu, sītāni ca pānīyāni pivantu, sīto ca nesaṃ vāto upavāyatan”ti.	May they eat grass and drink cool water and enjoy a cool breeze!”

48. Perceptions in Brief (⤴)


48. Paṭhamasaññāsutta	48. Perceptions in Brief
“Sattimā, bhikkhave, saññā bhāvitā bahulīkatā mahapphalā honti mahānisaṃsā amatogadhā amatapariyosānā.	“monks, these seven perceptions, when developed and cultivated, are very fruitful and beneficial. They culminate in the deathless and end with the deathless.


Katamā satta?	What seven?
Asubhasaññā, maraṇasaññā, āhāre paṭikūlasaññā, sabbaloke anabhiratasaññā, aniccasaññā, anicce dukkhasaññā, dukkhe anattasaññā.	The perceptions of ugliness, death, repulsiveness of food, dissatisfaction with the whole world, impermanence, suffering in impermanence, and not-self in suffering.
Imā kho, bhikkhave, satta saññā bhāvitā bahulīkatā mahapphalā honti mahānisaṃsā amatogadhā amatapariyosānā”ti.	These seven perceptions, when developed and cultivated, are very fruitful and beneficial. They culminate in the deathless and end with the deathless.”

49. Perceptions in Detail (⤴)


49. Dutiyasaññāsutta	49. Perceptions in Detail
“Sattimā, bhikkhave, saññā bhāvitā bahulīkatā mahapphalā honti mahānisaṃsā amatogadhā amatapariyosānā.	“monks, these seven perceptions, when developed and cultivated, are very fruitful and beneficial. They culminate in the deathless and end with the deathless.
Katamā satta?	What seven?
Asubhasaññā, maraṇasaññā, āhāre paṭikūlasaññā, sabbaloke anabhiratasaññā, aniccasaññā, anicce dukkhasaññā, dukkhe anattasaññā.	The perceptions of ugliness, death, repulsiveness of food, dissatisfaction with the whole world, impermanence, suffering in impermanence, and not-self in suffering.
Imā kho, bhikkhave, satta saññā bhāvitā bahulīkatā mahapphalā honti mahānisaṃsā amatogadhā amatapariyosānāti.	These seven perceptions, when developed and cultivated, are very fruitful and beneficial. They culminate in the deathless and end with the deathless.


‘Asubhasaññā, bhikkhave, bhāvitā bahulīkatā mahapphalā hoti mahānisaṃsā amatogadhā amatapariyosānā’ti.	‘When the perception of ugliness is developed and cultivated it’s very fruitful and beneficial. It culminates in the deathless and ends with the deathless.’
iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ?	That’s what I said, but why did I say it?
Asubhasaññāparicitena, bhikkhave, bhikkhuno cetasā bahulaṃ viharato methunadhammasamāpattiyā cittaṃ patilīyati patikuṭati pativattati, na sampasāriyati upekkhā vā pāṭikulyatā vā saṇṭhāti.	When a monk often meditates with a mind reinforced with the perception of ugliness, their mind draws back from sexual intercourse. They shrink away, turn aside, and don’t get drawn into it. And either equanimity or revulsion become stabilized.
Seyyathāpi, bhikkhave, kukkuṭapattaṃ vā nhārudaddulaṃ vā aggimhi pakkhittaṃ patilīyati patikuṭati pativattati, na sampasāriyati.	It’s like a chicken’s feather or a strip of sinew thrown in a fire. It shrivels up, shrinks up, rolls up, and doesn’t stretch out.
Evamevaṃ kho, bhikkhave, bhikkhuno asubhasaññāparicitena cetasā bahulaṃ viharato methunadhammasamāpattiyā cittaṃ patilīyati patikuṭati pativattati, na sampasāriyati upekkhā vā pāṭikulyatā vā saṇṭhāti.	In the same way, when a monk often meditates with a mind reinforced with the perception of ugliness, their mind draws back from sexual intercourse. …


Sace, bhikkhave, bhikkhuno asubhasaññāparicitena cetasā bahulaṃ viharato methunadhammasamāpattiyā cittaṃ anusandahati appaṭikulyatā saṇṭhāti;	If a monk often meditates with a mind reinforced with the perception of ugliness, but their mind is drawn to sexual intercourse, and not repulsed,
veditabbametaṃ, bhikkhave, bhikkhunā ‘abhāvitā me asubhasaññā, natthi me pubbenāparaṃ viseso, appattaṃ me bhāvanābalan’ti.	they should know: ‘My perception of ugliness is undeveloped. I don’t have any distinction higher than before. I haven’t attained a fruit of development.’
Itiha tattha sampajāno hoti.	In this way they are aware of the situation.
Sace pana, bhikkhave, bhikkhuno asubhasaññāparicitena cetasā bahulaṃ viharato methunadhammasamāpattiyā cittaṃ patilīyati patikuṭati pativattati, na sampasāriyati upekkhā vā pāṭikulyatā vā saṇṭhāti;	But if a monk often meditates with a mind reinforced with the perception of ugliness, their mind draws back from sexual intercourse …
veditabbametaṃ, bhikkhave, bhikkhunā ‘subhāvitā me asubhasaññā, atthi me pubbenāparaṃ viseso, pattaṃ me bhāvanābalan’ti.	they should know: ‘My perception of ugliness is well developed. I have realized a distinction higher than before. I have attained a fruit of development.’
Itiha tattha sampajāno hoti.	In this way they are aware of the situation.
‘Asubhasaññā, bhikkhave, bhāvitā bahulīkatā mahapphalā hoti mahānisaṃsā amatogadhā amatapariyosānā’ti,	‘When the perception of ugliness is developed and cultivated it’s very fruitful and beneficial. It culminates in the deathless and ends with the deathless.’
iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ. (1)	That’s what I said, and this is why I said it.


‘Maraṇasaññā, bhikkhave, bhāvitā bahulīkatā mahapphalā hoti mahānisaṃsā amatogadhā amatapariyosānā’ti, iti kho panetaṃ vuttaṃ kiñcetaṃ paṭicca vuttaṃ?	‘When the perception of death is developed and cultivated it’s very fruitful and beneficial. It culminates in the deathless and ends with the deathless.’ That’s what I said, but why did I say it?
Maraṇasaññāparicitena, bhikkhave, bhikkhuno cetasā bahulaṃ viharato jīvitanikantiyā cittaṃ patilīyati patikuṭati pativattati, na sampasāriyati upekkhā vā pāṭikulyatā vā saṇṭhāti.	When a monk often meditates with a mind reinforced with the perception of death, their mind draws back from attachment to life. …
Seyyathāpi, bhikkhave, kukkuṭapattaṃ vā nhārudaddulaṃ vā aggimhi pakkhittaṃ patilīyati patikuṭati pativattati, na sampasāriyati.
Evamevaṃ kho, bhikkhave, bhikkhuno maraṇasaññāparicitena cetasā bahulaṃ viharato jīvitanikantiyā cittaṃ patilīyati patikuṭati pativattati, na sampasāriyati upekkhā vā pāṭikulyatā vā saṇṭhāti.


Sace, bhikkhave, bhikkhuno maraṇasaññāparicitena cetasā bahulaṃ viharato jīvitanikantiyā cittaṃ anusandahati appaṭikulyatā saṇṭhāti;
veditabbametaṃ, bhikkhave, bhikkhunā ‘abhāvitā me maraṇasaññā, natthi me pubbenāparaṃ viseso, appattaṃ me bhāvanābalan’ti.
Itiha tattha sampajāno hoti.
Sace pana, bhikkhave, bhikkhuno maraṇasaññāparicitena cetasā bahulaṃ viharato jīvitanikantiyā cittaṃ patilīyati patikuṭati pativattati, na sampasāriyati upekkhā vā pāṭikulyatā vā saṇṭhāti;
veditabbametaṃ, bhikkhave, bhikkhunā ‘subhāvitā me maraṇasaññā, atthi me pubbenāparaṃ viseso, pattaṃ me bhāvanābalan’ti.
Itiha tattha sampajāno hoti.
‘Maraṇasaññā, bhikkhave, bhāvitā bahulīkatā mahapphalā hoti mahānisaṃsā amatogadhā amatapariyosānā’ti,
iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ. (2)	That’s what I said, and this is why I said it.


‘Āhāre paṭikūlasaññā, bhikkhave, bhāvitā bahulīkatā mahapphalā hoti mahānisaṃsā amatogadhā amatapariyosānā’ti, iti kho panetaṃ vuttaṃ, kiñcetaṃ paṭicca vuttaṃ?	‘When the perception of the repulsiveness of food is developed and cultivated it’s very fruitful and beneficial. It culminates in the deathless and ends with the deathless.’ That’s what I said, but why did I say it?
Āhāre paṭikūlasaññāparicitena, bhikkhave, bhikkhuno cetasā bahulaṃ viharato rasataṇhāya cittaṃ patilīyati … pe … upekkhā vā pāṭikulyatā vā saṇṭhāti.	When a monk often meditates with a mind reinforced with the perception of the repulsiveness of food, their mind draws back from craving for tastes. …
Seyyathāpi, bhikkhave, kukkuṭapattaṃ vā nhārudaddulaṃ vā aggimhi pakkhittaṃ patilīyati patikuṭati pativattati, na sampasāriyati.
Evamevaṃ kho, bhikkhave, bhikkhuno āhāre paṭikūlasaññāparicitena cetasā bahulaṃ viharato rasataṇhāya cittaṃ patilīyati … pe … upekkhā vā pāṭikulyatā vā saṇṭhāti.


Sace, bhikkhave, bhikkhuno āhāre paṭikūlasaññāparicitena cetasā bahulaṃ viharato rasataṇhāya cittaṃ anusandahati appaṭikulyatā saṇṭhāti;
veditabbametaṃ, bhikkhave, bhikkhunā ‘abhāvitā me āhāre paṭikūlasaññā, natthi me pubbenāparaṃ viseso, appattaṃ me bhāvanābalan’ti.
Itiha tattha sampajāno hoti.
Sace pana, bhikkhave, bhikkhuno āhāre paṭikūlasaññāparicitena cetasā bahulaṃ viharato rasataṇhāya cittaṃ patilīyati … pe … upekkhā vā pāṭikulyatā vā saṇṭhāti;
veditabbametaṃ, bhikkhave, bhikkhunā ‘subhāvitā me āhāre paṭikūlasaññā, atthi me pubbenāparaṃ viseso, pattaṃ me bhāvanābalan’ti.
Itiha tattha sampajāno hoti.
‘Āhāre paṭikūlasaññā, bhikkhave, bhāvitā bahulīkatā mahapphalā hoti mahānisaṃsā amatogadhā amatapariyosānā’ti,
iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ. (3)	That’s what I said, and this is why I said it.


‘Sabbaloke anabhiratasaññā, bhikkhave, bhāvitā bahulīkatā mahapphalā hoti mahānisaṃsā amatogadhā amatapariyosānā’ti, iti kho panetaṃ vuttaṃ.	‘When the perception of dissatisfaction with the whole world is developed and cultivated it’s very fruitful and beneficial. It culminates in the deathless and ends with the deathless.’ That’s what I said, but why did I say it?
Kiñcetaṃ paṭicca vuttaṃ?
Sabbaloke anabhiratasaññāparicitena, bhikkhave, bhikkhuno cetasā bahulaṃ viharato lokacitresu cittaṃ patilīyati … pe …	When a monk often meditates with a mind reinforced with the perception of dissatisfaction with the whole world, their mind draws back from the world’s shiny things. …
seyyathāpi bhikkhave … pe … patilīyati patikuṭati pativattati, na sampasāriyati.
Evamevaṃ kho, bhikkhave, bhikkhuno sabbaloke anabhiratasaññāparicitena cetasā bahulaṃ viharato lokacitresu cittaṃ patilīyati patikuṭati pativattati, na sampasāriyati upekkhā vā pāṭikulyatā vā saṇṭhāti.


Sace, bhikkhave, bhikkhuno sabbaloke anabhiratasaññāparicitena cetasā bahulaṃ viharato lokacitresu cittaṃ anusandahati appaṭikulyatā saṇṭhāti;
veditabbametaṃ, bhikkhave, bhikkhunā ‘abhāvitā me sabbaloke anabhiratasaññā, natthi me pubbenāparaṃ viseso, appattaṃ me bhāvanābalan’ti.
Itiha tattha sampajāno hoti.
Sace pana, bhikkhave, bhikkhuno sabbaloke anabhiratasaññāparicitena cetasā bahulaṃ viharato lokacitresu cittaṃ patilīyati … pe … upekkhā vā pāṭikulyatā vā saṇṭhāti;
veditabbametaṃ, bhikkhave, bhikkhunā ‘subhāvitā me sabbaloke anabhiratasaññā, atthi me pubbenāparaṃ viseso, pattaṃ me bhāvanābalan’ti.
Itiha tattha sampajāno hoti.
‘Sabbaloke anabhiratasaññā, bhikkhave, bhāvitā bahulīkatā mahapphalā hoti mahānisaṃsā amatogadhā amatapariyosānā’ti,
iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ. (4)	That’s what I said, and this is why I said it.


‘Aniccasaññā, bhikkhave, bhāvitā bahulīkatā mahapphalā hoti mahānisaṃsā amatogadhā amatapariyosānā’ti, iti kho panetaṃ vuttaṃ.	‘When the perception of impermanence is developed and cultivated it’s very fruitful and beneficial. It culminates in the deathless and ends with the deathless.’ That’s what I said, but why did I say it?
Kiñcetaṃ paṭicca vuttaṃ?
Aniccasaññāparicitena, bhikkhave, bhikkhuno cetasā bahulaṃ viharato lābhasakkārasiloke cittaṃ patilīyati … pe … upekkhā vā pāṭikulyatā vā saṇṭhāti.	When a monk often meditates with a mind reinforced with the perception of impermanence, their mind draws back from material possessions, honors, and fame. …
Seyyathāpi, bhikkhave, kukkuṭapattaṃ vā nhārudaddulaṃ vā aggimhi pakkhittaṃ patilīyati patikuṭati pativattati na sampasāriyati.
Evamevaṃ kho, bhikkhave, bhikkhuno aniccasaññāparicitena cetasā bahulaṃ viharato lābhasakkārasiloke cittaṃ patilīyati … pe … upekkhā vā pāṭikulyatā vā saṇṭhāti.


Sace, bhikkhave, bhikkhuno aniccasaññāparicitena cetasā bahulaṃ viharato lābhasakkārasiloke cittaṃ anusandahati appaṭikulyatā saṇṭhāti;
veditabbametaṃ, bhikkhave, bhikkhunā ‘abhāvitā me aniccasaññā, natthi me pubbenāparaṃ viseso, appattaṃ me bhāvanābalan’ti.
Itiha tattha sampajāno hoti.
Sace pana, bhikkhave, bhikkhuno aniccasaññāparicitena cetasā bahulaṃ viharato lābhasakkārasiloke cittaṃ patilīyati patikuṭati pativattati, na sampasāriyati upekkhā vā pāṭikulyatā vā saṇṭhāti;
veditabbametaṃ, bhikkhave, bhikkhunā ‘subhāvitā me aniccasaññā, atthi me pubbenāparaṃ viseso, pattaṃ me bhāvanābalan’ti.
Itiha tattha sampajāno hoti.
‘Aniccasaññā, bhikkhave, bhāvitā bahulīkatā mahapphalā hoti mahānisaṃsā amatogadhā amatapariyosānā’ti,
iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ. (5)	That’s what I said, and this is why I said it.


‘Anicce dukkhasaññā, bhikkhave, bhāvitā bahulīkatā mahapphalā hoti mahānisaṃsā amatogadhā amatapariyosānā’ti, iti kho panetaṃ vuttaṃ.	‘When the perception of suffering in impermanence is developed and cultivated it’s very fruitful and beneficial. It culminates in the deathless and ends with the deathless.’ That’s what I said, but why did I say it?
Kiñcetaṃ paṭicca vuttaṃ?
Anicce dukkhasaññāparicitena, bhikkhave, bhikkhuno cetasā bahulaṃ viharato ālasye kosajje vissaṭṭhiye pamāde ananuyoge apaccavekkhaṇāya tibbā bhayasaññā paccupaṭṭhitā hoti, seyyathāpi, bhikkhave, ukkhittāsike vadhake.	When a monk often meditates with a mind reinforced with the perception of suffering in impermanence, they establish a keen perception of the danger of sloth, laziness, slackness, negligence, lack of commitment, and unreflectiveness, like a killer with a drawn sword. …


Sace, bhikkhave, bhikkhuno anicce dukkhasaññāparicitena cetasā bahulaṃ viharato ālasye kosajje vissaṭṭhiye pamāde ananuyoge apaccavekkhaṇāya tibbā bhayasaññā, na paccupaṭṭhitā hoti, seyyathāpi, bhikkhave, ukkhittāsike vadhake.
Veditabbametaṃ, bhikkhave, bhikkhunā ‘abhāvitā me anicce dukkhasaññā, natthi me pubbenāparaṃ viseso, appattaṃ me bhāvanābalan’ti.
Itiha tattha sampajāno hoti.
Sace pana, bhikkhave, bhikkhuno anicce dukkhasaññāparicitena cetasā bahulaṃ viharato ālasye kosajje vissaṭṭhiye pamāde ananuyoge apaccavekkhaṇāya tibbā bhayasaññā paccupaṭṭhitā hoti, seyyathāpi, bhikkhave, ukkhittāsike vadhake.
Veditabbametaṃ, bhikkhave, bhikkhunā ‘subhāvitā me anicce dukkhasaññā, atthi me pubbenāparaṃ viseso, pattaṃ me bhāvanābalan’ti.
Itiha tattha sampajāno hoti.
‘Anicce dukkhasaññā, bhikkhave, bhāvitā bahulīkatā mahapphalā hoti mahānisaṃsā amatogadhā amatapariyosānā’ti,
iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ. (6)	That’s what I said, and this is why I said it.


‘Dukkhe anattasaññā, bhikkhave, bhāvitā bahulīkatā mahapphalā hoti mahānisaṃsā amatogadhā amatapariyosānā’ti, iti kho panetaṃ vuttaṃ.	‘When the perception of not-self in suffering is developed and cultivated it’s very fruitful and beneficial. It culminates in the deathless and ends with the deathless.’ That’s what I said, but why did I say it?
Kiñcetaṃ paṭicca vuttaṃ?
Dukkhe anattasaññāparicitena, bhikkhave, bhikkhuno cetasā bahulaṃ viharato imasmiñca saviññāṇake kāye bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānāpagataṃ mānasaṃ hoti vidhāsamatikkantaṃ santaṃ suvimuttaṃ.	When a monk often meditates with a mind reinforced with the perception of not-self in suffering, their mind is rid of I-making, mine-making, and conceit for this conscious body and all external stimuli. It has gone beyond discrimination, and is peaceful and well freed.


Sace, bhikkhave, bhikkhuno dukkhe anattasaññāparicitena cetasā bahulaṃ viharato imasmiñca saviññāṇake kāye bahiddhā ca sabbanimittesu na ahaṅkāramamaṅkāramānāpagataṃ mānasaṃ hoti vidhāsamatikkantaṃ santaṃ suvimuttaṃ.	If a monk often meditates with a mind reinforced with the perception of not-self in suffering, but their mind is not rid of I-making, mine-making, and conceit for this conscious body and all external stimuli; nor has it gone beyond discrimination, and is not peaceful or well freed,
Veditabbametaṃ, bhikkhave, bhikkhunā ‘abhāvitā me dukkhe anattasaññā, natthi me pubbenāparaṃ viseso, appattaṃ me bhāvanābalan’ti.	they should know: ‘My perception of not-self in suffering is undeveloped. I don’t have any distinction higher than before. I haven’t attained a fruit of development.’
Itiha tattha sampajāno hoti.	In this way they are aware of the situation.


Sace pana, bhikkhave, bhikkhuno dukkhe anattasaññāparicitena cetasā bahulaṃ viharato imasmiñca saviññāṇake kāye bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānāpagataṃ mānasaṃ hoti vidhāsamatikkantaṃ santaṃ suvimuttaṃ.	But if a monk often meditates with a mind reinforced with the perception of not-self in suffering, and their mind is rid of I-making, mine-making, and conceit for this conscious body and all external stimuli; and it has gone beyond discrimination, and is peaceful and well freed,
Veditabbametaṃ, bhikkhave, bhikkhunā ‘subhāvitā me dukkhe anattasaññā, atthi me pubbenāparaṃ viseso, pattaṃ me bhāvanābalan’ti.	they should know: ‘My perception of not-self in suffering is well developed. I have realized a distinction higher than before. I have attained a fruit of development.’
Itiha tattha sampajāno hoti.	In this way they are aware of the situation.
‘Dukkhe anattasaññā, bhikkhave, bhāvitā bahulīkatā mahapphalā hoti mahānisaṃsā amatogadhā amatapariyosānā’ti,	‘When the perception of not-self in suffering is developed and cultivated it’s very fruitful and beneficial. It culminates in the deathless and ends with the deathless.’
iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ. (7)	That’s what I said, and this is why I said it.


Imā kho, bhikkhave, satta saññā bhāvitā bahulīkatā mahapphalā honti mahānisaṃsā amatogadhā amatapariyosānā”ti.	These seven perceptions, when developed and cultivated, are very fruitful and beneficial. They culminate in the deathless and end with the deathless.”

50. Sex (⤴)


50. Methunasutta	50. Sex
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:
“bhavampi no gotamo brahmacārī paṭijānātī”ti?	“Does Master Gotama claim to be celibate?”
“Yañhi taṃ, brāhmaṇa, sammā vadamāno vadeyya:	“Brahmin, if anyone should be rightly said to
‘akhaṇḍaṃ acchiddaṃ asabalaṃ akammāsaṃ paripuṇṇaṃ parisuddhaṃ brahmacariyaṃ caratī’ti, mameva taṃ, brāhmaṇa, sammā vadamāno vadeyya:	live the celibate life uncorrupted, unflawed, unblemished, untainted, full and pure, it’s me.”
‘ahañhi, brāhmaṇa, akhaṇḍaṃ acchiddaṃ asabalaṃ akammāsaṃ paripuṇṇaṃ parisuddhaṃ brahmacariyaṃ carāmī’”ti.
“Kiṃ pana, bho gotama, brahmacariyassa khaṇḍampi chiddampi sabalampi kammāsampī”ti?	“But what, Master Gotama, is there a corruption, flaw, blemish, or taint in celibacy?”


“Idha, brāhmaṇa, ekacco samaṇo vā brāhmaṇo vā sammā brahmacārī paṭijānamāno na heva kho mātugāmena saddhiṃ dvayaṃdvayasamāpattiṃ samāpajjati;	“Firstly, an ascetic or brahmin who claims to be perfectly celibate does not mutually engage in sex with a female.
api ca kho mātugāmassa ucchādanaparimaddananhāpanasambāhanaṃ sādiyati.	However, they consent to being anointed, massaged, bathed, and rubbed by a female.
So taṃ assādeti, taṃ nikāmeti, tena ca vittiṃ āpajjati.	They enjoy it and like it and find it satisfying.
Idampi kho, brāhmaṇa, brahmacariyassa khaṇḍampi chiddampi sabalampi kammāsampi.	This is a corruption, flaw, blemish, or taint in celibacy.
Ayaṃ vuccati, brāhmaṇa, aparisuddhaṃ brahmacariyaṃ carati, saṃyutto methunena saṃyogena na parimuccati jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, na parimuccati dukkhasmāti vadāmi. (1)	This is called one who lives the celibate life impurely, tied to the fetter of sex. They’re not freed from rebirth, old age, death, sorrow, lamentation, pain, sadness, and distress. They’re not freed from suffering, I say.


Puna caparaṃ, brāhmaṇa, idhekacco samaṇo vā brāhmaṇo vā sammā brahmacārī paṭijānamāno na heva kho mātugāmena saddhiṃ dvayaṃdvayasamāpattiṃ samāpajjati, napi mātugāmassa ucchādanaparimaddananhāpanasambāhanaṃ sādiyati;	Furthermore, an ascetic of brahmin who claims to be perfectly celibate does not mutually engage in sex with a female. Nor do they consent to massage and bathing.
api ca kho mātugāmena saddhiṃ sañjagghati saṅkīḷati saṅkelāyati … pe …. (2)	However, they giggle and play and have fun with females. …


Napi mātugāmena saddhiṃ sañjagghati saṅkīḷati saṅkelāyati;
api ca kho mātugāmassa cakkhunā cakkhuṃ upanijjhāyati pekkhati … pe …. (3)	they gaze into a female’s eyes. …


Napi mātugāmassa cakkhunā cakkhuṃ upanijjhāyati pekkhati;
api ca kho mātugāmassa saddaṃ suṇāti tirokuṭṭaṃ vā tiropākāraṃ vā hasantiyā vā bhaṇantiyā vā gāyantiyā vā rodantiyā vā … pe …. (4)	they listen through a wall or rampart to the sound of females laughing or chatting or singing or crying. …


Napi mātugāmassa saddaṃ suṇāti tirokuṭṭaṃ vā tiropākāraṃ vā hasantiyā vā bhaṇantiyā vā gāyantiyā vā rodantiyā vā;
api ca kho yānissa tāni pubbe mātugāmena saddhiṃ hasitalapitakīḷitāni tāni anussarati … pe …. (5)	they recall when they used to laugh, chat, and have fun with females …


Napi yānissa tāni pubbe mātugāmena saddhiṃ hasitalapitakīḷitāni tāni anussarati;
api ca kho passati gahapatiṃ vā gahapatiputtaṃ vā pañcahi kāmaguṇehi samappitaṃ samaṅgībhūtaṃ paricārayamānaṃ … pe …. (6)	they see a householder or their child amusing themselves, supplied and provided with the five kinds of sensual stimulation. …


Napi passati gahapatiṃ vā gahapatiputtaṃ vā pañcahi kāmaguṇehi samappitaṃ samaṅgībhūtaṃ paricārayamānaṃ;	They don’t see a householder or their child amusing themselves, supplied and provided with the five kinds of sensual stimulation.
api ca kho aññataraṃ devanikāyaṃ paṇidhāya brahmacariyaṃ carati imināhaṃ sīlena vā vatena vā tapena vā brahmacariyena vā devo vā bhavissāmi devaññataro vāti.	However, they live the celibate life wishing to be reborn in one of the orders of gods. They think: ‘By this precept or observance or mortification or spiritual life, may I become one of the gods!’
So taṃ assādeti, taṃ nikāmeti, tena ca vittiṃ āpajjati.	They enjoy it and like it and find it satisfying.
Idampi kho, brāhmaṇa, brahmacariyassa khaṇḍampi chiddampi sabalampi kammāsampi.	This is a corruption, flaw, blemish, or taint in celibacy.
Ayaṃ vuccati, brāhmaṇa, aparisuddhaṃ brahmacariyaṃ carati saṃyutto methunena saṃyogena, na parimuccati jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, na parimuccati dukkhasmāti vadāmi. (7)	This is called one who lives the celibate life impurely, tied to the fetter of sex. They’re not free from rebirth, old age, death, sorrow, lamentation, pain, sadness, and distress. They’re not free from suffering, I say.


Yāvakīvañcāhaṃ, brāhmaṇa, imesaṃ sattannaṃ methunasaṃyogānaṃ aññataraññataramethunasaṃyogaṃ attani appahīnaṃ samanupassiṃ, neva tāvāhaṃ, brāhmaṇa, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya anuttaraṃ sammāsambodhiṃ abhisambuddhoti paccaññāsiṃ.	As long as I saw that these seven sexual fetters—or even one of them—had not been given up in me, I didn’t announce my supreme perfect awakening in this world with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans.


Yato ca khohaṃ, brāhmaṇa, imesaṃ sattannaṃ methunasaṃyogānaṃ aññataraññataramethunasaṃyogaṃ attani appahīnaṃ na samanupassiṃ, athāhaṃ, brāhmaṇa, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya anuttaraṃ sammāsambodhiṃ abhisambuddhoti paccaññāsiṃ.	But when I saw that these seven sexual fetters—every one of them—had been given up in me, I announced my supreme perfect awakening in this world with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans.
‘Ñāṇañca pana me dassanaṃ udapādi,	Knowledge and vision arose in me:
akuppā me vimutti, ayamantimā jāti, natthi dāni punabbhavo’”ti.	‘My freedom is unshakable; this is my last rebirth; now there are no more future lives.’”


Evaṃ vutte, jāṇussoṇi brāhmaṇo bhagavantaṃ etadavoca:	When he said this, the brahmin Jāṇussoṇi said to the Buddha:
“abhikkantaṃ, bho gotama, abhikkantaṃ, bho gotama … pe …	“Excellent, Master Gotama! Excellent! …
upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti.	From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.”

51. Bound and Unbound (⤴)


51. Saṃyogasutta	51. Bound and Unbound
“Saṃyogavisaṃyogaṃ vo, bhikkhave, dhammapariyāyaṃ desessāmi.	“monks, I will teach you an exposition of the teaching on the bound and the unbound.
Taṃ suṇātha … pe …	Listen and pay close attention, I will speak.
katamo ca so, bhikkhave, saṃyogo visaṃyogo dhammapariyāyo?	And what is the exposition of the teaching on connection and disconnection?


Itthī, bhikkhave, ajjhattaṃ itthindriyaṃ manasi karoti—	A woman focusses on her own femininity:
itthikuttaṃ itthākappaṃ itthividhaṃ itthicchandaṃ itthissaraṃ itthālaṅkāraṃ.	her feminine moves, feminine appearance, feminine ways, feminine desires, feminine voice, and feminine adornment.
Sā tattha rajjati tatrābhiramati.	She’s stimulated by this and takes pleasure in it.
Sā tattha rattā tatrābhiratā bahiddhā purisindriyaṃ manasi karoti—	So she focusses on the masculinity of others:
purisakuttaṃ purisākappaṃ purisavidhaṃ purisacchandaṃ purisassaraṃ purisālaṅkāraṃ.	masculine moves, masculine appearance, masculine ways, masculine desires, masculine voice, and masculine adornment.
Sā tattha rajjati tatrābhiramati.	She’s stimulated by this and takes pleasure in it.
Sā tattha rattā tatrābhiratā bahiddhā saṃyogaṃ ākaṅkhati.	So she desires to bond with another.
Yañcassā saṃyogapaccayā uppajjati sukhaṃ somanassaṃ tañca ākaṅkhati.	And she desires the pleasure and happiness that comes from such a bond.
Itthatte, bhikkhave, abhiratā sattā purisesu saṃyogaṃ gatā.	Sentient beings who are attached to their femininity are bound to men.
Evaṃ kho, bhikkhave, itthī itthattaṃ nātivattati.	This is how a woman does not transcend her femininity.


Puriso, bhikkhave, ajjhattaṃ purisindriyaṃ manasi karoti—	A man focusses on his own masculinity:
purisakuttaṃ purisākappaṃ purisavidhaṃ purisacchandaṃ purisassaraṃ purisālaṅkāraṃ.	his masculine moves, masculine appearance, masculine ways, masculine desires, masculine voice, and masculine adornment.
So tattha rajjati tatrābhiramati.	He’s stimulated by this and takes pleasure in it.
So tattha ratto tatrābhirato bahiddhā itthindriyaṃ manasi karoti—	So he focusses on the femininity of others:
itthikuttaṃ itthākappaṃ itthividhaṃ itthicchandaṃ itthissaraṃ itthālaṅkāraṃ.	feminine moves, feminine appearance, feminine ways, feminine desires, feminine voice, and feminine adornment.
So tattha rajjati tatrābhiramati.	He’s stimulated by this and takes pleasure in it.
So tattha ratto tatrābhirato bahiddhā saṃyogaṃ ākaṅkhati.	So he desires to bond with another.
Yañcassa saṃyogapaccayā uppajjati sukhaṃ somanassaṃ tañca ākaṅkhati.	And he desires the pleasure and happiness that comes from such a bond.
Purisatte, bhikkhave, abhiratā sattā itthīsu saṃyogaṃ gatā.	Sentient beings who are attached to their masculinity are bound to women.
Evaṃ kho, bhikkhave, puriso purisattaṃ nātivattati.	This is how a man does not transcend his masculinity.
Evaṃ kho, bhikkhave, saṃyogo hoti.	This is how one is bound.


Kathañca, bhikkhave, visaṃyogo hoti?	And how does one become unbound?
Itthī, bhikkhave, ajjhattaṃ itthindriyaṃ na manasi karoti—	A woman doesn’t focus on her own femininity:
itthikuttaṃ itthākappaṃ itthividhaṃ itthicchandaṃ itthissaraṃ itthālaṅkāraṃ.	her feminine moves, feminine appearance, feminine ways, feminine desires, feminine voice, and feminine adornment.
Sā tattha na rajjati, sā tatra nābhiramati.	She isn’t stimulated by this and takes no pleasure in it.
Sā tattha arattā tatra anabhiratā bahiddhā purisindriyaṃ na manasi karoti—	So she doesn’t focus on the masculinity of others:
purisakuttaṃ purisākappaṃ purisavidhaṃ purisacchandaṃ purisassaraṃ purisālaṅkāraṃ.	masculine moves, masculine appearance, masculine ways, masculine desires, masculine voice, and masculine adornment.
Sā tattha na rajjati, tatra nābhiramati.	She isn’t stimulated by this and takes no pleasure in it.
Sā tattha arattā tatra anabhiratā bahiddhā saṃyogaṃ nākaṅkhati.	So she doesn’t desire to bond with another.
Yañcassā saṃyogapaccayā uppajjati sukhaṃ somanassaṃ tañca nākaṅkhati.	Nor does she desire the pleasure and happiness that comes from such a bond.
Itthatte, bhikkhave, anabhiratā sattā purisesu visaṃyogaṃ gatā.	Sentient beings who are not attached to their femininity are not bound to men.
Evaṃ kho, bhikkhave, itthī itthattaṃ ativattati.	This is how a woman transcends her femininity.


Puriso, bhikkhave, ajjhattaṃ purisindriyaṃ na manasi karoti—	A man doesn’t focus on his own masculinity:
purisakuttaṃ purisākappaṃ purisavidhaṃ purisacchandaṃ purisassaraṃ purisālaṅkāraṃ.	his masculine moves, masculine appearance, masculine ways, masculine desires, masculine voice, and masculine adornment.
So tattha na rajjati, so tatra nābhiramati.	He isn’t stimulated by this and takes no pleasure in it.
So tattha aratto tatra anabhirato bahiddhā itthindriyaṃ na manasi karoti—	So he doesn’t focus on the femininity of others:
itthikuttaṃ itthākappaṃ itthividhaṃ itthicchandaṃ itthissaraṃ itthālaṅkāraṃ.	feminine moves, feminine appearance, feminine ways, feminine desires, feminine voice, and feminine adornment.
So tattha na rajjati, tatra nābhiramati.	He isn’t stimulated by this and takes no pleasure in it.
So tattha aratto tatra anabhirato bahiddhā saṃyogaṃ nākaṅkhati.	So he doesn’t desire to bond with another.
Yañcassa saṃyogapaccayā uppajjati sukhaṃ somanassaṃ tañca nākaṅkhati.	Nor does he desire the pleasure and happiness that comes from such a bond.
Purisatte, bhikkhave, anabhiratā sattā itthīsu visaṃyogaṃ gatā.	Sentient beings who are not attached to their masculinity are not bound to women.
Evaṃ kho, bhikkhave, puriso purisattaṃ ativattati.	This is how a man transcends his masculinity.
Evaṃ kho, bhikkhave, visaṃyogo hoti.	This is how one is unbound.
Ayaṃ kho, bhikkhave, saṃyogo visaṃyogo dhammapariyāyo”ti.	This is the exposition of the teaching on connection and disconnection.”

52. A Very Fruitful Gift (⤴)


52. Dānamahapphalasutta	52. A Very Fruitful Gift
Ekaṃ samayaṃ bhagavā campāyaṃ viharati gaggarāya pokkharaṇiyā tīre.	At one time the Buddha was staying near Campā on the banks of the Gaggarā Lotus Pond.
Atha kho sambahulā campeyyakā upāsakā yena āyasmā sāriputto tenupasaṅkamiṃsu; upasaṅkamitvā āyasmantaṃ sāriputtaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho campeyyakā upāsakā āyasmantaṃ sāriputtaṃ etadavocuṃ:	Then several lay followers of Campā went to Venerable Sāriputta, bowed, sat down to one side, and said to him:
“cirassutā no, bhante, bhagavato sammukhā dhammīkathā.	“Sir, it’s been a long time since we’ve heard a Dhamma talk from the Buddha.
Sādhu mayaṃ, bhante, labheyyāma bhagavato sammukhā dhammiṃ kathaṃ savanāyā”ti.	It would be good if we got to hear a Dhamma talk from the Buddha.”
“Tenahāvuso, tadahuposathe āgaccheyyātha,	“Well then, reverends, come on the next sabbath day.
appeva nāma labheyyātha bhagavato sammukhā dhammiṃ kathaṃ savanāyā”ti.	Hopefully you’ll get to hear a Dhamma talk from the Buddha.”
“Evaṃ, bhante”ti kho campeyyakā upāsakā āyasmato sāriputtassa paṭissutvā uṭṭhāyāsanā āyasmantaṃ sāriputtaṃ abhivādetvā padakkhiṇaṃ katvā pakkamiṃsu.	“Yes, sir” they replied. Then they rose from their seats, bowed to Sāriputta, and respectfully circled him before leaving.


Atha kho campeyyakā upāsakā tadahuposathe yenāyasmā sāriputto tenupasaṅkamiṃsu; upasaṅkamitvā āyasmantaṃ sāriputtaṃ abhivādetvā ekamantaṃ aṭṭhaṃsu.	Then on the next sabbath the lay followers of Campā went to Venerable Sāriputta, bowed, and stood to one side.
Atha kho āyasmā sāriputto tehi campeyyakehi upāsakehi saddhiṃ yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā sāriputto bhagavantaṃ etadavoca:	Then they went together with Sāriputta to the Buddha, bowed, and sat down to one side. Sāriputta said to the Buddha:


“Siyā nu kho, bhante, idhekaccassa tādisaṃyeva dānaṃ dinnaṃ na mahapphalaṃ hoti na mahānisaṃsaṃ;	“Sir, could it be that someone gives a gift and it is not very fruitful or beneficial,
siyā pana, bhante, idhekaccassa tādisaṃyeva dānaṃ dinnaṃ mahapphalaṃ hoti mahānisaṃsan”ti?	while someone else gives exactly the same gift and it is very fruitful and beneficial?”
“Siyā, sāriputta, idhekaccassa tādisaṃyeva dānaṃ dinnaṃ na mahapphalaṃ hoti na mahānisaṃsaṃ;	“Indeed it could, Sāriputta.”
siyā pana, sāriputta, idhekaccassa tādisaṃyeva dānaṃ dinnaṃ mahapphalaṃ hoti mahānisaṃsan”ti.
“Ko nu kho, bhante, hetu ko paccayo yena midhekaccassa tādisaṃyeva dānaṃ dinnaṃ na mahapphalaṃ hoti na mahānisaṃsaṃ;	“Sir, what is the cause, what is the reason for this?”
ko nu kho, bhante, hetu ko paccayo yena midhekaccassa tādisaṃyeva dānaṃ dinnaṃ mahapphalaṃ hoti mahānisaṃsan”ti?


“Idha, sāriputta, ekacco sāpekho dānaṃ deti, patibaddhacitto dānaṃ deti, sannidhipekho dānaṃ deti, ‘imaṃ pecca paribhuñjissāmī’ti dānaṃ deti.	“Sāriputta, take the case of a someone who gives a gift as an investment, their mind tied to it, expecting to keep it, thinking ‘I’ll enjoy this in my next life’.
So taṃ dānaṃ deti samaṇassa vā brāhmaṇassa vā annaṃ pānaṃ vatthaṃ yānaṃ mālāgandhavilepanaṃ seyyāvasathapadīpeyyaṃ.	They give to ascetics or brahmins such things as food, drink, clothing, vehicles; garlands, fragrance, and makeup; and bed, house, and lighting.
Taṃ kiṃ maññasi, sāriputta, dadeyya idhekacco evarūpaṃ dānan”ti?	What do you think, Sāriputta, don’t some people give gifts in this way?”
“Evaṃ, bhante”.	“Yes, sir.”


“Tatra, sāriputta, yvāyaṃ sāpekho dānaṃ deti, patibaddhacitto dānaṃ deti, sannidhipekho dānaṃ deti, ‘imaṃ pecca paribhuñjissāmī’ti dānaṃ deti.	“Sāriputta, someone who gives a gift as an investment,
So taṃ dānaṃ datvā kāyassa bhedā paraṃ maraṇā cātumahārājikānaṃ devānaṃ sahabyataṃ upapajjati.	when their body breaks up, after death, is reborn in the company of the gods of the Four Great Kings.
So taṃ kammaṃ khepetvā taṃ iddhiṃ taṃ yasaṃ taṃ ādhipaccaṃ āgāmī hoti āgantā itthattaṃ. (1)	When that deed, success, fame, and dominion is spent they return to this state of existence.


Idha pana, sāriputta, ekacco na heva kho sāpekho dānaṃ deti, na patibaddhacitto dānaṃ deti, na sannidhipekho dānaṃ deti, na ‘imaṃ pecca paribhuñjissāmī’ti dānaṃ deti;	Next, take the case of a someone who gives a gift not as an investment, their mind not tied to it, not expecting to keep it, and not thinking, ‘I’ll enjoy this in my next life’.
api ca kho ‘sāhu dānan’ti dānaṃ deti … pe …. (2)	But they give a gift thinking, ‘It’s good to give’ …


Napi ‘sāhu dānan’ti dānaṃ deti;
api ca kho ‘dinnapubbaṃ katapubbaṃ pitupitāmahehi na arahāmi porāṇaṃ kulavaṃsaṃ hāpetun’ti dānaṃ deti … pe …. (3)	They give a gift thinking, ‘Giving was practiced by my father and my father’s father. It would not be right for me to abandon this family tradition.’ …


Napi ‘dinnapubbaṃ katapubbaṃ pitupitāmahehi na arahāmi porāṇaṃ kulavaṃsaṃ hāpetun’ti dānaṃ deti;
api ca kho ‘ahaṃ pacāmi, ime na pacanti, nārahāmi pacanto apacantānaṃ dānaṃ adātun’ti dānaṃ deti … pe …. (4)	They give a gift thinking, ‘I cook, they don’t. It wouldn’t be right for me to not give to them.’ …


Napi ‘ahaṃ pacāmi, ime na pacanti, nārahāmi pacanto apacantānaṃ dānaṃ adātun’ti dānaṃ deti;
api ca kho ‘yathā tesaṃ pubbakānaṃ isīnaṃ tāni mahāyaññāni ahesuṃ, seyyathidaṃ—	They give a gift thinking, ‘The brahmin hermits of the past were Aṭṭhaka, Vāmaka, Vāmadeva, Vessāmitta, Yamadaggi, Aṅgīrasa, Bhāradvāja, Vāseṭṭha, Kassapa, and Bhagu.
aṭṭhakassa vāmakassa vāmadevassa vessāmittassa yamadaggino aṅgīrasassa bhāradvājassa vāseṭṭhassa kassapassa bhaguno, evaṃ me ayaṃ dānasaṃvibhāgo bhavissatī’ti dānaṃ deti … pe …. (5)	Just as they performed great sacrifices, I will share a gift.’ …


Napi ‘yathā tesaṃ pubbakānaṃ isīnaṃ tāni mahāyaññāni ahesuṃ, seyyathidaṃ—
aṭṭhakassa vāmakassa vāmadevassa vessāmittassa yamadaggino aṅgīrasassa bhāradvājassa vāseṭṭhassa kassapassa bhaguno, evaṃ me ayaṃ dānasaṃvibhāgo bhavissatī’ti dānaṃ deti;
api ca kho ‘imaṃ me dānaṃ dadato cittaṃ pasīdati, attamanatā somanassaṃ upajāyatī’ti dānaṃ deti … pe …. (6)	They give a gift thinking, ‘When giving this gift my mind becomes clear, and I become happy and joyful.’


Napi ‘imaṃ me dānaṃ dadato cittaṃ pasīdati, attamanatā somanassaṃ upajāyatī’ti dānaṃ deti;	They don’t give a gift thinking, ‘When giving this gift my mind becomes clear, and I become happy and joyful.’
api ca kho cittālaṅkāracittaparikkhāraṃ dānaṃ deti.	But they give a gift thinking, ‘This is an adornment and requisite for the mind.’
So taṃ dānaṃ deti samaṇassa vā brāhmaṇassa vā annaṃ pānaṃ vatthaṃ yānaṃ mālāgandhavilepanaṃ seyyāvasathapadīpeyyaṃ.	They give to ascetics or brahmins such things as food, drink, clothing, vehicles; garlands, fragrance, and makeup; and bed, house, and lighting.
Taṃ kiṃ maññasi, sāriputta, dadeyya idhekacco evarūpaṃ dānan”ti?	What do you think, Sāriputta, don’t some people give gifts in this way?”
“Evaṃ, bhante”.	“Yes, sir.”


“Tatra, sāriputta, yvāyaṃ na heva sāpekho dānaṃ deti;	“Sāriputta, someone who gives gifts, not for any other reason,
na patibaddhacitto dānaṃ deti;
na sannidhipekho dānaṃ deti;
na ‘imaṃ pecca paribhuñjissāmī’ti dānaṃ deti;
napi ‘sāhu dānan’ti dānaṃ deti;
napi ‘dinnapubbaṃ katapubbaṃ pitupitāmahehi na arahāmi porāṇaṃ kulavaṃsaṃ hāpetun’ti dānaṃ deti;
napi ‘ahaṃ pacāmi, ime na pacanti, nārahāmi pacanto apacantānaṃ dānaṃ adātun’ti dānaṃ deti;
napi ‘yathā tesaṃ pubbakānaṃ isīnaṃ tāni mahāyaññāni ahesuṃ, seyyathidaṃ—
aṭṭhakassa vāmakassa vāmadevassa vessāmittassa yamadaggino aṅgīrasassa bhāradvājassa vāseṭṭhassa kassapassa bhaguno, evaṃ me ayaṃ dānasaṃvibhāgo bhavissatī’ti dānaṃ deti;
napi ‘imaṃ me dānaṃ dadato cittaṃ pasīdati, attamanatā somanassaṃ upajāyatī’ti dānaṃ deti;
api ca kho cittālaṅkāracittaparikkhāraṃ dānaṃ deti.	but thinking, ‘This is an adornment and requisite for the mind’,
So taṃ dānaṃ datvā kāyassa bhedā paraṃ maraṇā brahmakāyikānaṃ devānaṃ sahabyataṃ upapajjati.	when their body breaks up, after death, is reborn among the gods of Brahmā’s Group.
So taṃ kammaṃ khepetvā taṃ iddhiṃ taṃ yasaṃ taṃ ādhipaccaṃ anāgāmī hoti anāgantā itthattaṃ. (7)	When that deed, success, fame, and dominion is spent they are a non-returner; they do not return to this state of existence.


Ayaṃ kho, sāriputta, hetu ayaṃ paccayo yena midhekaccassa tādisaṃyeva dānaṃ dinnaṃ na mahapphalaṃ hoti na mahānisaṃsaṃ.	This is the cause, this is the reason why someone gives a gift and it is not very fruitful or beneficial,
Ayaṃ pana, sāriputta, hetu ayaṃ paccayo yena midhekaccassa tādisaṃyeva dānaṃ dinnaṃ mahapphalaṃ hoti mahānisaṃsan”ti.	while someone else gives exactly the same gift and it is very fruitful and beneficial.”

53. Nanda’s Mother (⤴)


53. Nandamātāsutta	53. Nanda’s Mother
Evaṃ me sutaṃ—	So I have heard.
ekaṃ samayaṃ āyasmā ca sāriputto āyasmā ca mahāmoggallāno dakkhiṇāgirismiṃ cārikaṃ caranti mahatā bhikkhusaṃghena saddhiṃ.	At one time Venerables Sāriputta and Mahāmoggallāna were wandering in the Southern Hills together with a large Saṅgha of monks.
Tena kho pana samayena veḷukaṇḍakī nandamātā upāsikā rattiyā paccūsasamayaṃ paccuṭṭhāya pārāyanaṃ sarena bhāsati.	Now at that time the laywoman Veḷukaṇṭakī, Nanda’s mother, rose at the crack of dawn and recited the verses of “The Way to the Beyond”.


Tena kho pana samayena vessavaṇo mahārājā uttarāya disāya dakkhiṇaṃ disaṃ gacchati kenacideva karaṇīyena.	And at that time the great king Vessavaṇa was on his way from the north to the south on some business.
Assosi kho vessavaṇo mahārājā nandamātāya upāsikāya pārāyanaṃ sarena bhāsantiyā, sutvā kathāpariyosānaṃ āgamayamāno aṭṭhāsi.	He heard Nanda’s Mother reciting, and stood waiting for her to finish.


Atha kho nandamātā upāsikā pārāyanaṃ sarena bhāsitvā tuṇhī ahosi.	Then when her recital was over she fell silent.
Atha kho vessavaṇo mahārājā nandamātāya upāsikāya kathāpariyosānaṃ viditvā abbhānumodi:	Then, knowing she had finished, Vessavaṇa applauded, saying:
“sādhu, bhagini, sādhu, bhaginī”ti.	“Good, sister! Good, sister!”
“Ko paneso, bhadramukhā”ti?	“But who might you be, my dear?”
“Ahaṃ te, bhagini, bhātā vessavaṇo, mahārājā”ti.	“Sister, I am your brother Vessavaṇa, the great king.”
“Sādhu, bhadramukha, tena hi yo me ayaṃ dhammapariyāyo bhaṇito idaṃ te hotu ātitheyyan”ti.	“Good, my dear! Then may my recital of the teaching be my offering to you as my guest.”
“Sādhu, bhagini, etañceva me hotu ātitheyyaṃ.	‘Good, sister! And let this also be your offering to me as your guest.
Sveva sāriputtamoggallānappamukho bhikkhusaṃgho akatapātarāso veḷukaṇḍakaṃ āgamissati, tañca bhikkhusaṃghaṃ parivisitvā mama dakkhiṇaṃ ādiseyyāsi.	Tomorrow, the monk Saṅgha headed by Sāriputta and Moggallāna will arrive at Veḷukaṇṭa before breakfast. When you’ve served the Saṅgha, please dedicate the teacher’s offering to me.
Etañceva me bhavissati ātitheyyan”ti.	Then that will also be your offering to me as your guest.”


Atha kho nandamātā upāsikā tassā rattiyā accayena sake nivesane paṇītaṃ khādanīyaṃ bhojanīyaṃ paṭiyādāpesi.	And when the night had passed the lay woman Nanda’s Mother had a variety of delicious foods prepared in her own home.
Atha kho sāriputtamoggallānappamukho bhikkhusaṅgho akatapātarāso yena veḷukaṇḍako tadavasari.	Then the Saṅgha of monks headed by Sāriputta and Moggallāna arrived at Veḷukaṇṭa.
Atha kho nandamātā upāsikā aññataraṃ purisaṃ āmantesi:	Then Nanda’s Mother addressed a man:
“ehi tvaṃ, ambho purisa, ārāmaṃ gantvā bhikkhusaṅghassa kālaṃ ārocehi:	“Please, mister, go to the monastery and announce the time to the Saṅgha, saying:
‘kālo, bhante, ayyāya nandamātuyā nivesane niṭṭhitaṃ bhattan’”ti.	‘Sirs, it’s time. The meal is ready in the house of the lady Nanda’s Mother.’”
“Evaṃ, ayye”ti kho so puriso nandamātāya upāsikāya paṭissutvā ārāmaṃ gantvā bhikkhusaṅghassa kālaṃ ārocesi:	“Yes, Ma’am,” that man replied, and he did as she said.
“kālo, bhante, ayyāya nandamātuyā nivesane niṭṭhitaṃ bhattan”ti.
Atha kho sāriputtamoggallānappamukho bhikkhusaṅgho pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena nandamātāya upāsikāya nivesanaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi.	And then the Saṅgha of monks headed by Sāriputta and Moggallāna robed up in the morning and, taking their bowls and robes, went to the home of Nanda’s Mother, where they sat on the seat spread outs.
Atha kho nandamātā upāsikā sāriputtamoggallānappamukhaṃ bhikkhusaṅghaṃ paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi.	Then Nanda’s Mother served and satisfied them with her own hands with a variety of delicious foods.


Atha kho nandamātā upāsikā āyasmantaṃ sāriputtaṃ bhuttāviṃ onītapattapāṇiṃ ekamantaṃ nisīdi.	When Sāriputta had eaten and washed his hand and bowl, Nanda’s Mother sat down to one side.
Ekamantaṃ nisinnaṃ kho nandamātaraṃ upāsikaṃ āyasmā sāriputto etadavoca:	Sāriputta said to her:
“ko pana te, nandamāte, bhikkhusaṅghassa abbhāgamanaṃ ārocesī”ti?	“Nanda’s Mother, who told you that the Saṅgha of monks was about to arrive?”


“Idhāhaṃ, bhante, rattiyā paccūsasamayaṃ paccuṭṭhāya pārāyanaṃ sarena bhāsitvā tuṇhī ahosiṃ.	“Sir, last night I rose at the crack of dawn and recited the verses of ‘The Way to the Beyond’, and then I fell silent.
Atha kho, bhante, vessavaṇo mahārājā mama kathāpariyosānaṃ viditvā abbhānumodi:	Then the great king Vessavaṇa, knowing I had finished, applauded me:
‘sādhu, bhagini, sādhu, bhaginī’ti.	‘Good, sister! Good, sister!’
‘Ko paneso, bhadramukhā’ti?	I asked: ‘But who might you be, my dear?’
‘Ahaṃ te, bhagini, bhātā vessavaṇo, mahārājā’ti.	‘Sister, I am your brother Vessavaṇa, the great king.’
‘Sādhu, bhadramukha, tena hi yo me ayaṃ dhammapariyāyo bhaṇito idaṃ te hotu ātitheyyan’ti.	‘Good, my dear! Then may my recital of the teaching be my offering to you as my guest.’
‘Sādhu, bhagini, etañceva me hotu ātitheyyaṃ.	‘Good, sister! And let this also be your offering to me as your guest.
Sveva sāriputtamoggallānappamukho bhikkhusaṃgho akatapātarāso veḷukaṇḍakaṃ āgamissati, tañca bhikkhusaṃghaṃ parivisitvā mama dakkhiṇaṃ ādiseyyāsi.	Tomorrow, the monk Saṅgha headed by Sāriputta and Moggallāna will arrive at Veḷukaṇṭa before breakfast. When you’ve served the Saṅgha, please dedicate the teacher’s offering to me.
Etañceva me bhavissati ātitheyyan’ti.	Then that will also be your offering to me as your guest.’
Yadidaṃ, bhante, dāne puññañca puññamahī ca taṃ vessavaṇassa mahārājassa sukhāya hotū”ti.	And so, sir, may the merit and the growth of merit in this gift be for the happiness of the great king Vessavaṇa.”


“Acchariyaṃ, nandamāte, abbhutaṃ, nandamāte.	“It’s incredible, Nanda’s Mother, it’s amazing
Yatra hi nāma vessavaṇena mahārājena evaṃmahiddhikena evaṃmahesakkhena devaputtena sammukhā sallapissasī”ti. (1)	that you converse face to face with a mighty and illustrious god like the great king Vessavaṇa”


“Na kho me, bhante, eseva acchariyo abbhuto dhammo.	“Sir, this is not my only incredible and amazing quality;
Atthi me aññopi acchariyo abbhuto dhammo.	there is another.
Idha me, bhante, nando nāma ekaputtako piyo manāpo.	I had an only son called Nanda who I loved dearly.
Taṃ rājāno kismiñcideva pakaraṇe okassa pasayha jīvitā voropesuṃ.	The rulers forcibly abducted him on some pretext and had him executed.
Tasmiṃ kho panāhaṃ, bhante, dārake gahite vā gayhamāne vā vadhe vā vajjhamāne vā hate vā haññamāne vā nābhijānāmi cittassa aññathattan”ti.	But I can’t recall getting upset when my boy was under arrest or being arrested, imprisoned or being put in prison, killed or being killed.”
“Acchariyaṃ, nandamāte, abbhutaṃ nandamāte.	“It’s incredible, Nanda’s Mother, it’s amazing
Yatra hi nāma cittuppādampi parisodhessasī”ti. (2)	that you purify even the arising of a thought.”


“Na kho me, bhante, eseva acchariyo abbhuto dhammo.	“Sir, this is not my only incredible and amazing quality;
Atthi me aññopi acchariyo abbhuto dhammo.	there is another.
Idha me, bhante, sāmiko kālaṅkato aññataraṃ yakkhayoniṃ upapanno.	When my husband passed away he was reborn in one of the realms of spirits.
So me teneva purimena attabhāvena uddassesi.	He revealed to me his previous life-form.
Na kho panāhaṃ, bhante, abhijānāmi tatonidānaṃ cittassa aññathattan”ti.	But I can’t recall getting upset on that account.”
“Acchariyaṃ, nandamāte, abbhutaṃ, nandamāte.	“It’s incredible, Nanda’s Mother, it’s amazing
Yatra hi nāma cittuppādampi parisodhessasī”ti. (3)	that you purify even the arising of a thought.”


“Na kho me, bhante, eseva acchariyo abbhuto dhammo.	“Sir, this is not my only incredible and amazing quality;
Atthi me aññopi acchariyo abbhuto dhammo.	there is another.
Yatohaṃ, bhante, sāmikassa daharasseva daharā ānītā nābhijānāmi sāmikaṃ manasāpi aticaritā, kuto pana kāyenā”ti.	Ever since we were both young, and I was given in marriage to my husband, I can’t recall betraying him even in thought, still less in deed.”
“Acchariyaṃ, nandamāte, abbhutaṃ, nandamāte.	“It’s incredible, Nanda’s Mother, it’s amazing
Yatra hi nāma cittuppādampi parisodhessasī”ti. (4)	that you purify even the arising of a thought.”


“Na kho me, bhante, eseva acchariyo abbhuto dhammo.	“Sir, this is not my only incredible and amazing quality;
Atthi me aññopi acchariyo abbhuto dhammo.	there is another.
Yadāhaṃ, bhante, upāsikā paṭidesitā nābhijānāmi kiñci sikkhāpadaṃ sañcicca vītikkamitā”ti.	Ever since I declared myself a lay follower, I can’t recall deliberately breaking any precept.”
“Acchariyaṃ, nandamāte, abbhutaṃ, nandamāte”ti. (5)	“It’s incredible, Nanda’s Mother, it’s amazing!”


“Na kho me, bhante, eseva acchariyo abbhuto dhammo.	“Sir, this is not my only incredible and amazing quality;
Atthi me aññopi acchariyo abbhuto dhammo.	there is another.
Idhāhaṃ, bhante, yāvade ākaṅkhāmi vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharāmi.	Whenever I want, quite secluded from sensual pleasures, secluded from unskillful qualities, I enter and remain in the first jhāna, which has the rapture and pleasure born of seclusion, while directing-thought and evaluation.
Vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ vivekajaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharāmi.	As the directed-thought and evaluation are stilled, I enter and remain in the second jhāna, which has the rapture and pleasure born of undistractible-lucidity, with internal clarity and confidence, and unified mind, without directing-thought and evaluation.
Pītiyā ca virāgā upekkhikā ca viharāmi satā ca sampajānā sukhañca kāyena paṭisaṃvedemi, yaṃ taṃ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ upasampajja viharāmi.	And with the fading away of rapture, I enter and remain in the third jhāna, where I meditate with equanimity, rememberful and aware, personally experiencing pleasure with the flesh and blood physical body of which the noble ones declare, ‘Equanimous and rememberful, one meditates in pleasure.’
Sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharāmī”ti.	With the giving up of pleasure and pain, and the ending of former happiness and sadness, I enter and remain in the fourth jhāna, without pleasure or pain, with pure equanimity and rememberfulness.”
“Acchariyaṃ, nandamāte, abbhutaṃ, nandamāte”ti. (6)	“It’s incredible, Nanda’s Mother, it’s amazing!”


“Na kho me, bhante, eseva acchariyo abbhuto dhammo.	“Sir, this is not my only incredible and amazing quality;
Atthi me aññopi acchariyo abbhuto dhammo.	there is another.
Yānimāni, bhante, bhagavatā desitāni pañcorambhāgiyāni saṃyojanāni nāhaṃ tesaṃ kiñci attani appahīnaṃ samanupassāmī”ti.	Of the five lower fetters taught by the Buddha, I don’t see any that I haven’t given up.”
“Acchariyaṃ, nandamāte, abbhutaṃ, nandamāte”ti. (7)	“It’s incredible, Nanda’s Mother, it’s amazing!”


Atha kho āyasmā sāriputto nandamātaraṃ upāsikaṃ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṃsetvā uṭṭhāyāsanā pakkāmīti.	Then Venerable Sāriputta educated, encouraged, fired up, and inspired Nanda’s Mother with a Dhamma talk, after which he got up from his seat and left.

AN 7 vagga 6. The Undeclared Points 6. Abyākatavagga

54. The Undeclared Points (⤴)


54. Abyākatasutta	54. The Undeclared Points
Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca:	Then a monk went up to the Buddha, bowed, sat down to one side, and said to him:
“ko nu kho, bhante, hetu ko paccayo yena sutavato ariyasāvakassa vicikicchā nuppajjati abyākatavatthūsū”ti?	“Sir, what is the cause, what is the reason why an educated noble disciple has no doubts regarding the undeclared points?”


“Diṭṭhinirodhā kho, bhikkhu, sutavato ariyasāvakassa vicikicchā nuppajjati abyākatavatthūsu.	“monk, it’s due to the cessation of views that an educated noble disciple has no doubts regarding the undeclared points.
‘Hoti tathāgato paraṃ maraṇā’ti kho, bhikkhu, diṭṭhigatametaṃ;	‘A Realized One exists after death’: this is a misconception.
‘na hoti tathāgato paraṃ maraṇā’ti kho, bhikkhu, diṭṭhigatametaṃ;	‘A Realized One doesn’t exist after death’: this is a misconception.
‘hoti ca na ca hoti tathāgato paraṃ maraṇā’ti kho, bhikkhu, diṭṭhigatametaṃ;	‘A Realized One both exists and doesn’t exist after death’: this is a misconception.
‘neva hoti na na hoti tathāgato paraṃ maraṇā’ti kho, bhikkhu, diṭṭhigatametaṃ.	‘A Realized One neither exists nor doesn’t exist after death’: this is a misconception.
Assutavā, bhikkhu, puthujjano diṭṭhiṃ nappajānāti, diṭṭhisamudayaṃ nappajānāti, diṭṭhinirodhaṃ nappajānāti, diṭṭhinirodhagāminiṃ paṭipadaṃ nappajānāti.	An uneducated ordinary person doesn’t understand views, their origin, their cessation, or the practice that leads to their cessation.
Tassa sā diṭṭhi pavaḍḍhati, so na parimuccati jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, na parimuccati dukkhasmāti vadāmi.	And so their views grow. They’re not freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. They’re not freed from suffering, I say.


Sutavā ca kho, bhikkhu, ariyasāvako diṭṭhiṃ pajānāti, diṭṭhisamudayaṃ pajānāti, diṭṭhinirodhaṃ pajānāti, diṭṭhinirodhagāminiṃ paṭipadaṃ pajānāti.	An educated noble disciple does understand views, their origin, their cessation, and the practice that leads to their cessation.
Tassa sā diṭṭhi nirujjhati, so parimuccati jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, parimuccati dukkhasmāti vadāmi.	And so their views cease. They’re freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. They’re freed from suffering, I say.
Evaṃ jānaṃ kho, bhikkhu, sutavā ariyasāvako evaṃ passaṃ ‘hoti tathāgato paraṃ maraṇā’tipi na byākaroti;	Knowing and seeing this, an educated noble disciple does not answer: ‘A Realized One exists after death’,
‘na hoti tathāgato paraṃ maraṇā’tipi na byākaroti;	‘a Realized One doesn’t exist after death’,
‘hoti ca na ca hoti tathāgato paraṃ maraṇā’tipi na byākaroti;	‘a Realized One both exists and doesn’t exist after death’,
‘neva hoti na na hoti tathāgato paraṃ maraṇā’tipi na byākaroti.	‘a Realized One neither exists nor doesn’t exist after death.’
Evaṃ jānaṃ kho, bhikkhu, sutavā ariyasāvako evaṃ passaṃ evaṃ abyākaraṇadhammo hoti abyākatavatthūsu.	Knowing and seeing this, an educated noble disciple does not declare the undeclared points.
Evaṃ jānaṃ kho, bhikkhu, sutavā ariyasāvako evaṃ passaṃ na chambhati, na kampati, na vedhati, na santāsaṃ āpajjati abyākatavatthūsu.	Knowing and seeing this, an educated noble disciple doesn’t shake, tremble, quake, or become nervous regarding the undeclared points.


‘Hoti tathāgato paraṃ maraṇā’ti kho, bhikkhu, taṇhāgatametaṃ … pe …	‘A Realized One exists after death’: this is just about craving. …
saññāgatametaṃ … pe …	it’s just about perception …
maññitametaṃ … pe …	it’s a concept …
papañcitametaṃ … pe …	it’s a proliferation …
upādānagatametaṃ … pe …	it’s just about grasping …
‘hoti tathāgato paraṃ maraṇā’ti kho, bhikkhu, vippaṭisāro eso;	‘A Realized One exists after death’: this is a regret.
‘na hoti tathāgato paraṃ maraṇā’ti kho, bhikkhu, vippaṭisāro eso;	‘A Realized One doesn’t exist after death’: this is a regret.
‘hoti ca na ca hoti tathāgato paraṃ maraṇā’ti kho, bhikkhu, vippaṭisāro eso;	‘A Realized One both exists and doesn’t exist after death’: this is a regret.
‘neva hoti na na hoti tathāgato paraṃ maraṇā’ti kho, bhikkhu, vippaṭisāro eso.	‘A Realized One neither exists nor doesn’t exist after death’: this is a regret.
Assutavā, bhikkhu, puthujjano vippaṭisāraṃ nappajānāti, vippaṭisārasamudayaṃ nappajānāti, vippaṭisāranirodhaṃ nappajānāti, vippaṭisāranirodhagāminiṃ paṭipadaṃ nappajānāti.	An uneducated ordinary person doesn’t understand regrets, their origin, their cessation, or the practice that leads to their cessation.
Tassa so vippaṭisāro pavaḍḍhati, so na parimuccati jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, na parimuccati dukkhasmāti vadāmi.	And so their regrets grow. They’re not freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. They’re not freed from suffering, I say.


Sutavā ca kho, bhikkhu, ariyasāvako vippaṭisāraṃ pajānāti, vippaṭisārasamudayaṃ pajānāti, vippaṭisāranirodhaṃ pajānāti, vippaṭisāranirodhagāminiṃ paṭipadaṃ pajānāti.	An educated noble disciple does understand regrets, their origin, their cessation, and the practice that leads to their cessation.
Tassa so vippaṭisāro nirujjhati, so parimuccati jātiyā … pe … dukkhasmāti vadāmi.	And so their regrets cease. They’re freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. They’re freed from suffering, I say.
Evaṃ jānaṃ kho, bhikkhu, sutavā ariyasāvako evaṃ passaṃ ‘hoti tathāgato paraṃ maraṇā’tipi na byākaroti … pe …	Knowing and seeing this, an educated noble disciple does not answer: ‘A Realized One exists after death’ …
‘neva hoti na na hoti tathāgato paraṃ maraṇā’tipi na byākaroti.	‘a Realized One neither exists nor doesn’t exist after death.’
Evaṃ jānaṃ kho, bhikkhu, sutavā ariyasāvako evaṃ passaṃ evaṃ abyākaraṇadhammo hoti abyākatavatthūsu.	Knowing and seeing this, an educated noble disciple does not declare the undeclared points.
Evaṃ jānaṃ kho, bhikkhu, sutavā ariyasāvako evaṃ passaṃ na chambhati, na kampati, na vedhati, na santāsaṃ āpajjati abyākatavatthūsu.	Knowing and seeing this, an educated noble disciple doesn’t shake, tremble, quake, or become nervous regarding the undeclared points.
Ayaṃ kho, bhikkhu, hetu ayaṃ paccayo yena sutavato ariyasāvakassa vicikicchā nuppajjati abyākatavatthūsū”ti.	This is the cause, this is the reason why an educated noble disciple has no doubts regarding the undeclared points.”

55. Places People Are Reborn (⤴)


55. Purisagatisutta	55. Places People Are Reborn
“Satta ca, bhikkhave, purisagatiyo desessāmi anupādā ca parinibbānaṃ.	“monks, I will teach you seven places people are reborn, and nirvana by not grasping.
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,” the monks replied.
Bhagavā etadavoca:	The Buddha said this:
“katamā ca, bhikkhave, satta purisagatiyo?	“And what are the seven places people are reborn?


Idha, bhikkhave, bhikkhu evaṃ paṭipanno hoti:	Take a monk who practices like this:
‘no cassa no ca me siyā, na bhavissati na me bhavissati, yadatthi yaṃ bhūtaṃ taṃ pajahāmī’ti upekkhaṃ paṭilabhati.	‘It might not be, and it might not be mine. It will not be, and it will not be mine. I am giving up what exists, what has come to be.’ They gain equanimity.
So bhave na rajjati, sambhave na rajjati, atthuttari padaṃ santaṃ sammappaññāya passati.	They’re not attached to life, or to creating a new life. And they see with right wisdom that there is a peaceful state beyond.
Tañca khvassa padaṃ na sabbena sabbaṃ sacchikataṃ hoti, tassa na sabbena sabbaṃ mānānusayo pahīno hoti, na sabbena sabbaṃ bhavarāgānusayo pahīno hoti, na sabbena sabbaṃ avijjānusayo pahīno hoti.	But they haven’t completely realized that state. They haven’t totally given up the underlying tendencies of conceit, attachment to life, and ignorance.
So pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā antarāparinibbāyī hoti.	With the ending of the five lower fetters they’re nirvana'd in-between one life and the next.
Seyyathāpi, bhikkhave, divasaṃsantatte ayokapāle haññamāne papaṭikā nibbattitvā nibbāyeyya.	Suppose you struck an iron pot that had been heated all day. Any spark that flew off would be nirvana'd.
Evamevaṃ kho, bhikkhave, bhikkhu evaṃ paṭipanno hoti:	In the same way, a monk who practices like this …
‘no cassa no ca me siyā, na bhavissati na me bhavissati, yadatthi yaṃ bhūtaṃ taṃ pajahāmī’ti upekkhaṃ paṭilabhati.
So bhave na rajjati, sambhave na rajjati, atthuttari padaṃ santaṃ sammappaññāya passati.
Tañca khvassa padaṃ na sabbena sabbaṃ sacchikataṃ hoti, tassa na sabbena sabbaṃ mānānusayo pahīno hoti, na sabbena sabbaṃ bhavarāgānusayo pahīno hoti, na sabbena sabbaṃ avijjānusayo pahīno hoti.
So pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā antarāparinibbāyī hoti. (1)	With the ending of the five lower fetters they’re nirvana'd in-between one life and the next.


Idha pana, bhikkhave, bhikkhu evaṃ paṭipanno hoti:	Take a monk who practices like this:
‘no cassa no ca me siyā, na bhavissati na me bhavissati, yadatthi yaṃ bhūtaṃ taṃ pajahāmī’ti upekkhaṃ paṭilabhati.	‘It might not be, and it might not be mine. It will not be, and it will not be mine. I am giving up what exists, what has come to be.’ They gain equanimity.
So bhave na rajjati, sambhave na rajjati, atthuttari padaṃ santaṃ sammappaññāya passati.	They’re not attached to life, or to creating a new life. And they see with right wisdom that there is a peaceful state beyond.
Tañca khvassa padaṃ na sabbena sabbaṃ sacchikataṃ hoti, tassa na sabbena sabbaṃ mānānusayo pahīno hoti, na sabbena sabbaṃ bhavarāgānusayo pahīno hoti, na sabbena sabbaṃ avijjānusayo pahīno hoti.	But they haven’t totally realized that state. They haven’t completely given up the underlying tendencies of conceit, attachment to life, and ignorance.
So pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā antarāparinibbāyī hoti.	With the ending of the five lower fetters they’re nirvana'd in-between one life and the next.
Seyyathāpi, bhikkhave, divasaṃsantatte ayokapāle haññamāne papaṭikā nibbattitvā uppatitvā nibbāyeyya.	Suppose you struck an iron pot that had been heated all day. Any spark that flew off and floated away would be nirvana'd.
Evamevaṃ kho, bhikkhave, bhikkhu evaṃ paṭipanno hoti:	In the same way, a monk who practices like this …
‘no cassa no ca me siyā … pe …
so pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā antarāparinibbāyī hoti. (2)	With the ending of the five lower fetters they’re nirvana'd in-between one life and the next.


Idha pana, bhikkhave, bhikkhu evaṃ paṭipanno hoti:	Take a monk who practices like this:
‘no cassa no ca me siyā … pe …	‘It might not be, and it might not be mine. …’
so pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā antarāparinibbāyī hoti.	With the ending of the five lower fetters they’re nirvana'd in-between one life and the next.
Seyyathāpi, bhikkhave, divasaṃsantatte ayokapāle haññamāne papaṭikā nibbattitvā uppatitvā anupahacca talaṃ nibbāyeyya.	Suppose you struck an iron pot that had been heated all day. Any spark that flew off and floated away would be nirvana'd just before landing.
Evamevaṃ kho, bhikkhave, bhikkhu evaṃ paṭipanno hoti:	In the same way, a monk who practices like this …
‘no cassa no ca me siyā … pe …
so pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā antarāparinibbāyī hoti. (3)	With the ending of the five lower fetters they’re nirvana'd in-between one life and the next.


Idha pana, bhikkhave, bhikkhu evaṃ paṭipanno hoti:	Take a monk who practices like this:
‘no cassa no ca me siyā … pe …	‘It might not be, and it might not be mine. …’
so pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā upahaccaparinibbāyī hoti.	With the ending of the five lower fetters they’re nirvana'd upon landing.
Seyyathāpi, bhikkhave, divasaṃsantatte ayokapāle haññamāne papaṭikā nibbattitvā uppatitvā upahacca talaṃ nibbāyeyya.	Suppose you struck an iron pot that had been heated all day. Any spark that flew off and floated away would be nirvana'd on landing.
Evamevaṃ kho, bhikkhave, bhikkhu evaṃ paṭipanno hoti:	In the same way, a monk who practices like this …
‘no cassa no ca me siyā … pe …	‘It might not be, and it might not be mine. …’
so pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā upahaccaparinibbāyī hoti. (4)	With the ending of the five lower fetters they’re nirvana'd upon landing.


Idha pana, bhikkhave, bhikkhu evaṃ paṭipanno hoti:	Take a monk who practices like this:
‘no cassa no ca me siyā … pe …	‘It might not be, and it might not be mine. …’
so pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā asaṅkhāraparinibbāyī hoti.	With the ending of the five lower fetters they’re nirvana'd without extra effort.
Seyyathāpi, bhikkhave, divasaṃsantatte ayokapāle haññamāne papaṭikā nibbattitvā uppatitvā paritte tiṇapuñje vā kaṭṭhapuñje vā nipateyya.	Suppose you struck an iron pot that had been heated all day. Any spark that flew off and floated away would fall on a little heap of grass or twigs.
Sā tattha aggimpi janeyya, dhūmampi janeyya, aggimpi janetvā dhūmampi janetvā tameva parittaṃ tiṇapuñjaṃ vā kaṭṭhapuñjaṃ vā pariyādiyitvā anāhārā nibbāyeyya.	There it would ignite a fire and produce smoke. But the fire would consume the grass or twigs and become nirvana'd for lack of fuel.
Evamevaṃ kho, bhikkhave, bhikkhu evaṃ paṭipanno hoti:	In the same way, a monk who practices like this …
‘no cassa no ca me siyā … pe …	‘It might not be, and it might not be mine. …’
so pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā asaṅkhāraparinibbāyī hoti. (5)	With the ending of the five lower fetters they’re nirvana'd without extra effort.


Idha pana, bhikkhave, bhikkhu evaṃ paṭipanno hoti:	Take a monk who practices like this:
‘no cassa no ca me siyā … pe …	‘It might not be, and it might not be mine. …’
so pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā sasaṅkhāraparinibbāyī hoti.	With the ending of the five lower fetters they’re nirvana'd with extra effort.
Seyyathāpi, bhikkhave, divasaṃsantatte ayokapāle haññamāne papaṭikā nibbattitvā uppatitvā vipule tiṇapuñje vā kaṭṭhapuñje vā nipateyya.	Suppose you struck an iron pot that had been heated all day. Any spark that flew off and floated away would fall on a large heap of grass or twigs.
Sā tattha aggimpi janeyya, dhūmampi janeyya, aggimpi janetvā dhūmampi janetvā tameva vipulaṃ tiṇapuñjaṃ vā kaṭṭhapuñjaṃ vā pariyādiyitvā anāhārā nibbāyeyya.	There it would ignite a fire and produce smoke. But the fire would consume the grass or twigs and become nirvana'd for lack of fuel.
Evamevaṃ kho, bhikkhave, bhikkhu evaṃ paṭipanno hoti:	In the same way, a monk who practices like this …
‘no cassa no ca me siyā … pe …	‘It might not be, and it might not be mine. …’
so pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā sasaṅkhāraparinibbāyī hoti. (6)	With the ending of the five lower fetters they’re nirvana'd with extra effort.


Idha pana, bhikkhave, bhikkhu evaṃ paṭipanno hoti:	Take a monk who practices like this:
‘no cassa no ca me siyā, na bhavissati na me bhavissati, yadatthi yaṃ bhūtaṃ taṃ pajahāmī’ti upekkhaṃ paṭilabhati.	‘It might not be, and it might not be mine. It will not be, and it will not be mine. I am giving up what exists, what has come to be.’ They gain equanimity.
So bhave na rajjati, sambhave na rajjati, atthuttari padaṃ santaṃ sammappaññāya passati.	They’re not attached to life, or to creating a new life. And they see with right wisdom that there is a peaceful state beyond.
Tañca khvassa padaṃ na sabbena sabbaṃ sacchikataṃ hoti, tassa na sabbena sabbaṃ mānānusayo pahīno hoti, na sabbena sabbaṃ bhavarāgānusayo pahīno hoti, na sabbena sabbaṃ avijjānusayo pahīno hoti.	But they haven’t totally realized that state. They haven’t completely given up the underlying tendencies of conceit, attachment to life, and ignorance.
So pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā uddhaṃsoto hoti akaniṭṭhagāmī.	With the ending of the five lower fetters they head upstream, going to the Akaniṭṭha realm.
Seyyathāpi, bhikkhave, divasaṃsantatte ayokapāle haññamāne papaṭikā nibbattitvā uppatitvā mahante tiṇapuñje vā kaṭṭhapuñje vā nipateyya.	Suppose you struck an iron pot that had been heated all day. Any spark that flew off and floated away would fall on a huge heap of grass or twigs.
Sā tattha aggimpi janeyya, dhūmampi janeyya, aggimpi janetvā dhūmampi janetvā tameva mahantaṃ tiṇapuñjaṃ vā kaṭṭhapuñjaṃ vā pariyādiyitvā gacchampi daheyya, dāyampi daheyya, gacchampi dahitvā dāyampi dahitvā haritantaṃ vā pathantaṃ vā selantaṃ vā udakantaṃ vā ramaṇīyaṃ vā bhūmibhāgaṃ āgamma anāhārā nibbāyeyya.	There it would ignite a fire and produce smoke. And after consuming the grass and twigs, the fire would burn up plants and trees until it reached a green field, a roadside, a cliff’s edge, a body of water, or cleared parkland, where it would be nirvana'd for lack of fuel.
Evamevaṃ kho, bhikkhave, bhikkhu evaṃ paṭipanno hoti:	In the same way, a monk who practices like this …
‘no cassa no ca me siyā … pe …	‘It might not be, and it might not be mine. …’
so pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā uddhaṃsoto hoti akaniṭṭhagāmī.	With the ending of the five lower fetters they head upstream, going to the Akaniṭṭha realm.
Imā kho, bhikkhave, satta purisagatiyo.	These are the seven places people are reborn.


Katamañca, bhikkhave, anupādāparinibbānaṃ?	And what is nirvana by not grasping?
Idha, bhikkhave, bhikkhu evaṃ paṭipanno hoti:	Take a monk who practices like this:
‘no cassa no ca me siyā, na bhavissati na me bhavissati, yadatthi yaṃ bhūtaṃ taṃ pajahāmī’ti upekkhaṃ paṭilabhati.	‘It might not be, and it might not be mine. It will not be, and it will not be mine. I am giving up what exists, what has come to be.’ They gain equanimity.
So bhave na rajjati, sambhave na rajjati, atthuttari padaṃ santaṃ sammappaññāya passati.	They’re not attached to life, or to creating a new life. And they see with right wisdom that there is a peaceful state beyond.
Tañca khvassa padaṃ sabbena sabbaṃ sacchikataṃ hoti, tassa sabbena sabbaṃ mānānusayo pahīno hoti, sabbena sabbaṃ bhavarāgānusayo pahīno hoti, sabbena sabbaṃ avijjānusayo pahīno hoti.	And they have totally realized that state. They’ve completely given up the underlying tendencies of conceit, attachment to life, and ignorance.
So āsavānaṃ khayā … pe … sacchikatvā upasampajja viharati.	They’ve realized the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with their own insight due to the ending of defilements.
Idaṃ vuccati, bhikkhave, anupādāparinibbānaṃ.	This is called nirvana by not grasping.
Imā kho, bhikkhave, satta purisagatiyo anupādā ca parinibbānan”ti.	These are the seven places people are reborn, and nirvana by not grasping.”

56. Tissa the Brahmā (⤴)


56. Tissabrahmāsutta	56. Tissa the Brahmā
Evaṃ me sutaṃ—	So I have heard.
ekaṃ samayaṃ bhagavā rājagahe viharati gijjhakūṭe pabbate.	At one time the Buddha was staying near Rājagaha, on the Vulture’s Peak Mountain.
Atha kho dve devatā abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṃ gijjhakūṭaṃ obhāsetvā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhaṃsu. Ekamantaṃ ṭhitā kho ekā devatā bhagavantaṃ etadavoca:	Then, late at night, a glorious deity, lighting up the entire Vulture’s Peak, went up to the Buddha, bowed, stood to one side, and said to him:
“etā, bhante, bhikkhuniyo vimuttā”ti.	“Sir, these nuns are freed!”
Aparā devatā bhagavantaṃ etadavoca:	And another deity told the Buddha:
“etā, bhante, bhikkhuniyo anupādisesā suvimuttā”ti.	“Sir, these nuns are well freed without anything left over!”
Idamavocuṃ tā devatā.	This is what that deity said,
Samanuñño satthā ahosi.	and the teacher approved.
Atha kho tā devatā “samanuñño satthā”ti bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā tatthevantaradhāyiṃsu.	Then that deity, knowing that the teacher approved, bowed and respectfully circled the Buddha, keeping him on his right, before vanishing right there.


Atha kho bhagavā tassā rattiyā accayena bhikkhū āmantesi:	Then, when the night had passed, the Buddha told the monks all that had happened.
“imaṃ, bhikkhave, rattiṃ dve devatā abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṃ gijjhakūṭaṃ obhāsetvā yenāhaṃ tenupasaṅkamiṃsu; upasaṅkamitvā maṃ abhivādetvā ekamantaṃ aṭṭhaṃsu. Ekamantaṃ ṭhitā kho, bhikkhave, ekā devatā maṃ etadavoca:
‘etā, bhante, bhikkhuniyo vimuttā’ti.
Aparā devatā maṃ etadavoca:
‘etā, bhante, bhikkhuniyo anupādisesā suvimuttā’ti.
Idamavocuṃ, bhikkhave, tā devatā.
Idaṃ vatvā maṃ abhivādetvā padakkhiṇaṃ katvā tatthevantaradhāyiṃsū”ti.


Tena kho pana samayena āyasmā mahāmoggallāno bhagavato avidūre nisinno hoti.	Now, at that time Venerable Mahāmoggallāna was sitting not far from the Buddha.
Atha kho āyasmato mahāmoggallānassa etadahosi:	He thought:
“katamesānaṃ kho devānaṃ evaṃ ñāṇaṃ hoti:	“Which gods know whether a person has anything left over or not?”
‘saupādisese vā saupādisesoti, anupādisese vā anupādiseso’”ti?
Tena kho pana samayena tisso nāma bhikkhu adhunākālaṅkato aññataraṃ brahmalokaṃ upapanno hoti.	Now, at that time a monk called Tissa had recently passed away and been reborn in a Brahmā realm.
Tatrāpi naṃ evaṃ jānanti:	There they knew that
“tisso brahmā mahiddhiko mahānubhāvo”ti.	Tissa the Brahmā was very mighty and powerful.


Atha kho āyasmā mahāmoggallāno—seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya; evamevaṃ—gijjhakūṭe pabbate antarahito tasmiṃ brahmaloke pāturahosi.	And then Venerable Mahāmoggallāna, as easily as a strong person would extend or contract their arm, vanished from the Vulture’s Peak and reappeared in that Brahmā realm.
Addasā kho tisso brahmā āyasmantaṃ mahāmoggallānaṃ dūratova āgacchantaṃ.	Tissa saw Moggallāna coming off in the distance,
Disvā āyasmantaṃ mahāmoggallānaṃ etadavoca:	and said to him:
“ehi kho, mārisa moggallāna;	“Come, my good Moggallāna!
svāgataṃ, mārisa moggallāna.	Welcome, my good Moggallāna!
Cirassaṃ kho, mārisa moggallāna, imaṃ pariyāyamakāsi, yadidaṃ idhāgamanāya.	It’s been a long time since you took the opportunity to come here.
Nisīda, mārisa moggallāna, idamāsanaṃ paññattan”ti.	Sit, my good Moggallāna, this seat is for you.”
Nisīdi kho āyasmā mahāmoggallāno paññatte āsane.	Moggallāna sat down on the seat spread out.
Tissopi kho brahmā āyasmantaṃ mahāmoggallānaṃ abhivādetvā ekamantaṃ nisīdi.	Then Tissa bowed to Moggallāna and sat to one side.
Ekamantaṃ nisinnaṃ kho tissaṃ brahmānaṃ āyasmā mahāmoggallāno etadavoca:	Moggallāna said to him:
“katamesānaṃ kho, tissa, devānaṃ evaṃ ñāṇaṃ hoti:	“Which gods know whether a person has anything left over or not?”
‘saupādisese vā saupādisesoti, anupādisese vā anupādiseso’”ti?
“Brahmakāyikānaṃ kho, mārisa moggallāna, devānaṃ evaṃ ñāṇaṃ hoti:	“The gods of Brahmā’s Group know this.”
‘saupādisese vā saupādisesoti, anupādisese vā anupādiseso’”ti.


“Sabbesaññeva kho, tissa, brahmakāyikānaṃ devānaṃ evaṃ ñāṇaṃ hoti:	“But do all of them know this?”
‘saupādisese vā saupādisesoti, anupādisese vā anupādiseso’”ti?
“Na kho, mārisa moggallāna, sabbesaṃ brahmakāyikānaṃ devānaṃ evaṃ ñāṇaṃ hoti:	“No, my good Moggallāna, not all of them.
‘saupādisese vā saupādisesoti, anupādisese vā anupādiseso’ti.


Ye kho te, mārisa moggallāna, brahmakāyikā devā brahmena āyunā santuṭṭhā brahmena vaṇṇena brahmena sukhena brahmena yasena brahmena ādhipateyyena santuṭṭhā, te uttari nissaraṇaṃ yathābhūtaṃ nappajānanti.	Those gods of Brahmā’s Group who are content with the lifespan of Brahmā, with the beauty, happiness, fame, and authority of Brahmā, and who don’t truly understand any higher escape:
Tesaṃ na evaṃ ñāṇaṃ hoti:	they don’t know this.
‘saupādisese vā saupādisesoti, anupādisese vā anupādiseso’ti.
Ye ca kho te, mārisa moggallāna, brahmakāyikā devā brahmena āyunā asantuṭṭhā, brahmena vaṇṇena brahmena sukhena brahmena yasena brahmena ādhipateyyena asantuṭṭhā, te ca uttari nissaraṇaṃ yathābhūtaṃ pajānanti.	But those gods of Brahmā’s Group who are not content with the lifespan of Brahmā, with the beauty, happiness, fame, and authority of Brahmā, and who do truly understand a higher escape:
Tesaṃ evaṃ ñāṇaṃ hoti:	they do know this.
‘saupādisese vā saupādisesoti, anupādisese vā anupādiseso’ti.


Idha, mārisa moggallāna, bhikkhu ubhatobhāgavimutto hoti.	Take a monk who is freed both ways.
Tamenaṃ te devā evaṃ jānanti:	The gods know of them:
‘ayaṃ kho āyasmā ubhatobhāgavimutto.	‘This venerable is freed both ways.
Yāvassa kāyo ṭhassati tāva naṃ dakkhanti devamanussā.	As long as their body remains they will be seen by gods and humans.
Kāyassa bhedā na naṃ dakkhanti devamanussā’ti.	But when their body breaks up gods and men will see them no more.’
Evampi kho, mārisa moggallāna, tesaṃ devānaṃ ñāṇaṃ hoti:	This too is how those gods know whether a person has anything left over or not.
‘saupādisese vā saupādisesoti, anupādisese vā anupādiseso’ti.


Idha pana, mārisa moggallāna, bhikkhu paññāvimutto hoti.	Take a monk who is freed by wisdom.
Tamenaṃ te devā evaṃ jānanti:	The gods know of them:
‘ayaṃ kho āyasmā paññāvimutto.	‘This venerable is freed by wisdom.
Yāvassa kāyo ṭhassati tāva naṃ dakkhanti devamanussā.	As long as their body remains they will be seen by gods and humans.
Kāyassa bhedā na naṃ dakkhanti devamanussā’ti.	But when their body breaks up gods and men will see them no more.’
Evampi kho, mārisa moggallāna, tesaṃ devānaṃ ñāṇaṃ hoti:	This too is how those gods know whether a person has anything left over or not.
‘saupādisese vā saupādisesoti, anupādisese vā anupādiseso’ti.


Idha pana, mārisa moggallāna, bhikkhu kāyasakkhī hoti.	Take a monk who is a direct witness.
Tamenaṃ devā evaṃ jānanti:	The gods know of them:
‘ayaṃ kho āyasmā kāyasakkhī.	‘This venerable is a direct witness.
Appeva nāma ayamāyasmā anulomikāni senāsanāni paṭisevamāno kalyāṇamitte bhajamāno indriyāni samannānayamāno—	Hopefully this venerable will frequent appropriate lodgings, associate with good friends, and control their faculties.
yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti, tadanuttaraṃ—brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihareyyā’ti.	Then they might realize the supreme culmination of the spiritual path in this very life, and live having achieved with their own insight the goal for which people from good families rightly go forth from the lay life to homelessness.’
Evampi kho, mārisa moggallāna, tesaṃ devānaṃ ñāṇaṃ hoti:	This too is how those gods know whether a person has anything left over or not.
‘saupādisese vā saupādisesoti, anupādisese vā anupādiseso’ti.


Idha pana, mārisa moggallāna, bhikkhu diṭṭhippatto hoti … pe …	Take a monk who is attained to view. …
saddhāvimutto hoti … pe …	freed by faith …
dhammānusārī hoti.	a follower of the teachings …
Tamenaṃ te devā evaṃ jānanti:	The gods know of them:
‘ayaṃ kho āyasmā dhammānusārī.	‘This venerable is a follower of the teachings.
Appeva nāma ayamāyasmā anulomikāni senāsanāni paṭisevamāno kalyāṇamitte bhajamāno indriyāni samannānayamāno—	Hopefully this venerable will frequent appropriate lodgings, associate with good friends, and control their faculties.
yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti, tadanuttaraṃ—brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihareyyā’ti.	Then they might realize the supreme culmination of the spiritual path in this very life, and live having achieved with their own insight the goal for which people from good families rightly go forth from the lay life to homelessness.’
Evampi kho, mārisa moggallāna, tesaṃ devānaṃ ñāṇaṃ hoti:	This too is how those gods know whether a person has anything left over or not.”
‘saupādisese vā saupādisesoti, anupādisese vā anupādiseso’”ti.


Atha kho āyasmā mahāmoggallāno tissassa brahmuno bhāsitaṃ abhinanditvā anumoditvā—seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya; evamevaṃ—brahmaloke antarahito gijjhakūṭe pabbate pāturahosi.	Moggallāna approved and agreed with what Tissa the Brahmā said. Then, as easily as a strong person would extend or contract their arm, he vanished from the Brahmā realm and reappeared on the Vulture’s Peak.
Atha kho āyasmā mahāmoggallāno yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi.	Then Mahāmoggallāna went up to the Buddha, bowed, sat down to one side,
Ekamantaṃ nisinno kho āyasmā mahāmoggallāno yāvatako ahosi tissena brahmunā saddhiṃ kathāsallāpo taṃ sabbaṃ bhagavato ārocesi.	and told him what had happened.


“Na hi pana te, moggallāna, tisso brahmā sattamaṃ animittavihāriṃ puggalaṃ deseti”.	“But Moggallāna, Tissa the Brahmā didn’t teach the seventh person, the signless meditator.”
“Etassa, bhagavā, kālo, etassa, sugata, kālo.	“Now is the time, Blessed One! Now is the time, Holy One!
Yaṃ bhagavā sattamaṃ animittavihāriṃ puggalaṃ deseyya. Bhagavato sutvā bhikkhū dhāressantī”ti.	May the Buddha teach the seventh person, the signless meditator. The monks will listen and remember it.”
“Tena hi, moggallāna, suṇāhi, sādhukaṃ manasi karohi; bhāsissāmī”ti.	“Well then, Moggallāna, listen and pay close attention, I will speak.”
“Evaṃ, bhante”ti kho āyasmā mahāmoggallāno bhagavato paccassosi.	“Yes, sir,” Mahāmoggallāna replied.
Bhagavā etadavoca:	The Buddha said this:


“Idha, moggallāna, bhikkhu sabbanimittānaṃ amanasikārā animittaṃ cetosamādhiṃ upasampajja viharati.	“Moggallāna, take the case of a monk who, not focusing on any signs, enters and remains in the signless undistractible-lucidity of the heart.
Tamenaṃ te devā evaṃ jānanti:	The gods know of them:
‘ayaṃ kho āyasmā sabbanimittānaṃ amanasikārā animittaṃ cetosamādhiṃ upasampajja viharati.	‘This venerable, not focusing on any signs, enters and remains in the signless undistractible-lucidity of the heart.
Appeva nāma ayamāyasmā anulomikāni senāsanāni paṭisevamāno kalyāṇamitte bhajamāno indriyāni samannānayamāno—	Hopefully this venerable will frequent appropriate lodgings, associate with good friends, and control their faculties.
yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti, tadanuttaraṃ—brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihareyyā’ti.	Then they might realize the supreme culmination of the spiritual path in this very life, and live having achieved with their own insight the goal for which people from good families rightly go forth from the lay life to homelessness.’
Evaṃ kho, moggallāna, tesaṃ devānaṃ ñāṇaṃ hoti:	This too is how those gods know whether a person has anything left over or not.”
‘saupādisese vā saupādisesoti, anupādisese vā anupādiseso’”ti.

57. General Sīha (⤴)


57. Sīhasenāpatisutta	57. General Sīha
Evaṃ me sutaṃ—	So I have heard.
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 sīho senāpati yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho sīho senāpati bhagavantaṃ etadavoca:	Then General Sīha went up to the Buddha, bowed, sat down to one side, and said to him:
“sakkā nu kho, bhante, sandiṭṭhikaṃ dānaphalaṃ paññāpetun”ti?	“Sir, can you point out a fruit of giving that’s apparent in the present life?”


“Tena hi, sīha, taññevettha paṭipucchissāmi, yathā te khameyya tathā naṃ byākareyyāsi.	“Well then, Sīha, I’ll ask you about this in return, and you can answer as you like.
Taṃ kiṃ maññasi, sīha,	What do you think, Sīha?
idha dve purisā—	Consider two people.
eko puriso assaddho maccharī kadariyo paribhāsako, eko puriso saddho dānapati anuppadānarato.	One is faithless, mean, miserly, and abusive. One is a faithful donor who loves charity.
Taṃ kiṃ maññasi, sīha, kaṃ nu kho arahanto paṭhamaṃ anukampantā anukampeyyuṃ:	Which do you think the perfected ones will show compassion for first?”
‘yo vā so puriso assaddho maccharī kadariyo paribhāsako, yo vā so puriso saddho dānapati anuppadānarato’”ti?


“Yo so, bhante, puriso assaddho maccharī kadariyo paribhāsako, kintaṃ arahanto paṭhamaṃ anukampantā anukampissanti.	“Why would the perfected ones first show compassion for the person who is faithless, miserly, and abusive?
Yo ca kho so, bhante, puriso saddho dānapati anuppadānarato taṃyeva arahanto paṭhamaṃ anukampantā anukampeyyuṃ”. (1)	They’d show compassion first for the faithful donor who loves charity.”


“Taṃ kiṃ maññasi, sīha, kaṃ nu kho arahanto paṭhamaṃ upasaṅkamantā upasaṅkameyyuṃ:	“Which do you think the perfected ones will first approach?”
‘yo vā so puriso assaddho maccharī kadariyo paribhāsako, yo vā so puriso saddho dānapati anuppadānarato’”ti?
“Yo so, bhante, puriso assaddho maccharī kadariyo paribhāsako, kintaṃ arahanto paṭhamaṃ upasaṅkamantā upasaṅkamissanti.
Yo ca kho so, bhante, puriso saddho dānapati anuppadānarato taṃyeva arahanto paṭhamaṃ upasaṅkamantā upasaṅkameyyuṃ”. (2)	“They’d first approach the faithful donor who loves charity.”


“Taṃ kiṃ maññasi, sīha, kassa nu kho arahanto paṭhamaṃ paṭiggaṇhantā paṭiggaṇheyyuṃ:	“Which do you think the perfected ones will receive alms from first?”
‘yo vā so puriso assaddho maccharī kadariyo paribhāsako, yo vā so puriso saddho dānapati anuppadānarato’”ti?
“Yo so, bhante, puriso assaddho maccharī kadariyo paribhāsako, kintaṃ tassa arahanto paṭhamaṃ paṭiggaṇhantā paṭiggaṇhissanti.
Yo ca kho so, bhante, puriso saddho dānapati anuppadānarato tasseva arahanto paṭhamaṃ paṭiggaṇhantā paṭiggaṇheyyuṃ”. (3)	“They’d receive alms first from the faithful donor who loves charity.”


“Taṃ kiṃ maññasi, sīha, kassa nu kho arahanto paṭhamaṃ dhammaṃ desentā deseyyuṃ:	“Which do you think the perfected ones will teach the Dhamma to first?”
‘yo vā so puriso assaddho maccharī kadariyo paribhāsako, yo vā so puriso saddho dānapati anuppadānarato’”ti?
“Yo so, bhante, puriso assaddho maccharī kadariyo paribhāsako, kintaṃ tassa arahanto paṭhamaṃ dhammaṃ desentā desessanti.
Yo ca kho so, bhante, puriso saddho dānapati anuppadānarato tasseva arahanto paṭhamaṃ dhammaṃ desentā deseyyuṃ”. (4)	“They’d first teach the Dhamma to the faithful donor who loves charity.”


“Taṃ kiṃ maññasi, sīha, kassa nu kho kalyāṇo kittisaddo abbhuggaccheyya:	“Which do you think would get a good reputation?”
‘yo vā so puriso assaddho maccharī kadariyo paribhāsako, yo vā so puriso saddho dānapati anuppadānarato’”ti?
“Yo so, bhante, puriso assaddho maccharī kadariyo paribhāsako, kintaṃ tassa kalyāṇo kittisaddo abbhuggacchissati.
Yo ca kho so, bhante, puriso saddho dānapati anuppadānarato tasseva kalyāṇo kittisaddo abbhuggaccheyya”. (5)	“The faithful donor who loves charity would get a good reputation.”


“Taṃ kiṃ maññasi, sīha, ko nu kho yaṃyadeva parisaṃ upasaṅkameyya, yadi khattiyaparisaṃ yadi brāhmaṇaparisaṃ yadi gahapatiparisaṃ yadi samaṇaparisaṃ visārado upasaṅkameyya amaṅkubhūto:	“Which do you think would enter any kind of assembly bold and assured, whether it’s an assembly of aristocrats, brahmins, householders, or ascetics?”
‘yo vā so puriso assaddho maccharī kadariyo paribhāsako, yo vā so puriso saddho dānapati anuppadānarato’”ti?
“Yo so, bhante, puriso assaddho maccharī kadariyo paribhāsako, kiṃ so yaṃyadeva parisaṃ upasaṅkamissati, yadi khattiyaparisaṃ yadi brāhmaṇaparisaṃ yadi gahapatiparisaṃ yadi samaṇaparisaṃ visārado upasaṅkamissati amaṅkubhūto.	“The faithful donor who loves charity would enter any kind of assembly bold and assured, whether it’s an assembly of aristocrats, brahmins, householders, or ascetics.”
Yo ca kho so, bhante, puriso saddho dānapati anuppadānarato so yaṃyadeva parisaṃ upasaṅkameyya, yadi khattiyaparisaṃ yadi brāhmaṇaparisaṃ yadi gahapatiparisaṃ yadi samaṇaparisaṃ visārado upasaṅkameyya amaṅkubhūto”. (6)


“Taṃ kiṃ maññasi, sīha, ko nu kho kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjeyya:	“When their body breaks up, after death, which do you think would be reborn in a good place, a heavenly realm?”
‘yo vā so puriso assaddho maccharī kadariyo paribhāsako, yo vā so puriso saddho dānapati anuppadānarato’”ti?
“Yo so, bhante, puriso assaddho maccharī kadariyo paribhāsako, kiṃ so kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjissati.	“Why would the person who is faithless, miserly, and abusive be reborn in a good place, a heavenly realm?
Yo ca kho so, bhante, puriso saddho dānapati anuppadānarato so kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjeyya. (7)	The faithful donor who loves charity would, when their body breaks up, after death, be reborn in a good place, a heavenly realm.


Yānimāni, bhante, bhagavatā sandiṭṭhikāni dānaphalāni akkhātāni, nāhaṃ ettha bhagavato saddhāya gacchāmi.	When it comes to these fruits of giving that are apparent in the present life, I don’t have to rely on faith in the Buddha,
Ahampi etāni jānāmi.	for I know them too.
Ahaṃ, bhante, dāyako dānapati, maṃ arahanto paṭhamaṃ anukampantā anukampanti.	I’m a giver, a donor, and the perfected ones show compassion for me first.
Ahaṃ, bhante, dāyako dānapati, maṃ arahanto paṭhamaṃ upasaṅkamantā upasaṅkamanti.	I’m a giver, and the perfected ones approach me first.
Ahaṃ, bhante, dāyako dānapati, mayhaṃ arahanto paṭhamaṃ paṭiggaṇhantā paṭiggaṇhanti.	I’m a giver, and the perfected ones receive alms from me first.
Ahaṃ, bhante, dāyako dānapati, mayhaṃ arahanto paṭhamaṃ dhammaṃ desentā desenti.	I’m a giver, and the perfected ones teach me Dhamma first.
Ahaṃ, bhante, dāyako dānapati, mayhaṃ kalyāṇo kittisaddo abbhuggato:	I’m a giver, and I have this good reputation:
‘sīho senāpati dāyako kārako saṅghupaṭṭhāko’ti.	‘General Sīha gives, serves, and attends on the Saṅgha.’
Ahaṃ, bhante, dāyako dānapati yaṃyadeva parisaṃ upasaṅkamāmi, yadi khattiyaparisaṃ … pe … yadi samaṇaparisaṃ visārado upasaṅkamāmi amaṅkubhūto.	I’m a giver, I enter any kind of assembly bold and assured, whether it’s an assembly of aristocrats, brahmins, householders, or ascetics.
Yānimāni, bhante, bhagavatā sandiṭṭhikāni dānaphalāni akkhātāni, nāhaṃ ettha bhagavato saddhāya gacchāmi.	When it comes to these fruits of giving that are apparent in the present life, I don’t have to rely on faith in the Buddha,
Ahampi etāni jānāmi.	for I know them too.
Yañca kho maṃ, bhante, bhagavā evamāha:	But when the Buddha says:
‘dāyako, sīha, dānapati kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjatī’ti.	‘When a giver’s body breaks up, after death, they’re reborn in a good place, a heavenly realm.’ I don’t know this,
Etāhaṃ na jānāmi, ettha ca panāhaṃ, bhagavato saddhāya gacchāmī”ti.	so I have to rely on faith in the Buddha.”
“Evametaṃ, sīha, evametaṃ, sīha.	“That’s so true, Sīha! That’s so true!
Dāyako, sīha, dānapati kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjatī”ti.	When a giver’s body breaks up, after death, they’re reborn in a good place, a heavenly realm.”

58. Nothing to Hide (⤴)


58. Arakkheyyasutta	58. Nothing to Hide
“Cattārimāni, bhikkhave, tathāgatassa arakkheyyāni, tīhi ca anupavajjo.	“monks, there are four areas where the Realized One has nothing to hide, and three ways he is irreproachable.
Katamāni cattāri tathāgatassa arakkheyyāni?	What are the four areas where the Realized One has nothing to hide?
Parisuddhakāyasamācāro, bhikkhave, tathāgato;	His bodily behavior is pure.
natthi tathāgatassa kāyaduccaritaṃ yaṃ tathāgato rakkheyya:	So the Realized One has no bodily misconduct to hide, thinking:
‘mā me idaṃ paro aññāsī’ti. (1)	‘Don’t let others find this out about me!’


Parisuddhavacīsamācāro, bhikkhave, tathāgato;	His verbal behavior is pure.
natthi tathāgatassa vacīduccaritaṃ yaṃ tathāgato rakkheyya:	So the Realized One has no verbal misconduct to hide, thinking:
‘mā me idaṃ paro aññāsī’ti. (2)	‘Don’t let others find this out about me!’


Parisuddhamanosamācāro, bhikkhave, tathāgato;	His mental behavior is pure.
natthi tathāgatassa manoduccaritaṃ yaṃ tathāgato rakkheyya:	So the Realized One has no mental misconduct to hide, thinking:
‘mā me idaṃ paro aññāsī’ti. (3)	‘Don’t let others find this out about me!’


Parisuddhājīvo, bhikkhave, tathāgato;	His livelihood is pure.
natthi tathāgatassa micchāājīvo yaṃ tathāgato rakkheyya:	So the Realized One has no wrong livelihood to hide, thinking:
‘mā me idaṃ paro aññāsī’ti. (4)	‘Don’t let others find this out about me!’


Imāni cattāri tathāgatassa arakkheyyāni.	These are the four areas where the Realized One has nothing to hide.


Katamehi tīhi anupavajjo?	What are the three ways the Realized One is irreproachable?
Svākkhātadhammo, bhikkhave, tathāgato.	The Realized One has explained the teaching well.
Tatra vata maṃ samaṇo vā brāhmaṇo vā devo vā māro vā brahmā vā koci vā lokasmiṃ sahadhammena paṭicodessati:	I see no reason for anyone—whether ascetic, brahmin, god, Māra, or Brahmā, or anyone else in the world—to legitimately scold me, saying:
‘itipi tvaṃ na svākkhātadhammo’ti.	‘For such and such reasons you haven’t explained the teaching well.’
Nimittametaṃ, bhikkhave, na samanupassāmi.
Etamahaṃ, bhikkhave, nimittaṃ asamanupassanto khemappatto abhayappatto vesārajjappatto viharāmi. (1)	Since I see no such reason, I live secure, fearless, and assured.


Supaññattā kho pana me, bhikkhave, sāvakānaṃ nibbānagāminī paṭipadā.	I have clearly described the practice that leads to nirvana for my disciples.
Yathāpaṭipannā mama sāvakā āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharanti.	Practicing in accordance with this, my disciples realize 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.
Tatra vata maṃ samaṇo vā brāhmaṇo vā devo vā māro vā brahmā vā koci vā lokasmiṃ sahadhammena paṭicodessati:	I see no reason for anyone—whether ascetic, brahmin, god, Māra, or Brahmā, or anyone else in the world—to legitimately scold me, saying:
‘itipi te na supaññattā sāvakānaṃ nibbānagāminī paṭipadā. Yathāpaṭipannā tava sāvakā āsavānaṃ khayā … pe … sacchikatvā upasampajja viharantī’ti.	‘For such and such reasons you haven’t clearly described the practice that leads to nirvana for your disciples.’
Nimittametaṃ, bhikkhave, na samanupassāmi.
Etamahaṃ, bhikkhave, nimittaṃ asamanupassanto khemappatto abhayappatto vesārajjappatto viharāmi. (2)	Since I see no such reason, I live secure, fearless, and assured.


Anekasatā kho pana me, bhikkhave, sāvakaparisā āsavānaṃ khayā … pe … sacchikatvā upasampajja viharanti.	Many hundreds in my assembly of disciples have realized 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.
Tatra vata maṃ samaṇo vā brāhmaṇo vā devo vā māro vā brahmā vā koci vā lokasmiṃ sahadhammena paṭicodessati:	I see no reason for anyone—whether ascetic, brahmin, god, Māra, or Brahmā, or anyone else in the world—to legitimately scold me, saying:
‘itipi te na anekasatā sāvakaparisā āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharantī’ti.	‘For such and such reasons you don’t have many hundreds of disciples in your following who have realized the undefiled freedom of heart and freedom by wisdom in this very life, and who live having realized it with their own insight due to the ending of defilements.’
Nimittametaṃ, bhikkhave, na samanupassāmi.
Etamahaṃ, bhikkhave, nimittaṃ asamanupassanto khemappatto abhayappatto vesārajjappatto viharāmi. (3)	Since I see no such reason, I live secure, fearless, and assured.


Imehi tīhi anupavajjo.	These are the three ways the Realized One is irreproachable.


Imāni kho, bhikkhave, cattāri tathāgatassa arakkheyyāni, imehi ca tīhi anupavajjo”ti.	These are the four areas where the Realized One has nothing to hide, and the three ways he is irreproachable.”

59. With Kimbila (⤴)


59. Kimilasutta	59. With Kimbila
Evaṃ me sutaṃ—	So I have heard.
ekaṃ samayaṃ bhagavā kimilāyaṃ viharati niculavane.	At one time the Buddha was staying near Kimbilā in the Freshwater Mangrove Wood.
Atha kho āyasmā kimilo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā kimilo bhagavantaṃ etadavoca:	Then Venerable Kimbila went up to the Buddha, bowed, sat down to one side, and said to him:
“ko nu kho, bhante, hetu ko paccayo yena tathāgate parinibbute saddhammo na ciraṭṭhitiko hotī”ti?	“What is the cause, sir, what is the reason why the true teaching does not last long after the final nirvana of the Realized One?”


“Idha, kimila, tathāgate parinibbute bhikkhū bhikkhuniyo upāsakā upāsikāyo satthari agāravā viharanti appatissā, dhamme agāravā viharanti appatissā, saṅghe agāravā viharanti appatissā, sikkhāya agāravā viharanti appatissā, samādhismiṃ agāravā viharanti appatissā, appamāde agāravā viharanti appatissā, paṭisanthāre agāravā viharanti appatissā.	“Kimbila, it’s when the monks, nuns, laymen, and laywomen lack respect and reverence for the Teacher, the teaching, the Saṅgha, the training, undistractible-lucidity, diligence, and hospitality after the final nirvana of the Realized One.
Ayaṃ kho, kimila, hetu ayaṃ paccayo yena tathāgate parinibbute saddhammo na ciraṭṭhitiko hotī”ti.	This is the cause, this is the reason why the true teaching does not last long after the final nirvana of the Realized One.”


“Ko pana, bhante, hetu ko paccayo yena tathāgate parinibbute saddhammo ciraṭṭhitiko hotī”ti?	“What is the cause, sir, what is the reason why the true teaching does last long after the final nirvana of the Realized One?”
“Idha, kimila, tathāgate parinibbute bhikkhū bhikkhuniyo upāsakā upāsikāyo satthari sagāravā viharanti sappatissā, dhamme sagāravā viharanti sappatissā, saṅghe sagāravā viharanti sappatissā, sikkhāya sagāravā viharanti sappatissā, samādhismiṃ sagāravā viharanti sappatissā, appamāde sagāravā viharanti sappatissā, paṭisanthāre sagāravā viharanti sappatissā.	“Kimbila, it’s when the monks, nuns, laymen, and laywomen maintain respect and reverence for the Teacher, the teaching, the Saṅgha, the training, undistractible-lucidity, diligence, and hospitality after the final nirvana of the Realized One.
Ayaṃ kho, kimila, hetu ayaṃ paccayo yena tathāgate parinibbute saddhammo ciraṭṭhitiko hotī”ti.	This is the cause, this is the reason why the true teaching does last long after the final nirvana of the Realized One.”

60. Seven Qualities (⤴)


60. Sattadhammasutta	60. Seven Qualities
“Sattahi, bhikkhave, dhammehi samannāgato bhikkhu nacirasseva āsavānaṃ khayā … pe … sacchikatvā upasampajja vihareyya.	“monks, a monk with seven qualities soon realizes the supreme culmination of the spiritual path in this very life. They live having achieved with their own insight the goal for which people from good families rightly go forth from the lay life to homelessness.
Katamehi sattahi?	What seven?
Idha, bhikkhave, bhikkhu saddho hoti, sīlavā hoti, bahussuto hoti, paṭisallīno hoti, āraddhavīriyo hoti, satimā hoti, paññavā hoti.	It’s when a monk is faithful, ethical, learned, secluded, energetic, rememberful, and wise.
Imehi kho, bhikkhave, sattahi dhammehi samannāgato bhikkhu nacirasseva āsavānaṃ khayā … pe … sacchikatvā upasampajja vihareyyā”ti.	A monk with these seven qualities soon realizes the supreme culmination of the spiritual path in this very life. They live having achieved with their own insight the goal for which people from good families rightly go forth from the lay life to homelessness.”

61. Nodding Off (⤴)


61. Pacalāyamānasutta	61. Nodding Off
Evaṃ me sutaṃ—	So I have heard.
ekaṃ samayaṃ bhagavā bhaggesu viharati susumāragire bhesakaḷāvane migadāye.	At one time the Buddha was staying in the land of the Bhaggas on Crocodile Hill, in the deer park at Bhesakaḷā’s Wood.
Tena kho pana samayena āyasmā mahāmoggallāno magadhesu kallavāḷaputtagāme pacalāyamāno nisinno hoti.	Now at that time, in the land of the Magadhans near Kallavāḷamutta Village, Venerable Mahāmoggallāna was nodding off while meditating.
Addasā kho bhagavā dibbena cakkhunā visuddhena atikkantamānusakena āyasmantaṃ mahāmoggallānaṃ magadhesu kallavāḷaputtagāme pacalāyamānaṃ nisinnaṃ.	The Buddha saw him with his clairvoyance that is purified and superhuman.
Disvā—
seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya; evamevaṃ—bhaggesu susumāragire bhesakaḷāvane migadāye antarahito magadhesu kallavāḷaputtagāme āyasmato mahāmoggallānassa sammukhe pāturahosi.	Then, as easily as a strong person would extend or contract their arm, he vanished from the deer park at Bhesakaḷā’s Wood in the land of the Bhaggas and reappeared in front of Mahāmoggallāna near Kallavāḷamutta Village in the land of the Magadhans.
Nisīdi bhagavā paññatte āsane.	He sat on the seat spread out
Nisajja kho bhagavā āyasmantaṃ mahāmoggallānaṃ etadavoca:	and said to Mahāmoggallāna:


“Pacalāyasi no tvaṃ, moggallāna, pacalāyasi no tvaṃ, moggallānā”ti?	“Are you nodding off, Moggallāna? Are you nodding off?”
“Evaṃ, bhante”.	“Yes, sir.”
“Tasmātiha, moggallāna, yathāsaññissa te viharato taṃ middhaṃ okkamati, taṃ saññaṃ mā manasākāsi, taṃ saññaṃ mā bahulamakāsi.	“So, Moggallāna, don’t focus on or cultivate the perception that you were meditating on when you fell drowsy.
Ṭhānaṃ kho panetaṃ, moggallāna, vijjati yaṃ te evaṃ viharato taṃ middhaṃ pahīyetha. (1)	It’s possible that you’ll give up drowsiness in this way.


No ce te evaṃ viharato taṃ middhaṃ pahīyetha, tato tvaṃ, moggallāna, yathāsutaṃ yathāpariyattaṃ dhammaṃ cetasā anuvitakkeyyāsi anuvicāreyyāsi, manasā anupekkheyyāsi.	But what if that doesn’t work? Then think about and consider the teaching as you’ve learned and memorized it, examining it with your mind.
Ṭhānaṃ kho panetaṃ vijjati yaṃ te evaṃ viharato taṃ middhaṃ pahīyetha. (2)	It’s possible that you’ll give up drowsiness in this way.


No ce te evaṃ viharato taṃ middhaṃ pahīyetha, tato tvaṃ, moggallāna, yathāsutaṃ yathāpariyattaṃ dhammaṃ vitthārena sajjhāyaṃ kareyyāsi.	But what if that doesn’t work? Then recite in detail the teaching as you’ve learned and memorized it.
Ṭhānaṃ kho panetaṃ vijjati yaṃ te evaṃ viharato taṃ middhaṃ pahīyetha. (3)	It’s possible that you’ll give up drowsiness in this way.


No ce te evaṃ viharato taṃ middhaṃ pahīyetha, tato tvaṃ, moggallāna, ubho kaṇṇasotāni āviñcheyyāsi, pāṇinā gattāni anumajjeyyāsi.	But what if that doesn’t work? Then pinch your ears and rub your limbs.
Ṭhānaṃ kho panetaṃ vijjati yaṃ te evaṃ viharato taṃ middhaṃ pahīyetha. (4)	It’s possible that you’ll give up drowsiness in this way.


No ce te evaṃ viharato taṃ middhaṃ pahīyetha, tato tvaṃ, moggallāna, uṭṭhāyāsanā udakena akkhīni anumajjitvā disā anuvilokeyyāsi, nakkhattāni tārakarūpāni ullokeyyāsi.	But what if that doesn’t work? Then get up from your seat, flush your eyes with water, look around in every direction, and look up at the stars and constellations.
Ṭhānaṃ kho panetaṃ vijjati yaṃ te evaṃ viharato taṃ middhaṃ pahīyetha. (5)	It’s possible that you’ll give up drowsiness in this way.


No ce te evaṃ viharato taṃ middhaṃ pahīyetha, tato tvaṃ, moggallāna, ālokasaññaṃ manasi kareyyāsi, divāsaññaṃ adhiṭṭhaheyyāsi—	But what if that doesn’t work? Then focus on the perception of light, concentrating on the perception of day,
yathā divā tathā rattiṃ yathā rattiṃ tathā divā.	regardless of whether it’s night or day.
Iti vivaṭena cetasā apariyonaddhena sappabhāsaṃ cittaṃ bhāveyyāsi.	And so, with an open and unenveloped heart, develop a mind that’s full of radiance.
Ṭhānaṃ kho panetaṃ vijjati yaṃ te evaṃ viharato taṃ middhaṃ pahīyetha. (6)	It’s possible that you’ll give up drowsiness in this way.


No ce te evaṃ viharato taṃ middhaṃ pahīyetha, tato tvaṃ, moggallāna, pacchāpuresaññī caṅkamaṃ adhiṭṭhaheyyāsi antogatehi indriyehi abahigatena mānasena.	But what if that doesn’t work? Then walk meditation concentrating on perception of continuity, your faculties directed inwards and your mind not scattered outside.
Ṭhānaṃ kho panetaṃ vijjati yaṃ te evaṃ viharato taṃ middhaṃ pahīyetha. (7)	It’s possible that you’ll give up drowsiness in this way.


No ce te evaṃ viharato taṃ middhaṃ pahīyetha, tato tvaṃ, moggallāna, dakkhiṇena passena sīhaseyyaṃ kappeyyāsi pāde pādaṃ accādhāya sato sampajāno uṭṭhānasaññaṃ manasi karitvā.	But what if that doesn’t work? Then lie down in the lion’s posture—on the right side, placing one foot on top of the other—rememberful and aware, and focused on the time of getting up.
Paṭibuddhena ca te, moggallāna, khippaññeva paccuṭṭhātabbaṃ:	When you wake, you should get up quickly, thinking:
‘na seyyasukhaṃ na passasukhaṃ na middhasukhaṃ anuyutto viharissāmī’ti.	‘I will not live attached to the pleasures of sleeping, lying down, and drowsing.’
Evañhi te, moggallāna, sikkhitabbaṃ.	That’s how you should train.


Tasmātiha, moggallāna, evaṃ sikkhitabbaṃ:	So you should train like this:
‘na uccāsoṇḍaṃ paggahetvā kulāni upasaṅkamissāmī’ti.	‘I will not approach families with my head swollen with vanity.’
Evañhi te, moggallāna, sikkhitabbaṃ.	That’s how you should train.
Sace, moggallāna, bhikkhu uccāsoṇḍaṃ paggahetvā kulāni upasaṅkamati, santi hi, moggallāna, kulesu kiccakaraṇīyāni.	What happens if a monk approaches families with a head swollen with vanity? Well, families have business to attend to,
Yehi manussā āgataṃ bhikkhuṃ na manasi karonti, tatra bhikkhussa evaṃ hoti:	so people might not notice when a monk arrives. In that case the monk thinks:
‘kosu nāma idāni maṃ imasmiṃ kule paribhindi, virattarūpā dānime mayi manussā’ti.	‘Who on earth has turned this family against me? It seems they don’t like me any more.’
Itissa alābhena maṅkubhāvo, maṅkubhūtassa uddhaccaṃ, uddhatassa asaṃvaro, asaṃvutassa ārā cittaṃ samādhimhā.	And so, because they don’t get anything they feel dismayed. Being dismayed, they become restless. Being restless, they lose restraint. And without restraint the mind is far from undistractible-lucidity.


Tasmātiha, moggallāna, evaṃ sikkhitabbaṃ:	So you should train like this:
‘na viggāhikakathaṃ kathessāmī’ti.	‘I won’t get into arguments.’
Evañhi te, moggallāna, sikkhitabbaṃ.	That’s how you should train.
Viggāhikāya, moggallāna, kathāya sati kathābāhullaṃ pāṭikaṅkhaṃ, kathābāhulle sati uddhaccaṃ, uddhatassa asaṃvaro, asaṃvutassa ārā cittaṃ samādhimhā.	When there’s an argument, you can expect there’ll be lots of talking. When there’s lots of talking, people become restless. Being restless, they lose restraint. And without restraint the mind is far from undistractible-lucidity.
Nāhaṃ, moggallāna, sabbeheva saṃsaggaṃ vaṇṇayāmi.	Moggallāna, I don’t praise all kinds of closeness.
Na panāhaṃ, moggallāna, sabbeheva saṃsaggaṃ na vaṇṇayāmi.	Nor do I criticize all kinds of closeness.
Sagahaṭṭhapabbajitehi kho ahaṃ, moggallāna, saṃsaggaṃ na vaṇṇayāmi.	I don’t praise closeness with laypeople and renunciates.
Yāni ca kho tāni senāsanāni appasaddāni appanigghosāni vijanavātāni manussarāhasseyyakāni paṭisallānasāruppāni tathārūpehi senāsanehi saṃsaggaṃ vaṇṇayāmī”ti.	I do praise closeness with those lodgings that are quiet and still, far from the madding crowd, remote from human settlements, and appropriate for retreat.”


Evaṃ vutte, āyasmā mahāmoggallāno bhagavantaṃ etadavoca:	When he said this, Venerable Moggallāna asked the Buddha:
“kittāvatā nu kho, bhante, bhikkhu saṅkhittena taṇhāsaṅkhayavimutto hoti accantaniṭṭho accantayogakkhemī accantabrahmacārī accantapariyosāno seṭṭho devamanussānan”ti?	“Sir, how do you briefly define a monk who is freed through the ending of craving, who has reached the ultimate end, the ultimate sanctuary, the ultimate spiritual life, the ultimate goal, and is best among gods and humans?”


“Idha, moggallāna, bhikkhuno sutaṃ hoti:	“It’s when a monk has heard:
‘sabbe dhammā nālaṃ abhinivesāyā’ti;	‘Nothing is worth clinging on to.’
evañcetaṃ, moggallāna, bhikkhuno sutaṃ hoti:	When a monk has heard that
‘sabbe dhammā nālaṃ abhinivesāyā’ti.	nothing is worth clinging on to,
So sabbaṃ dhammaṃ abhijānāti, sabbaṃ dhammaṃ abhiññāya sabbaṃ dhammaṃ parijānāti. Sabbaṃ dhammaṃ pariññāya yaṃ kiñci vedanaṃ vediyati sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā.	they directly know all things. Directly knowing all things, they completely understand all things. Having completely understood all things, when they experience any kind of feeling—pleasant, unpleasant, or neutral—
So tāsu vedanāsu aniccānupassī viharati, virāgānupassī viharati, nirodhānupassī viharati, paṭinissaggānupassī viharati.	they meditate observing impermanence, dispassion, cessation, and letting go in those feelings.
So tāsu vedanāsu aniccānupassī viharanto virāgānupassī viharanto nirodhānupassī viharanto paṭinissaggānupassī viharanto na kiñci loke upādiyati,	Meditating in this way, they don’t grasp at anything in the world.
anupādiyaṃ na paritassati, aparitassaṃ paccattaṃyeva parinibbāyati.	Not grasping, they’re not anxious. Not being anxious, they personally become nirvana'd.
‘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.’
Ettāvatā kho, moggallāna, bhikkhu saṃkhittena taṇhāsaṅkhayavimutto hoti accantaniṭṭho accantayogakkhemī accantabrahmacārī accantapariyosāno seṭṭho devamanussānan”ti.	That’s how I briefly define a monk who is freed through the ending of craving, who has reached the ultimate end, the ultimate sanctuary, the ultimate spiritual life, the ultimate goal, and is best among gods and humans.”

62. Don’t Fear Good Deeds (⤴)


62. Mettasutta	62. Don’t Fear Good Deeds
“Mā, bhikkhave, puññānaṃ bhāyittha.	“monks, don’t fear good deeds.
Sukhassetaṃ, bhikkhave, adhivacanaṃ yadidaṃ puññāni.	For ‘good deeds’ is a term for happiness.
Abhijānāmi kho panāhaṃ, bhikkhave, dīgharattaṃ katānaṃ puññānaṃ dīgharattaṃ iṭṭhaṃ kantaṃ manāpaṃ vipākaṃ paccanubhūtaṃ.	I recall undergoing for a long time the likable, desirable, and agreeable results of good deeds performed over a long time.
Satta vassāni mettacittaṃ bhāvesiṃ.	I developed a mind of love for seven years.
Satta vassāni mettacittaṃ bhāvetvā satta saṃvaṭṭavivaṭṭakappe nayimaṃ lokaṃ punāgamāsiṃ.	As a result, for seven eons of the cosmos contracting and expanding I didn’t return to this world again.
Saṃvaṭṭamāne sudāhaṃ, bhikkhave, loke ābhassarūpago homi,	As the cosmos contracted I went to the realm of streaming radiance.
vivaṭṭamāne loke suññaṃ brahmavimānaṃ upapajjāmi.	As it expanded I was reborn in an empty mansion of Brahmā.


Tatra sudaṃ, bhikkhave, brahmā homi mahābrahmā abhibhū anabhibhūto aññadatthudaso vasavattī.	There I was Brahmā, the Great Brahmā, the undefeated, the champion, the universal seer, the wielder of power.
Chattiṃsakkhattuṃ kho panāhaṃ, bhikkhave, sakko ahosiṃ devānamindo;	I was Sakka, lord of gods, thirty-six times.
anekasatakkhattuṃ rājā ahosiṃ cakkavattī dhammiko dhammarājā cāturanto vijitāvī janapadatthāvariyappatto sattaratanasamannāgato.	Many hundreds of times I was a king, a wheel-turning monarch, a just and principled king. My dominion extended to all four sides, I achieved stability in the country, and I possessed the seven treasures.
Tassa mayhaṃ, bhikkhave, imāni satta ratanāni ahesuṃ, seyyathidaṃ—	These were my seven treasures:
cakkaratanaṃ, hatthiratanaṃ, assaratanaṃ, maṇiratanaṃ, itthiratanaṃ, gahapatiratanaṃ, pariṇāyakaratanameva sattamaṃ.	the wheel, the elephant, the horse, the jewel, the woman, the treasurer, and the counselor as the seventh treasure.
Parosahassaṃ kho pana me, bhikkhave, puttā ahesuṃ sūrā vīraṅgarūpā parasenappamaddanā.	I had over a thousand sons who were valiant and heroic, crushing the armies of my enemies.
So imaṃ pathaviṃ sāgarapariyantaṃ adaṇḍena asatthena dhammena abhivijiya ajjhāvasinti.	After conquering this land girt by sea, I reigned by principle, without rod or sword.”


Passa puññānaṃ vipākaṃ,	“See the result of good deeds,
Kusalānaṃ sukhesino;	of skillful deeds, for one seeking happiness.
Mettaṃ cittaṃ vibhāvetvā,	I developed a mind of love
Satta vassāni bhikkhavo;	for seven years, monks.
Sattasaṃvaṭṭavivaṭṭakappe,	For seven eons of expansion and contraction
Nayimaṃ lokaṃ punāgamiṃ.	I didn’t return to this world again.


Saṃvaṭṭamāne lokamhi,	As the world contracted
homi ābhassarūpago;	I went to the realm of streaming radiance.
Vivaṭṭamāne lokasmiṃ,	And when it evolved
suññabrahmūpago ahuṃ.	I went to an empty mansion of Brahmā.


Sattakkhattuṃ mahābrahmā,	Seven times I was a Great Brahmā,
vasavattī tadā ahuṃ;	and at that time I was the wielder of power.
Chattiṃsakkhattuṃ devindo,	Thirty-six times I was lord of gods,
devarajjamakārayiṃ.	acting as ruler of the gods.


Cakkavattī ahuṃ rājā,	Then I was king, a wheel-turning monarch,
jambumaṇḍassa issaro;	ruler of all India.
Muddhāvasitto khattiyo,	An anointed aristocrat,
manussādhipatī ahuṃ.	I was sovereign of all humans.


Adaṇḍena asatthena,	Without rod or sword,
vijeyya pathaviṃ imaṃ;	I conquered this land.
Asāhasena kammena,	Through non-violent action
samena manusāsi taṃ.	I guided it justly.


Dhammena rajjaṃ kāretvā,	After ruling this realm
asmiṃ pathavimaṇḍale;	by means of principle,
Mahaddhane mahābhoge,	I was born in a rich family,
aḍḍhe ajāyihaṃ kule.	affluent and wealthy.


Sabbakāmehi sampanne,	It was replete with all sense pleasures,
ratanehi ca sattahi;	and the seven treasures.
Buddhā saṅgāhakā loke,	This was well taught by the Buddhas,
tehi etaṃ sudesitaṃ.	who brings the world together.


Eso hetu mahantassa,	This is the cause of greatness
pathabyo me na vipajjati;	by which one is called a lord of the land.
Pahūtavittūpakaraṇo,	I was a majestic king,
rājā hoti patāpavā.	with lots of property and assets.


Iddhimā yasavā hoti,	Successful and glorious,
jambumaṇḍassa issaro;	I was lord of India.
Ko sutvā nappasīdeyya,	Who would not be inspired by this,
api kaṇhābhijātiyo.	even someone of dark birth.


Tasmā hi attakāmena,	Therefore someone who loves themselves,
mahattamabhikaṅkhatā;	aspiring to transcendence,
Saddhammo garukātabbo,	should respect the true teaching,
saraṃ buddhānasāsanan”ti.	remembering the instructions of the Buddhas.”

63. Kinds of Wives (⤴)


63. Bhariyāsutta	63. Kinds of Wives
Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena anāthapiṇḍikassa gahapatissa nivesanaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi.	Then the Buddha robed up in the morning and, taking his bowl and robe, went to the home of the householder Anāthapiṇḍika, where he sat on the seat spread out.
Tena kho pana samayena anāthapiṇḍikassa gahapatissa nivesane manussā uccāsaddā mahāsaddā honti.	Now at that time people in Anāthapiṇḍika’s home were making a dreadful racket.
Atha kho anāthapiṇḍiko gahapati yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho anāthapiṇḍikaṃ gahapatiṃ bhagavā etadavoca:	Then the householder Anāthapiṇḍika went up to the Buddha, bowed, and sat down to one side. The Buddha said to him:


“Kiṃ nu te, gahapati, nivesane manussā uccāsaddā mahāsaddā kevaṭṭā maññe macchavilope”ti?	“Householder, what’s with the people making that dreadful racket in your home? You’d think it was fishermen hauling in a catch!”
“Ayaṃ, bhante, sujātā gharasuṇhā aḍḍhakulā ānītā.	“Sir, that’s my daughter-in-law Sujātā. She’s been brought here from a wealthy family.
Sā neva sassuṃ ādiyati, na sasuraṃ ādiyati, na sāmikaṃ ādiyati, bhagavantampi na sakkaroti na garuṃ karoti na māneti na pūjetī”ti.	She doesn’t obey her mother-in-law or father-in-law or her husband. And she does not honor, respect, esteem, and venerate the Buddha.”


Atha kho bhagavā sujātaṃ gharasuṇhaṃ āmantesi:	Then the Buddha addressed Sujātā, saying,
“ehi, sujāte”ti.	“Come, Sujātā.”
“Evaṃ, bhante”ti kho sujātā gharasuṇhā bhagavato paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho sujātaṃ gharasuṇhaṃ bhagavā etadavoca:	“Yes, sir,” she replied. She went up to the Buddha, bowed, and sat down to one side. The Buddha said to her:


“Satta kho imā, sujāte, purisassa bhariyāyo.	“Sujātā, a man can have seven kinds of wife.
Katamā satta?	What seven?
Vadhakasamā, corīsamā, ayyasamā, mātāsamā, bhaginīsamā, sakhīsamā, dāsīsamā.	A wife like a killer, a wife like a thief, a wife like a lord, a wife like a mother, a wife like a sister, a wife like a friend, and a wife like a bondservant.
Imā kho, sujāte, satta purisassa bhariyāyo.	These are the kinds of wife that a man can have.
Tāsaṃ tvaṃ katamā”ti?	Which one of these are you?”
“Na kho ahaṃ, bhante, imassa bhagavatā saṃkhittena bhāsitassa vitthārena atthaṃ ājānāmi.	“Sir, I don’t understand the detailed meaning of what the Buddha has said in brief.
Sādhu me, bhante, bhagavā tathā dhammaṃ desetu yathāhaṃ imassa bhagavatā saṃkhittena bhāsitassa vitthārena atthaṃ jāneyyan”ti.	Please teach me this matter so I can understand the detailed meaning.”
“Tena hi, sujāte, suṇāhi, sādhukaṃ manasi karohi; bhāsissāmī”ti.	“Well then, Sujātā, listen and pay close attention, I will speak.”
“Evaṃ, bhante”ti kho sujātā gharasuṇhā bhagavato paccassosi.	“Yes, sir,” she replied.
Bhagavā etadavoca:	The Buddha said this:


“Paduṭṭhacittā ahitānukampinī,	“With a mind full of hate and no kindness,
Aññesu rattā atimaññate patiṃ;	lusting for others, looking down on her husband,
Dhanena kītassa vadhāya ussukā,	she longs to murder the one who paid the price for her.
Yā evarūpā purisassa bhariyā;	A man’s wife of this sort
‘Vadhā ca bhariyā’ti ca sā pavuccati. (1)	is called a wife and a murderer.


Yaṃ itthiyā vindati sāmiko dhanaṃ,	A woman’s husband earns his wealth
Sippaṃ vaṇijjañca kasiṃ adhiṭṭhahaṃ;	by working at a profession, trade, or farming.
Appampi tassa apahātumicchati,	And even if it’s only a little, she wants to take it.
Yā evarūpā purisassa bhariyā;	A man’s wife of this sort
‘Corī ca bhariyā’ti ca sā pavuccati. (2)	is called a wife and a thief.


Akammakāmā alasā mahagghasā,	She’s an idle glutton who doesn’t want to work.
Pharusā ca caṇḍī duruttavādinī;	Her words are harsh, fierce, and rude.
Uṭṭhāyakānaṃ abhibhuyya vattati,	She rules over him, though he rises early.
Yā evarūpā purisassa bhariyā;	A man’s wife of this sort
‘Ayyā ca bhariyā’ti ca sā pavuccati. (3)	is called a wife and a lord.


Yā sabbadā hoti hitānukampinī,	She’s always caring and kind,
Mātāva puttaṃ anurakkhate patiṃ;	looking after her husband like a mother her child.
Tato dhanaṃ sambhatamassa rakkhati,	She keeps the wealth that he’s earned secure.
Yā evarūpā purisassa bhariyā;	A man’s wife of this sort
‘Mātā ca bhariyā’ti ca sā pavuccati. (4)	is called a wife and a mother.


Yathāpi jeṭṭhā bhaginī kaniṭṭhakā,	She respects her husband
Sagāravā hoti sakamhi sāmike;	as a younger sister respects her elder.
Hirīmanā bhattuvasānuvattinī,	Conscientious, she does what her husband says.
Yā evarūpā purisassa bhariyā;	A man’s wife of this sort
‘Bhaginī ca bhariyā’ti ca sā pavuccati. (5)	is called a wife and a sister.


Yācīdha disvāna patiṃ pamodati,	She’s delighted to see him,
Sakhī sakhāraṃva cirassamāgataṃ;	like one reunited with a long-lost friend.
Koleyyakā sīlavatī patibbatā,	She’s well-raised, virtuous, and devoted.
Yā evarūpā purisassa bhariyā;	A man’s wife of this sort
‘Sakhī ca bhariyā’ti ca sā pavuccati. (6)	is called a wife and a friend.


Akkuddhasantā vadhadaṇḍatajjitā,	She has no anger when threatened with violence by the rod.
Aduṭṭhacittā patino titikkhati;	Without hate or anger,
Akkodhanā bhattuvasānuvattinī,	she endures her husband and does what he says.
Yā evarūpā purisassa bhariyā;	A man’s wife of this sort
‘Dāsī ca bhariyā’ti ca sā pavuccati. (7)	is called a wife and a bondservant.


Yācīdha bhariyā vadhakāti vuccati,	The kinds of wives here called
‘Corī ca ayyā’ti ca yā pavuccati;	murderer, thief, and lord;
Dussīlarūpā pharusā anādarā,	unethical, harsh, and lacking regard for others,
Kāyassa bhedā nirayaṃ vajanti tā. (1–3.)	when their body breaks up they go to hell.


Yācīdha mātā bhaginī sakhīti ca,	But the kinds of wives here called
‘Dāsī ca bhariyā’ti ca sā pavuccati;	mother, sister, friend, and bondservant;
Sīle ṭhitattā cirarattasaṃvutā,	steadfast in their own morality, restrained for a long time,
Kāyassa bhedā sugatiṃ vajanti tāti. (4–7.)	when their body breaks up they go to a good place.”



Imā kho, sujāte, satta purisassa bhariyāyo.	Sujātā, these are the seven kinds of wife that a man can have.
Tāsaṃ tvaṃ katamā”ti?	Which one of these are you?”
“Ajjatagge maṃ, bhante, bhagavā dāsīsamaṃ sāmikassa bhariyaṃ dhāretū”ti.	“Sir, from this day forth may the Buddha remember me as a wife like a bondservant.”

64. Angry (⤴)


64. Kodhanasutta	64. Angry
“Sattime, bhikkhave, dhammā sapattakantā sapattakaraṇā kodhanaṃ āgacchanti itthiṃ vā purisaṃ vā.	“monks, these seven things that please and assist an enemy happen to an angry woman or man.
Katame satta?	What seven?
Idha, bhikkhave, sapatto sapattassa evaṃ icchati:	Firstly, an enemy wishes for an enemy:
‘aho vatāyaṃ dubbaṇṇo assā’ti.	‘If only they’d become ugly!’
Taṃ kissa hetu?	Why is that?
Na, bhikkhave, sapatto sapattassa vaṇṇavatāya nandati.	Because an enemy doesn’t like to have a beautiful enemy.
Kodhanoyaṃ, bhikkhave, purisapuggalo kodhābhibhūto kodhapareto, kiñcāpi so hoti sunhāto suvilitto kappitakesamassu odātavatthavasano;	An angry person, overcome and overwhelmed by anger, is ugly, even though they’re nicely bathed and anointed, with hair and beard dressed, and wearing white clothes.
atha kho so dubbaṇṇova hoti kodhābhibhūto.
Ayaṃ, bhikkhave, paṭhamo dhammo sapattakanto sapattakaraṇo kodhanaṃ āgacchati itthiṃ vā purisaṃ vā. (1)	This is the first thing that pleases and assists an enemy which happens to an angry woman or man.


Puna caparaṃ, bhikkhave, sapatto sapattassa evaṃ icchati:	Furthermore, an enemy wishes for an enemy:
‘aho vatāyaṃ dukkhaṃ sayeyyā’ti.	‘If only they’d sleep badly!’
Taṃ kissa hetu?	Why is that?
Na, bhikkhave, sapatto sapattassa sukhaseyyāya nandati.	Because an enemy doesn’t like to have an enemy who sleeps well.
Kodhanoyaṃ, bhikkhave, purisapuggalo kodhābhibhūto kodhapareto, kiñcāpi so pallaṅke seti gonakatthate paṭalikatthate kadalimigapavarapaccattharaṇe sauttaracchade ubhatolohitakūpadhāne;	An angry person, overcome and overwhelmed by anger, sleeps badly, even though they sleep on a couch spread with woolen covers—shag-piled, pure white, or embroidered with flowers—and spread with a fine deer hide, with a canopy above and red pillows at both ends.
atha kho so dukkhaññeva seti kodhābhibhūto.
Ayaṃ, bhikkhave, dutiyo dhammo sapattakanto sapattakaraṇo kodhanaṃ āgacchati itthiṃ vā purisaṃ vā. (2)	This is the second thing …


Puna caparaṃ, bhikkhave, sapatto sapattassa evaṃ icchati:	Furthermore, an enemy wishes for an enemy:
‘aho vatāyaṃ na pacurattho assā’ti.	‘If only they don’t get all they need!’
Taṃ kissa hetu?	Why is that?
Na, bhikkhave, sapatto sapattassa pacuratthatāya nandati.	Because an enemy doesn’t like to have an enemy who gets all they need.
Kodhanoyaṃ, bhikkhave, purisapuggalo kodhābhibhūto kodhapareto, anatthampi gahetvā ‘attho me gahito’ti maññati, atthampi gahetvā ‘anattho me gahito’ti maññati.	When an angry person, overcome and overwhelmed by anger, gets what they don’t need they think ‘I’ve got what I need!’ When they get what they need they think ‘I’ve got what I don’t need.’
Tassime dhammā aññamaññaṃ vipaccanīkā gahitā dīgharattaṃ ahitāya dukkhāya saṃvattanti kodhābhibhūtassa.	When an angry person get these things that are the exact opposite of what they need, it’s for their lasting harm and suffering.
Ayaṃ, bhikkhave, tatiyo dhammo sapattakanto sapattakaraṇo kodhanaṃ āgacchati itthiṃ vā purisaṃ vā. (3)	This is the third thing …


Puna caparaṃ, bhikkhave, sapatto sapattassa evaṃ icchati:	Furthermore, an enemy wishes for an enemy:
‘aho vatāyaṃ na bhogavā assā’ti.	‘If only they weren’t wealthy!’
Taṃ kissa hetu?	Why is that?
Na, bhikkhave, sapatto sapattassa bhogavatāya nandati.	Because an enemy doesn’t like to have an enemy who is wealthy.
Kodhanassa, bhikkhave, purisapuggalassa kodhābhibhūtassa kodhaparetassa, yepissa te honti bhogā uṭṭhānavīriyādhigatā bāhābalaparicitā sedāvakkhittā dhammikā dhammaladdhā, tepi rājāno rājakosaṃ pavesenti kodhābhibhūtassa.	When a person is angry, overcome and overwhelmed by anger, the rulers seize the legitimate wealth they’ve earned by their efforts, built up with their own hands, gathered by the sweat of their brow.
Ayaṃ, bhikkhave, catuttho dhammo sapattakanto sapattakaraṇo kodhanaṃ āgacchati itthiṃ vā purisaṃ vā. (4)	This is the fourth thing …


Puna caparaṃ, bhikkhave, sapatto sapattassa evaṃ icchati:	Furthermore, an enemy wishes for an enemy:
‘aho vatāyaṃ na yasavā assā’ti.	‘If only they weren’t famous!’
Taṃ kissa hetu?	Why is that?
Na, bhikkhave, sapatto sapattassa yasavatāya nandati.	Because an enemy doesn’t like to have a famous enemy.
Kodhanoyaṃ, bhikkhave, purisapuggalo kodhābhibhūto kodhapareto, yopissa so hoti yaso appamādādhigato, tamhāpi dhaṃsati kodhābhibhūto.	When a person is angry, overcome and overwhelmed by anger, any fame they have acquired by diligence falls to dust.
Ayaṃ, bhikkhave, pañcamo dhammo sapattakanto sapattakaraṇo kodhanaṃ āgacchati itthiṃ vā purisaṃ vā. (5)	This is the fifth thing …


Puna caparaṃ, bhikkhave, sapatto sapattassa evaṃ icchati:	Furthermore, an enemy wishes for an enemy:
‘aho vatāyaṃ na mittavā assā’ti.	‘If only they had no friends!’
Taṃ kissa hetu?	Why is that?
Na, bhikkhave, sapatto sapattassa mittavatāya nandati.	Because an enemy doesn’t like to have an enemy with friends.
Kodhanaṃ, bhikkhave, purisapuggalaṃ kodhābhibhūtaṃ kodhaparetaṃ, yepissa te honti mittāmaccā ñātisālohitā, tepi ārakā parivajjanti kodhābhibhūtaṃ.	When a person is angry, overcome and overwhelmed by anger, their friends and colleagues, relatives and kin avoid them from afar.
Ayaṃ, bhikkhave, chaṭṭho dhammo sapattakanto sapattakaraṇo kodhanaṃ āgacchati itthiṃ vā purisaṃ vā. (6)	This is the sixth thing …


Puna caparaṃ, bhikkhave, sapatto sapattassa evaṃ icchati:	Furthermore, an enemy wishes for an enemy:
‘aho vatāyaṃ kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjeyyā’ti.	‘If only, when their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell!’
Taṃ kissa hetu?	Why is that?
Na, bhikkhave, sapatto sapattassa sugatigamane nandati.	Because an enemy doesn’t like to have an enemy who goes to a good place.
Kodhanoyaṃ, bhikkhave, purisapuggalo kodhābhibhūto kodhapareto kāyena duccaritaṃ carati, vācāya duccaritaṃ carati, manasā duccaritaṃ carati.	When a person is angry, overcome and overwhelmed by anger, they do bad things by way of body, speech, and mind.
So kāyena duccaritaṃ caritvā vācāya … pe …
kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati kodhābhibhūto.	When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell.”
Ayaṃ, bhikkhave, sattamo dhammo sapattakanto sapattakaraṇo kodhanaṃ āgacchati itthiṃ vā purisaṃ vā. (7)	This is the seventh thing that pleases and assists an enemy which happens to an angry woman or man.


Ime kho, bhikkhave, satta dhammā sapattakantā sapattakaraṇā kodhanaṃ āgacchanti itthiṃ vā purisaṃ vāti.	These are the seven things that please and assist an enemy which happen to an angry woman or man.”


Kodhano dubbaṇṇo hoti,	“An angry person is ugly
atho dukkhampi seti so;	and they sleep badly.
Atho atthaṃ gahetvāna,	When they get what they need,
anatthaṃ adhipajjati.	they take it to be what they don’t need.


Tato kāyena vācāya,	An angry person
vadhaṃ katvāna kodhano;	kills with body or speech;
Kodhābhibhūto puriso,	overcome with anger,
dhanajāniṃ nigacchati.	they lose their wealth.


Kodhasammadasammatto,	Mad with anger,
āyasakyaṃ nigacchati;	they fall into disgrace.
Ñātimittā suhajjā ca,	Relatives, friends, and loved ones
parivajjanti kodhanaṃ.	avoid an angry person.


Anatthajanano kodho,	Anger creates harm;
kodho cittappakopano;	anger upsets the mind.
Bhayamantarato jātaṃ,	That person doesn’t recognize
taṃ jano nāvabujjhati.	the danger that arises within.


Kuddho atthaṃ na jānāti,	An angry person doesn’t know the good.
kuddho dhammaṃ na passati;	An angry person doesn’t see the truth.
Andhatamaṃ tadā hoti,	When a person is beset by anger,
yaṃ kodho sahate naraṃ.	only blind darkness is left.


Yaṃ kuddho uparodheti,	An angry person destroys with ease
sukaraṃ viya dukkaraṃ;	what was hard to build.
Pacchā so vigate kodhe,	Afterwards, when the anger is spent,
aggidaḍḍhova tappati.	they’re tormented as if burnt by fire.


Dummaṅkuyaṃ padasseti,	Their look betrays their sulkiness
dhūmaṃ dhūmīva pāvako;	like a fire’s smoky plume.
Yato patāyati kodho,	And when their anger flares up,
yena kujjhanti mānavā.	they make others angry.


Nāssa hirī na ottappaṃ,	They have no conscience or prudence,
na vāco hoti gāravo;	nor any respectful speech.
Kodhena abhibhūtassa,	One overcome by anger
na dīpaṃ hoti kiñcanaṃ.	has no island refuge anywhere.


Tapanīyāni kammāni,	The deeds that torment a man
yāni dhammehi ārakā;	are far from those that are good.
Tāni ārocayissāmi,	I’ll explain them now;
taṃ suṇātha yathā tathaṃ.	listen to this, for it is the truth.


Kuddho hi pitaraṃ hanti,	An angry person slays their father;
hanti kuddho samātaraṃ;	their mother, too, they slay.
Kuddho hi brāhmaṇaṃ hanti,	An angry person slays a saint;
hanti kuddho puthujjanaṃ.	a normal person, too, they slay.


Yāya mātu bhato poso,	A man is raised by his mother,
imaṃ lokaṃ avekkhati;	who shows him the world.
Tampi pāṇadadiṃ santiṃ,	But an angry ordinary person slays
hanti kuddho puthujjano.	even that good woman who gave him life.


Attūpamā hi te sattā,	Like oneself, all sentient beings
attā hi paramo piyo;	hold themselves most dear.
Hanti kuddho puthuttānaṃ,	But angry people kill themselves all kinds of ways,
nānārūpesu mucchito.	distraught for many reasons.


Asinā hanti attānaṃ,	Some kill themselves with swords,
visaṃ khādanti mucchitā;	some, distraught, take poison.
Rajjuyā bajjha mīyanti,	Some hang themselves with rope,
pabbatāmapi kandare.	or fling themselves down a mountain gorge.


Bhūnahaccāni kammāni,	When they commit deeds of destroying life
attamāraṇiyāni ca;	and killing themselves,
Karontā nāvabujjhanti,	they don’t realize what they do,
kodhajāto parābhavo.	for anger leads them to ruin.


Itāyaṃ kodharūpena,	The snare of death in the form of anger
maccupāso guhāsayo;	lies hidden in the heart.
Taṃ damena samucchinde,	You should cut it out by self-control,
paññāvīriyena diṭṭhiyā.	by wisdom, energy, and right ideas.


Yathā metaṃ akusalaṃ,	An astute person should cut out
samucchindetha paṇḍito;	this unskillful thing.
Tatheva dhamme sikkhetha,	And they’d train in the teaching in just the same way,
mā no dummaṅkuyaṃ ahu.	not yielding to sulkiness.


Vītakodhā anāyāsā,	Free of anger, with no more despair,
Vītalobhā anussukā;	free of greed, with no more longing,
Dantā kodhaṃ pahantvāna,	tamed, having given up anger,
Parinibbanti anāsavā”ti.	they become nirvana'd without defilements.”

4👑☸ Cattāri Ariya-saccaṃ 四聖諦

AN 7 vagga 5-6

AN 7 vagga 5-6

AN 7 vagga 5. A Great Sacrifice 5. Mahāyaññavagga

44. Planes of Consciousness (⤴)

45. Prerequisites for undistractible-lucidity (⤴)

46. Fires (1st) (⤴)

47. Fires (2nd) (⤴)

48. Perceptions in Brief (⤴)

49. Perceptions in Detail (⤴)

50. Sex (⤴)

51. Bound and Unbound (⤴)

52. A Very Fruitful Gift (⤴)

53. Nanda’s Mother (⤴)

AN 7 vagga 6. The Undeclared Points 6. Abyākatavagga

54. The Undeclared Points (⤴)

55. Places People Are Reborn (⤴)

56. Tissa the Brahmā (⤴)

57. General Sīha (⤴)

58. Nothing to Hide (⤴)

59. With Kimbila (⤴)

60. Seven Qualities (⤴)

61. Nodding Off (⤴)

62. Don’t Fear Good Deeds (⤴)

63. Kinds of Wives (⤴)

64. Angry (⤴)

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