1Thus have I heard. On one occasion the Blessed One was living at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park. There he addressed the bhikkhus thus: "Bhikkhus." — "Venerable sir," they replied. The Blessed One said this:

"Bhikkhus, I shall teach you a discourse on jungle thickets. Listen and attend closely to what I shall say." — "Yes, venerable sir," the bhikkhus replied. The Blessed One said this:

2"Here, bhikkhus, a bhikkhu lives in some jungle thicket.[n.223] The pattern on which ¶¶3–6 are constructed may be stated simply as follows:
no progress and requisites are scarce = depart;
no progress and requisites are plentiful = depart;
progress and requisites are scarce = stay;
progress and requisites are plentiful = stay. While he is living there his unestablished mindfulness does not become established, his unconcentrated mind does not become concentrated, his undestroyed taints do not come to destruction, he does not attain the unattained supreme security from bondage; and also the requisites of life that should be obtained by one gone forth — robes, almsfood, resting place, and medicinal requisites — are hard to come by. The bhikkhu should consider thus: ‘I am living in this jungle thicket. While I am living here my unestablished mindfulness does not become established … I do not attain the unattained supreme security from bondage; and also the requisites of life … are hard to come by.’ That bhikkhu should depart from that jungle thicket that very night or that very day; he should not continue living there.

3"Here, bhikkhus, a bhikkhu lives in some jungle thicket. While he is living there his unestablished mindfulness does not become established, his unconcentrated mind does not become concentrated, his undestroyed taints do not come to destruction, he does not attain the unattained supreme security from bondage; yet the requisites of life that should be obtained by one gone forth … are easy to come by. The bhikkhu should consider thus: ‘I am living in this jungle thicket. While I am living here my unestablished mindfulness does not become established … I do not attain the unattained supreme security from bondage; yet the requisites of life that should be obtained by one gone forth … are easy to come by. However, I did not go forth from the home life into homelessness for the sake of robes, almsfood, resting place, and medicinal requisites. Moreover, while I am living here my unestablished mindfulness does not become established … I do not attain the unattained supreme security from bondage.’ Having reflected thus, that bhikkhu should depart from that jungle thicket; he should not continue living there.

4"Here, bhikkhus, a bhikkhu lives in some jungle thicket. While he is living there his unestablished mindfulness becomes established, his unconcentrated mind becomes concentrated, his undestroyed taints come to destruction, he attains the unattained supreme security from bondage; yet the requisites of life that should be obtained by one gone forth … are hard to come by. The bhikkhu should consider thus: ‘I am living in this jungle thicket. While I am living here my unestablished mindfulness has become established … I have attained the unattained supreme security from bondage; yet the requisites of life … are hard to come by. However, I did not go forth from the home life into homelessness for the sake of robes, almsfood, resting place, and medicinal requisites. Moreover, while I am living here my unestablished mindfulness has become established … I have attained the unattained supreme security from bondage.’ Having reflected thus, that bhikkhu should continue living in that jungle thicket; he should not depart.

5"Here, bhikkhus, a bhikkhu lives in some jungle thicket. While he is living there his unestablished mindfulness becomes established, his unconcentrated mind becomes concentrated, his undestroyed taints come to destruction, he attains the unattained supreme security from bondage; and also the requisites of life that should be obtained by one gone forth — robes, almsfood, resting place, and medicinal requisites — are easy to come by. The bhikkhu should consider thus: ‘I am living in this jungle thicket. While I am living here my unestablished mindfulness has become established … I have attained the unattained supreme security from bondage; and also the requisites of life … are easy to come by.’ That bhikkhu should continue living in that jungle thicket as long as life lasts; he should not depart.

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6"Here, bhikkhus, a bhikkhu lives in dependence upon a certain village … [n.224] The same pattern is applied to village, town, city, and country.
"Here, bhikkhus, a bhikkhu lives in dependence upon a certain town …
"Here, bhikkhus, a bhikkhu lives in dependence upon a certain city …
"Here, bhikkhus, a bhikkhu lives in dependence upon a certain country …
"Here, bhikkhus, a bhikkhu lives in dependence upon a certain person. While he is living there his unestablished mindfulness does not become established, his unconcentrated mind does not become concentrated, his undestroyed taints do not come to destruction, he does not attain the unattained supreme security from bondage; and also the requisites of life that should be obtained by one gone forth — robes, almsfood, resting place, and medicinal requisites — are hard to come by. The bhikkhu should consider thus: ‘I am living in dependence upon this person. While I am living here my unestablished mindfulness does not become established … I do not attain the unattained supreme security from bondage; and also the requisites of life … are hard to come by.’ That bhikkhu should depart from that person that very night or that very day, that bhikkhu should depart from that person without taking leave; he should not continue following him.

7"Here, bhikkhus, a bhikkhu lives in dependence upon a certain person. While he is living there his unestablished mindfulness does not become established, his unconcentrated mind does not become concentrated, his undestroyed taints do not come to destruction, he does not attain the unattained supreme security from bondage; yet the requisites of life that should be obtained by one gone forth … are easy to come by. The bhikkhu should consider thus: ‘I am living in dependence upon this person. While I am living here my unestablished mindfulness does not become established … I do not attain the unattained supreme security from bondage; yet the requisites of life that should be obtained by one gone forth … are easy to come by. However, I did not go forth from the home life into homelessness for the sake of robes, almsfood, resting place, and medicinal requisites. Moreover, while I am living here my unestablished mindfulness does not become established … I do not attain the unattained supreme security from bondage.’ Having reflected thus, that bhikkhu should depart from that person after taking leave;[n.225] PTS, in reading here anāpucchā, "without taking leave," seems to be mistaken. BBS and SBJ read āpucchā, "after taking leave," which seems more fitting. As the person on whom the bhikkhu relied — presumably a teacher or a lay supporter — provided the requisites in adequate measure, courtesy requires that the bhikkhu take leave of him before departing. he should not continue following him.

8"Here, bhikkhus, a bhikkhu lives in dependence upon a certain person. While he is following that person his unestablished mindfulness becomes established, his unconcentrated mind becomes concentrated, his undestroyed taints come to destruction, he attains the unattained supreme security from bondage; yet the requisites of life that should be obtained by one gone forth … are hard to come by. The bhikkhu should consider thus: ‘I am living in dependence upon this person. While I am living here my unestablished mindfulness has become established … I have attained the unattained supreme security from bondage; yet the requisites of life … are hard to come by. However, I did not go forth from the home life into homelessness for the sake of robes, almsfood, resting place, and medicinal requisites. Moreover, while I am following this person my unestablished mindfulness has become established … I have attained the unattained supreme security from bondage.’ Having reflected thus, that bhikkhu should continue following that person; he should not depart from him.

9"Here, bhikkhus, a bhikkhu lives in dependence upon a certain person. While he is following that person his unestablished mindfulness becomes established, his unconcentrated mind becomes concentrated, his undestroyed taints come to destruction, he attains the unattained supreme security from bondage; and also the requisites of life that should be obtained by one gone forth — robes, almsfood, resting place, and medicinal requisites — are easy to come by. The bhikkhu should consider thus: ‘I am following this person. While I am following this person my unestablished mindfulness has become established … I have attained the unattained supreme security from bondage; and also the requisites of life … are easy to come by.’ That bhikkhu should continue following that person as long as life lasts; he should not depart from him even if told to go away."

10That is what the Blessed One said. The bhikkhus were satisfied and delighted in the Blessed One's words.

1Evaṁ me sutaṁ — ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi: "bhikkhavo"ti. "Bhadante"ti te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca:

"vanapatthapariyāyaṁ vo, bhikkhave, desessāmi, taṁ suṇātha, sādhukaṁ manasikarotha, bhāsissāmī"ti. "Evaṁ, bhante"ti kho te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca:

2"Idha, bhikkhave, bhikkhu aññataraṁ vanapatthaṁ upanissāya viharati. Tassa taṁ vanapatthaṁ upanissāya viharato anupaṭṭhitā ceva sati na upaṭṭhāti, asamāhitañca cittaṁ na samādhiyati, aparikkhīṇā ca āsavā na parikkhayaṁ gacchanti, ananuppattañca anuttaraṁ yogakkhemaṁ nānupāpuṇāti. Ye ca kho ime pabbajitena jīvitaparikkhārā samudānetabbā — cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārā — te kasirena samudāgacchanti. Tena, bhikkhave, bhikkhunā iti paṭisañcikkhitabbaṁ: ‘Ahaṁ kho imaṁ vanapatthaṁ upanissāya viharāmi, tassa me imaṁ vanapatthaṁ upanissāya viharato anupaṭṭhitā ceva sati na upaṭṭhāti, asamāhitañca cittaṁ na samādhiyati, aparikkhīṇā ca āsavā na parikkhayaṁ gacchanti, ananuppattañca anuttaraṁ yogakkhemaṁ nānupāpuṇāmi. Ye ca kho ime pabbajitena jīvitaparikkhārā samudānetabbā — cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārā — te kasirena samudāgacchantī’ti. Tena, bhikkhave, bhikkhunā rattibhāgaṁ vā divasabhāgaṁ vā tamhā vanapatthā pakkamitabbaṁ, na vatthabbaṁ.

3Idha pana, bhikkhave, bhikkhu aññataraṁ vanapatthaṁ upanissāya viharati. Tassa taṁ vanapatthaṁ upanissāya viharato anupaṭṭhitā ceva sati na upaṭṭhāti, asamāhitañca cittaṁ na samādhiyati, aparikkhīṇā ca āsavā na parikkhayaṁ gacchanti, ananuppattañca anuttaraṁ yogakkhemaṁ nānupāpuṇāti. Ye ca kho ime pabbajitena jīvitaparikkhārā samudānetabbā — cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārā — te appakasirena samudāgacchanti. Tena, bhikkhave, bhikkhunā iti paṭisañcikkhitabbaṁ: ‘Ahaṁ kho imaṁ vanapatthaṁ upanissāya viharāmi. Tassa me imaṁ vanapatthaṁ upanissāya viharato anupaṭṭhitā ceva sati na upaṭṭhāti asamāhitañca cittaṁ na samādhiyati, aparikkhīṇā ca āsavā na parikkhayaṁ gacchanti, ananuppattañca anuttaraṁ yogakkhemaṁ nānupāpuṇāmi. Ye ca kho ime pabbajitena jīvitaparikkhārā samudānetabbā — cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārā — te appakasirena samudāgacchanti. Na kho panāhaṁ cīvarahetu agārasmā anagāriyaṁ pabbajito na piṇḍapātahetu … pe … na senāsanahetu … pe … na gilānappaccayabhesajjaparikkhārahetu agārasmā anagāriyaṁ pabbajito. Atha ca pana me imaṁ vanapatthaṁ upanissāya viharato anupaṭṭhitā ceva sati na upaṭṭhāti, asamāhitañca cittaṁ na samādhiyati, aparikkhīṇā ca āsavā na parikkhayaṁ gacchanti, ananuppattañca anuttaraṁ yogakkhemaṁ nānupāpuṇāmī’ti. Tena, bhikkhave, bhikkhunā saṅkhāpi tamhā vanapatthā pakkamitabbaṁ, na vatthabbaṁ.

4Idha pana, bhikkhave, bhikkhu aññataraṁ vanapatthaṁ upanissāya viharati. Tassa taṁ vanapatthaṁ upanissāya viharato anupaṭṭhitā ceva sati upaṭṭhāti, asamāhitañca cittaṁ samādhiyati, aparikkhīṇā ca āsavā parikkhayaṁ gacchanti, ananuppattañca anuttaraṁ yogakkhemaṁ anupāpuṇāti. Ye ca kho ime pabbajitena jīvitaparikkhārā samudānetabbā — cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārā, te kasirena samudāgacchanti. Tena, bhikkhave, bhikkhunā iti paṭisañcikkhitabbaṁ: ‘Ahaṁ kho imaṁ vanapatthaṁ upanissāya viharāmi. Tassa me imaṁ vanapatthaṁ upanissāya viharato anupaṭṭhitā ceva sati upaṭṭhāti asamāhitañca cittaṁ samādhiyati, aparikkhīṇā ca āsavā parikkhayaṁ gacchanti, ananuppattañca anuttaraṁ yogakkhemaṁ anupāpuṇāmi. Ye ca kho ime pabbajitena jīvitaparikkhārā samudānetabbā — cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārā — te kasirena samudāgacchanti. Na kho panāhaṁ cīvarahetu agārasmā anagāriyaṁ pabbajito, na piṇḍapātahetu … pe … na senāsanahetu … pe … na gilānappaccayabhesajjaparikkhārahetu agārasmā anagāriyaṁ pabbajito. Atha ca pana me imaṁ vanapatthaṁ upanissāya viharato anupaṭṭhitā ceva sati upaṭṭhāti, asamāhitañca cittaṁ samādhiyati, aparikkhīṇā ca āsavā parikkhayaṁ gacchanti, ananuppattañca anuttaraṁ yogakkhemaṁ anupāpuṇāmī’ti. Tena, bhikkhave, bhikkhunā saṅkhāpi tasmiṁ vanapatthe vatthabbaṁ, na pakkamitabbaṁ.

5Idha pana, bhikkhave, bhikkhu aññataraṁ vanapatthaṁ upanissāya viharati. Tassa taṁ vanapatthaṁ upanissāya viharato anupaṭṭhitā ceva sati upaṭṭhāti, asamāhitañca cittaṁ samādhiyati, aparikkhīṇā ca āsavā parikkhayaṁ gacchanti, ananuppattañca anuttaraṁ yogakkhemaṁ anupāpuṇāti. Ye ca kho ime pabbajitena jīvitaparikkhārā samudānetabbā — cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārā — te appakasirena samudāgacchanti. Tena, bhikkhave, bhikkhunā iti paṭisañcikkhitabbaṁ: ‘Ahaṁ kho imaṁ vanapatthaṁ upanissāya viharāmi. Tassa me imaṁ vanapatthaṁ upanissāya viharato anupaṭṭhitā ceva sati upaṭṭhāti asamāhitañca cittaṁ samādhiyati, aparikkhīṇā ca āsavā parikkhayaṁ gacchanti, ananuppattañca anuttaraṁ yogakkhemaṁ anupāpuṇāmi. Ye ca kho ime pabbajitena jīvitaparikkhārā samudānetabbā — cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārā — te appakasirena samudāgacchantī’ti. Tena, bhikkhave, bhikkhunā yāvajīvampi tasmiṁ vanapatthe vatthabbaṁ, na pakkamitabbaṁ.

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6Idha, bhikkhave, bhikkhu aññataraṁ gāmaṁ upanissāya viharati … pe … aññataraṁ nigamaṁ upanissāya viharati … pe … aññataraṁ nagaraṁ upanissāya viharati … pe … aññataraṁ janapadaṁ upanissāya viharati … pe … aññataraṁ puggalaṁ upanissāya viharati. Tassa taṁ puggalaṁ upanissāya viharato anupaṭṭhitā ceva sati na upaṭṭhāti, asamāhitañca cittaṁ na samādhiyati, aparikkhīṇā ca āsavā na parikkhayaṁ gacchanti, ananuppattañca anuttaraṁ yogakkhemaṁ nānupāpuṇāti. Ye ca kho ime pabbajitena jīvitaparikkhārā samudānetabbā — cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārā — te kasirena samudāgacchanti. Tena, bhikkhave, bhikkhunā iti paṭisañcikkhitabbaṁ: ‘Ahaṁ kho imaṁ puggalaṁ upanissāya viharāmi. Tassa me imaṁ puggalaṁ upanissāya viharato anupaṭṭhitā ceva sati na upaṭṭhāti, asamāhitañca cittaṁ na samādhiyati, aparikkhīṇā ca āsavā na parikkhayaṁ gacchanti, ananuppattañca anuttaraṁ yogakkhemaṁ nānupāpuṇāmi. Ye ca kho ime pabbajitena jīvitaparikkhārā samudānetabbā — cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārā — te kasirena samudāgacchantī’ti. Tena, bhikkhave, bhikkhunā rattibhāgaṁ vā divasabhāgaṁ vā so puggalo anāpucchā pakkamitabbaṁ, nānubandhitabbo.

7Idha pana, bhikkhave, bhikkhu aññataraṁ puggalaṁ upanissāya viharati. Tassa taṁ puggalaṁ upanissāya viharato anupaṭṭhitā ceva sati na upaṭṭhāti, asamāhitañca cittaṁ na samādhiyati, aparikkhīṇā ca āsavā na parikkhayaṁ gacchanti, ananuppattañca anuttaraṁ yogakkhemaṁ nānupāpuṇāti. Ye ca kho ime pabbajitena jīvitaparikkhārā samudānetabbā — cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārā, te appakasirena samudāgacchanti. Tena, bhikkhave, bhikkhunā iti paṭisañcikkhitabbaṁ: ‘Ahaṁ kho imaṁ puggalaṁ upanissāya viharāmi. Tassa me imaṁ puggalaṁ upanissāya viharato anupaṭṭhitā ceva sati na upaṭṭhāti, asamāhitañca cittaṁ na samādhiyati, aparikkhīṇā ca āsavā na parikkhayaṁ gacchanti, ananuppattañca anuttaraṁ yogakkhemaṁ nānupāpuṇāmi. Ye ca kho ime pabbajitena jīvitaparikkhārā samudānetabbā — cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārā — te appakasirena samudāgacchanti. Na kho panāhaṁ cīvarahetu agārasmā anagāriyaṁ pabbajito, na piṇḍapātahetu … pe … na senāsanahetu … pe … na gilānappaccayabhesajjaparikkhārahetu agārasmā anagāriyaṁ pabbajito. Atha ca pana me imaṁ puggalaṁ upanissāya viharato anupaṭṭhitā ceva sati na upaṭṭhāti, asamāhitañca cittaṁ na samādhiyati, aparikkhīṇā ca āsavā na parikkhayaṁ gacchanti, ananuppattañca anuttaraṁ yogakkhemaṁ nānupāpuṇāmī’ti. Tena, bhikkhave, bhikkhunā saṅkhāpi so puggalo āpucchā pakkamitabbaṁ, nānubandhitabbo.

8Idha pana, bhikkhave, bhikkhu aññataraṁ puggalaṁ upanissāya viharati. Tassa taṁ puggalaṁ upanissāya viharato anupaṭṭhitā ceva sati upaṭṭhāti, asamāhitañca cittaṁ samādhiyati, aparikkhīṇā ca āsavā parikkhayaṁ gacchanti, ananuppattañca anuttaraṁ yogakkhemaṁ anupāpuṇāti. Ye ca kho ime pabbajitena jīvitaparikkhārā samudānetabbā — cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārā — te kasirena samudāgacchanti. Tena, bhikkhave, bhikkhunā iti paṭisañcikkhitabbaṁ: ‘Ahaṁ kho imaṁ puggalaṁ upanissāya viharāmi. Tassa me imaṁ puggalaṁ upanissāya viharato anupaṭṭhitā ceva sati upaṭṭhāti, asamāhitañca cittaṁ samādhiyati, aparikkhīṇā ca āsavā parikkhayaṁ gacchanti, ananuppattañca anuttaraṁ yogakkhemaṁ anupāpuṇāmi. Ye ca kho ime pabbajitena jīvitaparikkhārā samudānetabbā — cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārā — te kasirena samudāgacchanti. Na kho panāhaṁ cīvarahetu agārasmā anagāriyaṁ pabbajito, na piṇḍapātahetu … pe … na senāsanahetu … pe … na gilānappaccayabhesajjaparikkhārahetu agārasmā anagāriyaṁ pabbajito. Atha ca pana me imaṁ puggalaṁ upanissāya viharato anupaṭṭhitā ceva sati upaṭṭhāti, asamāhitañca cittaṁ samādhiyati, aparikkhīṇā ca āsavā parikkhayaṁ gacchanti, ananuppattañca anuttaraṁ yogakkhemaṁ anupāpuṇāmī’ti. Tena, bhikkhave, bhikkhunā saṅkhāpi so puggalo anubandhitabbo, na pakkamitabbaṁ.

9Idha pana, bhikkhave, bhikkhu aññataraṁ puggalaṁ upanissāya viharati. Tassa taṁ puggalaṁ upanissāya viharato anupaṭṭhitā ceva sati upaṭṭhāti, asamāhitañca cittaṁ samādhiyati, aparikkhīṇā ca āsavā parikkhayaṁ gacchanti, ananuppattañca anuttaraṁ yogakkhemaṁ anupāpuṇāti. Ye ca kho ime pabbajitena jīvitaparikkhārā samudānetabbā — cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārā — te appakasirena samudāgacchanti. Tena, bhikkhave, bhikkhunā iti paṭisañcikkhitabbaṁ: ‘Ahaṁ kho imaṁ puggalaṁ upanissāya viharāmi. Tassa me imaṁ puggalaṁ upanissāya viharato anupaṭṭhitā ceva sati upaṭṭhāti, asamāhitañca cittaṁ samādhiyati, aparikkhīṇā ca āsavā parikkhayaṁ gacchanti, ananuppattañca anuttaraṁ yogakkhemaṁ anupāpuṇāmi. Ye ca kho ime pabbajitena jīvitaparikkhārā samudānetabbā — cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārā — te appakasirena samudāgacchantī’ti. Tena, bhikkhave, bhikkhunā yāvajīvampi so puggalo anubandhitabbo, na pakkamitabbaṁ, api panujjamānenapī"ti.

10Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.

Vanapatthasuttaṁ niṭṭhitaṁ sattamaṁ.