1On one occasion the Venerable Lomāsavāngisa was dwelling among the Sakyans at Kapilavatthu in Nigrodha's Park. Then Mahānāma the Sakyan approached the Venerable Lomāsavāngisa, paid homage to him, sat down to one side, and said to him:

"Is it the case, venerable sir, that the dwelling of a trainee is itself the same as the Tathāgata's dwelling, or is it rather that the dwelling of a trainee is one thing and the Tathāgata's dwelling is another?"

2"It is not the case, friend Mahānāma, that the dwelling of a trainee is itself the same as the Tathāgata's dwelling; rather, the dwelling of a trainee is one thing and the Tathāgata's dwelling is another.

"Friend Mahānāma, those bhikkhus who are trainees, who have not attained their mind's ideal, who dwell aspiring for the unsurpassed security from bondage, dwell having abandoned the five hindrances. [n.314] Te ime pañca nīvaraṇe pahāya viharanti. All trainees have completely abandoned the hindrance of doubt; nonreturners have, in addition, eradicated ill will and remorse (as well as sensual desire in its more restricted sense). Trainees abandon the other hindrances only temporarily through jhāna and insight; see n. 7 on the five kinds of seclusion. The absolutive pahāya here should be construed in the light of these qualifications. What five? The hindrances of sensual desire, ill will, sloth and torpor, restlessness and remorse, and doubt.

3Those bhikkhus who are trainees … dwell having abandoned these five hindrances.

4"But, friend Mahānāma, for those bhikkhus who are arahants, whose taints are destroyed, who have lived the holy life, done what had to be done, laid down the burden, reached their own goal, utterly destroyed the fetters of existence, become completely liberated through final knowledge, the five hindrances have been abandoned, cut off at the root, made like palm stumps, obliterated so that they are no more subject to future arising. [n.315] Tesaṁ pañca nīvaraṇā pahīnā ucchinnamūlā tālāvatthukatā anabhāvakatā āyatiṁ anuppādadhamma. This emphasizes the final and complete abandonment of the five hindrances. What five? The hindrances of sensual desire, ill will, sloth and torpor, restlessness and remorse, and doubt. sn.v.328 For those bhikkhus who are arahants … these five hindrances have been abandoned, cut off at the root, made like palm stumps, obliterated so that they are no more subject to future arising.

5"By the following method too, friend Mahānāma, it can be understood how the dwelling of a trainee is one thing and the Tathāgata's dwelling is another.

6"On this one occasion, friend Mahānāma, the Blessed One was dwelling at Icchanaṅgala in the Icchanaṅgala Wood. There the Blessed One addressed the bhikkhus thus: ‘Bhikkhus, I wish to go into seclusion for three months. I should not be approached by anyone except the one who brings me almsfood.’
He here repeats the entire contents of the preceding sutta, down to:

11"‘If anyone, bhikkhus, speaking rightly could say of anything: "It is a noble dwelling, a divine dwelling, the Tathāgata's dwelling," it is of concentration by mindfulness of breathing that one could rightly say this.’

"By this method, friend Mahānāma, it can be understood how the dwelling of a trainee is one thing and the Tathāgata's dwelling is another."

1Ekaṁ samayaṁ āyasmā lomasakaṁbhiyo sakkesu vihārati kapilavatthusmiṁ nigrodhārāme. Atha kho mahānāmo sakko yenāyasmā lomasakaṁbhiyo tenupasaṅkami; upasaṅkamitvā āyasmantaṁ lomasakaṁbhiyaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho mahānāmo sakko āyasmantaṁ lomasakaṁbhiyaṁ etadavoca:

"So eva nu kho, bhante, sekho vihāro so tathāgatavihāro, udāhu aññova sekho vihāro añño tathāgatavihāro"ti?

2"Na kho, āvuso mahānāma, sveva sekho vihāro, so tathāgatavihāro. Añño kho, āvuso mahānāma, sekho vihāro, añño tathāgatavihāro.

Ye te, āvuso mahānāma, bhikkhū sekhā appattamānasā anuttaraṁ yogakkhemaṁ patthayamānā vihāranti, te pañca nīvaraṇe pahāya vihāranti. Katame pañca? Kāmacchandanīvaraṇaṁ pahāya vihāranti, byā pāda nīvaraṇaṁ … pe … thinamiddhanīvaraṇaṁ … uddhaccakukkuccanīvaraṇaṁ … vicikicchānīvaraṇaṁ pahāya vihāranti.

3Yepi te, āvuso mahānāma, bhikkhū sekhā appattamānasā anuttaraṁ yogakkhemaṁ patthayamānā vihāranti, te ime pañca nīvaraṇe pahāya vihāranti.

4Ye ca kho te, āvuso mahānāma, bhikkhū arahanto khīṇāsavā vusitavanto katakaraṇīyā ohitabhārā anuppattasadatthā parikkhīṇabhavasaṁyojanā sammadaññāvimuttā, tesaṁ pañca nīvaraṇā pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppāda dhammā. Katame pañca? Kāmacchandanīvaraṇaṁ pahīnaṁ ucchinnamūlaṁ tālāvatthukataṁ anabhāvaṅkataṁ āyatiṁ anuppāda dhammaṁ; byā pāda nīvaraṇaṁ pahīnaṁ … pe … thinamiddhanīvaraṇaṁ … uddhaccakukkuccanīvaraṇaṁ … vicikicchānīvaraṇaṁ pahīnaṁ ucchinnamūlaṁ tālāvatthukataṁ anabhāvaṅkataṁ āyatiṁ anuppāda dhammaṁ.

5Ye te, āvuso mahānāma, bhikkhū arahanto khīṇāsavā vusitavanto katakaraṇīyā ohitabhārā anuppattasadatthā parikkhīṇabhavasaṁyojanā sammadaññāvimuttā, tesaṁ ime pañca nīvaraṇā pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppāda dhammā. Tadamināpetaṁ, āvuso mahānāma, pariyāyena veditabbaṁ yathā – aññova sekho vihāro, añño tathāgatavihāro.

6Ekamidaṁ, āvuso mahānāma, samayaṁ bhagavā icchānaṅgale vihārati icchānaṅgalavanasaṇḍe. Tatra kho, āvuso mahānāma, bhagavā bhikkhū āmantesi: ‘icchāmahaṁ, bhikkhave, temāsaṁ paṭisallīyituṁ. Nāmhi kenaci upasaṅkamitabbo, aññatra ekena piṇḍapātanīhārakenā’ti. ‘Evaṁ, bhante’ti kho, āvuso mahānāma, te bhikkhū bhagavato paṭissutvā nāssudha koci bhagavantaṁ upasaṅkamati, aññatra ekena piṇḍapātanīhārakena.

7Atha kho, āvuso, bhagavā tassa temāsassa accayena paṭisallānā vuṭṭhito bhikkhū āmantesi: ‘sace kho, bhikkhave, aññatitthiyā paribbājakā evaṁ puccheyyuṁ: "katamenāvuso, vihārena samaṇo gotamo vassāvāsaṁ bahulaṁ vihāsī"ti, evaṁ puṭṭhā tumhe, bhikkhave, tesaṁ aññatitthiyānaṁ paribbājakānaṁ evaṁ byākareyyātha: "ānāpānassatisamādhinā kho, āvuso, bhagavā vassāvāsaṁ bahulaṁ vihāsī"’ti. Idhāhaṁ, bhikkhave, sato assasāmi, sato passasāmi. Dīghaṁ assasanto dīghaṁ assasāmīti pajānāmi, dīghaṁ passasanto dīghaṁ passasāmīti pajānāmi … pe … paṭinissaggānupassī assasissāmīti pajānāmi, paṭinissaggānupassī passasissāmīti pajānāmi.

8Yañhi taṁ, bhikkhave, sammā vadamāno vadeyya – ariyavihāro itipi, brahmavihāro itipi, tathāgatavihāro itipi. Ānāpānassatisamādhiṁ sammā vadamāno vadeyya – ariyavihāro itipi, brahmavihāro itipi, tathāgatavihāro itipi.

9Ye te, bhikkhave, bhikkhū sekhā appattamānasā anuttaraṁ yogakkhemaṁ patthayamānā vihāranti, tesaṁ ānāpānassatisamādhi bhāvito bahulīkato āsavānaṁ khayāya saṁvattati.

10Ye ca kho te, bhikkhave, bhikkhū arahanto khīṇāsavā vusitavanto katakaraṇīyā ohitabhārā anuppattasadatthā parikkhīṇabhavasaṁyojanā sammadaññāvimuttā, tesaṁ ānāpānassatisamādhi bhāvito bahulīkato diṭṭheva dhamme sukhavihārāya ceva saṁvattati satisampajaññāya ca.

11Yañhi taṁ, bhikkhave, sammā vadamāno vadeyya – ariyavihāro itipi, brahmavihāro itipi, tathāgatavihāro itipi. Ānāpānassatisamādhiṁ sammā vadamāno vadeyya – ariyavihāro itipi, brahmavihāro itipi, tathāgatavihāro itipīti.

Iminā kho etaṁ, āvuso mahānāma, pariyāyena veditabbaṁ, yathā – aññova sekho vihāro, añño tathāgatavihāro"ti.

Dutiyaṁ.