Seyyathāpi, bhikkhave, bījāni akhaṇḍāni apūtīni avātātapahatāni sārādāni sukhasayitāni sukhette suparikammakatāya bhūmiyā nikkhittāni.
Devo ca sammādhāraṁ anuppaveccheyya.
Evassu tāni, bhikkhave, bījāni vuddhiṁ viruḷhiṁ vepullaṁ āpajjeyyuṁ.
Evamevaṁ kho, bhikkhave, yaṁ lobhapakataṁ kammaṁ lobhajaṁ lobhanidānaṁ lobhasamudayaṁ, yatthassa attabhāvo nibbattati tattha taṁ kammaṁ vipaccati. Suppose some seeds were intact, unspoiled, not weather-damaged, fertile, and well-kept. They’re sown in a well-prepared, productive field,
and the heavens provide plenty of rain.
Then those seeds would grow, increase, and mature.
In the same way, any deed that emerges from greed—born, sourced, and originated from greed—ripens where that new life-form is born. Seyyathāpi, bhikkhave, bījāni akhaṇḍāni apūtīni avātātapahatāni sārādāni sukhasayitāni.
Tāni puriso agginā ḍaheyya.
Agginā ḍahitvā masiṁ kareyya.
Masiṁ karitvā mahāvāte vā ophuṇeyya nadiyā vā sīghasotāya pavāheyya. Suppose some seeds were intact, unspoiled, not damaged by wind and sun, fertile, and well-kept.
But someone would burn them with fire,
reduce them to ashes,
and sweep away the ashes in a strong wind, or float them away down a swift stream. vatthu aññaṁ na vijjati.
Tasmā lobhañca dosañca,
mohajañcāpi viddasu;
Vijjaṁ uppādayaṁ bhikkhu, not in any other place.
So a wise person,
an3.34 a mendicant arousing knowledge
of the outcome of greed, hate, and delusion,
Kathañca, bhikkhave, atīte chandarāgaṭṭhāniye dhamme ārabbha chando na jāyati?
Atītānaṁ, bhikkhave, chandarāgaṭṭhāniyānaṁ dhammānaṁ āyatiṁ vipākaṁ pajānāti.
Āyatiṁ vipākaṁ viditvā tadabhinivatteti.
Tadabhinivattetvā cetasā abhinivijjhitvā paññāya ativijjha passati. And how does desire not come up for things that stimulate desire and greed in the past, future, or present?
You understand the future result of things that stimulate desire and greed in the past, future, or present.
When you know this, you grow disillusioned,
your heart becomes dispassionate, and you see it with penetrating wisdom.
So tadassādeti taṁ nikāmeti tena ca vittiṁ āpajjati, tatra ṭhito tadadhimutto tabbahulavihārī aparihīno kālaṁ kurumāno ākiñcaññāyatanūpagānaṁ devānaṁ sahabyataṁ upapajjati.
Ākiñcaññāyatanūpagānaṁ, bhikkhave, devānaṁ saṭṭhi kappasahassāni āyuppamāṇaṁ.
Tattha puthujjano yāvatāyukaṁ ṭhatvā yāvatakaṁ tesaṁ devānaṁ āyuppamāṇaṁ taṁ sabbaṁ khepetvā nirayampi gacchati tiracchānayonimpi gacchati pettivisayampi gacchati.
Bhagavato pana sāvako tattha yāvatāyukaṁ ṭhatvā yāvatakaṁ tesaṁ devānaṁ āyuppamāṇaṁ taṁ sabbaṁ khepetvā tasmiṁyeva bhave parinibbāyati. They enjoy it and like it and find it satisfying. If they’re set on that, committed to it, and meditate on it often without losing it, when they die they’re reborn in the company of the gods of the dimension of nothingness.
The lifespan of the gods of nothingness is sixty thousand eons.
An ordinary person stays there until the lifespan of those gods is spent, then they go to hell or the animal realm or the ghost realm.
But a disciple of the Buddha stays there until the lifespan of those gods is spent, then they’re extinguished in that very life.
Na, bhikkhave, lobhajena kammena dosajena kammena mohajena kammena devā paññāyanti, manussā paññāyanti, yā vā panaññāpi kāci sugatiyo.
Atha kho, bhikkhave, lobhajena kammena dosajena kammena mohajena kammena nirayo paññāyati tiracchānayoni paññāyati pettivisayo paññāyati, yā vā panaññāpi kāci duggatiyo.
Imāni kho, bhikkhave, tīṇi nidānāni kammānaṁ samudayāya.
Tīṇimāni, bhikkhave, nidānāni kammānaṁ samudayāya. It’s not because of deeds born of greed, hate, and delusion that gods, humans, or those in any other good places are found.
Rather, it’s because of deeds born of greed, hate, and delusion that hell, the animal realm, the ghost realm, or any other bad places are found.
These are three sources that give rise to deeds.
Mendicants, there are these three sources that give rise to deeds. Na, bhikkhave, alobhajena kammena adosajena kammena amohajena kammena nirayo paññāyati tiracchānayoni paññāyati pettivisayo paññāyati, yā vā panaññāpi kāci duggatiyo.
Atha kho, bhikkhave, alobhajena kammena adosajena kammena amohajena kammena devā paññāyanti, manussā paññāyanti, yā vā panaññāpi kāci sugatiyo.
Imāni kho, bhikkhave, tīṇi nidānāni kammānaṁ samudayāyā”ti.
Navamaṁ. " It’s not because of deeds born of contentment, love, and understanding that hell, the animal realm, the ghost realm, or any other bad places are found.
Rather, it’s because of deeds born of contentment, love, and understanding that gods, humans, or those in any other good places are found.
These are three sources that give rise to deeds.” "
}
Abhabbo diṭṭhisampanno puggalo sayaṅkataṁ sukhadukkhaṁ paccāgantuṁ, abhabbo diṭṭhisampanno puggalo paraṅkataṁ sukhadukkhaṁ paccāgantuṁ, abhabbo diṭṭhisampanno puggalo sayaṅkatañca paraṅkatañca sukhadukkhaṁ paccāgantuṁ, abhabbo diṭṭhisampanno puggalo asayaṅkāraṁ adhiccasamuppannaṁ sukhadukkhaṁ paccāgantuṁ, abhabbo diṭṭhisampanno puggalo aparaṅkāraṁ adhiccasamuppannaṁ sukhadukkhaṁ paccāgantuṁ, abhabbo diṭṭhisampanno puggalo asayaṅkārañca aparaṅkārañca adhiccasamuppannaṁ sukhadukkhaṁ paccāgantuṁ.
Taṁ kissa hetu?
Tathā hissa, bhikkhave, diṭṭhisampannassa puggalassa hetu ca sudiṭṭho hetusamuppannā ca dhammā.
Imāni kho, bhikkhave, cha abhabbaṭṭhānānī”ti. A person accomplished in view can’t fall back on the idea that pleasure and pain are made by oneself, or that they’re made by another, or that they’re made by both. Nor can they fall back on the idea that pleasure and pain arise by chance, not made by oneself, by another, or by both.
Why is that?
It is because a person accomplished in view has clearly seen causes and the phenomena that arise from causes.
These are the six things that can’t be done.” paraṅkataṁ → parakataṁ (sya-all) "
}
Etassa, ānanda, dhammassa ananubodhā appaṭivedhā evamayaṁ pajā tantākulakajātā kulagaṇṭhikajātā muñjapabbajabhūtā apāyaṁ duggatiṁ vinipātaṁ saṁsāraṁ nātivattati.
‘Atthi idappaccayā jarāmaraṇan’ti iti puṭṭhena satā, ānanda, atthītissa vacanīyaṁ.
‘Kiṁpaccayā jarāmaraṇan’ti iti ce vadeyya, ‘jātipaccayā jarāmaraṇan’ti iccassa vacanīyaṁ.
‘Atthi idappaccayā jātī’ti iti puṭṭhena satā, ānanda, atthītissa vacanīyaṁ. It is because of not understanding and not penetrating this teaching that this population has become tangled like string, knotted like a ball of thread, and matted like rushes and reeds, and it doesn’t escape the places of loss, the bad places, the underworld, transmigration.
When asked, ‘Is there a specific condition for old age and death?’ you should answer, ‘There is.’
If they say, ‘What is a condition for old age and death?’ you should answer, ‘Rebirth is a condition for old age and death.’
When asked, ‘Is there a specific condition for rebirth?’ you should answer, ‘There is.’ Viññāṇañca hi, ānanda, mātukucchismiṁ na okkamissatha, api nu kho nāmarūpaṁ mātukucchismiṁ samuccissathā”ti?
“No hetaṁ, bhante”.
“Viññāṇañca hi, ānanda, mātukucchismiṁ okkamitvā vokkamissatha, api nu kho nāmarūpaṁ itthattāya abhinibbattissathā”ti?
“No hetaṁ, bhante”. If consciousness were not conceived in the mother’s womb, would name and form coagulate there?”
“No, sir.”
“If consciousness, after being conceived in the mother’s womb, were to be miscarried, would name and form be born into this state of existence?”
“No, sir.” Viññāṇañca hi, ānanda, nāmarūpe patiṭṭhaṁ na labhissatha, api nu kho āyatiṁ jātijarāmaraṇaṁ dukkhasamudayasambhavo paññāyethā”ti?
“No hetaṁ, bhante”.
“Tasmātihānanda, eseva hetu etaṁ nidānaṁ esa samudayo esa paccayo viññāṇassa yadidaṁ nāmarūpaṁ.
Ettāvatā kho, ānanda, jāyetha vā jīyetha vā mīyetha vā cavetha vā upapajjetha vā. If consciousness were not to gain a footing in name and form, would the coming to be of the origin of suffering—of rebirth, old age, and death in the future—be found?”
“No, sir.”
“That’s why this is the cause, source, origin, and reason of consciousness, namely name and form.
This is the extent to which one may be reborn, grow old, die, pass away, or reappear. Etarahi vā so rūpiṁ parittaṁ attānaṁ paññapento paññapeti, tattha bhāviṁ vā so rūpiṁ parittaṁ attānaṁ paññapento paññapeti, ‘atathaṁ vā pana santaṁ tathattāya upakappessāmī’ti iti vā panassa hoti.
Evaṁ santaṁ kho, ānanda, rūpiṁ parittattānudiṭṭhi anusetīti iccālaṁ vacanāya.
Tatrānanda, yo so rūpiṁ anantaṁ attānaṁ paññapento paññapeti.
Etarahi vā so rūpiṁ anantaṁ attānaṁ paññapento paññapeti, tattha bhāviṁ vā so rūpiṁ anantaṁ attānaṁ paññapento paññapeti, ‘atathaṁ vā pana santaṁ tathattāya upakappessāmī’ti iti vā panassa hoti. They describe the self as physical and limited in the present; or as sure to become physical and limited in some other place; or else they think: ‘Though it is not like that, I will ensure it is provided with what it needs to become like that.’
This being so, it’s appropriate to say that a view of self as physical and limited underlies them.
Now, take those who describe the self as physical and infinite …
dn15 Etarahi vā so arūpiṁ anantaṁ attānaṁ paññapento paññapeti, tattha bhāviṁ vā so arūpiṁ anantaṁ attānaṁ paññapento paññapeti, ‘atathaṁ vā pana santaṁ tathattāya upakappessāmī’ti iti vā panassa hoti.
Evaṁ santaṁ kho, ānanda, arūpiṁ anantattānudiṭṭhi anusetīti iccālaṁ vacanāya.
Ettāvatā kho, ānanda, attānaṁ paññapento paññapeti.
3. Naattapaññatti They describe the self as formless and infinite in the present; or as sure to become formless and infinite in some other place; or else they think: ‘Though it is not like that, I will ensure it is provided with what it needs to become like that.’
This being so, it’s appropriate to say that a view of self as formless and infinite underlies them.
That’s how those who describe the self describe it.
3. Not Describing the Self 3. Naattapaññatti
Kittāvatā ca, ānanda, attānaṁ na paññapento na paññapeti?
Rūpiṁ vā hi, ānanda, parittaṁ attānaṁ na paññapento na paññapeti:
‘rūpī me paritto attā’ti. 3. Not Describing the Self
How do those who don’t describe the self not describe it?
They don’t describe it as physical and limited …
dn15 Kittāvatā ca, ānanda, attānaṁ na paññapento na paññapeti?
Rūpiṁ vā hi, ānanda, parittaṁ attānaṁ na paññapento na paññapeti:
‘rūpī me paritto attā’ti.
Rūpiṁ vā hi, ānanda, anantaṁ attānaṁ na paññapento na paññapeti: How do those who don’t describe the self not describe it?
They don’t describe it as physical and limited …
dn15
physical and infinite … Etarahi vā so arūpiṁ anantaṁ attānaṁ na paññapento na paññapeti, tattha bhāviṁ vā so arūpiṁ anantaṁ attānaṁ na paññapento na paññapeti, ‘atathaṁ vā pana santaṁ tathattāya upakappessāmī’ti iti vā panassa na hoti.
Evaṁ santaṁ kho, ānanda, arūpiṁ anantattānudiṭṭhi nānusetīti iccālaṁ vacanāya.
Ettāvatā kho, ānanda, attānaṁ na paññapento na paññapeti.
4. Attasamanupassanā They don’t describe the self as formless and infinite in the present; or as sure to become formless and infinite in some other place; and they don’t think: ‘Though it is not like that, I will ensure it is provided with what it needs to become like that.’
This being so, it’s appropriate to say that a view of self as formless and infinite doesn’t underlie them.
That’s how those who don’t describe the self don’t describe it.
4. Regarding a Self ‘Na heva kho me vedanā attā, appaṭisaṁvedano me attā’ti iti vā hi, ānanda, attānaṁ samanupassamāno samanupassati.
‘Na heva kho me vedanā attā, nopi appaṭisaṁvedano me attā, attā me vediyati, vedanādhammo hi me attā’ti iti vā hi, ānanda, attānaṁ samanupassamāno samanupassati.
Tatrānanda, yo so evamāha:
‘vedanā me attā’ti, Or they regard it like this: ‘Feeling is definitely not my self. My self does not experience feeling.’
Or they regard it like this: ‘Feeling is definitely not my self. But it’s not that my self does not experience feeling. My self feels, for my self is liable to feel.’
Now, as to those who say:
‘Feeling is my self.’ ‘Na heva kho me vedanā attā, nopi appaṭisaṁvedano me attā, attā me vediyati, vedanādhammo hi me attā’ti iti vā hi, ānanda, attānaṁ samanupassamāno samanupassati.
Tatrānanda, yo so evamāha:
‘vedanā me attā’ti,
so evamassa vacanīyo: Or they regard it like this: ‘Feeling is definitely not my self. But it’s not that my self does not experience feeling. My self feels, for my self is liable to feel.’
Now, as to those who say:
‘Feeling is my self.’
You should say this to them: Tasmātihānanda, etena petaṁ nakkhamati: ‘vedanā me attā’ti samanupassituṁ.
Tatrānanda, yo so evamāha:
‘na heva kho me vedanā attā, appaṭisaṁvedano me attā’ti, so evamassa vacanīyo:
‘yattha panāvuso, sabbaso vedayitaṁ natthi api nu kho, tattha “ayamahamasmī”ti siyā’”ti? That’s why it’s not acceptable to regard feeling as self.
Now, as to those who say:
‘Feeling is definitely not my self. My self does not experience feeling.’ You should say this to them,
‘But reverend, where there is nothing felt at all, would the thought “I am” occur there?’” ‘na heva kho me vedanā attā, appaṭisaṁvedano me attā’ti, so evamassa vacanīyo:
‘yattha panāvuso, sabbaso vedayitaṁ natthi api nu kho, tattha “ayamahamasmī”ti siyā’”ti?
“No hetaṁ, bhante”.
“Tasmātihānanda, etena petaṁ nakkhamati: ‘na heva kho me vedanā attā, appaṭisaṁvedano me attā’ti samanupassituṁ. ‘Feeling is definitely not my self. My self does not experience feeling.’ You should say this to them,
‘But reverend, where there is nothing felt at all, would the thought “I am” occur there?’”
“No, sir.”
“That’s why it’s not acceptable to regard self as that which does not experience feeling. ‘yattha panāvuso, sabbaso vedayitaṁ natthi api nu kho, tattha “ayamahamasmī”ti siyā’”ti?
“No hetaṁ, bhante”.
“Tasmātihānanda, etena petaṁ nakkhamati: ‘na heva kho me vedanā attā, appaṭisaṁvedano me attā’ti samanupassituṁ.
Tatrānanda, yo so evamāha: ‘But reverend, where there is nothing felt at all, would the thought “I am” occur there?’”
“No, sir.”
“That’s why it’s not acceptable to regard self as that which does not experience feeling.
Now, as to those who say: “Tasmātihānanda, etena petaṁ nakkhamati: ‘na heva kho me vedanā attā, appaṭisaṁvedano me attā’ti samanupassituṁ.
Tatrānanda, yo so evamāha:
‘na heva kho me vedanā attā, nopi appaṭisaṁvedano me attā, attā me vediyati, vedanādhammo hi me attā’ti.
So evamassa vacanīyo— “That’s why it’s not acceptable to regard self as that which does not experience feeling.
Now, as to those who say:
‘Feeling is definitely not my self. But it’s not that my self does not experience feeling. My self feels, for my self is liable to feel.’
You should say this to them, ‘na heva kho me vedanā attā, nopi appaṭisaṁvedano me attā, attā me vediyati, vedanādhammo hi me attā’ti.
So evamassa vacanīyo—
vedanā ca hi, āvuso, sabbena sabbaṁ sabbathā sabbaṁ aparisesā nirujjheyyuṁ.
Sabbaso vedanāya asati vedanānirodhā api nu kho tattha ‘ayamahamasmī’ti siyā”ti? ‘Feeling is definitely not my self. But it’s not that my self does not experience feeling. My self feels, for my self is liable to feel.’
You should say this to them,
‘Suppose feelings were to totally and utterly cease without anything left over.
When there’s no feeling at all, with the cessation of feeling, would the thought “I am this” occur there?’” “Tasmātihānanda, etena petaṁ nakkhamati: ‘na heva kho me vedanā attā, nopi appaṭisaṁvedano me attā, attā me vediyati, vedanādhammo hi me attā’ti samanupassituṁ.
Yato kho, ānanda, bhikkhu neva vedanaṁ attānaṁ samanupassati, nopi appaṭisaṁvedanaṁ attānaṁ samanupassati, nopi ‘attā me vediyati, vedanādhammo hi me attā’ti samanupassati.
So evaṁ na samanupassanto na ca kiñci loke upādiyati,
anupādiyaṁ na paritassati, aparitassaṁ paccattaññeva parinibbāyati, “That’s why it’s not acceptable to regard self as that which is liable to feel.
dn15
Not regarding anything in this way, they don’t grasp at anything in the world.
Not grasping, they’re not anxious. Not being anxious, they personally become extinguished. So evaṁ na samanupassanto na ca kiñci loke upādiyati,
anupādiyaṁ na paritassati, aparitassaṁ paccattaññeva parinibbāyati,
‘khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāti.
Evaṁ vimuttacittaṁ kho, ānanda, bhikkhuṁ yo evaṁ vadeyya: Not regarding anything in this way, they don’t grasp at anything in the world.
Not grasping, they’re not anxious. Not being anxious, they personally become extinguished.
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.’
It wouldn’t be appropriate to say that a mendicant whose mind is freed like this holds the following views: anupādiyaṁ na paritassati, aparitassaṁ paccattaññeva parinibbāyati,
‘khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāti.
Evaṁ vimuttacittaṁ kho, ānanda, bhikkhuṁ yo evaṁ vadeyya:
‘hoti tathāgato paraṁ maraṇā itissa diṭṭhī’ti, tadakallaṁ. Not grasping, they’re not anxious. Not being anxious, they personally become extinguished.
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.’
It wouldn’t be appropriate to say that a mendicant whose mind is freed like this holds the following views:
‘A Realized One still exists after death’; aparitassaṁ → aparitassanaṁ (mr)
itissa → iti sā (sya-all, km)
yāvatā vaṭṭaṁ, yāvatā vaṭṭati → yāvatā vaṭṭaṁ vaṭṭati (si), vattati tāvatā vaṭṭaṁ vattati (km), yavatā vaṭṭaṁ yāvatā vaṭṭaṁ vaṭṭati (pts1ed)
Satta kho, ānanda → satta kho imā ānanda (bj, sya-all, km, pts1ed) " Santānanda, sattā sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanūpagā.
Ayaṁ pañcamī viññāṇaṭṭhiti.
Santānanda, sattā sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanūpagā.
Ayaṁ chaṭṭhī viññāṇaṭṭhiti. 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.
This is the fifth plane of consciousness.
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.
This is the sixth plane of consciousness. Santānanda, sattā sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanūpagā.
Ayaṁ sattamī viññāṇaṭṭhiti.
Asaññasattāyatanaṁ nevasaññānāsaññāyatanameva dutiyaṁ.
Tatrānanda, yāyaṁ paṭhamā viññāṇaṭṭhiti nānattakāyā nānattasaññino, seyyathāpi manussā, ekacce ca devā, ekacce ca vinipātikā. 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.
This is the seventh plane of consciousness.
Then there is the dimension of non-percipient beings, and secondly, the dimension of neither perception nor non-perception.
Now, regarding these seven planes of consciousness and two dimensions, “Yato kho, ānanda, bhikkhu imāsañca sattannaṁ viññāṇaṭṭhitīnaṁ imesañca dvinnaṁ āyatanānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ viditvā anupādā vimutto hoti, ayaṁ vuccatānanda, bhikkhu paññāvimutto.
6. Aṭṭhavimokkha
Aṭṭha kho ime, ānanda, vimokkhā.
Katame aṭṭha? “When a mendicant, having truly understood the origin, ending, gratification, drawback, and escape regarding these seven planes of consciousness and these two dimensions, is freed by not grasping, they’re called a mendicant who is freed by wisdom.
6. The Eight Liberations
Ānanda, there are these eight liberations.
What eight? Ajjhattaṁ arūpasaññī bahiddhā rūpāni passati,
ayaṁ dutiyo vimokkho.
Subhanteva adhimutto hoti,
ayaṁ tatiyo vimokkho. Not perceiving form internally, they see visions externally.
This is the second liberation.
They’re focused only on beauty.
This is the third liberation. Sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṁ upasampajja viharati,
ayaṁ catuttho vimokkho.
Sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanaṁ upasampajja viharati,
ayaṁ pañcamo vimokkho. Going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, they enter and remain in the dimension of infinite space.
This is the fourth liberation.
Going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, they enter and remain in the dimension of infinite consciousness.
This is the fifth liberation. Sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharati,
ayaṁ chaṭṭho vimokkho.
Sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja viharati,
ayaṁ sattamo vimokkho. Going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, they enter and remain in the dimension of nothingness.
This is the sixth liberation.
Going totally beyond the dimension of nothingness, they enter and remain in the dimension of neither perception nor non-perception.
This is the seventh liberation. Sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja viharati,
ayaṁ sattamo vimokkho.
Sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharati,
ayaṁ aṭṭhamo vimokkho. Going totally beyond the dimension of nothingness, they enter and remain in the dimension of neither perception nor non-perception.
This is the seventh liberation.
Going totally beyond the dimension of neither perception nor non-perception, they enter and remain in the cessation of perception and feeling.
This is the eighth liberation.
Yepi nigaṇṭhassa nāṭaputtassa sāvakā gihī odātavasanā, tepi nigaṇṭhesu nāṭaputtiyesu nibbinnarūpā virattarūpā paṭivānarūpā, yathā taṁ durakkhāte dhammavinaye duppavedite aniyyānike anupasamasaṁvattanike asammāsambuddhappavedite bhinnathūpe appaṭisaraṇe.
Atha kho āyasmā sāriputto bhikkhū āmantesi:
“nigaṇṭho, āvuso, nāṭaputto pāvāyaṁ adhunākālaṅkato,
tassa kālaṅkiriyāya bhinnā nigaṇṭhā dvedhikajātā …pe… bhinnathūpe appaṭisaraṇe. And the Jain Ñātika’s white-clothed lay disciples were disillusioned, dismayed, and disappointed in the Jain ascetics. They were equally disappointed with a teaching and training so poorly explained and poorly propounded, not emancipating, not leading to peace, proclaimed by someone who is not a fully awakened Buddha, with broken monument and without a refuge.
Then Sāriputta told the mendicants about these things. He went on to say,
dn33
dn33 Yepi → yepi te (bj, pts1ed)
amhākaṁ → asmākaṁ (pts1ed) | bhagavatā → bhagavato (si)
bhagavatā → bhagavato (si)
dve → dve dhammā (sya-all, km) Evañhetaṁ, āvuso, hoti durakkhāte dhammavinaye duppavedite aniyyānike anupasamasaṁvattanike asammāsambuddhappavedite.
Ayaṁ kho panāvuso, amhākaṁ bhagavatā dhammo svākkhāto suppavedito niyyāniko upasamasaṁvattaniko sammāsambuddhappavedito.
Tattha sabbeheva saṅgāyitabbaṁ, na vivaditabbaṁ, yathayidaṁ brahmacariyaṁ addhaniyaṁ assa ciraṭṭhitikaṁ, tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṁ.
Katamo cāvuso, amhākaṁ bhagavatā dhammo svākkhāto suppavedito niyyāniko upasamasaṁvattaniko sammāsambuddhappavedito; “That’s what happens, reverends, when a teaching and training is poorly explained and poorly propounded, not emancipating, not leading to peace, proclaimed by someone who is not a fully awakened Buddha.
But this teaching is well explained and well propounded to us by the Blessed One, emancipating, leading to peace, proclaimed by someone who is a fully awakened Buddha.
You should all recite this in concert, without disputing, so that this spiritual path may last for a long time. That would be for the welfare and happiness of the people, out of compassion for the world, for the benefit, welfare, and happiness of gods and humans.
And what is that teaching? Paggaho ca avikkhepo ca.
Sīlavipatti ca diṭṭhivipatti ca.
Sīlasampadā ca diṭṭhisampadā ca.
Sīlavisuddhi ca diṭṭhivisuddhi ca. Exertion, and not being scattered.
Failure in ethics and failure in view.
Accomplishment in ethics and accomplishment in view.
Purification of ethics and purification of view. Idhāvuso, bhikkhu sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṁ upasampajja viharati.
Sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanaṁ upasampajja viharati.
Sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharati.
Sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja viharati. A mendicant, going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, enters and remains in the dimension of infinite space.
Going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, they enter and remain in the dimension of infinite consciousness.
Going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, they enter and remain in the dimension of nothingness.
Going totally beyond the dimension of nothingness, they enter and remain in the dimension of neither perception nor non-perception. Atthāvuso, attabhāvapaṭilābho, yasmiṁ attabhāvapaṭilābhe attasañcetanāyeva kamati, no parasañcetanā.
Atthāvuso, attabhāvapaṭilābho, yasmiṁ attabhāvapaṭilābhe parasañcetanāyeva kamati, no attasañcetanā.
Atthāvuso, attabhāvapaṭilābho, yasmiṁ attabhāvapaṭilābhe attasañcetanā ceva kamati parasañcetanā ca.
Atthāvuso, attabhāvapaṭilābho, yasmiṁ attabhāvapaṭilābhe neva attasañcetanā kamati, no parasañcetanā. There is a reincarnation where only one’s own intention is effective, not that of others.
There is a reincarnation where only the intention of others is effective, not one’s own.
There is a reincarnation where both one’s own and others’ intentions are effective.
There is a reincarnation where neither one’s own nor others’ intentions are effective. Atthāvuso, attabhāvapaṭilābho, yasmiṁ attabhāvapaṭilābhe parasañcetanāyeva kamati, no attasañcetanā.
Atthāvuso, attabhāvapaṭilābho, yasmiṁ attabhāvapaṭilābhe attasañcetanā ceva kamati parasañcetanā ca.
Atthāvuso, attabhāvapaṭilābho, yasmiṁ attabhāvapaṭilābhe neva attasañcetanā kamati, no parasañcetanā.
Catasso dakkhiṇāvisuddhiyo. There is a reincarnation where only the intention of others is effective, not one’s own.
There is a reincarnation where both one’s own and others’ intentions are effective.
There is a reincarnation where neither one’s own nor others’ intentions are effective.
Four ways of purifying a religious donation: Idhāvuso, ekacco puggalo neva attantapo hoti na attaparitāpanānuyogamanuyutto na parantapo na paraparitāpanānuyogamanuyutto.
So anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṁvedī brahmabhūtena attanā viharati.
Aparepi cattāro puggalā.
Idhāvuso, ekacco puggalo attahitāya paṭipanno hoti no parahitāya. One person doesn’t mortify either themselves or others, committed to the practice of not mortifying themselves or others.
They live without wishes in the present life, extinguished, cooled, experiencing bliss, with self become divine.
Another four persons:
One person practices to benefit themselves, but not others. Kālena vakkhāmi no akālena,
bhūtena vakkhāmi no abhūtena,
saṇhena vakkhāmi no pharusena,
atthasaṁhitena vakkhāmi no anatthasaṁhitena, I will speak at the right time, not at the wrong time.
I will speak truthfully, not falsely.
I will speak gently, not harshly.
I will speak beneficially, not harmfully. aniccasaññā, anicce dukkhasaññā, dukkhe anattasaññā, pahānasaññā, virāgasaññā.
Ime kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena pañca dhammā sammadakkhātā;
tattha sabbeheva saṅgāyitabbaṁ …pe… atthāya hitāya sukhāya devamanussānaṁ.
6. Chakka the perception of impermanence, the perception of suffering in impermanence, the perception of not-self in suffering, the perception of giving up, and the perception of fading away.
These are the teachings grouped by five that have been rightly explained by the Buddha.
You should all recite these in concert.
6. Sixes So ‘mā hevan’tissa vacanīyo, ‘māyasmā evaṁ avaca, mā bhagavantaṁ abbhācikkhi, na hi sādhu bhagavato abbhakkhānaṁ, na hi bhagavā evaṁ vadeyya.
Aṭṭhānametaṁ, āvuso, anavakāso, yaṁ mettāya cetovimuttiyā bhāvitāya bahulīkatāya yānīkatāya vatthukatāya anuṭṭhitāya paricitāya susamāraddhāya.
Atha ca panassa byāpādo cittaṁ pariyādāya ṭhassati, netaṁ ṭhānaṁ vijjati.
Nissaraṇaṁ hetaṁ, āvuso, byāpādassa, yadidaṁ mettā cetovimuttī’ti. They should be told, ‘Not so, venerable! Don’t say that. Don’t misrepresent the Buddha, for misrepresentation of the Buddha is not good. And the Buddha would not say that.
It’s impossible, reverend, it cannot happen that the heart’s release by love has been developed and properly implemented,
yet somehow ill will still occupies the mind.
For it is the heart’s release by love that is the escape from ill will.’ So ‘mā hevan’tissa vacanīyo ‘māyasmā evaṁ avaca, mā bhagavantaṁ abbhācikkhi, na hi sādhu bhagavato abbhakkhānaṁ, na hi bhagavā evaṁ vadeyya.
Aṭṭhānametaṁ, āvuso, anavakāso, yaṁ asmīti vigate ayamahamasmīti asamanupassato,
atha ca panassa vicikicchākathaṅkathāsallaṁ cittaṁ pariyādāya ṭhassati, netaṁ ṭhānaṁ vijjati.
Nissaraṇaṁ hetaṁ, āvuso, vicikicchākathaṅkathāsallassa, yadidaṁ asmimānasamugghāto’ti. They should be told, ‘Not so, venerable! Don’t say that. Don’t misrepresent the Buddha, for misrepresentation of the Buddha is not good. And the Buddha would not say that.
It’s impossible, reverend, it cannot happen that the conceit “I am” has been done away with, and nothing is regarded as “I am this”,
yet somehow the dart of doubt and indecision still occupy the mind.
For it is the uprooting of the conceit “I am” that is the escape from the dart of doubt and indecision.’ aniccasaññā, anicce dukkhasaññā, dukkhe anattasaññā, pahānasaññā, virāgasaññā, nirodhasaññā.
Ime kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena cha dhammā sammadakkhātā;
tattha sabbeheva saṅgāyitabbaṁ …pe… atthāya hitāya sukhāya devamanussānaṁ.
7. Sattaka the perception of impermanence, the perception of suffering in impermanence, the perception of not-self in suffering, the perception of giving up, the perception of fading away, and the perception of cessation.
These are the teachings grouped by six that have been rightly explained by the Buddha.
You should all recite these in concert.
7. Sevens aniccasaññā, anattasaññā, asubhasaññā, ādīnavasaññā, pahānasaññā, virāgasaññā, nirodhasaññā.
Satta balāni—
saddhābalaṁ, vīriyabalaṁ, hiribalaṁ, ottappabalaṁ, satibalaṁ, samādhibalaṁ, paññābalaṁ.
Satta viññāṇaṭṭhitiyo. the perception of impermanence, the perception of not-self, the perception of ugliness, the perception of drawbacks, the perception of giving up, the perception of fading away, and the perception of cessation.
Seven powers:
faith, energy, conscience, prudence, mindfulness, immersion, and wisdom.
Seven planes of consciousness: Santāvuso, sattā sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanūpagā.
Ayaṁ pañcamī viññāṇaṭṭhiti.
Santāvuso, sattā sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanūpagā.
Ayaṁ chaṭṭhī viññāṇaṭṭhiti. 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.
This is the fifth plane of consciousness.
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.
This is the sixth plane of consciousness. Sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṁ upasampajja viharati.
Ayaṁ catuttho vimokkho.
Sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanaṁ upasampajja viharati.
Ayaṁ pañcamo vimokkho. Going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, they enter and remain in the dimension of infinite space.
This is the fourth liberation.
Going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, they enter and remain in the dimension of infinite consciousness.
This is the fifth liberation. Santāvuso, sattā sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanūpagā.
Ayaṁ chaṭṭho sattāvāso.
Santāvuso, sattā sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanūpagā.
Ayaṁ sattamo sattāvāso. 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.
This is the sixth abode of sentient beings.
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.
This is the seventh abode of sentient beings. Sabbaso rūpasaññānaṁ samatikkamā …pe… ākāsānañcāyatanaṁ upasampajja viharati.
Sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanaṁ upasampajja viharati.
Sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharati.
Sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja viharati. Going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, they enter and remain in the dimension of infinite space.
Going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, they enter and remain in the dimension of infinite consciousness.
Going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, they enter and remain in the dimension of nothingness.
Going totally beyond the dimension of nothingness, they enter and remain in the dimension of neither perception nor non-perception.
So ‘mā hevan’tissa vacanīyo ‘māyasmā evaṁ avaca, mā bhagavantaṁ abbhācikkhi. Na hi sādhu bhagavato abbhakkhānaṁ, na hi bhagavā evaṁ vadeyya.
Aṭṭhānametaṁ āvuso anavakāso yaṁ mettāya cetovimuttiyā bhāvitāya bahulīkatāya yānīkatāya vatthukatāya anuṭṭhitāya paricitāya susamāraddhāya.
Atha ca panassa byāpādo cittaṁ pariyādāya ṭhassatīti, netaṁ ṭhānaṁ vijjati.
Nissaraṇaṁ hetaṁ, āvuso, byāpādassa, yadidaṁ mettācetovimuttī’ti. They should be told, ‘Not so, venerable! Don’t say that. Don’t misrepresent the Buddha, for misrepresentation of the Buddha is not good. And the Buddha would not say that.
It’s impossible, reverend, it cannot happen that the heart’s release by love has been developed and properly implemented,
yet somehow ill will still occupies the mind.
For it is the heart’s release by love that is the escape from ill will.’ So: ‘mā hevan’tissa vacanīyo ‘māyasmā evaṁ avaca, mā bhagavantaṁ abbhācikkhi, na hi sādhu bhagavato abbhakkhānaṁ, na hi bhagavā evaṁ vadeyya.
Aṭṭhānametaṁ, āvuso, anavakāso yaṁ asmīti vigate ayamahamasmīti asamanupassato.
Atha ca panassa vicikicchākathaṅkathāsallaṁ cittaṁ pariyādāya ṭhassati, netaṁ ṭhānaṁ vijjati.
Nissaraṇaṁ hetaṁ, āvuso, vicikicchākathaṅkathāsallassa, yadidaṁ asmimānasamugghāto’ti. They should be told, ‘Not so, venerable! Don’t say that. Don’t misrepresent the Buddha, for misrepresentation of the Buddha is not good. And the Buddha would not say that.
It’s impossible, reverend, it cannot happen that the conceit “I am” has been done away with, and nothing is regarded as “I am this”,
yet somehow the dart of doubt and indecision still occupy the mind.
For it is the uprooting of the conceit “I am” that is the escape from the dart of doubt and indecision.’ Santāvuso, sattā sabbaso rūpasaññānaṁ samatikkamā …pe… ‘ananto ākāso’ti ākāsānañcāyatanūpagā.
Ayaṁ pañcamī viññāṇaṭṭhiti.
Santāvuso, sattā sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanūpagā.
Ayaṁ chaṭṭhī viññāṇaṭṭhiti. 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.
This is the fifth plane of consciousness.
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.
This is the sixth plane of consciousness. aniccasaññā, anattasaññā, asubhasaññā, ādīnavasaññā, pahānasaññā, virāgasaññā, nirodhasaññā.
Ime satta dhammā uppādetabbā.
Katame satta dhammā abhiññeyyā?
Satta niddasavatthūni— the perception of impermanence, the perception of not-self, the perception of ugliness, the perception of drawbacks, the perception of giving up, the perception of fading away, and the perception of cessation.
dn34
What seven things should be directly known?
Seven qualifications for graduation. Āraddhavīriyassāyaṁ dhammo, nāyaṁ dhammo kusītassa.
Upaṭṭhitasatissāyaṁ dhammo, nāyaṁ dhammo muṭṭhassatissa.
Samāhitassāyaṁ dhammo, nāyaṁ dhammo asamāhitassa.
Paññavato ayaṁ dhammo, nāyaṁ dhammo duppaññassa. It’s for the energetic, not the lazy.
It’s for the mindful, not the unmindful.
It’s for those with immersion, not those without immersion.
It’s for the wise, not the witless. Nippapañcassāyaṁ dhammo, nāyaṁ dhammo papañcārāmassāti ime aṭṭha dhammā uppādetabbā.
Katame aṭṭha dhammā abhiññeyyā?
Aṭṭha abhibhāyatanāni—
ajjhattaṁ rūpasaññī eko bahiddhā rūpāni passati parittāni suvaṇṇadubbaṇṇāni, ‘tāni abhibhuyya jānāmi passāmī’ti— This teaching is for those who don’t enjoy proliferating, not for those who enjoy proliferating.’
What eight things should be directly known?
Eight dimensions of mastery.
Perceiving form internally, someone sees visions externally, limited, both pretty and ugly. Mastering them, they perceive: ‘I know and see.’ Sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṁ upasampajja viharati.
Ayaṁ catuttho vimokkho.
Sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanaṁ upasampajja viharati.
Ayaṁ pañcamo vimokkho. Going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, they enter and remain in the dimension of infinite space.
This is the fourth liberation.
Going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, they enter and remain in the dimension of infinite consciousness.
This is the fifth liberation. Santāvuso, sattā sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanūpagā.
Ayaṁ chaṭṭho sattāvāso.
Santāvuso, sattā sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanūpagā.
Ayaṁ sattamo sattāvāso. 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.
This is the sixth abode of sentient beings.
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.
This is the seventh abode of sentient beings. Sabbaso rūpasaññānaṁ samatikkamā …pe… ākāsānañcāyatanaṁ upasampajja viharati.
Sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanaṁ upasampajja viharati.
Sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharati.
Sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja viharati. Going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, they enter and remain in the dimension of infinite space.
Going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, they enter and remain in the dimension of infinite consciousness.
Going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, they enter and remain in the dimension of nothingness.
Going totally beyond the dimension of nothingness, they enter and remain in the dimension of neither perception nor non-perception.
“Kathaṁ panāyye, sakkāyadiṭṭhi na hotī”ti?
“Idhāvuso visākha, sutavā ariyasāvako, ariyānaṁ dassāvī ariyadhammassa kovido ariyadhamme suvinīto, sappurisānaṁ dassāvī sappurisadhammassa kovido sappurisadhamme suvinīto,
na rūpaṁ attato samanupassati, na rūpavantaṁ vā attānaṁ, na attani vā rūpaṁ, na rūpasmiṁ vā attānaṁ.
Na vedanaṁ …pe… “But ma’am, how does identity view not come about?”
“It’s when a learned noble disciple has seen the noble ones, and is skilled and trained in the teaching of the noble ones. They’ve seen good persons, and are skilled and trained in the teaching of the good persons.
They don’t regard form as self, self as having form, form in self, or self in form.
They don’t regard feeling … Evaṁ kho, āvuso visākha, sakkāyadiṭṭhi na hotī”ti.
“Katamo panāyye, ariyo aṭṭhaṅgiko maggo”ti?
“Ayameva kho, āvuso visākha, ariyo aṭṭhaṅgiko maggo, seyyathidaṁ—
sammādiṭṭhi sammāsaṅkappo sammāvācā sammākammanto sammāājīvo sammāvāyāmo sammāsati sammāsamādhī”ti. That’s how identity view does not come about.”
“But ma’am, what is the noble eightfold path?”
“It is simply this noble eightfold path, that is:
right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.” “Na kho, āvuso visākha, ariyena aṭṭhaṅgikena maggena tayo khandhā saṅgahitā; tīhi ca kho, āvuso visākha, khandhehi ariyo aṭṭhaṅgiko maggo saṅgahito.
Yā cāvuso visākha, sammāvācā yo ca sammākammanto yo ca sammāājīvo ime dhammā sīlakkhandhe saṅgahitā.
Yo ca sammāvāyāmo yā ca sammāsati yo ca sammāsamādhi ime dhammā samādhikkhandhe saṅgahitā.
Yā ca sammādiṭṭhi yo ca sammāsaṅkappo, ime dhammā paññākkhandhe saṅgahitā”ti. “The three practice categories are not included in the noble eightfold path. Rather, the noble eightfold path is included in the three practice categories.
Right speech, right action, and right livelihood: these things are included in the category of ethics.
Right effort, right mindfulness, and right immersion: these things are included in the category of immersion.
Right view and right thought: these things are included in the category of wisdom.”
No ce kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati, sace manussattaṁ āgacchati yattha yattha paccājāyati appāyuko hoti.
Appāyukasaṁvattanikā esā, māṇava, paṭipadā yadidaṁ—
pāṇātipātī hoti luddo lohitapāṇi hatapahate niviṭṭho adayāpanno pāṇabhūtesu.
Idha pana, māṇava, ekacco itthī vā puriso vā pāṇātipātaṁ pahāya pāṇātipātā paṭivirato hoti nihitadaṇḍo nihitasattho, lajjī dayāpanno sabbapāṇabhūtahitānukampī viharati. If they’re not reborn in a place of loss, but return to the human realm, then wherever they’re reborn they’re short-lived.
For killing living creatures is the path leading to a short lifespan.
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But take some woman or man who gives up killing living creatures. They renounce the rod and the sword. They’re scrupulous and kind, living full of compassion for all living beings. No ce kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati, sace manussattaṁ āgacchati yattha yattha paccājāyati dīghāyuko hoti.
Dīghāyukasaṁvattanikā esā, māṇava, paṭipadā yadidaṁ—
pāṇātipātaṁ pahāya pāṇātipātā paṭivirato hoti nihitadaṇḍo nihitasattho, lajjī dayāpanno sabbapāṇabhūtahitānukampī viharati.
Idha, māṇava, ekacco itthī vā puriso vā sattānaṁ viheṭhakajātiko hoti, pāṇinā vā leḍḍunā vā daṇḍena vā satthena vā. If they’re not reborn in a heavenly realm, but return to the human realm, then wherever they’re reborn they’re long-lived.
For not killing living creatures is the path leading to a long lifespan.
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Take some woman or man who habitually hurts living creatures with a fist, stone, rod, or sword. Dīghāyukasaṁvattanikā esā, māṇava, paṭipadā yadidaṁ—
pāṇātipātaṁ pahāya pāṇātipātā paṭivirato hoti nihitadaṇḍo nihitasattho, lajjī dayāpanno sabbapāṇabhūtahitānukampī viharati.
Idha, māṇava, ekacco itthī vā puriso vā sattānaṁ viheṭhakajātiko hoti, pāṇinā vā leḍḍunā vā daṇḍena vā satthena vā.
So tena kammena evaṁ samattena evaṁ samādinnena kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati. For not killing living creatures is the path leading to a long lifespan.
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Take some woman or man who habitually hurts living creatures with a fist, stone, rod, or sword.
Because of undertaking such deeds, after death they’re reborn in a place of loss … Idha pana, māṇava, ekacco itthī vā puriso vā sattānaṁ aviheṭhakajātiko hoti pāṇinā vā leḍḍunā vā daṇḍena vā satthena vā.
So tena kammena evaṁ samattena evaṁ samādinnena kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati.
No ce kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati, sace manussattaṁ āgacchati yattha yattha paccājāyati appābādho hoti.
Appābādhasaṁvattanikā esā, māṇava, paṭipadā yadidaṁ— But take some woman or man who does not habitually hurt living creatures with a fist, stone, rod, or sword.
Because of undertaking such deeds, after death they’re reborn in a heavenly realm …
or if they return to the human realm, they’re healthy …
mn135 Idha pana, māṇava, ekacco itthī vā puriso vā anissāmanako hoti;
paralābhasakkāragarukāramānanavandanapūjanāsu na issati na upadussati na issaṁ bandhati.
So tena kammena evaṁ samattena evaṁ samādinnena kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati.
No ce kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati, sace manussattaṁ āgacchati yattha yattha paccājāyati mahesakkho hoti. But take some woman or man who is not jealous …
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Because of undertaking such deeds, after death they’re reborn in a heavenly realm …
or if they return to the human realm, they’re illustrious … Idha pana, māṇava, ekacco itthī vā puriso vā atthaddho hoti anatimānī;
abhivādetabbaṁ abhivādeti, paccuṭṭhātabbaṁ paccuṭṭheti, āsanārahassa āsanaṁ deti, maggārahassa maggaṁ deti, sakkātabbaṁ sakkaroti, garukātabbaṁ garukaroti, mānetabbaṁ māneti, pūjetabbaṁ pūjeti.
So tena kammena evaṁ samattena evaṁ samādinnena kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati.
No ce kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati, sace manussattaṁ āgacchati yattha yattha paccājāyati uccākulīno hoti. But take some woman or man who is not obstinate and vain …
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Because of undertaking such deeds, after death they’re reborn in a heavenly realm …
or if they return to the human realm, they’re reborn in an eminent family … kiṁ sevitabbaṁ, kiṁ na sevitabbaṁ;
kiṁ me karīyamānaṁ dīgharattaṁ ahitāya dukkhāya hoti, kiṁ vā pana me karīyamānaṁ dīgharattaṁ hitāya sukhāya hotī’ti?
So tena kammena evaṁ samattena evaṁ samādinnena kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati.
No ce kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati, sace manussattaṁ āgacchati yattha yattha paccājāyati duppañño hoti. What should be cultivated and what should not be cultivated?
What kind of action will lead to my lasting harm and suffering? Or what kind of action will lead to my lasting welfare and happiness?’
Because of undertaking such deeds, after death they’re reborn in a place of loss …
or if they return to the human realm, they’re witless … kiṁ sevitabbaṁ, kiṁ na sevitabbaṁ;
kiṁ me karīyamānaṁ dīgharattaṁ ahitāya dukkhāya hoti, kiṁ vā pana me karīyamānaṁ dīgharattaṁ hitāya sukhāya hotī’ti?
So tena kammena evaṁ samattena evaṁ samādinnena kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati.
No ce kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati, sace manussattaṁ āgacchati yattha yattha paccājāyati mahāpañño hoti. What should be cultivated and what should not be cultivated?
What kind of action will lead to my lasting harm and suffering? Or what kind of action will lead to my lasting welfare and happiness?’
Because of undertaking such deeds, when their body breaks up, after death, they’re reborn in a good place, a heavenly realm.
If they’re not reborn in a heavenly realm, but return to the human realm, then wherever they’re reborn they’re very wise. No ce kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati, sace manussattaṁ āgacchati yattha yattha paccājāyati mahāpañño hoti.
Mahāpaññasaṁvattanikā esā, māṇava, paṭipadā yadidaṁ—
samaṇaṁ vā brāhmaṇaṁ vā upasaṅkamitvā paripucchitā hoti:
‘kiṁ, bhante, kusalaṁ, kiṁ akusalaṁ; If they’re not reborn in a heavenly realm, but return to the human realm, then wherever they’re reborn they’re very wise.
For asking questions of ascetics or brahmins is the path leading to wisdom.
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Atthi ca sā samāpatti yaṁ samāpattiṁ samāpanno na kiñci vediyatī”ti?
“Mā hevaṁ, āvuso potaliputta, avaca; mā hevaṁ, āvuso potaliputta, avaca; mā bhagavantaṁ abbhācikkhi. Na hi sādhu bhagavato abbhakkhānaṁ. Na hi bhagavā evaṁ vadeyya:
‘moghaṁ kāyakammaṁ moghaṁ vacīkammaṁ, manokammameva saccan’ti.
‘Atthi ca kho sā, āvuso, samāpatti yaṁ samāpattiṁ samāpanno na kiñci vediyatī’”ti. And: ‘There is such an attainment where the one who enters it does not feel anything at all.’”
“Don’t say that, Reverend Potaliputta, don’t say that! Don’t misrepresent the Buddha, for misrepresentation of the Buddha is not good. And the Buddha would not say this.
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But, reverend, there is such an attainment where the one who enters it does not feel anything at all.” Atthi ca sā → atthi cesā (mr)
mā hevaṁ, āvuso potaliputta, avaca → idaṁ vākyaṁ sya-all, km potthakesu
Atthi ca kho → atthi ceva kho (mr)
nāma evaṁnavo bhikkhu → nāmevaṁ navo bhikkhu (bj); navakena bhikkhunā (mr) “Mā hevaṁ, āvuso potaliputta, avaca; mā hevaṁ, āvuso potaliputta, avaca; mā bhagavantaṁ abbhācikkhi. Na hi sādhu bhagavato abbhakkhānaṁ. Na hi bhagavā evaṁ vadeyya:
‘moghaṁ kāyakammaṁ moghaṁ vacīkammaṁ, manokammameva saccan’ti.
‘Atthi ca kho sā, āvuso, samāpatti yaṁ samāpattiṁ samāpanno na kiñci vediyatī’”ti.
“Kīvaciraṁ pabbajitosi, āvuso samiddhī”ti? “Don’t say that, Reverend Potaliputta, don’t say that! Don’t misrepresent the Buddha, for misrepresentation of the Buddha is not good. And the Buddha would not say this.
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But, reverend, there is such an attainment where the one who enters it does not feel anything at all.”
“Reverend Samiddhi, how long has it been since you went forth?” mā hevaṁ, āvuso potaliputta, avaca → idaṁ vākyaṁ sya-all, km potthakesu
Atthi ca kho → atthi ceva kho (mr)
nāma evaṁnavo bhikkhu → nāmevaṁ navo bhikkhu (bj); navakena bhikkhunā (mr)
sace pana → kiṁ pana (mr) ‘Atthi ca kho sā, āvuso, samāpatti yaṁ samāpattiṁ samāpanno na kiñci vediyatī’”ti.
“Kīvaciraṁ pabbajitosi, āvuso samiddhī”ti?
“Na ciraṁ, āvuso, tīṇi vassānī”ti.
“Ettha dāni mayaṁ there bhikkhū kiṁ vakkhāma, yatra hi nāma evaṁnavo bhikkhu satthāraṁ parirakkhitabbaṁ maññissati. But, reverend, there is such an attainment where the one who enters it does not feel anything at all.”
“Reverend Samiddhi, how long has it been since you went forth?”
“Not long, reverend: three years.”
“Well now, what are we to say to the senior mendicants, when even such a junior mendicant imagines their Teacher needs defending? Atthi ca kho → atthi ceva kho (mr)
nāma evaṁnavo bhikkhu → nāmevaṁ navo bhikkhu (bj); navakena bhikkhunā (mr)
sace pana → kiṁ pana (mr)
Atha kho → evaṁ vutte (sya-all, km) “Na ciraṁ, āvuso, tīṇi vassānī”ti.
“Ettha dāni mayaṁ there bhikkhū kiṁ vakkhāma, yatra hi nāma evaṁnavo bhikkhu satthāraṁ parirakkhitabbaṁ maññissati.
Sañcetanikaṁ, āvuso samiddhi, kammaṁ katvā kāyena vācāya manasā kiṁ so vediyatī”ti?
“Sañcetanikaṁ, āvuso potaliputta, kammaṁ katvā kāyena vācāya manasā dukkhaṁ so vediyatī”ti. “Not long, reverend: three years.”
“Well now, what are we to say to the senior mendicants, when even such a junior mendicant imagines their Teacher needs defending?
After doing an intentional deed by way of body, speech, or mind, reverend, what does one feel?”
“After doing an intentional deed by way of body, speech, or mind, reverend, one feels suffering.”
Cakkhunā rūpaṁ disvā uppajjati upekkhā bālassa mūḷhassa puthujjanassa anodhijinassa avipākajinassa anādīnavadassāvino assutavato puthujjanassa.
Yā evarūpā upekkhā, rūpaṁ sā nātivattati.
Tasmā sā upekkhā ‘gehasitā’ti vuccati.
Sotena saddaṁ sutvā … When seeing a sight with the eye, equanimity arises for the unlearned ordinary person—a foolish ordinary person who has not overcome their limitations and the results of deeds, and is blind to the drawbacks.
Such equanimity does not transcend the sight.
That’s why it’s called lay equanimity.
When hearing a sound with the ear … bālassa mūḷhassa → mūḷhassa mandassa (mr) | sā → sāyaṁ (mr) "
} Yā evarūpā upekkhā, rūpaṁ sā nātivattati.
Tasmā sā upekkhā ‘gehasitā’ti vuccati.
Sotena saddaṁ sutvā …
ghānena gandhaṁ ghāyitvā … Such equanimity does not transcend the sight.
That’s why it’s called lay equanimity.
When hearing a sound with the ear …
When smelling an odor with the nose … manasā dhammaṁ viññāya uppajjati upekkhā bālassa mūḷhassa puthujjanassa anodhijinassa avipākajinassa anādīnavadassāvino assutavato puthujjanassa.
Yā evarūpā upekkhā, dhammaṁ sā nātivattati.
Tasmā sā upekkhā ‘gehasitā’ti vuccati.
Imā cha gehasitā upekkhā. When knowing a thought with the mind, equanimity arises for the unlearned ordinary person—a foolish ordinary person who has not overcome their limitations and the results of deeds, and is blind to the drawbacks.
Such equanimity does not transcend the thought.
That’s why it’s called lay equanimity.
These are the six kinds of lay equanimity. Yā evarūpā upekkhā, dhammaṁ sā nātivattati.
Tasmā sā upekkhā ‘gehasitā’ti vuccati.
Imā cha gehasitā upekkhā.
Tattha katamā cha nekkhammasitā upekkhā? Such equanimity does not transcend the thought.
That’s why it’s called lay equanimity.
These are the six kinds of lay equanimity.
And in this context what are the six kinds of renunciate equanimity? Atthi, bhikkhave, upekkhā ākāsānañcāyatananissitā, atthi viññāṇañcāyatananissitā, atthi ākiñcaññāyatananissitā, atthi nevasaññānāsaññāyatananissitā—
ayaṁ, bhikkhave, upekkhā ekattā ekattasitā.
Tatra, bhikkhave, yāyaṁ upekkhā ekattā ekattasitā taṁ nissāya taṁ āgamma yāyaṁ upekkhā nānattā nānattasitā taṁ pajahatha, taṁ samatikkamatha.
Evametissā pahānaṁ hoti, evametissā samatikkamo hoti. There is equanimity based on the dimensions of infinite space, infinite consciousness, nothingness, and neither perception nor non-perception.
This is equanimity based on unity.
Therein, relying on equanimity based on unity, give up equanimity based on diversity.
That’s how it is given up. Tatra, bhikkhave, tathāgato na ceva anattamano hoti, na ca anattamanataṁ paṭisaṁvedeti, anavassuto ca viharati sato sampajāno.
Idaṁ, bhikkhave, paṭhamaṁ satipaṭṭhānaṁ yadariyo sevati, yadariyo sevamāno satthā gaṇamanusāsitumarahati.
Puna caparaṁ, bhikkhave, satthā sāvakānaṁ dhammaṁ deseti anukampako hitesī anukampaṁ upādāya:
‘idaṁ vo hitāya, idaṁ vo sukhāyā’ti. In this case the Realized One is not unhappy, he does not feel unhappiness. He remains unaffected, mindful and aware.
This is the first case in which the Noble One cultivates the establishment of mindfulness.
The next case is when the Teacher teaches the Dhamma out of kindness and compassion:
‘This is for your welfare. This is for your happiness.’ Tatra, bhikkhave, tathāgato na ceva anattamano hoti, na ca anattamanataṁ paṭisaṁvedeti;
na ca attamano hoti, na ca attamanataṁ paṭisaṁvedeti.
Anattamanatā ca attamanatā ca—
tadubhayaṁ abhinivajjetvā upekkhako viharati sato sampajāno. In this case the Realized One is not unhappy,
nor is he happy.
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Rejecting both unhappiness and happiness, he remains equanimous, mindful and aware. ajjhattaṁ arūpasaññī bahiddhā rūpāni passati—
ayaṁ dutiyā disā;
subhantveva adhimutto hoti—
ayaṁ tatiyā disā; Not perceiving physical form internally, they see visions externally.
This is the second direction.
They’re focused only on beauty.
This is the third direction. sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṁ upasampajja viharati—
ayaṁ catutthī disā;
sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanaṁ upasampajja viharati—
ayaṁ pañcamī disā; Going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, they enter and remain in the dimension of infinite space.
This is the fourth direction.
Going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, they enter and remain in the dimension of infinite consciousness.
This is the fifth direction. sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharati—
ayaṁ chaṭṭhī disā;
sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja viharati—
ayaṁ sattamī disā; Going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, they enter and remain in the dimension of nothingness.
This is the sixth direction.
Going totally beyond the dimension of nothingness, they enter and remain in the dimension of neither perception nor non-perception.
This is the seventh direction. sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja viharati—
ayaṁ sattamī disā;
sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharati—
ayaṁ aṭṭhamī disā. Going totally beyond the dimension of nothingness, they enter and remain in the dimension of neither perception nor non-perception.
This is the seventh direction.
Going totally beyond the dimension of neither perception nor non-perception, they enter and remain in the cessation of perception and feeling.
This is the eighth direction.
“Tathā tathā, bhikkhave, bhikkhu upaparikkheyya yathā yathā upaparikkhato bahiddhā cassa viññāṇaṁ avikkhittaṁ avisaṭaṁ, ajjhattaṁ asaṇṭhitaṁ anupādāya na paritasseyya.
Bahiddhā, bhikkhave, viññāṇe avikkhitte avisaṭe sati ajjhattaṁ asaṇṭhite anupādāya aparitassato āyatiṁ jātijarāmaraṇadukkhasamudayasambhavo na hotī”ti.
Idamavoca bhagavā.
Idaṁ vatvāna sugato uṭṭhāyāsanā vihāraṁ pāvisi. “A mendicant should examine in any such a way that their consciousness is neither scattered and diffused externally nor stuck internally, and they are not anxious because of grasping.
When this is the case and they are no longer anxious, there is for them no coming to be of the origin of suffering—of rebirth, old age, and death in the future.”
That is what the Buddha said.
When he had spoken, the Holy One got up from his seat and entered his dwelling. yathā yathā → yathā yathāssu (bj); yathā yathāssa (sya-all, km, pts1ed)
ajjhattaṁ → ajjhattaṁ cittaṁ (bj, sya-all, km, pts1ed)
ajjhattaṁ → ajjhattaṁ cittaṁ (bj, sya-all, km, pts1ed)
ajjhattaṁ → ajjhattaṁ cittaṁ (bj, sya-all, km, pts1ed) ‘tathā tathā, bhikkhave, bhikkhu upaparikkheyya, yathā yathā upaparikkhato bahiddhā cassa viññāṇaṁ avikkhittaṁ avisaṭaṁ ajjhattaṁ asaṇṭhitaṁ anupādāya na paritasseyya, bahiddhā, bhikkhave, viññāṇe avikkhitte avisaṭe sati ajjhattaṁ asaṇṭhite anupādāya aparitassato āyatiṁ jātijarāmaraṇadukkhasamudayasambhavo na hotī’ti.
Imassa kho ahaṁ, āvuso, bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa evaṁ vitthārena atthaṁ ājānāmi.
Kathañcāvuso, bahiddhā viññāṇaṁ vikkhittaṁ visaṭanti vuccati?
Idhāvuso, bhikkhuno cakkhunā rūpaṁ disvā rūpanimittānusāri viññāṇaṁ hoti rūpanimittassādagadhitaṁ rūpanimittassādavinibandhaṁ rūpanimittassādasaṁyojanasaṁyuttaṁ bahiddhā viññāṇaṁ vikkhittaṁ visaṭanti vuccati. ‘A mendicant should examine in any such a way that their consciousness is neither scattered and diffused externally nor stuck internally, and they are not anxious because of grasping. When this is the case and they are no longer anxious, there is for them no coming to be of the origin of suffering—of rebirth, old age, and death in the future.’
And this is how I understand the detailed meaning of this passage for recitation.
And how is consciousness scattered and diffused externally?
Take a mendicant who sees a sight with their eyes. Their consciousness follows after the signs of that sight, tied, attached, and fettered to gratification in its signs. So their consciousness is said to be scattered and diffused externally. Kathañcāvuso, bahiddhā viññāṇaṁ avikkhittaṁ avisaṭanti vuccati?
Idhāvuso, bhikkhuno cakkhunā rūpaṁ disvā na rūpanimittānusāri viññāṇaṁ hoti, na rūpanimittassādagadhitaṁ na rūpanimittassādavinibandhaṁ na rūpanimittassādasaṁyojanasaṁyuttaṁ bahiddhā viññāṇaṁ avikkhittaṁ avisaṭanti vuccati.
Sotena saddaṁ sutvā …pe…
ghānena gandhaṁ ghāyitvā … And how is consciousness not scattered and diffused externally?
Take a mendicant who sees a sight with their eyes. Their consciousness doesn’t follow after the signs of that sight, and is not tied, attached, and fettered to gratification in its signs. So their consciousness is said to be not scattered and diffused externally.
When they hear a sound with their ears …
When they smell an odor with their nose … Idhāvuso, bhikkhuno cakkhunā rūpaṁ disvā na rūpanimittānusāri viññāṇaṁ hoti, na rūpanimittassādagadhitaṁ na rūpanimittassādavinibandhaṁ na rūpanimittassādasaṁyojanasaṁyuttaṁ bahiddhā viññāṇaṁ avikkhittaṁ avisaṭanti vuccati.
Sotena saddaṁ sutvā …pe…
ghānena gandhaṁ ghāyitvā …
jivhāya rasaṁ sāyitvā … Take a mendicant who sees a sight with their eyes. Their consciousness doesn’t follow after the signs of that sight, and is not tied, attached, and fettered to gratification in its signs. So their consciousness is said to be not scattered and diffused externally.
When they hear a sound with their ears …
When they smell an odor with their nose …
When they taste a flavor with their tongue … manasā dhammaṁ viññāya na dhammanimittānusāri viññāṇaṁ hoti na dhammanimittassādagadhitaṁ na dhammanimittassādavinibandhaṁ na dhammanimittassādasaṁyojanasaṁyuttaṁ bahiddhā viññāṇaṁ avikkhittaṁ avisaṭanti vuccati.
Evaṁ kho, āvuso, bahiddhā viññāṇaṁ avikkhittaṁ avisaṭanti vuccati.
Kathañcāvuso, ajjhattaṁ saṇṭhitanti vuccati?
Idhāvuso, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati. When they know a thought with their mind, their consciousness doesn’t follow after the signs of that thought, and is not tied, attached, and fettered to gratification in its signs. So their consciousness is said to be not scattered and diffused externally.
That’s how consciousness is not scattered and diffused externally.
And how is their consciousness stuck internally?
Take a mendicant who, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. Evaṁ kho, āvuso, bahiddhā viññāṇaṁ avikkhittaṁ avisaṭanti vuccati.
Kathañcāvuso, ajjhattaṁ saṇṭhitanti vuccati?
Idhāvuso, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati.
Tassa vivekajapītisukhānusāri viññāṇaṁ hoti vivekajapītisukhassādagadhitaṁ vivekajapītisukhassādavinibandhaṁ vivekajapītisukhassādasaṁyojanasaṁyuttaṁ ajjhattaṁ cittaṁ saṇṭhitanti vuccati. That’s how consciousness is not scattered and diffused externally.
And how is their consciousness stuck internally?
Take a mendicant who, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected.
Their consciousness follows after that rapture and bliss born of seclusion, tied, attached, and fettered to gratification in that rapture and bliss born of seclusion. So their mind is said to be stuck internally. Kathañcāvuso, ajjhattaṁ asaṇṭhitanti vuccati?
Idhāvuso, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati.
Tassa na vivekajapītisukhānusāri viññāṇaṁ hoti na vivekajapītisukhassādagadhitaṁ na vivekajapītisukhassādavinibandhaṁ na vivekajapītisukhassādasaṁyojanasaṁyuttaṁ ajjhattaṁ cittaṁ asaṇṭhitanti vuccati.
Puna caparaṁ, āvuso, bhikkhu vitakkavicārānaṁ vūpasamā …pe… dutiyaṁ jhānaṁ upasampajja viharati. And how is their consciousness not stuck internally?
It’s when a mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected.
Their consciousness doesn’t follow after that rapture and bliss born of seclusion, and is not tied, attached, and fettered to gratification in that rapture and bliss born of seclusion. So their mind is said to be not stuck internally.
Furthermore, they enter the second absorption … ajjhattaṁ → ajjhattaṁ cittaṁ (bj, sya-all, km, pts1ed)
ajjhattaṁ → ajjhattaṁ cittaṁ (bj, sya-all, km, pts1ed)
na cevuttāsavā → na ceva uttāsavā (bj, sya-all)
cevetassa → eso ceva tassa (sya-all, km); eso cetassa (pts1ed); esoyeva tassa (mr) " Tassa na vivekajapītisukhānusāri viññāṇaṁ hoti na vivekajapītisukhassādagadhitaṁ na vivekajapītisukhassādavinibandhaṁ na vivekajapītisukhassādasaṁyojanasaṁyuttaṁ ajjhattaṁ cittaṁ asaṇṭhitanti vuccati.
Puna caparaṁ, āvuso, bhikkhu vitakkavicārānaṁ vūpasamā …pe… dutiyaṁ jhānaṁ upasampajja viharati.
Tassa na samādhijapītisukhānusāri viññāṇaṁ hoti na samādhijapītisukhassādagadhitaṁ na samādhijapītisukhassādavinibandhaṁ na samādhijapītisukhassādasaṁyojanasaṁyuttaṁ ajjhattaṁ cittaṁ asaṇṭhitanti vuccati.
Puna caparaṁ, āvuso, bhikkhu pītiyā ca virāgā …pe… tatiyaṁ jhānaṁ upasampajja viharati. Their consciousness doesn’t follow after that rapture and bliss born of seclusion, and is not tied, attached, and fettered to gratification in that rapture and bliss born of seclusion. So their mind is said to be not stuck internally.
Furthermore, they enter the second absorption …
Their consciousness doesn’t follow after that rapture and bliss born of immersion …
Furthermore, they enter and remain in the third absorption … Tassa na upekkhānusāri viññāṇaṁ hoti na upekkhāsukhassādagadhitaṁ na upekkhāsukhassādavinibandhaṁ na upekkhāsukhassādasaṁyojanasaṁyuttaṁ ajjhattaṁ cittaṁ asaṇṭhitanti vuccati.
Puna caparaṁ, āvuso, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati.
Tassa na adukkhamasukhānusāri viññāṇaṁ hoti na adukkhamasukhassādagadhitaṁ na adukkhamasukhassādavinibandhaṁ na adukkhamasukhassādasaṁyojanasaṁyuttaṁ ajjhattaṁ cittaṁ asaṇṭhitanti vuccati.
Evaṁ kho, āvuso, ajjhattaṁ asaṇṭhitanti vuccati. Their consciousness doesn’t follow after that equanimity, and is not tied, attached, and fettered to gratification in that bliss with equanimity. So their mind is said to be not stuck internally.
Furthermore, they enter and remain in the fourth absorption …
Their consciousness doesn’t follow after that neutral feeling, and is not tied, attached, and fettered to gratification in that neutral feeling. So their mind is said to be not stuck internally.
That’s how their consciousness is not stuck internally. Tassa na adukkhamasukhānusāri viññāṇaṁ hoti na adukkhamasukhassādagadhitaṁ na adukkhamasukhassādavinibandhaṁ na adukkhamasukhassādasaṁyojanasaṁyuttaṁ ajjhattaṁ cittaṁ asaṇṭhitanti vuccati.
Evaṁ kho, āvuso, ajjhattaṁ asaṇṭhitanti vuccati.
Kathañcāvuso, anupādā paritassanā hoti?
Idhāvuso, assutavā puthujjano ariyānaṁ adassāvī ariyadhammassa akovido ariyadhamme avinīto sappurisānaṁ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto Their consciousness doesn’t follow after that neutral feeling, and is not tied, attached, and fettered to gratification in that neutral feeling. So their mind is said to be not stuck internally.
That’s how their consciousness is not stuck internally.
And how are they anxious because of grasping?
It’s when an unlearned ordinary person has not seen the noble ones, and is neither skilled nor trained in the teaching of the noble ones. They’ve not seen good persons, and are neither skilled nor trained in the teaching of the good persons. ajjhattaṁ → ajjhattaṁ cittaṁ (bj, sya-all, km, pts1ed)
na cevuttāsavā → na ceva uttāsavā (bj, sya-all)
cevetassa → eso ceva tassa (sya-all, km); eso cetassa (pts1ed); esoyeva tassa (mr) "
} Evaṁ kho, āvuso, ajjhattaṁ asaṇṭhitanti vuccati.
Kathañcāvuso, anupādā paritassanā hoti?
Idhāvuso, assutavā puthujjano ariyānaṁ adassāvī ariyadhammassa akovido ariyadhamme avinīto sappurisānaṁ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto
rūpaṁ attato samanupassati rūpavantaṁ vā attānaṁ attani vā rūpaṁ rūpasmiṁ vā attānaṁ. That’s how their consciousness is not stuck internally.
And how are they anxious because of grasping?
It’s when an unlearned ordinary person has not seen the noble ones, and is neither skilled nor trained in the teaching of the noble ones. They’ve not seen good persons, and are neither skilled nor trained in the teaching of the good persons.
They regard form as self, self as having form, form in self, or self in form. Idhāvuso, assutavā puthujjano ariyānaṁ adassāvī ariyadhammassa akovido ariyadhamme avinīto sappurisānaṁ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto
rūpaṁ attato samanupassati rūpavantaṁ vā attānaṁ attani vā rūpaṁ rūpasmiṁ vā attānaṁ.
Tassa taṁ rūpaṁ vipariṇamati, aññathā hoti.
Tassa rūpavipariṇāmaññathābhāvā rūpavipariṇāmānuparivatti viññāṇaṁ hoti. It’s when an unlearned ordinary person has not seen the noble ones, and is neither skilled nor trained in the teaching of the noble ones. They’ve not seen good persons, and are neither skilled nor trained in the teaching of the good persons.
They regard form as self, self as having form, form in self, or self in form.
But that form of theirs decays and perishes,
and consciousness latches on to the perishing of form. Kathañcāvuso, anupādānā aparitassanā hoti?
Idhāvuso, sutavā ariyasāvako ariyānaṁ dassāvī ariyadhammassa kovido ariyadhamme suvinīto sappurisānaṁ dassāvī sappurisadhammassa kovido sappurisadhamme suvinīto
na rūpaṁ attato samanupassati na rūpavantaṁ vā attānaṁ na attani vā rūpaṁ na rūpasmiṁ vā attānaṁ.
Tassa taṁ rūpaṁ vipariṇamati, aññathā hoti. And how are they not anxious because of grasping?
It’s when a learned noble disciple has seen the noble ones, and is skilled and trained in the teaching of the noble ones. They’ve seen good persons, and are skilled and trained in the teaching of the good persons.
They don’t regard form as self, self as having form, form in self, or self in form.
When that form of theirs decays and perishes, Evaṁ kho, āvuso, anupādā aparitassanā hoti.
Yaṁ kho no, āvuso, bhagavā saṅkhittena uddesaṁ uddisitvā vitthārena atthaṁ avibhajitvā uṭṭhāyāsanā vihāraṁ paviṭṭho:
‘tathā tathā, bhikkhave, bhikkhu upaparikkheyya yathā yathā upaparikkhato bahiddhā cassa viññāṇaṁ avikkhittaṁ avisaṭaṁ, ajjhattaṁ asaṇṭhitaṁ anupādāya na paritasseyya.
Bahiddhā, bhikkhave, viññāṇe avikkhitte avisaṭe sati ajjhattaṁ asaṇṭhite anupādāya aparitassato āyatiṁ jātijarāmaraṇadukkhasamudayasambhavo na hotī’ti. That’s how they are not anxious because of grasping.
The Buddha gave this brief passage for recitation, then entered his dwelling without explaining the meaning in detail:
‘A mendicant should examine in any such a way that their consciousness is neither scattered and diffused externally nor stuck internally, and they are not anxious because of grasping.
When this is the case and they are no longer anxious, there is for them no coming to be of the origin of suffering—of rebirth, old age, and death in the future.’ ‘tathā tathā, bhikkhave, bhikkhu upaparikkheyya yathā yathā upaparikkhato bahiddhā cassa viññāṇaṁ avikkhittaṁ avisaṭaṁ, ajjhattaṁ asaṇṭhitaṁ anupādāya na paritasseyya.
Bahiddhā, bhikkhave, viññāṇe avikkhitte avisaṭe sati ajjhattaṁ asaṇṭhite anupādāya aparitassato āyatiṁ jātijarāmaraṇadukkhasamudayasambhavo na hotī’ti.
Imassa kho ahaṁ, āvuso, bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa evaṁ vitthārena atthaṁ ājānāmi.
Ākaṅkhamānā ca pana tumhe āyasmanto bhagavantaṁyeva upasaṅkamitvā etamatthaṁ paṭipuccheyyātha; ‘A mendicant should examine in any such a way that their consciousness is neither scattered and diffused externally nor stuck internally, and they are not anxious because of grasping.
When this is the case and they are no longer anxious, there is for them no coming to be of the origin of suffering—of rebirth, old age, and death in the future.’
And this is how I understand the detailed meaning of this passage for recitation.
If you wish, you may go to the Buddha and ask him about this.
‘Yesaṁ kesañci bhavasaṁyojanaṁ appahīnaṁ, sabbe te sadukkhā saupaghātā saupāyāsā sapariḷāhā micchāpaṭipannā’ti—
iti vadaṁ ittheke apasādeti.
‘Yesaṁ kesañci bhavasaṁyojanaṁ pahīnaṁ, sabbe te adukkhā anupaghātā anupāyāsā apariḷāhā sammāpaṭipannā’ti—
iti vadaṁ ittheke ussādeti. In speaking like this, some are rebuked: ‘All those who have not given up the fetters of rebirth are beset by pain, harm, stress, and fever, and they are practicing the wrong way.’
mn139
In speaking like this, some are flattered: ‘All those who have given up the fetters of rebirth are free of pain, harm, stress, and fever, and they are practicing the right way.’
mn139 ‘Yesaṁ kesañci bhavasaṁyojanaṁ appahīnaṁ, sabbe te sadukkhā saupaghātā saupāyāsā sapariḷāhā micchāpaṭipannā’ti—
na evamāha.
‘Bhavasaṁyojane ca kho appahīne bhavopi appahīno hotī’ti—
iti vadaṁ dhammameva deseti. You don’t say: ‘All those who have not given up the fetters of rebirth are beset by pain, harm, stress, and fever, and they are practicing the wrong way.’
Rather, by saying this you just teach Dhamma:
‘When the fetter of rebirth is not given up, rebirth is also not given up.’
mn139 ‘Bhavasaṁyojane ca kho appahīne bhavopi appahīno hotī’ti—
iti vadaṁ dhammameva deseti.
‘Yesaṁ kesañci bhavasaṁyojanaṁ pahīnaṁ, sabbe te adukkhā anupaghātā anupāyāsā apariḷāhā sammāpaṭipannā’ti—
na evamāha. ‘When the fetter of rebirth is not given up, rebirth is also not given up.’
mn139
You don’t say: ‘All those who have given up the fetters of rebirth are free of pain, harm, stress, and fever, and they are practicing the right way.’
Rather, by saying this you just teach Dhamma: ‘Na āsevitabbaṁ, na bhāvetabbaṁ, na bahulīkātabbaṁ, bhāyitabbaṁ etassa sukhassā’ti—vadāmi.
Idha, bhikkhave, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati.
Vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharati.
Pītiyā ca virāgā upekkhako ca viharati …pe… tatiyaṁ jhānaṁ …pe… Such pleasure should not be cultivated or developed, but should be feared, I say.
Now, take a mendicant who, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected.
As the placing of the mind and keeping it connected are stilled, they enter and remain in the second absorption …
third absorption … ‘Āsevitabbaṁ, bhāvetabbaṁ, bahulīkātabbaṁ, na bhāyitabbaṁ etassa sukhassā’ti—vadāmi.
‘Sukhavinicchayaṁ jaññā;
sukhavinicchayaṁ ñatvā ajjhattaṁ sukhamanuyuñjeyyā’ti—
iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ. Such pleasure should be cultivated and developed, and should not be feared, I say.
‘Know how to assess different kinds of pleasure.
Knowing this, pursue inner bliss.’
That’s what I said, and this is why I said it. Tatra, bhikkhave, yaṁ jaññā rahovādaṁ abhūtaṁ atacchaṁ anatthasaṁhitaṁ sasakkaṁ taṁ rahovādaṁ na bhāseyya.
Yampi jaññā rahovādaṁ bhūtaṁ tacchaṁ anatthasaṁhitaṁ tassapi sikkheyya avacanāya.
Yañca kho jaññā rahovādaṁ bhūtaṁ tacchaṁ atthasaṁhitaṁ tatra kālaññū assa tassa rahovādassa vacanāya.
Tatra, bhikkhave, yaṁ jaññā sammukhā khīṇavādaṁ abhūtaṁ atacchaṁ anatthasaṁhitaṁ sasakkaṁ taṁ sammukhā khīṇavādaṁ na bhāseyya. When you know that what you say behind someone’s back is untrue, false, and pointless, then if at all possible you should not speak.
When you know that what you say behind someone’s back is true and correct, but pointless, then you should train yourself not to speak.
When you know that what you say behind someone’s back is true, correct, and beneficial, then you should know the right time to speak.
When you know that your sharp words in someone’s presence are untrue, false, and pointless, then if at all possible you should not speak. sasakkaṁ → sampattaṁ (mr)
upahaññati → ūhaññati (si)
dhāropan’ti → harosanti (sya-all, km) | vittan’ti → vitthanti (bj, pts1ed); piṭṭhanti (sya-all, km) | pisīlavan’ti → pipilanti (sya-all, km); pisīlanti (pts1ed)
parāmāsā → parāmassa (bj, pts1ed) Yampi jaññā rahovādaṁ bhūtaṁ tacchaṁ anatthasaṁhitaṁ tassapi sikkheyya avacanāya.
Yañca kho jaññā rahovādaṁ bhūtaṁ tacchaṁ atthasaṁhitaṁ tatra kālaññū assa tassa rahovādassa vacanāya.
Tatra, bhikkhave, yaṁ jaññā sammukhā khīṇavādaṁ abhūtaṁ atacchaṁ anatthasaṁhitaṁ sasakkaṁ taṁ sammukhā khīṇavādaṁ na bhāseyya.
Yampi jaññā sammukhā khīṇavādaṁ bhūtaṁ tacchaṁ anatthasaṁhitaṁ tassapi sikkheyya avacanāya. When you know that what you say behind someone’s back is true and correct, but pointless, then you should train yourself not to speak.
When you know that what you say behind someone’s back is true, correct, and beneficial, then you should know the right time to speak.
When you know that your sharp words in someone’s presence are untrue, false, and pointless, then if at all possible you should not speak.
When you know that your sharp words in someone’s presence are true and correct, but pointless, then you should train yourself not to speak. Tatra, bhikkhave, yaṁ jaññā sammukhā khīṇavādaṁ abhūtaṁ atacchaṁ anatthasaṁhitaṁ sasakkaṁ taṁ sammukhā khīṇavādaṁ na bhāseyya.
Yampi jaññā sammukhā khīṇavādaṁ bhūtaṁ tacchaṁ anatthasaṁhitaṁ tassapi sikkheyya avacanāya.
Yañca kho jaññā sammukhā khīṇavādaṁ bhūtaṁ tacchaṁ atthasaṁhitaṁ tatra kālaññū assa tassa sammukhā khīṇavādassa vacanāya.
‘Rahovādaṁ na bhāseyya, sammukhā na khīṇaṁ bhaṇe’ti— When you know that your sharp words in someone’s presence are untrue, false, and pointless, then if at all possible you should not speak.
When you know that your sharp words in someone’s presence are true and correct, but pointless, then you should train yourself not to speak.
When you know that your sharp words in someone’s presence are true, correct, and beneficial, then you should know the right time to speak.
‘Don’t talk behind people’s backs, and don’t speak sharply in their presence.’ Yampi jaññā sammukhā khīṇavādaṁ bhūtaṁ tacchaṁ anatthasaṁhitaṁ tassapi sikkheyya avacanāya.
Yañca kho jaññā sammukhā khīṇavādaṁ bhūtaṁ tacchaṁ atthasaṁhitaṁ tatra kālaññū assa tassa sammukhā khīṇavādassa vacanāya.
‘Rahovādaṁ na bhāseyya, sammukhā na khīṇaṁ bhaṇe’ti—
iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ. When you know that your sharp words in someone’s presence are true and correct, but pointless, then you should train yourself not to speak.
When you know that your sharp words in someone’s presence are true, correct, and beneficial, then you should know the right time to speak.
‘Don’t talk behind people’s backs, and don’t speak sharply in their presence.’
That’s what I said, and this is why I said it. Tatra, bhikkhave, ataramānassa bhāsato kāyopi na kilamati, cittampi na upahaññati, saropi na upahaññati, kaṇṭhopi na āturīyati, visaṭṭhampi hoti viññeyyaṁ ataramānassa bhāsitaṁ.
‘Ataramānova bhāseyya, no taramāno’ti—
iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ.
‘Janapadaniruttiṁ nābhiniveseyya, samaññaṁ nātidhāveyyā’ti— When not speaking hurriedly, your body doesn’t get tired, your mind doesn’t get stressed, your voice doesn’t get stressed, your throat doesn’t get sore, and your words are clear and easy to understand.
‘Don’t speak hurriedly.’
That’s what I said, and this is why I said it.
‘Don’t insist on local terminology and don’t override normal usage.’ Kathañca, bhikkhave, janapadaniruttiyā ca anabhiniveso hoti samaññāya ca anatisāro?
Idha, bhikkhave, tadevekaccesu janapadesu ‘pātī’ti sañjānanti, ‘pattan’ti sañjānanti, ‘vittan’ti sañjānanti, ‘sarāvan’ti sañjānanti, ‘dhāropan’ti sañjānanti, ‘poṇan’ti sañjānanti, ‘pisīlavan’ti sañjānanti.
Iti yathā yathā naṁ tesu tesu janapadesu sañjānanti ‘idaṁ kira me āyasmanto sandhāya voharantī’ti tathā tathā voharati aparāmasaṁ.
Evaṁ kho, bhikkhave, janapadaniruttiyā ca anabhiniveso hoti, samaññāya ca anatisāro. And how do you not insist on local terminology and not override normal usage?
It’s when in different localities the same thing is known as a ‘plate’, a ‘bowl’, a ‘cup’, a ‘dish’, a ‘basin’, a ‘tureen’, or a ‘porringer’.
And however it is known in those various localities, you speak accordingly, thinking: ‘It seems that the venerables are referring to this.’
That’s how you don’t insist on local terminology and don’t override normal usage. Tatra, bhikkhave, yvāyaṁ janapadaniruttiyā ca anabhiniveso samaññāya ca anatisāro, adukkho eso dhammo anupaghāto anupāyāso apariḷāho;
sammāpaṭipadā.
Tasmā eso dhammo araṇo.
Tasmātiha, bhikkhave, ‘saraṇañca dhammaṁ jānissāma, araṇañca dhammaṁ jānissāma; Not insisting on local terminology and not overriding normal usage is a principle free of pain, harm, stress, and fever, and it is the right way.
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That’s why this is a principle free of conflict.
So you should train like this: ‘We shall know the principles beset by conflict and the principles free of conflict.
yattha ṭhitaṁ maññassavā nappavattanti, maññassave kho pana nappavattamāne muni santoti vuccati.
Paññaṁ nappamajjeyya, saccamanurakkheyya, cāgamanubrūheyya, santimeva so sikkheyyā’ti—
ayamuddeso dhātuvibhaṅgassa.
‘Cha dhāturo ayaṁ, bhikkhu, puriso’ti— Wherever they stand, the streams of conceiving do not flow. And when the streams of conceiving do not flow, they are called a sage at peace.
Do not neglect wisdom; preserve truth; foster generosity; and train only for peace.’
This is the recitation passage for the analysis of the elements.
‘This person has six elements.’ Paññaṁ nappamajjeyya, saccamanurakkheyya, cāgamanubrūheyya, santimeva so sikkheyyā’ti—
ayamuddeso dhātuvibhaṅgassa.
‘Cha dhāturo ayaṁ, bhikkhu, puriso’ti—
iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ? Do not neglect wisdom; preserve truth; foster generosity; and train only for peace.’
This is the recitation passage for the analysis of the elements.
‘This person has six elements.’
That’s what I said, but why did I say it? ‘Paññaṁ nappamajjeyya, saccamanurakkheyya, cāgamanubrūheyya, santimeva so sikkheyyā’ti—
iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ?
Kathañca, bhikkhu, paññaṁ nappamajjati?
Chayimā, bhikkhu, dhātuyo— ‘Do not neglect wisdom; preserve truth; foster generosity; and train only for peace.’
That’s what I said, but why did I say it?
And how does one not neglect wisdom?
There are these six elements: Kathañca, bhikkhu, paññaṁ nappamajjati?
Chayimā, bhikkhu, dhātuyo—
pathavīdhātu, āpodhātu, tejodhātu, vāyodhātu, ākāsadhātu, viññāṇadhātu.
Katamā ca, bhikkhu, pathavīdhātu? And how does one not neglect wisdom?
There are these six elements:
the elements of earth, water, fire, air, space, and consciousness.
And what is the earth element? ‘Taṁ netaṁ mama nesohamasmi na meso attā’ti—evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.
Evametaṁ yathābhūtaṁ sammappaññāya disvā pathavīdhātuyā nibbindati, pathavīdhātuyā cittaṁ virājeti.
Katamā ca, bhikkhu, āpodhātu?
Āpodhātu siyā ajjhattikā siyā bāhirā. This should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’
When you truly see with right understanding, you reject the earth element, detaching the mind from the earth element.
And what is the water element?
The water element may be interior or exterior. ‘Taṁ netaṁ mama, nesohamasmi, na meso attā’ti—evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.
Evametaṁ yathābhūtaṁ sammappaññāya disvā āpodhātuyā nibbindati, āpodhātuyā cittaṁ virājeti.
Katamā ca, bhikkhu, tejodhātu?
Tejodhātu siyā ajjhattikā siyā bāhirā. This should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’
When you truly see with right understanding, you reject the water element, detaching the mind from the water element.
And what is the fire element?
The fire element may be interior or exterior. ‘Taṁ netaṁ mama, nesohamasmi, na meso attā’ti—evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.
Evametaṁ yathābhūtaṁ sammappaññāya disvā tejodhātuyā nibbindati, tejodhātuyā cittaṁ virājeti.
Katamā ca, bhikkhu, vāyodhātu?
Vāyodhātu siyā ajjhattikā siyā bāhirā. This should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’
When you truly see with right understanding, you reject the fire element, detaching the mind from the fire element.
And what is the air element?
The air element may be interior or exterior. ‘Taṁ netaṁ mama, nesohamasmi, na meso attā’ti—evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.
Evametaṁ yathābhūtaṁ sammappaññāya disvā vāyodhātuyā nibbindati, vāyodhātuyā cittaṁ virājeti.
Katamā ca, bhikkhu, ākāsadhātu?
Ākāsadhātu siyā ajjhattikā siyā bāhirā. This should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’
When you truly see with right understanding, you reject the air element, detaching the mind from the air element.
And what is the space element?
The space element may be interior or exterior. ‘Taṁ netaṁ mama, nesohamasmi, na meso attā’ti—evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.
Evametaṁ yathābhūtaṁ sammappaññāya disvā ākāsadhātuyā nibbindati, ākāsadhātuyā cittaṁ virājeti.
Athāparaṁ viññāṇaṁyeva avasissati parisuddhaṁ pariyodātaṁ.
Tena ca viññāṇena kiṁ vijānāti? This should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’
When you truly see with right understanding, you reject the space element, detaching the mind from the space element.
There remains only consciousness, pure and bright.
And what does that consciousness know? Seyyathāpi, bhikkhu, dakkho suvaṇṇakāro vā suvaṇṇakārantevāsī vā ukkaṁ bandheyya, ukkaṁ bandhitvā ukkāmukhaṁ ālimpeyya, ukkāmukhaṁ ālimpetvā saṇḍāsena jātarūpaṁ gahetvā ukkāmukhe pakkhipeyya, tamenaṁ kālena kālaṁ abhidhameyya, kālena kālaṁ udakena paripphoseyya, kālena kālaṁ ajjhupekkheyya, taṁ hoti jātarūpaṁ sudhantaṁ niddhantaṁ nīhaṭaṁ ninnītakasāvaṁ mudu ca kammaññañca pabhassarañca, yassā yassā ca piḷandhanavikatiyā ākaṅkhati—yadi paṭṭikāya yadi kuṇḍalāya yadi gīveyyakāya yadi suvaṇṇamālāya tañcassa atthaṁ anubhoti;
evameva kho, bhikkhu, athāparaṁ upekkhāyeva avasissati parisuddhā pariyodātā mudu ca kammaññā ca pabhassarā ca.
So evaṁ pajānāti:
‘imañce ahaṁ upekkhaṁ evaṁ parisuddhaṁ evaṁ pariyodātaṁ ākāsānañcāyatanaṁ upasaṁhareyyaṁ, tadanudhammañca cittaṁ bhāveyyaṁ. It’s like when a deft goldsmith or a goldsmith’s apprentice prepares a forge, fires the crucible, picks up some gold with tongs and puts it in the crucible. From time to time they fan it, from time to time they sprinkle water on it, and from time to time they just watch over it. That gold becomes pliable, workable, and radiant, not brittle, and is ready to be worked. Then the goldsmith can successfully create any kind of ornament they want, whether a bracelet, earrings, a necklace, or a golden garland.
In the same way, there remains only equanimity, pure, bright, pliable, workable, and radiant.
They understand:
‘If I were to apply this equanimity, so pure and bright, to the dimension of infinite space, my mind would develop accordingly. ninnītakasāvaṁ → nihaṭakasāvaṁ (bj); nihatakasāvaṁ (mr) | sudhantaṁ niddhantaṁ → etthantare pāṭho sya-all potthakesu | jātarūpaṁ → jātarūpaṁ dhantaṁ (bj, pts1ed) | nīhaṭaṁ → nihataṁ (si, sya-all, km, mr) | paṭṭikāya → pavaddhikāya (bj); pavaṭṭikāya (sya-all, pts1ed)
anupahārā → anupāhārā (bj, pts1ed); anupādānā (si, mr)
kissa → kiṁ (mr)
vibbhantā gāvī → bhantagāvī (si, pts1ed), vibhantagāvī (si), gāvī (sya-all, km) Imañce ahaṁ upekkhaṁ evaṁ parisuddhaṁ evaṁ pariyodātaṁ ākiñcaññāyatanaṁ upasaṁhareyyaṁ, tadanudhammañca cittaṁ bhāveyyaṁ.
Evaṁ me ayaṁ upekkhā tannissitā tadupādānā ciraṁ dīghamaddhānaṁ tiṭṭheyya.
Imañce ahaṁ upekkhaṁ evaṁ parisuddhaṁ evaṁ pariyodātaṁ nevasaññānāsaññāyatanaṁ upasaṁhareyyaṁ, tadanudhammañca cittaṁ bhāveyyaṁ.
Evaṁ me ayaṁ upekkhā tannissitā tadupādānā ciraṁ dīghamaddhānaṁ tiṭṭheyyā’ti. If I were to apply this equanimity, so pure and bright, to the dimension of nothingness, my mind would develop accordingly.
And this equanimity of mine, relying on that and grasping it, would remain for a very long time.
If I were to apply this equanimity, so pure and bright, to the dimension of neither perception nor non-perception, my mind would develop accordingly.
And this equanimity of mine, relying on that and grasping it, would remain for a very long time.’ Imañce ahaṁ upekkhaṁ evaṁ parisuddhaṁ evaṁ pariyodātaṁ ākiñcaññāyatanaṁ upasaṁhareyyaṁ, tadanudhammañca cittaṁ bhāveyyaṁ;
saṅkhatametaṁ.
Imañce ahaṁ upekkhaṁ evaṁ parisuddhaṁ evaṁ pariyodātaṁ nevasaññānāsaññāyatanaṁ upasaṁhareyyaṁ, tadanudhammañca cittaṁ bhāveyyaṁ;
saṅkhatametan’ti. nothingness …
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neither perception nor non-perception, my mind would develop accordingly.
But that is conditioned.’ anupādiyaṁ na paritassati, aparitassaṁ paccattaṁyeva parinibbāyati.
‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāti.
So sukhañce vedanaṁ vedeti, ‘sā aniccā’ti pajānāti, ‘anajjhositā’ti pajānāti, ‘anabhinanditā’ti pajānāti.
Dukkhañce vedanaṁ vedeti, ‘sā aniccā’ti pajānāti, ‘anajjhositā’ti pajānāti, ‘anabhinanditā’ti pajānāti. Not grasping, they’re not anxious. Not being anxious, they personally become extinguished.
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.’
If they feel a pleasant feeling, they understand that it’s impermanent, that they’re not attached to it, and that they don’t take pleasure in it.
If they feel a painful feeling, they understand that it’s impermanent, that they’re not attached to it, and that they don’t take pleasure in it. So sukhañce vedanaṁ vedeti, ‘sā aniccā’ti pajānāti, ‘anajjhositā’ti pajānāti, ‘anabhinanditā’ti pajānāti.
Dukkhañce vedanaṁ vedeti, ‘sā aniccā’ti pajānāti, ‘anajjhositā’ti pajānāti, ‘anabhinanditā’ti pajānāti.
Adukkhamasukhañce vedanaṁ vedeti, ‘sā aniccā’ti pajānāti, ‘anajjhositā’ti pajānāti, ‘anabhinanditā’ti pajānāti.
So sukhañce vedanaṁ vedeti, visaṁyutto naṁ vedeti; If they feel a pleasant feeling, they understand that it’s impermanent, that they’re not attached to it, and that they don’t take pleasure in it.
If they feel a painful feeling, they understand that it’s impermanent, that they’re not attached to it, and that they don’t take pleasure in it.
If they feel a neutral feeling, they understand that it’s impermanent, that they’re not attached to it, and that they don’t take pleasure in it.
If they feel a pleasant feeling, they feel it detached. Dukkhañce vedanaṁ vedeti, ‘sā aniccā’ti pajānāti, ‘anajjhositā’ti pajānāti, ‘anabhinanditā’ti pajānāti.
Adukkhamasukhañce vedanaṁ vedeti, ‘sā aniccā’ti pajānāti, ‘anajjhositā’ti pajānāti, ‘anabhinanditā’ti pajānāti.
So sukhañce vedanaṁ vedeti, visaṁyutto naṁ vedeti;
dukkhañce vedanaṁ vedeti, visaṁyutto naṁ vedeti; If they feel a painful feeling, they understand that it’s impermanent, that they’re not attached to it, and that they don’t take pleasure in it.
If they feel a neutral feeling, they understand that it’s impermanent, that they’re not attached to it, and that they don’t take pleasure in it.
If they feel a pleasant feeling, they feel it detached.
If they feel a painful feeling, they feel it detached. Adukkhamasukhañce vedanaṁ vedeti, ‘sā aniccā’ti pajānāti, ‘anajjhositā’ti pajānāti, ‘anabhinanditā’ti pajānāti.
So sukhañce vedanaṁ vedeti, visaṁyutto naṁ vedeti;
dukkhañce vedanaṁ vedeti, visaṁyutto naṁ vedeti;
adukkhamasukhañce vedanaṁ vedeti, visaṁyutto naṁ vedeti. If they feel a neutral feeling, they understand that it’s impermanent, that they’re not attached to it, and that they don’t take pleasure in it.
If they feel a pleasant feeling, they feel it detached.
If they feel a painful feeling, they feel it detached.
If they feel a neutral feeling, they feel it detached. ‘Paññaṁ nappamajjeyya, saccamanurakkheyya, cāgamanubrūheyya, santimeva so sikkheyyā’ti—
iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ.
‘Yattha ṭhitaṁ maññassavā nappavattanti, maññassave kho pana nappavattamāne muni santoti vuccatī’ti—
iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ? ‘Do not neglect wisdom; preserve truth; foster generosity; and train only for peace.’
That’s what I said, and this is why I said it.
‘Wherever they stand, the streams of conceiving do not flow. And when the streams of conceiving do not flow, they are called a sage at peace.’
That’s what I said, but why did I say it? ‘Yattha ṭhitaṁ maññassavā nappavattanti, maññassave kho pana nappavattamāne muni santoti vuccatī’ti—
iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ?
‘Asmī’ti, bhikkhu, maññitametaṁ, ‘ayamahamasmī’ti maññitametaṁ, ‘bhavissan’ti maññitametaṁ, ‘na bhavissan’ti maññitametaṁ, ‘rūpī bhavissan’ti maññitametaṁ, ‘arūpī bhavissan’ti maññitametaṁ, ‘saññī bhavissan’ti maññitametaṁ, ‘asaññī bhavissan’ti maññitametaṁ, ‘nevasaññīnāsaññī bhavissan’ti maññitametaṁ.
Maññitaṁ, bhikkhu, rogo maññitaṁ gaṇḍo maññitaṁ sallaṁ. ‘Wherever they stand, the streams of conceiving do not flow. And when the streams of conceiving do not flow, they are called a sage at peace.’
That’s what I said, but why did I say it?
These are all forms of conceiving: ‘I am’, ‘I am this’, ‘I will be’, ‘I will not be’, ‘I will have form’, ‘I will be formless’, ‘I will be percipient’, ‘I will be non-percipient’, ‘I will be neither percipient nor non-percipient.’
Conceiving is a disease, a boil, a dart. ‘Asmī’ti, bhikkhu, maññitametaṁ, ‘ayamahamasmī’ti maññitametaṁ, ‘bhavissan’ti maññitametaṁ, ‘na bhavissan’ti maññitametaṁ, ‘rūpī bhavissan’ti maññitametaṁ, ‘arūpī bhavissan’ti maññitametaṁ, ‘saññī bhavissan’ti maññitametaṁ, ‘asaññī bhavissan’ti maññitametaṁ, ‘nevasaññīnāsaññī bhavissan’ti maññitametaṁ.
Maññitaṁ, bhikkhu, rogo maññitaṁ gaṇḍo maññitaṁ sallaṁ.
Sabbamaññitānaṁ tveva, bhikkhu, samatikkamā muni santoti vuccati.
Muni kho pana, bhikkhu, santo na jāyati, na jīyati, na mīyati, na kuppati, na piheti. These are all forms of conceiving: ‘I am’, ‘I am this’, ‘I will be’, ‘I will not be’, ‘I will have form’, ‘I will be formless’, ‘I will be percipient’, ‘I will be non-percipient’, ‘I will be neither percipient nor non-percipient.’
Conceiving is a disease, a boil, a dart.
Having gone beyond all conceiving, one is called a sage at peace.
The sage at peace is not reborn, does not grow old, and does not die. They are not shaken, and do not yearn. Muni kho pana, bhikkhu, santo na jāyati, na jīyati, na mīyati, na kuppati, na piheti.
Tañhissa, bhikkhu, natthi yena jāyetha, ajāyamāno kiṁ jīyissati, ajīyamāno kiṁ mīyissati, amīyamāno kiṁ kuppissati, akuppamāno kissa pihessati?
‘Yattha ṭhitaṁ maññassavā nappavattanti, maññassave kho pana nappavattamāne muni santoti vuccatī’ti—
iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ. The sage at peace is not reborn, does not grow old, and does not die. They are not shaken, and do not yearn.
For they have nothing which would cause them to be reborn. Not being reborn, how could they grow old? Not growing old, how could they die? Not dying, how could they be shaken? Not shaking, for what could they yearn?
‘Wherever they stand, the streams of conceiving do not flow. And when the streams of conceiving do not flow, they are called a sage at peace.’
That’s what I said, and this is why I said it. Tañhissa, bhikkhu, natthi yena jāyetha, ajāyamāno kiṁ jīyissati, ajīyamāno kiṁ mīyissati, amīyamāno kiṁ kuppissati, akuppamāno kissa pihessati?
‘Yattha ṭhitaṁ maññassavā nappavattanti, maññassave kho pana nappavattamāne muni santoti vuccatī’ti—
iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ.
Imaṁ kho me tvaṁ, bhikkhu, saṅkhittena chadhātuvibhaṅgaṁ dhārehī”ti. For they have nothing which would cause them to be reborn. Not being reborn, how could they grow old? Not growing old, how could they die? Not dying, how could they be shaken? Not shaking, for what could they yearn?
‘Wherever they stand, the streams of conceiving do not flow. And when the streams of conceiving do not flow, they are called a sage at peace.’
That’s what I said, and this is why I said it.
Mendicant, you should remember this brief analysis of the six elements.” kissa → kiṁ (mr)
vibbhantā gāvī → bhantagāvī (si, pts1ed), vibhantagāvī (si), gāvī (sya-all, km)
vihesesi → viheṭhesi (bj, sya-all, km, pts1ed); viheseti (mr) "
} ‘Yattha ṭhitaṁ maññassavā nappavattanti, maññassave kho pana nappavattamāne muni santoti vuccatī’ti—
iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ.
Imaṁ kho me tvaṁ, bhikkhu, saṅkhittena chadhātuvibhaṅgaṁ dhārehī”ti.
Atha kho āyasmā pukkusāti: ‘Wherever they stand, the streams of conceiving do not flow. And when the streams of conceiving do not flow, they are called a sage at peace.’
That’s what I said, and this is why I said it.
Mendicant, you should remember this brief analysis of the six elements.”
Then Venerable Pukkusāti thought, “Na kho me, bhante, paripuṇṇaṁ pattacīvaran”ti.
“Na kho, bhikkhu, tathāgatā aparipuṇṇapattacīvaraṁ upasampādentī”ti.
Atha kho āyasmā pukkusāti bhagavato bhāsitaṁ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pattacīvarapariyesanaṁ pakkāmi.
Atha kho āyasmantaṁ pukkusātiṁ pattacīvarapariyesanaṁ carantaṁ vibbhantā gāvī jīvitā voropesi. “No, sir, they are not.”
“The Realized Ones do not ordain those whose bowl and robes are incomplete.”
And then Venerable Pukkusāti approved and agreed with what the Buddha said. He got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving.
But while he was wandering in search of a bowl and robes, a stray cow took his life. “Na kho, bhikkhu, tathāgatā aparipuṇṇapattacīvaraṁ upasampādentī”ti.
Atha kho āyasmā pukkusāti bhagavato bhāsitaṁ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pattacīvarapariyesanaṁ pakkāmi.
Atha kho āyasmantaṁ pukkusātiṁ pattacīvarapariyesanaṁ carantaṁ vibbhantā gāvī jīvitā voropesi.
Atha kho sambahulā bhikkhū yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū bhagavantaṁ etadavocuṁ: “The Realized Ones do not ordain those whose bowl and robes are incomplete.”
And then Venerable Pukkusāti approved and agreed with what the Buddha said. He got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving.
But while he was wandering in search of a bowl and robes, a stray cow took his life.
Then several mendicants went up to the Buddha, bowed, sat down to one side, and said to him, “Paṇḍito, bhikkhave, pukkusāti kulaputto paccapādi dhammassānudhammaṁ, na ca maṁ dhammādhikaraṇaṁ vihesesi.
Pukkusāti, bhikkhave, kulaputto pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātiko tattha parinibbāyī anāvattidhammo tasmā lokā”ti.
Idamavoca bhagavā.
Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti. “Mendicants, Pukkusāti was astute. He practiced in line with the teachings, and did not trouble me about the teachings.
With the ending of the five lower fetters, he’s been reborn spontaneously and will become extinguished there, not liable to return from that world.”
That is what the Buddha said.
Satisfied, the mendicants approved what the Buddha said. "vihesesi → viheṭhesi (bj, sya-all, km, pts1ed); viheseti (mr) "
} Pukkusāti, bhikkhave, kulaputto pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātiko tattha parinibbāyī anāvattidhammo tasmā lokā”ti.
Idamavoca bhagavā.
Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.
Dhātuvibhaṅgasuttaṁ niṭṭhitaṁ dasamaṁ. " With the ending of the five lower fetters, he’s been reborn spontaneously and will become extinguished there, not liable to return from that world.”
That is what the Buddha said.
Satisfied, the mendicants approved what the Buddha said. "
}
Jātipi dukkhā, jarāpi dukkhā, maraṇampi dukkhaṁ, sokaparidevadukkhadomanassupāyāsāpi dukkhā, yampicchaṁ na labhati tampi dukkhaṁ; saṅkhittena pañcupādānakkhandhā dukkhā.
Katamā cāvuso, jāti?
Yā tesaṁ tesaṁ sattānaṁ tamhi tamhi sattanikāye jāti sañjāti okkanti abhinibbatti khandhānaṁ pātubhāvo āyatanānaṁ paṭilābho,
ayaṁ vuccatāvuso: ‘jāti’. Rebirth is suffering; old age is suffering; death is suffering; sorrow, lamentation, pain, sadness, and distress are suffering; not getting what you wish for is suffering. In brief, the five grasping aggregates are suffering.
And what is rebirth?
The rebirth, inception, conception, reincarnation, manifestation of the aggregates, and acquisition of the sense fields of the various sentient beings in the various orders of sentient beings.
This is called rebirth. Katamañcāvuso, yampicchaṁ na labhati tampi dukkhaṁ?
Jātidhammānaṁ, āvuso, sattānaṁ evaṁ icchā uppajjati:
‘aho vata mayaṁ na jātidhammā assāma; na ca vata no jāti āgaccheyyā’ti.
Na kho panetaṁ icchāya pattabbaṁ. And what is ‘not getting what you wish for is suffering’?
In sentient beings who are liable to be reborn, such a wish arises:
‘Oh, if only we were not liable to be reborn! If only rebirth would not come to us!’
But you can’t get that by wishing. ‘aho vata mayaṁ na jātidhammā assāma; na ca vata no jāti āgaccheyyā’ti.
Na kho panetaṁ icchāya pattabbaṁ.
Idampi: ‘yampicchaṁ na labhati tampi dukkhaṁ’.
Jarādhammānaṁ, āvuso, sattānaṁ …pe… ‘Oh, if only we were not liable to be reborn! If only rebirth would not come to us!’
But you can’t get that by wishing.
This is: ‘not getting what you wish for is suffering.’
In sentient beings who are liable to grow old … Idampi: ‘yampicchaṁ na labhati tampi dukkhaṁ’.
Jarādhammānaṁ, āvuso, sattānaṁ …pe…
byādhidhammānaṁ, āvuso, sattānaṁ …
maraṇadhammānaṁ, āvuso, sattānaṁ … This is: ‘not getting what you wish for is suffering.’
In sentient beings who are liable to grow old …
fall ill …
die … ‘aho vata mayaṁ na sokaparidevadukkhadomanassupāyāsadhammā assāma; na ca vata no sokaparidevadukkhadomanassupāyāsā āgaccheyyun’ti.
Na kho panetaṁ icchāya pattabbaṁ.
Idampi: ‘yampicchaṁ na labhati tampi dukkhaṁ’.
Katame cāvuso, saṅkhittena pañcupādānakkhandhā dukkhā? ‘Oh, if only we were not liable to experience sorrow, lamentation, pain, sadness, and distress! If only sorrow, lamentation, pain, sadness, and distress would not come to us!’
But you can’t get that by wishing.
This is: ‘not getting what you wish for is suffering.’
And what is ‘in brief, the five grasping aggregates are suffering’? Idampi: ‘yampicchaṁ na labhati tampi dukkhaṁ’.
Katame cāvuso, saṅkhittena pañcupādānakkhandhā dukkhā?
Seyyathidaṁ—rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho.
Ime vuccantāvuso: ‘saṅkhittena pañcupādānakkhandhā dukkhā’. This is: ‘not getting what you wish for is suffering.’
And what is ‘in brief, the five grasping aggregates are suffering’?
They are the grasping aggregates that consist of form, feeling, perception, choices, and consciousness.
This is called ‘in brief, the five grasping aggregates are suffering.’ Yo tassāyeva taṇhāya asesavirāganirodho cāgo paṭinissaggo mutti anālayo,
idaṁ vuccatāvuso: ‘dukkhanirodhaṁ ariyasaccaṁ’.
Katamañcāvuso, dukkhanirodhagāminī paṭipadā ariyasaccaṁ?
Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṁ— It’s the fading away and cessation of that very same craving with nothing left over; giving it away, letting it go, releasing it, and not clinging to it.
This is called the noble truth of the cessation of suffering.
And what is the noble truth of the practice that leads to the cessation of suffering?
It is simply this noble eightfold path, that is: uppannānaṁ kusalānaṁ dhammānaṁ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati,
ayaṁ vuccatāvuso: ‘sammāvāyāmo’.
Katamā cāvuso, sammāsati?
Idhāvuso, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ. They generate enthusiasm, try, make an effort, exert the mind, and strive so that skillful qualities that have arisen remain, are not lost, but increase, mature, and are completed by development.
This is called right effort.
And what is right mindfulness?
It’s when a mendicant meditates by observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world.
Yaṁ hānanda, puggalo puggalaṁ āgamma buddhaṁ saraṇaṁ gato hoti, dhammaṁ saraṇaṁ gato hoti, saṅghaṁ saraṇaṁ gato hoti, imassānanda, puggalassa iminā puggalena na suppatikāraṁ vadāmi, yadidaṁ—
abhivādanapaccuṭṭhānaañjalikammasāmīcikammacīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānuppadānena.
Yaṁ hānanda, puggalo puggalaṁ āgamma pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti, kāmesumicchācārā paṭivirato hoti, musāvādā paṭivirato hoti, surāmerayamajjapamādaṭṭhānā paṭivirato hoti, imassānanda, puggalassa iminā puggalena na suppatikāraṁ vadāmi, yadidaṁ—
abhivādanapaccuṭṭhānaañjalikammasāmīcikammacīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānuppadānena. When someone has enabled you to go for refuge, it’s not easy to repay them
by bowing down to them, rising up for them, greeting them with joined palms, and observing proper etiquette for them; or by providing them with robes, almsfood, lodgings, and medicines and supplies for the sick.
When someone has enabled you to refrain from killing, stealing, sexual misconduct, lying, and alcoholic drinks that cause negligence, it’s not easy to repay them …
mn142 Yaṁ hānanda, puggalo puggalaṁ āgamma pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti, kāmesumicchācārā paṭivirato hoti, musāvādā paṭivirato hoti, surāmerayamajjapamādaṭṭhānā paṭivirato hoti, imassānanda, puggalassa iminā puggalena na suppatikāraṁ vadāmi, yadidaṁ—
abhivādanapaccuṭṭhānaañjalikammasāmīcikammacīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānuppadānena.
Yaṁ hānanda, puggalo puggalaṁ āgamma buddhe aveccappasādena samannāgato hoti, dhamme … saṅghe … ariyakantehi sīlehi samannāgato hoti, imassānanda, puggalassa iminā puggalena na suppatikāraṁ vadāmi, yadidaṁ—
abhivādanapaccuṭṭhānaañjalikammasāmīcikammacīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānuppadānena. When someone has enabled you to refrain from killing, stealing, sexual misconduct, lying, and alcoholic drinks that cause negligence, it’s not easy to repay them …
mn142
When someone has enabled you to have experiential confidence in the Buddha, the teaching, and the Saṅgha, and the ethics loved by the noble ones, it’s not easy to repay them …
mn142 Yaṁ hānanda, puggalo puggalaṁ āgamma buddhe aveccappasādena samannāgato hoti, dhamme … saṅghe … ariyakantehi sīlehi samannāgato hoti, imassānanda, puggalassa iminā puggalena na suppatikāraṁ vadāmi, yadidaṁ—
abhivādanapaccuṭṭhānaañjalikammasāmīcikammacīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānuppadānena.
Yaṁ hānanda, puggalo puggalaṁ āgamma dukkhe nikkaṅkho hoti, dukkhasamudaye nikkaṅkho hoti, dukkhanirodhe nikkaṅkho hoti, dukkhanirodhagāminiyā paṭipadāya nikkaṅkho hoti, imassānanda, puggalassa iminā puggalena na suppatikāraṁ vadāmi, yadidaṁ—
abhivādanapaccuṭṭhānaañjalikammasāmīcikammacīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānuppadānena. When someone has enabled you to have experiential confidence in the Buddha, the teaching, and the Saṅgha, and the ethics loved by the noble ones, it’s not easy to repay them …
mn142
When someone has enabled you to be free of doubt regarding suffering, its origin, its cessation, and the practice that leads to its cessation, it’s not easy to repay them
by bowing down to them, rising up for them, greeting them with joined palms, and observing proper etiquette for them; or by providing them with robes, almsfood, lodgings, and medicines and supplies for the sick. Yaṁ hānanda, puggalo puggalaṁ āgamma dukkhe nikkaṅkho hoti, dukkhasamudaye nikkaṅkho hoti, dukkhanirodhe nikkaṅkho hoti, dukkhanirodhagāminiyā paṭipadāya nikkaṅkho hoti, imassānanda, puggalassa iminā puggalena na suppatikāraṁ vadāmi, yadidaṁ—
abhivādanapaccuṭṭhānaañjalikammasāmīcikammacīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānuppadānena.
Cuddasa kho panimānanda, pāṭipuggalikā dakkhiṇā.
Katamā cuddasa? When someone has enabled you to be free of doubt regarding suffering, its origin, its cessation, and the practice that leads to its cessation, it’s not easy to repay them
by bowing down to them, rising up for them, greeting them with joined palms, and observing proper etiquette for them; or by providing them with robes, almsfood, lodgings, and medicines and supplies for the sick.
Ānanda, there are these fourteen religious donations to individuals.
What fourteen? Atthānanda, dakkhiṇā dāyakato visujjhati no paṭiggāhakato.
Atthānanda, dakkhiṇā paṭiggāhakato visujjhati no dāyakato.
Atthānanda, dakkhiṇā neva dāyakato visujjhati no paṭiggāhakato.
Atthānanda, dakkhiṇā dāyakato ceva visujjhati paṭiggāhakato ca. There’s a religious donation that’s purified by the giver, not the recipient.
There’s a religious donation that’s purified by the recipient, not the giver.
There’s a religious donation that’s purified by neither the giver nor the recipient.
There’s a religious donation that’s purified by both the giver and the recipient. Atthānanda, dakkhiṇā paṭiggāhakato visujjhati no dāyakato.
Atthānanda, dakkhiṇā neva dāyakato visujjhati no paṭiggāhakato.
Atthānanda, dakkhiṇā dāyakato ceva visujjhati paṭiggāhakato ca.
Kathañcānanda, dakkhiṇā dāyakato visujjhati no paṭiggāhakato? There’s a religious donation that’s purified by the recipient, not the giver.
There’s a religious donation that’s purified by neither the giver nor the recipient.
There’s a religious donation that’s purified by both the giver and the recipient.
And how is a religious donation purified by the giver, not the recipient? Kathañcānanda, dakkhiṇā dāyakato visujjhati no paṭiggāhakato?
Idhānanda, dāyako hoti sīlavā kalyāṇadhammo, paṭiggāhakā honti dussīlā pāpadhammā—
evaṁ kho, ānanda, dakkhiṇā dāyakato visujjhati no paṭiggāhakato.
Kathañcānanda, dakkhiṇā paṭiggāhakato visujjhati no dāyakato? And how is a religious donation purified by the giver, not the recipient?
It’s when the giver is ethical, of good character, but the recipient is unethical, of bad character.
mn142
And how is a religious donation purified by the recipient, not the giver? Kathañcānanda, dakkhiṇā paṭiggāhakato visujjhati no dāyakato?
Idhānanda, dāyako hoti dussīlo pāpadhammo, paṭiggāhakā honti sīlavanto kalyāṇadhammā—
evaṁ kho, ānanda, dakkhiṇā paṭiggāhakato visujjhati no dāyakato.
Kathañcānanda, dakkhiṇā neva dāyakato visujjhati no paṭiggāhakato? And how is a religious donation purified by the recipient, not the giver?
It’s when the giver is unethical, of bad character, but the recipient is ethical, of good character.
mn142
And how is a religious donation purified by neither the giver nor the recipient? Anabhisaddahaṁ kammaphalaṁ uḷāraṁ,
Sā dakkhiṇā paṭiggāhakato visujjhati.
Yo dussīlo dussīlesu dadāti dānaṁ,
Adhammena laddhaṁ appasannacitto; not trusting in the ample fruit of deeds,
that offering is purified by the receivers.
When an unethical and untrusting person,
gives an improper gift to unethical persons, Anabhisaddahaṁ kammaphalaṁ uḷāraṁ,
Na taṁ dānaṁ vipulapphalanti brūmi.
Yo sīlavā sīlavantesu dadāti dānaṁ,
Dhammena laddhaṁ supasannacitto; not trusting in the ample fruit of deeds,
I declare that gift is not very fruitful.
When an ethical person with trusting heart
gives a proper gift to ethical persons, Na taṁ dānaṁ vipulapphalanti brūmi.
Yo sīlavā sīlavantesu dadāti dānaṁ,
Dhammena laddhaṁ supasannacitto;
Abhisaddahaṁ kammaphalaṁ uḷāraṁ, I declare that gift is not very fruitful.
When an ethical person with trusting heart
gives a proper gift to ethical persons,
trusting in the ample fruit of deeds,
Yaṁ kho, bhikkhave, dukkhe aññāṇaṁ, dukkhasamudaye aññāṇaṁ, dukkhanirodhe aññāṇaṁ, dukkhanirodhagāminiyā paṭipadāya aññāṇaṁ.
Ayaṁ vuccati, bhikkhave, avijjā.
Iti kho, bhikkhave, avijjāpaccayā saṅkhārā;
saṅkhārapaccayā viññāṇaṁ …pe… Not knowing about suffering, the origin of suffering, the cessation of suffering, and the practice that leads to the cessation of suffering.
This is called ignorance.
And so, ignorance is a condition for choices.
Choices are a condition for consciousness. … Avijjāya tveva asesavirāganirodhā saṅkhāranirodho;
saṅkhāranirodhā viññāṇanirodho …pe…
evametassa kevalassa dukkhakkhandhassa nirodho hotī”ti.
Dutiyaṁ. " When ignorance fades away and ceases with nothing left over, choices cease.
When choices cease, consciousness ceases. …
That is how this entire mass of suffering ceases.” "
}
“Mā hevaṁ, ānanda, mā hevaṁ, ānanda.
Gambhīro cāyaṁ, ānanda, paṭiccasamuppādo gambhīrāvabhāso ca.
Etassa, ānanda, dhammassa ananubodhā appaṭivedhā evamayaṁ pajā tantākulakajātā kulagaṇṭhikajātā muñjapabbajabhūtā apāyaṁ duggatiṁ vinipātaṁ saṁsāraṁ nātivattati.
Upādāniyesu, ānanda, dhammesu assādānupassino viharato taṇhā pavaḍḍhati. “Not so, Ānanda! Not so, Ānanda!
This dependent origination is deep and appears deep.
It is because of not understanding and not penetrating this teaching that this population has become tangled like string, knotted like a ball of thread, and matted like rushes and reeds, and it doesn’t escape the places of loss, the bad places, the underworld, transmigration.
There are things that are prone to being grasped. When you concentrate on the gratification provided by these things, your craving grows. Etassa, ānanda, dhammassa ananubodhā appaṭivedhā evamayaṁ pajā tantākulakajātā kulagaṇṭhikajātā muñjapabbajabhūtā apāyaṁ duggatiṁ vinipātaṁ saṁsāraṁ nātivattati.
Upādāniyesu, ānanda, dhammesu assādānupassino viharato taṇhā pavaḍḍhati.
Taṇhāpaccayā upādānaṁ;
upādānapaccayā bhavo; It is because of not understanding and not penetrating this teaching that this population has become tangled like string, knotted like a ball of thread, and matted like rushes and reeds, and it doesn’t escape the places of loss, the bad places, the underworld, transmigration.
There are things that are prone to being grasped. When you concentrate on the gratification provided by these things, your craving grows.
Craving is a condition for grasping.
Grasping is a condition for continued existence. kulagaṇṭhikajātā → guḷāguṇṭhikajātā (bj); guḷīguṇṭhikajātā (sya-all, km); guḷigandhikajātā (pts1ed, pts2ed) | muñjapabbajabhūtā → muñjababbajabhūtā (bj) "
}
“Sanidānaṁ, bhikkhave, uppajjati kāmavitakko, no anidānaṁ; sanidānaṁ uppajjati byāpādavitakko, no anidānaṁ; sanidānaṁ uppajjati vihiṁsāvitakko, no anidānaṁ.
Kathañca, bhikkhave, sanidānaṁ uppajjati kāmavitakko, no anidānaṁ; sanidānaṁ uppajjati byāpādavitakko, no anidānaṁ; sanidānaṁ uppajjati vihiṁsāvitakko, no anidānaṁ?
Kāmadhātuṁ, bhikkhave, paṭicca uppajjati kāmasaññā, kāmasaññaṁ paṭicca uppajjati kāmasaṅkappo, kāmasaṅkappaṁ paṭicca uppajjati kāmacchando, kāmacchandaṁ paṭicca uppajjati kāmapariḷāho, kāmapariḷāhaṁ paṭicca uppajjati kāmapariyesanā.
Kāmapariyesanaṁ, bhikkhave, pariyesamāno assutavā puthujjano tīhi ṭhānehi micchā paṭipajjati—kāyena, vācāya, manasā. “Mendicants, sensual, malicious, and cruel thoughts arise for a reason, not without reason.
And how do sensual, malicious, and cruel thoughts arise for a reason, not without reason?
The element of sensuality gives rise to sensual perceptions. Sensual perceptions give rise to sensual thoughts. Sensual thoughts give rise to sensual desires. Sensual desires give rise to sensual passions. Sensual passions give rise to searches for sensual pleasures.
An unlearned ordinary person on a search for sensual pleasures behaves badly in three ways: by body, speech, and mind. Kathañca, bhikkhave, sanidānaṁ uppajjati kāmavitakko, no anidānaṁ; sanidānaṁ uppajjati byāpādavitakko, no anidānaṁ; sanidānaṁ uppajjati vihiṁsāvitakko, no anidānaṁ?
Kāmadhātuṁ, bhikkhave, paṭicca uppajjati kāmasaññā, kāmasaññaṁ paṭicca uppajjati kāmasaṅkappo, kāmasaṅkappaṁ paṭicca uppajjati kāmacchando, kāmacchandaṁ paṭicca uppajjati kāmapariḷāho, kāmapariḷāhaṁ paṭicca uppajjati kāmapariyesanā.
Kāmapariyesanaṁ, bhikkhave, pariyesamāno assutavā puthujjano tīhi ṭhānehi micchā paṭipajjati—kāyena, vācāya, manasā.
Byāpādadhātuṁ, bhikkhave, paṭicca uppajjati byāpādasaññā, byāpādasaññaṁ paṭicca uppajjati byāpādasaṅkappo …pe… byāpādacchando … byāpādapariḷāho … byāpādapariyesanā … And how do sensual, malicious, and cruel thoughts arise for a reason, not without reason?
The element of sensuality gives rise to sensual perceptions. Sensual perceptions give rise to sensual thoughts. Sensual thoughts give rise to sensual desires. Sensual desires give rise to sensual passions. Sensual passions give rise to searches for sensual pleasures.
An unlearned ordinary person on a search for sensual pleasures behaves badly in three ways: by body, speech, and mind.
The element of malice gives rise to malicious perceptions. Malicious perceptions give rise to malicious thoughts. … malicious desires … malicious passions … malicious searches … Sanidānaṁ, bhikkhave, uppajjati nekkhammavitakko, no anidānaṁ; sanidānaṁ uppajjati abyāpādavitakko, no anidānaṁ; sanidānaṁ uppajjati avihiṁsāvitakko, no anidānaṁ.
Kathañca, bhikkhave, sanidānaṁ uppajjati nekkhammavitakko, no anidānaṁ; sanidānaṁ uppajjati abyāpādavitakko, no anidānaṁ; sanidānaṁ uppajjati avihiṁsāvitakko, no anidānaṁ?
Nekkhammadhātuṁ, bhikkhave, paṭicca uppajjati nekkhammasaññā,
nekkhammasaññaṁ paṭicca uppajjati nekkhammasaṅkappo, Thoughts of renunciation, good will, and harmlessness arise for a reason, not without reason.
And how do thoughts of renunciation, good will, and harmlessness arise for a reason, not without reason?
The element of renunciation gives rise to perceptions of renunciation.
Perceptions of renunciation give rise to thoughts of renunciation. Kathañca, bhikkhave, sanidānaṁ uppajjati nekkhammavitakko, no anidānaṁ; sanidānaṁ uppajjati abyāpādavitakko, no anidānaṁ; sanidānaṁ uppajjati avihiṁsāvitakko, no anidānaṁ?
Nekkhammadhātuṁ, bhikkhave, paṭicca uppajjati nekkhammasaññā,
nekkhammasaññaṁ paṭicca uppajjati nekkhammasaṅkappo,
nekkhammasaṅkappaṁ paṭicca uppajjati nekkhammacchando, And how do thoughts of renunciation, good will, and harmlessness arise for a reason, not without reason?
The element of renunciation gives rise to perceptions of renunciation.
Perceptions of renunciation give rise to thoughts of renunciation.
Thoughts of renunciation give rise to enthusiasm for renunciation.
anuppannānaṁ kusalānaṁ dhammānaṁ uppādāya chandaṁ janeti …pe…
uppannānaṁ kusalānaṁ dhammānaṁ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati—
ayaṁ vuccati, bhikkhave, sammāvāyāmo.
Katamā ca, bhikkhave, sammāsati? They generate enthusiasm, try, make an effort, exert the mind, and strive so that skillful qualities that have not arisen do arise.
They generate enthusiasm, try, make an effort, exert the mind, and strive so that skillful qualities that have arisen remain, are not lost, but increase, mature, and are fulfilled by development.
This is called right effort.
And what is right mindfulness? uppannānaṁ kusalānaṁ dhammānaṁ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati—
ayaṁ vuccati, bhikkhave, sammāvāyāmo.
Katamā ca, bhikkhave, sammāsati?
Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ; They generate enthusiasm, try, make an effort, exert the mind, and strive so that skillful qualities that have arisen remain, are not lost, but increase, mature, and are fulfilled by development.
This is called right effort.
And what is right mindfulness?
It’s when a mendicant meditates by observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world.
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi, yena anuppanno vā ariyo aṭṭhaṅgiko maggo uppajjati, uppanno vā ariyo aṭṭhaṅgiko maggo bhāvanāpāripūriṁ gacchati, yathayidaṁ, bhikkhave, kalyāṇamittatā.
Kalyāṇamittassetaṁ, bhikkhave, bhikkhuno pāṭikaṅkhaṁ—ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāvessati, ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkarissati.
Kathañca, bhikkhave, bhikkhu kalyāṇamitto ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāveti, ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkaroti?
Idha, bhikkhave, bhikkhu sammādiṭṭhiṁ bhāveti rāgavinayapariyosānaṁ dosavinayapariyosānaṁ mohavinayapariyosānaṁ …pe… sammāsamādhiṁ bhāveti rāgavinayapariyosānaṁ dosavinayapariyosānaṁ mohavinayapariyosānaṁ. “Mendicants, I do not see a single thing that gives rise to the noble eightfold path, or, if it’s already arisen, fully develops it like good friendship.
A mendicant with good friends can expect to develop and cultivate the noble eightfold path.
And how does a mendicant with good friends develop and cultivate the noble eightfold path?
It’s when a mendicant develops right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion, which culminate in the removal of greed, hate, and delusion.
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi, yena anuppanno vā ariyo aṭṭhaṅgiko maggo uppajjati, uppanno vā ariyo aṭṭhaṅgiko maggo bhāvanāpāripūriṁ gacchati, yathayidaṁ, bhikkhave, sīlasampadā …pe…
yathayidaṁ, bhikkhave, chandasampadā …pe…
yathayidaṁ, bhikkhave, attasampadā …pe…
yathayidaṁ, bhikkhave, diṭṭhisampadā …pe… “Mendicants, I do not see a single thing that gives rise to the noble eightfold path, or, if it’s already arisen, fully develops it like accomplishment in ethics. …”
“… accomplishment in enthusiasm …”
“… accomplishment in self-development …”
“… accomplishment in view …”
4. Ananussutavagga
Vibhaṅgasutta
“Satipaṭṭhānañca vo, bhikkhave, desessāmi satipaṭṭhānabhāvanañca satipaṭṭhānabhāvanāgāminiñca paṭipadaṁ.
Taṁ suṇātha. 4. Not Learned From Anyone Else
Analysis
“Mendicants, I will teach you mindfulness meditation, the development of mindfulness meditation, and the practice that leads to the development of mindfulness meditation.
Listen …
Idha, bhikkhave, ariyasāvako āraddhavīriyo viharati akusalānaṁ dhammānaṁ pahānāya, kusalānaṁ dhammānaṁ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu—
idaṁ vuccati, bhikkhave, vīriyindriyaṁ.
Katamañca, bhikkhave, satindriyaṁ?
Idha, bhikkhave, ariyasāvako satimā hoti paramena satinepakkena samannāgato cirakatampi cirabhāsitampi saritā anussaritā— It’s when a noble disciple lives with energy roused up for giving up unskillful qualities and embracing skillful qualities. They’re strong, staunchly vigorous, not slacking off when it comes to developing skillful qualities.
This is called the faculty of energy.
And what is the faculty of mindfulness?
It’s when a noble disciple is mindful. They have utmost mindfulness and alertness, and can remember and recall what was said and done long ago.
Idha, bhikkhave, ariyasāvako āraddhavīriyo viharati akusalānaṁ dhammānaṁ pahānāya, kusalānaṁ dhammānaṁ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu.
So anuppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ anuppādāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati;
uppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ pahānāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati;
anuppannānaṁ kusalānaṁ dhammānaṁ uppādāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati; It’s when a noble disciple lives with energy roused up for giving up unskillful qualities and embracing skillful qualities. They’re strong, staunchly vigorous, not slacking off when it comes to developing skillful qualities.
They generate enthusiasm, try, make an effort, exert the mind, and strive so that bad, unskillful qualities don’t arise.
They generate enthusiasm, try, make an effort, exert the mind, and strive so that bad, unskillful qualities that have arisen are given up.
They generate enthusiasm, try, make an effort, exert the mind, and strive so that skillful qualities arise. uppannānaṁ kusalānaṁ dhammānaṁ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati—
idaṁ vuccati, bhikkhave, vīriyindriyaṁ.
Katamañca, bhikkhave, satindriyaṁ?
Idha, bhikkhave, ariyasāvako satimā hoti paramena satinepakkena samannāgato, cirakatampi cirabhāsitampi saritā anussaritā. They generate enthusiasm, try, make an effort, exert the mind, and strive so that skillful qualities that have arisen remain, are not lost, but increase, mature, and are completed by development.
This is called the faculty of energy.
And what is the faculty of mindfulness?
It’s when a noble disciple is mindful. They have utmost mindfulness and alertness, and can remember and recall what was said and done long ago. dhammānaṁ ṭhitiyā → samāpattiyā (sya-all, km, mr) "
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