Idha, bhikkhave, yassaṁ parisāyaṁ bhikkhū ye te suttantā tathāgatabhāsitā gambhīrā gambhīratthā lokuttarā suññatāpaṭisaṁyuttā tesu bhaññamānesu na sussūsanti na sotaṁ odahanti na aññā cittaṁ upaṭṭhapenti na ca te dhamme uggahetabbaṁ pariyāpuṇitabbaṁ maññanti. It is an assembly where, when discourses spoken by the Realized One—deep, profound, transcendent, dealing with emptiness—are being recited the mendicants do not want to listen. They don’t actively listen or try to understand, nor do they think those teachings are worth learning and memorizing. Ye pana te suttantā kavitā kāveyyā cittakkharā cittabyañjanā bāhirakā sāvakabhāsitā tesu bhaññamānesu sussūsanti sotaṁ odahanti aññā cittaṁ upaṭṭhapenti, te dhamme uggahetabbaṁ pariyāpuṇitabbaṁ maññanti, te ca taṁ dhammaṁ pariyāpuṇitvā na ceva aññamaññaṁ paṭipucchanti na ca paṭivicaranti: But when discourses composed by poets—poetry, with fancy words and phrases, composed by outsiders or spoken by disciples—are being recited the mendicants do want to listen. They actively listen and try to understand, and they think those teachings are worth learning and memorizing. But when they’ve learned those teachings they don’t question or examine each other, saying: kavitā → kavikatā (sabbattha) Idha, bhikkhave, yassaṁ parisāyaṁ bhikkhū ye te suttantā kavitā kāveyyā cittakkharā cittabyañjanā bāhirakā sāvakabhāsitā tesu bhaññamānesu na sussūsanti na sotaṁ odahanti na aññā cittaṁ upaṭṭhapenti, na ca te dhamme uggahetabbaṁ pariyāpuṇitabbaṁ maññanti. It is an assembly where, when discourses composed by poets—poetry, with fancy words and phrases, composed by outsiders or spoken by disciples—are being recited the mendicants do not want to listen. They don’t actively listen or try to understand, nor do they think those teachings are worth learning and memorizing.
tathārūpampissa cakkhu na hoti yathārūpena cakkhunā kusalākusale dhamme jāneyya, sāvajjānavajje dhamme jāneyya, hīnappaṇīte dhamme jāneyya, kaṇhasukkasappaṭibhāge dhamme jāneyya. Nor do they have the kind of vision that’s needed to know the difference between qualities that are skillful and unskillful, blameworthy and blameless, inferior and superior, and those on the side of dark and bright. tathārūpaṁ panassa cakkhu na hoti yathārūpena cakkhunā kusalākusale dhamme jāneyya, sāvajjānavajje dhamme jāneyya, hīnappaṇīte dhamme jāneyya, kaṇhasukkasappaṭibhāge dhamme jāneyya. But they don’t have the kind of vision that’s needed to know the difference between qualities that are skillful and unskillful, blameworthy and blameless, inferior and superior, and those on the side of dark and bright. tathārūpaṁ panassa → tathārūpampissa (bj, sya1ed, sya2ed, km, pts1ed, mr); tathārūpassa (cck) sāvajjānavajje dhamme jāneyya, hīnappaṇīte dhamme jāneyya, kaṇhasukkasappaṭibhāge dhamme jāneyya. an3.29
So yadeva tattha hoti rūpagataṁ vedanāgataṁ saññāgataṁ saṅkhāragataṁ viññāṇagataṁ, te dhamme aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato samanupassati. They contemplate the phenomena there—included in form, feeling, perception, choices, and consciousness—as impermanent, as suffering, as diseased, as a boil, as a dart, as misery, as an affliction, as alien, as falling apart, as empty, as not-self. So yadeva tattha hoti rūpagataṁ vedanāgataṁ saññāgataṁ saṅkhāragataṁ viññāṇagataṁ, te dhamme aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato samanupassati. They contemplate the phenomena there—included in form, feeling, perception, choices, and consciousness—as impermanent, as suffering, as diseased, as a boil, as a dart, as misery, as an affliction, as alien, as falling apart, as empty, as not-self.
So yadeva tattha hoti rūpagataṁ vedanāgataṁ saññāgataṁ saṅkhāragataṁ viññāṇagataṁ te dhamme aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato samanupassati. They contemplate the phenomena there—included in form, feeling, perception, choices, and consciousness—as impermanent, as suffering, as diseased, as a boil, as a dart, as misery, as an affliction, as alien, as falling apart, as empty, as not-self. So yadeva tattha hoti rūpagataṁ vedanāgataṁ saññāgataṁ saṅkhāragataṁ viññāṇagataṁ te dhamme aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato samanupassati. They contemplate the phenomena there—included in form, feeling, perception, choices, and consciousness—as impermanent, as suffering, as diseased, as a boil, as a dart, as misery, as an affliction, as alien, as falling apart, as empty, as not-self.
Te abhāvitakāyā samānā abhāvitasīlā abhāvitacittā abhāvitapaññā ye te suttantā tathāgatabhāsitā gambhīrā gambhīratthā lokuttarā suññatāppaṭisaṁyuttā, tesu bhaññamānesu na sussūsissanti, na sotaṁ odahissanti, na aññā cittaṁ upaṭṭhapessanti, na ca te dhamme uggahetabbaṁ pariyāpuṇitabbaṁ maññissanti. When discourses spoken by the Realized One—deep, profound, transcendent, dealing with emptiness—are being recited they won’t want to listen. They won’t actively listen or try to understand, nor will they think those teachings are worth learning and memorizing. sussūsissanti → sussūsanti (bj, sya-all); sussusissanti (pts1ed)
Idha, bhikkhave, ekacco puggalo kusalākusale dhamme na jānāti, sāvajjānavajje dhamme na jānāti, hīnappaṇīte dhamme na jānāti, kaṇhasukkasappaṭibhāge dhamme na jānāti. It’s when they don’t know the difference between qualities that are skillful and unskillful, blameworthy and blameless, inferior and superior, and those on the side of dark and bright.
So yadeva tattha hoti rūpagataṁ vedanāgataṁ saññāgataṁ saṅkhāragataṁ viññāṇagataṁ, te dhamme aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato samanupassati. They contemplate the phenomena there—included in form, feeling, perception, choices, and consciousness—as impermanent, as suffering, as diseased, as a boil, as a dart, as misery, as an affliction, as alien, as falling apart, as empty, as not-self. So yadeva tattha hoti rūpagataṁ vedanāgataṁ saññāgataṁ saṅkhāragataṁ viññāṇagataṁ, te dhamme aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato samanupassati. They contemplate the phenomena there—included in form, feeling, perception, choices, and consciousness—as impermanent, as suffering, as diseased, as a boil, as a dart, as misery, as an affliction, as alien, as falling apart, as empty, as not-self. So yadeva tattha hoti rūpagataṁ vedanāgataṁ saññāgataṁ saṅkhāragataṁ viññāṇagataṁ, te dhamme aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato samanupassati. an9.36 So yadeva tattha hoti vedanāgataṁ saññāgataṁ saṅkhāragataṁ viññāṇagataṁ, te dhamme aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato samanupassati. They contemplate the phenomena there—included in feeling, perception, choices, and consciousness—as impermanent, as suffering, as diseased, as a boil, as a dart, as misery, as an affliction, as alien, as falling apart, as empty, as not-self. So yadeva tattha hoti vedanāgataṁ saññāgataṁ saṅkhāragataṁ viññāṇagataṁ, te dhamme aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato samanupassati. They contemplate the phenomena there—included in feeling, perception, choices, and consciousness—as impermanent, as suffering, as diseased, as a boil, as a dart, as misery, as an affliction, as alien, as falling apart, as empty, as not-self. So yadeva tattha hoti vedanāgataṁ saññāgataṁ saṅkhāragataṁ viññāṇagataṁ, te dhamme aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato samanupassati. They contemplate the phenomena there—included in feeling, perception, choices, and consciousness—as impermanent, as suffering, as diseased, as a boil, as a dart, as misery, as an affliction, as alien, as falling apart, as empty, as not-self.
“Evameva kho, vāseṭṭha, tevijjā brāhmaṇā ye dhammā brāhmaṇakārakā te dhamme pahāya vattamānā, ye dhammā abrāhmaṇakārakā te dhamme samādāya vattamānā evamāhaṁsu: “In the same way, Vāseṭṭha, the brahmins proficient in the three Vedas proceed having given up those things that make one a true brahmin, and having undertaken those things that make one not a true brahmin. Yet they say: Te vata, vāseṭṭha, tevijjā brāhmaṇā ye dhammā brāhmaṇakārakā te dhamme pahāya vattamānā, ye dhammā abrāhmaṇakārakā te dhamme samādāya vattamānā avhāyanahetu vā āyācanahetu vā patthanahetu vā abhinandanahetu vā kāyassa bhedā paraṁ maraṇā brahmānaṁ sahabyūpagā bhavissantīti, netaṁ ṭhānaṁ vijjati. So long as they proceed in this way it’s impossible that they will, when the body breaks up, after death, be reborn in the company of Brahmā. Te vata, vāseṭṭha, tevijjā brāhmaṇā ye dhammā brāhmaṇakārakā, te dhamme pahāya vattamānā, ye dhammā abrāhmaṇakārakā, te dhamme samādāya vattamānā pañca kāmaguṇe gadhitā mucchitā ajjhopannā anādīnavadassāvino anissaraṇapaññā paribhuñjantā kāmandubandhanabaddhā kāyassa bhedā paraṁ maraṇā brahmānaṁ sahabyūpagā bhavissantīti, netaṁ ṭhānaṁ vijjati. So long as they enjoy them it’s impossible that they will, when the body breaks up, after death, be reborn in the company of Brahmā. Te vata, vāseṭṭha, tevijjā brāhmaṇā ye dhammā brāhmaṇakārakā te dhamme pahāya vattamānā, ye dhammā abrāhmaṇakārakā te dhamme samādāya vattamānā pañcahi nīvaraṇehi āvuṭā nivutā onaddhā pariyonaddhā kāyassa bhedā paraṁ maraṇā brahmānaṁ sahabyūpagā bhavissantīti, netaṁ ṭhānaṁ vijjati. So long as they are so obstructed it’s impossible that they will, when the body breaks up, after death, be reborn in the company of Brahmā.
So manasikaraṇīye dhamme appajānanto amanasikaraṇīye dhamme appajānanto, ye dhammā na manasikaraṇīyā, te dhamme manasi karoti, ye dhammā manasikaraṇīyā te dhamme na manasi karoti. So they apply the mind to things they shouldn’t and don’t apply the mind to things they should. So manasikaraṇīye dhamme pajānanto amanasikaraṇīye dhamme pajānanto ye dhammā na manasikaraṇīyā te dhamme na manasi karoti, ye dhammā manasikaraṇīyā te dhamme manasi karoti. So they apply the mind to things they should and don’t apply the mind to things they shouldn’t.
tesaṁ vo, bhikkhave, evaṁsamaññānaṁ sataṁ evaṁpaṭiññānaṁ sataṁ ‘ye dhammā samaṇakaraṇā ca brāhmaṇakaraṇā ca te dhamme samādāya vattissāma, evaṁ no ayaṁ amhākaṁ samaññā ca saccā bhavissati paṭiññā ca bhūtā. Given this label and this claim, you should train like this: ‘We will undertake and follow the things that make one an ascetic and a brahmin. That way our label will be accurate and our claim correct.
So yadeva tattha hoti rūpagataṁ vedanāgataṁ saññāgataṁ saṅkhāragataṁ viññāṇagataṁ te dhamme aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato samanupassati. They contemplate the phenomena there—included in form, feeling, perception, choices, and consciousness—as impermanent, as suffering, as diseased, as a boil, as a dart, as misery, as an affliction, as alien, as falling apart, as empty, as not-self.
So tāya samāpattiyā sato vuṭṭhahitvā ye dhammā atītā niruddhā vipariṇatā te dhamme samanupassati: Then he contemplated the phenomena in that attainment that had passed, ceased, and perished: vuṭṭhahitvā ye dhammā → ye te dhammā (bj, pts1ed) So tāya samāpattiyā sato vuṭṭhahitvā ye dhammā atītā niruddhā vipariṇatā te dhamme samanupassati: Then he contemplated the phenomena in that attainment that had passed, ceased, and perished: vuṭṭhahitvā ye dhammā → ye te dhammā (bj, pts1ed) "
So ye dhammā abhiññā pariññeyyā te dhamme abhiññā parijānāti. They completely understand by direct knowledge those things that should be completely understood by direct knowledge. Ye dhammā abhiññā pahātabbā te dhamme abhiññā pajahati. They give up by direct knowledge those things that should be given up by direct knowledge. Ye dhammā abhiññā bhāvetabbā te dhamme abhiññā bhāveti. They develop by direct knowledge those things that should be developed by direct knowledge. Ye dhammā abhiññā sacchikātabbā te dhamme abhiññā sacchikaroti. They realize by direct knowledge those things that should be realized by direct knowledge. So ye dhammā abhiññā pariññeyyā te dhamme abhiññā parijānāti. mn149 Ye dhammā abhiññā pahātabbā te dhamme abhiññā pajahati. mn149 Ye dhammā abhiññā bhāvetabbā te dhamme abhiññā bhāveti. mn149 Ye dhammā abhiññā sacchikātabbā te dhamme abhiññā sacchikaroti. mn149
Evameva kho, bhikkhave, bhavissanti bhikkhū anāgatamaddhānaṁ, ye te suttantā tathāgatabhāsitā gambhīrā gambhīratthā lokuttarā suññatappaṭisaṁyuttā, tesu bhaññamānesu na sussūsissanti na sotaṁ odahissanti na aññā cittaṁ upaṭṭhāpessanti na ca te dhamme uggahetabbaṁ pariyāpuṇitabbaṁ maññissanti. In the same way, in a future time there will be mendicants who won’t want to listen when discourses spoken by the Realized One—deep, profound, transcendent, dealing with emptiness—are being recited. They won’t actively listen or try to understand, nor will they think those teachings are worth learning and memorizing.
evameva kho, bhikkhave, bhikkhu ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāvento ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkaronto ye dhammā abhiññā pariññeyyā, te dhamme abhiññā parijānāti …pe… In the same way, a mendicant who develops and cultivates the noble eightfold path completely understands by direct knowledge the things that should be completely understood by direct knowledge. ye dhammā abhiññā pahātabbā, te dhamme abhiññā pajahati, ye dhammā abhiññā sacchikātabbā, te dhamme abhiññā sacchikaroti, ye dhammā abhiññā bhāvetabbā, te dhamme abhiññā bhāveti. They give up by direct knowledge the things that should be given up by direct knowledge. They realize by direct knowledge the things that should be realized by direct knowledge. They develop by direct knowledge the things that should be developed by direct knowledge. Kathañca, bhikkhave, bhikkhu ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāvento ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkaronto, ye dhammā abhiññā pariññeyyā te dhamme abhiññā parijānāti …pe… ye dhammā abhiññā bhāvetabbā, te dhamme abhiññā bhāveti? And how does a mendicant develop the noble eightfold path in this way? evaṁ kho, bhikkhave, bhikkhu ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāvento ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkaronto ye dhammā abhiññā pariññeyyā, te dhamme abhiññā parijānāti, ye dhammā abhiññā pahātabbā, te dhamme abhiññā pajahati, ye dhammā abhiññā sacchikātabbā, te dhamme abhiññā sacchikaroti, ye dhammā abhiññā bhāvetabbā, te dhamme abhiññā bhāvetī”ti. That’s how a mendicant develops and cultivates the eightfold path in this way.” "
Yathārūpena kho, gahapati, dhamme appasādena samannāgato assutavā puthujjano kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati, tathārūpo te dhamme appasādo natthi. You don’t have the distrust in the teaching that causes an unlearned ordinary person to be reborn—when their body breaks up, after death—in a place of loss, a bad place, the underworld, hell. Tañca pana te dhamme aveccappasādaṁ attani samanupassato ṭhānaso vedanā paṭippassambheyya. Seeing in yourself that experiential confidence in the teaching, that pain may die down on the spot.