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YA (MIDDLE DISCOURSES)
atavagga (The Division on Voidness)
Translated by Bhikkhu Sujato
The Shorter Discourse on Emptiness
At one time the Buddha was staying near S
in the Eastern Monastery, the stilt longhouse of Mig
Then in the late afternoon, Venerable
nanda came out of retreat and went to the Buddha. He bowed, sat down to one side, and said to him:
sakkesu viharati nagaraka
Sir, this one time the Buddha was staying in the land of the Sakyans where they have a town nM
Tattha me, bhante, bhagavato sammukh
There I heard and learned this in the presence of the Buddha:
nanda, etarahi bahula
nanda, these days I usually practice the meditation on emptiness.
I trust I properly heard, learned, attended, and remembered that from the Buddha?
nanda, you properly heard, learned, attended, and remembered that.
Now, as before, I usually practice the meditation on emptiness.
Consider this stilt longhouse of Mig
s empty of elephants, cows, horses, and mares; of gold and money; and of gatherings of men and women.
There is only this that is not emptiness, namely, the oneness dependent on the mendicant Sa
nanda, bhikkhu amanasikaritv
icca manasi karoti ekatta
In the same way, a mendicant
ignoring the perception of the village and the perception of people
on the oneness dependent on the perception of wilderness.
Their mind becomes eager, confident, settled, and decided in that perception of wilderness.
icca tedha na santi, ye assu darath
icca tedha na santi, atthi cev
Here there is no stress due to the perception of village or theM
perception of people.
There is only this modicum of stress, namely the oneness dependent on the perception of wilderness.
This field of perception is empty of the perception of the village. It is empty of the perception of people.
There is only this that is not emptiness, namely the oneness dependent on the perception of wilderness.
hi kho tattha na hoti tena ta
And so they regard it as empty of what is not there, but as to what remains they understand that it is present.
s how emptiness is bM
genuine, undistorted, and pure.
nanda, bhikkhu amanasikaritv
icca manasi karoti ekatta
Furthermore, a mendicant
ignoring the perception of people and the perception of wilderness
focuses on the oneness dependent on the perception of earth.
Their mind becomes eager, confident, settled, and decided in thaM
t perception of earth.
s hide is rid of folds when fully stretched out by a hundred pegs,
icca manasi karoti ekatta
so too, ignoring the hilly terrain, inaccessible riverlands, stumps and thorns, and rugged mountains, tM
hey focus on the oneness dependent on the perception of earth.
Their mind becomes eager, confident, settled, and decided in that perception of earth.
icca tedha na santi, ye assu darath
icca tedha na santi, atthi cev
Here there is no stress due to the perception of people or thM
e perception of wilderness.
There is only this modicum of stress, namely the oneness dependent on the perception of earth.
This field of perception is empty of the perception of people. It is empty of the perception of wilderness.
There is only this that is not emptiness, namely the oneness dependent on the perception of earth.
hi kho tattha na hoti tena ta
And so they regard it as empty of what is not there, but as to what remains they understand that it is present.
s how emptiness is bornM
genuine, undistorted, and pure.
nanda, bhikkhu amanasikaritv
icca manasi karoti ekatta
Furthermore, a mendicant
ignoring the perception of wilderness and the perception of earth
focuses on the oneness dependent on the perception of the dimension of infinite space.
mes eager, confident, settled, and decided in that perception of the dimension of infinite space.
icca tedha na santi, ye assu darath
icca tedha na santi, atthi cev
Here there is no stress due to the perception of wilderness or the perception of earth.
There is only this modicum of stress, namely the onenM
ess dependent on the perception of the dimension of infinite space.
This field of perception is empty of the perception of wilderness. It is empty of the perception of earth.
There is only this that is not emptiness, namely the oneness dependM
ent on the perception of the dimension of infinite space.
hi kho tattha na hoti tena ta
And so they regard it as empty of what is not there, but as to what remains they understand that it is present.
s how emptiness is born in them
genuine, undistorted, and pure.
nanda, bhikkhu amanasikaritv
icca manasi karoti ekatta
Furthermore, a mendicant
ignoring the perception of earth and the perception of the dimension of infinite space
focuses on the oneness dependent on the perception of the dimension of infinite consciousness.
Their mind becomes eager, confidM
ent, settled, and decided in that perception of the dimension of infinite consciousness.
icca tedha na santi, ye assu darath
icca tedha na santi, atthi cev
Here there is no stress due to the perception of earth or the perception of the dimension of infinite space.
There is only this modicumM
of stress, namely the oneness dependent on the perception of the dimension of infinite consciousness.
This field of perception is empty of the perception of earth. It is empty of the perception of the dimension of infinite space.
There is only this modicum of stress, namely the oneness dependent on the perception of the dimension of infinite consciousness.
hi kho tattha na hoti tena ta
And so they regard it as empty of what is not there, but as to what remains they understand that it is present.
ness is born in them
genuine, undistorted, and pure.
nanda, bhikkhu amanasikaritv
icca manasi karoti ekatta
Furthermore, a mendicant
ignoring the perception of the dimension of infinite space and the perception of the dimension of infinite consciousness
focuses on the oneness dependent on the perception of the dimension of nothingness.
Their mind becomes eager, confident, settled, and decided in that perception of the dimension of nothingness.
icca tedha na santi, ye assu darath
icca tedha na santi, atthi cev
Here there is no stress due to the perception of the dimension of infinite space or thM
e perception of the dimension of infinite consciousness.
There is only this modicum of stress, namely the oneness dependent on the perception of the dimension of nothingness.
This field of perception is empty of theM
perception of the dimension of infinite space. It is empty of the perception of the dimension of infinite consciousness.
There is only this that is not emptiness, namely the oneness dependent on the perception of the dimension of nothingness.
hi kho tattha na hoti tena ta
And so they regard it as empty of what is not there, but M
as to what remains they understand that it is present.
s how emptiness is born in them
genuine, undistorted, and pure.
nanda bhikkhu amanasikaritv
icca manasi karoti ekatta
Furthermore, a mendicant
ignoring the perception of the dimension of infinite conM
sciousness and the perception of the dimension of nothingness
focuses on the oneness dependent on the perception of the dimension of neither perception nor non-perception.
Their mind becomes eager, confident, settled, and decided in that perception of the dimension of neither perception nor non-perception.
icca tedha na santi, ye assu darath
icca tedha na santi, atthi cev
Here there is no stress due to the perception of the dimension of infinite consciousness or the perception of the dimension of nothingness.
There is only this modicum of stress, namely the oneness dependent on the perception of the dimension of neither perception nor non-perception.
This field of perception is empty of the perception of the dimension of infinite consciousness. It is empty of the perception of the dimension of nothingness.
There is only this that is not emptiness, namely the oneness dependeM
nt on the perception of the dimension of neither perception nor non-perception.
hi kho tattha na hoti tena ta
And so they regard it as empty of what is not there, but as to what remains they understand that it is present.
s how emptiness is born in them
genuine, undistorted, and pureM
nanda, bhikkhu amanasikaritv
icca manasi karoti ekatta
Furthermore, a mendicant
ignoring the perception of the dimension of nothingness and the perception of the dimension of neither perception nor non-perception
focuses on the oneness dependent on the signless immersion of the heart.
Tassa animitte cetosam
Their mind becomes eager, confident, settled, and decided in that signless immersion of the heart.
icca tedha na santi, ye assu darath
icca tedha na santi, atthi cev
Here there is no stress due to the perception of the dimension of nothingness or the perception of the dimension of neither perception nor non-perceM
There is only this modicum of stress, namely that associated with the six sense fields dependent on this body and conditioned by life.
This field of perception is empty of the perception of M
the dimension of nothingness. It is empty of the perception of the dimension of neither perception nor non-perception.
There is only this that is not emptiness, namely that associated with the six sense fields dependent on this body and conditioned by life.
hi kho tattha na hoti tena ta
And so they regard it as emptyM
of what is not there, but as to what remains they understand that it is present.
s how emptiness is born in them
genuine, undistorted, and pure.
nanda, bhikkhu amanasikaritv
icca manasi karoti ekatta
Furthermore, a mendicant
ignoring the perception of the dimM
ension of nothingness and the perception of the dimension of neither perception nor non-perception
focuses on the oneness dependent on the signless immersion of the heart.
Tassa animitte cetosam
Their mind becomes eager, confident, settled, and decided in that signless immersion of the heart.
ayampi kho animitto cetosam
Even this signless immersion oM
f the heart is produced by choices and intentions.
But whatever is produced by choices and intentions is impermanent and liable to cessation.
Knowing and seeing like this, their mind is freed from the defilements of sensuality, desire to bM
e reborn, and ignorance.
re freed, they know they
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.
icca tedha na santi, ye assu M
icca tedha na santi, ye assu darath
icca tedha na santi, atthi cev
Here there is no stress due to the defilements of sensuality, desire to be reborn, or ignorance.
There is only this modicum of stress, namely that associated with the six sense fields dependent on this body and conditioned by life.
This field of perception is empty of the perception of the defilements of sensuality, desire to be reborn, and ignorance.
There is only this that is not emptiness, namely that associated with the six sense fields dependent on this body aM
nd conditioned by life.
hi kho tattha na hoti tena ta
And so they regard it as empty of what is not there, but as to what remains they understand that it is present.
s how emptiness is born in them
genuine, undistorted, and pure.
Whatever ascetics and brahmins enter and remain in the pure, ultimate, supreme emptiness
whether in the past, future, or present
all of them enter and remain in this same pure, ultimate, supreme emptiness.
upasampajja viharissanti, sabbe te ima
upasampajja viharissanti.
upasampajja viharanti, sabbe te ima
upasampajja viharanti.
upasampajja vihariss
nanda, you should train like this:
and remain in the pure, ultimate, supreme emptiness.
s how you should train.
That is what the Buddha said.
Satisfied, Venerable
nanda was happy with what the Buddha said.
The Longer Discourse on Emptiness
sakkesu viharati kapilavatthusmi
At one time the Buddha was staying in the land of the Sakyans, near Kapilavatthu in the Banyan Tree Monastery.
Then the Buddha robed up in the morning and, taking his bowl and robe, entered Kapilavatthu for alms.
akhemakassa sakkassa vih
He wandered for alms in Kapilavatthu. After the meal, on his return from alms-round, he went to the dwelling of Ka
akhemaka the Sakyan for the day
Tena kho pana samayena k
akhemakassa sakkassa vih
Now at that time many resting places had been spread out at Ka
akhemakassa sakkassa vih
The Buddha saw this,
na bhagavato etadahosi:
akhemakassa sakkassa vih
Many resting places have been spread out;
are there many mendicants living here?
Tena kho pana samayena
nando sambahulehi bhikkh
Now at that time Venerable
nanda, together with many other mendicants, was making robes in Gha
Then in the late afternoon, the Buddha came out of retreat and went to Gha
s dwelling, where he sat on the seat spread out
and said to Venerable
akhemakassa sakkassa vih
Many resting places have beeM
nu kho ettha bhikkh
are many mendicants living there?
akhemakassa sakkassa vih
Indeed there are, sir.
rasamayo no, bhante, vattat
s currently the time for making robes.
nanda, bhikkhu sobhati sa
nanda, a mendicant doesn
t shine who enjoys company and groups, who loves them and likes to enjoy them.
bhavissati akicchal
s simply not possible that such a mendicant will geM
t the pleasure of renunciation, the pleasure of seclusion, the pleasure of peace, the pleasure of awakening when they want, without trouble or difficulty.
nanda, bhikkhu eko ga
bhavissati akicchal
But you should expect that a mendicant who lives alone, withdrawn fromM
the group, will get the pleasure of renunciation, the pleasure of seclusion, the pleasure of peace, the pleasure of awakening when they want, without trouble or difficulty. That is possible.
upasampajja viharissati as
nanda, it is not possible that a mendicant who enjoM
ys company will enter and remain in the freedom of heart
either that which is temporary and pleasant, or that which is irreversible and unshakable.
nanda, bhikkhu eko ga
upasampajja viharissati as
But it is possible that a mendicant who lives alone, withdrawn from the group will enter and remain in the freedom of heart
that which is temporary and pleasant, or that which is irreversible and unshakable.
mi yattha rattassa yath
sokaparidevadukkhadomanass
nanda, I do not see even a single sight which, with its decay and perishing, would not give rise to sorrow, lamentation, pain, sadness, and distress in someone who has desire and lust for it.
But the Realized One woke up to this meditation, namely
upasampajja viharitu
to enter and remain in emptiness internally by not focusing on any signs.
Now, suppose that while the Realized One is practicing this meditation, monks, nuns, laymen, M
laywomen, rulers and their ministers, founders of religious sects, and their disciples go to visit him.
gato vivekaninneneva cittena vivekapo
adatthu uyyojanikapa
In that case, with a mind slanting, sloping, and inclining to seclusion, withdrawn, and loving renunciation, he invariably gives each of them a talk emphasizing the topM
nanda, bhikkhu cepi
Therefore, if a mendicant might wish:
upasampajja vihareyyan
May I enter and remain in emptiness internally!
So they should still, settle, unify, and immerse their mind in sam
nanda, bhikkhu ajjhattameva citta
And how does a mendicant still, settle, unify, and immerse their mind in sam
nanda, bhikkhu vivicceva k
mehi vivicca akusalehi dhammehi
upasampajja viharati
s when a mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption
nanda, bhikkhu ajjhattameva citta
s how a mendicant stills, settles, unifies, and immerses their mind in sam
They focus on emptiness internally,
na pakkhandati nappas
t eager, confident, settled, and M
In that case, they understand:
kho me manasikaroto ajjhatta
na pakkhandati nappas
I am focusing on emptiness internally, but my mind isn
t eager, confident, settled, and decided.
In this way they are aware of the situation.
They focus on emptiness exterM
They focus on emptiness internally and externally
They focus on the imperturbable,
na pakkhandati nappas
t eager, confident, settled, and decided.
In that case, they understand:
kho me manasikaroto
na pakkhandati nappas
I am focusing on the imperturbable internally, but my mind isn
t eager, confident, settled, and decided.
In this way they are aware of the situation.
dhinimitte ajjhattameva citta
Then that mendicant should still, settle, unify, and immerse their mind in sam
ternally using the same meditation subject as a basis of immersion that they used before.
They focus on emptiness internally,
manasikaroto ajjhatta
and their mind is eager, confident, settled, and decided.
In that case, they understand:
kho me manasikaroto ajjhatta
I am focusing on emptiness internally, and my mind is eager, confident, settled, and decided.
In this way they are aware of the situation.
They focus on emptiness externally
They focus on emptiness internally and externally
They focus on the impertuM
and their mind is eager, confident, settled, and decided.
In that case, they understand:
kho me manasikaroto
I am focusing on the imperturbable, and my mind is eager, confident, settled, and decided.
they are aware of the situation.
nanda, bhikkhuno imin
While a mendicant is practicing such meditation, if their mind inclines to walking, they walk, thinking:
m walking, bad, unskillful qualities of desire and aversion will not overwhelm me.
In this way they are aware of theM
nanda, bhikkhuno imin
While a mendicant is practicing such meditation, if their mind inclines to standing, they stand, thinking:
m standing, bad, unskillful qualities of desire and aversion will not overwhelm me.
In this way they are aware of the situation.
nanda, bhikkhuno imin
rena viharato nisajj
While a mendicant is practicing such meditation, if their mind inclines to sitting, they sit, thinking:
m sitting, bad, unskillful qualities of desire and aversion will not overwhelm me.
In this way they are aware of the situation.
nanda, bhikkhuno imin
While a mendicant is practicing such meditation, if their mind inclines to lying down, they lie down, thinking:
m lying down, bad, unskillful qualities of desire and aversion will not overwhelm me.
In this way they are aware of the situation.
nanda, bhikkhuno imin
While a mendicant is practicing such meditation, if their mind inclines to talking, they think:
I will not engage in the kind of speech that is low, crude, ordinary, ignoble, and pointless. Such speech doesn
t lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment. Namely: talk about kings, bandits, and ministers; talk about armies, M
threats, and wars; talk about food, drink, clothes, and beds; talk about garlands and fragrances; talk about family, vehicles, villages, towns, cities, and countries; talk about women and heroes; street talk and well talk; talk about the departed; motley talk; tales of land and sea; and talk about being reborn in this or that state of existence.
In this way they are aware of the situation.
But I will engage in speech about self-effacement that helps open the heart and leads solely to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment. ThaM
t is, talk about fewness of wishes, contentment, seclusion, aloofness, arousing energy, ethics, immersion, wisdom, freedom, and the knowledge and vision of freedom.
In this way they are aware of the situation.
nanda, bhikkhuno imin
rena viharato vitakk
While a mendicant is practicing such meditation, if their mind inclines to thinking, they think:
vattanti, seyyathida
pe vitakke na vitakkess
I will not think the kind of thought that is low, crude, ordinary, ignoble, and pointless. Such thoughts don
t lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment. That is, sensual, malicious, or cruel thoughts.
his way they are aware of the situation.
niyyanti takkarassa samm
nekkhammavitakko aby
pe vitakke vitakkess
But I will think the kind of thought that is noble and emancipating, and brings one who practices it to the complete ending of suffering. That is, thoughts of renunciation, good will, and harmlessness.
In this way they are aM
ware of the situation.
There are these five kinds of sensual stimulation.
Sights known by the eye that are likable, desirable, agreeable, pleasant, sensual, and arousing.
Sounds known by the ear
Smells known by the nose
Tastes known by the toM
Touches known by the body that are likable, desirable, agreeable, pleasant, sensual, and arousing.
These are the five kinds of sensual stimulation.
So you should regularly check your own mind:
atthi nu kho me imesu pa
yatane uppajjati cetaso samud
Does my mind take an interest in any of these five kinds of sensual stimulation?
nanda, bhikkhu paccavekkham
Suppose that, upon checking, a mendicant knows this:
atthi kho me imesu pa
yatane uppajjati cetaso samud
My mind does take an interest.
In that case, they understand:
I have not given up desire and greed for the five kinds of sensual stimulation.
In this way they are aware of the situation.
nanda, bhikkhu paccavekkham
But suppose that, upon checking, a mendicant knows this:
natthi kho me imesu pa
yatane uppajjati cetaso samud
In that case, they understand:
I have given up desire and greed for the five kinds of sensual stimulation.
In this way they are aware of the situation.
A mendicant should meditate observing rise and fall in these five M
grasping aggregates:
passa samudayo iti r
Such is form, such is the origin of form, such is the ending of form.
assa samudayo iti vi
Such is consciousness, such is the origin of consciousness, such is the ending of consciousness.
kkhandhesu udayabbay
nupassino viharato yo pa
As they do so, they give up the conceit
regarding the five grasping aggregates.
In that case, they understand:
I have given up the conceit
regarding the five grasping aggregates.
In this way they are aware of the situatiM
These principles are entirely skillful, with skillful outcomes; they are noble, transcendent, and inaccessible to the Wicked One.
For what reason would a disciple value following the Teacher, even if sent away?
dhu vata, bhante, bhagavanta
sitassa attho. Bhagavato sutv
Our teachings are rooted in the Buddha. He is our guide and our refuge. Sir, may the Buddha himself please clarify the meaning of this. The mendicants will listen and remember it.
iple should not value following the Teacher for the sake of statements, songs, or discussions.
Because for a long time you have learned the teachings, remembering them, reciting them, mentally scrutinizing them, and understanding them with right view.
But a disciple should value following the Teacher, even if asked to go away, for the sake of talk about self-effacement that helps open the heart anM
d leads solely to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment. That is, talk about fewness of wishes, contentment, seclusion, aloofness, arousing energy, ethics, immersion, wisdom, freedom, and the knowledge and vision of freedom.
nanda, there is a peril for the teacher, a peril for the student, and a peril for a spiritual pracM
And how is there a peril for the teacher?
s when some teacher frequents a secluded lodging
a wilderness, the root of a tree, a hill, a ravine, a mountain cave, a charnel ground, a forest, the open air, a heap of straw.
While meditating withdrawn, they
re visited by a stream of brahmins and householders of the city and country.
agahapatikesu negamesu ceva j
When this happens, they enjoy infatuation, fall into greed, and return to indulgence.
This teacher is said to be imperiled by the teacher
re ruined by bad, unskillful qualities that are corrupted, leading to future lives, hurtful, resulting in suffering and future rebirth, old age, and death.
s how there is a peril for the teacher.
And how is there a peril for the student?
tassa satthu vivekamanubr
s when the student of a teacher, emulating their teacher
s fostering of seclusion,
frequents a secluded lodging
a wilderness, the root of a tree, a hill, a ravine, a mountain cave, a charnel ground, a forest, the open air, a heap of straw.
While meditating withdrawn, they
re visited by a stream of brahmins and householders of the city and country.
agahapatikesu negamesu ceva j
When this happens, they enjoy infatuation, fall into greed, and return to indulgence.
nanda, upaddavo antev
This student is said to be imperiled by the student
re ruined by bad, unskillful qualities that are corrupted, leading to future lives, hurtful, resulting in suffering and future rebirth, old age, and death.
s how there is a peril for the student.
And how is there a peril for a spiritual practitioner?
gato loke uppajjati arM
asampanno sugato lokavid
anuttaro purisadammas
s when a Realized One arises in the world, perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.
He frequents a secluded lodging
a wilderness, the root of a tree, a hill, a ravine, a mountain cave, a charnel ground, a forest, the open air, a heap of straw.
While meditating withdrawn, he
s visited by a stream of brahmins and householders of the city and country.
agahapatikesu negamesu ceva j
napadesu ca na muccha
When this happens, he doesn
t enjoy infatuation, fall into greed, and return to indulgence.
vako tassa satthu vivekamanubr
But a disciple of this teacher, emulating their teacher
s fostering of seclusion,
frequents a secluded lodging
a wilderness, the root of a tree, a hill, a ravine, aM
mountain cave, a charnel ground, a forest, the open air, a heap of straw.
While meditating withdrawn, they
re visited by a stream of brahmins and householders of the city and country.
agahapatikesu negamesu ceva j
When this happens, they enjoy infatuation, fall into greed, and return to indulgenM
nanda, upaddavo brahmac
This spiritual practitioner is said to be imperiled by the spiritual practitioner
re ruined by bad, unskillful qualities that are corrupted, leading to future lives, hurtful, resulting in suffering and future rebirth, old age, and death.
s how there is a peril for the spiritual practitioner.
paddavo, yo ca antev
kataro ca, api ca vinip
And in this context,
nanda, as compared to the peril of the teacher or the student, the peril of the spiritual practitioner has more painful, bitter results, and even leads to the underworld.
nanda, treat me as a friend, not as an enemy.
That will be for your lasting welfare and happiness.
caranti, no mittavat
And how do disciples treat their Teacher as an enemy, not a friend?
deseti anukampako hites
s when the Teacher teaches the Dhamma out of kindness and compassion:
This is for your welfare. This is for your happiness.
hapenti, vokkamma ca satthus
But their disciples don
t want to listen. They don
t pay attention or apply their minds to understand. They proceed having turned away from the Teacher
caranti, no mittavat
s how the disciples treat M
their Teacher as an enemy, not a friend.
caranti, no sapattavat
And how do disciples treat their Teacher as a friend, not an enemy?
deseti anukampako hites
s when the Teacher teaches the Dhamma out of kindness and compassion:
This is for your welfare. This is for your happiness.
hapenti, na ca vokkamma satthus
And their disciples want to listen. They pay attention and apply their minds to understand. They don
t proceed having turned away from the Teacher
caranti, no sapattavat
s how the disciples treat their Teacher as a friend, not an enemy.
treat me as a friend, not as an enemy.
That will be for your lasting welfare and happiness.
I shall not mollycoddle you like a potter with their damp, unfired pots.
I shall speak, correcting you again and again,
pressing you again and again.
e will stand the test.
That is what the Buddha said.
Satisfied, Venerable
nanda was happy with what the Buddha said.
123. Acchariyaabbhutasutta
Incredible and Amazing
viharati jetavane an
At one time the Buddha was staying near S
Then after the meal, on return from alms-round, several senior mendicants sat together in the pavilion and this discussion came up among them:
s incredible, reverends, it
, the power and might of a Realized One!
te buddhe parinibbute chinnapapa
For he is able to know the Buddhas of the past who have become completely extinguished, cut off proliferation, cut off the track, finished off the cycle, and transcended suffering.
te bhagavanto ahesu
te bhagavanto ahesu
te bhagavanto ahesu
te bhagavanto ahesu
te bhagavanto ahesu
te bhagavanto ahesu
te bhagavanto ahesu
te bhagavanto ahesu
He knows the caste they were born in, and also their names, clans, conduct, teaching, wisdom, meditation, and freedom.
When they said this, Venerable
acchariyadhammasamann
The Realized Ones are incredible, reverends, and they have incredible qualities.
abbhutadhammasamann
re amazing, and they have amazing qualities.
But this conversation among those mendicants was left unfinished.
Then in the late afternoon, the Buddha came out of retreat, went to the assembly hall, sat down on the seat spread out,
and addressed the mendicants:
ya nuttha, bhikkhave, etarahi kath
Mendicants, what were you sitting talking about just now? What conversation was unfinished?
So the mendicants told him what they had been talking about when the Buddha arrived. The Buddha said,
te buddhe parinibbute chinnapapa
te bhagavanto ahesu
te bhagavanto ahesu
nando amhe etadavoca:
acchariyadhammasamann
abbhutadhammasamann
kho no, bhante, antar
nanda, bhiyyoso matt
nanda, say some more about the incredible and amazing qualities of the Realized One.
, bhante, bhagavato suta
Sir, I have heard and learned this in the presence of the Buddha:
nanda, bodhisatto tusita
Mindful and aware, the being intent on awakening was reborn in the host of Joyful Gods.
Yampi, bhante, sato sampaj
, bhante, bhagavato acchariya
This I remember as an incredible quality of the Buddha.
, bhante, bhagavato suta
I have learned this in the presence of the Buddha:
nanda, bodhisatto tusite k
Mindful and aware, the being intent on awakening remained in the host of Joyful Gods.
Yampi, bhante, sato sampaj
no bodhisatto tusite k
, bhante, bhagavato acchariya
This too I remember as an incredible quality of the Buddha.
, bhante, bhagavato suta
I have learned this in the presence of the Buddha:
nanda, bodhisatto tusite k
For the whole of that life, the being intent on awakening remained in the host of Joyful Gods.
bodhisatto tusite k
, bhante, bhagavato acchariya
This too I remember as an incredible quality of the Buddha.
, bhante, bhagavato suta
I have learned this in the presence of the Buddha:
nanda, bodhisatto tusit
Mindful and aware, the being intent on awakening passed away from the host of Joyful Gods and was conceived in his mother
ampi, bhante, sato sampaj
, bhante, bhagavato acchariya
This too I remember as an incredible quality of the Buddha.
, bhante, bhagavato suta
I have learned this in the presence of the Buddha:
nanda, bodhisatto tusit
When the being intent on awakening passes away from the host of Joyful Gods, heM
is conceived in his mother
atha sadevake loke sam
rake sabrahmake sassama
tubhavati atikkammeva dev
in this world with its gods, M
s, this population with its ascetics and brahmins, gods and humans
an immeasurable, magnificent light appears, surpassing the glory of the gods.
, yatthapime candimasM
nubhonti tatthapi appam
tubhavati atikkammeva dev
Even in the boundless desolation of interstellar space
so utterly dark that even the light of the moon and the sun, so mighty and powerful, makes no impression
an immeasurable, magnificent light appears, surpassing the glory of the gods.
epi kira, bho, santi sattM
And even the sentient beings reborn there recognize each other by that light:
So, it seems other sentient beings have been reborn here!
kampati sampakampati sampavedhati appam
tubhavati atikkammeva dev
And this galaxy shakes and rocks and trembles. And an immeasurable, magnificent light appears in the world, surpassing the glory of the gods.
nte, bhagavato acchariya
This too I remember as an incredible quality of the Buddha.
, bhante, bhagavato suta
I have learned this in the presence of the Buddha:
When the being intent on awakening isM
conceived in his mother
s belly, four deities approach to guard the four directions, so that no human or non-human or anyone at all shall harm the being intent on awakening or his mother.
, bhante, bhagavato acchariya
This too I remember as an incredible quality of the Buddha.
, bhante, bhagavato suta
I have learned this in the presence of the Buddha:
okkanto hoti, pakatiy
When the being intent on awakening is conceived in his mother
s belly, she becomes naturally ethical. She refrains from killing living creatures, stealing, sexual misconduct, lying, and alcoholic drinks that cause negligence.
, bhante, bhagavato acchariyM
This too I remember as an incredible quality of the Buddha.
, bhante, bhagavato suta
I have learned this in the presence of the Buddha:
okkanto hoti, na bodhisattam
hoti kenaci purisena rattacitten
When the being intent on awakening is conceived in his mother
, she no longer feels sexual desire for men, and she cannot be violated by a man of lustful intent.
, bhante, bhagavato acchariya
This too I remember as an incredible quality of the Buddha.
, bhante, bhagavato suta
I have learned this in the presence of the Buddha:
When the being intent on awakening is conceived in his mother
s belly, she obtains the five kinds of sensual stimulation and amuses herself, supplied and provided with them.
, bhante, bhagavato acchariya
This too I remember as an incredible quality of the Buddha.
, bhante, bhagavato suta
his in the presence of the Buddha:
okkanto hoti, na bodhisattam
dho uppajjati; sukhin
When the being intent on awakening is conceived in his mother
s belly, no afflictions beset her. She
s happy and free of bodily fatigue. And she sees the being intent on awakening in her womb, complete with all his variouM
s parts, not deficient in any faculty.
so suparikammakato. Tatr
Suppose there was a beryl gem that was naturally beautiful, eight-faceted, well-worked. And it was strung with a thread of blue, yellow, red, white, or golden brown.
puriso hatthe karitv
so suparikammakato, tatrida
And someone with good eyesight were to take it in their hand and examine it:
This beryl gem is naturally beautiful, eight-faceted, well-worked. And it
s strung with a thread of blue, yellow, red, white, or golden brown.
okkanto hoti, na bodhisattam
dho uppajjati; sukhin
In the same way, when the being intent on awakening is conceived in his mother
s belly, no afflictions beset her. She
s happy and free of bodily fatigue. And she sees the being intent on awakening in her womb, complete with all his various parts, not deficient in any faculty.
, bhante, bhagavato acchariya
This too I remember asM
an incredible quality of the Buddha.
, bhante, bhagavato suta
I have learned this in the presence of the Buddha:
nanda, bodhisatte bodhisattam
Seven days after the being intent on awakening is born, his mother passes away and is reborn in the host of Joyful Gods.
, bhante, bhagavato acchariya
o I remember as an incredible quality of the Buddha.
, bhante, bhagavato suta
I have learned this in the presence of the Buddha:
Other women carry the infant in the womb for nine or ten months before givingM
birth. Not so the mother of the being intent on awakening. She gives birth after exactly ten months.
, bhante, bhagavato acchariya
This too I remember as an incredible quality of the Buddha.
, bhante, bhagavato suta
I have learned this in the presence of the Buddha:
Other women give birth while sitting or lying down. Not so the mother of the being intent on awakening. She only gives birth standing up.
, bhante, bhagavato acchariya
This too I remember as an incredible quality of the Buddha.
, bhante, bhagavato suta
I have learned this in the presence of the Buddha:
When the being intent on awakening emerges from his mother
s womb, gods receive him first, then humans.
, bhante, bhagavato acchariya
This too I remember as an incredible quality of the Buddha.
, bhante, bhagavato suta
I have learned this in the presence of tM
nikkhamati, appattova bodhisatto pathavi
, devi, hohi; mahesakkho te putto uppanno
When the being intent on awakening emerges from his mother
s womb, before he reaches the ground, four deities receive him and place him before his mother, saying:
Rejoice, O Queen! An illustrious son is born to you.
This too I remember as an incredible quality of the Buddha.
, bhante, bhagavato suta
I have learned this in the presence of the Buddha:
nikkhamati, visadova nikkhamati amakkhito udena amakkhito semhena amakkhito ruhirena amakkhito kenaci asucin
When the being intent on awakening emerges from his mother
s womb, he emerges already clean, unsoiM
led by waters, mucus, blood, or any other kind of impurity, pure and clean.
sike vatthe nikkhitta
Suppose a jewel-treasure was placed on a cloth from K
. The jewel would not soil the cloth, nor would the cloth soil the jewel.
Because of the cleanliness of them both.
nikkhamati, visadova nikkhamati amakkhito udena amakkhito semhena amakkhito ruhirena amakkhito kenaci asucin
In the same way, when the being intent on awakening emerges from his mother
s womb, he emerges already clean, unsoiled by waters, mucus, blood, or any other kind of impurity, pure and clean.
, bhante, bhagavato acchariya
This too I remember as an incredible quality of the Buddha.
, bhante, bhagavato suta
I have learned this in the presence of the Buddha:
nikkhamati, dve udakassa dh
hassa; yena bodhisattassa udakakicca
When the being intent on awakening emerges from his mother
s womb, two streams of water appear in the sky, one cool, one warm, for bathing the being intent on awakening and his mother.
, bhante, bhagavato acchariya
This too I remember as an incredible quality of the Buddha.
, bhante, bhagavato suta
I have learned this in the presence of the Buddha:
nanda, bodhisatto samehi p
rena gacchati, setamhi chatte anudh
aggohamasmi lokassa, je
hohamasmi lokassa, se
hohamasmi lokassa. Ayamantim
s born, the being intent on awakening stands firm with his own feet on the ground. Facing north, he takes seven strides with a white parasol held above him, surveys all quarters, and makes this dramatic statement:
I am the foremost in the world! I am the eldest in the world! I am the best in the world! This is my last rebirth. Now there are no more future lives.
, bhante, bhagavato acchariya
This too I remember as an incredible quality of the Buddha.
, bhante, bhagavato suta
I have learned this in the presence of the Buddha:
nikkhamati, atha sadevake loke sam
rake sabrahmake sassama
tubhavati atikkammeva dev
When the being intent on awakening emerges from his mother
in this world with its gods, M
s, this population with its ascetics and brahmins, gods and humans
an immeasurable, magnificent light appears, surpassing the glory of the gods.
yatthapime candimas
nubhonti tatthapi appam
tubhavati atikkammeva devM
Even in the boundless desolation of interstellar space
so utterly dark that even the light of the moon and the sun, so mighty and powerful, makes no impression
an immeasurable, magnificent light appears, surpassing the glory of the gods.
epi kira, bho, santi satt
And the sentient beings reborn there recognize each other by that light:
So, it seems other sentient beings have beM
kampati sampakampati sampavedhati, appam
tubhavati atikkammeva dev
And this galaxy shakes and rocks and trembles. And an immeasurable, magnificent light appears in the world, surpassing the glory of the gods.
, bhante, bhagavato acchariya
This too I remember as an incredible and amazing quality of the Buddha.
nanda, you should also remember this as an incredible and amazing quality of the Realized One.
s that the Realized One knows feelings as they arise, as they remain, and as they go away.
He knows perceptions as they arise, as they remain, and as M
He knows thoughts as they arise, as they remain, and as they go away.
This too you should remember as an incredible and amazing quality of the Realized One.
Yampi, bhante, bhagavato vidit
Sir, the Buddha knows feelings as they aM
rise, as they remain, and as they go away.
He knows perceptions as they arise, as they remain, and as they go away.
He knows thoughts as they arise, as they remain, and as they go away.
, bhante, bhagavato acchariya
This too I remember as an incredible and amazing quality of the Buddha.
and the teacher approved.
Satisfied, those mendicants were happy with what Venerable
Acchariyaabbhutasutta
At one time Venerable Bakkula was staying near R
jagaha, in the Bamboo Grove, theM
Atha kho acelakassapo
Then the naked ascetic Kassapa, who had been a friend of Bakkula
s in the lay life, approached him, and exchanged greetings with him.
nisinno kho acelakassapo
When the greetings and polite converM
sation were over, he sat down to one side and said to Venerable Bakkula,
Reverend Bakkula, how long has it been since you went forth?
It has been eighty years, reverend.
vassehi katikkhattu
But in these eighty years, how many times have you had sex?
t ask me such a question.
vassehi katikkhattu
vuso kassapa, pucchitabba
Rather, you should ask me this:
vassehi katikkhattu
But in these eighty years, how many times have sensual perceptions ever arisen in you?
But in these eighty years, how many times have sensual pM
erceptions ever arisen in you?
In these eighty years, I don
t recall that any sensual perception has ever arisen in me.
This we remember as an incredible quality of Venerable Bakkula.
In these eighty years, I don
t recall that any perception of ill will
or cruelty has ever arisen in me.
This too we remember as an incredible quality of Venerable Bakkula.
In these eighty years, I don
t recall that any thought of sensuality
or cruelty has ever arisen in me.
This too we remember as an incredible quality of Venerable Bakkula.
In these eighty years, I don
t recall accepting a robe from a householder
cutting a robe with a knife
sewing a robe with a needle
sewing a robe during the robe-making ceremony
looking for robe material for my companions in the spiritual life when they are making robes
accepting an invitation
having such a thought:
If only someone would invite me!
sitting down inside a house
eating inside a house
getting caught up in the details of female
antamaso catuppadampi g
teaching a female, even so much as a four line verse
teaching the trainee nuns
teaching the novice nuns
giving the going forth
giving the ordination
being looked after by a novice
bathing in the sauna
bathing with bath powder
looking for a massage from my companions in the spiritual life
being ill, even for as long as it takes to pull a cow
, antamaso haritakikha
ith medicine, even as much as a bit of yellow myrobalan
leaning on a headrest
This too we remember as an incredible quality of Venerable Bakkula.
In these eighty years, I don
t recall commencing the rainy season residence in theM
neighborhood of a village.
This too we remember as an incredible quality of Venerable Bakkula.
Reverend, for seven days I ate the nation
s alms-food as a debtor.
Then on the eighth day I becM
This too we remember as an incredible quality of Venerable Bakkula.
dhammavinaye pabbajja
Reverend Bakkula, may I receive the going forth, the ordination in this teaching and training?
Alattha kho acelakassapM
dhammavinaye pabbajja
, alattha upasampada
And the naked ascetic Kassapa received the going forth, the ordination in this teaching and training.
pahitatto viharanto nacirasseva
pabbajanti, tadanuttara
Not long after his ordination, Venerable Kassapa, liM
ving alone, withdrawn, diligent, keen, and resolute, soon realized the supreme end of the spiritual path in this very life. He lived having achieved with his own insight the goal for which gentlemen rightly go forth from the lay life to homelessness.
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 M
And Venerable Kassapa became one of the perfected.
kulo aparena samayena av
Then some time later Venerable Bakkula took a key and went from dwelling to dwelling, saying,
yasmanto, abhikkamath
yasmanto. Ajja me parinibb
Come forth, venerables, come forth! Today will be my final extinguishment.
yasmanto, abhikkamath
yasmanto; ajja me parinibb
This too we remember as an incredible quality of Venerable Bakkula.
kulo majjhe bhikkhusa
ghassa nisinnakova parinibb
And Venerable Bakkula became fully extinguished while sitting right in the middle of the Sa
kulo majjhe bhikkhusa
ghassa nisinnakova parinibb
This too we remember as an incredible quality of Venerable Bakkula.
The Level of the Tamed
At one time the Buddha was staying near R
the Bamboo Grove, the squirrels
Tena kho pana samayena aciravato sama
Now at that time the novice Aciravata was staying in a wilderness hut.
no yena aciravato sama
Then as Prince Jayasena was going for a walk he approached Aciravata, and exchanged greetings with him.
nisinno kho jayaseno r
When the greetings and polite conversation were over, he sat down to one side and said to Aciravata,
Master Aggivessana, I have heard that
idha bhikkhu appamatto
pahitatto viharanto phuseyya cittassa ekaggatan
a mendicant who meditates diligently, keenly, and resolutely can experience unifiM
s so true, Prince! That
Idha bhikkhu appamatto
pahitatto viharanto phuseyya cittassa ekaggatan
A mendicant who meditates diligently, keenly, and resolutely can experience unification of mind.
Master Aggivessana, please teach me the Dhamma as you have learned and memorized it.
m not competent to do so, Prince.
si; so mamassa kilamatho, s
For if I were to teach you the Dhamma as I have learned and memorized it, you might not understand the meaning, which would be wearying and troublesome for me.
Master Aggivessana, please teach me the Dhamma as you have learned and memorized it.
bhoto aggivessanassa bh
Hopefully I will understand the meaning of what you say.
Then I shall teach you.
If you understand the meaning of what I say, that
If not, then leave each to his own, and do not question me about it further.
Master Aggivessana, please teach me the Dhamma as you have learned and memorized it.
bhoto aggivessanassa bh
If I understand the meaning oM
f what you say, that
bhoto aggivessanassa bh
If not, then I will leave each to his own, and not question you about it further.
Atha kho aciravato sama
uddeso jayasenassa r
Then the novice Aciravata taught Prince Jayasena the Dhamma as he had learned and memorized it.
When he had spoken, Jayasena said to him,
, bho aggivessana, anavak
pahitatto viharanto phuseyya cittassa ekaggatan
It is impossible, Master Aggivessana, it cannot happen that a mendicant who meditates diligently, keenly, and resolutely can experience unification of mind.
ro aciravatassa sama
Having declared that this was impossible, Jayasena got up from his seat and left.
Atha kho aciravato sama
uddeso acirapakkante jayasene r
Not long after he had left, Aciravata went to the Buddha, bowed, sat down to one side,
nisinno kho aciravato sama
vatako ahosi jayasenena r
and informed the Buddha of all they had discussed.
When he had spoken, the Buddha said to him:
kutettha, aggivessana, labbh
How could it possibly be otherwise, Aggivessana?
nekkhammena pattabba
nekkhammena sacchik
Prince Jayasena dwells in the midst of sensual pleasures, enjoying them, consumed by thoughts of them, burning with fever for them, and eagerly seeking more. It
s simply impossible for him to know or see or realize what can only be known, seen, and realized by renunciation.
pissu, aggivessana, dve hatthidamm
Suppose there was a pair of elephants or horse or oxen in training who were well tamed and well trained. And there was a pair who were not tamed or trained.
What do you think, Aggivessana?
ye te dve hatthidamm
t the pair that was well tamed and wellM
trained perform the tasks of the tamed and reach the level of the tamed?
Ye pana te dve hatthidamm
pi te dve hatthidamm
But would the pair that was not tamed and trained perform the tasks of the tamed and reach the level of the tamed, just lM
Evameva kho, aggivessana,
nekkhammena pattabba
nekkhammena sacchik
In the same way, Prince Jayasena dwells inM
the midst of sensual pleasures, enjoying them, consumed by thoughts of them, burning with fever for them, and eagerly seeking more. It
s simply impossible for him to know or see or realize what can only be known, seen, and realized by renunciation.
Suppose there was a big mountain not far from a town or village.
ghakena yena so pabbato tenupasa
And two friends set out from that village or town, lending each other a hand up to the mountain. Once there, one friend would remain at the foot of the mountain, while the other would climb to the peak.
Then the one standing at the foot would say to the one at the peak,
passasi uparipabbate
My friend, what do you see, standing there at the peak?
, samma, uparipabbate
Standing at the peak, I see delightful parks, woods, meadows, and lotus ponds!
But the other would say,
s impossible, it cannot happen that, standing at the peak, you can see delightful parks, woods, meadows, and lotus ponds.
So their friend would come down from the peak, take their frieM
nd by the arm, and make them climb to the peak. After giving them a moment to catch their breath, they
passasi uparipabbate
My friend, what do you see, standing here at the peak?
, samma, uparipabbate
Standing at the peak, I see delightful parks, woods, meadows, and lotus poM
neva kho te, samma, bh
Just now I understood you to say:
s impossible, it cannot happen that, standing at the peak, you can see delightful parks, woods, meadows, and lotus ponds.
, samma, uparipabbate
Standing at the peak, I see delightful parks, woods, meadows, and lotus ponds!
But my friend, it was because I was obstructed by this big mountain that I diM
t see what could be seen.
Ato mahantatarena, aggivessana,
khandhena jayaseno r
But bigger than that is the mass of ignorance by which Prince Jayasena is hindered, obstructed, covered, and engulfed.
nekkhammena pattabba
nekkhammena sacchik
Prince Jayasena dwells in the midst of sensual pleasures, enjoying them, consumed by thoughts of them, burning with fever for them, and eagerly seeking more. It
s simply impossible for him to know or see or realize what can only be known, seen, and realized by renunciation.
, aggivessana, jayasenassa r
deyya, pasanno ca te pasann
t be surprising if, had these two similes occurred to you, Prince Jayasena would have gained confidence in you and shown his confidence.
, bhante, jayasenassa r
But sir, how could these two similes have occurred to me as they did to the Buddha, since they were neither supernaturally iM
nspired, nor learned before in the past?
Suppose, Aggivessana, an anointed king was to address his elephant tracker,
Please, my good elephant tracker, mount the royal bull elephant and enter the elephant wood. When you see a wild bull elepM
hant, tether it by the neck to the royal elephant.
ti kho, aggivessana, n
replied the elephant tracker, and did as he was asked.
The royal elephant leads the wild elephant out into the open;
s only then that it comes out into the open,
for a wild bull elephant clings to the elephant wood.
Then the elephant tracker informs the king,
Sire, the wild elephant has come out into the open.
Atha kho aggivessana, tamena
vasitto hatthidamaka
Then the king addresses his elephant trainer,
, samma hatthidamaka,
ceva darathakilamathapari
Please, my good elephant trainer, tame the wild bull elephant. Subdue its wild behaviors, its wild memorM
ies and thoughts, and its wild stress, weariness, and fever. Make it happy to be in the neighborhood of a village, and instill behaviors congenial to humans.
ti kho, aggivessana, hatthidamako ra
ceva darathakilamathapariM
replied the elephant trainer. He dug a large post into the earth and tethered the elephant to it by the neck, so as to subdue its wild behaviors, its wild memories and thoughts, and its wild stress, weariness, and fever, and to make it happy to be in the neighborhood of a village, and instill behaviors congenial to humans.
He spoke in a way that
s mellow, pleasing to the ear, lovely, going to the heart, polite, likable and agreeable to the people.
Yato kho, aggivessana,
go hatthidamakassa y
Spoken to in such a way by tM
he elephant trainer, the wild elephant wanted to listen. It leant an ear and applied its mind to understand.
hatthidamako uttari ti
So the elephant trainer rewards it with grass, fodder, and water.
Yato kho, aggivessana,
go hatthidamakassa ti
ti, tatra hatthidamakassa eva
When the wild elephant accepts the grass, fodder, and water, the trainer knows,
the wild elephant will survive!
hatthidamako uttari k
Then he sets it a further task:
diya, bho, nikkhipa, bho
Pick it up, sir! Put it down, sir!
Yato kho, aggivessana,
nanikkhepe vacanakaro hoti ov
hatthidamako uttari k
When the wild elephant picks up and puts down when the trainer says, following instructions, the trainer sets it a further task:
Forward, sir! Back, sir!
Yato kho, aggivessana,
go hatthidamakassa abhikkamapa
ikkamavacanakaro hoti ov
hatthidamako uttari k
When the wild elephant goes forward and back when the trainer says, following instructions, the trainer sets it a further task:
Stand, sir! Sit, sir!
Yato kho, aggivessana,
go hatthidamakassa u
hatthidamako uttari
reti, mahantassa phalaka
ya upanibandhati, tomarahattho ca puriso uparig
ya nisinno hoti, samantato ca tomarahatth
honti, hatthidamako ca d
When the wild elephant stands and sits when the trainer says, following instructions, the trainer sets the task called imperturbability. He fastens a large plank to its trunk; a lancer sitM
s on its neck; other lancers surround it on all sides; and the trainer himself stands in front with a long lance.
de copeti na pacchime p
de copeti, na purimak
copeti na pacchimak
e copeti, na dante copeti, na na
While practicing this task, it doesn
t budge its fore-feet or hind-feet, its fore-quarters or hind-quarters, its head, ears, tusks, tail, or trM
The wild bull elephant endures being struck by spears, swords, arrows, and axes; it endures the thunder of the drums, kettledrums, horns, and cymbals. Rid of all crooks and flaws, and purged of defects, it is worthy of a king, fit to sM
erve a king, and considered a factor of kingship.
Evameva kho, aggivessana, idha tath
gato loke uppajjati araha
asampanno sugato lokavid
anuttaro purisadammas
In the same way, Aggivessana, a Realized One arises in the world, perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.
He realizes with his own insight this world
s, this population with its ascetics and brahmins, gods and humans
and he makes it known to others.
He teaches Dhamma tM
s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And he reveals a spiritual practice that
s entirely full and pure.
A householder hears that teaching, or a householder
s child, or someone reborn in some clan.
They gain faith in the Realized One,
Living in a house is cramped and dirty, but the life of one gone forth is wide open.
s not easy for someone living at home to lead the spiritual life utterly full and pure, like a polished shell.
t I shave off my hair and beard, dress in ocher robes, and go forth from the lay life to homelessness?
So aparena samayena appa
After some time they give up a large or small fortune, and a large or small faM
mily circle. They shave off hair and beard, dress in ocher robes, and go forth from the lay life to homelessness.
kho, aggivessana, ariyas
s only then that a noble disciple comes out into the open,
hi, aggivessana, devamanuss
for gods and humans cling to the five kinds of sensual stimulation.
Then the Realized One guides them further:
umattesu vajjesu bhayadass
Come, mendicant, be ethical and restrained in the monastic code, conducting yourself well and seeking alms in suitable places. Seeing danger in the slightest fault, keep the rules you
Yato kho, aggivessana, ariyas
umattesu vajjesu bhayadass
When they have ethical conduct, the Realized One guides them further:
, bhikkhu, indriyesu guttadv
Come, mendicant, guard your sense doors. When you see a sight with your eyes, don
t get caught up in the features and details.
(This should be expanded as in MN 107, the Discourse with Moggall
ya cetaso upakkilese pa
They give up these five hindrances, corruptions of the heart that weaken wisdom.
vineyya loke abhijjh
Then they meditate observing an aspect of the body
keen, aware, and mindful, rid of desire and aversion for the world.
They meditate observing an aspect of feelings
vineyya loke abhijjh
keen, aware, and mindful, rid of desire and aversion for the world.
pi, aggivessana, hatthidamako mahanta
ceva darathakilamathapari
s like when the elephant trainer dug a large post into the earth and tethered the elephant to it by the neck, so as to subdue its wild behaviors, its wild memories and thoughts, and its wild stress, weariness, and fever, and to make it happy to be in the neighborhood of a village, and instill behaviors congenial to humans.
evameva kho, aggivessana, ariyas
cetaso upanibandhan
ceva darathakilamathapari
In the same way, a noble disciple has these four kinds of mindfulness meditation as tethers for the mind so as to subdue behaviors of the lay life, memories and thoughts of the lay life, the stress, weariness, and fever of the lay life, to end the cycle of suffering and to realize extinguishment.
the Realized One guides them further:
Come, mendicant, meditate observing an aspect of the body, but don
t think thoughts connected with sensual pleasures.
Meditate observing an aspect of feelings
t think thoughts connected with sensual pleasM
As the placing of the mind and keeping it connected are stilled, they enter and remain in the second absorption
upasampajja viharati.
hite citte parisuddhe pariyod
When their mind has become immersed in sam
purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable
they extend it toward recollection of past lives.
anussarati, seyyathida
They recollect many kinds of past lives. That is: one, two, threeM
, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world expanding, many eons of the world contracting and expanding. And so they recollect their many kinds of past lives, with features and details.
hite citte parisuddhe pariyod
When their mind has become iM
purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable
they extend it toward knowledge of the death and rebirth of sentient beings.
visuddhena atikkantam
nusakena satte passati cavam
With clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn
superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings are reborn according to their deeds.
hite citte parisuddhe pariyod
When their mind has become immersed in sam
purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable
they extend it toward knowledge of the endingM
They truly understand:
This is the origin of suffering
This is the cessation of suffering
This is the practice that leads to the cessation of suffering
They truly understand:
These are defilements
This is the origin of defilements
This is the cessation of defilements
This is the practice that leads to the cessation of defilements
Knowing and seeing like this, their mind is freed from the defilements of sensuality, desire to be reborn, and ignorance.
re freed, they know they
Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any statM
So hoti bhikkhu khamo s
Such a mendicant endures cold, heat, hunger, and thirst; the touch of flies, mosquitoes, wind, sun, and reptiles; rude and unwelcome criticism; and puts up with physM
sharp, severe, acute, unpleasant, disagreeable, and life-threatening.
gadosamohanihitaninn
Rid of all greed, hate, and delusion, and purged of defects, they are worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of greeting with joined palms, and are the supreme field of merit for the world.
Mahallako cepi, aggivessana, ra
If a royal bull elephant passes away untamed and untrained
whether in their old age, middle age, or youth
re considered a royal bull elephant who passed away untamed.
majjhimo cepi, aggivessana, ra
Daharo cepi, aggivessana, ra
meva kho, aggivessana, thero cepi bhikkhu akh
In the same way, if a mendicant passes away without having ended the defilements
whether as a senior, middle, or junior
re considered as a mendicant who passed away untamed.
majjhimo cepi, aggivessana, bhikkhu.
Navo cepi, aggivessana, bhikkhu akh
Mahallako cepi, aggivessana, ra
If a royal bull elephant passes away tamed and trained
whether in their old age, middle age, or youth
re considered a royal bull elephant who passed away tamed.
majjhimo cepi, aggivessana, ra
daharo cepi, aggivessana, ra
evameva kho, aggivessana, thero cepi bhikkhu kh
In the same way, if a mendicant passes away having ended the defilements
whether as a senior, middle, or junior
re considered as a mendicant who passed away tamed.
majjhimo cepi, aggivessana, bhikkhu.
Navo cepi, aggivessana, bhikkhu kh
That is what the Buddha said.
Attamano aciravato sama
Satisfied, the novice Aciravata was happy with what the Buddha said.
At one time the Buddha was staying near R
Bamboo Grove, the squirrels
ya yena jayasenassa r
mija robed up in the morning and, taking his bowl and robe, went to the home of Prince Jayasena, where he sat on the seat spread out.
Then Jayasena approached and exchanged greetings with him.
nisinno kho jayaseno r
When the greetings and polite conversation were over, he sat down to one side and said to Bh
mija, there are some ascetics and brahmins who have this doctrine and view:
If you make a wish and lead the spiritual life, you can
t make a wish and lead the spiritual life, you can
If you both make a wish and don
t make a wish and lead the spiritual life, you can
If you neither make a wish nor don
t make a wish and lead the spiritual life, you can
s Teacher say about this? How does he explain it?
ra, bhagavato sammukh
t heard and learned this in the presence of the Buddha.
s possible that he might explain it like this:
ayoniso brahmacariya
If you lead the spiritual life irrationally, you can
t win the fruit, regardless of whether you make a wish,
ayoniso brahmacariya
ayoniso brahmacariya
you both do and do not make a wish,
ayoniso brahmacariya
or you neither do nor don
yoniso brahmacariya
But if you lead the spiritual life rationally, you can win the fruit, regardless of whether you make a wish,
yoniso brahmacariya
yoniso brahmacariya
you both do and do not make a wish,
yoniso brahmacariya
or you neither do nor don
ra, bhagavato sammukh
t heard and learned this in the presence of the Buddha.
s possible that he might explain it like that.
s what your teacher says, Master Bh
mija, he clearly stands head and shoulders above all the various other ascetics and brahmins.
Then Prince Jayasena serM
mija from his own dish.
Then after the meal, on his return from alms-round, Bh
mija went to the Buddha, bowed, sat down to one side, and told him all that had happened, adding:
Atha kho, bhante, jayaseno r
nisinno kho, bhante, jayaseno r
ra, bhagavato sammukh
ayoniso brahmacariya
ayoniso brahmacariya
ayoniso brahmacariya
ayoniso brahmacariya
yoniso brahmacariya
yoniso brahmacariya
ra, bhagavato sammukh
ceva bhagavato homi, na ca bhagavanta
karomi, na ca koci sahadhammiko v
Answering this way, I trust that I repeated what the Buddha has said, and didn
t misrepresent him with an untruth. I trust my explanation was in line with the teaching, and that there are no legitimate groundM
s for rebuke or criticism.
ceva me hosi, na ca ma
cikkhasi, dhammassa c
karosi, na ca koci sahadhammiko v
mija, in answering this way you repeated what I
t misrepresent me with an untruth. Your explanation was in line with the teaching, and there are no legitimate grounds for rebuke or criticism.
There are some ascetics and brahmins who have wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, and wrong immersion. If they lead the spiritual life, they can
t win the fruit, regardless of whether they M
they both do and do not make a wish,
or they neither do nor don
mija, phalassa adhigam
s an irrational way to win the frM
mija, puriso telatthiko telagaves
udakena paripphosaka
Suppose there was a person in need of oil. While wandering in search of oil, they tried heaping sand in a bucket, sprinkling it thoroughly with water, and pressing it out.
udakena paripphosaka
eyya, abhabbo telassa adhigam
But by doing this, they couldn
extract any oil, regardless of whether they made a wish,
udakena paripphosaka
eyya, abhabbo telassa adhigam
udakena paripphosaka
eyya, abhabbo telassa adhigam
both did and did not make a wish,
udakena paripphosaka
, abhabbo telassa adhigam
or neither did nor did not make a wish.
mija, telassa adhigam
s an irrational way to extract oil.
mija, ye hi keci sama
And so it is for any ascetics M
and brahmins who have wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, and wrong immersion. If they lead the spiritual life, they can
t win the fruit, regardless of whether or not they make a wish.
mija, phalassa adhigam
s an irrational way to win the fruit.
Suppose there was a person in need of milk. While wandering in search of milk, they tried pulling the horn of a newly-calved cow.
But by doing this, they couldn
t get any milk, regardless of whether they made a wish,
both did and did not make a wish,
or neither did nor did not make a wish.
s an irrational way to gM
mija, ye hi keci sama
And so it is for any ascetics and brahmins who have wrong view
mija, phalassa adhigamM
s an irrational way to win the fruit.
Suppose there was a person in need of butter. While wandering in search of butter, they tried pouring water into a pot and churning it with a stick.
cheyya, abhabbo navan
But by doing this, they couldn
butter, regardless of whether they made a wish,
both did and did not make a wish,
cheyya, abhabbo navan
or neither did nor did not make a wish.
s an irrational way to produce butter.
And so it is for any ascetics and brahmins who have wrong view
mija, phalassa adhigam
ay to win the fruit.
mija, puriso aggitthiko aggigaves
Suppose there was a person in need of fire. While wandering in search of fire, they tried drilling a green, sappy log with a drill-stick.
ya abhimantheyya, abhabbo aggissa adhigam
But by doing this, they couldn
t start a fire, regardless of whether theyM
both did and did not make a wish,
ya abhimantheyya, abhabbo aggissa adhigam
or neither did nor did not make a wish.
mija, aggissa adhigam
s an irrational way to start a fire.
mija, ye hi keci sama
And so it is for any ascetics and brahmins who have wrong view
mija, phalassa adhigam
s an irrational way to win the fruit.
There are some ascetics and brahmins who have right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. If they lead the spiritual life, they can win the fruit, regardless of whether they makeM
they both do and do not make a wish,
or they neither do nor do not make a wish.
mija, phalassa adhigam
s a rational way to win the fruit.
mija, puriso telatthiko telagaves
udakena paripphosaka
Suppose there was a person in need of oil. While wandering in search of oil, they tried heaping sesame flour in a bucket, sprinkling it thoroughly with water, and pressing it out.
udakena paripphosaka
eyya, bhabbo telassa adhigam
By doing this, they could M
extract oil, regardless of whether they made a wish,
both did and did not make a wish,
udakena paripphosaka
eyya, bhabbo telassa adhigam
or neither did nor did not make a wish.
mija, telassa adhigam
s a rational way to extract oil.
mija, ye hi keci sama
And so it is for any ascetics and brahmins who have right view
mija, phalassa adhigam
s a rational way to win the fruit.
Suppose there was a person in need of milk. While wandering in search of milk, they tried pulling the udder of a newly-calved cow.
By doing this, they could get milk, regardless of whether they made a wish,
both did and did not make a wish,
or neither did nor did not make a wish.
s a rational way to get milk.
mija, ye hi keci sama
And so it is for any asceticM
s and brahmins who have right view
mija, phalassa adhigam
s a rational way to win the fruit.
Suppose there was a person in need of butter. While wandering in search of butter, they tried pouring curds into a pot and churning them with a stick.
cheyya, bhabbo navan
By doing this, they could produce butter, regardless of whether they made a wish,
both did and did not make a wish,
cheyya, bhabbo navan
or neither did nor did not make a wish.
s a rational way to produce butter.
mija, ye hi keci sama
And so it is for any ascetics and brahmins who have right view
mija, phalassa adhigam
s a rational way to win the fruit.
mija, puriso aggitthiko aggigaves
Suppose there was a person in need of fire. While M
wandering in search of fire, they tried drilling a dried up, withered log with a drill-stick.
By doing this, they could start a fire, regardless of whether they made a wish,
both did and did not make a wish,
ya abhimantheyya, bhabbo aggissa adhigam
or neither did nor did not make a wish.
mija, aggissa adhigam
s a rational way to start a fire.
mija, ye hi keci sama
And so it is for any ascetics and brahmins who have right view
mija, phalassa adhigam
s a rational way to win the fruit.
deyya, pasanno ca te pasann
t be surprising if, had these four simM
iles occurred to you, Prince Jayasena would have gained confidence in you and shown his confidence.
, bhante, jayasenassa r
But sir, how could these four similes have occurred to me as they did to the Buddha, since they were neither supernaturally inspired, nor learned before in the past?
That is what the Buddha said.
Satisfied, Venerable Bh
mija was happy with what the Buddha said.
viharati jetavane an
At one time the Buddha was staying near S
And then the master builder Pa
yasmato anuruddhassa p
Please, mister, go to Venerable Anuruddha, and in my name bow with your head to his feet. Say to him,
go, bhante, thapati
yasmato anuruddhassa p
Sir, the master builder Pa
ga bows with his head to your feet.
And then ask him whM
ya attacatuttho bhatta
might accept tomorrow
ga together with the mendicant Sa
yena ca kira, bhante,
anuruddho pagevatara
And ask whether he might please come earlier than usual,
go, bhante, thapati bahukicco bahukara
ga has many duties, and much work to do for the king.
nisinno kho so puriso
that man replied. He did as Pa
go, bhante, thapati
yasmato anuruddhassa p
yena ca kira, bhante,
anuruddho pagevatara
go, bhante, thapati bahukicco bahukara
Venerable Anuruddha consented in silence.
gassa thapatissa nivesana
night had passed, Anuruddha robed up in the morning and, taking his bowl and robe, went to Pa
s home, where he sat on the seat spread out.
ga served and satisfied Anuruddha with his own hands with a variety of delicious foods.
When Anuruddha had eaten and washed his hands and bowl, Pa
ga took a low seat, sat to one side,
Sir, some senior mendicants have come to me and said,
, gahapati, cetovimutti
Householder, develop the limitless release of heart.
, gahapati, cetovimutti
Householder, develop the expansive release of heart.
Now, the limitless release of the heart and the expansive release of the heart:
do these things differ in both meaning and phrasing? Or do they mean the same thing, and differ only in the pM
Tena hi, gahapati, ta
akante ito bhavissat
Well then, householder, let me know what you think about this. Afterwards you
Sir, this is what I think.
cetovimutti ime dhamm
The limitless release of the heart and the expansive release of the heart mean the same thing, and differ onM
cetovimutti ime dhamm
The limitless release of the heart and the expansive release of the heart differ in both meaning and phrasing.
This is a way to understand how these things differ in both meaning and phrasing.
ca, gahapati, appam
And what is the limitless release of the heart?
Idha, gahapati, bhikkhu mett
; iti uddhamadho tiriya
vipulena mahaggatena appam
s when a mendicant meditates spreading a heart full of love to one direction, and to the second, and to the third, and to the fourth. In the same wayM
above, below, across, everywhere, all around, they spread a heart full of love to the whole world
abundant, expansive, limitless, free of enmity and ill will.
They meditate spreading a heart full of compassion
They meditate spreading a heart full of rejoicing
; iti uddhamadho tiriya
vipulena mahaggatena appam
They meditate spreading a heart full of equanimity to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of equanimity to the whole world
abundant, expansive, limitless, free of enmity and ill will.
vuccati, gahapati, appam
This is called the limitless release of M
ca, gahapati, mahaggat
And what is the expansive release of the heart?
Idha, gahapati, bhikkhu y
mahaggatanti pharitv
s when a mendicant meditates determined on pervading the extent of a single tree root as expansive.
vuccati, gahapati, mahaggat
This is called the expansive release of the heart.
Idha pana, gahapati, bhikkhu y
ni mahaggatanti pharM
Also, a mendicant meditates determined on pervading the extent of two or three tree roots
Ayampi vuccati, gahapati, mahaggat
Idha pana, gahapati, bhikkhu y
mahaggatanti pharitv
a single village district
Ayampi vuccati, gahapati, mahaggat
Idha pana, gahapati, bhikkhu y
ni mahaggatanti pharitv
Ayampi vuccati, gahapati, mahaggat
Idha pana, gahapati, bhikkhu y
mahaggatanti pharitv
Ayampi vuccati, gahapati, mahaggat
Idha pana, gahapati, bhikkhu y
ni mahaggatanti pharitv
two or three kingdoms
Ayampi vuccati, gahapati, mahaggat
Idha pana, gahapati, bhikkhu y
mahaggatanti pharitv
this land surrounded by ocean.
Ayampi vuccati, gahapati, mahaggat
This too is called the expansive release of the heart.
This is a way to understand how these things differ in both meaning and phrasing.
Householder, there are these four kinds of rebirth in a future life.
Idha, gahapati, ekacco
Take someone who meditates determined on pervading
When their body breaks up, after death, they
re reborn in the company of the gods of limited radiance.
Idha pana, gahapati, ekacco
Next, take someone who meditates determinedM
When their body breaks up, after death, they
re reborn in the company of the gods of limitless radiance.
Idha pana, gahapati, ekacco
Next, take someone who meditates determined on pervading
When their body breaks up, after death, they
re reborn in the company of the gods of corrupted radiance.
Idha pana, gahapati, ekacco
Next, take someone who meditates determined on pervading
When their body breaks up, after death, they
re reborn in the company of the gods of pure radiance.
kho, gahapati, catasso bhaM
These are the four kinds of rebirth in a future life.
Hoti kho so, gahapati, samayo, y
There comes a time, householder, when the deities gather together as one. When they do so, a difference in their color is evident, but not in their radiance.
pi, gahapati, puriso sambahul
on brings several oil lamps into one house.
You can detect a difference in their flames, but not in their radiance.
evameva kho, gahapati, hoti kho so samayo, y
In the same way, when the deities gather together as one, a difference in their color is evident, but not in tM
Hoti kho so, gahapati, samayo, y
tato vipakkamanti, t
There comes a time when those deities go their separate ways. When they do so, a difference both in their color and also in their radiance is evident.
pi, gahapati, puriso t
s like when a person takes those several oil lamps out of that house.
You can detect a difference both in their flames and also in their radiance.
evameva kho, gahapati, hoti kho so samayo, y
tato vipakkamanti, t
In the same way, when the deities go their separate ways, a difference both in their color and also in their radiance is evident.
, api ca yattha yattheva t
abhinivisanti tattha tattheva t
What we have is permanent, lasting, and eternal.
Rather, wherever those deities cling, that
s where they take pleasure.
pi, gahapati, makkhik
s like when flies are being carried along on a carrying-pole or basket. It
s not that they think,
, api ca yattha yattheva t
abhinivisanti tattha tattheva t
What we have is permanent, lasting, and eternal.
Rather, wherever those flies cling, that
s where they take pleasure.
evameva kho, gahapati, t
s not that those deities think,
, api ca yattha yattheva t
What we have is permanent, lasting, and eternal.
Rather, wherever those deities cling, that
s where they take pleasure.
When he had spoken, Venerable Abhiya Kacc
na said to Venerable Anuruddha:
dhu, bhante anuruddha.
Good, Venerable Anuruddha!
Atthi ca me ettha uttari
I have a further question about this.
Do all the radiant deities have limited radiance, or do some there have limitless radiance?
, santi panettha ekacc
In that respect, Reverend Kacc
na, some deities there have limited radiance, while some have limitless radiance.
Ko nu kho, bhante anuruddha, hetu ko paccayo yena t
, santi panettha ekacc
What is the cause, Venerable Anuruddha, what is the reason why, when those deities have been reborn in a single order of gods, some deities there have limited radiance, while some have limitless radiance?
Well then, Reverend Kacc
ll ask you about this M
in return, and you can answer as you like.
What do you think, Reverend Kacc
Which of these two kinds of mental development is more expansive: when a mendicant meditates determined on pervading as expansive the extent of a single tree root, or twoM
or three tree roots?
When a mendicant meditates on two or three tree roots.
What do you think, Reverend Kacc
Which of these two kinds of mental development is more expansive: when a mendicant meditates determined on pervading as expansive the extent of two or three tree roots, or a single village district
two or three village districts
two or three kingdoms
this land surrounded by ocean?
When a mendicant meditates on this land surrounded by ocean.
, santi panettha ekacc
This is the cause, Reverend Kacc
na, this is the reason why, when those deities have been reborn in a single order of gods, some deities there have limited radiance, while some have limitless radiance.
dhu, bhante anuruddha.
Good, Venerable Anuruddha!
Atthi ca me ettha uttari
I have a further question about this.
Do all the radiant deities have corrupted radiance, or do some there have pure radiance?
, santi panettha ekacc
In that respect, Reverend Kacc
na, some deities there have corrupted radiance, while some have pure radiance.
Ko nu kho, bhante, anuruddha, hetu ko paccayo, yena t
, santi panettha ekacc
What is the cause, Venerable Anuruddha, what is the reason why, when those deities have been reborn in a single order of gods, some deities there have corrupted radiance, while some have pure radiance?
Well then, Reverend Kacc
a, I shall give you a simile.
For by means of a simile some sensible people understand the meaning of what is said.
yato telampi aparisuddha
Suppose an oil lamp was burning with impure oil and impure wick.
So telassapi aparisuddhatt
Because of the impurity of the oil and the wick it burns dimly, asM
na, idhekacco bhikkhu
In the same way, take some mendicant who meditates determined on pervading
hoti, thinamiddhampi na susam
hoti, uddhaccakukkuccampi na suppa
Their physical discomfort is not completely settled, their dullness and drowsiness is not completely eradicated, and their restlessness anM
d remorse is not completely eliminated.
thinamiddhassapi na susam
uddhaccakukkuccassapi na suppa
Because of this they practice absorption dimly, as it were.
When their body breaks up, after death, they
re reborn in the company of the gods of corrupted radiance.
yato telampi parisuddha
Suppose an oil lamp was burning with pure oil and pure wick.
So telassapi parisuddhatt
Because of the purity of the oil and the wick it doesn
t burn dimly, as it were.
na, idhekacco bhikkhu
In the same way, take some mendicant who meditates determined on pervading
hoti, thinamiddhampi susam
hoti, uddhaccakukkuccampi suppa
Their physical discomfort is completely settled, their dullness and drowsiness is completely eradicated, and their restlessness and remorse is completely eliminated.
thinamiddhassapi susam
uddhaccakukkuccassapi suppa
Because of this they don
t practice absorption dimly, M
When their body breaks up, after death, they
re reborn in the company of the gods of pure radiance.
, santi panettha ekacc
This is the cause, Reverend Kacc
na, this is the reason why, when those deities haM
ve been reborn in a single order of gods, some deities there have corrupted radiance, while some have pure radiance.
When he had spoken, Venerable Abhiya Kacc
na said to Venerable Anuruddha,
dhu, bhante anuruddha.
Good, Venerable Anuruddha!
Venerable Anuruddha, you don
It ought to be like this.
atha ca pana, bhante,
These deities are like this, those deities are like that.
Sir, it occurs to me,
Clearly, Venerable Anuruddha has previously lived together with those deities, conversed,M
and engaged in discussion.
Your words are clearly invasive and intrusive, Reverend Kacc
Nevertheless, I will answer you.
For a long time I have previously lived together with those deities, conversed, and engaged in discussion.
When he had spoken, Venerable Abhiya Kacc
ga the master builder,
te, gahapati, suladdha
re fortunate, householder, so very fortunate,
to have given up your state of uncertainty, and to have got the chance to listen to this exposition of the teaching.
128. Upakkilesasutta
At one time the Buddha was staying near Kosambi, in Ghosita
Tena kho pana samayena kosambiya
Now at that time the mendicants of Kosambi were arguing, quarreling, and fighting, continualM
ly wounding each other with barbed words.
ataro bhikkhu yena bhagav
hito kho so bhikkhu bhagavanta
Then a mendicant went up to the Buddha, bowed, stood to one side, and told him what was happening, adding:
idha, bhante, kosambiya
Please, sir go to those mendicants out of compassion.
The Buddha consented in silence.
Then the Buddha went up to those mendicants and said,
Enough, mendicants! Stop arguing, quarreling, and fighting.
ataro bhikkhu bhagavanta
When he said this, one of the mendicants said to the Buddha,
Let the Buddha, the Lord of the Dhamma,
appossukko, bhante, bhagav
remain passive, dwelling in blissful meditation in the present life.
anena kalahena viggahena viv
We will be known for this arguing, quarreling, and fightingM
Dutiyampi kho bhagav
Dutiyampi kho so bhikkhu bhagavanta
appossukko, bhante, bhagav
anena kalahena viggahena viv
Tatiyampi kho bhagav
me the Buddha said to those mendicants,
Enough, mendicants! Stop arguing, quarreling, and fighting.
Tatiyampi kho so bhikkhu bhagavanta
For a third time that mendicant said to the Buddha,
Let the Buddha, the Lord of the Dhamma,
appossukko, bhante, bhagav
elling in blissful meditation in the present life.
anena kalahena viggahena viv
We will be known for this arguing, quarreling, and fighting.
Then the Buddha robed up in the morning and, taking his bowl and robe, entered Kosambi for alms.
After the meal, on his return from alms-round, he set his lodgings in order. Taking his bowl and robe, he recited these verses while standing right there:
Puthusaddo samajano,
When many voices shout at once,
no-one thinks that they
none thought another to be better.
Dolts pretending to be astute,
they talk, their words right out of bounds.
They blab at will, their mouths agape,
and no-one knows what leads them on.
They abused me, they hit me!
They beat me, they robbed me!
For those who bear such a grudge,
They abused me, they hit me!
They beat me, they robbed me!
For those who bear no such grudge,
Averena ca sammanti,
s only settled by love:
esa dhammo sanantano.
this is an ancient law.
that here we need to be resM
But those who do understand this,
tato sammanti medhag
being clever, settle their quarrels.
Breakers of bones and takers of life,
thieves of cattle, horses, wealth,
those who plunder the nation:
even they can come together,
Sace labhetha nipaka
a wise and virtuous friend,
then, overcoming all challenges,
Careyya tenattamano sat
wander with them, joyful and mindful.
No ce labhetha nipaka
If you find no alert companion,
no wise and virtuous friend,
then, like a king who flees his conquered realm,
nder alone like a tusker in the wilds.
s better to wander alone,
s no fellowship with fools.
Wander alone and do no wrong,
at ease like a tusker in the wilds.
After speaking these verses while standing, the Buddha went to the village of the child salt-minM
Tena kho pana samayena
where Venerable Bhagu was staying at the time.
Bhagu saw the Buddha coming off in the distance,
so he spread out a seat and placed water for washing the feet.
The Buddha sat on the seat spread out,
and washed his feet.
pi kho bhagu bhagavanta
Bhagu bowed to the Buddha and sat down to one side.
The Buddha said to him,
kacci, bhikkhu, khaman
re keeping well, mendicant; I hope you
re all right. And I hope you
re having no trouble getting alms-food.
m keeping well, sir; I
m having no trouble getting alms-food.
Then the Buddha educated, encouraged, fired up, and inspired Bhagu with a Dhamma talk, after which he got up from his seat and set out for the Eastern Bamboo Park.
Tena kho pana samayena
Now at that time the venerables Anuruddha, Nandiya, and Kimbila were staying in the Eastern Bamboo Park.
The park keeper saw the Buddha coming off in the distance
and said to the Buddha,
t come into this park, ascetic.
Santettha tayo kulaputt
There are three gentlemen who love themselves staying here.
Anuruddha heard the park keeper conversing with the Buddha,
t keep the Buddha out, good park keeper!
Our Teacher, the Blessed One, has arrived.
Then Anuruddha went to Nandiya and Kimbila, and said to them,
yasmanto, abhikkamath
Come forth, venerables, come forth! Our Teacher, the Blessed One, has arrived!
ca kimilo bhagavanta
Anuruddha, Nandiya, and Kimbila came out to greet the Buddha.
eko bhagavato pattac
One received his bowl and robe, one spread out a seat, and one set out water for washing his feet.
The Buddha sat on the seat spread out
and washed his feet.
Those venerables bowed and sat down to onM
The Buddha said to Anuruddha,
re keeping well, Anuruddha and friends; I hope you
re all right. And I hope you
re having no trouble getting alms-food.
re keeping well, sir; we
re having no trouble getting alms-food.
Kacci pana vo, anuruddh
re living in harmony, appreciating each other, without quarreling, blending like milk and water, and regarding each other with kindly eyes?
Indeed, sir, we live in harmony as you say.
pana tumhe, anuruddh
But how do you live this way?
In this case, sir, I think:
m fortunate, so very fortunate,
to live together with spiritual companionsM
I consistently treat these venerables with kindness by way of body, speech, and mind, both in public and in private.
t I set aside my own ideas and just go along with these venerables
cittassa vasena vatt
hi kho no, bhante, k
re different in body, sir, we
re one in mind, it seems to me.
And the venerables Nandiya and Kimbila spoke likewise, and they added:
pi kho kimilo bhagavanta
mayhampi kho, bhante, eva
cittassa vasena vatteyyan
cittassa vasena vatt
hi kho no, bhante, k
s how we live in harmony, appreciating each other, without quarreling, blending like milk M
and water, and regarding each other with kindly eyes.
Good, good, Anuruddha and friends!
Kacci pana vo, anuruddh
re living diligently, keen, and resolute?
Indeed, sir, we live diligently.
pana tumhe, anuruddh
But how do you live this M
In this case, sir, whoever returns first from alms-round prepares the seats, and puts out the drinking water and the rubbish bin.
s anything left over, whoever returns last eats it if they like. Otherwise they throw it out where there is little that grows, or drop it into water that has no living creatures.
Then they put away the seats, drinking water, and rubbish bin, and sweep the refectory.
If someone sees that the pot of water for washing, drinking, or the toilet is empty they set it up.
Sacassa hoti avisayha
t do it, he summons another with a wave of the hand, and they set it up by lifting it with their hands. But we don
t break into speech for that reason.
And every five days we sit together for the whole night and discuss the teachings.
s how we live diligently, keen, and resolute.
Good, good, Anuruddha and friends!
Atthi pana vo, anuruddh
uttari manussadhamm
adassanaviseso adhigato ph
you live diligently like this, have you achieved any superhuman distinction in knowledge and vision worthy of the noble ones, a meditation at ease?
Well, sir, while meditating diligent, keen, and resolute, we perceive both light and vision of forms.
so nacirasseva antaradh
But before long the light and the vision of forms vanish.
t worked out the reason for that.
kho pana vo, anuruddh
Well, you should work out the reason for that.
anabhisambuddho bodhisattova sam
when I was still unawakened but intent on awakening
I too perceived both light and vision of forms.
But before long my light and vision of forms vanished.
ko nu kho hetu ko paccayo yena me obh
s the reason why my light and vision of forms vanish?
Doubt arose in me, and because ofM
that my immersion fell away.
When immersion falls away, the light and vision of forms vanish.
me puna na vicikicch
ll make sure that doubt will not arise in me again.
pahitatto viharanto obh
While meditating diligent, keen, and resolute, I perceived both light and vision of formsM
so nacirasseva antaradh
But before long my light and vision of forms vanished.
ko nu kho hetu ko paccayo yena me obh
s the reason why my light and vision of forms vanish?
Loss of focus arose in me, and because of that my immersion fell away.
When immersion falls away, the light and vision of forms vanish.
me puna na vicikicch
uppajjissati, na amanasik
ll make sure that neither doubt nor loss of focus will arise in me again.
Dullness and drowsiness arose in me
me puna na vicikicch
uppajjissati, na amanasik
ll make sure that neither doubt nor loss of focus nor dullness and drowsiness will arise in me again.
Terror arose in me, and because of that my immersion fell away.
When immersion falls away, the light and vision of forms vanish.
ipanno, tassa ubhatopasse va
Suppose a person was traveling along a road, and killers were to spring M
out at them from both sides. They
d feel terrified because of that.
evameva kho me, anuruddh
In the same way, terror arose in me
me puna na vicikicch
uppajjissati, na amanasik
ll make sure that neither doubt nor loss of focus nor dullness and drowsiness nor terror M
will arise in me again.
Excitement arose in me, and because of that my immersion fell away.
When immersion falls away, the light and vision of forms vanish.
gavesanto sakideva pa
cheyya, tassa tatonid
Suppose a person was looking for an entrance to a hidden treasure. And all at once they
d come across five entrances! They
d feel excited because of that.
evameva kho me, anuruddh
In the same way, excitement arose in me
me puna na vicikicch
uppajjissati, na amanasik
ll make sure that neither doubt nor loss of focus nor dullness and drowsiness nor terror nor excitement will arise in me again.
Discomfort arose in me
me puna na vicikicch
uppajjissati, na amanasik
ll make sure that neither doubt nor loss of focus nor dullness and drowsiness nor terror nor excitement nor discomfort will arise in me again.
arose in me, and because of that my immersion fell away.
When immersion falls away, the light and vision of forms vanish.
, puriso ubhohi hatthehi va
heyya, so tattheva patameyya;
Suppose a person was to grip a quail too tightly in this hands
it would die right there.
evameva kho me, anuruddh
me puna na vicikicch
uppajjissati, na amanasik
ll make sure that neither doubt nor loss of focus nor dullness and drowsiness nor terror nor excitement nor discomfort nor excessive energy will arise in me again.
Overly lax energy arose in me, and because of that my immersion fell away.
When immersion falls away, the light and vision of forms vanish.
heyya, so tassa hatthato uppateyya;
Suppose a person was to grip a quail too loosely
it would fly out of their handsM
evameva kho me, anuruddh
me puna na vicikicch
uppajjissati, na amanasik
ll make sure that neither doubt nor loss of focus nor dullness and drowsiness nor terror nor excitement noM
r discomfort nor excessive energy nor overly lax energy will arise in me again.
Longing arose in me
me puna na vicikicch
uppajjissati, na amanasik
ll make sure that neither doubt nor loss of focus nor dullness and drowsiness nor terror nor excitement nor discomfort nor excessive energy nor overly lax energy nor longing will arise in me again.
Perceptions of diversiM
me puna na vicikicch
uppajjissati, na amanasik
ll make sure that neither doubt nor loss of focus nor dullness and drowsiness nor terror nor excitement nor discomfort nor excessive energy nor overly lax energy nor lM
onging nor perception of diversity will arise in me again.
pahitatto viharanto obh
While meditating diligent, keen, and resolute, I perceived both light and vision of forms.
so nacirasseva antaradh
But before long my light and vision of forms vanished.
ko nu kho hetu ko paccayo yena me obh
s the reason why my light and vision of forms vanish?
Excessive concentration on forms arose in me, and because of that my immersion fell away.
When immersion falls away, the light andM
vision of forms vanish.
me puna na vicikicch
uppajjissati, na amanasik
ll make sure that neither doubt nor loss of focus nor dullness and drowsiness nor terror nor excitement nor discomfort nor excessive energy nor overly lax energy nor longing nor perception of diveM
rsity nor excessive concentration on forms will arise in me again.
cittassa upakkileso
When I understood that doubt is a corruption of the mind, I gave it up.
cittassa upakkilesa
ro cittassa upakkileso
When I understood that loss of focus,
cittassa upakkilesa
cittassa upakkileso
dullness and drowsiness,
cittassa upakkilesa
cittassa upakkileso
cittassa upakkilesa
cittassa upakkileso
cittassa upakkilesa
cittassa upakkileso
cittassa upakkilesa
cittassa upakkileso
cittassa upakkilesa
cittassa upakkileso
cittassa upakkilesa
cittassa upakkileso
cittassa upakkilesa
cittassa upakkileso
perception of diversity,
cittassa upakkilesa
cittassa upakkileso
and excessive concentrM
ation on forms are corruptions of the mind, I gave them up.
cittassa upakkilesa
pahitatto viharanto obh
While meditating diligent, keen, and resolute, I perceived light but did not see forms,
or I saw forms, but did not see light.
, kevalampi rattindM
And this went on for a whole night, a whole day, even a whole night and day.
ko nu kho hetu ko paccayo yv
What is the cause, what is the reason for this?
, kevalampi rattindivan
t focus on the foundation of the forms, but focus on the foundation of the light, then I perceive light and do not see forms.
t focus on the foundation of the light, but focusM
on the foundation of the forms, then I see forms and do not perceive light.
, kevalampi rattindivan
And this goes on for a whole night, a whole day, even a whole night and day.
pahitatto viharanto paritta
While meditating diligent, keen, and resolute, I perceived limited light and saw limited forms,
or I perceived limitless light and saw limitless forms.
, kevalampi rattindiva
And this went on for a whole night, a whole day, even a whole night and day.
ko nu kho hetu ko paccayo yv
What is the cause, what is the reason for this?
, kevalampi rattindivan
kho me samaye paritto sam
samaye cakkhu hoti.
When my immersion is limited, then my vision is limited,
and with limited vision I perceive limited light and see limited forms.
samaye cakkhu hoti.
But when my immersion is limitless, then my vision is limitless,
and with limitless vision I perceive limitless light and see limitless forms.
, kevalampi rattindivan
And this goes on for a whole night, a whole day, even a whole night and day.
Yato kho me, anuruddh
cittassa upakkileso
When I understood that doubt,
cittassa upakkileso pah
ro cittassa upakkileso
ro cittassa upakkileso pah
cittassa upakkileso
dullness and drowsiness,
cittassa upakkileso pah
cittassa upakkileso
cittassa upakkileso pah
cittassa upakkileso
cittassa upakkileso pah
cittassa upakkileso
cittassa upakkileso pah
cittassa upakkileso
cittassa upakkileso pah
cittassa upakkileso
cittassa upakkileso pah
cittassa upakkileso
cittassa upakkileso pah
cittassa upakkileso
perception of diversity,
cittassa upakkileso pah
cittassa upakkileso
and excessive concentration on forms are corruptions of the mind, I gave them up.
cittassa upakkileso pah
ye kho me cittassa upakkiles
ve given up my mental corruptions.
Now let me develop immersion in three ways.
, savitakkampi savic
I developed immersion while placing the mind and keeping it connected; without placing the mind, but just keeping it connected; without placing the mind or keeping it connected; with rapture; without rapture; with pleasure; with equanimity.
Yato kho me, anuruddh
vito ahosi, avitakkopi vic
vito ahosi, avitakkopi avic
When I had developed immersion in these ways,
the knowledge and vision arose in me:
me cetovimutti. Ayamantim
My freedom is unshakable; this is my last rebirth; now there are no more future lives.
That is what the Buddha said.
anuruddho bhagavato bM
Satisfied, Venerable Anuruddha was happy with what the Buddha said.
The Foolish and the Astute
viharati jetavane an
At one time the Buddha was staying near S
There the Buddha addresM
bhagavato paccassosu
The Buddha said this:
These are the three characteristics, signs, and manifestations of a fool.
ks poorly, speaks poorly, and acts poorly.
t think poorly, speak poorly, and act poorly, then how would the astute know of them,
This fellow is a fool, a bad person
ca kho, bhikkhave, b
But since a fool does think poorly, speak poorly, and act poorly, then the astute do know of them,
This fellow is a fool, a bad person
Sa kho so, bhikkhave, b
A fool experiences three kinds of suffering and sadness in the present life.
nisinno hoti, rathik
Suppose a fool is sittM
ing in a council hall, a street, or a crossroad,
where people are discussing what is proper and fitting.
And suppose that fool is someone who kills living creatures, steals, commits sexual misconduct, lies, and uses alcoholic drinks that cause negligence.
These people are discussing what is proper and fitting.
ca tesu dhammesu sandiss
But those things are found in me and I am seen in them!
This is the first kind of suffering and sadness that a fool experiences in the present life.
Furthermore, a fool sees that the kings have arrested a bandit, a criminal, and subjected them to various punishments
ente hatthampi chindante p
dampi chindante hatthap
sampi chindante bila
humukhampi karonte jotim
likampi karonte hatM
thapajjotikampi karonte erakavattikampi karonte c
eyyakampi karonte ba
patacchikampi karonte palighaparivattikampi karonte pal
hakampi karonte tattenapi telena osi
cante sunakhehipi kh
whipping, caning, and clubbing; cutting off hands or feet, or both; cutting off ears or nose, or both; the
; being splashed with hot oil, being fed to the dogs, being impaled alive, and being beheaded.
Then that fool thinks,
The kinds of deeds for which the kings inflict such punishments
ca tesu dhammesu sandiss
those things are found in me and I am seen in them!
If the kings find out about me, they will inflict the same kinds of punishments on me!
Idampi, bhikkhave, b
This is the second kind of suffering and sadness that a fool experiences in the present life.
nissa tamhi samaye olambanti ajjholambanti abhippalM
Furthermore, when a fool is resting on a chair or a bed or on the ground, their past bad deeds
misconduct of body, speech, and mind
settle down upon them, rest down upon them, and lay down upon them.
pi, bhikkhave, mahata
olambanti ajjholambanti abhippalambanti;
It is like the shadow of a great mountain peak in the evening as it settles down, rests down, and lays down upon the earth.
evameva kho, bhikkhave, b
nissa tamhi samaye olambanti ajjholambanti abhippalambanti.
In the same way, when a fool is resting on a chair or a bed or on the ground, their past bad deeds
misconduct of body, speech, and mind
settle down upon them, rest down upon them, and lay down upon them.
Then that fool thinks,M
t done good and skillful things that keep me safe.
And I have done bad, violent, and corrupt things.
ll go to the place where people who
So socati kilamati paridevati uratt
They sorrow and pine and lament, beating their breasts and falling into confusion.
Idampi, bhikkhave, b
This is the third kind of suffering and sadness that a fool experiences in the present life.
Sa kho so, bhikkhave, b
Having done bad things by way of body, speech, and mind, when their body breaks up, after death, they
re reborn in a place of loss, a bad place, the underworld, hell.
s anything of which it may be rightly said that
it is utterly unlikable, undesirable, and disagM
reeable, it is of hell that this should be said.
s not easy to give a simile for how painful hell is.
ataro bhikkhu bhagavanta
When he said this, one of the mendicants asked the Buddha,
pana, bhante, upama
But sir, is it possible to give a simile?
Suppose they arrest a bandit, a criminal and present him to the king, saying,
Your Majesty, this is a bandit, a criminal. Punish him as you will.
Go, my men, and strike this man in the morning with a hundred spears!
sattisatena haneyyu
s men did as they were told.
Then at midday the king would say,
My men, how is that man?
s still alive, Your Majesty.
Go, my men, and strike this man in the midday with a hundred spears!
sattisatena haneyyu
s men did as they were told.
Then late in the afternoon the king would say,
My men, how is that man?
s still alive, Your Majesty.
Go, my men, and strike this man in the late afternoon with a hundred spears!
sattisatena haneyyu
s men did as they were told.
What do you think, mendicants?
Would that man experience pain and distress fromM
being struck with three hundred spears?
no so puriso tatonid
vediyetha, ko pana v
Sir, that man would experience pain and distress from being struck with one spear, let alone three hundred spears!
Then the Buddha, picking up a stone the size of his palm, addressed the mendicants,
What do you think, mendicants?
katamo nu kho mahantataro
o gahito, yo ca himav
Which is bigger: the stone the size of my palm that I
ve picked up, or the Himalayas, the king of mountains?
khampi na upeti, kalabh
gampi na upeti, upanidhampi na upe
ve picked up is tiny. Compared to the Himalayas, it doesn
s not even a fraction, there
Evameva kho, bhikkhave, ya
nirayakassa dukkhassa upanidh
khampi na upeti, kalabh
gampi na upeti, upanidhampi na upeti.
In the same way, compared to the suffering in hell, the pain and distress experienced by that man due to being struck with three hundred speM
s not even a fraction, there
, bhikkhave, nirayap
The wardens of hell punish them with the five-fold crucifixion.
hatthe gamenti, tatta
dutiye hatthe gamenti, tatta
They drive red-hot stakes through the hands and feet, and another iM
n the middle of the chest.
And there they feel painful, sharp, severe, acute feelings
t die until that bad deed is eliminated.
, bhikkhave, nirayap
The wardens of hell throw them down and hack them with axes.
, bhikkhave, nirayap
They hang them upside-down and hack them with hatchets.
, bhikkhave, nirayap
They harness them to a chariot, and drive them back and forth across burning ground, blazing and glowing.
, bhikkhave, nirayap
ropentipi oropentipi.
They make them climb up and down a huge mountain of burning coals, blazing and glowing.
, bhikkhave, nirayap
The wardens of hell turn them upside down and throw them into a rM
ed-hot copper pot, burning, blazing, and glowing.
gacchati, sakimpi adho gacchati, sakimpi tiriya
re seared in boiling scum, and they
re swept up and down and round and round.
And there they feel painful, sharp, severe, acute feelings
until that bad deed is eliminated.
, bhikkhave, nirayap
The wardens of hell toss them in the Great Hell.
So kho pana, bhikkhave, mah
Now, about that Great Hell:
Four are its corners, four its doors,
divided into measured parts.
Surrounded by an iron wall,
of iron is its roof.
The ground is even made of iron,
it burns with fierce fire.
The heat forever radiates
a hundred leagues around.
, bhikkhave, nirayakatha
I could tell you many different things about hell.
, bhikkhave, na sukar
s not easy to completely describe the suffering in hell.
Santi, bhikkhave, tiracch
There are, mendicants, animals that feed on grass.
They eat by cropping fresh or dried grass with their teeth.
Katame ca, bhikkhave, tiracch
And what animals feed on grass?
Elephants, horses, cattle, donkeys, goats, deer, and various others.
Sa kho so, bhikkhave, b
upapajjati ye te satt
A fool who used to be a glutton here and did bad deeds here, when their body breaks up, after death, is reborn in the company of those sentient beings who feed on grass.
Santi, bhikkhave, tiracch
There are animals that feed on dung.
When they catch a whiff of dung they run M
s like when brahmins smell a burnt offering, they run to it, thinking,
evameva kho, bhikkhave, santi tiracch
In the same way, there are animals that feed on dung.
When they catch a whiff of dung they run to it, thinking,
Katame ca, bhikkhave, tiracch
And what animals feed on dung?
Chickens, pigs, dogs, jackals, and various others.
Sa kho so, bhikkhave, b
upapajjati ye te satt
A fool who used to be a glutton here and did bad deeds here, after death is reborn in the company of those sentient beings who feed on dung.
Santi, bhikkhave, tiracch
There are animals who are born, live, and die in darkness.
Katame ca, bhikkhave, tiracch
And what animals are born, live, and die in darkness?
Moths, maggots, earthworms, and various others.
Sa kho so, bhikkhave, b
upapajjati ye te satt
A fool who used to beM
a glutton here and did bad deeds here, after death is reborn in the company of those sentient beings who are born, live, and die in darkness.
Santi, bhikkhave, tiracch
There are animals who are born, live, and die in water.
Katame ca, bhikkhave, tiracch
And what animals are born, live, and die in water?
Fish, turtles, crocodiles, and various others.
Sa kho so, bhikkhave, b
upapajjati ye te satt
A fool who used to be a glutton here and did bad deeds here, after death is reborn in the company of those sentient beings who M
are born, live, and die in water.
Santi, bhikkhave, tiracch
There are animals who are born, live, and die in filth.
Katame ca, bhikkhave, tiracch
And what animals are born, live, and die in filth?
Ye te, bhikkhave, satt
are born, live, and die in a rotten fish, a rotten corpse,
Sa kho so, bhikkhave, b
upapajjati ye te satt
A fool who used to be a glutton here and did bad deeds here, after death is reborn in the company of those sentient beings who are born, live, and die in filth.
, bhikkhave, tiracch
I could tell you many different things about the animal realm.
, bhikkhave, na sukara
s not easy to completely describe the suffering in the animal realm.
ikkhave, puriso ekacchiggala
samudde pakkhipeyya.
Mendicants, suppose a person were to throw a yoke with a single hole into the ocean.
The east wind wafts it west; the west wind wafts it east; the north wind wafts it south; and the south wind wafts it north.
o kacchapo, so vassasatassa vassasatassa accayeM
And there was a one-eyed turtle who popped up once every hundred years.
What do you think, mendicants?
ekacchiggale yuge g
Would that one-eyed turtle still poke its neck through the hole in that yoke?
Yadi pana, bhante, kad
ghassa addhuno accayen
Only after a very long time, sir, if ever.
kho so, bhikkhave, k
ekacchiggale yuge g
paveseyya, ato dullabhatar
, bhikkhave, manussatta
That one-eyed turtle would poke its neck through the hole in that yoke sooner than a fool who has fallen to the underworld would be reborn as a human being, I say.
Na hettha, bhikkhave, atthi dhammacariy
Because in that place there
s no principled or morM
al conduct, and no doing what is good and skillful.
ettha, bhikkhave, vattati dubbalakh
There they just prey on each other, preying on the weak.
Sa kho so, bhikkhave, b
ghassa addhuno accayena manussatta
And suppose that fool, after a very long time, returned to the human realm.
a family of outcastes, hunters, bamboo-workers, chariot-makers, or waste-collectors.
yati dalidde appannap
nabhojane kasiravuttike, yattha kasirena gh
Such families are poor, with little to eat or drink, where life is tough, and food and shelter are hard to find.
d be ugly, unsightly, deformed, chronically ill
one-eyed, crippled, lame, or half-paralyzed. They don
t get to have food, drink, clothes, and vehicles; garlands, perfumes, and makeup; or bed, house, and lighting.
And they do bad things by way of body, speech, and mind.
When their body breaks up, after death, they
re reborn in a place of loss, a bad place, the underworld, hell.
pi, bhikkhave, akkhadhutto pa
hameneva kaliggahena puttampi j
yetha, uttaripi adhibandha
Suppose a gambler on the first unlucky throw were to lose his wife and child, all his property, and then get thrown in jail.
Appamattako so, bhikkhave, kalM
hameneva kaliggahena puttampi j
yetha, uttaripi adhibandha
But such an unlucky throw is trivial compared to
Atha kho ayameva tato mahantataro kaliggaho ya
the unlucky throw whereby a fool, having done bad things by way oM
f body, speech, and mind, when their body breaks up, after death, is reborn in a place of loss, a bad place, the underworld, hell.
This is the total fulfillment of the fool
There are these three characteristics, signs, and manifestations of an astute person.
An astute person thinks well, speaks well, and acts well.
If an astute person didn
t think well, speak well, and act well, then how would the astute know of them,
This fellow is astute, a good person
ca kho, bhikkhave, pa
But since an astute person does think well, speak well, and act well, then the astute do know of them,
This fellow is astute, a good person
Sa kho so, bhikkhave, pa
An astute person experiences three kinds of pleasure and happiness in the present life.
nisinno hoti, rathik
Suppose an astute person is sitting in a council hall, a street, or a crossroad,
where people are discussing about what is proper and fitting.
And suppose that astute person is someone who refrains from killing living creatures, stealing, committing sexual misconduct, lying, and alcoholic drinks that cause negligence.
tatra, bhikkhave, pa
Then that astute person thinks,
These people are discussing what is proper and fitting.
ca tesu dhammesu sandiss
And those things are found in me and I am seen in thM
This is the first kind of pleasure and happiness that an astute person experiences in the present life.
Furthermore, an astute person sees that the kings have arrested a bandit, a criminal, and subjected them to various punishments
ente hatthampi chindante p
dampi chindante hatthap
sampi chindante bila
humukhampi karonte jotim
likampi karonte hatthapajjotikampi karonte erakavattikampi karonte c
eyyakampi karonte balisama
patacchikampi karonte palighaparivattikampi karonte pal
hakampi karonte tatteM
cante sunakhehipi kh
whipping, caning, and clubbing; cutting off hands or feet, or both; cutting off ears or nose, or both; the
d with hot oil, being fed to the dogs, being impaled alive, and being beheaded.
Tatra, bhikkhave, pa
Then that astute person thinks,
enti, hatthampi chindanti, p
dampi chindanti, hatthap
sampi chindanti, bila
humukhampi karonti, jotim
likampi karonti, hatthapajjotikampi karonti, erakavattikampi karonti, c
eyyakampi karonti, balisama
sikampi karonti, kah
patacchikampi karonti, palighaparivattikampi karonti, pal
hakampi karonti, tattenapi telena osi
canti, sunakhehipi kh
chindanti, na te dhamm
ca na tesu dhammesuM
The kinds of deeds for which the kings inflict such punishments
those things are not found in me and I am not seen in them!
Idampi, bhikkhave, pa
This is the second kind of pleasure and happiness that an astute person experiences in the present life.
nissa tamhi samaye olambanti
Furthermore, when an astute person is resting on a chair or a bed or on the ground, their past good deeds
good conduct of body, speech, and mind
settle down upon them, rest down upon them, and lay down upon them.
pi, bhikkhave, mahata
olambanti ajjholambanti abhippalambanti;
It is like the shadow of a great mountain M
peak in the evening as it settles down, rests down, and lays down upon the earth.
evameva kho, bhikkhave, pa
nissa tamhi samaye olambanti ajjholambanti abhippalambanti.
In the same way, when an astute person is resting on a chair or a bed or on the ground, their past good deeds
good conduct of body, speech, M
settle down upon them, rest down upon them, and lay down upon them.
Tatra, bhikkhave, pa
Then that astute person thinks,
t done bad, violent, and corrupt things.
And I have done good and skillful deeds that keep me safe.
ll go to the place where people who
ve done such things go.
So na socati, na kilamati, na paridevati, na uratt
kandati, na sammoha
t sorrow and pine and lament, beating their breast and falling into confusion.
Idampi, bhikkhave, pa
This is the third kind of pleasure and happiness thaM
t an astute person experiences in the present life.
Sa kho so, bhikkhave, pa
When their body breaks up, after death, they
re reborn in a good place, a heavenly realm.
s anything of which it may be rightly said that
it is utterly likable, desirable, and agreeable, it is of heaven that this should be said.
s not easy to give a simile for how pleasurable heaven is.
ataro bhikkhu bhagavanta
When he said this, one of the mendicants asked the Buddha,
pana, bhante, upama
But sir, is it possible to give a simile?
sattahi ratanehi samann
Suppose there was a king, a wheel-turning monarch who possessed seven treasures and four blessings, and experienced pleasure and happiness because of them.
vasittassa tadahuposathe pannarase s
tassa uposathikassa uparip
s when, on the fifteenth day sabbath, an anointed aristocratic king has bathed his head and gone upstairs in the stilt longhouse to observe the sabbath. And the heavenly wheel-treasure appears to him, with a thousand spokes, with rim and hub, complete in every dM
Seeing this, the king thinks,
vasittassa tadahuposathe pannarase s
tassa uposathikassa uparip
I have heard that when the heavenly wheel-treasure appears to a king in this way, he becomes a wheel-turning monarch.
Am I then a wheel-turning monarch?
Atha kho, bhikkhave, r
ena hatthena cakkaratana
Then the anointed king, taking a ceremonial vase in his left hand, besprinkled the wheel-treasure with his right hand, saying,
Roll forth, O wheel-treasure! Triumph, O wheel-treasure!
, bhikkhave, cakkaratana
pavattati. Anvadeva r
kho pana, bhikkhave, padese cakkaratana
Then the wheel-treasure rolls towards the east. And the king follows it together with his army of four divisions. In whatever place the wheel-treasure stands still, there the king comes to stay together with his army.
Ye kho pana, bhikkhavM
And any opposing rulers of the eastern quarter come to the wheel-turning monarch and say,
Come, great king! Welcome, great king! We are yours, great king, instruct us.
The wheel-turning monarch says,
o na hantabbo, adinna
Do not kill living creatures. Do not steal. Do not commit sexual misconduct. Do not lie. Do not drink alcohol. Maintain the current level of taxation.
Ye kho pana, bhikkhave, puratthim
o cakkavattissa anuyant
And so the opposing rulers of the eastern quarter become his vassals.
, bhikkhave, cakkaratana
Then the wheel-treasure, having plunged into the eastern ocean and emerged again, rolls towards the south.
Having plunged into the southern ocean and emerged again, it rolls towards the west.
pavattati anvadeva r
, bhikkhave, padese cakkaratana
Having plunged into the western ocean and emerged again, it rolls towards the north, followed by the king together with his army of four divisions. In whatever place the wheel-treasure stands still, there the king comes to stay together with his army.
Ye kho pana, bhikkhave, uttar
g rulers of the northern quarter come to the wheel-turning monarch and say,
Come, great king! Welcome, great king! We are yours, great king, instruct us.
The wheel-turning monarch says,
o na hantabbo, adinna
g creatures. Do not steal. Do not commit sexual misconduct. Do not lie. Do not drink alcohol. Maintain the current level of taxation.
Ye kho pana, bhikkhave, uttar
o cakkavattissa anuyant
And so the rulers of the northern quarter become his vassals.
, bhikkhave, cakkaratana
o cakkavattissa antepuradv
And then the wheel-treasure, having triumphed over this land surrounded by ocean, returns to the royal capital. There it stands still at the gate to the royal compound as if fixed to an axle, illuminating the royal compound.
o, bhikkhave, cakkavattissa evar
Such is the wheel-treasure that appears to the wheel-turning monarch.
o cakkavattissa hatthiratana
e elephant-treasure appears to the wheel-turning monarch.
sabbaseto sattappati
It was an all-white sky-walker with psychic power, touching the ground in seven places, a king of elephants named Sabbath.
o cakkavattissa citta
Seeing him, the king was impressed,
This would truly be a fine elephant vehicle, if he would submit to taming.
, bhikkhave, hatthiratana
suparidanto evameva damatha
Then the elephant-treasure submitted to taming, as if he were a fine thoroughbred elephant that had been tamed for a long time.
tameva hatthiratana
Once it so happened that thM
e wheel-turning monarch, testing that same elephant-treasure, mounted him in the morning and traversed the land surrounded by ocean before returning to the royal capital in time for breakfast.
o, bhikkhave, cakkavattissa evar
Such is the elephant-treasure that appears to the wheel-turning monarch.
o cakkavattissa assaratana
Next, the horse-treasure appears to the wheel-turning monarch.
It was an all-white sky-walker with psychic power, with head of black and mane like woven reeds, a royal steed named Thundercloud.
o cakkavattissa citta
Seeing him, the king was impressed,
This would truly be a fine horse vehicle, if he would submit to taming.
, bhikkhave, assaratana
suparidanto evameva damatha
Then the horse-treasure submitted to taming, as if he were a fine thoroughbred horse that had been tamed for a long time.
Once it so happened that the wheel-turning monarch, testing that same horse-treasure, mounted him in the morninM
g and traversed the land surrounded by ocean before returning to the royal capital in time for breakfast.
o, bhikkhave, cakkavattissa evar
Such is the horse-treasure that appears to the wheel-turning monarch.
Next, the jewel-treasure appears to the wheel-turning monarch.
It is a beryl gem that
beautiful, eight-faceted, well-worked.
Tassa kho pana, bhikkhave, ma
And the radiance of that jewel spreads all-round for a league.
Once it so happened that the wheel-turning monarch, testing that same jewel-treasure, mobilized his army of four divisions and, with theM
jewel hoisted on his banner, set out in the dark of the night.
Ye kho pana, bhikkhave, samant
sena kammante payojesu
Then the villagers around them set off to work, thinking that it was day.
o, bhikkhave, cakkavattissa evar
Such is the jewel-treasure that appears to the wheel-turning monarch.
o cakkavattissa itthiratana
Next, the woman-treasure M
appears to the wheel-turning monarch.
She is attractive, good-looking, lovely, of surpassing beauty. She
s neither too tall nor too short; neither too thin nor too fat; neither too dark nor too light. She outdoes human beauty without reaching divine beauty.
Tassa kho pana, bhikM
khave, itthiratanassa evar
yasamphasso hoti, seyyath
And her touch is like a tuft of cotton-wool or kapok.
Tassa kho pana, bhikkhave, itthiratanassa s
s cool her limbs are warm, and when it
s warm her limbs are cool.
Tassa kho pana, bhikkhave, itthiratanassa k
yato candanagandho v
yati, mukhato uppalagandho v
The fragrance of sandal floats from her body, and lotus from herM
kho pana, bhikkhave, itthiratana
o cakkavattissa pubbu
She gets up before the king and goes to bed after him, and is obliging, behaving nicely and speaking politely.
kho pana, bhikkhave, itthiratana
pi no aticarati, kuto pana k
The woman-treasure does not betray the wheel-turning monarch even in thought, still less in deed.
, cakkavattissa evar
Such is the woman-treasure who appears to the wheel-turning monarch.
o cakkavattissa gahapatiratana
Next, the householder-treasure appears to the wheel-turning monarch.
tubhavati, yena nidhi
The power of clairvoyance manifests in him as a result of past deeds, by which he sees hidden treasure, both owned and ownerless.M
He approaches the wheel-turning monarch and says,
te dhanena dhanakara
Relax, sire. I will take care of the treasury.
tameva gahapatiratana
Once it so happened that the wheel-turning monarch, testing that same houseM
holder-treasure, boarded a boat and sailed to the middle of the Ganges river. Then he said to the householder-treasure,
attho me, gahapati, hira
Householder, I need gold coins and bullion.
Well then, great king, draw the boat up to one shore.
Idheva me, gahapati, attho hira
s right here, householder, that I need gold coins and bullion.
ubhohi hatthehi udake omasitv
Then that householder-treasure, immersing both hands in the water, pulled up a pot full of gold coin and bullion, and said to the king,
Is this sufficient, great king? Has enough been done, great king, enough offered?
The wheel-turning mM
, gahapati. Katamett
That is sufficient, householder. Enough has been done, enough offered.
o, bhikkhave, cakkavattissa evar
Such is the householder-treasure that appears to the wheel-turning monarch.
o cakkavattissa pari
Next, the counselor-treasure appears to the wheel-turning monarch.
He is astute, competent, intelligent, and capable of getting the king to appoint who should be appointed, dismiss who should be dismissed, and retain who should be retained.
He approaches the wheel-turning monarch and says,
, deva, hohi. Ahamanus
ll issue instructions.
o, bhikkhave, cakkavattissa evar
Such is the counselor-treasure that appears to the wheel-turning monarch.
, bhikkhave, cakkavatt
imehi sattahi ratanehi samann
These are the seven treasures possessed by a wheel-turning monarch.
And what are the four blessings?
A wheel-turning monarch is attractive, good-looking, lovely, of surpassing beauty, more so than other people.
, bhikkhave, cakkavatt
This is the first blessing.
Furthermore, he is long-lived, more so than other people.
, bhikkhave, cakkavatt
Furthermore, he is rarely ill or unwell, and his stomach digests well, being neither too hot nor too cold, more so than other people.
, bhikkhave, cakkavatt
This is the third blessing.
Furthermore, a wheel-turning monarch is as dear and beloved to the brahmins and householders
as a father is to his children.
evameva kho, bhikkhave, r
opi, bhikkhave, cakkavattissa br
And the brahmins and householders are as dear to the wheel-turning monarch
pi, bhikkhave, pitu putt
as children are to their father.
evameva kho, bhikkhave, ra
opi cakkavattissa br
Once it so happened that a wheel-turning monarch went with his army of four divisions to visit a park.
Atha kho, bhikkhave, br
Then the brahmins and householders went up to him and said,
Slow down, Your Majesty, so we may see you longer!
pi, bhikkhave, cakkavatt
And the king addressed his charioteer,
Drive slowly, charioteer, so I can see the brahmins and householders longer!
, bhikkhave, cakkavatt
This is the fourth blessingM
, bhikkhave, cakkavatt
These are the four blessings possessed by a wheel-turning monarch.
What do you think, mendicants?
imehi sattahi ratanehi samann
Would a wheel-turning monarch who possessed these seven treasures and these four blessings experience pleasure and happiness because of tM
Ekamekenapi, bhante, ratanena samann
vediyetha, ko pana v
do sattahi ratanehi cat
Sir, a wheel-turning monarch who possessed even a single one of these treasures would experience pleasure and happiness because of that, let alone all seven treasures and four blessings!
Then the Buddha, picking up a stone tM
he size of his palm, addressed the mendicants,
What do you think, mendicants?
katamo nu kho mahantataro
o gahito yo ca himav
Which is bigger: the stone the size of my palm that I
ve picked up, or the Himalayas, the king of mountains?
khampi na upeti; kalabh
gampi na upeti; upanidhampi na upet
ve picked up is tiny. Compared to the Himalayas, it doesn
s not even a fraction, there
Evameva kho, bhikkhave, ya
sattahi ratanehi samann
dibbassa sukhassa upanidh
khampi na upeti; kalabh
gampi na upeti; upanidhampi na upeti.
In the same way, compared to the happiness of heavM
en, the pleasure and happiness experienced by a wheel-turning monarch due to those seven treasures and those four blessings doesn
s not even a fraction, there
Sa kho so, bhikkhave, pa
ghassa addhuno accayena manussatta
And suppose that astute person, after a very long time, returned to the human realm.
d be reborn in a well-to-do family of aristocrats, brahmins, or householders
rich, affluent, and wealthy, with lots of gold and silver, lots of property and assets, and lots of money and grain.
gandhavilepanassa seyy
d be attractive, good-looking, lovely, of surpassing beauty. They
d get to have food, drink, clothes, and vehicles; garlands, perfumes, and makeup; and a bed, house, and lighting.
And they do good things by way of body, speech, and mind.
When their body breaks up, after death, they
re reborn in a good place, a heavenly realm.
pi, bhikkhave, akkhadhutto pa
Suppose a gambler on the first lucky throw was to win a big pile of money.
appamattako so, bhikkhave, ka
But such a lucky throw is trivial compared to
Atha kho ayameva tato mahantataro ka
the lucky throw whereby an astute person, when their body breaks up, after death, is reborn in a good place, a heavenly realm.
This is the total fulfillment of the astute person
That is what the Buddha said.
Satisfied, the mendicants were happy with what the Buddha said.
Messengers of the Gods
viharati jetavane an
At one time the Buddha was staying near S
There the Buddha addressed M
bhagavato paccassosu
The Buddha said this:
pi, bhikkhave, dve ag
hito passeyya manusse geha
pavisantepi nikkhamantepi anuca
kamantepi anuvicarantepi;
Mendicants, suppose there were two houses with doors. A person with good eyesight standing in between them would see people entering and leM
aving a house and wandering to and fro.
, bhikkhave, dibbena cakkhun
visuddhena atikkantam
e, sugate duggate yath
ime vata bhonto satt
manosucaritena samann
manosucaritena samann
. Ime vata bhonto satt
yaduccaritena samann
manoduccaritena samann
yaduccaritena samann
manoduccaritena samann
yaduccaritena samann
manoduccaritena samann
In the same way, with clairvoyance that is purified and superhuman, I see sentient beings passing away and being reborn
inferior and superior, beautiful and ugly, in a good place or a bad place. I understand how sentient beings are reborn according to their deeds:
These dear beings did good things by way of body, speech, and mind. They never spoke ill of the noble ones; they had right view; and they chose to act out of that right view. When their body breaks up, after M
re reborn in a good place, a heavenly realm, or among humans. These dear beings did bad things by way of body, speech, and mind. They spoke ill of the noble ones; they had wrong view; and they chose to act out of that wrong view. When their body breaks up, after death, they
re reborn in the ghost realm, the animal realm, or in a lower realm, a bad destination, a world of misery, hell.
, bhikkhave, nirayap
Then the wardens of heM
ll take them by the arms and present them to King Yama, saying,
, deva, puriso amatteyyo apetteyyo as
Your Majesty, this person did not pay due respect to their mother and father, ascetics and brahmins, or honor the elders in the family.
May Your Majesty punish them!
Then King Yama pursues, M
presses, and grills them about the first messenger of the gods.
ambho purisa, na tva
addasa manussesu pa
Mister, did you not see the first messenger of the gods that appeared among human beings?
Then King Yama says,
ambho purisa, na tva
addasa manussesu dahara
Mister, did you not see among human beings a little baby collapsed in their own urine and feces?
Then King Yama says,
ambho purisa, tassa te vi
ussa sato mahallakassa na etadahosi
Mister, did it not occur to you
being sensible and mature
I, too, am liable to be born. I
m not exempt from rebirth. I
d better do good by way of body, speech, and mind
t, sir. I was negligent.
Then King Yama says,
Mister, because you were negligent, you didn
t do good by way of body, speech, andM
, ambho purisa, tath
ll definitely punish you to fit your negligence.
t done by your mother, M
father, brother, or sister. It wasn
t done by friends and colleagues, by relatives and kin, by ascetics and brahmins, or by the deities. That bad deed was done by you alone, and you alone will experience the result.
Then King Yama grills them about the second messenger of the gods.
ambho purisa, na tva
addasa manussesu dM
Mister, did you not see the second messenger of the gods that appeared among human beings?
Then King Yama says,
ambho purisa, na tva
addasa manussesu itthi
Mister, did you not see among human beings an elderly woman or a man
eighty, ninety, or a hundred years old
bent double, crooked, leaning on a staff, trembling as they walk, ailing, past their prime, with teeth broken, hair grey and scanty or bald, skin wrinkled, and limbs blotchy?
Then King Yama says,
ambho purisa, tassa te vi
ussa sato mahallakassa na etadahosi
Mister, did it not occur to you
being sensible and mature
I, too, am liable to grow old. I
m not exempt from old age. I
d better do good by way of body, speech, and mind
t, sir. I was negligent.
Then King Yama says,
Mister, because you were negligent, you didn
t do good by way of body, speech, and mind.
, ambho purisa, tath
ll definitely punish you to fit your negligence.
t done by your mother, father, brother, or sister. It wasn
t done by friends and colleagues, by relatives and kin, by ascetics and brahmins, or by the deities. That bad deed was done by you alone, and you alone will experience the result.
Then King Yama grills them about the third messenger of the gods.
ambho purisa, na tva
addasa manussesu tatiya
Mister, did you not see the third messenger of the gods that appeared among human beings?
Then King Yama says,
ambho purisa, na tva
addasa manussesu itthi
Mister, did you not see among human beings a woman or a man, sick, suffering, gravely ill, collapsed in their own urine and feces, being picked up by some and put down by others?
Then King Yama says,
ambho purisa, tassa te vi
ussa sato mahallakassa na etadahosi
Mister, did it not occur to you
being sensible and mature
I, too, am liable to become sick. I
m not exempt from sickness. I
d better do good by way of body, speech, and mind
t, sir. I was negligent.
Then King Yama says,
Mister, because you were negligent, you didn
t do good by way of body, speech, and mind.
, ambho purisa, tath
ll definitely punish you to fit your negligence.
t done by your mother, father, brother, or sister. It wasn
t done by friends and colleagues, by relatives and kin, by ascetics and brahmins, or by the deities. That bad deed was done by you alone, and you alone will experience the result.
Then King Yama grills them about the fourth messenger of the gods.
ambho purisa, na tva
addasa manussesu catuttha
Mister, did you not see the fourth messenger of the gods that appeared among human beings?
Then King Yama says,
ambho purisa, na tva
Mister, did you not see among human beings when the rulers arrested a bandit, a criminal, and subjected them to various punishments
ente hatthampi chindante p
dampi chindante hatthap
humukhampi karonte jotim
likampi karonte hatthapajjotikampi karonte erakavattikampi karonte c
eyyakampi karonte ba
patacchikampi karonte palighaparivattikampi karonte pal
hakampi karonte tattenapi telena osi
cante sunakhehipi kh
whipping, caning, and clubbing; cutting offM
hands or feet, or both; cutting off ears or nose, or both; the
; being splashed with hot oil, being fed to the dogs, being impaled alive, and being beheaded?
Then King Yama says,
ambho purisa, tassa te vi
ussa sato mahallakassa na etadahosi
Mister, did it not occur to you
being sensible and mature
pana parattha. Hand
that if someone who does bad deeds receives such punishment in the present life, whatM
must happen to them in the next; I
d better do good by way of body, speech, and mind
t, sir. I was negligent.
Then King Yama says,
Mister, because you were negligent, you didn
t do good by way of body, speech, and mind.
, ambho purisa, tath
ll definitely punish you to fit your negligence.
t done by your mother, father, brother, or sister. It wasn
s and colleagues, by relatives and kin, by ascetics and brahmins, or by the deities. That bad deed was done by you alone, and you alone will experience the result.
Then King Yama grills them about the fifth messenger of the gods.
ambho purisa, na tva
addasa manussesu pa
did you not see the fifth messenger of the gods that appeared among human beings?
Then King Yama says,
ambho purisa, na tva
addasa manussesu itthi
Mister, did you not see among human beings a woman or a man, dead for one, two, or three days,M
bloated, livid, and festering?
Then King Yama says,
ambho purisa, tassa te vi
ussa sato mahallakassa na etadahosi
Mister, did it not occur to you
being sensible and mature
I, too, am liable to die. I
m not exempt from death. I
do good by way of body, speech, and mind
t, sir. I was negligent.
Then King Yama says,
Mister, because you were negligent, you didn
t do good by way of body, speech, and mind.
, ambho purisa, tath
finitely punish you to fit your negligence.
t done by your mother, father, brother, or sister. It wasn
t done by friends and colleagues, by relatives and kin, by asceM
tics and brahmins, or by the deities. That bad deed was done by you alone, and you alone will experience the result.
Then, after grilling them about the fifth messenger of the gods, King Yama falls silent.
, bhikkhave, nirayap
Then the wardens of hell punish them with the five-fold crucifixion.
hatthe gamenti, tatta
dutiye hatthe gamenti, tatta
They drive red-hot stakes through the hands and feet, and another in the middle of the chest.
And there they feel painful, sharp, severe, acute feelings
t die until that bad M
, bhikkhave, nirayap
Then the wardens of hell throw them down and hack them with axes.
, bhikkhave, nirayap
They hang them upside-down and hack them with hatchets.
, bhikkhave, nirayap
They harness them to a charioM
t, and drive them back and forth across burning ground, blazing and glowing.
, bhikkhave, nirayap
ropentipi oropentipi
They make them climb up and down a huge mountain of burning coals, blazing and glowing.
, bhikkhave, nirayap
Then the wardens of hell turn them upside doM
wn and throw them in a red-hot copper pot, burning, blazing, and glowing.
gacchati, sakimpi adho gacchati, sakimpi tiriya
re seared in boiling scum, and they
re swept up and down and round and round.
And there they feel painful, sharp, severe, acute feelingsM
t die until that bad deed is eliminated.
, bhikkhave, nirayap
Then the wardens of hell toss them into the Great Hell.
So kho pana, bhikkhave, mah
Now, about that Great Hell:
Four are its corners, four its doors,
divided into measured parts.
Surrounded by an iron wall,
of iron is its roof.
und is even made of iron,
it burns with fierce fire.
The heat forever radiates
a hundred leagues around.
Tassa kho pana, bhikkhave, mah
Now in the Great Hell, flames surge out of the walls and crash into the opposite wall: from east to west, from west to east, from north to south, from south to north, from bottom to top, from top to bottom.
e they feel painful, sharp, severe, acute feelings
t die until that bad deed is eliminated.
Hoti kho so, bhikkhave, samayo ya
ghassa addhuno accayena tassa mah
nirayassa puratthima
There comes a time when, after a very long period has passed, the eastern gate of the Great Hell is opened.
So they run there as fast as they can.
And as they run, their outer skin, inner skin, flesh, and sinews burn and even their bones smoke. Such is their escape;
Yato ca kho so, bhikkhave, bahusampatto hoti, atha ta
ve managed to make it most of the way, the gate is slammed shut.
And there they feel painful, sharp, severe, acute feelings
t die until that bad deed is eliminated.
Hoti kho so, bhikkhave, samayo ya
ghassa addhuno accayena tassa mah
There comes a time when, after a very long period has passed, the western gate
southern gate of the Great hell is opened.
So they run there as fast as they can.
And as they run, their outer skin, inner skin, flesh, and sinews burn and even their bones smoke. Such is their escape;
Yato ca kho so, bhikkhave, bahusampatto hoti, atha ta
ve managed to make it most of the way, the gate is slammeM
And there they feel painful, sharp, severe, acute feelings
t die until that bad deed is eliminated.
Hoti kho so, bhikkhave, samayo ya
ghassa addhuno accayena tassa mah
nirayassa puratthima
There comes a time when, after a very long period has passed, the eastern gate of the Great Hell is opened.
So they run there as fast as they can.
And as they run, their outer skin, inner skin, flesh, and sinews burn and even their bones smoke. Such is their escape;
and they make it out that door.
Tassa kho pana, bhikkhave, mah
nirayassa samanantar
sahitameva mahanto g
Immediately adjacent to the Great Hell is the vast Dung Hell.
kho pana, bhikkhave, g
In that Dung Hell there are needle-mouthed creatures that bore through the outer skin, the inner sM
kin, the flesh, sinews, and bones, until they reach the marrow and devour it.
And there they feel painful, sharp, severe, acute feelings
t die until that bad deed is eliminated.
Tassa kho pana, bhikkhave, g
thanirayassa samanantar
sahitameva mahanto kukkulanirayo.
Immediately adjacent to the Dung Hell is the vast Hell of Hot Coals.
And there they feel painful, sharp, severe, acute feelings
t die until that bad deed is eliminated.
Tassa kho pana, bhikkhave, kukkulanirayassa samanantar
Immediately adjacent to the Hell of HotM
Coals is the vast Hell of the Red Silk-Cotton Wood. It
s a league high, full of sixteen-inch thorns, burning, blazing, and glowing.
ropentipi oropentipi.
And there they make them climb up and down.
And there they feel painful, sharp, severe, acute feelings
t die until that bad deed is eliminated.
Tassa kho pana, bhikkhave, simbalivanassa samanaM
Immediately adjacent to the Hell of the Red Silk-Cotton Wood is the vast Hell of the Sword-Leaf Trees.
ni hatthampi chindanti, p
dampi chindanti, hatthap
There the fallen leaves blown by the wind cut their hands, feet, both hands and feet; they cut their ears, nose, both ears and nose.
And there they feel painful, sharp, severe, acute feelings
t die until that bad deed is eliminated.
Tassa kho pana, bhikkhave, asipattavanassa samanantar
Immediately adjacent to the Hell of the Sword-Leaf Trees is the vast Acid Hell.
So tattha anusotampi vuyhati, pa
There they are swept upstream, swept downstream, and swept both up and down stream.
And there they feel painful, sharp, severe, acute feelings
t die until that bad deed is eliminated.
, bhikkhave, nirayap
Then the wardens of hell pull them out andM
place them on dry land, and say,
Mister, what do you want?
jighacchitosmi, bhante
, bhikkhave, nirayap
dittena sampajjalitena sajotibh
The wardens of hell force open their mouth with a hot iron spike
burning, blazing, glowing
and shove in a red-M
hot copper ball, burning, blazing, and glowing.
hampi dahati, mukhampi dahati, ka
hampi dahati, urampi dahati, antampi antagu
It burns their lips, mouth, tongue, throat, and stomach before coming out below dragging their entrails.
And there they feel painful, sharp, severe, acute feelings
bad deed is eliminated.
, bhikkhave, nirayap
Then the wardens of hell say,
Mister, what do you want?
, bhikkhave, nirayap
dittena sampajjalitena sajotibh
The wardens of hell force open their mouM
th with a hot iron spike
burning, blazing, glowing
and pour in molten copper, burning, blazing, and glowing.
hampi dahati, mukhampi dahati, ka
hampi dahati, urampi dahati, antampi antagu
It burns their lips, mouth, tongue, throat, and stomach before coming out below dragging their entrails.
And there they feel painM
ful, sharp, severe, acute feelings
t die until that bad deed is eliminated.
, bhikkhave, nirayap
Then the wardens of hell toss them back in the Great Hell.
, bhikkhave, yamassa ra
Once upon a time, King Yama thought:
ye kira, bho, loke p
Those who do such bad deeds in the world receive these many different punishments.M
gato ca loke uppajjeyya araha
Oh, I hope I may be reborn as a human being! And that a Realized One
a perfected one, a fully awakened Buddha
arises in the world! And that I may pay homage to the Buddha!
Then the Buddha can teach me Dhamma, so that I may understand his teaching.
t say this because I
ve heard it from some other ascetic or brahmin. I only say it because I
ve known, seen, and realized it for myself.
That is what the Buddha said.
Then the Holy One, the Teacher, went on to say:
Those people who are negligent,
when warned by the gods
a long time they sorrow,
when they go to that wretched place.
But those good and peaceful people,
when warned by the gods
the teaching of the noble ones.
the origin of birth and death,
re freed by not grasping,
with the ending of birth and death.
ve come to a safe place,
extinguished in this very life.
ve gone beyond all threats and perils,
and risen above all suffering.
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YA (MIDDLE DISCOURSES)
Suttas 131-142: Vibha
gavagga (The Division of Expositions)
Translated by Bhikkhu Sujato
131. Bhaddekarattasutta
viharati jetavane an
At one time the Buddha was staying near S
There the Buddha addressed the mendicants,
bhagavato paccassosu
The Buddha said this:
bhaddekarattassa vo, bhikkhave, uddesa
I shall teach you the passage for recitation and the analysis of One Fine Night.
Listen and pay close attention, I will speak.
The Buddha said this:
t run back to the past,
t hope for the future.
s past is left behind;
the future has not arrived;
and phenomena in the present
Tattha tattha vipassati;
are clearly seen in every case.
unfaltering, unshakable.
s the day to keenly work
who knows, tomorrow may bring death!
For there is no bargain to be struck
with Death and his mighty hordes.
The peaceful sage explained it
who keenly meditate like this,
ve bhaddekarattoti,
tireless all night and daM
who truly have that one fine night.
And how do you run back to the past?
You muster delight there, thinking:
I had such form in the past.
consciousness in the past.
s how you run back to the past.
And how do you not run back to the past?
t muster delight there, thinking:
I had such form in the past.
consciousness in the past.
And how do you hope for the future?
You muster delight there, thinking:
May I have such form in the future.
May I have such feeling
consciousness in the fuM
s how you hope for the future.
And how do you not hope for the future?
t muster delight there, thinking:
h form in the future.
May I have such feeling
consciousness in the future.
t hope for the future.
ca, bhikkhave, paccuppannesu dhammesu sa
And how do you falter amid presently arisen phenomena?
Idha, bhikkhave, assutav
ariyadhammassa akovido ariyadhamme avin
sappurisadhammassa akovido sappurisadhammM
s when an uneducated 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.
attato samanupassati, r
They regard form as self, self as having form, form in self, or self in form.
They regard feeling
attato samanupassati, vi
consciousness as self, self as having consciousness, consciousness in self, or self in consciousness.
kho, bhikkhave, paccuppannesu dhammesu sa
s how you falter amid presently arisen phenomena.
ca, bhikkhave, paccuppannesu dhammesu na sa
And how do you not falter amid presently aM
Idha, bhikkhave, sutav
ariyadhammassa kovido ariyadhamme suvin
sappurisadhammassa kovido sappurisadhamme suvin
s when an educated 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.
attato samanupassati, na r
t regard form as self, self as having form, form in self, or self in form.
attato samanupassati, na vi
consciousness as self, self as having consciousness, consciousness in self, or self in consciousness.
ve, paccuppannesu dhammesu na sa
t falter amid presently arisen phenomena.
t run back to the past,
t hope for the future.
s past is left behind;
the future has not arrived;
and phenomena in the present
tattha tattha vipassati;
are clearly seen in every case.
nowing this, foster it
unfaltering, unshakable.
s the day to keenly work
who knows, tomorrow may bring death!
For there is no bargain to be struck
with Death and his mighty hordes.
The peaceful sage explained it
who keenly meditate like this,
ve bhaddekarattoti,
who truly have that one fine night.
Bhaddekarattassa vo, bhikkhave, uddesa
s what I meant when I said:
I shall teach you the passage for recitation and the analysis of One Fine Night.
That is what the Buddha said.
Satisfied, the mendicants were happy wM
ith what the Buddha said.
nandabhaddekarattasutta
nanda and One Fine Night
viharati jetavane an
At one time the Buddha was staying near S
Tena kho pana samayena
seti, bhaddekarattassa uddesa
Now at that time Venerable
nanda was educating, encouraging, firing up, and inspiring the mendicants in the assembly hall with a Dhamma talk on the topic of the recitation passage and analysis of One Fine Night.
Then in the late afternoon, the Buddha came out of retreat, went to thM
e assembly hall, where he sat on the seat spread out,
and addressed the mendicants,
ko nu kho, bhikkhave, upa
dapesi samuttejesi sampaha
sesi, bhaddekarattassa uddesa
Who was inspiring the mendicants with a talk on the recitation passage and analysis of One Fine Night?
dapesi samuttejesi sampaha
sesi, bhaddekarattassa uddesa
Then the Buddha said to Venerable
dapesi samuttejesi sampaha
sesi, bhaddekarattassa uddesa
But in what way were you inspiring the mendicants with a talk on the recM
itation passage and analysis of One Fine Night?
, bhaddekarattassa uddesa
I was doing so in this way, sir,
tattha tattha vipassati;
ve bhaddekarattoti,
(And he went on to repeat the verses and analysis as in the previous discourse, MN 131.)
vuso, paccuppannesu dhammesu sa
ariyadhammassa akovido ariyadhamme avin
sappurisadhammassa akovido sappurisadhamme avin
attato samanupassati, r
attato samanupassati, vi
vuso, paccuppannesu dhammesu sa
vuso, paccuppannesu dhammesu na sa
ariyadhammassa kovido ariyadhamme suvin
sappurisadhammassa kovido sappurisadhamme suvin
attato samanupassati, na r
attato samanupassati, na vi
vuso, paccuppannesu dhammesu na sa
tattha tattha vipassati;
ve bhaddekarattoti,
, bhaddekarattassa uddesa
s how I was inspiring the mendicants with a talk on the recitation passageM
and analysis of One Fine Night.
dapesi samuttejesi sampaha
sesi, bhaddekarattassa uddesa
s good that you were inspiring the mendicants with a talk on the recitation passage and analysis of One Fine Night.
ve bhaddekarattoti,
(And the Buddha repeated the verses and analysis once more.)
paccuppannesu dhammesu sa
nanda, paccuppannesu dhammesu sa
nanda, paccuppannesu dhammesu na sa
nanda, paccuppannesu dhammesu na sa
ve bhaddekarattoti,
That is what the Buddha said.
Satisfied, Venerable
appy with what the Buddha said.
nandabhaddekarattasutta
nabhaddekarattasutta
na and One Fine Night
jagahe viharati tapod
At one time the Buddha was staying near R
jagaha in the Hot Springs Monastery.
ya yena tapodo tenupasa
Then Venerable Samiddhi rose atM
the crack of dawn and went to the hot springs to bathe.
When he had bathed and emerged from the water he stood in one robe drying himself.
e at night, a glorious deity, lighting up the entire hot springs, went up to Samiddhi, stood to one side, and said to Samiddhi:
, bhikkhu, bhaddekarattassa uddesa
Mendicant, do you remember the recitation passage and analysis of One Fine Night?
remi bhaddekarattassa uddesa
No, reverend, I do not.
resi bhaddekarattassa uddesa
remi bhaddekarattassa uddesa
, bhikkhu, bhaddekarattiyo g
But do you remember just the verses on One Fine Night?
remi bhaddekarattiyo g
resi bhaddekarattiyo g
Ahampi kho, bhikkhu na dh
remi bhaddekarattiyo g
, bhikkhu, bhaddekarattassa uddesa
Learn the recitation passage and analysis of One Fine Night, mendicant,
, bhikkhu, bhaddekarattassa uddesa
, bhikkhu, bhaddekarattassa uddesa
hito, bhikkhu, bhaddekarattassa uddeso ca vibha
It is beneficial and relates to the fundamentals of the spiritual life.
s what that deity said,
before vanishing right there.
accayena yena bhagav
samiddhi bhagavanta
Then, when the night had passed, Samiddhi went to the Buddha, bowed, sat down to one side, and told him what had happened. Then he added:
ya yena tapodo tenupasa
, bhikkhu, bhaddekarattassa uddesa
remi bhaddekarattassa uddesa
resi bhaddekarattassa uddesa
Ahampi kho, bhikkhu, na dh
remi bhaddekarattassa uddesa
, bhikkhu, bhaddekarattiyo g
remi bhaddekarattiyo g
resi bhaddekarattiyo g
Ahampi kho, bhikkhu, na dh
remi bhaddekarattiyo g
, bhikkhu, bhaddekarattassa uddesa
, bhikkhu, bhaddekarattassa uddesa
, bhikkhu, bhaddekarattassa uddesa
hito, bhikkhu, bhaddekarattassa uddeso ca vibha
Idamavoca, bhante, s
dhu me, bhante, bhagav
bhaddekarattassa uddesa
Sir, please teach me the rM
ecitation passage and analysis of One Fine night.
Tena hi, bhikkhu, su
Well then, mendicant, listen and pay close attention, I will speak.
samiddhi bhagavato paccassosi.
The Buddha said this:
t run back to the past,
t hope for the future.
s past is left behind;
the future has not arrived;
and phenomena in the present
tattha tattha vipassati;
are clearly seen in every case.
Knowing this, foster it
unfaltering, unshakable.
s the day to keenly work
who knows, tomorrow may bring death!
re is no bargain to be struck
with Death and his mighty hordes.
The peaceful sage explained it
who keenly meditate like this,
ve bhaddekarattoti,
tireless all night and day,
who truly have that one fine night.
That is what the Buddha said.
When he had spoken, the Holy One got up from M
his seat and entered his dwelling.
, acirapakkantassa bhagavato, etadahosi:
Soon after the Buddha left, those mendicants considered,
The Buddha gave this brief passage for recitation, then entered his dwelling without explaining the meaning in detail.
tattha tattha vipassati;
ve bhaddekarattoti,
Ko nu kho imassa bhagavat
khittena uddesassa uddi
Who can explain in detail the meaning of this brief summary given by the Buddha?
Then those mendicants thought:
na is praised by the Buddha and esteemed by his sensible spiritual companions.
khittena uddesassa uddi
He is capable of explaining in detail the meaning of this brief passage for recitation given by the Buddha.
s go to him, and ask him about this matter.
Then those mendicants went to Mah
na, and exchanged greetings with him.
When the greetings and polite conversation were over, they sat down to one side. They told him what had happened, and said:
ve bhaddekarattoti,
, acirapakkantassa bhagavato, etadahosi
ve bhaddekarattoti,
Ko nu kho imassa bhagavat
khittena uddesassa uddi
khittena uddesassa uddi
na please explain this.
no mahato rukkhassa ti
ravato atikkammeva m
Reverends, suppose there was a person in need of heartwood. And whilM
e wandering in search of heartwood he
d come across a large tree standing with heartwood. But he
d pass over the roots and trunk, imagining that the heartwood should be sought in the branches and leaves.
Such is the consequence for the venerables. Though you were face to face with the Buddha, you passed him by, imagining that you should ask me about this matter.
For he is the Buddha, who knows and sees. He is vision, he is knowledge, he is the truth, he is supreme. He is the teacher, the proclaimer, the elucidator of meaning, the bestower of the deathless, the lord of truth, the Realized One.
That was the time to approach the Buddha and ask about this matter. You should have remembered it in line with the Buddha
Certainly he is the Buddha, who knows and sees. He is vision, he is knowledge, he is the truth, he is supreme. HeM
is the teacher, the proclaimer, the elucidator of meaning, the bestower of the deathless, the lord of truth, the Realized One.
That was the time to approach the Buddha and ask about this matter.
We should have remembered it in line with the Buddha
Still, Venerable Mah
na is praised by the Buddha and esteemed by his sensible spiritual companions.
khittena uddesassa uddi
He is capable of explaining in detail the meaning of this brief passage for recitation given by the Buddha.
Please explain this, if it
Well then, reverends, listen and pay close attention, I will speak.
Reverends, the Buddha gave this brief passage forM
recitation, then entered his dwelling without explaining the meaning in detail:
t run back to the past
ve bhaddekarattoti,
not slacking off by night or day,
who truly have that one fine night.
khittena uddesassa uddi
And this is how I understand the detailed meaning of this M
passage for recitation.
And how do you run back to the past?
Iti me cakkhu ahosi at
Consciousness gets tied up there with desire and lust, thinking:
In the past I had such eyes and such sights.
assa tadabhinandati, tadabhinandanto at
So you take pleasure in that, and that
s when you run back to the past.
Consciousness gets tied up there with desire and lust, thinking:
In the past I had such ears and such sounds
such a nose and such smells
such a tongue and such tastes
such a body and such touches
iti me mano ahosi at
such a mind and such thoughts.
assa tadabhinandati, tadabhinandanto at
So you take pleasure in that, and that
s when you run back to the past.
s how you run back to the past.
And how do you not run back to the past?
Iti me cakkhu ahosi at
t get tied up there with desire and lust, thinking:
In the past I had such eyes and such sights.
assa na tadabhinandati, na tadabhinandanto at
t take pleasure in that, and that
s when you no longer run back to the past.
t get tied up there with desire and lustM
In the past I had such ears and such sounds
such a nose and such smells
such a tongue and such tastes
such a body and such touches
iti me mano ahosi at
such a mind and such thoughts.
assa, na tadabhinandati, na tadabhinandanto at
t take pleasure in that, and that
s when you no longer run back to the past.
t run back to the past.
And how do you hope for the future?
The heart is set on getting what it does not have, thinking:
ch eyes and such sights in the future.
tadabhinandati, tadabhinandanto an
So you take pleasure in that, and that
s when you hope for the future.
The heart is set on getting what it does not have, thinking:
May I have such ears and such sounds
such a tongue and such tastes
such a body and such touches
such a mind and such thoughts in the future.
tadabhinandati, tadabhinandanto an
So you take pleasure in that, and that
hen you hope for the future.
s how you hope for the future.
And how do you not hope for the future?
The heart is not set on getting what it does not have, thinking:
May I have such eyes and such sights in the future.
idahati, cetaso appa
na tadabhinandati, na taM
t take pleasure in that, and that
s when you no longer hope for the future.
The heart is not set on getting what it does not have, thinking:
May I have such ears and such sounds
such a nose and such smells
such a tongue and such tastes
such a body and such touches
such a mind and such thoughts in the future.
idahati, cetaso appa
na tadabhinandati, na tadabhinandanto an
t take pleasure in that, and that
s when you no longer hope for the future.
t hope for the future.
vuso, paccuppannesu dhammesu sa
And how do you falter amid presently arisen phenomena?
vuso, cakkhu ye ca r
Both the eye and sights
are presently arisen.
ce paccuppanne chandar
assa tadabhinandati, tadabhinandanto paccuppannesu dhammesu sa
If consciousness gets tied up there in the present wM
ith desire and lust, you take pleasure in that, and that
s when you falter amid presently arisen phenomena.
Both the ear and sounds
vuso, mano ye ca dhamm
are presently arisen.
assa tadabhinandati, tadabhinandanto paccuppannesu dhammesu sa
If consciousness gets tied up there in the present with desire and lust, you take pleasure in that, and that
s when you falter amid presently arisen phenomena.
vuso, paccuppannesu dhammesu sa
s how you falter amid presently arisen phenomena.
vuso, paccuppannesu dhammesu na sa
you not falter amid presently arisen phenomena?
vuso, cakkhu ye ca r
Both the eye and sights
are presently arisen.
ce paccuppanne na chandar
assa na tadabhinandati, na tadabhinandanto paccuppannesu dhammesu na sa
If consciousness doesn
t get tied up there in the present with desire and lust, you don
t take pleasure in that, and that
er falter amid presently arisen phenomena.
Both the ear and sounds
vuso, mano ye ca dhamm
are presently arisen.
ce paccuppanne na chandar
assa na tadabhinandati, na tadabhinandanto paccuppannesu dhammesu na sa
If consciousness doesn
t get tied up there in the present with desire and lust, you don
t take pleasure in that, and that
s when you no longer falter amid presently arisen phenomena.
vuso, paccuppannesu dhammesu na sa
t falter amid presently arisen phenomena.
This is how I understand the detailed meaning of that brief passage for recitation given by the Buddha.
ve bhaddekarattoti,
khittena uddesassa uddi
If you wish, you may go to the Buddha and ask him about this.
You should remember it in line with the Buddha
said those mendicants, approving and agreeing with what Mah
na said. Then they rose from their seats and went to the Buddha, bowed, sat down to one side, and told him what had happened, adding:
kho no, bhante, bhagav
ve bhaddekarattoti,
tassa bhagavato, etadahosi:
tattha tattha vipassati;
ve bhaddekarattoti,
Ko nu kho imassa bhagavat
khittena uddesassa uddi
khittena uddesassa uddi
mehi padehi imehi bya
janehi attho vibhatto
na clearly explained the meaning to us in this manner, with these words and phrases.
na is astute, mendicants, he has great wisdom.
cepi tumhe, bhikkhave, etamattha
If you came to me and asked this question, I would answer it in exactly M
Eso cevetassa attho. Eva
That is what it means, and that
s how you should remember it.
That is what the Buddha said.
Satisfied, the mendicants were happy with what the Buddha said.
nabhaddekarattasutta
giyabhaddekarattasutta
giya and One Fine Night
viharati jetavane an
At one time the Buddha was staying near S
Tena kho pana samayena
giyo sakkesu viharati kapilavatthusmi
Now at that time Venerable Lomasaka
giya was staying in the Sakyan country at Kapilavatthu in the Banyan Tree Monastery.
Atha kho candano devaputto abhikkant
hito kho candano devaputto
Then, late at night, the glorious god Candana, lighting up the entire Banyan Tree Monastery, went up to the Venerable Lomasaka
giya, and stood to one side. Standing to one side, he said to Lomasaka
, bhikkhu, bhaddekarattassa uddesa
you remember the recitation passage and analysis of One Fine Night?
remi bhaddekarattassa uddesa
No, reverend, I do not.
resi bhaddekarattassa uddesa
Ahampi kho, bhikkhu, na dh
remi bhaddekarattassa uddesa
, bhikkhu, bhaddekarattiyo g
But do you remember just the verses on One Fine Night?
remi bhaddekarattiyo g
resi bhaddekarattiyo g
, bhikkhu, bhaddekarattiyo g
resi bhaddekarattiyo g
How do you remember the verses on One Fine Night?
This one time, the Buddha was staM
ying among the gods of the Thirty-Three at the root of the Shady Orchard Tree on the stone spread with a cream rug.
bhaddekarattassa uddesa
There he taught the recitation passage and analysis of One Fine Night to the gods of the Thirty-Three:
t run back to the past,
t hope for the future.
s past is left behind;
the future has not arrived;
and phenomena in the present
tattha tattha vipassati;
are clearly seen in every case.
Knowing this, foster it
unfaltering, unshakable.
s the day to keenly work
who knows, tomorrow may bring death!
For there is no bargain to be struck
with Death and his mighty hordes.
The peaceful sage explained it
who keenly meditate like this,
ve bhaddekarattoti,
tireless all night and day,
who truly have that one fine night.
remi bhaddekarattiyo g
s how I remember the verses of One Fine Night.
, bhikkhu, bhaddekarattassa uddesa
citation passage and analysis of One Fine Night, mendicant,
, bhikkhu, bhaddekarattassa uddesa
, bhikkhu, bhaddekarattassa uddesa
hito, bhikkhu, bhaddekarattassa uddeso ca vibha
It is beneficial and relates to the fundamentals of the spiritual life.
Idamavoca candano devaputto.
s what the god Candana said
before vanishing right there.
giya set his lodgings in order and, taking his bowl and robe, set out for S
Eventually he came to S
s Grove. He went up to the Buddha, bowed, sat down to one side, and told him what had happened. Then he added:
ataro devaputto abhikkant
, bhikkhu, bhaddekarattassa uddesa
remi bhaddekarattassa uddesa
resi bhaddekarattassa uddesa
Ahampi kho, bhikkhu, na dh
remi bhaddekarattassa uddesa
, bhikkhu, bhaddekarattiyo g
remi bhaddekarattiyo g
resi bhaddekarattiyo g
, bhikkhu, bhaddekarattiyo g
resi bhaddekarattiyo g
bhaddekarattassa uddesa
ve bhaddekarattoti,
remi bhaddekarattiyo g
, bhikkhu, bhaddekarattassa uddesa
, bhikkhu, bhaddekarattassa uddesa
, bhikkhu, bhaddekarattassa uddesa
hito, bhikkhu, bhaddekarattassa uddeso ca vibha
Idamavoca, bhante, so devaputtM
dhu me, bhante, bhagav
bhaddekarattassa uddesa
Sir, please teach me the recitation passage and analysis of One Fine night.
But mendicant, do you know that god?
ma so, bhikkhu, devaputto.
That god was named Candana.
Candano, bhikkhu, devaputto a
Candana pays heed, pays attention, engages wholeheartedly, and lends an ear to the teaching.
Tena hi, bhikkhu, su
Well then, mendicant, listen and pay close attention, I will speak.
giyo bhagavato paccassosi.
The Buddha said this:
t run back to the past,
t hope for the future.
s past is left behind;
the future has not arrived;
and phenomena in the present
tattha tattha vipassati;
are clearly seen in every case.
Knowing this, foster it
unfaltering, unshakable.
the day to keenly work
who knows, tomorrow may bring death!
For there is no bargain to be struck
with Death and his mighty hordes.
The peaceful sage explained it
who keenly meditate like this,
ve bhaddekarattoti,
tireless all night and day,
who truly have that one fine night.
And how do you run back to the past?
(And the Buddha repeated the analysis as in MN 131.)
ca, bhikkhu, paccuppannesu dhammesu sa
kho, bhikkhu, paccuppannesu dhammesu sa
ca, bhikkhu, paccuppannesu dhammesu na sa
kho, bhikkhu, paccuppannesu dhammesu na sa
tattha tattha vipassati;
ve bhaddekarattoti,
That is what the Buddha said.
Satisfied, Venerable Lomasaka
giya was happy with what the Buddha said.
giyabhaddekarattasutta
The Shorter Analysis of Deeds
viharati jetavane, an
At one time the Buddha was staying near S
avo todeyyaputto yena bhagav
Then the brahmin student Subha, Todeyya
d the Buddha, and exchanged greetings with him.
nisinno kho subho m
avo todeyyaputto bhagavanta
When the greetings and polite conversation were over, he sat down to one side and said to the Buddha:
Ko nu kho, bho gotama, hetu ko paccayo yena manuss
What is the cause, Master Gotama, what is the reason why even among those who arM
e human beings some are seen to be inferior and superior?
Dissanti hi, bho gotama, manuss
For people are seen who are short-lived and long-lived,
, dissanti mahesakkh
insignificant and illustrious,
from low and eminent families,
Ko nu kho, bho gotama, hetu ko paccayo yena manuss
What is the reason why even among those who are human beings some are seen to be inferior and superior?
Student, sentient beings are the owners of their deeds and heir to their deedsM
. Deeds are their womb, their relative, and their refuge.
satte vibhajati yadida
It is deeds that divide beings into
inferior and superior.
imassa bhoto gotamassa sa
t understand the meaning of what Master Gotama has said in brief, without explaining the details.
Master Gotama, please teach me this matter in detail so I can understand the meaning.
Well then, student, listen and pay close attention, I will speak.
avo todeyyaputto bhagavato paccassosi.
The Buddha said this:
Take some woman or man who kills living creatures. They
re violent, bloody-handed, a hardened killer, merciless to living beings.
Because of undertaking such deeds, when their body breaks up, after death, they
n in a place of loss, a bad place, the underworld, hell.
upapajjati, sace manussatta
gacchati yattha yattha pacc
re not reborn in a place of loss, but return to the human realm, then wherever they
For killing living creatures is the path leading to a short lifespan.
ivirato hoti nihitada
o nihitasattho, lajj
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.
Because of undertaking such deeds, when their body breaks up, after death, they
re reborn in a good place, a heavenly realm.
upapajjati, sace manussatta
gacchati yattha yattha pacc
re not reborn in a heavenly realm, but return to the human realm, then wherever they
For not killing living creatures is the path leading to a long lifespan.
ivirato hoti nihitada
o nihitasattho, lajj
Take some woman or man who habitually hurts living creatures with a fist, stone, rodM
Because of undertaking such deeds, after death they
re reborn in a place of loss
upapajjati, sace manussatta
gacchati yattha yattha pacc
or if they return to the human realm, they
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
upapajjati, sace manussatta
gacchati yattha yattha pacc
or if they return to the human realm, they
Take some woman or man who is irritable and bad-tempered.
no abhisajjati kuppati by
Even when lightly criticized they lose their temper, becoming annoyed, hostile, and hard-hearted, and displaying annoyance, hate, and bitterness.
Because of undertaking such deeds, after death they
re reborn in a place of loss
upapajjati, sace manussatta
gacchati yattha yattha pacc
or if they return to the human realm, they
no abhisajjati kuppati by
akkodhano hoti anup
But take some woman or man who isn
t irritable and bad-tempered.
bhisajjati na kuppati na by
Even when heavily criticized, they don
t lose their temper, become annoyed, hostile, and hard-hearted, or display annoyance, hate, and bitterness.
Because of undertaking such deeds, after death they
re reborn in a heavenly realm
upapajjati, sace manussatta
gacchati yattha yattha pacc
or if they return to the human realm, they
bhisajjati na kuppati na by
Take some woman or man who is jealous.
su issati upadussati issa
They envy, resent, and begrudge the possessions, honor, respect, reverence, homage, and veneration given to others.
Because of undertaking such deeds, after death they
re reborn in a place of loss
upapajjati, sace manussatta
gacchati yattha yattha pacc
yati appesakkho hoti.
or if they return to the human realm, they
su issati upadussati issa
But take some woman or man who is not jealous
su na issati na upadussati na issa
Because of undertaking such deeds, after death they
re reborn in a heavenly rM
upapajjati, sace manussatta
gacchati yattha yattha pacc
yati mahesakkho hoti.
or if they return to the human realm, they
su na issati na upadussati na issa
Take some woman or man who doesn
t give to ascetics or brahmins such things as food, drink, clothing, vehicles; garlands, perfumes, and makeup; and bed, house, and lighting.
Because of undertaking such deeds, after death they
re reborn in a place of loss
upapajjati, sace manussatta
gacchati yattha yattha pacc
yati appabhogo hoti.
or if they return to the human realm, they
But take some woman or man who does give to ascetics or brahmins
Because of undertaking such deeds, after death they
re reborn in a heavenly realm
upapajjati, sace manussatta
or if they return to the human realm, they
Take some woman or man who is obstinate and vain.
na sakkaroti, garuk
t bow to those they should bow to. They don
t rise up for them, offer them a seat, make way for them, or honor, respect, esteem, or venerate those who are worthy of such.
ndertaking such deeds, after death they
re reborn in a place of loss
upapajjati, sace manussatta
gacchati yattha yattha pacc
or if they return to the human realm, they
re reborn in a low class family
na sakkaroti, garuk
atthaddho hoti anatim
But take some woman or man who is not obstinate and vain
Because of undertaking such deeds, after death they
re reborn in a heavenly realm
upapajjati, sace manussatta
gacchati yattha yattha pacc
or if they return to the human realm, they
re reborn in an eminent family
atthaddho hoti anatim
Take some woman or man who doesn
t approach an ascetic or brahmin M
Sir, what is skillful and what is unskillful?
What is blameworthy and what is blameless?
What should be cultivated and what should not be cultivated?
What kind of action will lead to my lasting harm and suffering? Or what M
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
upapajjati, sace manussatta
gacchati yattha yattha pacc
or if they return to the human realm, they
But take some woman or man who does approach an ascetic or brahmin to ask:
Sir, what is skillful and what is unskillful?
What is blameworthy and what is blameless?
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.
upapajjati, sace manussatta
gacchati yattha yattha pacc
re not reborn in a heavenly realm, but return to the human realm, then wherever they
For asking questions of ascetics or brahmins is the path leading to wisdom.
So it is the way people live that makes them how they are, whether short-lived or long lived,
upaneti, mahesakkhasa
insignificant or illustrious,
in a low class or eminent family,
Sentient beings are the owners of their deM
eds and heir to their deeds. Deeds are their womb, their relative, and their refuge.
satte vibhajati yadida
It is deeds that divide beings into
inferior and superior.
avo todeyyaputto bhagavanta
When he had spoken, Subha said to him,
, bho gotama, abhikkanta
Excellent, Master Gotama! Excellent!
pi, bho gotama, nikkujjita
gotamena anekapariy
As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with good eyes can see what
s there, Master Gotama has made the Teaching clear in many ways.
for refuge to Master Gotama, to the teaching, and to the mendicant Sa
From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.
The Longer Analysis of Deeds
At one time the Buddha was staying near R
jagaha, in the Bamboo Grove, the squirrels
Tena kho pana samayena
Now at that time Venerable Samiddhi was staying in a wilderness hut.
Atha kho potaliputto paribb
Then as the wanderer Potaliputta was going for a walk he came uM
p to Venerable Samiddhi and exchanged greetings with him.
nisinno kho potaliputto paribb
When the greetings and polite conversation were over, he sat down to one side and said to him:
Reverend Samiddhi, I have heard and learned this in the presence of the ascetic Gotama:
, manokammameva saccan
Deeds by way of body and speech are done in vain. Only mental deeds are real.
There is such an attainment where the one who enters it does not feel anything at all.
vuso potaliputta, avaca; m
vuso potaliputta, avaca; m
dhu bhagavato abbhakkh
t say that, Reverend Potaliputta, don
t misrepresent the Buddha, for misrepresentation of the Buddha is not good. And the Buddha would not say this.
, manokammameva saccan
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?
vuso samiddhi, kamma
After doing an intentional deed by way of body, speech, or mind, reverend, what does one feel?
vuso potaliputta, kamma
After doing an intentional deed by way of body, speech, or mind, reverend, one feels suffering.
Atha kho potaliputto paribb
yasmato samiddhissa bh
neva abhinandi nappa
Then, neither approving nor dismissing Samiddhi
got up from his seat and left.
samiddhi acirapakkante potaliputte paribb
Soon after he had left, Venerable Samiddhi went to Venerable
nanda, and exchanged greetings with him.
When the greetings and polite conversation were over, hM
e sat down to one side,
vatako ahosi potaliputtena paribb
nanda of all they had discussed.
When he had spoken,
Reverend Samiddhi, we should see the Buddha about this matter.
s go to the Buddha and inform him about this.
As he answers, so we
nandassa paccassosi.
ca samiddhi yena bhagav
nanda and Samiddhi went up to the Buddha, bowed, sat down to one side,
yasmato samiddhissa potaliputtena paribb
and told him what had happened.
When they had spoken, the Buddha said to
nanda, potaliputtassa paribb
t recall even seeing the wanderer Potaliputta,
nanda, so how could we have had such a discussion?
moghapurisena potaliputtassa paribb
The wanderer Potaliputta
s question should have been answered after analyzing it, but this foolish person answered definitively.
When he said this, Venerable Ud
But perhaps, sir, Venerable Samiddhi spoke in reference to the statement:
Suffering includes whatever is felt.
But the Buddha said to Venerable
yissa moghapurisassa umma
See how this foolish person Ud
comes up with an idea?
moghapuriso ummujjam
no ayoniso ummujjissat
he was going to come up with such an irrational idea.
nanda, potaliputtena paribb
Right from the start Potaliputta asked about the three feelings.
nanda, samiddhi moghapuriso potaliputtassa paribb
Suppose the foolish person Samiddhi had answered the wanderer Potaliputta
vuso potaliputta, kamma
After doing an intentional deed to be experienced as pleasant by way of body, speech, or mind, one feels pleasure.
vuso potaliputta, kamma
After doing an intentional deed to be experienced as painful by way of body, speech, or mind, one feels pain.
adukkhamasukhavedan
After doing an intentional deed to be experienced as neutral by way of body, speech, or mind, one feels neutral.
nanda, samiddhi moghapuriso potaliputtassa paribb
Answering in this way, Samiddhi would have rightly answered Potaliputta.
Still, who are those foolish and incompetent wanderers who follow other paths to understand the Realized One
s great analysis of deeds?
nanda, if only you would all listen to the Realized One
s explanation of the great analysis of deeds.
lo, etassa, sugata, k
Now is the time, Blessed One! Now is the time, Holy One!
vibhajeyya. Bhagavato sutv
Let the Buddha explain the great analysis of deeds. The mendicants will listen and remember it.
nanda, listen and pay close attention, I will speak.
nando bhagavato paccassosi.
The Buddha said this:
nanda, these four people are found in the world.
nanda, ekacco puggalo idha p
pannacitto hoti, micch
Some person here kills living creatures, steals, and commits sexual misconduct. They use speech that
s false, divisive, harsh, or nonsensicalM
re covetous, malicious, and have wrong view.
When their body breaks up, after death, they
re reborn in a place of loss, a bad place, the underworld, hell.
nanda, ekacco puggalo idha p
pannacitto hoti, micch
But some other person here kills living creatures, steals, and commits sexual misconduct. They use speech that
s false, divisive, harsh, or nonsensical. And they
re covetous, malicious, and have wrong view.
When their body breaks up, after death, they
re reborn in a good place, a heavenly realm.
nanda, ekacco puggalo idha p
ivirato hoti, pharus
ivirato hoti, samphappal
ivirato hoti, anabhijjh
pannacitto hoti, samm
But some other person here refrains from killing living creatures, stealing, committing sexual misconduct, or using speech that
s false, divisive, harsh, or nonsensical. And they
re contented, kind-hearted, and have right view.
When their body breaks up, after death, they
re reborn in a good place, a heavenly realm.
nanda, ekacco puggalo idha p
ivirato hoti, pharus
ivirato hoti, samphappal
ivirato hoti, anabhijjh
pannacitto hoti, samm
But some other person here refrains fromM
killing living creatures, stealing, committing sexual misconduct, or using speech that
s false, divisive, harsh, or nonsensical. And they
re contented, kind-hearted, and have right view.
When their body breaks up, after death, they
re reborn in a place of loss, a bad place, the underworld, hell.
hite citte dibbena cakkhun
visuddhena atikkantam
Now, some ascetic or brahmin
by dint of keen, resolute, committed, and diligent effort, and right focus
experiences an immersion of the heart of such a kind that it gives rise to clairvoyance that is purified and superhuman. With that clairvoyance they see that person
here who killed living creatures, stole, and committed sexual misconduct; who used speech that
s false, divisive, harsh, or nonsensical; and who was covetous, malicious, and had wrong view. And they see that, when their body breaks up, after death, that person is reborn in a place of loss, a bad place, the M
ni, atthi duccaritassa vip
It seems that there is such a thing as bad deeds, and the result of bad conduct.
For I saw a person here who killed living creatures
and had wrong view. And when their body broke up, afteM
r death, they were reborn in a place of loss, a bad place, the underworld, hell.
It seems that everyone who kills living creatures
and has wrong view is reborn in hell.
Those who know this are right. ThosM
e who know something else are wrong.
Iti so yadeva tassa s
abhinivissa voharati:
And so they obstinately stick to what they have known, seen, and understood for themselves, insisting that:
This is the only truth, other ideas are silly.
hite citte dibbena cakkhun
visuddhena atikkantam
But some other ascetic or brahmin
by dint of keen, resolute, committed, and diligent effort, and right focus
experiences an immersion of the heart of such a kind that it gives rise to clairvoyance that is purified and superhuman. With that clairvoyance they see that person
here who killed living creatures
and had wrong view. And they see that that person is reborn in a heavenly realm.
ni, natthi duccaritassa vip
It seems that there is no such thing as bad deeds, and the result of bad conduct.
For I have seen a person here who killed living creatures
and had wrong view. And I saw that that person was reborn in a heavenly realm.
It seems that everyone who kills living creatures
and has wrong view is reborn in a heavenly realm.
Those who know this are right. Those who know something else are wrong.
Iti so yadeva tassa s
abhinivissa voharati:
And so they obstinately stick to what they have known, seen, and understood for themselves, insisting that:
This is the only truth, other ideas are silly.
hite citte dibbena cakkhun
visuddhena atikkantam
Take some ascetic or brahmin who with clairvoyance sees a person
here who refrained from killing living creatures
and had right view. And they see that that person is reborn in a heavenly realm.
atthi kira, bho, kaly
ni, atthi sucaritassa vip
It seems that there is such a thing as good deeds, and the result of good conduct.
For I have seen a person here who refrained from killing living creatures
and had right view. And I saw that that person was reborn in a heavenly realm.
It seems that everyone who refrains from killing living creatures
and has right view is reborn in a heavenly realm.
Those who know this are right. Those who know something else are wrong.
Iti so yadeva tassa s
abhinivissa voharati:
And so they obstinately stick to what they have known, seen, and understood for themselves, insisting that:
This is the only truth, other ideas are silly.
hite citte dibbena cakkhun
visuddhena atikkantam
Take some ascetic or brahmin who with clairvoyance sees a person here who refrained from killing living creatures
and had right view. And they see that that person is reborn in hell.
natthi kira, bho, kaly
ni, natthi sucaritassa vip
It seems that there is no such thing as good deeds, and the rM
esult of good conduct. For I have seen a person
here who refrained from killing living creatures
and had right view. And I saw that that person was reborn in hell.
It seems that everyone who refrains from killing living creatures
and has right view is reborn in hell.
Those who know this are right. Those who know something else are wrong.
Iti so yadeva tassa s
abhinivissa voharati:
And so they obstinately stick to what they have known, seen, and understood for themselves, insisting that:
This is the only truth, other ideas are silly.
In this case, when an ascetic or brahmin says this:
ni, atthi duccaritassa vip
It seems that there is such a thing as bad deeds, and the result of bad conduct,
I have seen a person here who killed living creatures
and had wrong view. And after death, they were reborn in hell,
I also grant them that.
It seems that everyone who kills living creatures
and has wrong view is reborn in hell,
Those who know this are right. Those who know something elM
yampi so yadeva tassa s
abhinivissa voharati:
And when they obstinately stick to what they have known, seen, and understood for themselves, insisting that:
This is the only truth, other ideas are silly,
Because the Realized One
s knowledge of the great analysis of deeds is otherwise.
In this case, when an ascetic or brahmin says this:
ni, natthi duccaritassa vip
It seems that there is no such thing as bad deeds, and the result of bad conduct,
I have seen a person here who killed living creatures
and had wrong view. And I saw that that person was reborn in a heavenly realm,
It seems that everyone who kills living creatures
and has wrong view is reborn in a heavenly realm,
yampi so yadeva tassa s
Because the Realized One
s knowledge of the great analysis of deeds is otherwise.
In this case, when an ascetic or brahmin says this:
atthi kira, bho, kaly
ni, atthi sucaritassa vip
It seems that there iM
s such a thing as good deeds, and the result of good conduct,
I have seen a person here who refrained from killing living creatures
and had right view. And I saw that that person was reborn in a heavenlyM
It seems that everyone who refrains from killing living creatures
and has right view is reborn in a heavenly realm,
yampi so yadeva tassa s
abhinivissa voharati:
Because the Realized One
s knowledge of the great analysis of deeds is otherwise.
In this case, when an ascetic or brahmin says this:
natthi kira, bho, kaly
ni, natthi sucaritassa vip
It seems that there is no such thing as good deeds, and the result of good conduct,
I have seen a person here who refrained from killing living creatures
and had right view. And after death, they were reborn in hell,
It seems that everyone who refrains from killing living creatures
and has right view is reborn in hell,
Those who know this are right.
Those who know something else are wrong,
yampi so yadeva tassa s
abhinivissa voharati:
And when they obstinately stick to what they have known, seen, and understood for themselves, insisting that:
This is the only truth, other ideas are silly,
Because the Realized One
s knowledge of the great analysis of deeds is oM
nanda, take the case of the person here who killed living creatures
and had wrong view, and who, when their body breaks up, after death, is reborn in a place of loss, a bad place, the underworld, hell.
They must have done a bad deed to be experienced as painful either previously or later, or else at the time of death they undertook wrong view.
s why, when their body breaks up, after death, they
re reborn in a place of loss, a bad place, the underworld, hell.
But anyone here who kills living creatures
and has wrong view experiences the result of that in the present life, or in the next life, or in some subsequent period.
nanda, take the case of the M
person here who killed living creatures
and had wrong view, and who is reborn in a heavenly realm.
They must have done a good deed to be experienced as pleasant either previously or later, or else at the time of death they undertook right view.
s why, when their body breaks up, after death, they
re reborn in a good place, a heavenly realm.
But anyone here who kills living creatures
and has wrong view experiences the result of that in the present life, or in the next life, or in some subsequent period.
nanda, take the case of the person here who refrained from killing living creatures
and had right view, and who is reborn in a heavenly realm.
They must have done a good deed to be experienced as pleasant either previously or later, or else at the time of death they undertook right view.
s why, when their body breaks up, after death, they
re reborn in a good place, a heavenly realm.
But anyone here who refrains from killing living creatures
and has right view experiences the result of that in the present life, or in the next life, or in some subsequent period.
nanda, take the case of the person here who refrained from M
killing living creatures
and had right view, and who is reborn in hell.
They must have done a bad deed to be experienced as painful either previously or later, or else at the time of death they undertook wrong view.
s why, when their body breaks up, after death, they
re reborn in a place of loss, a bad place, the underworld, hell.
But anyone here who refrains from killing living creatures
and has right view experiences the result of that in the present life, or in the next life, or in some suM
nanda, there are deeds that are ineffective and appear ineffective. There are deeds that are ineffective but appear effective. There are deeds that are effective and appear effective. And there are deeds that are effective but appear ineffective.
Satisfied, Venerable
nanda was happy with what the Buddha said.
The Analysis of the Six Sense Fields
viharati jetavane an
At one time the Buddha was staying near S
There the Buddha addressed the mendicants,
bhagavato paccassosu
The Buddha said this:
vo, bhikkhave, desess
Mendicants, I shall teach you the analysis of the six sense fields.
Listen and pay close attention, IM
bhagavato paccassosu
The Buddha said this:
pajahatha, tayo satipa
yadariyo sevati yadariyo sevam
itumarahati, so vuccati yogg
anuttaro purisadammas
The six interior sense fields should be understood. The six exterior sense fields should be understood. The six classes of consciousness should be understood. The six classes of contact should be understood. The eighteen mental preoccupations should be understood. The thirty-six positions of sentient beings should be understood. Therein, relying on this, give up that. The Noble One cultivates the establishment of mindfulness in M
three cases, by virtue of which they are a Teacher worthy to instruct a group. Of all meditation teachers, it is he that is called the supreme guide for those who wish to train.
This is the recitation passage for the analysis of the six sense fields.
The six interior sense fields should be understood.
s what I said, but why did I say M
There are the sense fields of the eye, ear, nose, tongue, body, and mind.
The six interior sense fields should be understood.
s what I said, and this is why I said it.
The six exterior sense fields should be understoM
s what I said, but why did I say it?
There are the sense fields of sights, sounds, smells, tastes, touches, and thoughts.
The six exterior sense fields should be understood.
s what I said, and thiM
The six classes of consciousness should be understood.
s what I said, but why did I say it?
There are eye, ear, nose, tongue, body, and mind consciousness.
The six classes of consciousneM
ss should be understood.
s what I said, and this is why I said it.
The six classes of contact should be understood.
s what I said, but why did I say it?
Cakkhusamphasso sotasamphasso gh
yasamphasso manosamphasso
There is contact through the eye, ear, nose, tongue, body, and mind.
The six classes of contact should be understood.
s what I said, and this is why I said it.
The eighteen mental preoccupations should be understood.
s what I said, but why did I say it?
upavicarati, upekkh
Seeing a sight with the eye, one is preoccupied with a sight that
s a basis for happiness or sadness or equanimity.
Hearing a sound with the ear
Smelling an odor with the nose
Tasting a flavor with the tongue
Feeling a touch with the body
upavicarati, domanassa
upavicarati, upekkh
Becoming conscious of a thought with the mind, one is preoccupied with a thought that
s a basis for happiness or sadness or equanimity.
So there are six preoccupations with happiness, six preoccupations with sadness,M
and six preoccupations with equanimity.
The eighteen mental preoccupations should be understood.
s what I said, and this is why I said it.
The thirty-six positions of sentient beings should be understood.
s what I said, but why did I say it?
ni, cha nekkhammasit
ni, cha nekkhammasit
There are six kinds of lay happiness and six kinds of renunciate happiness. There are six kinds of lay sadness and six kinds of renunciate sadness. There are six kinds of lay equanimity and six kinds of renunciate equanimity.
And in this context what are the six kinds of lay happiness?
bhato samanupassato pubbe v
samanussarato uppajjati somanassa
There are sights known by the eye that are likable, desirable, agreeable, pleasing, connected with the world
s material delights. Happiness arises when you regard it as a gain to obtain such sights, or when you recollect sights you formerly obtained that have passed, ceased, and perished.
Such happiness is called lay happiness.
There are sounds known by the ear
Smells known by the nose
Tastes known by the tongue
Touches known by the body
ghts known by the mind that are likable, desirable, agreeable, pleasing, connected with the world
s material delights. Happiness arises when you regard it as a gain to obtain such thoughts, or when you recollect thoughts you formerly obtained that have passed, ceased, and perished.
Such happiness is called lay happiness.
These are the six kinds of lay happiness.
And in this context what are the six kinds of renunciate happiness?
etarahi ca sabbe te r
ya passato uppajjati somanassa
ve understood the impermanence of sights
their perishing, fading away, and cessation
happiness arises as you truly understand through right understanding that both formerly aM
nd now all those sights are impermanent, suffering, and perishable.
vuccati nekkhammasita
Such happiness is called renunciate happiness.
ve understood the impermanence of sounds
etarahi ca sabbe te dhamM
ya passato uppajjati somanassa
their perishing, fading away, and cessation
happiness arises as you truly understand through right understanding that both formerly and now all those thoughts are impermanent, suffering, and perishable.
vuccati nekkhammasita
Such happiness is called renunciate happiness.
re the six kinds of renunciate happiness.
And in this context what are the six kinds of lay sadness?
There are sights known by the eye that are likable, desirable, agreeable, pleasing, connected with the world
s material delights. Sadness arises when you regard it as a loss to lose such sights, or when you recollect sights you formerly lost that have passed, ceased, and perished.
Such sadness is called lay saM
There are sounds known by the ear
There are smells known by the nose
There are tastes known by the tongue
There are touches known by the body
samanussarato uppajjati domanassa
There are thoughts known by the mind that are likable, desirable, agreeable, pleasing, connected with the world
s material delights. Sadness arises when you regard it as a loss to lose such thoughts, or when you recollect thoughts you formerly lost that have passed, ceased, and perished.
Such sadness is called lay sadness.
These are the six kinds of lay sadness.
And in this context what are the six kinds of renunciate sadness?
etarahi ca sabbe te r
anuttaresu vimokkhesu piha
ve understood the impermanence of sights
their perishing, fading away, and cessation
you truly understand through right understanding that both formerly and now all those sights are impermanent, suffering, and perishable. Upon seeing this, you give rise to yearning for the supreme liberations:
upasampajja vihariss
upasampajja viharant
ti iti anuttaresu vimokkhesu piha
payato uppajjati pihapaccay
Oh, when will I enter and remain in the sameM
dimension that the noble ones enter and remain in today?
When you give rise to yearning for the supreme liberations like this, sadness arises because of the yearning.
vuccati nekkhammasita
Such sadness is called renunciate sadness.
ve understood the impermanence of sounds
etarahi ca sabbe te dhamm
anuttaresu vimokkhesu piha
their perishing, fading away, and cessation
you truly understand through right understanding that both formerly and now all those thoughts are impermanent, suffering, and perishable. Upon seeing this, you give rise to yearning for the supreme liberations:
upasampajja vihariss
upasampajja viharant
ti iti anuttaresu vimokkhesu piha
payato uppajjati pihapaccay
Oh, when will I enter and remain in the same dimension that the noble ones enter and remain in today?
When you give rise to yearning for the supreme liberations like this, sadness arises because of the yearning.
vuccati nekkhammasita
adness is called renunciate sadness.
These are the six kinds of renunciate sadness.
And in this context what are the six kinds of lay equanimity?
hassa puthujjanassa anodhijinassa avip
vino assutavato puthujjanassa.
When seeing a sight with the eye, equanimity arises for the uneducated ordinary person
a foolish ordinary person who haM
s not overcome their limitations and the results of deeds, and is blind to the drawbacks.
Such equanimity does not transcend the sight.
s called lay equanimity.
When hearing a sound with the ear
When smelling an odor with the nose
When tasting a flavor with the tongue
When feeling a touch with the body
hassa puthujjanassa anodhijinassa avip
vino assutavato puthujjanassa.
When knowing a thought with the mind, equanimity arises for the uneducated ordinary person
a foolish ordinary person who has not overcome their limitations and the results of deeds, and is blind to the drawbacks.
ity does not transcend the thought.
s called lay equanimity.
These are the six kinds of lay equanimity.
And in this context what are the six kinds of renunciate equanimity?
etarahi ca sabbe te r
ya passato uppajjati upekkh
ve understood the impermanence of sights
their perishing, fading away, and cessation
equanimity arises as you truly understand through right understanding that both formerly and now all those sights are impermanent, suffering, and perishable.
Such equanimity transcends the sight.
s called renunciate equanimity.
ve understood the impermanence of sounds
etarahi ca sabbe te dhamm
ya passato uppajjati upekkh
their perishing, fading away, and cessation
equanimity arises as you truly understand tM
hrough right understanding that both formerly and now all those thoughts are impermanent, suffering, and perishable.
Such equanimity transcends the thought.
s called renunciate equanimity.
These are the six kinds of renunciate equanimity.
The thirty-six positions of sentient beings should be understooM
s what I said, and this is why I said it.
Therein, relying on this, give up that.
s what I said, but why did I say it?
Therein, by relying and depM
ending on the six kinds of renunciate happiness, give up and go beyond the six kinds of lay happiness.
s how they are given up.
Therein, by relying on the six kinds of renunciate sadness, give up the six kinds of lay sadness.
s how they are given up.
Therein, by relying on the six kinds of renunciate equanimity, give up the six kinds of lay equanimity.
s how they are given up.
Therein, by relying on the six kinds of renunciate happiness, give up the six kinds of renunciate sadness.
s how they are given up.
Therein, by relying on the six kinds of renunciate equanimity, give up the six kinds of renunciate happiness.
s how they are given up.
Atthi, bhikkhave, upekkh
There is equanimity that is diversified, based on diversity, and equanimity that is unified, based on unity.
ca, bhikkhave, upekkh
And what is equanimity based on diversity?
Atthi, bhikkhave, upekkh
pesu, atthi saddesu, atthi gandhesu, atthi rasesu, atthi pho
equanimity towards sights, sounds, smells, tastes, and touches.
This is equanimity based on diversity.
ca, bhikkhave, upekkh
And what is equanimity based on unity?
Atthi, bhikkhave, upekkh
There is equanimity based on the dimensions of infinite space, infinite consciM
ousness, 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.
s how it is given up.
Relying on non-identification, give up equanimity based on unity.
s how it is given up.
Therein, relying on this, give up that.
s what I said, and this is why I said it.
yadariyo sevati, yadariyo sevam
The Noble One cultivates the establishment of mindfulness in three cases, by virtue of which they are a Teacher worthy to instruct a group.
but why did I say it?
Idha, bhikkhave, satth
deseti anukampako hites
The first case is when the Teacher teaches the Dhamma out of kindness and cM
This is for your welfare. This is for your happiness.
hapenti, vokkamma ca satthus
But their disciples don
t want to listen. They don
t pay attention or apply their minds to understand. They proceed having turned away from the Teacher
Tatra, bhikkhave, tath
gato na ceva anattamano hoti, na ca anattamanata
eti, anavassuto ca viharati sato sampaj
In this case the Realized One is not displeased, he does not feel displeasure. He remains unaffected, mindful and aware.
yadariyo sevati, yadariyo sevam
This is the first case in which the Noble One cultivates the establishment of mindfulness.
deseti anukampako hites
The next case is wheM
n the Teacher teaches the Dhamma out of kindness and compassion:
This is for your welfare. This is for your happiness.
hapenti, vokkamma ca satthus
And some of their disciples don
t want to listen. They don
t pay attention or apply their minds to understand. They proceed having turned away from the Teacher
hapenti, na ca vokkamma satthus
But some of their disciples do want to listen. They pay attention and apply their minds to understand. They don
t proceed having turned away from the Teacher
Tatra, bhikkhave, tath
gato na ceva anattamano hoti, na ca anattamanata
In this case the Realized One is not displeased,
na ca attamano hoti, na ca attamanata
upekkhako viharati sato sampaj
Rejecting both displeasure and pleasure, he remains equanimous, mindful and aware.
vuccati, bhikkhave, dutiya
yadariyo sevati, yadariyo sevam
This is the second case in which the Noble One cultivates the establishment of mindfulness.
deseti anukampako hites
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.
hapenti, na ca vokkamma satthus
And their disciples want to listen. They pay attention and apply their minds to understand. They don
t proceed having turned away from the Teacher
Tatra, bhikkhave, tath
attamano ceva hoti, attamanata
vedeti, anavassuto ca viharati sato sampaj
In this case the Realized One is not pleased, he does not feel pleasure. He remains unaffected, mindful and aware.
vuccati, bhikkhave, tatiya
yadariyo sevati, yadariyo sevam
This is the third case in which the Noble One cultivates the establishment of mindfulness.
yadariyo sevati, yadariyo sevam
The Noble One cultivates the establishment of mindfulness in three cases, by virtue of which they are a Teacher worthy to instruct a group.
s what I said, and this is why I said it.
anuttaro purisadammas
Of all meditation teachers, it is he that is called the supreme guide for those who wish to train.
s what I said, but why did I say it?
Hatthidamakena, bhikkhave, hatthidammo s
Driven by an elephant trainer, an elephant in training proceeds in just one direction:
east, west, north, or south.
Assadamakena, bhikkhave, assadammo s
Driven by a horse trainer, a horse in training proceeds in just one direction:
east, west, north, or south.
Godamakena, bhikkhave, godammo s
Driven by an ox trainer, an ox in training proceeds in just one direction:
east, west, north, or south.
gatena hi, bhikkhave, arahat
sambuddhena purisadammo s
But driven by the Realized One, the perfected one, the fully awakened Buddha, a person in training proceedsM
in eight directions:
Having physical form, they see visions.
This is the first direction.
Not perceiving physical form internally, they see visions externally.
This is the second direction.
subhantveva adhimutto hoti
re focused only on beauty.
This is the third direction.
upasampajja viharati
Going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that
, 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.
upasampajja viharati
Going totally beyond the dimension of infinite consciousness, aware that
there is nothing at all
, they enter and remain in the dimension of nothingnM
This is the sixth direction.
samatikkamma nevasa
upasampajja viharati
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.
upasampajja viharati
Going totally beyond the dimension of neither percM
eption nor non-perception, they enter and remain in the cessation of perception and feeling.
This is the eighth direction.
gatena, bhikkhave, arahat
sambuddhena purisadammo s
Driven by the Realized One, the perfected one, the fully awakened Buddha, a person in training proceeds in these eight directions.
anuttaro purisadammas
Of all meditation teachers, it is he that is M
called the supreme guide for those who wish to train.
s what I said, and this is why I said it.
That is what the Buddha said.
Satisfied, the mendicants were happy with what the Buddha said.
The Analysis of a Recitation Passage
viharati jetavane an
At one time the Buddha was staying near S
There the Buddha addressed the mendicants,
bhagavato paccassosu
The Buddha said this:
Mendicants, I shall teach you the analysis of a recitation passage.
Listen and pay close attention, I will speak.
bhagavato paccassosu
The Buddha said this:
, bhikkhave, bhikkhu upaparikkheyya yath
upaparikkhato bahiddh
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.
adukkhasamudayasambhavo na hot
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.
, acirapakkantassa bhagavato, etadahosi:
Soon after the Buddha left, those mendicants considered,
The Buddha gave this brief passage for recitation, then entered his dwelling without explaining the meaning in detail.
, bhikkhave, bhikkhu upaparikkheyya yath
upaparikkhato bahiddh
adukkhasamudayasambhavo na hot
Ko nu kho imassa bhagavat
khittena uddesassa uddi
Who can explain in detail the meaning of this brief passage for recitation given by the Buddha?
Then those mendicants thought,
na is praised by the Buddha and esteemed M
by his sensible spiritual companions.
khittena uddesassa uddi
He is capable of explaining in detail the meaning of this brief passage for recitation given by the Buddha.
s go to him, and ask him about this matter.
Then those mendicants went to Mah
na, and exchanged greetings with him.
When the greetings and polite conversation were over, they sat down to one side. They told him what had happened, and said,
, bhikkhave, bhikkhu upaparikkheyya yath
upaparikkhato bahiddh
adukkhasamudayasambhaM
, acirapakkantassa bhagavato, etadahosi:
, bhikkhave, bhikkhu upaparikkheyya, yath
upaparikkhato bahiddh
adukkhasamudayasambhavo na hot
Ko nu kho imassa bhagavat
khittena uddesassa uddi
na please explain this.
no mahato rukkhassa ti
ravato atikkammeva m
Reverends, suppose there was a person in need of heartwood. And while wandering in search of heartwood he
d come across a large tree standing with heartwood. But he
d pass over the roots and trunk, imagining that the heartwood should be sought in the branches and leaves.
Such is the consequence for the venerabM
les. Though you were face to face with the Buddha, you passed him by, imagining that you should ask me about this matter.
For he is the Buddha, who knows and sees. He is vision, he is knowledge, he is the truth, he is supreme. He is the teacher, the proclaimer, the elucidator of meaning, the bestower of the deathless, the lordM
of truth, the Realized One.
That was the time to approach the Buddha and ask about this matter.
You should have remembered it in line with the Buddha
Certainly he is the Buddha, who knows and sees. He is vision, he is knowledge, he is the truth, he is supreme. He is the teacher, the proclaimer, the elucidator of meaning, the bestower of the deathless, the lord of truth, the Realized One.
That was the time to approach the Buddha and ask about this matter.
We should have remembered it in line with M
Still, Venerable Mah
na is praised by the Buddha and esteemed by his sensible spiritual companions.
khittena uddesassa uddi
He is capable of explaining in detail the meaning of this brief passage for recitation given by the Buddha.
Please explain this, if it
Well then, reverends, listen and pay close attention, I will speak.
Reverends, the Buddha gave this brief passage for recitation, then entered his dwelling without explaining the meaning in detail:
, bhikkhave, bhikkhu upaparikkheyya, yath
upaparikkhato bahiddh
ya na paritasseyya, bahiddh
adukkhasamudayasambhavo na hot
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.
khittena uddesassa uddi
And this is how I understand the detailed meaning of this passage for recitation.
And how is consciousness scattered and diffused externally?
vuso, bhikkhuno cakkhun
Take a mendicant who sees a sight with their eyes. Their consciousness follows after the features of that sight, tied, attached, and fettered to gratification in its features. So their consciousness is said to be 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
When they feel a touch with their body
hoti; dhammanimittass
When they know a thought with their mind, their consciousness follows after the features of that thought, tied, attached, and fettered to gratification in its features. So their consciousness is saidM
to be scattered and diffused externally.
s how consciousness is scattered and diffused externally.
And how is consciousness not scattered and diffused externally?
vuso, bhikkhuno cakkhun
Take a mendicant who sees a sight with their eyes. Their consciousness doesn
t follow after the features of that sight, and is not tied, attached, and fettered to gratification in its features. 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 M
When they taste a flavor with their tongue
When they feel a touch with their body
hoti na dhammanimittass
When they know a thought with their mind, their consciousness doesn
t follow after the fM
eatures of that thought, and is not tied, attached, and fettered to gratification in its features. So their consciousness is said to be not scattered and diffused externally.
s how consciousness is not scattered and diffused externally.
And how is their consciousness stuck internally?
vuso, bhikkhu vivicceva k
mehi vivicca akusalehi dhammehi savitakka
upasampajja viharati.
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.
vuso, bhikkhu vitakkavic
upasampajja viharati.
Furthermore, as the placing of the mind and keeping it connecteM
d are stilled, a mendicant enters and remains in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and confidence, and unified mind, without placing the mind and keeping it connected.
Their consciousness follows after that rapture and blissM
born of immersion, tied, attached, and fettered to gratification in that rapture and bliss born of immersion. So their mind is said to be stuck internally.
upekkhako ca viharati sato ca sampaj
upasampajja viharati.
Furthermore, with the fading away of rapture, a mendicant enters and remains in the third absorption, where theyM
meditate with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare,
Equanimous and mindful, one meditates in bliss.
Their consciousness follows after that equanimity, tied, attached, and fettered to gratification in that equanimous bliss. So their mind is said to be stM
vuso, bhikkhu sukhassa ca pah
pubbeva somanassadomanass
upasampajja viharati.
Furthermore, giving up pleasure and pain, and ending former happiness and sadness, a mendicant enters and remains in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness.
hoti adukkhamasukhass
Their consciousness follows after that neutral feeling, tied, attached, and fettered to gratification in that neutral feeling. So their mind is said to be stuck internally.
s how their consciousness is stuck internally.
And how is their consciousness not stuck intM
vuso, bhikkhu vivicceva k
mehi vivicca akusalehi dhammehi
upasampajja viharati.
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.
vuso, bhikkhu vitakkavic
upasampajja viharati.
Furthermore, they enter the second absorption
Their consciousness doesn
t follow after that rapture and bliss born of immersion
upasampajja viharati.
Furthermore, they enter and remain in the third absorption
Their consciousness doesn
t follow after that equanimity, and is not tied, attached, and fettered to gratification in that equanimous bliss. So their mind is said to be not stuck internally.
vuso, bhikkhu sukhassa ca pah
pubbeva somanassadomanass
upasampajja viharati.
Furthermore, they enter and remain in the fourth absorption
Tassa na adukkhamasukh
hoti na adukkhamasukhass
na adukkhamasukhass
na adukkhamasukhass
Their consciousness doesn
t follow after that neutral feeling, and is not tied, attached, and fettered to gratification in that neutral feeling. So their mindM
is said to be not stuck internally.
s how their consciousness is not stuck internally.
And how are they anxious because of grasping?
ariyadhammassa akovido ariyadhamme avin
sappurisadhammassa akovido sappurisadhamme avin
s when an uneducated ordinary person has not seen the noble ones, and is neitheM
r 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.
attato samanupassati r
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.
Anxieties occupy their mind, born of latching on to the perishing of form, and originating in accordance with natural principles.
So they become frightened, worried, concerned, and anxious because of grasping.
They regard feeling
attato samanupassati vi
consciousness as self, self as having consciousness, consciousness in self, or self in consciousness.
But that consciousness of theirs decays and perishes,
and consciousness latches on to the perishing of consciousness.
Anxieties occupy their mind, born of latching on to the perishing of consciousness, and originating in accordance with natural principles.
So they become frightened, worried, conceM
rned, and anxious because of grasping.
s how they are anxious because of grasping.
And how are they not anxious because of grasping?
ariyadhammassa kovido ariyadhamme suvin
sappurisadhammassa kovido sappurisadhamme suvin
s when an educated noble disciple has seen the noble ones, and is skilled and trained iM
n the teaching of the noble ones. They
ve seen good persons, and are skilled and trained in the teaching of the good persons.
attato samanupassati na r
t regard form as self, self as having form, form in self, or self in form.
When that form of theirs decays and perishes,
t latch on to the perishing of form.
born of latching on to the perishing of form and originating in accordance with natural principles
t occupy their mind.
ya ca na paritassati.
t become frightened, worried, concerned, or anxious beM
attato samanupassati na vi
consciousness as self, self as having consciousness, consciousness in self, or self in consciousness.
When that consciousness of theirs decays and perishes,
t latch on to the perishing of consciousness.
born of latching on to the perishing of consciousness and originating in accordance with natural principles
t occupy their mind.
ya ca na paritassati.
t become frightened, worried, concerned, or anxious because of grasping.
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:
, bhikkhave, bhikkhu upaparikkheyya yath
upaparikkhato bahiddh
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.
adukkhasamudayasambhavo na hot
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.
khittena uddesassa uddi
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.
You should remember it in line with the Buddha
said those mendicants, approving and agreeing with what Mah
na said. Then they rose from their seats and went to the Buddha, bowed, sat down to one side, and told him what had happened, saying:
kho no, bhante, bhagav
, bhikkhave, bhikkhu upaparikkheyya yath
upaparikkhato bahiddh
adukkhasamudayasambhavo na hot
, acirapakkantassa bhagavato, etadahosi:
, bhikkhave, bhikkhu upaparikkheyyM
upaparikkhato bahiddh
adukkhasamudayasambhavo na hot
Ko nu kho imassa bhagavat
khittena uddesassa uddi
khittena uddesassa uddi
rehi imehi padehi imehi bya
janehi attho vibhatto
na clearly explained the meaning to us in this manner, with these words and phrases.
na is astute, mendicants, he has great wisdom.
cepi tumhe, bhikkhave, etamattha
If you came to me and asked this question, I would answer it in exactly the same way as Mah
Eso cevetassa attho. Eva
That is what it means, and that
s how you should remember it.
That is what the Buddha said.
Satisfied, the mendicants were happy with what the Buddha said.
The Analysis of Non-Conflict
viharati jetavane an
At one time the Buddha was staying near S
There the Buddha addressed the mendicants,
bhagavato paccassosu
The Buddha said this:
vo, bhikkhave, desess
Mendicants, I shall teach you the analysis of non-conflict.
Listen and pay close attention, I will speak.
bhagavato paccassosu
The Buddha said this:
, na ca attakilamath
t indulge in sensual pleasures, which are low, crude, ordinary, ignoble, and pointless. And don
t indulge in self-mortification, which is painful, ignoble, and pointless.
Ete kho, bhikkhave, ubho ante anupagamma majjhim
o extremes, the Realized One woke up by understanding the middle way of practice, which gives vision and knowledge, and leads to peace, direct knowledge, awakening, and extinguishment.
Know what it means to flatter and to rebuke.
deyya, dhammameva deseyya.
Knowing these, avoid them, and just teach Dhamma.
Know how to assess different kinds of pleasure.
Knowing this, pursue inner bliss.
t talk behind people
t speak sharply in their presence.
t insist on local terminology and don
t override normal usage.
This is the recitation passage fM
or the analysis of non-conflict.
, na ca attakilamath
t indulge in sensual pleasures, which are low, crude, ordinary, ignoble, and pointless. And don
t indulge in self-mortification, which is painful, ignoble, and pointless.
s what I said, but why did I say it?
isandhisukhino somanass
no gammo pothujjaniko anariyo anatthasa
hito, sadukkho eso dhammo saupagh
Pleasure linked to sensuality is low, crude, ordinary, ignoble, and pointless. Indulging in such happiness is a principle beset by pain, harm, stress, and fever, and it is the wrong way.
isandhisukhino somanass
, adukkho eso dhammo anupagh
Breaking off such indulgence is a principle free of pain, harm, stress, and fever, and it is the right way.
nuyogo dukkho anariyo anatthasa
hito, sadukkho eso dhammo saupagh
Indulging in self-mortification is painful, ignoble, and pointless. It is a principle beset by pain, harm, stress, and fever, and it is the wrong way.
, adukkho eso dhammo anupagh
Breaking off such indulgence is a principle free of pain, harm, stress, and fever, and it is the right way.
, na ca attakilamath
t indulge in sensual pleasures, which are low, crude, ordinary, ignoble, and pointless. And don
t indulge in self-mortification,M
which is painful, ignoble, and pointless.
s what I said, and this is why I said it.
Ete kho ubho ante anupagamma majjhim
Avoiding these two extremes, the Realized One woke up by understanding the middle way of practice, which gives vision and knowledge, and leads to peace, direct knowledgeM
, awakening, and extinguishment.
s what I said, but why did I say it?
giko maggo, seyyathida
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.
o ubho ante anupagamma majjhim
Avoiding these two extremes, the Realized One woke up by understanding the middle way of practice, which gives vision and knowledge, and leads to peace, direct knowledge, awakening, and extinguishment.
s what I said, and this is why I said it.
Know what it means to flatter and to rebuke.
deyya, dhammameva deseyy
Knowing these, avoid them, and just teach Dhamma.
s what I said, but why did I say it?
ca, no ca dhammadesan
And how is there flattering and rebuking without teaching Dhamma?
isandhisukhino somanass
In speaking like this, some are rebuked:
Pleasure linked to sensuality is low, crude, ordinary, ignoble, and pointless. All those who indulge in such happiness are beset by pain, harm, stress, and fever, and they are practicing the wrong way.
In speaking like this, some are flattered:
Pleasure linked to sensuality is low, crude, ordinary, ignoble, and pointless. All those who have broken off such indulgence are free of pain, harm, stress, and fever, and they are practicing the right way.
In speaking like this, some are rebuked:
Indulging in self-mortification is painful, ignoble, and pointless. All those who indulge in it are beset by pain, harm, stress, and fever, and they are practicing the wrong way.
In speaking like this, some are flattered:
Indulging in self-mortification is painful, ignoble, and pointless. All those who have broken off such indulgence are free of pain, harm, stress, and fever, and they are practicing the right way.
In speaking like this, some are rebuked:
l 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.
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.
kho, bhikkhave, uss
ca, no ca dhammadesan
s how there is flattering and rebuking without teaching Dhamma.
ca, bhikkhave, nevuss
And how is there neither flattering nor rebuking, and just teaching Dhamma?
isandhisukhino somanass
Pleasure linked to sensuality is low, crude, ordinary, ignoble, and pointless. All those who indulge in such happiness are beset by pain, harm, stress, and fever, and they are practicing the wrong way.
Rather, by saying this you just teach Dhamma:
Anuyogo ca kho sadukkho eso dhammo saupagh
The indulgence is a principle beset by pain, harm, stress, and fever, and it is the wrong way.
isandhisukhino somanass
Pleasure linked to sensuality is low, crude, ordinary, ignoble, and pointless. All those who have broken off such indulgence are free of pain, harm, stress, and fever, and they are practicing the right way.
aying this you just teach Dhamma:
Ananuyogo ca kho adukkho eso dhammo anupagh
Breaking off the indulgence is a principle free of pain, harm, stress, and fever, and it is the right way.
Indulging in self-mortificationM
is painful, ignoble, and pointless. All those who indulge in it are beset by pain, harm, stress, and fever, and they are practicing the wrong way.
Rather, by saying this you just teach Dhamma:
Anuyogo ca kho sadukkho eso dhammo saupagh
The indulgence is a principle beset by pain, harm, stress, and fever, and it is the wrong way.
Indulging in self-mortification is painful, ignoble, and pointless. All those who have broken off such indulgence are free of pain, harm, stress, and fever, and they are practicing the right way.
Rather, by saying this you just teach Dhamma:
Ananuyogo ca kho adukkho eso dhammo anupagh
Breaking off the indulgence is a prinM
ciple free of pain, harm, stress, and fever, and it is the right way.
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.
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 M
When the fetter of rebirth is given up, rebirth is also given up.
kho, bhikkhave, nevuss
s how there is neither flattering nor rebuking, and just teaching Dhamma.
Know what it means to flatter and to rebuke.
deyya, dhammameva deseyy
Knowing these, avoid them, and just teach Dhamma.
s what I said, and this is why I said it.
Know how to assess different kinds of pleasure.
Knowing this, pursue inner bliss.
s what I said, but why did I say it?
There are these five kinds of sensual stimulation.
Sights known by the eye that are likable, desirable, agreeable, pleasant, sensual, and arousing.
Sounds known by the ear
Smells known by the nose
Tastes known by the tongue
Touches known by the body that are likable, desirable, agreeable, pleasant, sensual, and arousing.
ime kho, bhikkhave, pa
These are the five kinds of sensual stimulation.
kho, bhikkhave, ime pa
icca uppajjati sukha
The pleasure and happiness that arise from these five kinds of sensualM
stimulation is called sensual pleasure
a filthy, common, ignoble pleasure.
Such pleasure should not be cultivated or developed, but should be feared, I say.
Idha, bhikkhave, bhikkhu vivicceva k
mehi vivicca akusalehi dhammehi savitakka
upasampajja viharati.
Now, take a mendicant who, quite secluded from sensual pleasures, secludeM
d 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.
upasampajja viharati.
As the placing of the mind and keeping it connected are stilled, they enter and remain in the second absorption
upekkhako ca viharati
upasampajja viharati.
vuccati nekkhammasukha
This is called the pleasure of renunciation, the pleasure of seclusion, the pleasure of peace, the pleasure of awakening.
Such pleasure should be cultivated and developed, and should not be feared, I M
Know how to assess different kinds of pleasure.
Knowing this, pursue inner bliss.
s what I said, and this is why I said it.
t talk behind people
t speak sharply in their presence.
but why did I say it?
Tatra, bhikkhave, ya
When you know that what you say behind someone
s back is untrue, false, and harmful, then if at all possible you should not speak.
tassapi sikkheyya avacan
When you know that what you say behind someone
s back is true and correct, but hM
armful, 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.
Tatra, bhikkhave, ya
When you know that your sharp words in M
s presence are untrue, false, and harmful, then if at all possible you should not speak.
tassapi sikkheyya avacan
When you know that your sharp words in someone
s presence are true and correct, but harmful, then you should train yourself not to speak.
know that your sharp words in someone
s presence are true, correct, and beneficial, then you should know the right time to speak.
t talk behind people
t speak sharply in their presence.
s what I said, and this is why I said it.
s what I said, but why did I say it?
Tatra, bhikkhave, taram
yopi kilamati, cittampi upaha
When speaking hurriedly, your body gets tired, your mind gets stressed, your voice gets stressed, your throat gets sore, and your words become unclear and hard to understand.
Tatra, bhikkhave, ataram
yopi na kilamati, cittampM
ati, saropi na upaha
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.
s what I said, and this M
t insist on local terminology and don
t override normal usage.
s what I said, but why did I say it?
ca, bhikkhave, janapadaniruttiy
ca abhiniveso hoti sama
And how do you insist on local terminology and override normal usage?
Idha, bhikkhave, tadevekaccesu janapadesu
s when in different localities the same thing is known as a
tesu tesu janapadesu sa
abhinivissa voharati:
And however it is known in those various locaM
lities, you speak accordingly, obstinately sticking to that and insisting:
This is the only truth, other ideas are silly.
kho, bhikkhave, janapadaniruttiy
ca abhiniveso hoti sama
s how you insist on local terminology and override normal usage.
ca, bhikkhave, janapadaniruttiy
ca anabhiniveso hoti sama
And how do you not insist on local terminology and not override normal usage?
hikkhave, tadevekaccesu janapadesu
s when in different localities the same thing is known as a
tesu tesu janapadesu sa
And however it is known in those various localities, you speak accordingly, thinking:
It seems that the venerables are referring to this.
kho, bhikkhave, janapadaniruttiy
ca anabhiniveso hoti, sama
t insist on local terminology and don
t override normal usage.
t insist on local terminology and don
s what I said, and this is why I said it.
Tatra, bhikkhave, yo k
isandhisukhino somanass
no gammo pothujjaniko anariyo anatthasa
hito, sadukkho eso dhammo saupagh
Now, mendicants, pleasure linked to sensuality is low, crude, ordinary, ignoble, and pointless. Indulging in such happiness is a principle beset by pain, harm, stress, and fever, and it is the wrong way.
s why this is a principle beset by conflict.
Tatra, bhikkhave, yo k
isandhisukhino somanass
, adukkho eso dhammo anupagh
Breaking off such indulgence is a principle free of pain, harm, stress, and fever, and it is the right way.
s why this is a principle free of conflict.
Tatra, bhikkhave, yo attakilamath
nuyogo dukkho anariyo anatthasa
hito, sadukkho eso dhammo saupagh
Indulging in self-mortification is painful, ignoble, and pointless. It is a principle beset by pain, harm, stress, and fever, and it is the wrong way.
s why this is a principle beset by conflict.
Tatra, bhikkhave, yo attakilamath
, adukkho eso dhammo anM
Breaking off such indulgence is a principle free of pain, harm, stress, and fever, and it is the right way.
s why this is a principle free of conflict.
vattati, adukkho eso dhammo anupagh
The middle way of practice by whM
ich the Realized One was awakened gives vision and knowledge, and leads to peace, direct knowledge, awakening, and extinguishment. It is a principle free of pain, harm, stress, and fever, and it is the right way.
s why this is a principle free of conflict.
ca no ca dhammadesan
, sadukkho eso dhammo saupagh
Flattering and rebuking without teaching Dhamma is a princiM
ple beset by pain, harm, stress, and fever, and it is the wrong way.
s why this is a principle beset by conflict.
ca, adukkho eso dhammo anupagh
Neither flattering nor rebuking, and just teaching Dhamma is a principle free of pain, harm, stress, and fever, and it is the right way.
why this is a principle free of conflict.
Tatra, bhikkhave, yamida
, sadukkho eso dhammo saupagh
a filthy, common, ignoble pleasure
is a principle beset by pain, harm, stress, and fever, and it is the wrong way.
s why this is a principle beset by conflict.
Tatra, bhikkhave, yamida
, adukkho eso dhammo anupagh
The pleasure of renunciation, the pleasure of seclusion, the pleasure of peace, the pleasure of awakening is a principle free of pain, harm, stress, and fever, and it is the right way.
s why this is a principle free of conflict.
Tatra, bhikkhave, yv
to ataccho anatthasa
hito, sadukkho eso dhammo saupagh
untrue, false, and harmful things behind someone
s back is a principle beset by pain, harm, stress, and fever, and it is the wrong way.
s why this is a principle beset by conflict.
Tatra, bhikkhave, yv
hito, sadukkho eso dhammo saupagh
Saying true and correct, but harmful things behind someone
s back is a principle beset by pain, harm, stress, and fever, and it is the wroM
s why this is a principle beset by conflict.
Tatra, bhikkhave, yv
hito, adukkho eso dhammo anupagh
Saying true, correct, and beneficial things behind someone
s back is a principle free of pain, harm, stress, and fever, and it is the right way.
s why this is a principle free of conflict.
to ataccho anatthasa
hito, sadukkho eso dhammo saupagh
Saying untrue, false, and harmful things in someone
s presence is a principle beset by pain, harm, stress, and fever, and it is the wrong way.
s why this is a principle beset by conflict.
Tatra, bhikkhave, yv
hito, sadukkho eso dhammo saupagh
Saying true and correct, but harmful things in someone
s presence is a principle beset by pain, harm, stress, and fever, and it is the wrong way.
s why this is a principle beset by conflict.
Tatra, bhikkhave, yv
hito, adukkho eso dhammo anupagh
Saying true, correct, and beneficial things in someone
s presence is a principle free of pain, harm, stressM
, and fever, and it is the right way.
s why this is a principle free of conflict.
Tatra, bhikkhave, yamida
, sadukkho eso dhammo saupagh
Speaking hurriedly is a principle beset by pain, harm, stress, and fever, and it is the wrong way.
s why this is a principle beset by conflict.
Tatra, bhikkhave, yamida
, adukkho eso dhammo anupagh
Speaking unhurriedly is a principle free of pain, harm, stress, and fever, and it is the right way.
s why this is a principle free of conflict.
Tatra, bhikkhave, yv
ro, sadukkho eso dhammo saupagh
Insisting on local terminology and overriding normal usage is a principle beset by pain, harm, M
stress, and fever, and it is the wrong way.
s why this is a principle beset by conflict.
Tatra, bhikkhave, yv
ca anabhiniveso sama
ro, adukkho eso dhammo anupagh
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.
his 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.
hi vo, bhikkhave, sikkhitabba
Knowing this, we will practice the way free of conflict.
ti ca pana, bhikkhave, kulaputto ara
And, mendicants, Subh
ti, the gentleman, practices the way of non-conflict.
That is what the Buddha said.
Satisfied, the mendicants were happy with what the Buddha said.
The Analysis of the Elements
At one time the Buddha was wandering in the Magadhan lands when he arrived at R
yena bhaggavo kumbhak
He went to see Bhaggava the potter, and said,
sace te, bhaggava, agaru viharemu
Bhaggava, if it is no trouble, I
d like to spend a single night in your workshop.
Na kho me, bhante, garu.
Atthi cettha pabbajito pa
s a renunciate already staying there.
ti, viharatha, bhante, yath
If he allows it, sir, you may stay as long as you like.
Tena kho pana samayena pukkus
ma kulaputto bhagavanta
Now at that time a gentleman named Pukkus
ti had gone forth from the lay life to homelessness out of faith in the Buddha.
o had first taken up residence in the workshop.
Then the Buddha approached Venerable Pukkus
sace te, bhikkhu, agaru viharemu
Mendicant, if it is no trouble, I
d like to spend a single night in the workshop.
s workshop is spacious, reverend.
lease stay as long as you like.
Then the Buddha entered the workshop and spread out a grass mat to one side. He sat down cross-legged, with his body straight, and established mindfulness right there.
He spent most of the night sitting meditatioM
Atha kho bhagavato etadahosi:
Then it occurred to the Buddha,
s conduct is impressive.
So the Buddha said to Pukkus
, bhikkhu, uddissa pabbajito? Ko v
In whose name have you gone forth, reverend? Who is your Teacher? Whose teaching do you believe in?
o gotamo sakyaputto sakyakul
Reverend, there is the ascetic Gotama
a Sakyan, gone forth from a Sakyan family.
kho pana bhagavanta
o kittisaddo abbhuggato:
He has this good reputation:
asampanno sugato lokavid
anuttaro purisadammas
That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.
ve gone forth in his name.
That Blessed One is my Teacher,
and I believe in his teaching.
pana, bhikkhu, etarM
But mendicant, where is the Blessed One at present, the perfected one, the fully awakened Buddha?
vuso, uttaresu janapadesu s
In the northern lands there is a city called S
etarahi viharati araha
There the Blessed One is now staying, the perfected one, the fully awakened Buddha.
hapubbo pana te, bhikkhu, so bhagav
ver seen that Buddha?
Would you recognize him if you saw him?
t recognize him if I did.
Atha kho bhagavato etadahosi:
Then it occurred to the Buddha,
kulaputto uddissa pabbajito.
This gentleman has gone forth in my name.
t I teach him the DhaM
So the Buddha said to Pukkus
te, bhikkhu, desess
Mendicant, I shall teach you the Dhamma.
Listen and pay close attention, I will speak.
ti bhagavato paccassosi.
The Buddha said this:
, bhikkhu, puriso cha phM
This person has six elements, six fields of contact, and eighteen mental preoccupations.
assave kho pana nappavattam
ne muni santoti vuccati.
They have four foundations, standing on which the streams of identification don
t flow. And when the streams of identification don
re called a sage at peace.
nappamajjeyya, saccamanurakkheyya, c
t 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.
s what I said, but why did I say it?
There are these six elements:
the elements of earth, water, fire, air, space, and consciousness.
This person has six elements.
s what I said, and this is why I said it.
This person has six fields of contact.
s what I said, but why didM
The fields of contact of the eye, ear, nose, tongue, body, and mind.
This person has six fields of contact.
s what I said, and this is why I said it.
This person has eighteen mental preoccupations.
s what I said, but why did I say it?
upavicarati, domanassa
upavicarati, upekkh
Seeing a sight with the eye, one is preoccupied with a sight that
s a basis for happiness or sadness or equanimity.
Hearing a sound with the earM
Smelling an odor with the nose
Tasting a flavor with the tongue
Feeling a touch with the body
upavicarati, domanassa
upavicarati, upekkh
Becoming conscious of a thought with the mind, one is preoccupied with a thought that
s a basis for happineM
ss or sadness or equanimity.
iti cha somanassupavic
, cha domanassupavic
So there are six preoccupations with happiness, six preoccupations with sadness, and six preoccupations with equanimity.
This person has eighteen mental preoccupations.
s what I said, and this is why I said it.
This person has four foundations.
s what I said, but why did I say it?
The foundations of wisdom, truth, generosity, and peace.
This person has four foundations.
s what I said, and this is why I said it.
nappamajjeyya, saccamanurakkheyya, c
heyya, santimeva so sikkheyy
t neglect wisdom, preserve truth, foster generosity, and train only for peace.
s what I said, but why did I say it?
And how does one not neglect wisdom?
There are these six elements:
the elements of earth, water, fire, air, space, and consciousness.
ca, bhikkhu, pathav
And what is the earth element?
The earth element may be interior or exterior.
ca, bhikkhu, ajjhattik
And what is the interior earth element?
Anything hard, solid, and organic that
s internal, pertaining toM
an individual. This includes
head hair, body hair, nails, teeth, skin, flesh, sinews, bones, bone marrow, kidneys, heart, liver, diaphragm, spleen, lungs, intestines, mesentery, undigested food, feces, or anything else hard, solid,M
s internal, pertaining to an individual.
vuccati, bhikkhu, ajjhattik
This is called the interior earth element.
ceva kho pana ajjhattik
The interior earth element and the exterior earth element are just the earth element.
mama nesohamasmi na meso att
This should be truly seen with right understandinM
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.
ca, bhikkhu, ajjhattik
And what is the interior water element?
s water, watery, and organic that
s internal, pertaining to an individual. This includes
bile, phlegm, pus, blood, sweat, fat, tears, grease, saliva, snot, synovial fluid, urine, or aM
s water, watery, and organic that
s internal, pertaining to an individual.
vuccati, bhikkhu, ajjhattik
This is called the interior water element.
ceva kho pana ajjhattik
The interior water element and the exterior water element are just the water element.
mama, nesohamasmi, na meso att
This should be truly seen wM
ith 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.
ca, bhikkhu, tejodh
And what is the fire element?
The fire element may be interior or exterior.
And what is the interior fire element?
s fire, fiery, and organic that
s internal, pertaining to an individual. This includes
yena ca santappati, yena ca j
ayhati, yena ca asitap
that which warms, that which ages, that which heatM
s you up when feverish, that which properly digests food and drink, or anything else that
s fire, fiery, and organic that
s internal, pertaining to an individual.
vuccati, bhikkhu, ajjhattik
This is called the interior fire element.
ceva kho pana ajjhattik
The interior fire element and the exterior fire element are just the fire element.
mama, nesohamasmi, na meso att
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?
lement may be interior or exterior.
ca, bhikkhu, ajjhattik
And what is the interior air element?
s air, airy, and organic that
s internal, pertaining to an individual. This includes
winds that go up or down, winds in the belly or the bowels, winds that flow through the limbs, in-breaths and out-breaths, or anything else that
s air, airy, and organic that
s internal, pertaining to an individual.
vuccati, bhikkhu, ajjhattik
This is called the interior air element.
ceva kho pana ajjhattik
The interior air element and the exterior air element are just the air element.
mama, nesohamasmi, na meso att
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.
The space element may be interior or exterior.
ca, bhikkhu, ajjhattik
And what is the interior space element?
s space, spacious, and organic that
s internal, pertaining to an individual. This includes
ajjhoharati, yattha caM
hati, yena ca asitap
the ear canals, nostrils, and mouth; and the space for swallowing what is eaten and drunk, the space where it stays, and the space for excreting it from the nether regions.
vuccati, bhikkhu, ajjhattik
is called the interior space element.
ceva kho pana ajjhattik
The interior space element and the exterior space element are just the space element.
mama, nesohamasmi, na meso att
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.
yeva avasissati parisuddha
There remains only consciousness, pure and bright.
And what does that consciousness know?
Pleasant feeling arises dependent on a contact to be experienced as pleasant.
When they feel a pleasant feeling, they know:
I feel a pleasant feeling.
Tasseva sukhavedaniyassa phassassa nirodh
With the cessation of that contact to be experienced as pleasant, the corresponding pleasant feeling ceases and stops.
icca uppajjati dukkh
Painful feeling arises dependent on a contact to be experienced as painful.
When they feel a painful feeling, they know:
I feel a painful feeling.
Tasseva dukkhavedaniM
yassa phassassa nirodh
With the cessation of that contact to be experienced as painful, the corresponding painful feeling ceases and stops.
Adukkhamasukhavedaniya
icca uppajjati adukkhamasukh
Neutral feeling arises dependent on a contact to be experienced as neutral.
When they feel a neutral feeling, they know:
I feel a neutral feeling.
Tasseva adukkhamasukhavedaniyassa phassassa nirodh
adukkhamasukhavedaniya
With the cessation of that contact to be experienced as neutral, the corresponding neutral feeling ceases and stops.
yati, tejo abhinibbattati, tesa
When you rub two sticks together, heat is generated and fire is produced. But when you part the sticks and lay them aside, any corresponding heat ceases and stops.
evameva kho, bhikkhu, sukhavedaniya
In the same way, pleasant feeling arises dependent on a contactM
to be experienced as pleasant.
Tasseva sukhavedaniyassa phassassa nirodh
icca uppajjati dukkh
Tasseva dukkhavedaniyassa pM
Adukkhamasukhavedaniya
icca uppajjati adukkhamasukh
Tasseva adukkhamasukhavedaniyassa phassassa nirodh
adukkhamasukhavedaniya
With the cessation of that contact to be experienced as neutral, the corresponding neutral feeling ceases and stops.
yeva avasissati parisuddh
There remains only equanimity, pure, bright, pliable, workable, and radiant.
pi, bhikkhu, dakkho suva
mukhe pakkhipeyya, tamena
udakena paripphoseyya, k
smith 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.
evameva kho, bhikkhu, ath
yeva avasissati parisuddh
In the same way, there remains only equanimity, pure, bright, pliable, workable, and radiant.
If I were to apply this equanimity, so pure and bright, to the dimension of infinite space, my mind would develop accordingly.M
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 infinite consciousness, 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 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.
If I were to apply this equanimity, so pure and bright, to the dimension of infinite space, my mind would develop accordingly.
But that is conditioned.
If I were to apply this equanimity, so pure and bright, to the dimension of infinite consciousness
neither perception nor non-perception, my mind would develop accordingly.
But that is conditioned.
They neither make a choice nor form an intention to continue existence or to end existence.
Because of this, they don
t grasp at anything in the world.
na paritassati, aparitassa
re not anxious. Not being anxious, they personally become extinguished.
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
ched 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.
If they feel a neutral feeling, they feel it detached.
Feeling the end of the body approaching, they understand:
I feel the end of the body approaching.
d of life approaching, they understand:
I feel the end of life approaching.
idheva sabbavedayit
When my body breaks up and my life has come to an end, everything that
s felt, since I no longer take pleasure in it, will become cool right here.
Suppose an oil lamp depeM
nded on oil and a wick to burn.
tasseva telassa ca va
As the oil and the wick are used up, it would be extinguished due to lack of fuel.
evameva kho, bhikkhu, k
In the same way, feeling the end of the body approaching, they undersM
I feel the end of the body approaching.
Feeling the end of life approaching, they understand:
I feel the end of life approaching.
idheva sabbavedayit
When my body breaks up and my life has come to an end, everything that
s felt, since I no longer take pleasure in it, will become cool right here.
Therefore a mendicant thus endowed is endowed with the ultimate foundation of wisdom.
For this is the ultimate noble wisdom, namely,
the knowledge of the ending of suffering.
Their freedom, being founded on truth, is unshakable.
For that which is false has a deceptive nature, while that which is true has an undeceptive nature
Therefore a mendicant thus endowed is endowed with the ultimate foundation of truth.
For this is the ultimate noble truth, namely,
that which has an undeceptive nature
Tasseva kho pana pubbeM
In their ignorance, they used to acquire attachments.
Those have been cut off at the root, made like a palm stump, obliterated so they are unable to arise in the future.
Therefore a mendicant thus endowed is endowed with the ultimate foundation of generosity.
i, bhikkhu, paramo ariyo c
For this is the ultimate noble generosity, namely,
letting go of all attachments.
Tasseva kho pana pubbe aviddasuno abhijjh
In their ignorance, they used to be covetous, full of desire and lust.
That has been cut off at the root, made like a palm stump, obliterated so it
s unable to arise in the future.
eva kho pana pubbe aviddasuno
In their ignorance, they used to be contemptuous, full of ill will and malevolence.
That has been cut off at the root, made like a palm stump, obliterated so it
s unable to arise in the future.
Tasseva kho pana pubbe aviddasuno avijj
In their ignorance, they used to be ignorant, full of delusion.
That has been cut off at the root, made like a palm stump, obliterated so it
s unable to arise in the future.
Therefore a mendicant thus endowed is endowed with the ultimate foundation of peace.
Eso hi, bhikkhu, paramo ariyo upasamo yadida
For this is the ultimate noble peace, namely,
the pacification of greeM
d, hate, and delusion.
nappamajjeyya, saccamanurakkheyya, c
heyya, santimeva so sikkheyy
t neglect wisdom, preserve truth, foster generosity, and train only for peace.
s what I said, and this is why I said it.
assave kho pana nappavattam
ne muni santoti vuccat
They have four foundations, standing on which the streams of iM
t flow. And when the streams of identification don
re called a sage at peace.
s what I said, but why did I say it?
These are all forms of identifying:
I will be percipient
I will be non-percipient
I will be neither percipient nor non-percipient.
Identification is a disease, a boil, a dart.
tveva, bhikkhu, samatikkam
muni santoti vuccati.
Having gone beyond all identification, one is called a sage at peace.
Muni kho pana, bhikkhu, santo na j
yati, na kuppati, na piheti.
The sage at peace is not reborn, does not grow old, and does not die. They are not shaken, and do not yearn.
hissa, bhikkhu, natthi yena j
kuppissati, akuppam
For they have nothing which wM
ould 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?
assave kho pana nappavattam
ne muni santoti vuccat
They have four foundations, standing on which the streams of identification don
t flow. And when the streams of identification don
re called a sage at peace.
s what I said, and this is why I said it.
Mendicant, you should remember this brief analysis of the six elements.
Then Venerable Pukkus
kira me anuppatto, sugato kira me anuppatto, samm
sambuddho kira me anuppatto
It seems the Teacher has come to me! The Holy One has come to me! The fully awakened Buddha has come to me!
He got up from his seat, arranged his robe over one shoulder, bowed with his head to the Buddha
I have made a mistake, sir. It was foolish, stupid, and unskillful of me to presume to address the Buddha as
Tassa me, bhante, bhagav
Please, sir, accept my mistake for what it is, so I will restrain myself in future.
, bhikkhu, accayo accagam
Indeed, mendicant, you made a mistake. It was foolish, stupid, and unskillful of you to act in that way.
But since you have recognized your mistake for what it is, and have dealt with it properly, I accept it.
, bhikkhu, ariyassa vinaye yo accaya
For it is growth in the training of the noble one to recognize a mistake for what it is, deal with it properly, and commit to restraint in the future.
, bhante, bhagavato santM
Sir, may I receive the going forth, the ordination in the Buddha
pana te, bhikkhu, pattac
But mendicant, are your bowl and robes complete?
Na kho me, bhante, paripu
No, sir, they are not.
Na kho, bhikkhu, tath
The Realized Ones do not ordain those whose bowl and robes are incomplete.
And then Venerable Pukkus
ti 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 robM
es, a stray cow took his life.
Then several mendicants went up to the Buddha, bowed, sat down to one side, and said to him,
yo so, bhante, pukkus
ma kulaputto bhagavat
Sir, the gentleman named Pukkus
ti, who was advised in brief by the Buddha, hM
gati, ko abhisampar
Where has he been reborn in his next life?
ito, bhikkhave, pukkus
ti was astute. He practiced in line with the teachings, and did not trouble me about the teachings.
ti, bhikkhave, kulaputto pa
tiko tattha parinibb
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 were happy with what the Buddha said.
The Analysis of the Truths
viharati isipatane migad
At one time the Buddha was staying near Benares, in the deer park at Isipatana.
There the Buddha addressed the mendicants,
bhagavato paccassosu
The Buddha said this:
gatena, bhikkhave, arahat
Near Benares, in the deer park at Isipatana, the Realized One, the perfected one, the fully awakened Buddha rolled forth the supreme Wheel of Dhamma. And that wheel cannot be rolled back by any ascetic or brahmin or god or M
or by anyone in the world.
It is the teaching, advocating, establishing, clarifying, analyzing, and revealing of the four noble truths.
Dukkhassa ariyasaccassa
, dukkhasamudayassa ariyasaccassa
, dukkhanirodhassa ariyasaccassa
The noble truths of suffering, the origin of suffering, the cessation of suffering, and the practice that leads to the cessation of suffering.
gatena, bhikkhave, arahat
Near Benares, in the deer park at Isipatana, the Realized One, the perfected one, the fully awakened Buddha rolled forth the supreme Wheel of Dhamma. And that wheel cannot be rolled back by any ascetic or brahmin or god or M
or by anyone in the world.
It is the teaching, advocating, establishing, clarifying, analyzing, and M
revealing of the four noble truths.
Sevatha, bhikkhave, s
Mendicants, you should cultivate friendship with S
bhajatha, bhikkhave, s
You should associate with S
re astute, and they support their spiritual companions.
pi, bhikkhave, janet
riputta is just like the mother who gives birth,
na is like the one who raises the child.
riputto, bhikkhave, sot
pattiphale vineti, moggall
riputta guides people to the fruit of stream-entry, Moggall
na to the highest goal.
riputto, bhikkhave, pahoti catt
riputta is able to teach, assert, establish, clarify, analyze, and reveal the four noble trutM
That is what the Buddha said.
When he had spoken, the Holy One got up from his seat and entered his dwelling.
riputto acirapakkantassa bhagavato bhikkh
Then soon after the Buddha left, Venerable S
riputta said to the mendicants,
Reverends, mendicants!
riputtassa paccassosu
Near Benares, in the deer park at Isipatana, the Realized One, the perfected one, the fully awakened Buddha rolled forth the supreme Wheel of Dhamma. And that wheel cannot be rolled baM
ck by any ascetic or brahmin or god or M
or by anyone in the world.
It is the teaching, advocating, establishing, clarifying, analyzing, and revealing of the four noble truths.
Dukkhassa ariyasaccassa
, dukkhasamudayassa ariyasaccassa
, dukkhanirodhassa ariyasaccassa
The noble truths of suffering, the origin of suffering, the cessation of suffering, and the practice that leads to the cessation of suffering.
And what is the noble truth of suffering?
, sokaparidevadukkhadomanassup
na labhati tampi dukkha
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.
tamhi tamhi sattanik
ti okkanti abhinibbatti khandh
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.
And what is old age?
The old age, decrepitude, broken teeth, grey hair, wrinkly skin, diminished vitality, and failing faculties of the various sentient beings in the various orders of sentient beings.
This is called old age.
vitindriyassupacchedo,
The passing away, perishing, disintegration, demise, mortality, death, decease, breaking up of the aggregates, laying to rest of the corpse, and cutting off of the life faculty of the various sentient beings in the various orders of sentient beings.
This is called death.
atarena byasanena samann
atarena dukkhadhammena phu
antosoko antoparisoko,
The sorrow, sorrowing, state of sorrow, inner sorrow, inner deep sorrow in someone who has undergone misfortune, who has experienced suffering.
This is called sorrow.
And what is lamentation?
atarena byasanena samann
atarena dukkhadhammena phu
The wail, lament, wailing, lamenting, state of wailing and lamentation in someone who has undergone misfortune, who has experienced suffering.
This is called lamentation.
Physical pain, physical displeasure, the painful, unpleasant feeling that
s born from physical M
This is called pain.
And what is sadness?
Mental pain, mental displeasure, the painful, unpleasant feeling that
s born from mind contact.
This is called sadness.
And what is distress?
atarena dukkhadhammena phu
The stress, distress, state of stress and distress in someone who has undergone misfortune, who has experienced suffering.
This is called distress.
na labhati tampi dukkha
not getting what you wish for is suffering
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!
t get that by wishing.
na labhati tampi dukkha
not getting what you wish for is suffering.
In sentient beings who are liable to M
sokaparidevadukkhadomanassup
experience sorrow, lamentation, pain, sadness, and distress, such a wish arises:
na sokaparidevadukkhadomanassup
ma; na ca vata no sokaparidevadukkhadomanassup
Oh, if only we were not liable to experience sorrow, lamM
entation, pain, sadness, and distress! If only sorrow, lamentation, pain, sadness, and distress would not come to us!
t get that by wishing.
na labhati tampi dukkha
not getting what you wish for is suffering.
in brief, the five grasping aggregates are suffering
They are the grasping aggregates that consist of form, feeling, perception, choices, and consciousness.
in brief, the five grasping aggregates are suffering.
This is called the noble truth of suffering.
vuso, dukkhasamudaya
oble truth of the origin of suffering?
s the craving that leads to future rebirth, mixed up with relishing and greed, looking for enjoyment in various different realms. That is,
craving for sensual pleasures, craving to continue existence, and craving to end existence.
This is called the noble truth of M
the origin of suffering.
And what is the noble truth of the cessation of suffering?
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 adhering to it.
This is called the noble truth of the cessation of suffering.
vuso, dukkhanirodhag
And what is the noble truth of the practice that leads to the cessation of suffering?
giko maggo, seyyathida
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.
And what is right view?
Knowing about suffering, the origin of suffering, the cessation of suffering, and the practice that leads to the cessation of suffering.
This is called right view.
And what is right thought?
Thoughts of renunciation, good will, and harmlessness.
This is called right thought.
And what is right speech?
Refraining from lying, divisive speech, harsh speech, and talking nonsense.
This is called right speech.
And what is right action?
Refraining from killing living creatures, stealing, and sexual misconduct.
This is called right action.
And what is right livelihood?
s when a noble disciple gives up wrong livelihood and earns a liM
ving by right livelihood.
This is called right livelihood.
And what is right effort?
vuso, bhikkhu anuppann
s when a mendicant generates enthusiasm, tries, makes an effort, exerts the mind, and strives so that bad, unskillful qualities don
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.
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 mindfulM
vineyya loke abhijjh
s when a mendicant meditates by observing an aspect of the body
keen, aware, and mindful, rid of desire and aversion for the world.
They meditate observing an aspect of feelings
vineyya loke abhijjh
keen, aware, and mindful, rid of desire and aversion for the world.
This is called right mindfulness.
And what is right immersion?
vuso, bhikkhu vivicceva k
mehi vivicca akusalehi dhammehi savitakka
upasampajja viharati,
s when a mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorptioM
n, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected.
upasampajja viharati,
As the placing of the mind and keeping it connected are stilled, they enter and remain in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and confidence, and unified mind, without placing tM
he mind and keeping it connected.
upekkhako ca viharati
And with the fading away of rapture, they enter and remain in the third absorption, where they meditate with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare,
Equanimous and mindful, one meditates in bliss.
upasampajja viharati,
Giving up pleasure and pain, and ending former happiness and sadness, they enter and remain M
in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness.
This is called right immersion.
This is called the noble truth of the practice that leads to the cessation of suffering.
Near Benares, in the deer park at Isipatana, the Realized One, the perfected one, the fully awakened Buddha rolled forth the supreme Wheel of Dhamma. And that wheel cannot be rolled back by any ascetic or brahmin or god or M
or by anyone in the world.
It is the teaching, advocating, establishing,M
clarifying, analyzing, and revealing of the four noble truths.
Satisfied, the mendicants were happy with what S
The Analysis of Religious Donations
sakkesu viharati kapilavatM
At one time the Buddha was staying in the land of the Sakyans, near Kapilavatthu in the Banyan Tree Monastery.
approached the Buddha bringing a new pair of garments. She bowed, sat down to one side, and said to the Buddha,
Sir, I have spun and woven this new pair of garments specially for the Buddha.
May the Buddha please accept this from me out of compassion.
When she said this, the Buddha said to her,
When you give to the Sa
gha and I will be honored.
Dutiyampi kho bhagav
For a third time, Mah
said to the Buddha,
Sir, I have spun and woven this new pair of garments specially for the Buddha.
May the Buddha please accept this from me out of compassion.
Tatiyampi kho bhagav
And for a third time, the Buddha said to her,
When you give to the Sa
gha and I will be honored.
When he said this, Venerable
nanda said to the Buddha,
Sir, please accept the new pair of garments from Mah
was very helpful to the Buddha. As his aunt, she raised him, nurtured him, and gave him her milk.
s birth mother passed away, she nurtured him at her own breast.
And the Buddha has been very helpful to Mah
It is owing to the Buddha that Mah
has gone for refuge to the Buddha, the teaching, and the Sa
s owing to the Buddha that she refrains from killing living creatures, stealing, committing sexual misconduct, lying, and taking alcoholic drinks that cause negligence.
s owing to the Buddha that she has experiential confidence in the Buddha, the M
teaching, and the Sa
gha, and has the ethics loved by the noble ones.
, dukkhasamudaye nikka
, dukkhanirodhe nikka
s owing to the Buddha that she is free of doubt regarding suffering, its origin, its cessation, and the practice that leads to its cessation.
The Buddha has been very helpful to Mah
nanda, puggalo puggala
nanda, puggalassa imin
puggalena na suppatik
When someone has enabled you to go for refuge, it
s not easy to repay them
nappaccayabhesajjaparikkh
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, alms-food, lodgings, and medicines and supplies for the sick.
nanda, puggalo puggala
nanda, puggalassa imin
puggalena na suppatik
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
nappaccayabhesajjaparikkh
nanda, puggalo puggala
gamma buddhe aveccappas
nanda, puggalassa imin
When someone has enabled you to have experiential confidence in the Buddha, the teaching, and the Sa
gha, and the ethics loved by the noble ones, it
s not easy to repay them
nappaccayabhesajjaparikkh
nanda, puggalo puggala
kho hoti, dukkhasamudaye nikka
kho hoti, dukkhanirodhe nikka
kho hoti, dukkhanirodhag
nanda, puggalassa imin
puggalena na suppatik
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
nappaccayabhesajjaparikkh
by bowing down to them, rising up for them, greeting them with joined palms, and observing proper etM
iquette for them; or by providing them with robes, alms-food, lodgings, and medicines and supplies for the sick.
nanda, there are these fourteen religious donations to individuals.
One gives a gift to the Realized One, the perfected one, the fully awakened Buddha.
This is the first religious donation to an iM
One gives a gift to a Buddha awakened for themselves.
This is the second religious donation to an individual.
One gives a gift to a perfected one.
This is the third religious donation to an individual.
Arahattaphalasacchikiriy
One gives a gift to a someone practicing to realize the fruM
This is the fourth religious donation to an individual.
One gives a gift to a non-returner.
This is the fifth religious donation to an individual.
One gives a gift to someone practicing to realize the fruit of non-return.
This is the sixth religiM
ous donation to an individual.
One gives a gift to a once-returner.
This is the seventh religious donation to an individual.
One gives a gift to someone practicing to realize the fruit of once-return.
This is the eighth religious donation to an individual.
One gives a gift to a M
This is the ninth religious donation to an individual.
pattiphalasacchikiriy
One gives a gift to someone practicing to realize the fruit of stream-entry.
This is the tenth religious donation to an individual.
One gives a gift to someone outside of Buddhism who is free of sensual desire.
This is the eleventh religious donation to an individual.
One gives a gift to an ordinary person who has good ethical conduct.
This is the twelfth religious donation to an individual.
One gives a gift to an ordinary person who has bad ethical conduct.
This is the thirteenth religious donation to an inM
One gives a gift to an animal.
This is the fourteenth religious donation to an individual.
pattiphalasacchikiriy
do arahattaphalasacchikiriy
do arahante, ko pana v
do paccekasambuddhe, ko pana v
nanda, gifts to the following persons may be expected to yield the following returns. To an animal, a hundred times. To an unethical ordinary person, a thousand. To an ethical ordinary person, a hundred thousand. To an outsider free of sensual desire, 10,000,000,000. But a gift to someone practicing to realize the fruit of stream-entry may be expected to yield incalculable, immeasurable returns. How much more so a gift to a stream-enterer, someone practicing to realize the fruit of once-returM
n, a once-returner, someone practicing to realize the fruit of non-return, a non-returner, someone practicing to realize the fruit of perfection, a perfected one, or a Buddha awakened for themselves? How much more so a Realized One, a perfected one, a fully awakened Buddha?
nanda, seven religious donations bestowed on a Sa
Buddhappamukhe ubhatosa
One gives a gift to the communitM
ies of both monks and nuns headed by the Buddha.
This is the first religious donation bestowed on a Sa
gate parinibbute ubhatosa
One gives a gift to the communities of both monks and nuns after the Buddha has finally become extinguished.
This is the second religious donation bestowed on a Sa
One gives a gift to the Sa
This is the third religious donation bestowed on a Sa
One gives a gift to the Sa
This is the fourth religious donation bestowed on a Sa
ca bhikkhuniyo ca sa
One gives a gift, thinking:
Appoint this many monks and nuns for me from the Sa
This is the fifth religious donation bestowed on a Sa
One gives a gift, thinking:
Appoint this many monks for me from the Sa
This is the sixth religious donation bestowed on a Sa
One gives a gift, thinking:
Appoint this many nuns for me from the Sa
This is the seventh religious donation bestowed on a Sa
In times to come there will be members of the spiritual family merely by virtue of wearing ocher cloth around their necks; but they are unethical and of bad character.
People will give gifts to those unethical people in the name of the Sa
Even then, I say, a religious donation bestowed on the Sa
gha is incalculable and immeasurable.
But I say that there is no way a personal offering can be more fruitful than one bestowed on a Sa
nanda, there are these four ways of purifying a reliM
yakato visujjhati no pa
s a religious donation that
s purified by the giver, not the recipient.
hakato visujjhati no d
s a religious donation that
s purified by the recipient, not the giver.
yakato visujjhati no pa
s a religious donation that
s purified by neither the giver nor the recipient.
yakato ceva visujjhati pa
s a religious donation that
s purified by both the giver and the recipient.
yakato visujjhati no pa
And how is a religious donation purified by the giver, not the recipient?
s when the giver is ethical, of good character, but the recipient is unethical, of bad character.
yakato visujjhati no pa
hakato visujjhati no d
And how is a religious donation purified by the recipient, not the giver?
s when the giver is unethical, of bad character, but the recipient is ethical, of good character.
hakato visujjhati no d
yakato visujjhati no pa
And how is a religious donation purified by neither the giver nor the recipient?
s when both the giver and the recipient are unethical, of bad character.
yakato visujjhati no pa
yakato ceva visujjhati pa
ligious donation purified by both the giver and the recipient?
s when both the giver and the recipient are ethical, of good character.
yakato ceva visujjhati pa
nanda, catasso dakkhi
These are the four ways of purifying a religious donation.
That is what the Buddha said.
Then the Holy One, the Teacher, went on to say:
When an ethical person with trusting heart
gives a proper gift to unethical persons,
trusting in the ample fruit of deeds,
that offering is purified by the giver.
When an unethical and M
gives an improper gift to ethical persons,
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,
n 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,
trusting in the ample fruit of deeds,
I declare that gift is abundantly fruitful.
a passionless one gives to the passionless
a proper gift with trusting heart,
trusting in the ample fruit of deeds,
s truly the best of material gifts.
(CONTINUED AT ETCHING.NET)
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YA (MIDDLE DISCOURSES)
yatanavagga (The Division of the Sixfold Base)
Translated by Bhikkhu Sujato
viharati jetavane an
At one time the Buddha was staying near S
Tena kho pana samayena an
dhiko hoti dukkhito b
Now at that time the householder An
ika was sick, suffering, gravely ill.
Then he addressed a man,
, ambho purisa, yena bhagav
mama vacanena bhagavato p
Please, mister, go to the Buddha, and in my name bow with your head to his feet. Say to him:
iko, bhante, gahapati
Sir, the householder An
ika is sick, suffering, gravely ill.
He bows with his head to your feet.
Then go to Venerable S
riputta, and in my name bow with your head to his feet. Say to him:
iko, bhante, gahapati
Sir, the householder An
sick, suffering, gravely ill.
He bows with his head to your feet.
ikassa gahapatissa nivesana
Sir, please visit him at his home out of compassion.
ikassa gahapatissa pa
nisinno kho so puriso bhagavanta
that man replied. He did as An
iko, bhante, gahapati
nisinno kho so puriso
iko, bhante, gahapati
ikassa gahapatissa nivesana
riputta consented in silence.
riputta robed up in the morning and, taking his bowl and robe, went with Venerable
nanda as his second monk to An
s home. He sat down on the seat spread out, and said to An
kacci te, gahapati, khaman
ikkamanti, no abhikkamanti; pa
Householder, I hope you
re keeping well; I hope you
re alright. And I hope the pain is fading, not growing, that its fading is evident, not its growing.
abhikkamanti, no pa
ikkamanti; abhikkamos
m not keeping well, Master S
m not alright. The pain is terrible and growing, not fading, its growing, not its fading, iM
hena sikharena muddhani abhimattheyya; evameva kho me, bhante s
The winds piercing my head are so severe, it feels like a strong man drilling into my head with a sharp point.
abhikkamanti, no pa
ikkamanti; abhikkamos
dadeyya; evameva kho me, bhante s
The pain in my head is so severe, it feels like a strong man tightening a tough leather strap around my head.
abhikkamanti, no pa
ikkamanti; abhikkamos
riputta, dakkho gogh
hena govikantanena kucchi
arikanteyya; evameva kho me, bhante s
The winds piercing my belly are so severe, it feels like a deft butcher or their apprentice is slicing my belly open with a meat cleaver.
abhikkamanti, no pa
ikkamanti; abhikkamos
riputta, dve balavanto puris
; evameva kho me, bhante s
riputta, adhimatto k
The burning in my body is so severe, it feels like two strong men grabbing a weaker man by the arms to burn and scorch him on a pit of glowing coals. That
s how severe the burning is in my body.
abhikkamanti, no pa
ikkamanti; abhikkamos
m not keeping well, Master S
m not alright. The pain is terrible and growing, not fading, its growing, not its fading, is evident.
tiha te, gahapati, eva
s why, householder, you should train like this:
mi, na ca me cakkhunissita
I shall not grasp the eye, and there shall be no consciousness of mine dependent on the eye.
hi te, gahapati, sikkhitabba
s how you should train.
You should train like this:
mi, na ca me sotanissita
I shall not grasp the ear, and there shall be no consciousness of mine dependent on the ear.
hi te, gahapati, sikkhitabba
tiha te, gahapati, eva
I shall not grasp the nose, and there shall be no consciousness of minM
e dependent on the nose.
hi te, gahapati, sikkhitabba
tiha te, gahapati, eva
I shall not grasp the tongue, and there shall be no consciousness of mine dependent on the tongue.
hi te, gahapati, sikkhitabba
tiha te, gahapati, eva
I shall not grasp the body, and there shall be no consciousness of mine dependent on the body.
hi te, gahapati, sikkhitabba
tiha te, gahapati, eva
mi, na ca me manonissita
I shall not grasp the mind, and there shall be no consciousness of mine dependent on the mind.
hi te, gahapati, sikkhitabba
s how you should train.
tiha te, gahapati, eva
You should train like this:
I shall not grasp sight, and there shall be no consciousness of mine dependent on sight.
hi te, gahapati, sikkhitabba
tiha te, gahapati, eva
I shall not grasp sound
mi, na ca me dhammanissita
thought, and there shall be no consciousness of mine dependent on thought.
hi te, gahapati, sikkhitabba
s how you should train.
tiha te, gahapati, eva
You should train like this:
mi, na ca me cakkhuvi
I shall not grasp eye consciousness, and therM
e shall be no consciousness of mine dependent on eye consciousness.
hi te, gahapati, sikkhitabba
tiha te, gahapati, eva
I shall not grasp ear consciousness
tongue consciousness
mind consciousness, and there shall be no consciousness of mine dependent on mind consciousness.
hi te, gahapati, sikkhitabba
s how you should train.
tiha te, gahapati, eva
You should train like this:
mi, na ca me cakkhusamphassanissita
I shall not grasp eye contact
hi te, gahapati, sikkhitabba
tiha te, gahapati, eva
mi, na ca me manosamphassanissita
mind contact, and there shall be no consciousness of mine dependent on mind contact.
s how you should train.
tiha te, gahapati, eva
You should train like this:
na cakkhusamphassaja
mi, na ca me cakkhusamphassaj
I shall not grasp feeling born of eye contact
hi te, gahapati, sikkhitabba
tiha te, gahapati, eva
feeling born of ear contact
feeling born of nose contact
feeling born of tongue contact
feeling born of body contact
mi, na ca me manosamphassaj
feeling born of mind contact, and there shall be no consciousness of mine dependent on the feeling born of mind contact.
hi te, gahapati, sikkhitabba
s how you should train.
tiha te, gahapati, eva
You should train like this:
I shall not grasp the earth element
hi te, gahapati, sikkhitabba
tiha te, gahapati, eva
consciousness element, and there shall be no consciousness of mine dependent on the consciousness element.
hi te, gahapati, sikkhitabba
s how you should train.
tiha te, gahapati, eva
You should train like this:
I shall not grasp form
hi te, gahapati, sikkhitabba
tiha te, gahapati, eva
consciousness, and there shall be no consciousness oM
f mine dependent on consciousness.
hi te, gahapati, sikkhitabba
s how you should train.
tiha te, gahapati, eva
You should train like this:
I shall not grasp the dimension of infinite space
hi te, gahapati, sikkhitabba
tiha te, gahapati, eva
the dimension of infinite consciousness
the dimension of nothingness
the dimension of neither perception nor non-perception, and there shall be no consciousness of mine dependent on the dimension of neither perception nor non-perception.
hi te, gahapati, sikkhitabba
tiha te, gahapati, eva
You should train like this:
mi, na ca me idhalokanissita
I shall not grasp this world, and there shall be no consciousness of mine dependent on this world.
hi te, gahapati, sikkhitabba
s how you should train.
tiha te, gahapati, eva
You should train like this:
mi, na ca me paralokanissita
I shall not grasp the other world, and there shall be no consciousness of mine dependent on the other world.
hi te, gahapati, sikkhitabba
s how you should train.
tiha te, gahapati, eva
You should train like this:
mi, na ca me tannissita
whatever is seen, heard, thought, known, sought, and explored by my mind, and there shall be no consciousness of mine dependent on that.
hi te, gahapati, sikkhitabban
s how you should train.
iko gahapati parodi, ass
When he said this, An
ika cried and burst out in tears.
Are you failing, householder? Are you fading, householder?
But for a long time I have paid homage to the Buddha and the esteemed mendicants.
Yet I have never before heard such a Dhamma talk.
Na kho, gahapati, gih
Householder, it does not occur to us to teach such a Dhamma talk to white-clothed laypeople.
kho, gahapati, evar
Rather, we teach like this to those gone forth.
riputta, let it occur to you to teach such a Dhamma talk to white-clothed laypeople as well!
Santi hi, bhante, kulaputt
There are gentlemen with little dust in their eyes. They
re in decline because they haven
t heard the teaching.
bhavissanti dhammassa a
There will be those who understand the teaching!
And when the venerables S
nanda had given the householder An
ika this advice they got M
up from their seat and left.
iko gahapati, acirapakkante
Not long after they had left, An
ika passed away and was reborn in the host of Joyful Gods.
iko devaputto abhikkant
night, the glorious god An
ika, lighting up the entire Jeta
s Grove, went up to the Buddha, bowed, stood to one side,
iko devaputto bhagavanta
and addressed the Buddha in verse:
This is indeed that Jeta
frequented by the Sa
where the King of Dhamma stayed:
Deeds, knowledge, and principle;
ethical conduct, an excellent livelihood;
by these are mortals purified,
na gottena dhanena v
not by clan or wealth.
s why an astute person,
s good for themselves,
Yoniso vicine dhamma
would examine the teaching rationally,
and thus be purified in it.
riputta has true wisdom,
ethics, and also peace.
Any mendicant who has crossed over
can at best equal him.
This is what the god An
and the teacher approved.
knowing that the teacher approved, bowed and respectfully circled the Buddha, keeping him on his right, before vanishing right there.
Then, when the night had passed, the Buddha told the mendicants all that had happened.
ataro devaputto abhikkant
hito kho so devaputto ma
na gottena dhanena v
Yoniso vicine dhamma
Idamavoca, bhikkhave, so devaputto.
When he had spoken, Venerable
nanda said to the Buddha:
iko devaputto bhavissati.
Sir, that god must surely have been An
iko, bhante, gahapati
riputte abhippasanno ahos
For the householder An
ika was devoted to Venerable S
ve reached the logical conclusion, as far as logic goes.
For that was indeed the god An
That is what the Buddha said.
Satisfied, Venerable
nanda was happy with what the Buddha said.
At one time the Buddha was staying near R
jagaha, in the Bamboo Grove, the squirrels
Tena kho pana samayena
e pabbate viharanti.
Now at that time the venerables S
cunda, and Channa were staying on the Vulture
Tena kho pana samayena
dhiko hoti dukkhito b
Now at that time Venerable Channa was sick, suffering, gravely ill.
Then in the late afternoon, VeneraM
riputta came out of retreat, went to Venerable Mah
cunda and said to him,
Come, Reverend Cunda, let
s go to see Venerable Channa and ask about his illness.
riputtassa paccassosi.
cunda went to see Channa and exchanged greetings with him.
When the greetings and polite conversation were over, they sat down to one side. Then S
riputta said to Channa,
ikkamanti, no abhikkamantM
re keeping well, Reverend Channa; I hope you
re alright. I hope that your pain is fading, not growing, that its fading is evident, not its growing.
abhikkamanti, no pa
ikkamanti; abhikkamos
m not keeping well, I
m not alright. The pain is terrible and growing, not fading; its M
growing is evident, not its fading.
hena sikharena muddhani abhimattheyya; evameva kho me,
The winds piercing my head are so severe, it feels like a strong man drilling into my head with a sharp point.
abhikkamanti, no pa
ikkamanti; abhikkamos
dadeyya; evameva kho me,
The pain in my head is so severe, it feels like a strong man tightening a tough leather strap around my head.
abhikkamanti, no pa
ikkamanti; abhikkamos
riputta, dakkho gogh
govikantanena kucchi
parikanteyya; evameva kho me,
The winds piercing my belly are so severe, it feels like a deft butcher or their apprentice is slicing my belly open with a meat cleaver.
abhikkamanti, no pa
ikkamanti; abhikkamos
riputta, dve balavanto puris
riputta, adhimatto k
The burning in my body is so severe, it feels like two strong men grabbing a weaker man by the arms to burn and scorch him on a pit of glowing coals.
abhikkamanti, no pa
ikkamanti; abhikkamos
m not keeping well, I
m not alright. The pain is terrible aM
nd growing, not fading; its growing is evident, not its fading.
riputta, I will slit my wrists. I don
Venerable Channa, keep going! We want you to keep going.
yasmato channassa natthi sapp
t have any suitable food, we
yasmato channassa natthi sapp
yasmato channassa sapp
t have suitable medicine, we
yasmato channassa natthi patir
t have a capable carer, we
ll find one for you.
Venerable Channa, keep going! We want you to keep going.
riputta, natthi sapp
t have suitable food,
or suitable medicine,
napi me natthi patir
Moreover, for a long time now I have served the Teacher with love, not without love.
For it is proper for a disciple to serve the Teacher with love, not without love.
channo bhikkhu sattha
You should remember this:
The mendicant Channa slit his wrists blamelessly.
d like to ask you about a certain point, if you
d take the time to answer.
vuso channa, cakkhuvi
mama, esohamasmi, eso me att
Reverend Channa, do yoM
u regard the eye, eye consciousness, and things knowable by eye consciousness in this way:
This is mine, I am this, this is my self
Do you regard the ear
mind, mind consciousness, and things knowable by mind consciousness in this way:
This is mine, I am this, this is my self
mama, nesohamasmi, na meso att
riputta, I regard the eye, eye consciousness, and things knowable by eye consciousness in this way:
This is not mine, I am not this, this is not my self.
mama, nesohamasmi, na meso att
mind, mind consciousness, and things knowable by mind consciousness in this way:
This is not mine, I am not this, this is not my self
vuso channa, cakkhuvi
mama, nesohamasmi, na meso att
Reverend Channa, what have you seen, what have you directly known in these things that you regard them in this way:
This is not mine, I am not this, this is not my self
mama, nesohamasmi, na meso att
tabbesu dhammesu nirodha
mama, nesohamasmi, na meso att
riputta, after seeing cessation, after directly knowing cessation in these things I regard them in this way:
This is not mine, I am not this, this is not my self
tabbesu dhammesu nirodha
mama, nesohamasmi, na meso att
When he said this, Venerable Mah
cunda said to Venerable Channa:
vuso channa, idampi tassa bhagavato s
So, Reverend Channa, you should pay close attention to this instruction of the Buddha whenever you can:
, anissitassa calita
For the dependent there is agitation. For the independent there
Calite asati passaddhi,
s no agitation there is tranquility.
When there is tranquility there
s no coming and going.
s no coming and going there
s no passing away and reappearing.
te asati nevidha na hura
na ubhayamantarena.
s no passing away and reappearing there
s no this world or world beyond or between the two.
Just this is the end of suffering.
And when the venerables S
cunda had given Venerable Channa this advice they got up from their seat and left.
channo acirapakkante
Not long after those venerables had left, Venerable Channa slit his wrists.
riputta went up to the Buddha, bowed, sat down to one side, and said to him,
, bhante, channena sattha
Sir, Venerable Channa has slit his wrists.
gati, ko abhisampar
Where has he been reborn in his next life?
riputta, channena bhikkhun
t the mendicant Channa declare his blamelessness to you personally?
Sir, there is a Vajjian village named Pubbavijjhana
yasmato channassa mittakul
where Channa had families with whom he was friendly, intimate, and familiar.
riputta, channassa bhikkhuno mittakul
The mendicant Channa did indeed have such families.
But this is not enough for me to call someone
When someone lays down this body and takes up another body, I call them
channassa bhikkhuno natthi.
But the mendicant Channa did no such thing.
Anupavajjo channo bhikkhu sattha
You should remember this:
The mendicant Channa slit his wrists blamelessly.
hat the Buddha said.
riputto bhagavato bh
Satisfied, Venerable S
riputta was happy with what the Buddha said.
viharati jetavane an
At one time the Buddha was staying near S
Then in the late afternoon, Venerable Pu
a came out of retreat and went to the Buddha. He bowed, sat down to one side, and said to the Buddha,
dena ovadatu, yamaha
pahitatto vihareyyan
Sir, may the Buddha please teach me Dhamma in brief. When I
ll live alone, withdrawn, diligent, keen, and resolute.
a, listen and pay close attention, I will speak.
o bhagavato paccassosi.
The Buddha said this:
a, there are sights known by the eye that are likable, desirable, agreeable, pleasant, sensual, and arousing.
ce bhikkhu abhinandati abhivadati ajjhos
If a mendicant approves, welcomes, and keeps clinging to them,
abhinandato abhivadato ajjhos
this gives rise to relishing.
Relishing is the origin of suffering, I say.
There are sounds known by the ear
smells known by the nose
tastes known by the tongue
touches known by the body
thoughts known by the mind that are likable, desirable, agreeable, pleasant, sensual, aM
ce bhikkhu abhinandati abhivadati ajjhos
If a mendicant approves, welcomes, and keeps clinging to them,
abhinandato abhivadato ajjhos
this gives rise to relishing.
Relishing is the origin of suffering, I say.
There are sights known by the eyM
e that are likable, desirable, agreeable, pleasant, sensual, and arousing.
If a mendicant doesn
t approve, welcome, and keep clinging to them,
anabhinandato anabhivadato anajjhos
When relishing ceases, suffering ceases, I say.
There are sounds known by thM
smells known by the nose
tastes known by the tongue
touches known by the body
thoughts known by the mind that are likable, desirable, agreeable, pleasant, sensual, and arousing.
If a mendicant doesn
t approve, welcome, M
and keep clinging to them,
anabhinandato anabhivadato anajjhos
When relishing ceases, suffering ceases, I say.
dena ovadito katarasmi
janapade viharissas
ve given you this brief advice, what country will you live in?
s a country named Sun
paranta. I shall live there.
paranta are wild and rough, Pu
akkosissanti paribh
sissanti, tattha te, pu
If they abuse and insult you, what will you think of them?
akkosissanti paribh
sissanti, tattha me eva
If they abuse and insult me, I will think:
paranta are gracious, truly gracious, since they don
t hit me with their fists.
ll think, Blessed One.
evamettha, sugata, bhavissat
dassanti, tattha pana te, pu
But if they do hit you with their fists, what will you think of them then?
Sace me, bhante, sun
dassanti, tattha me eva
If they hit me with their fists, I
paranta are gracious, truly gracious, since they don
t throw stones at me.
ll think, Blessed One.
evamettha, sugata, bhavissat
dassanti, tattha pana te, pu
But if they do throw stones at you, what will you thiM
Sace me, bhante, sun
dassanti, tattha me eva
If they throw stones at me, I
paranta are gracious, truly gracious, since they don
t beat me with a club.
ll think, Blessed One.
a, sugata, bhavissat
dassanti, tattha pana te, pu
But if they do beat you with a club, what will you think of them then?
Sace me, bhante, sun
dassanti, tattha me eva
If they beat me with a club, I
me nayime satthena pah
paranta are gracious, truly gracious, since they don
t stab me with a knife.
ll think, Blessed One.
evamettha, sugata, bhavissat
dassanti, tattha pana te, pu
But if they do stab you with a knife,M
what will you think of them then?
Sace me, bhante, sun
dassanti, tattha me eva
If they stab me with a knife, I
paranta are gracious, truly gracious, since they don
t take my life with a sharp knife.
ll think, Blessed One.
evamettha, sugata, bhavissat
voropessanti, tattha pana te, pu
But if they do take your life with a sharp knife, what will you think of them then?
voropessanti, tattha me eva
If they take my life with a sharp knM
santi kho bhagavato s
There are disciples of the Buddha who looked for someone to assist with slitting their wrists because they were horrified, repelled, and disgusted with the body and with life. And I have found this without looking!
ll think, Blessed One.M
evamettha, sugata, bhavissat
Having such self-control and peacefulness, you will be quite capable of living in Sun
a, go at your convenience.
paranto janapado tena c
a welcomed and agreed with the Buddha
s words. He got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right. Then he set his lodgings in order and, taking his bowl and robe, set out for Sun
paranto janapado tadavasari.
veling stage by stage, he arrived at Sun
o tenevantaravassena pa
ivedesi, tenevantaravassena pa
ivedesi, tenevantaravassena tisso vijj
Within that rainy season he confirmed around five hundred male and five hundred female lay followers. And within that same rainy season he realized the three knowledges.
o aparena samayena parinibb
Some time later he became fully extinguished.
Then several mendicants went up to the Buddha, bowed, sat down to one side, and said to him,
ma kulaputto bhagavat
ir, the gentleman named Pu
a, who was advised in brief by the Buddha, has passed away.
gati, ko abhisampar
Where has he been reborn in his next life?
a was astute. He practiced in line with the teachings, and did not trouble me about the teachings.
Parinibbuto, bhikkhave, pu
a has become completM
That is what the Buddha said.
Satisfied, the mendicants were happy with what the Buddha said.
viharati jetavane an
At one time the Buddha was staying near S
camattehi bhikkhunisatehi saddhi
together with around five hundred nuns approached the Buddha, bowed, stood to one side, and said to him,
ovadatu, bhante, bhagav
Sir, may the Buddha please advise
and instruct the nuns.
karotu, bhante, bhagav
Please give the nuns a Dhamma talk.
Tena kho pana samayena ther
bhikkhuniyo ovadanti pariy
Now at that time the senior monks were taking turns to advise the nuns.
nandako na icchati bhikkhuniyo ovaditu
But Venerable Nandaka didn
t want to take his turn.
Then the Buddha said to VenerablM
yo bhikkhuniyo ovaditu
nanda, whose turn is it to advise the nuns today?
Sabbeheva, bhante, kato pariy
yo bhikkhuniyo ovaditu
nandako na icchati bhikkhuniyo ovaditu
Then the Buddha said to Nandaka,
ovada, nandaka, bhikkhuniyo;M
Nandaka, please advise
sa, nandaka, bhikkhuniyo;
and instruct the nuns.
Please, brahmin, give the nuns a Dhamma talk.
nandako bhagavato pa
replied Nandaka. Then, in the morning, he robed up and, taking his bowl and robe, entered S
ikkanto attadutiyo yena r
He wandered for alms in S
. After the meal, on his return from alms-round, he went to the Royal Monastery with a companion.
Those nuns saw him coming off in the distance,
so they spread out a seat and placed water for washing the feet.M
Nandaka sat down on the seat spread out,
and washed his feet.
Those nuns bowed, and sat down to one side.
Nandaka said to them,
kho, bhaginiyo, bhavissati.
Sisters, this talk shall be in the form of questions.
When you understand, say so. When you don
t understand, say so.
If anyone has a doubt or uncertainty, ask me about it:
Why, sir, does it say this? What does that mean?
, bhante, ayyassa nandakassa attaman
no ayyo nandako pav
re already delighted and satisfied with Venerable Nandaka, since he invites us like this.
What do you think, sisters?
Is the eye permanent or impermanent?
s impermanent, is it suffering or happiness?
s impermanent, suffering, and perishable, is it fit to be regarded thus:
mama, esohamasmi, eso me att
This is mine, I am this, this is my self
What do you think, sisters?
mind permanent or impermanent?
s impermanent, is it suffering or happiness?
s impermanent, suffering, and perishable, is it fit to be regarded thus:
mama, esohamasmi, eso me att
This is mine, I am this, this is my self
Because we have already truly seen this wiM
itipime cha ajjhattik
So these six interior sense fields are impermanent.
Good, good, sisters!
, bhaginiyo, hoti ariyas
s how it is for a noble disciple who truly sees with right wisdom.
What do you think, sisters?
Are sights permanent or impermanent?
But if they're impermanent, are they suffering or happiness?
But if they're impermanent, suffering, and perishable, are they fit to be regarded thus:
mama, esohamasmi, eso me att
This is mine, I am this, this is my self
What do you think, sisters?
thoughts permanent or impermanent?
But if they're impermanent, are they suffering or happiness?
But if they're impermanent, suffering, and perishable, are they fit to be regarded thus:
mama, esohamasmi, eso me att
This is mine, I am this, this is my self
Because we have already truly seen this with right wisdom:
So these six exterior sense fields are impermanent.
Good, good, sisters!
, bhaginiyo, hoti ariyas
s how it is for a noble disciple who truly sees with right wisdom.
What do you think, sisters?
Is eye consciousness
mama, esohamasmi, eso M
atha, bhaginiyo, sotavi
tongue consciousness
mind consciousness permanent or impermanent?
s impermanent, is it suffering or happiness?
s impermanent, sufferingM
, and perishable, is it fit to be regarded thus:
mama, esohamasmi, eso me att
This is mine, I am this, this is my self
Because we have already truly seen this with right wisdom:
So these six classes of consciousness are impermanent.
Good, good, sisters!
, bhaginiyo, hoti ariyas
s how it is for a noble disciple who truly sees with right wisdom.
pi, bhaginiyo, telappad
Suppose there was an oil lamp burning. The oil, wick, flame, and light were all impermanent and perM
Yo nu kho, bhaginiyo, eva
Now, suppose someone was to say:
While this oil lamp is burning, the oil, the wick, and the flame are all impermanent and perishable.
But the light is permanent, lasting, eternal, and imperishable.
Would they be speaking rightly?
Amussa hi, bhante, telappad
Because that oil lamp
s oil, wick, and flame are all impermanent and perishable,
let alone the light.
Evameva kho, bhaginiyoM
In the same way, suppose someone was to say:
These six interior sense fields are impermanent.
ca kho cha ajjhattike
whether pleasant, painful, or neutral
that I experience due to these six interior sense fields is permanent, lasting, eternal, and imperishable.M
nu kho so, bhaginiyo, vadam
Would they be speaking rightly?
Because each kind of feeling arises dependent on the corresponding condition.
Tajjassa tajjassa paccayassa nirodh
When the corresponding condition ceases, the appropriate feeling ceases.
Good, good, sisters!
, bhaginiyo, hoti ariyas
s how it is for a noble disciple who truly sees with right wisdom.
pi, bhaginiyo, mahato rukkhassa ti
, khandhopi anicco vipari
Suppose there was a large tree standing with heartwood. The rootM
s, trunk, branches and leaves, and shadow were all impermanent and perishable.
Yo nu kho, bhaginiyo, eva
Now, suppose someone was to say:
amussa mahato rukkhassa ti
, khandhopi anicco vipari
s a large tree standing with heartwood. The roots, trunk, and branches and leaves are allM
impermanent and perishable. But the shadow is permanent, lasting, eternal, and imperishable.
nu kho so, bhaginiyo, vadam
Would they be speaking rightly?
Amussa hi, bhante, mahato rukkhassa ti
, khandhopi anicco vipari
Because that large tree
s roots, trunk, and M
branches and leaves are all impermanent and perishable,
let alone the shadow.
Evameva kho, bhaginiyo, yo nu kho eva
In the same way, suppose someone was to say:
These six exterior sense fields are impermanent.
whether pleasant, painful, or neutral
that I experience due to these six exterior sense fields is permanent, lasting, eternal, and imperishable.
nu kho so, bhaginiyo, vadam
Would they be speaking rightly?
Because each kind of feeling arises dependent on the corresponding condition.
sa tajjassa paccayassa nirodh
When the corresponding condition ceases, the appropriate feeling ceases.
Good, good, sisters!
, bhaginiyo, hoti ariyas
s how it is for a noble disciple who truly sees with right wisdom.
pi, bhaginiyo, dakkho gogh
hena govikantanena g
Suppose a deft butcher or their apprentice was to kill a cow and carve it with a sharp meat cleaver. Without damaging the flesh inside or the hide outside,
yadeva tattha antar
hena govikantanena sa
kanteyya sampakanteyya samparikanteyya.
d cut, carve, sever, and slice through the connecting tendons, sinews, and ligaments,
and then peel off the outer hide. Then they
d wrap that cow up in that very same hide and say:
This cow is joined to its hide just like before.
nu kho so, bhaginiyo, vadam
Would they be speaking rightly?
Amu hi, bhante, dakkho gogh
hena govikantanena g
kanteyya anupahacca antara
yadeva tattha antar
hena govikantanena sa
kanteyya sampakanteyya samparikanteyya.
Because even if they wrap that cow up in that very same hide and say:
This cow is joined to its hide just like before,
still that cow is not joined to that hide.
ve made up this simile to make a point.
ti kho, bhaginiyo, channeta
is a term for the six interior sense fields.
ti kho, bhaginiyo, channeta
is a term for the six exterior sense fields.
ti kho, bhaginiyo, nand
The connecting tendons, sinews, and ligameM
is a term for desire with relishing.
ti kho, bhaginiyo, ariy
A sharp meat cleaver
is a term for noble wisdom.
kantati sampakantati samparikantati.
And it is that noble wisdom which cuts, carves, severs, and slices the connecting corruption, fetter, and bond.
Satta kho panime, bhaginiyo, bojjha
upasampajja viharati.
Sisters, by developing and cultivating these seven awakening factors, a mendicant realizes the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements.
Idha, bhaginiyo, bhikkhu satisambojjha
, dhammavicayasambojjha
s when a mendicant develops the awakening factors of mindfulness, investigation of principles, energy, rapture, tranquility, immersion, and M
equanimity, which rely on seclusion, fading away, and cessation, and ripen as letting go.
Ime kho, bhaginiyo, satta bojjha
upasampajja viharat
It is by developing and cultivating these seven awakening factors that a mendicant realizes the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized iM
t with their own insight due to the ending of defilements.
Then after giving this advice to the nuns, Nandaka dismissed them, saying,
gacchatha, bhaginiyo; k
Go, sisters, it is time.
yasmato nandakassa bh
And then those nuns approved and agreed with what Nandaka had said. They got up from their seat, bowed, and respectfully circled him, keeping him on their right. Then they went up to the Buddha, bowed, and stood to one side. The Buddha said to them,
gacchatha, bhikkhuniyo; k
Go, nuns, it is time.
bhikkhuniyo bhagavanta
Then those nuns bowed to the Buddha respectfully circled him, keeping him on their right, before departing.
Soon after those nuns had left, the Buddha addressed the mendicants:
pi, bhikkhave, tadahuposathe c
tuddase na hoti bahuno janassa ka
Suppose, mendicants, it was the sabbath of the fourteenth day. You wouldn
t get lots of people
no cando tveva hoti.
wondering whether the moon is full or not, since it is obviously not full.
Evameva kho, bhikkhave, t
bhikkhuniyo nandakassa dhammadesan
honti no ca kho paripu
In the same way, those nuns were uplifted by Nandaka
s Dhamma teaching, but they still haven
Then the Buddha said to Nandaka,
Well then, Nandaka, tomorrow you should give those nuns the same advice again.
nandako bhagavato paccassosi.
And the next day he went to those nuns, and all unfolded just like the previous day.
ikkanto attadutiyo yena r
ho, bhaginiyo, bhavissati.
, bhante, ayyassa nandakassa attaman
no ayyo nandako pav
atha, bhaginiyo, cakkhu nicca
mama, esohamasmi, eso me att
atha, bhaginiyo, sota
mama, esohamasmi, eso me att
itipime cha ajjhattik
, bhaginiyo, hoti ariyas
mama, esohamasmi, eso me att
atha, bhaginiyo, sadd
mama, esohamasmi, eso me att
, bhaginiyo, hoti ariyas
atha, bhaginiyo, cakkhuvi
mama, esohamasmi, eso me att
, bhaginiyo, hoti ariyas
pi, bhaginiyo, telappad
Yo nu kho, bhaginiyo, eva
nu kho so, bhaginiyo, vadam
Amussa hi, bhante, telappad
Evameva kho, bhaginiyo, yo nu kho eva
ca kho cha ajjhattike
nu kho so, bhaginiyo, vadam
Tajjassa tajjassa paccayassa nirodh
, bhaginiyo, hoti ariyas
pi, bhaginiyo, mahato rukkhassa ti
, khandhopi anicco vipari
Yo nu kho, bhaginiyo, eva
amussa mahato rukkhassa ti
, khandhopi anicco vipari
nu kho so bhaginiyo, vadam
Amussa hi, bhante, mahato rukkhassa ti
, khandhopi anicco vipari
Evameva kho, bhaginiyo, yo nu kho eva
nu kho so, bhaginiyo, vadam
Tajjassa tajjassa paccayassa nirodh
, bhaginiyo, hoti ariyas
pi, bhaginiyo, dakkho gogh
hena govikantanena g
kanteyya anupahacca antara
yadeva tattha antar
hena govikantanena sa
kanteyya sampakanteyya samparikanteyya.
nu kho so, bhaginiyo, vadam
Amu hi, bhante, dakkho gogh
hena govikantanena g
kanteyya anupahacca antara
yadeva tattha antar
hena govikantanena sa
kanteyya sampakanteyya samparikanteyya.
ya ayamevettha attho.
ti kho, bhaginiyo, channeta
ti kho, bhaginiyo, channeta
ti kho, bhaginiyo, nand
ti kho, bhaginiyo, ariy
kantati sampakantati samparikantati.
Satta kho panime, bhaginiyo, bojjha
upasampajja viharati.
Idha, bhaginiyo, bhikkhu satisambojjha
Ime kho, bhaginiyo, satta bojjha
gacchatha, bhaginiyo; k
yasmato nandakassa bh
gacchatha, bhikkhuniyo; k
bhikkhuniyo bhagavanta
Soon after those nuns had left, the Buddha addressed the mendicants:
pi, bhikkhave, tadahuposathe pannarase na hoti bahuno janassa ka
Suppose, mendicants, it was the sabbath of the fifteenth day. You wouldn
t get lots of people
wondering whether the moon is full or not, since it is obviously full.
evameva kho, bhikkhave, t
bhikkhuniyo nandakassa dhammadesan
In the same way, those nuns were uplifted by Nandaka
s Dhamma teaching, and they found what they
Even the last of these five hundred nunM
s is a stream-enterer, not liable to be reborn in the underworld, bound for awakening.
That is what the Buddha said.
Satisfied, the mendicants were happy with what the Buddha said.
The Shorter Advice to R
viharati jetavane an
At one time the Buddha was staying near S
Atha kho bhagavato rahogatassa pa
cetaso parivitakko udap
Then as he was in private retreat this thought came to his mind,
hulassa vimuttiparip
The qualities that ripen in freedom have ripened in R
t I lead him further to the endingM
Then the Buddha robed up in the morning and, taking his bowl and robe, entered S
Then, after the meal, on his return from alms-round, he addressed Venerable R
hula, get your sitting cloth.
s go to the Dark Forest for the day
hula. Taking his sitting cloth he followed behind the Buddha.
Tena kho pana samayena anek
Now at that time many thousands of deities followed the Buddha, thinkM
Today the Buddha will lead R
hula further to the ending of defilements!
Then the Buddha plunged deep into the Dark Forest and sat at the root of a tree on the seat spread out.
hula bowed to the Buddha and sat down to one side.
The Buddha said to him:
What do you think, R
Is the eye permanent or impermanent?
s impermanent, is it suffering or happiness?
s impermanent, suffering, and perishable, is it fit to be regarded thus:
mama, esohamasmi, eso me att
This is mine, I am this, this is my self
What do you think, R
Are sights permanent or impermanent?
But if they're impermanent, are they suffering or happiness?
But if they're impermanent, suffering, and perishable, are they fit to be regarded thus:
mama, esohamasmi, eso me att
This is mine, I am this, this is my self
What do you think, R
Is eye consciousness permanent or impermanent?
s impermanent, is it suffering or happiness?
s impermanent, suffering, and perishable, is it fit to be regarded thus:
mama, esohamasmi, eso me att
This is mine, I am this, this is my self
What do you think, R
cakkhusamphasso nicco v
Is eye contact permanent or impermanent?
s impermanent, is it suffering or happiness?
s impermanent, suffering, and perishable, is it fit to be regarded thus:
mama, esohamasmi, eso me att
This is mine, I am this, this is my self
cakkhusamphassapaccay
Anything included in feeling, perception, choices, and consciousness that arises conditioned by eye contact: is that permanent or impermanent?
s impermanent, is it suffering or happiness?
s impermanent, suffering, and perishable, is it fit to be regarded thus:
mama, esohamasmi, eso me att
This is mine, I am this, this is my self
What do you think, R
mind permanent or impermanent?
s impermanent, is it suffering or happiness?
s impermanent, suffering, and perishable, is it fit to be regarded thus:
mama, esohamasmi, eso me att
This is mine, I am this, this is my self
What do you think, R
hula? Are thoughts permanent oM
But if they're impermanent, are they suffering or happiness?
But if they're impermanent, suffering, and perishable, are they fit to be regarded thus:
mama, esohamasmi, eso me att
I am this, this is my self
What do you think, R
hula? Is mind consciousness permanent or impermanent?
s impermanent, is it suffering or happiness?
s impermanent, suffering, and perishable, is it fit to be regarded thus:
mama, esohamasmi, eso me att
This is mine, I am this, this is my self
hula, manosamphasso nicco v
What do you think, R
hula? Is mind contact permanent or impermanent?
s impermanent, is it suffering or happiness?
s impermanent, suffering, and perishable, is it fit to be regarded thus:
mama, esohamasmi, eso me att
This is mine, I am this, this is my self
What do you think, R
manosamphassapaccay
Anything included in feeling, perception, choices, and consciousness that arises conditioned by mind contact: is that permanent or impermanent?
s impermanent, is it suffering or happiness?
s impermanent, suffering, and perishable, is it fit to be regarded thus:
mama, esohamasmi, eso me att
This is mine, I am this, this is my self
pesu nibbindati, cakkhuvi
e nibbindati, cakkhusamphasse nibbindati, yamida
cakkhusamphassapaccay
tasmimpi nibbindati.
Seeing this, a learned noble disciple grows disillusioned with the eye, sights, eye consciousness, and eye contact. And they grow disillusioned with anything included in feeling, perception, choices, and consciousness that arises conditioned by eye contact.
nibbindati, saddesu nibbindati M
They grow disillusioned with the ear
nibbindati, gandhesu nibbindati
ya nibbindati, rasesu nibbindati
nibbindati, dhammesu nibbindati, manovi
e nibbindati, manosamphasse nibbindati, yamida
manosamphassapaccay
tasmimpi nibbindati.
mind, thoughts, mind consciousness, and mindM
contact. And they grow disillusioned with anything included in feeling, perception, choices, and consciousness that arises conditioned by mind contact.
vimuccati. Vimuttasmi
Being disillusioned, desire fades away. When desire fades away they
re freed, they know they
irth 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.
That is what the Buddha said.
Satisfied, Venerable R
hula was happy with what the Buddha said.
And while this discourse was being spoken, R
s mind was freed froM
m defilements by not grasping.
And the stainless, immaculate vision of the Dhamma arose in those thousands of deities:
Everything that has a beginning has an end.
viharati jetavane an
At one time the Buddha was staying near S
There the Buddha addressed the mendicants,
bhagavato paccassosu
The Buddha said this:
vo, bhikkhave, desess
Mendicants, I shall teach you the Dhamma that
s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And I shall reveal a spiritual practice that
s entirely full and pure, namely,
the six sets of six.
Listen and pay close attention, I will speak.
bhagavato paccassosu
The Buddha said this:
The six interior sense fields should be understood. The six exterior sense fields should be understood. The six classes of consciousness should be understood.M
The six classes of contact should be understood. The six classes of feeling should be understood. The six classes of craving should be understood.
The six interior sense fields should be understood.
s what I said, but why did I say it?
There are the sense fields of the eye, M
ear, nose, tongue, body, and mind.
The six interior sense fields should be understood.
s what I said, and this is why I said it.
This is the first set of six.
The six exterior sense fields should be understood.
what I said, but why did I say it?
There are the sense fields of sights, sounds, smells, tastes, touches, and thoughts.
The six exterior sense fields should be understood.
s what I said, and this is why I said it.
This is the second set oM
The six classes of consciousness should be understood.
s what I said, but why did I say it?
pe ca uppajjati cakkhuvi
Eye consciousness arises dependent on the eye and sights.
icca sadde ca uppajjati sotavi
Ear consciousness arises dependent on the ear and sounds.
icca gandhe ca uppajjati gh
Nose consciousness arises dependent on the nose and smells.
icca rase ca uppajjati jivh
Tongue consciousness arises dependent on the tongue and tastes.
habbe ca uppajjati k
Body consciousness arises dependent on the body and touches.
icca dhamme ca uppajjati manovi
Mind consciousness arises dependent on the mind and thoughts.
The six classes of consciousness should be understood.
s what I said, and this is why I said it.
This is the third set of six.
The six classes of contact should be understood.
s what I said, but why did I say it?
pe ca uppajjati cakkhuvi
Eye consciousness arises dependent on the eye and sights. The meeting of the three is contact.
icca sadde ca uppajjati sotavi
Ear consciousness arises dependent on the ear and sounds. The meeting of the three is contact.
icca gandhe ca uppajjati gh
Nose consciousness arises dependent on the nose and smells. The meeting of the three is contact.
icca rase ca uppajjati jivh
Tongue consciousness arises dependent on the tongue and tastes. The meeting of the three is contact.
habbe ca uppajjati k
Body consciousness arises dependent on the body and touches. The meeting of the three is contact.
icca dhamme ca uppajjati manovi
Mind consciousness arises dependent on theM
mind and thoughts. The meeting of the three is contact.
The six classes of contact should be understood.
s what I said, and this is why I said it.
This is the fourth set of six.
The six classes of feeling should be understood.
but why did I say it?
pe ca uppajjati cakkhuvi
gati phasso, phassapaccay
Eye consciousness arises dependent on the eye and sights. The meeting of the three is contact. Contact is a condition for feeling.
icca sadde ca uppajjati sotavi
gati phasso, phassapaccay
Ear consciousness arises dependent on the ear and sounds. The meeting of the three is contact. Contact is a condition for feelM
icca gandhe ca uppajjati gh
gati phasso, phassapaccay
Nose consciousness arises dependent on the nose and smells. The meeting of the three is contact. Contact is a condition for feeling.
icca rase ca uppajjati jivh
gati phasso, phassapaccay
Tongue consciousness arises dependent on the tongue and tastes. The meeting of the three is contact. Contact is a condition for feeling.
habbe ca uppajjati k
gati phasso, phassapaccay
Body consciousness arises dependent on the body and touches. The meeting of the three is contact. Contact is a condition for feeling.
icca dhamme ca uppajjati manovi
gati phasso, phassapaccay
Mind consciousness arises dependent on the mind and thoughts. The meeting of the three is contact. Contact is a condition for feeling.
The six classes of feeling should be understood.
s what I said, and this is why I said it.
This is the fifth set of six.
The six classes of craving should be understood.
s what I said, but why did I say it?
gati phasso, phassapaccay
Eye consciousness arises dependent on the eye and sights. The meeting of the three is contact. Contact is a condition for feeling. Feeling is a condition for craving.
icca sadde ca uppajjati sotavi
icca gandhe ca uppajjati gh
icca rase ca uppajjati jivh
Tongue consciousness
habbe ca uppajjati k
icca dhamme ca uppajjati manovi
gati phasso, phassapaccay
Mind consciousness arises dependent on the mind and thoughts. The meeting of the three is contact. Contact is a condition for feeling. Feeling is a condition for craving.
The six classes of M
craving should be understood.
s what I said, and this is why I said it.
This is the sixth set of six.
that is not tenable.
The arising and vanishing of the eye is evident,
me uppajjati ca veti c
so it would follow that one
s self arises and vanishes.
s not tenable to claim that
So the eye is not self.
that is not tenable.
The arising and vanishing of sights is evident,
me uppajjati ca veti c
so it would follow that one
s self arises and vanishes.
s not tenable to claim that
So the eye is not self and sights are not self.
eye consciousness is self,
that is not tenable.
The arising and vanishing of eye consciousness is evident,
me uppajjati ca veti c
so it would follow that one
s self arises and vanishes.
s not tenable to claim that
eye consciousness is self.
So the eye, sights, and eyM
e consciousness are not self.
eye contact is self,
that is not tenable.
Cakkhusamphassassa upp
The arising and vanishing of eye contact is evident,
me uppajjati ca veti c
so it would follow that one
s self arises and vanishes.
s not tenable to claim thaM
eye contact is self.
, cakkhusamphasso anatt
So the eye, sights, eye consciousness, and eye contact are not self.
that is not tenable.
The arising and vanishing of feeling is evident,
so it would follow that one
s self arises and vanishes.
s not tenable to claim that
, cakkhusamphasso anatt
So the eye, sights, eye consciousness, eye contact, and feeling are not self.
that is not tenable.
The arising and vanishing of craving is evident,
me uppajjati ca veti c
so it would follow that one
s self arises and vanishes.
s not tenable to claim that
, cakkhusamphasso anM
So the eye, sights, eye consciousness, eye contact, feeling, and craving are not self.
The arising and vanishing of the mind is evident,
me uppajjati ca veti c
so it would follow that one
s self arises and vanishes.
s not tenable to claim that
So the mind is not self.
me uppajjati ca veti c
mind consciousness is self
me uppajjati ca veti c
mind contact is self
Manosamphassassa upp
me uppajjati ca veti c
, manosamphasso anatt
me uppajjati ca veti c
, manosamphasso anatt
that is not tenable.
The arising and vanishing of craving is evident,
me uppajjati ca veti c
so it would follow that one
s self arises and vanishes.
s not tenable to claim that
, manosamphasso anatt
So the mind, thoughts, mind consciousness, mind contact, feeling, and craving are not self.
kho pana, bhikkhave, sakk
Now, mendicants, this is the way that leads to the origin of identity.
mama, esohamasmi, eso me att
You regard the eye like thiM
This is mine, I am this, this is my self.
mama, esohamasmi, eso me att
mama, esohamasmi, eso me att
mama, esohamasmi, eso me att
mama, esohamasmi, eso me att
mama, esohamasmi, eso me att
This is mine, I am this, this is my self.
mama, esohamasmi, eso me att
mama, esohamasmi, eso me att
mama, esohamasmi, eso me att
mama, esohamasmi, eso me att
mama, esohamasmi, eso me att
ti samanupassati, dhaM
mama, esohamasmi, eso me att
ti samanupassati, manovi
mama, esohamasmi, eso me att
ti samanupassati, manosamphassa
mama, esohamasmi, eso me att
ti samanupassati, vedana
mama, esohamasmi, eso me att
ti samanupassati, ta
mama, esohamasmi, eso me att
mind consciousness
craving like this:
This is mine, I am this, this is my self.
kho pana, bhikkhave, sakk
But this is the way that leads to the cessation of identity.
mama, nesohamasmi, na meso att
You regard the eye like this:
This is not mine, I am not this, this is not my self.
mama, nesohamasmi, na meso att
mama, nesohamasmi, na meso att
mama, nesohamasmi, na meso att
mama, nesohamasmi, na meso att
mama, nesohamasmi, na meso att
This is not mine, I am not this, this is not my self.
mama, nesohamasmi, na meso att
mama, nesohamasmi, na meso att
mama, nesohamasmi, na meso att
mama, nesohamasmi, na meso att
mama, nesohamasmi, na meso att
This is not mine, I am not this, this is not my self.
mama, nesohamasmi, na meso att
You regard thoughts
mama, nesohamasmi, na meso att
mama, nesohamasmi, na meso att
mama, nesohamasmi, na meso att
mama, nesohamasmi, na meso att
This is not mine, I am not this, this is not my self.
pe ca uppajjati cakkhuvi
gati phasso, phassapaccay
Eye consciousness arises dependent on the eye and sights. The meeting of the three is contact. Contact is a condition for the arising of what is felt as pleasant, painful, or neutral.
no abhinandati abhivadati ajjhos
When you experience a pleasant feeling, if you approve, welcome, and keep clinging to it,
the underlying tendency to greed underlies thM
no socati kilamati paridevati uratt
When you experience a painful feeling, if you sorrow and wail and lament, beating your breast and falling into confusion,
the underlying tendency to repulsion underlies that.
ce a neutral feeling, if you don
t truly understand that feeling
s origin, ending, gratification, drawback, and escape,
the underlying tendency to ignorance underlies that.
So vata, bhikkhave, sukh
heva dhamme dukkhassantakaro bhavissat
Mendicants, without giving up the underlying tendency to greed for pleasant feeling, without dispelling the underlying tendency to repulsion towards painful feeling, without eradicating ignorance in the case of neutral feeling, without giving up ignorance and without giving rise to knowledge, it
s simply impossible to make an end of suffering in the present life.
icca sadde ca uppajjati sotavi
icca rase ca uppajjati jivh
Tongue consciousness
habbe ca uppajjati k
icca dhamme ca uppajjati manovi
gati phasso, phassapaccay
Mind consciousness arises depeM
ndent on the mind and thoughts. The meeting of the three is contact. Contact is a condition for the arising of what is felt as pleasant, painful, or neutral.
no abhinandati abhivadati ajjhos
When you experience a pleasant feeling, if you approve, welcome, and keep clinging to it,
the underlying tendency to greed underlies that.
no socati kilamati paridevati uratt
When you experience a painful feeling, if you sorrow and wail and lament, beating your breast and falling into confusion,
the underlying tendency to repulsion underlies that.
When you experience a neutral feeling, if you don
t truly understand that feeling
s origin, ending, gratification,M
drawback, and escape,
the underlying tendency to ignorance underlies that.
So vata, bhikkhave, sukh
heva dhamme dukkhassantakaro bhavissat
Mendicants, without giving up the underlying tendency to greed for pleasant feeling, without dispeM
lling the underlying tendency to repulsion towards painful feeling, without eradicating ignorance in the case of neutral feeling, without giving up ignorance and without giving rise to knowledge, it
s simply impossible to make an end of suffering in the present life.
pe ca uppajjati cakkhuvi
gati phasso, phassapaccay
Eye consciousness arises dependent on the eye and sM
ights. The meeting of the three is contact. Contact is a condition for the arising of what is felt as pleasant, painful, or neutral.
When you experience a pleasant feeling, if you don
t approve, welcome, and keep clinging to it,
the underlying tendency to greed does not underlie that.
no na socati na kilamati na paridevati na uratt
When you experience a painful feeling, if you don
t sorrow or wail or lament, beating your breast and falling into confusion,
the underlying tendency to repulsion does not underlie that.
When you experience a neutral feeling, if you truly understand that feeling
ing, gratification, drawback, and escape,
the underlying tendency to ignorance does not underlie that.
So vata, bhikkhave, sukh
heva dhamme dukkhassantakaro bhavissat
Mendicants, after giving up the underlying tendency to greed for pleasant feeling,M
after dispelling the underlying tendency to repulsion towards painful feeling, after eradicating ignorance in the case of neutral feeling, after giving up ignorance and giving rise to knowledge, it
s totally possible to make an end of suffering in the present life.
icca sadde ca uppajjati sotavi
icca gandhe ca uppajjati gh
icca rase ca uppajjati jivh
Tongue consciousness
habbe ca uppajjati k
icca dhamme ca uppajjati manovi
gati phasso, phassapaccay
Mind consciousness arises dependent on the mind and thoughts. The meeting of the three is contact. Contact is a conditM
ion for what is felt as pleasant, painful, or neutral.
When you experience a pleasant feeling, if you don
t approve, welcome, and keep clinging to it,
the underlying tendency to greed does not underlie that.
no na socati na kilamati na paridevati na uratt
When you experience a painful feeling, if youM
t sorrow or wail or lament, beating your breast and falling into confusion,
the underlying tendency to repulsion does not underlie that.
When you experience a neutral feeling, if you truly understand that feeling
s origin, ending, gratification, drawback, and escape,
he underlying tendency to ignorance does not underlie that.
So vata, bhikkhave, sukh
heva dhamme dukkhassantakaro bhavissat
Mendicants, after giving up the underlying tendency to greed for pleasant feeling, after dispelling the underlying tendency to repulsion towards painful feelingM
, after eradicating ignorance in the case of neutral feeling, after giving up ignorance and giving rise to knowledge, it
s totally possible to make an end of suffering in the present life.
pesu nibbindati, cakkhuvi
e nibbindati, cakkhusamphasse nibbindati, vedan
Seeing this, a learned noble disciple grows disillusioned with the eye, sights, eye consciousness, eye contact, feeling, and M
nibbindati, saddesu nibbindati
They grow disillusioned with the ear
nibbindati, gandhesu nibbindati
ya nibbindati, rasesu nibbindati
nibbindati, dhammesu nibbindati, manovi
e nibbindati, manosamphasse nibbindati, vedan
mind, thoughts, mind consciousness, mind contact, feeling, and craving.
vimuccati. Vimuttasmi
Being disillusioned, desire fades away. When desire fades away they
re freed. When it is freed, they know it is freed.
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.
That is what the Buddha said.
Satisfied, the mendicants were happy with what the Buddha said.
And while this discourse was being spoken, the minds of sixty mendicants were freed from defilements by not grasping.
t Discourse on the Six Sense Fields
viharati jetavane an
At one time the Buddha was staying near S
There the Buddha addressed the mendicants,
bhagavato paccassosu
The Buddha said this:
vo, bhikkhave, desess
Mendicants, I shall teach you the great discourse on the six sense fields.
Listen and pay close attention, I will speak.
bhagavato paccassosu
The Buddha said this:
cakkhusamphassapaccay
rajjati, cakkhusamphasse s
cakkhusamphassapaccay
ndicants, when you don
t truly know and see the eye, sights, eye consciousness, eye contact, and what is felt as pleasant, painful, or neutral that arises conditioned by eye contact, you
re aroused by desire for these things.
Someone who lives aroused like this
fettered, confused, concentrating on gratification
accumulates the five grasping aggregates for themselves in the M
which leads to future rebirth, mixed up with relishing and greed, looking for enjoyment in various different realms
Their physical and mental stress,
yadukkhampi cetodukkhampi pa
And they experience physical and mental suffering.
t truly know and see the ear
, dhamme, bhikkhave, aj
manosamphassapaccay
rajjati, manosamphasse s
manosamphassapaccay
mind, thoughts, mind consciousness, mind contact, and what is felt as pleasant, painful, or neutral that arises conditioned by mind contact, you
re aroused by desire for these things.
Someone who lives aroused like this
fettered, confused, concentrating on gratification
the five grasping aggregates for themselves in the future.
which leads to future rebirth, mixed up with relishing and greed, looking for enjoyment in various different realms
Their physical and mental stress,
yadukkhampi cetodukkhampi pa
And they experience physical and mental suffering.
ca kho, bhikkhave, j
cakkhusamphassapaccay
rajjati, cakkhusamphasse na s
cakkhusamphassapaccay
When you do truly know and see the eye, sights, eye consciousness, eye contact, and what is felt as pleasant, painful, or neutral that arises conditioned by eye contact, you
re not aroused by desire for these things.
Someone who lives unaroused like this
unfettered, unconfused, concentrating on drawbacks
disperses the the five grasping aggregates for themselves in the future.
which leads to future rebirth, mixed up with relishing and greed, looking for enjoyment in variousM
Their physical and mental stress,
and fever are given up.
yasukhampi cetosukhampi pa
And they experience physical and mental pleasure.
The view of such a person iM
Their intention is right intention,
their effort is right effort,
their mindfulness is right mindfulness,
and their immersion is right immersion.
Pubbeva kho panassa k
vo suparisuddho hoti.
And their actions of body and speech haveM
already been fully purified before.
So this noble eightfold path is fully developed.
chanti, sattapi bojjha
When the noble eightfold path is developed, the following are fully developed: the four kinds of mindfulness meditation, the four right efforts, the four bases of psychic power, the five faculties, the five powers, and the seven awakening factors.
And these two qualities proceed in conjunction:
serenity and discernment.
They completely understand by direct knowledge those things that should be completely understood by direct knowledge.
They give up by direct knowledge those things that should be given up by direct knowledge.
They develop by direct knowledge those things that should be developed by direct knowledge.
They realize by direct knowledge those things that should be realized by direct knowledge.
Katame ca, bhikkhave, dhamm
And what are the things that should be completely understood by direct knowledge?
The five grasping aggregates.
: form, feeling, perception, choices, and consciousness.
These are the things that should be completely understood by direct knowledge.
Katame ca, bhikkhave, dhamm
And what are the things that should be given up by direct knowledge?
Ignorance and craving for continued existence.
These are the things that should be given up by direct knowledge.
Katame ca, bhikkhaveM
And what are the things that should be developed by direct knowledge?
Serenity and discernment.
These are the things that should be developed by direct knowledge.
Katame ca, bhikkhave, dhamm
And what are the things that should be realized by direct knowledge?
Knowledge and freedom.
These are the thingsM
that should be realized by direct knowledge.
When you truly know and see the ear
manosamphassapaccay
rajjati, dhammesu na s
rajjati, manosamphasse na s
manosamphassapaccay
mind, thoughts, mind consciousness, mind contact, and what is M
felt as pleasant, painful, or neutral that arises conditioned by mind contact, you are not aroused by desire for these things.
yasukhampi cetosukhampi pa
Pubbeva kho panassa k
vo suparisuddho hoti.M
gacchanti, sattapi bojjha
Katame ca, bhikkhave, dhamm
Katame ca, bhikkhave, dhamm
Katame ca, bhikkhave, dhamm
Katame ca, bhikkhave, dhamm
These are the things that should be realized by direct knowledge.
That is what the Buddha said.
Satisfied, the mendicants were happy with what the Buddha said.
150. Nagaravindeyyasutta
With the People of Nagaravinda
At one time the Buddha was wandering in the land of the Kosalans together with a large Sa
gha of mendicants when he arrived at a village of the Kosalan brahmins named Nagaravinda.
kho nagaravindeyyak
The brahmins and householders of Nagaravinda heard,
o khalu, bho, gotamo sakyaputto sakyakul
pabbajito kosalesu c
It seems the ascetic Gotama
a Sakyan, gone forth from a Sakyan family
while wandering in the land of the Kosalans has arrived at Nagaravinda, together with a large Sa
o kittisaddo abbhuggato:
He has this good reputation:
asampanno sugato lokavid
anuttaro purisadammas
That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.
He has realized with his own insight this world
s, this population with its ascetics and brahmins, gods and huM
and he makes it known to others.
He teaches Dhamma that
s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And he reveals a spiritual practice that
s entirely full and pure.
s good to see such perfected ones.
Atha kho nagaravindeyyak
appekacce bhagavanta
su. Appekacce bhagavat
su. Appekacce yena bhagav
su. Appekacce bhagavato santike n
nisinne kho nagaravindeyyake br
Then the brahmins and householders of Nagaravinda went up to the Buddha. Before sitting down to one side, some bowed, some exchanged greetings and polite conversation, some held up their joined palms toward the Buddha, some announced their name and clan, while some kept silent. The Buddha said to them:
Sace vo, gahapatayo, a
Householders, if wanderers who follow another path were to M
What kind of ascetic or brahmin doesn
t deserve honor, respect, reverence, and veneration?
tumhe, gahapatayo, tesa
You should answer them:
There are ascetics and brahmins who are not free of greed, hate, and delusion for sights known by the eye, who are not peaceful inside, and who conduct themselves badly among the good by way of body, speech, and mind. They don
t deserve honor, respect, reverence, and veneration.
no samacariyampi heta
Because we ourselves are not free of these things, so we do not see that they have any higher good conduct than us.
t deserve honor, respect, reverence, and veneration.
There are ascetics and bM
rahmins who are not free of greed, hate, and delusion for sounds known by the ear
smells known by the nose
tastes known by the tongue
touches known by the body
thoughts known by the mind, who are not peaceful inside, and who conduct themselves badly among the good by way of body, speech, and mind. They don
t deserve honor, respect, reverence, and veneration.
no samacariyampi heta
Because we ourselves are not free of these things, so we do nM
ot see that they have any higher good conduct than us.
t deserve honor, respect, reverence, and veneration.
tumhe, gahapatayo, tesa
When questioned by wanderers who follow other paths, that
s how you should answer them.
Sace pana vo, gahapatayo, a
If wanderers who follow other paths were to ask you:
What kind of ascetic or brahmin deserves honor, respect, reverence, and veneration?
tumhe, gahapatayo, tesa
You should answer them:
There are ascetics and brahmins who are free of greed, hate, and delusion for sights known by the eye, who are peaceful inside, and who conduct themselves well by way of body, speech, and mind. They deserve honor, respect, reverence, and veneration.
no samacariyampi heta
Because we ourselves are not free of these things, but we see that they have a higher good conduct than us.
s why they deserve honor, respect, reverence, and veneration.
There are ascetics and brahmins who are free of greed, hate, and M
delusion for sounds known by the ear
smells known by the nose
tastes known by the tongue
touches known by the body
thoughts known by the mind, who are peaceful insidM
e, and who conduct themselves well by way of body, speech, and mind. They deserve honor, respect, reverence, and veneration.
no samacariyampi heta
Because we ourselves are not free of these things, but we see that they have a higher good conduct than us.
s why they deserve honor, respect, reverence, and veneration.
tumhe, gahapatayo, tesa
When questioned by wanderers who follow other paths, that
s how you should answer them.
Sace pana vo, gahapatayo, a
If wanderers who follow other paths were to ask you:
But what reasons and evidence do you have regarding those venerables that justifies saying,
Clearly those venerables are free of greed, hate, and delusion, or practicing to be free of them
tumhe, gahapatayo, tesa
You should answer them:
s because those venerables frequent remote lodgings in the wilderness and the forest.
Natthi kho pana tattha tath
, natthi kho pana tattha tath
, natthi kho pana tattha tath
, natthi kho pana tattha tath
In such places there are no sights known by the eye to see and enjoy, there are no sounds known by the ear to hear and enjoy, no odors known by the nose to smell and enjoy, no flavors known by the tongue to taste and enjoy, and no touches known by the body to feel and enjoy.
These are the reasons and evidence that you have regarding those venerables that justifies saying,
Clearly those venerables are free of greed, hate, and delusion, or practicing to be free of them
tumhe, gahapatayo, tesa
When questioned by wanderers who follow other paths, that
s how you should answer them.
vutte, nagaravindeyyak
When he had spoken, the brahmins and householders of Nagaravinda said to the Buddha,
, bho gotama, abhikkanta
Excellent, Master Gotama! Excellent!
pi, bho gotama, nikkujjita
gotamena anekapariy
As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with good eyes can see what
s there, Master Gotama has made the Teaching clear in many ways.
We go for refuge to Master Gotama, to the teaching, and to the meM
From this day forth, may Master Gotama remember us as lay followers who have gone for refuge for life.
The Purification of Alms
At one time the Buddha was staying near R
amboo Grove, the squirrels
Then in the late afternoon, S
riputta came out of retreat and went to the Buddha. He bowed and sat down to one side. The Buddha said to him,
ni, parisuddho chaviva
riputta, your faculties are so very clear, and your complexion is pure and bright.
What kind of meditation are you usually practicing these days?
, bhante, etarahi bahula
Sir, these days I usually practice the meditation on emptiness.
It seems you usually practice the meditation of a great man.
For emptiness is the meditation of a great man.
riputta, bhikkhu sace
Now, a mendicant might wish:
May I usually practice the meditation on emptiness.
So they should reflect:
, atthi nu kho me tattha cakkhuvi
Along the path that I went for alms, or in the place I wandered for alms, or along the path that I returned from alms, was there any desire or greed or hate or delusion or repulsion in my heart for sights known by the eye?
riputta, bhikkhu paccavekkham
Suppose that, upon checking, a mendicant knows that
, atthi me tattha cakkhuvi
there was such desire or greed or hate or delusion or repulsion in their hM
eart, they should make an effort to give up those unskillful qualities.
riputta, bhikkhu paccavekkham
But suppose that, upon checking, a mendicant knows that
, natthi me tattha cakkhuvi
there was no such desire or greed or hate or delusion or repulsion in their heart, they should meditate with rapture and joy, training day and night in skillful qualities.
Furthermore, a mendicant should reflect:
, atthi nu kho me tattha M
Along the path that I went for alms, or in the place I wandered for alms, or along the path that I returned from alms, was there any desire or greed or hate or delusion or repulsion in my heart for sounds known by the ear
smells known by the nose
tastes known by the tongue
touches known by the body
eyyesu dhammesu chando v
thoughts known by the mind?
riputta, bhikkhu paccavekkham
Suppose that, upon checking, a mendicant knows that
, atthi me tattha manovi
eyyesu dhammesu chando v
there was such desire or greed or hate or delusion or repulsion in their heart, they should make an effort to give up those unskillful qualities.
riputta, bhikkhu paccavekkham
But suppose that, upon checking, a mendicant knows that
, natthi me tattha manovi
there was no such desire or greed or hate or delusion or repulsion in their heart, they should meditate with rapture and joy, training day and night in skillful qualities.
Furthermore, a mendicant should reflect:
Have I given up the five kinds of sensual stimulation?
riputta, bhikkhu paccavekkham
Suppose that, upon checking, a mendicant knows that
they have not given them up, they should make an effort to do so.
riputta, bhikkhu paccavekkham
But suppose that, upon checking, a mendicant knows that
they have given them up, they should meditate with rapture and joy, training day and night in skillful qualities.
Furthermore, a mendicant should reflect:
Have I given up the five hindrances?
riputta, bhikkhu paccavekkham
Suppose that, upon checking, a mendicant knows that
they have not given them up, they should make an effort to do so.
riputta, bhikkhu paccavekkham
But suppose that, upon checking, a mendicant knows that
they have given them up, they should meditate with rapture and joy, training day and night in skillful qualities.
Furthermore, a mendicant should reflect:
Have I completely understood the five grasping aggregates?
riputta, bhikkhu paccavekkham
Suppose that, upon checking, a mendicant knows that
they have not completely understood them, they should make an effort to do so.
riputta, bhikkhu paccavekkham
But suppose that, upon checking, a mendicant knows that
tely understood them, they should meditate with rapture and joy, training day and night in skillful qualities.
Furthermore, a mendicant should reflect:
Have I developed the four kinds of mindfulness meditation?
riputta, bhikkhu paccavekkham
Suppose that, upon checking, a mendicant knows that
t developed them, they should make an effort to do so.
riputta, bhikkhu paccavekkham
But suppose that, upon checking, a mendicant knows that
they have developed them, they should meditate with rapture anM
d joy, training day and night in skillful qualities.
Furthermore, a mendicant should reflect:
Have I developed the four right efforts
riputta, bhikkhu paccavekkham
the four bases of psychic power
riputta, bhikkhu paccavekkham
riputta, bhikkhu paccavekkham
riputta, bhikkhu paccavekkham
riputta, bhikkhu paccavekkham
riputta, bhikkhu paccavekkham
riputta, bhikkhu paccavekkham
nu kho me satta bojjha
riputta, bhikkhu paccavekkham
kho me satta bojjha
riputta, bhikkhu paccavekkham
kho me satta bojjha
vito nu kho me ariyo a
the noble eightfold path?
riputta, bhikkhu paccavekkham
Suppose that, upon checking, a mendicant knows that
t developed it, they should make an effort to do so.
riputta, bhikkhu paccavekkham
But suppose that, upon chM
ecking, a mendicant knows that
they have developed it, they should meditate with rapture and joy, training day and night in skillful qualities.
Furthermore, a mendicant should reflect:
nu kho me samatho ca vipassan
Have I developed serenity and discM
riputta, bhikkhu paccavekkham
Suppose that, upon checking, a mendicant knows that
kho me samatho ca vipassan
t developed them, they should make an effort to do so.
riputta, bhikkhu paccavekkham
But suppose that, upon checking, a mendicant knows that
kho me samatho ca vipassan
they have developed them, they should meditate with rapture and joy, training day and night in skillful qualities.
Furthermore, a mendicant should reflect:
Have I realized knowledge and freedom?
riputta, bhikkhu paccavekkham
Suppose that, upon cheM
cking, a mendicant knows that
t realized them, they should make an effort to do so.
riputta, bhikkhu paccavekkham
But suppose that, upon checking, a mendicant knows that
hey have realized them, they should meditate with rapture and joy, training day and night in skillful qualities.
, sabbe te evameva paccavekkhitv
Whether in the past, future, or present, all those who purify their alms-food do so by continually checking in this way.
parisodhessanti, sabbe te evameva paccavekkhitv
riputta, etarahi sama
parisodhenti, sabbe te evameva paccavekkhitv
riputta, you should all train like this:
We shall purify our alms-food by continually checking.
riputta, sikkhitabban
That is what the Buddha said.
riputto bhagavato bh
Satisfied, Venerable S
riputta was happy with what the Buddha said.
The Development of the Faculties
At one time the Buddha was staying neM
Then the brahmin student Uttara, a pupil of the brahmin P
sariya, approached the Buddha, and exchanged greetings with him.
When the greetings and polite conversation were oveM
r, he sat down to one side. The Buddha said to him,
sariya teach his disciples the development of the faculties?
Deseti, bho gotama, p
He does, Master Gotama.
pana, uttara, deseti p
But how does he teach it?
Idha, bho gotama, cakkhun
na passati, sotena sadda
s when the eye sees no sight and the ear hears no sound.
kho, bho gotama, deseti p
sariya teaches his disciples the development of the faculties.
sante kho, uttara, andho bh
vitindriyo bhavissati, badhiro bh
vitindriyo bhavissati;
In that case, Uttara, a blind person and a deaf person will have developed faculties
Andho hi, uttara, cakkhun
na passati, badhiro sotena sadda
For a blind person sees no sight with the eye and a deaf person hears no sound with the ear.
to pattakkhandho adhomukho pajjh
When he said this, Uttara sat silent, embarrassed, shoulders drooping, downcast, depressed, with nothinM
Knowing this, the Buddha addressed Venerable
nanda, ariyassa vinaye anuttar
nanda, the development of the faculties taught by P
ariya is quite different from the supreme development of the faculties in the training of the noble one.
lo; etassa, sugata, k
Now is the time, Blessed One! Now is the time, Holy One.
ariyassa vinaye anuttara
deseyya. Bhagavato sutv
Let the Buddha teach the supreme development of the faculties in the training of the noble one. The mendicants will listen and remember it.
nanda, listen and pay close attention, I will speak.
nando bhagavato paccassosi.
The Buddha said this:
nanda, ariyassa vinaye anuttar
nanda, is there the supreme development of the faculties in the training of the noble one?
nanda, bhikkhuno cakkhun
When a mendicant sees a sight with their eyes, liking, disliking, and both liking and disliking come up in them.
Liking, disliking, and both liking and disliking have come up in me.
s conditioned, coarse, and dependently originated.
But this is peaceful and sublime, namely
Then the liking, disliking, and both liking and disliking that came up in them cease,
and equanimity becomes stabilized.
s like how a person with good sight might opeM
n their eyes then shut them; or might shut their eyes then open them.
nanda, yassa kassaci eva
appakasirena uppanna
Such is the speed, the swiftness, the ease with which any liking, disliking, and both liking and disliking at all that came up in them cease, and equanimity becomes stabilized.
nanda, ariyassa vinaye anuttar
In the training of the noble one this is called the supreme development of the faculties regarding sights known by the eye.
nanda, bhikkhuno sotena sadda
Furthermore, when a mendicant hears a sound with their ears, liking, disliking, and both liking and disliking come up in them.
Liking, disliking, and both liking and disliking have come up in me.
s conditioned, coarse, and dependently originated.
But this is peaceful and sublime, namely
Then the liking, disliking, and both liking and diM
sliking that came up in them cease,
and equanimity becomes stabilized.
puriso appakasireneva acchara
s like how a strong person can effortlessly snap their fingers.
nanda, yassa kassaci eva
appakasirena uppanna
Such is the speed, the swiftness, the ease with which any liking, diM
sliking, and both liking and disliking at all that came up in them cease, and equanimity becomes stabilized.
nanda, ariyassa vinaye anuttar
In the training of the noble one this is called the supreme development of the faculties regarding sounds known by the ear.
Furthermore, when a mendicant smells an odor wM
ith their nose, liking, disliking, and both liking and disliking come up in them.
Liking, disliking, and both liking and disliking have come up in me.
s conditioned, coarse, and dependently originated.
But this is peaceful and sublime, namely
Then the liking, disliking, and both liking and disliking that came up in them cease,
and equanimity becomes stabilized.
ni pavattanti, na sa
s like how a drop of water would roll off a gently sloping lotus leaf, and would not stay there.
nanda, yassa kassacM
appakasirena uppanna
Such is the speed, the swiftness, the ease with which any liking, disliking, and both liking and disliking at all that came up in them cease, and equanimity becomes stabilized.
nanda, ariyassa vinaye anuttar
In the training of the noble one this is called the supreme development of tM
he faculties regarding smells known by the nose.
nanda, bhikkhuno jivh
Furthermore, when a mendicant tastes a flavor with their tongue, liking, disliking, and both liking and disliking come up in them.
Liking, disliking, and both liking and disliking havM
s conditioned, coarse, and dependently originated.
But this is peaceful and sublime, namely
Then the liking, disliking, and both liking and disliking that came up in them cease,
and equanimity becomes stabilizedM
puriso jivhagge khe
appakasirena vameyya;
s like how a strong person who
s formed a glob of spit on the tip of their tongue could easily spit it out.
nanda, yassa kassaci eva
appakasirena uppanna
Such is the speed, the swiftness, the ease with which any liking, disliking, and both likiM
ng and disliking at all that came up in them cease, and equanimity becomes stabilized.
nanda, ariyassa vinaye anuttar
In the training of the noble one this is called the supreme development of the faculties regarding tastes known by the tongue.
Furthermore, when a mendicant feels a touch with their bodM
y, liking, disliking, and both liking and disliking come up in them.
Liking, disliking, and both liking and disliking have come up in me.
s conditioned, coarse, and dependently originated.
But this is peaceful and sublime, namely
Then the liking, disliking, and both liking and disliking that came up in them cease,
and equanimity becomes stabilized.
s like how a strong person can extend or contract their arm.
nanda, yassa kassaci eva
appakasirena uppanna
Such is the speed, the swiftness, the ease with which any liking, disliking, and both liking and disliking at all that came up in them cease, and equanimity becomes stabilized.
nanda, ariyassa vinaye anuttar
In the training of the noble one this is called the supreme development of the faculties regarding M
touches known by the body.
nanda, bhikkhuno manas
Furthermore, when a mendicant knows a thought with their mind, liking, disliking, and both liking and disliking come up in them.
Liking, disliking, and both liking and disliking have come up in me.
s conditioned, coarse, and dependently originated.
But this is peaceful and sublime, namely
Then the liking, disliking, and both liking and disliking that came up in them cease,
and equanimity becomes stabilized.
s like how a strong person could let two or three drops of water fall onto an iron cauldron that had been heated all day.
khippameva parikkhaya
The drops would be slow to fall, but they
d quickly dry up and evaporate.
nanda, yassa kassaci eva
appakasirena uppanna
Such is the speed, the swiftness, the ease with which any liking, disliking, and both liking and disliking at all that came up in them cease, and equanimity becomes stabilized.
nanda, ariyassa vinaye anuttar
In the training of the noble one this is called the supreme development of the faculties regarding thoughts known by the mind.
nanda, ariyassa vinaye anuttar
s how there is the supreme development of the faculties in the training of the noble one.
And how are they a practicing trainee?
nanda, bhikkhuno cakkhun
When a mendicant sees a sight with their eyes, liking, disliking, and both liking and disliking come up in them.
So tena uppannena man
They are horrified, repelled, and disgusted by that.
When they hear a sound with their ears
When they smell an odor with their nose
When they taste a flavor with their tongue
When they feel a touch with their body
When they know a thought with their mind, liking, disliking, and both liking and disliking come up in them.
So tena uppannena man
They are horrified, repelled, and disgusted by that.
s how they are a practicing trainee.
nanda, ariyo hoti bh
And how are they a noble one with developed faculM
nanda, bhikkhuno cakkhun
When a mendicant sees a sight with their eyes, liking, disliking, and both liking and disliking come up in them.
May I meditate perceiving the unrepulsive in the repulsive,
May I meditate perceiving the repulsive in the unrepulsive,
May I meditate perceiving the unrepulsive in the repulsive and the unrepulsive,
May I meditate perceiving the repulsive in the unrepulsive and the repulsive,
upekkhako vihareyya
ti, upekkhako tattha viharati sato sampaj
May I meditate staying equanimous, mindful and aware, rejecting both the repulsive and the unrepulsive,
When they hear a sound with their ear
When they smell an odor with their nose
When they taste a flavor with their tongue
When they feel a touch with their body
When they know a thought with their mind, liking, disliking, and both liking and dislM
iking come up in them.
May I meditate perceiving the unrepulsive in the repulsive,
May I meditate perceiving the repulsive in the unrepulsive,
May I meditate perceiving the unrepulsive in the repulsive and the unrepulsive,
May I meditate perceiving the repulsive in the unrepulsive and the repulsive,
upekkhako vihareyya
ti, upekkhako tattha viharati sato sampaj
May I meditate staying equanimous, mindful and aware, rejecting both the repulsive and the unrepulsive,
nanda, ariyo hoti bh
s how they are a noble one with developed faculties.
ariyassa vinaye anuttar
ipado, desito ariyo bh
I have taught the supreme development of the faculties in the training of the noble one, I have taught the practicing trainee, and I have taught the noble one with developed faculties.
anukampakena anukampa
Out of compassion, I
ve done what a teacher should do who wants what
s best for their disciples.
Here are these roots of trees, and here are these empty huts. Practice absorption,
t regret it later! This is my instruction to you.
That is what the Buddha said.
Satisfied, Venerable
nanda was happy with what the Buddha said.
nagaravindeyyasuddhik
ddle Discourses is completed.
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const SAT_NUMBER=1732100962761803;
const SAT_NAME="bossfitness";
const SAT_NAME_SPACED="boss fitness";
const BLOCK=545680;
const DATE="2018-10-14";
t TIME="04:13:41 UTC";
const TEMPLATE_IMG_SRC="/content/3ec4a550c95fd6f562ed697573c3818f95782bf938ca414e87c23ad797a8e330i0";
const EPOCH_IMG_SRC="/content/f72cda286493cf0574bf44148753e2989f0b78f10fe6bad6ee3ce18ab0418974i0"
const LOGO_IMG_SRC = "/content/c16d0bbb95f458210572673e136799b89cb5654ba5dc145eb9f26df357dd27b1i0";
const FEATURE_IMG_DATA="data:image/webp;base64,UklGRu46AABXRUJQVlA4IOI6AAAQ8QCdASosASwBPm0wk0ekIqIqqFK8kVANiU2kkX1w/QDZHCnkCAZocz9J6P6PnZ8a9030X8D51++nsLzy3x/97+uH+G+J39Z/3vsG/2roz+M
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function clearShadow(context) {
context.shadowColor = 'transparent';
context.shadowOffsetX = 0;
context.shadowOffsetY = 0;
context.shadowBlur = 0;
function writeText(context, font, textAlign, textBaseline, fillStyle, text, x, y, shadow) {
context.textAlign = textAlign;
context.textBaseline = textBaseline;
context.fillStyle = fillStyle;
context.shadowColor = shadow.color;
context.shadowOffsetX = shadow.offsetX;
context.shadowOffsetY = shadow.offsetY;
context.shadowBlur = shadow.blur;
clearShadow(context)
context.fillText(text, x, y);
// Create a new canvas and get its context
var canvas = document.getElementById("canvas")
anvas.getContext('2d');
var templateImage = new Image();
templateImage.src = TEMPLATE_IMG_SRC;
templateImage.onload = () => {
context.drawImage(templateImage, 0, 0, canvas.width, canvas.height);
writeText(context, 'bold 28pt Copperplate', 'center', 'middle', 'black', SAT_NAME_SPACED.toUpperCase(), canvas.width / 2, 64);
writeText(context, 'bold 20pt Copperplate', 'left', 'middle', 'black', 'Name', 87, 576)
writeText(context, '100 19pt Copperplate', 'left', 'middle', 'black', SATM
_NAME.toUpperCase(), 175, 576)
writeText(context, 'bold 20pt Copperplate', 'left', 'middle', 'black', 'Block', 87, 603)
writeText(context, '100 19pt Copperplate', 'left', 'middle', 'black', BLOCK, 179, 604)
writeText(context, 'bold 20pt Copperplate', 'left', 'middle', 'black', 'Date', 87, 632)
writeText(context, '100 19pt Copperplate', 'left', 'middle', 'black', DATE, 165, 633)
writeText(context, 'bold 20pt Copperplate', 'left', 'middle', 'black', 'Time', 89, 660)
writeText(context, '100 M
19pt Copperplate', 'left', 'middle', 'black', TIME, 161, 661)
writeText(context, 'bold 27pt Copperplate', 'center', 'middle', 'rgba(0,0,0,0.141)', `${SAT_NUMBER}`, canvas.width / 2, 511, {
color: 'rgba(0,0,0,0.141)',
offsetY: -2,
writeText(context, 'bold 27pt Copperplate', 'center', 'middle', 'rgba(0,0,0,0.188)', `${SAT_NUMBER}`, canvas.width / 2, 511, {
color: 'rgba(255,255,255,0.188)',
offsetX: -2,
clearShadow(context);
var featureImage = new Image();
featureImage.src = FEATURE_IMG_DATA;
featureImage.onload = () => {
const featureWindowWidth = 365
const featureWindowHeight = 348
const aspectRatio = featureWindowWidth / featureWindowHeight
const cropX = 0 // (featureImage.width - featureWindowWidth) / 2
const cropY = (featureImage.height - featureImage.height / aspectRatio) / 2
context.drawImage(featureImage, cropX, cropY, featureImageM
.width - (cropX * 2), featureImage.height - (cropY * 2), 77, 119, featureWindowWidth, featureWindowHeight);
var epochImage = new Image();
epochImage.src = EPOCH_IMG_SRC;
epochImage.onload = () => {
context.drawImage(epochImage, 327, 569, 112, 112);
var logoImage = new Image();
logoImage.src = LOGO_IMG_SRC;
logoImage.onload = () => {
context.drawImage(logoImage, 405, 652, 40, 40)
text/html;charset=utf-8
<!DOCTYPE html><html><head><meta name="viewport" content="width=device-width, initial-scale=1.0"><style>*{margin:0;padding:0;background:transparent;text-align:center} canvas { max-height: 100vh; max-width:100vw; }</style><title>CAMP BURNETT</title></head><body><canvas id="canvas" width="520" height="728"></canvas>
const SAT_NUMBER=1668225070432592;
const SAT_NAME="campburnett";
const SAT_NAME_SPACED="camp burnett";
const BLOCK=494580;
const DATE="2017-11-16";
t TIME="06:29:59 UTC";
const TEMPLATE_IMG_SRC="/content/3ec4a550c95fd6f562ed697573c3818f95782bf938ca414e87c23ad797a8e330i0";
const EPOCH_IMG_SRC="/content/f72cda286493cf0574bf44148753e2989f0b78f10fe6bad6ee3ce18ab0418974i0"
const LOGO_IMG_SRC = "/content/c16d0bbb95f458210572673e136799b89cb5654ba5dc145eb9f26df357dd27b1i0";
const FEATURE_IMG_DATA="data:image/webp;base64,UklGRgAyAABXRUJQVlA4IPQxAACQ3wCdASosASwBPm0ylEgkIqIhpXO70IANiWNtgjA9BMmNjcm/M84/r72JHqdWZpftHfO/7Hrm/qXo1+hj/v+vz+++ij9yPWX9O/+c9MD0w/M
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function clearShadow(context) {
context.shadowColor = 'transparent';
context.shadowOffsetX = 0;
context.shadowOffsetY = 0;
context.shadowBlur = 0;
function writeText(contextM
, font, textAlign, textBaseline, fillStyle, text, x, y, shadow) {
context.font = font;
context.textAlign = textAlign;
context.textBaseline = textBaseline;
context.fillStyle = fillStyle;
context.shadowColor = shadow.color;
context.shadowOffsetX = shadow.offsetX;
context.shadowOffsetY = shadow.offsetY;
context.shadowBlur = shadow.blur;
clearShadow(context)
context.fillText(text, x, y);
// Create a new canvas and get itM
var canvas = document.getElementById("canvas")
var context = canvas.getContext('2d');
var templateImage = new Image();
templateImage.src = TEMPLATE_IMG_SRC;
templateImage.onload = () => {
context.drawImage(templateImage, 0, 0, canvas.width, canvas.height);
writeText(context, 'bold 28pt Copperplate', 'center', 'middle', 'black', SAT_NAME_SPACED.toUpperCase(), canvas.width / 2, 64);
writeText(context, 'bold 20pt Copperplate', 'left', 'middle', 'black', 'Name', 87, 576)
riteText(context, '100 19pt Copperplate', 'left', 'middle', 'black', SAT_NAME.toUpperCase(), 175, 576)
writeText(context, 'bold 20pt Copperplate', 'left', 'middle', 'black', 'Block', 87, 603)
writeText(context, '100 19pt Copperplate', 'left', 'middle', 'black', BLOCK, 179, 604)
writeText(context, 'bold 20pt Copperplate', 'left', 'middle', 'black', 'Date', 87, 632)
writeText(context, '100 19pt Copperplate', 'left', 'middle', 'black', DATE, 165, 633)
writeText(context, 'bold 20pt Copperplate', M
'left', 'middle', 'black', 'Time', 89, 660)
writeText(context, '100 19pt Copperplate', 'left', 'middle', 'black', TIME, 161, 661)
writeText(context, 'bold 27pt Copperplate', 'center', 'middle', 'rgba(0,0,0,0.141)', `${SAT_NUMBER}`, canvas.width / 2, 511, {
color: 'rgba(0,0,0,0.141)',
offsetY: -2,
writeText(context, 'bold 27pt Copperplate', 'center', 'middle', 'rgba(0,0,0,0.188)', `${SAT_NUMBER}`, canvas.width / 2, 511, {
color: 'rgba(255M
offsetX: -2,
clearShadow(context);
var featureImage = new Image();
featureImage.src = FEATURE_IMG_DATA;
featureImage.onload = () => {
const featureWindowWidth = 365
const featureWindowHeight = 348
const aspectRatio = featureWindowWidth / featureWindowHeight
const cropX = 0 // (featureImage.width - featureWindowWidth) / 2
const cropY = (featureImage.height - featureImage.height / aspectRatioM
context.drawImage(featureImage, cropX, cropY, featureImage.width - (cropX * 2), featureImage.height - (cropY * 2), 77, 119, featureWindowWidth, featureWindowHeight);
var epochImage = new Image();
epochImage.src = EPOCH_IMG_SRC;
epochImage.onload = () => {
context.drawImage(epochImage, 327, 569, 112, 112);
var logoImage = new Image();
logoImage.src = LOGO_IMG_SRC;
logoImage.onload = () => {
context.drawImage(logoImLPage, 405, 652, 40, 40)
</script></body></html>
text/html;charset=utf-8
<!DOCTYPE html><html><head><meta name="viewport" content="width=device-width, initial-scale=1.0"><style>*{margin:0;padding:0;background:transparent;text-align:center} canvas { max-height: 100vh; max-width:100vw; }</style><title>CHOOSE HAPPY</title></head><body><canvas id="canvas" width="520" height="728"></canvas>
const SAT_NUMBER=1629803865685519;
const SAT_NAME="choosehappy";
const SAT_NAME_SPACED="choose happy";
const BLOCK=463843;
const DATE="2017-04-28";
t TIME="06:31:39 UTC";
const TEMPLATE_IMG_SRC="/content/3ec4a550c95fd6f562ed697573c3818f95782bf938ca414e87c23ad797a8e330i0";
const EPOCH_IMG_SRC="/content/f72cda286493cf0574bf44148753e2989f0b78f10fe6bad6ee3ce18ab0418974i0"
const LOGO_IMG_SRC = "/content/c16d0bbb95f458210572673e136799b89cb5654ba5dc145eb9f26df357dd27b1i0";
const FEATURE_IMG_DATA="data:image/webp;base64,UklGRsgyAABXRUJQVlA4ILwyAABQ4QCdASosASwBPm0wlEekIqIjpzJsSIANiWIIkYwA5Aa0AZrH+sXlj9zzmuT+8LgjzudzPwH/c8072Lvl/9H1w/07/Z+w95o//T6+v8H6HfM
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gmDNwwTPN59Mi1c0RHCvg4dAcd4MmCdBwfTLreWgoQPiTAAAAA";
function clearShadow(context) {
context.shadowColor = 'transparent';
context.shadowOffsetX = 0;
context.shadowOffsetY = 0;
context.shadowBlur = 0;
function writeText(context, font, textAlign, textBaseline, fillStyle, text, x, y, shadow) {
context.font = font;
context.textAlign = textAlign;
context.textBaseline = textBaseline;
context.fillStyle = fillStyle;
context.shadowColor = shadowM
context.shadowOffsetX = shadow.offsetX;
context.shadowOffsetY = shadow.offsetY;
context.shadowBlur = shadow.blur;
clearShadow(context)
context.fillText(text, x, y);
// Create a new canvas and get its context
var canvas = document.getElementById("canvas")
var context = canvas.getContext('2d');
var templateImage = new Image();
templateImage.src = TEMPLATE_IMG_SRC;
templateImage.onload = () => {
context.drawImage(templateImage, 0,M
0, canvas.width, canvas.height);
writeText(context, 'bold 28pt Copperplate', 'center', 'middle', 'black', SAT_NAME_SPACED.toUpperCase(), canvas.width / 2, 64);
writeText(context, 'bold 20pt Copperplate', 'left', 'middle', 'black', 'Name', 87, 576)
writeText(context, '100 19pt Copperplate', 'left', 'middle', 'black', SAT_NAME.toUpperCase(), 175, 576)
writeText(context, 'bold 20pt Copperplate', 'left', 'middle', 'black', 'Block', 87, 603)
writeText(context, '100 19pt Copperplate', 'left', 'midM
dle', 'black', BLOCK, 179, 604)
writeText(context, 'bold 20pt Copperplate', 'left', 'middle', 'black', 'Date', 87, 632)
writeText(context, '100 19pt Copperplate', 'left', 'middle', 'black', DATE, 165, 633)
writeText(context, 'bold 20pt Copperplate', 'left', 'middle', 'black', 'Time', 89, 660)
writeText(context, '100 19pt Copperplate', 'left', 'middle', 'black', TIME, 161, 661)
writeText(context, 'bold 27pt Copperplate', 'center', 'middle', 'rgba(0,0,0,0.141)', `${SAT_NUMBER}`, canvas.width / 2M
color: 'rgba(0,0,0,0.141)',
offsetY: -2,
writeText(context, 'bold 27pt Copperplate', 'center', 'middle', 'rgba(0,0,0,0.188)', `${SAT_NUMBER}`, canvas.width / 2, 511, {
color: 'rgba(255,255,255,0.188)',
offsetX: -2,
clearShadow(context);
var featureImage = new Image();
featureImage.src = FEATURE_IMG_DATA;
featureImage.onload = () => {
const featureWindowWidth = M
const featureWindowHeight = 348
const aspectRatio = featureWindowWidth / featureWindowHeight
const cropX = 0 // (featureImage.width - featureWindowWidth) / 2
const cropY = (featureImage.height - featureImage.height / aspectRatio) / 2
context.drawImage(featureImage, cropX, cropY, featureImage.width - (cropX * 2), featureImage.height - (cropY * 2), 77, 119, featureWindowWidth, featureWindowHeight);
var epochImage = new Image();
epochImage.src = EPOCH_IMG_SRCMX
epochImage.onload = () => {
context.drawImage(epochImage, 327, 569, 112, 112);
var logoImage = new Image();
logoImage.src = LOGO_IMG_SRC;
logoImage.onload = () => {
context.drawImage(logoImage, 405, 652, 40, 40)
</script></body></html>
text/html;charset=utf-8
<!DOCTYPE html><html><head><meta name="viewport" content="width=device-width, initial-scale=1.0"><style>*{margin:0;padding:0;background:transparent;text-align:center} canvas { max-height: 100vh; max-width:100vw; }</style><title>A GOLDEN BOWL</title></head><body><canvas id="canvas" width="520" height="728"></canvas>
const SAT_NUMBER=1917596287079490;
const SAT_NAME="agoldenbowl";
const SAT_NAME_SPACED="a golden bowl";
const BLOCK=758154;
const DATE="2022-10-11";
nst TIME="07:30:41 UTC";
const TEMPLATE_IMG_SRC="/content/3ec4a550c95fd6f562ed697573c3818f95782bf938ca414e87c23ad797a8e330i0";
const EPOCH_IMG_SRC="/content/81478514e62aeb771dceccaf5897291462c921f7aa3b795521e62bb9a54da6c2i0"
const LOGO_IMG_SRC = "/content/c16d0bbb95f458210572673e136799b89cb5654ba5dc145eb9f26df357dd27b1i0";
const FEATURE_IMG_DATA="data:image/webp;base64,UklGRo5CAABXRUJQVlA4IIJCAADQvwCdASosASwBPm0ukUYkIrAhrbs6CgANiWRL/3qPF+sBFqYTcnbXzvljbibT7uBtBMkh95Z8HY639LtT+R/7Plj++9+3/q+pj+1+oL49M
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function clearShadow(context) {
context.shadowColor = 'transparent';
context.shadowOffsetX = 0;
context.shadowOffsetY = 0;
context.shadowBlur = 0;
function writeText(context, font, textAlign, textBaseline, fillStyle, text, x, y, shadow) {
context.font = font;
context.textAlign = textAlign;
context.textBaseline = textBaseline;
context.fillStyle = fillStyle;
context.shadowColor = shadow.color;
context.shadowOffsetX = shadow.offsetX;
context.shadowOffsetY = shadow.offsetY;
context.shadowBlur = shadow.blur;
clearShadow(context)
context.fillText(text, x, y);
// Create a new canvas and get its context
var canvas = document.getElementById("canvas")
canvas.getContext('2d');
var templateImage = new Image();
templateImage.src = TEMPLATE_IMG_SRC;
templateImage.onload = () => {
context.drawImage(templateImage, 0, 0, canvas.width, canvas.height);
writeText(context, 'bold 28pt Copperplate', 'center', 'middle', 'black', SAT_NAME_SPACED.toUpperCase(), canvas.width / 2, 64);
writeText(context, 'bold 20pt Copperplate', 'left', 'middle', 'black', 'Name', 87, 576)
writeText(context, '100 19pt Copperplate', 'left', 'middle', 'black', SM
AT_NAME.toUpperCase(), 175, 576)
writeText(context, 'bold 20pt Copperplate', 'left', 'middle', 'black', 'Block', 87, 603)
writeText(context, '100 19pt Copperplate', 'left', 'middle', 'black', BLOCK, 179, 604)
writeText(context, 'bold 20pt Copperplate', 'left', 'middle', 'black', 'Date', 87, 632)
writeText(context, '100 19pt Copperplate', 'left', 'middle', 'black', DATE, 165, 633)
writeText(context, 'bold 20pt Copperplate', 'left', 'middle', 'black', 'Time', 89, 660)
writeText(context, '10M
0 19pt Copperplate', 'left', 'middle', 'black', TIME, 161, 661)
writeText(context, 'bold 27pt Copperplate', 'center', 'middle', 'rgba(0,0,0,0.141)', `${SAT_NUMBER}`, canvas.width / 2, 511, {
color: 'rgba(0,0,0,0.141)',
offsetY: -2,
writeText(context, 'bold 27pt Copperplate', 'center', 'middle', 'rgba(0,0,0,0.188)', `${SAT_NUMBER}`, canvas.width / 2, 511, {
color: 'rgba(255,255,255,0.188)',
offsetX: -2,
clearShadow(context);
var featureImage = new Image();
featureImage.src = FEATURE_IMG_DATA;
featureImage.onload = () => {
const featureWindowWidth = 365
const featureWindowHeight = 348
const aspectRatio = featureWindowWidth / featureWindowHeight
const cropX = 0 // (featureImage.width - featureWindowWidth) / 2
const cropY = (featureImage.height - featureImage.height / aspectRatio) / 2
context.drawImage(featureImage, cropX, cropY, featureImaM
ge.width - (cropX * 2), featureImage.height - (cropY * 2), 77, 119, featureWindowWidth, featureWindowHeight);
var epochImage = new Image();
epochImage.src = EPOCH_IMG_SRC;
epochImage.onload = () => {
context.drawImage(epochImage, 327, 569, 112, 112);
var logoImage = new Image();
logoImage.src = LOGO_IMG_SRC;
logoImage.onload = () => {
context.drawImage(logoImage, 405, 652, 40, 40)
text/html;charset=utf-8
<!DOCTYPE html><html><head><meta name="viewport" content="width=device-width, initial-scale=1.0"><style>*{margin:0;padding:0;background:transparent;text-align:center} canvas { max-height: 100vh; max-width:100vw; }</style><title>A STUDENT SAT</title></head><body><canvas id="canvas" width="520" height="728"></canvas>
const SAT_NUMBER=1851325820998806;
const SAT_NAME="astudentsat";
const SAT_NAME_SPACED="a student sat";
const BLOCK=652121;
const DATE="2020-10-10";
nst TIME="15:53:52 UTC";
const TEMPLATE_IMG_SRC="/content/3ec4a550c95fd6f562ed697573c3818f95782bf938ca414e87c23ad797a8e330i0";
const EPOCH_IMG_SRC="/content/81478514e62aeb771dceccaf5897291462c921f7aa3b795521e62bb9a54da6c2i0"
const LOGO_IMG_SRC = "/content/c16d0bbb95f458210572673e136799b89cb5654ba5dc145eb9f26df357dd27b1i0";
const FEATURE_IMG_DATA="data:image/webp;base64,UklGRuQ9AABXRUJQVlA4INg9AAAw2QCdASosASwBPm0wkkckIqIhKFQd0IANiU3B2REVC4bAaMbGbY+t3nz8P/F+mZyj4H/Rfwfra/2e7f4vyK/bP6fzpf771g/1j/X+w/zzM
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function clearShadow(context) {
context.shadowColor = 'transparent';
context.shadowOffsetX = 0;
context.shadowOffsetY = 0;
context.shadowBlur = 0;
function writeText(context, font, textAlign, textBaseline, fillStyle, text, x, y, shadow) {
context.font = font;
.textAlign = textAlign;
context.textBaseline = textBaseline;
context.fillStyle = fillStyle;
context.shadowColor = shadow.color;
context.shadowOffsetX = shadow.offsetX;
context.shadowOffsetY = shadow.offsetY;
context.shadowBlur = shadow.blur;
clearShadow(context)
context.fillText(text, x, y);
// Create a new canvas and get its context
var canvas = document.getElementById("canvas")
var context = canvas.getContext('2d');
var templateImage = new Image();
templateImage.src = TEMPLATE_IMG_SRC;
templateImage.onload = () => {
context.drawImage(templateImage, 0, 0, canvas.width, canvas.height);
writeText(context, 'bold 28pt Copperplate', 'center', 'middle', 'black', SAT_NAME_SPACED.toUpperCase(), canvas.width / 2, 64);
writeText(context, 'bold 20pt Copperplate', 'left', 'middle', 'black', 'Name', 87, 576)
writeText(context, '100 19pt Copperplate', 'left', 'middle', 'black', SAT_NAME.toUpperCase(), 175, 576)M
writeText(context, 'bold 20pt Copperplate', 'left', 'middle', 'black', 'Block', 87, 603)
writeText(context, '100 19pt Copperplate', 'left', 'middle', 'black', BLOCK, 179, 604)
writeText(context, 'bold 20pt Copperplate', 'left', 'middle', 'black', 'Date', 87, 632)
writeText(context, '100 19pt Copperplate', 'left', 'middle', 'black', DATE, 165, 633)
writeText(context, 'bold 20pt Copperplate', 'left', 'middle', 'black', 'Time', 89, 660)
writeText(context, '100 19pt Copperplate', 'left', 'miM
ddle', 'black', TIME, 161, 661)
writeText(context, 'bold 27pt Copperplate', 'center', 'middle', 'rgba(0,0,0,0.141)', `${SAT_NUMBER}`, canvas.width / 2, 511, {
color: 'rgba(0,0,0,0.141)',
offsetY: -2,
writeText(context, 'bold 27pt Copperplate', 'center', 'middle', 'rgba(0,0,0,0.188)', `${SAT_NUMBER}`, canvas.width / 2, 511, {
color: 'rgba(255,255,255,0.188)',
offsetX: -2,
var featureImage = new Image();
featureImage.src = FEATURE_IMG_DATA;
featureImage.onload = () => {
const featureWindowWidth = 365
const featureWindowHeight = 348
const aspectRatio = featureWindowWidth / featureWindowHeight
const cropX = 0 // (featureImage.width - featureWindowWidth) / 2
const cropY = (featureImage.height - featureImage.height / aspectRatio) / 2
context.drawImage(featureImage, cropX, cropY, featureImage.width - (cropX * 2), featureIM
mage.height - (cropY * 2), 77, 119, featureWindowWidth, featureWindowHeight);
var epochImage = new Image();
epochImage.src = EPOCH_IMG_SRC;
epochImage.onload = () => {
context.drawImage(epochImage, 327, 569, 112, 112);
var logoImage = new Image();
logoImage.src = LOGO_IMG_SRC;
logoImage.onload = () => {
context.drawImage(logoImage, 405, 652, 40, 40)
</script></body></html>
text/html;charset=utf-8
<!DOCTYPE html><html><head><meta name="viewport" content="width=device-width, initial-scale=1.0"><style>*{margin:0;padding:0;background:transparent;text-align:center} canvas { max-height: 100vh; max-width:100vw; }</style><title>A GOLDEN CALF</title></head><body><canvas id="canvas" width="520" height="728"></canvas>
const SAT_NUMBER=1917596287071670;
const SAT_NAME="agoldencalf";
const SAT_NAME_SPACED="a golden calf";
const BLOCK=758154;
const DATE="2022-10-11";
nst TIME="07:30:41 UTC";
const TEMPLATE_IMG_SRC="/content/3ec4a550c95fd6f562ed697573c3818f95782bf938ca414e87c23ad797a8e330i0";
const EPOCH_IMG_SRC="/content/81478514e62aeb771dceccaf5897291462c921f7aa3b795521e62bb9a54da6c2i0"
const LOGO_IMG_SRC = "/content/c16d0bbb95f458210572673e136799b89cb5654ba5dc145eb9f26df357dd27b1i0";
const FEATURE_IMG_DATA="data:image/webp;base64,UklGRqRLAABXRUJQVlA4IJhLAAAw+ACdASosASwBPm0qkUWkIqGYW7ZYQAbEtgR6EtYTy6NUZ8x+W/sd8b9VXoL7T/j/9z/gPdV/4Oy/rTy0ehP+j/fvzU+Zf+h/8P+l9zP6M
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function clearShadow(context) {
context.shadowColor = 'transparent';
context.shadowOffsetX = 0;
context.shadowOffsetY = 0;
context.shadowBlur = 0;
function writeText(context, font, textAlign, textBaseline, fillStyle, text, x, y, shadow) {
context.font = fM
context.textAlign = textAlign;
context.textBaseline = textBaseline;
context.fillStyle = fillStyle;
context.shadowColor = shadow.color;
context.shadowOffsetX = shadow.offsetX;
context.shadowOffsetY = shadow.offsetY;
context.shadowBlur = shadow.blur;
clearShadow(context)
context.fillText(text, x, y);
// Create a new canvas and get its context
var canvas = document.getElementById("canvas")
var context = canvas.getConteM
var templateImage = new Image();
templateImage.src = TEMPLATE_IMG_SRC;
templateImage.onload = () => {
context.drawImage(templateImage, 0, 0, canvas.width, canvas.height);
writeText(context, 'bold 28pt Copperplate', 'center', 'middle', 'black', SAT_NAME_SPACED.toUpperCase(), canvas.width / 2, 64);
writeText(context, 'bold 20pt Copperplate', 'left', 'middle', 'black', 'Name', 87, 576)
writeText(context, '100 19pt Copperplate', 'left', 'middle', 'black', SAT_NAME.toUpperCM
writeText(context, 'bold 20pt Copperplate', 'left', 'middle', 'black', 'Block', 87, 603)
writeText(context, '100 19pt Copperplate', 'left', 'middle', 'black', BLOCK, 179, 604)
writeText(context, 'bold 20pt Copperplate', 'left', 'middle', 'black', 'Date', 87, 632)
writeText(context, '100 19pt Copperplate', 'left', 'middle', 'black', DATE, 165, 633)
writeText(context, 'bold 20pt Copperplate', 'left', 'middle', 'black', 'Time', 89, 660)
writeText(context, '100 19pt CopperplaM
te', 'left', 'middle', 'black', TIME, 161, 661)
writeText(context, 'bold 27pt Copperplate', 'center', 'middle', 'rgba(0,0,0,0.141)', `${SAT_NUMBER}`, canvas.width / 2, 511, {
color: 'rgba(0,0,0,0.141)',
offsetY: -2,
writeText(context, 'bold 27pt Copperplate', 'center', 'middle', 'rgba(0,0,0,0.188)', `${SAT_NUMBER}`, canvas.width / 2, 511, {
color: 'rgba(255,255,255,0.188)',
offsetX: -2,
clearShadow(context);
var featureImage = new Image();
featureImage.src = FEATURE_IMG_DATA;
featureImage.onload = () => {
const featureWindowWidth = 365
const featureWindowHeight = 348
const aspectRatio = featureWindowWidth / featureWindowHeight
const cropX = 0 // (featureImage.width - featureWindowWidth) / 2
const cropY = (featureImage.height - featureImage.height / aspectRatio) / 2
context.drawImage(featureImage, cropX, cropY, featureImage.width - (cropM
X * 2), featureImage.height - (cropY * 2), 77, 119, featureWindowWidth, featureWindowHeight);
var epochImage = new Image();
epochImage.src = EPOCH_IMG_SRC;
epochImage.onload = () => {
context.drawImage(epochImage, 327, 569, 112, 112);
var logoImage = new Image();
logoImage.src = LOGO_IMG_SRC;
logoImage.onload = () => {
context.drawImage(logoImage, 405, 652, 40, 40)
</script></body></html>
text/html;charset=utf-8
<!DOCTYPE html><html><head><meta name="viewport" content="width=device-width, initial-scale=1.0"><style>*{margin:0;padding:0;background:transparent;text-align:center} canvas { max-height: 100vh; max-width:100vw; }</style><title>BROWN LETTER</title></head><body><canvas id="canvas" width="520" height="728"></canvas>
const SAT_NUMBER=1716613132511548;
const SAT_NAME="brownletter";
const SAT_NAME_SPACED="brown letter";
const BLOCK=533290;
const DATE="2018-07-23";
t TIME="14:37:09 UTC";
const TEMPLATE_IMG_SRC="/content/3ec4a550c95fd6f562ed697573c3818f95782bf938ca414e87c23ad797a8e330i0";
const EPOCH_IMG_SRC="/content/f72cda286493cf0574bf44148753e2989f0b78f10fe6bad6ee3ce18ab0418974i0"
const LOGO_IMG_SRC = "/content/c16d0bbb95f458210572673e136799b89cb5654ba5dc145eb9f26df357dd27b1i0";
const FEATURE_IMG_DATA="data:image/webp;base64,UklGRmAYAABXRUJQVlA4IFQYAADQkwCdASosASwBPm0ylEckIyIjKdXqSIANiWdtxMJaTzYXn4WuaywBtqxcDF2zHTgZiIwdCh2K7cQ+Zjzt3v3xM/QOmB+p/8vYPxT/U9ofPVM
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function clearShadow(context) {
context.shadowColor = 'transparent';
context.shadowOffsetX =M
context.shadowOffsetY = 0;
context.shadowBlur = 0;
function writeText(context, font, textAlign, textBaseline, fillStyle, text, x, y, shadow) {
context.font = font;
context.textAlign = textAlign;
context.textBaseline = textBaseline;
context.fillStyle = fillStyle;
context.shadowColor = shadow.color;
context.shadowOffsetX = shadow.offsetX;
context.shadowOffsetY = shadow.offsetY;
context.shadowBlur = shadow.blur;
context.fillText(text, x, y);
// Create a new canvas and get its context
var canvas = document.getElementById("canvas")
var context = canvas.getContext('2d');
var templateImage = new Image();
templateImage.src = TEMPLATE_IMG_SRC;
templateImage.onload = () => {
context.drawImage(templateImage, 0, 0, canvas.width, canvas.height);
writeText(context, 'bold 28pt Copperplate', 'center', 'middle', 'black', SAT_NAME_SPACED.toUpperCase(), canvas.width / 2, 64);
riteText(context, 'bold 20pt Copperplate', 'left', 'middle', 'black', 'Name', 87, 576)
writeText(context, '100 19pt Copperplate', 'left', 'middle', 'black', SAT_NAME.toUpperCase(), 175, 576)
writeText(context, 'bold 20pt Copperplate', 'left', 'middle', 'black', 'Block', 87, 603)
writeText(context, '100 19pt Copperplate', 'left', 'middle', 'black', BLOCK, 179, 604)
writeText(context, 'bold 20pt Copperplate', 'left', 'middle', 'black', 'Date', 87, 632)
writeText(context, '100 19pt Copperplate', M
'left', 'middle', 'black', DATE, 165, 633)
writeText(context, 'bold 20pt Copperplate', 'left', 'middle', 'black', 'Time', 89, 660)
writeText(context, '100 19pt Copperplate', 'left', 'middle', 'black', TIME, 161, 661)
writeText(context, 'bold 27pt Copperplate', 'center', 'middle', 'rgba(0,0,0,0.141)', `${SAT_NUMBER}`, canvas.width / 2, 511, {
color: 'rgba(0,0,0,0.141)',
offsetY: -2,
writeText(context, 'bold 27pt Copperplate', 'center', 'middM
le', 'rgba(0,0,0,0.188)', `${SAT_NUMBER}`, canvas.width / 2, 511, {
color: 'rgba(255,255,255,0.188)',
offsetX: -2,
clearShadow(context);
var featureImage = new Image();
featureImage.src = FEATURE_IMG_DATA;
featureImage.onload = () => {
const featureWindowWidth = 365
const featureWindowHeight = 348
const aspectRatio = featureWindowWidth / featureWindowHeight
const cropX = 0 // (featureImage.width - featureWinM
const cropY = (featureImage.height - featureImage.height / aspectRatio) / 2
context.drawImage(featureImage, cropX, cropY, featureImage.width - (cropX * 2), featureImage.height - (cropY * 2), 77, 119, featureWindowWidth, featureWindowHeight);
var epochImage = new Image();
epochImage.src = EPOCH_IMG_SRC;
epochImage.onload = () => {
context.drawImage(epochImage, 327, 569, 112, 112);
var logoImage = new Image();
logoImage.src = LL
logoImage.onload = () => {
context.drawImage(logoImage, 405, 652, 40, 40)
</script></body></html>
text/html;charset=utf-8
<!DOCTYPE html><html><head><meta name="viewport" content="width=device-width, initial-scale=1.0"><style>*{margin:0;padding:0;background:transparent;text-align:center} canvas { max-height: 100vh; max-width:100vw; }</style><title>CREATE AI ART</title></head><body><canvas id="canvas" width="520" height="728"></canvas>
const SAT_NUMBER=1577709239036524;
const SAT_NAME="createaiart";
const SAT_NAME_SPACED="create ai art";
const BLOCK=422167;
const DATE="2016-07-25";
nst TIME="05:13:04 UTC";
const TEMPLATE_IMG_SRC="/content/3ec4a550c95fd6f562ed697573c3818f95782bf938ca414e87c23ad797a8e330i0";
const EPOCH_IMG_SRC="/content/f72cda286493cf0574bf44148753e2989f0b78f10fe6bad6ee3ce18ab0418974i0"
const LOGO_IMG_SRC = "/content/c16d0bbb95f458210572673e136799b89cb5654ba5dc145eb9f26df357dd27b1i0";
const FEATURE_IMG_DATA="data:image/webp;base64,UklGRqxsAABXRUJQVlA4IKBsAABQLAGdASosASwBPmUmjkWkIiEarTZMQAZEthaeQZ17za08lv1/919CzjPpy9I/cf8V/xv7x7uujHrvykOif/L/o/zW+ZP+m/9P+h9yf9J/M
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BLleFeJhpGcqc1TgMHteQzCHcNpAE0o7m0ZJcj2FNCqGNZOYOgAA";
function clearShadow(context) {
context.shadowColor = 'transparent';
context.shadowOffsetX = 0;
context.shadowOffsetY = 0;
context.shadowBlur = 0;
function writeText(context, font, textAlign, textBaseline, fillStyle, text, x, y, shadow) {
context.font = font;
context.textAlign = textAlign;
context.textBaseline = textBaseline;
context.fillStyle = fillStyle;
context.shadowColor = shadM
context.shadowOffsetX = shadow.offsetX;
context.shadowOffsetY = shadow.offsetY;
context.shadowBlur = shadow.blur;
clearShadow(context)
context.fillText(text, x, y);
// Create a new canvas and get its context
var canvas = document.getElementById("canvas")
var context = canvas.getContext('2d');
var templateImage = new Image();
templateImage.src = TEMPLATE_IMG_SRC;
templateImage.onload = () => {
context.drawImage(templateImage, M
0, 0, canvas.width, canvas.height);
writeText(context, 'bold 28pt Copperplate', 'center', 'middle', 'black', SAT_NAME_SPACED.toUpperCase(), canvas.width / 2, 64);
writeText(context, 'bold 20pt Copperplate', 'left', 'middle', 'black', 'Name', 87, 576)
writeText(context, '100 19pt Copperplate', 'left', 'middle', 'black', SAT_NAME.toUpperCase(), 175, 576)
writeText(context, 'bold 20pt Copperplate', 'left', 'middle', 'black', 'Block', 87, 603)
writeText(context, '100 19pt Copperplate', 'left', 'mM
iddle', 'black', BLOCK, 179, 604)
writeText(context, 'bold 20pt Copperplate', 'left', 'middle', 'black', 'Date', 87, 632)
writeText(context, '100 19pt Copperplate', 'left', 'middle', 'black', DATE, 165, 633)
writeText(context, 'bold 20pt Copperplate', 'left', 'middle', 'black', 'Time', 89, 660)
writeText(context, '100 19pt Copperplate', 'left', 'middle', 'black', TIME, 161, 661)
writeText(context, 'bold 27pt Copperplate', 'center', 'middle', 'rgba(0,0,0,0.141)', `${SAT_NUMBER}`, canvas.width /M
color: 'rgba(0,0,0,0.141)',
offsetY: -2,
writeText(context, 'bold 27pt Copperplate', 'center', 'middle', 'rgba(0,0,0,0.188)', `${SAT_NUMBER}`, canvas.width / 2, 511, {
color: 'rgba(255,255,255,0.188)',
offsetX: -2,
clearShadow(context);
var featureImage = new Image();
featureImage.src = FEATURE_IMG_DATA;
featureImage.onload = () => {
const featureWindowWidth M
const featureWindowHeight = 348
const aspectRatio = featureWindowWidth / featureWindowHeight
const cropX = 0 // (featureImage.width - featureWindowWidth) / 2
const cropY = (featureImage.height - featureImage.height / aspectRatio) / 2
context.drawImage(featureImage, cropX, cropY, featureImage.width - (cropX * 2), featureImage.height - (cropY * 2), 77, 119, featureWindowWidth, featureWindowHeight);
var epochImage = new Image();
epochImage.src = EPOCH_IMG_SMZ
epochImage.onload = () => {
context.drawImage(epochImage, 327, 569, 112, 112);
var logoImage = new Image();
logoImage.src = LOGO_IMG_SRC;
logoImage.onload = () => {
context.drawImage(logoImage, 405, 652, 40, 40)
</script></body></html>
text/html;charset=utf-8
<!DOCTYPE html><html><head><meta name="viewport" content="width=device-width, initial-scale=1.0"><style>*{margin:0;padding:0;background:transparent;text-align:center} canvas { max-height: 100vh; max-width:100vw; }</style><title>CAR ASSEMBLY</title></head><body><canvas id="canvas" width="520" height="728"></canvas>
const SAT_NUMBER=1667296190417407;
const SAT_NAME="carassembly";
const SAT_NAME_SPACED="car assembly";
const BLOCK=493836;
const DATE="2017-11-09";
t TIME="23:16:16 UTC";
const TEMPLATE_IMG_SRC="/content/3ec4a550c95fd6f562ed697573c3818f95782bf938ca414e87c23ad797a8e330i0";
const EPOCH_IMG_SRC="/content/f72cda286493cf0574bf44148753e2989f0b78f10fe6bad6ee3ce18ab0418974i0"
const LOGO_IMG_SRC = "/content/c16d0bbb95f458210572673e136799b89cb5654ba5dc145eb9f26df357dd27b1i0";
const FEATURE_IMG_DATA="data:image/webp;base64,UklGRhA4AABXRUJQVlA4IAQ4AACw1ACdASosASwBPm0wk0ckIyQhKTe7KIANiWRtdv9dyN1IVMk/XhFgwKy+sqLPj/vQ+Z/hfXl/sd0fy3/c84r2bvq/9L1hfrv2B/11/X727/M
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function clearShadow(context) {
context.shadowColor = 'transparent';
context.shadowOffsetX = 0;
context.shadowOffsetY = 0;
context.shadowBlur = 0;
function writeText(context, font, textM
Align, textBaseline, fillStyle, text, x, y, shadow) {
context.font = font;
context.textAlign = textAlign;
context.textBaseline = textBaseline;
context.fillStyle = fillStyle;
context.shadowColor = shadow.color;
context.shadowOffsetX = shadow.offsetX;
context.shadowOffsetY = shadow.offsetY;
context.shadowBlur = shadow.blur;
clearShadow(context)
context.fillText(text, x, y);
// Create a new canvas and get its context
r canvas = document.getElementById("canvas")
var context = canvas.getContext('2d');
var templateImage = new Image();
templateImage.src = TEMPLATE_IMG_SRC;
templateImage.onload = () => {
context.drawImage(templateImage, 0, 0, canvas.width, canvas.height);
writeText(context, 'bold 28pt Copperplate', 'center', 'middle', 'black', SAT_NAME_SPACED.toUpperCase(), canvas.width / 2, 64);
writeText(context, 'bold 20pt Copperplate', 'left', 'middle', 'black', 'Name', 87, 576)
text, '100 19pt Copperplate', 'left', 'middle', 'black', SAT_NAME.toUpperCase(), 175, 576)
writeText(context, 'bold 20pt Copperplate', 'left', 'middle', 'black', 'Block', 87, 603)
writeText(context, '100 19pt Copperplate', 'left', 'middle', 'black', BLOCK, 179, 604)
writeText(context, 'bold 20pt Copperplate', 'left', 'middle', 'black', 'Date', 87, 632)
writeText(context, '100 19pt Copperplate', 'left', 'middle', 'black', DATE, 165, 633)
writeText(context, 'bold 20pt Copperplate', 'left', 'midM
dle', 'black', 'Time', 89, 660)
writeText(context, '100 19pt Copperplate', 'left', 'middle', 'black', TIME, 161, 661)
writeText(context, 'bold 27pt Copperplate', 'center', 'middle', 'rgba(0,0,0,0.141)', `${SAT_NUMBER}`, canvas.width / 2, 511, {
color: 'rgba(0,0,0,0.141)',
offsetY: -2,
writeText(context, 'bold 27pt Copperplate', 'center', 'middle', 'rgba(0,0,0,0.188)', `${SAT_NUMBER}`, canvas.width / 2, 511, {
color: 'rgba(255,255,255,0.1M
offsetX: -2,
clearShadow(context);
var featureImage = new Image();
featureImage.src = FEATURE_IMG_DATA;
featureImage.onload = () => {
const featureWindowWidth = 365
const featureWindowHeight = 348
const aspectRatio = featureWindowWidth / featureWindowHeight
const cropX = 0 // (featureImage.width - featureWindowWidth) / 2
const cropY = (featureImage.height - featureImage.height / aspectRatio) / 2
context.drawImage(featureImage, cropX, cropY, featureImage.width - (cropX * 2), featureImage.height - (cropY * 2), 77, 119, featureWindowWidth, featureWindowHeight);
var epochImage = new Image();
epochImage.src = EPOCH_IMG_SRC;
epochImage.onload = () => {
context.drawImage(epochImage, 327, 569, 112, 112);
var logoImage = new Image();
logoImage.src = LOGO_IMG_SRC;
logoImage.onload = () => {
context.drawImage(logoImage, 405, 65D2, 40, 40)
</script></body></html>
text/html;charset=utf-8
<!DOCTYPE html><html><head><meta name="viewport" content="width=device-width, initial-scale=1.0"><style>*{margin:0;padding:0;background:transparent;text-align:center} canvas { max-height: 100vh; max-width:100vw; }</style><title>BUST MY CHOPS</title></head><body><canvas id="canvas" width="520" height="728"></canvas>
const SAT_NUMBER=1699513564232689;
const SAT_NAME="bustmychops";
const SAT_NAME_SPACED="bust my chops";
const BLOCK=519610;
const DATE="2018-04-23";
nst TIME="17:54:23 UTC";
const TEMPLATE_IMG_SRC="/content/3ec4a550c95fd6f562ed697573c3818f95782bf938ca414e87c23ad797a8e330i0";
const EPOCH_IMG_SRC="/content/f72cda286493cf0574bf44148753e2989f0b78f10fe6bad6ee3ce18ab0418974i0"
const LOGO_IMG_SRC = "/content/c16d0bbb95f458210572673e136799b89cb5654ba5dc145eb9f26df357dd27b1i0";
const FEATURE_IMG_DATA="data:image/webp;base64,UklGRkBRAABXRUJQVlA4IDRRAACwFAGdASosASwBPm0skEWkIqGY3C3UQAbEtTZFKo4ef9n1FIuvo+azxz26/D/v/ruXOHZX9ry+fgu+N/w/U7+pfYJ/Xz1Kf+P1pf3z0QfuM
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fNE/8rLHZKKshwWp3qO4C6f3JCiCUw+q2s+WM1wH1fpwX1W4AAAA";
function clearShadow(context) {
context.shadowColor = 'transparent';
context.shadowOffsetX = 0;
context.shadowOffsetY = 0;
context.shadowBlur = 0;
function writeText(context, font, textAlign, textBaseline, fillStyle, text, x, y, shadow) {
context.font = font;
context.textAlign = textAlign;
context.textBaseline = textBaseline;
context.fillStyle = fillStyle;
context.shadowColor = shadM
context.shadowOffsetX = shadow.offsetX;
context.shadowOffsetY = shadow.offsetY;
context.shadowBlur = shadow.blur;
clearShadow(context)
context.fillText(text, x, y);
// Create a new canvas and get its context
var canvas = document.getElementById("canvas")
var context = canvas.getContext('2d');
var templateImage = new Image();
templateImage.src = TEMPLATE_IMG_SRC;
templateImage.onload = () => {
context.drawImage(templateImage, M
0, 0, canvas.width, canvas.height);
writeText(context, 'bold 28pt Copperplate', 'center', 'middle', 'black', SAT_NAME_SPACED.toUpperCase(), canvas.width / 2, 64);
writeText(context, 'bold 20pt Copperplate', 'left', 'middle', 'black', 'Name', 87, 576)
writeText(context, '100 19pt Copperplate', 'left', 'middle', 'black', SAT_NAME.toUpperCase(), 175, 576)
writeText(context, 'bold 20pt Copperplate', 'left', 'middle', 'black', 'Block', 87, 603)
writeText(context, '100 19pt Copperplate', 'left', 'mM
iddle', 'black', BLOCK, 179, 604)
writeText(context, 'bold 20pt Copperplate', 'left', 'middle', 'black', 'Date', 87, 632)
writeText(context, '100 19pt Copperplate', 'left', 'middle', 'black', DATE, 165, 633)
writeText(context, 'bold 20pt Copperplate', 'left', 'middle', 'black', 'Time', 89, 660)
writeText(context, '100 19pt Copperplate', 'left', 'middle', 'black', TIME, 161, 661)
writeText(context, 'bold 27pt Copperplate', 'center', 'middle', 'rgba(0,0,0,0.141)', `${SAT_NUMBER}`, canvas.width /M
color: 'rgba(0,0,0,0.141)',
offsetY: -2,
writeText(context, 'bold 27pt Copperplate', 'center', 'middle', 'rgba(0,0,0,0.188)', `${SAT_NUMBER}`, canvas.width / 2, 511, {
color: 'rgba(255,255,255,0.188)',
offsetX: -2,
clearShadow(context);
var featureImage = new Image();
featureImage.src = FEATURE_IMG_DATA;
featureImage.onload = () => {
const featureWindowWidth M
const featureWindowHeight = 348
const aspectRatio = featureWindowWidth / featureWindowHeight
const cropX = 0 // (featureImage.width - featureWindowWidth) / 2
const cropY = (featureImage.height - featureImage.height / aspectRatio) / 2
context.drawImage(featureImage, cropX, cropY, featureImage.width - (cropX * 2), featureImage.height - (cropY * 2), 77, 119, featureWindowWidth, featureWindowHeight);
var epochImage = new Image();
epochImage.src = EPOCH_IMG_SMZ
epochImage.onload = () => {
context.drawImage(epochImage, 327, 569, 112, 112);
var logoImage = new Image();
logoImage.src = LOGO_IMG_SRC;
logoImage.onload = () => {
context.drawImage(logoImage, 405, 652, 40, 40)
</script></body></html>
text/html;charset=utf-8
<!DOCTYPE html><html><head><meta name="viewport" content="width=device-width, initial-scale=1.0"><style>*{margin:0;padding:0;background:transparent;text-align:center} canvas { max-height: 100vh; max-width:100vw; }</style><title>CREATE A BLOG</title></head><body><canvas id="canvas" width="520" height="728"></canvas>
const SAT_NUMBER=1577709239152211;
const SAT_NAME="createablog";
const SAT_NAME_SPACED="create a blog";
const BLOCK=422167;
const DATE="2016-07-25";
nst TIME="05:13:04 UTC";
const TEMPLATE_IMG_SRC="/content/3ec4a550c95fd6f562ed697573c3818f95782bf938ca414e87c23ad797a8e330i0";
const EPOCH_IMG_SRC="/content/f72cda286493cf0574bf44148753e2989f0b78f10fe6bad6ee3ce18ab0418974i0"
const LOGO_IMG_SRC = "/content/c16d0bbb95f458210572673e136799b89cb5654ba5dc145eb9f26df357dd27b1i0";
const FEATURE_IMG_DATA="data:image/webp;base64,UklGRh45AABXRUJQVlA4IBI5AAAw2ACdASosASwBPm0uk0ckIiGhKXPMyIANiWIHClgy4EN4aPQ8hy+X5z/JvfZ8/0jv8Hdb2x5zL7n/P9a/929Rr+6eWH65P3a9Tn7Wesd/M
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function clearShadow(context) {
context.shadowColor = 'transparent';
context.shadowOffsetX = 0;
context.shadowOffsetY = 0;
context.shadowBlur = 0;
function writeText(context, font, textAlign, textBaseline, fillStyle, text, x, y, shadow) {
context.font = font;
context.textAlign = textAlign;
context.textBaseline = textBaseline;
context.fillStyle = fillStyle;
context.shadowColor = shadow.color;
context.shadowOffsetX = shadow.offsetX;
context.shadowOffsetY = shadow.offsetY;
context.shadowBlur = shadow.blur;
clearShadow(context)
context.fillText(text, x, y);
// Create a new canvas and get its context
var canvas = document.getElementById("canvas")
var context = canvas.getContext('2d');
var templateImage = new Image();
templateImage.src = TEM
templateImage.onload = () => {
context.drawImage(templateImage, 0, 0, canvas.width, canvas.height);
writeText(context, 'bold 28pt Copperplate', 'center', 'middle', 'black', SAT_NAME_SPACED.toUpperCase(), canvas.width / 2, 64);
writeText(context, 'bold 20pt Copperplate', 'left', 'middle', 'black', 'Name', 87, 576)
writeText(context, '100 19pt Copperplate', 'left', 'middle', 'black', SAT_NAME.toUpperCase(), 175, 576)
writeText(context, 'bold 20pt Copperplate', 'left', 'middle', M
'black', 'Block', 87, 603)
writeText(context, '100 19pt Copperplate', 'left', 'middle', 'black', BLOCK, 179, 604)
writeText(context, 'bold 20pt Copperplate', 'left', 'middle', 'black', 'Date', 87, 632)
writeText(context, '100 19pt Copperplate', 'left', 'middle', 'black', DATE, 165, 633)
writeText(context, 'bold 20pt Copperplate', 'left', 'middle', 'black', 'Time', 89, 660)
writeText(context, '100 19pt Copperplate', 'left', 'middle', 'black', TIME, 161, 661)
writeText(context, 'bold 27pt CoM
pperplate', 'center', 'middle', 'rgba(0,0,0,0.141)', `${SAT_NUMBER}`, canvas.width / 2, 511, {
color: 'rgba(0,0,0,0.141)',
offsetY: -2,
writeText(context, 'bold 27pt Copperplate', 'center', 'middle', 'rgba(0,0,0,0.188)', `${SAT_NUMBER}`, canvas.width / 2, 511, {
color: 'rgba(255,255,255,0.188)',
offsetX: -2,
clearShadow(context);
var featureImage = new Image();
featureImage.src = FM
featureImage.onload = () => {
const featureWindowWidth = 365
const featureWindowHeight = 348
const aspectRatio = featureWindowWidth / featureWindowHeight
const cropX = 0 // (featureImage.width - featureWindowWidth) / 2
const cropY = (featureImage.height - featureImage.height / aspectRatio) / 2
context.drawImage(featureImage, cropX, cropY, featureImage.width - (cropX * 2), featureImage.height - (cropY * 2), 77, 119, featureWindowWidth, featureWindoM
var epochImage = new Image();
epochImage.src = EPOCH_IMG_SRC;
epochImage.onload = () => {
context.drawImage(epochImage, 327, 569, 112, 112);
var logoImage = new Image();
logoImage.src = LOGO_IMG_SRC;
logoImage.onload = () => {
context.drawImage(logoImage, 405, 652, 40, 40)
</script></body></html>
text/html;charset=utf-8
<!DOCTYPE html><html><head><meta name="viewport" content="width=device-width, initial-scale=1.0"><style>*{margin:0;padding:0;background:transparent;text-align:center} canvas { max-height: 100vh; max-width:100vw; }</style><title>ADAM PUZZLED</title></head><body><canvas id="canvas" width="520" height="728"></canvas>
const SAT_NUMBER=1936796442215946;
const SAT_NAME="adampuzzled";
const SAT_NAME_SPACED="adam puzzled";
const BLOCK=788874;
const DATE="2023-05-09";
t TIME="03:24:07 UTC";
const TEMPLATE_IMG_SRC="/content/3ec4a550c95fd6f562ed697573c3818f95782bf938ca414e87c23ad797a8e330i0";
const EPOCH_IMG_SRC="/content/81478514e62aeb771dceccaf5897291462c921f7aa3b795521e62bb9a54da6c2i0"
const LOGO_IMG_SRC = "/content/c16d0bbb95f458210572673e136799b89cb5654ba5dc145eb9f26df357dd27b1i0";
const FEATURE_IMG_DATA="data:image/webp;base64,UklGRj49AABXRUJQVlA4IDI9AADQ4wCdASosASwBPm0wk0ckIqGhKlXLiIANiWY7f1rWtvsGAJ/sukLAN8TzgeOexP3X9/9bj+v3H/Gf9DzlPZP5bzYf779mfdr+pP/H/j/gH/M
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function clearShadow(context) {
context.shadowColor = 'transparent';
context.shadowOffsetX = 0;
context.shadowOffsetY = 0;
context.shadowBlur = 0;
function writeText(context, font, textAlign, textBaseline, fillStyle, text, x, y, shadow) {
context.font = font;
context.textAlign = textAlign;
context.textBaseline = textBaseline;
context.fillStyle = fillStyle;
context.shadowColor = shadow.color;
context.shadowOffsetX = shadow.offsetX;
ext.shadowOffsetY = shadow.offsetY;
context.shadowBlur = shadow.blur;
clearShadow(context)
context.fillText(text, x, y);
// Create a new canvas and get its context
var canvas = document.getElementById("canvas")
var context = canvas.getContext('2d');
var templateImage = new Image();
templateImage.src = TEMPLATE_IMG_SRC;
templateImage.onload = () => {
context.drawImage(templateImage, 0, 0, canvas.width, canvas.height);
writeText(context, 'bold 28ptM
Copperplate', 'center', 'middle', 'black', SAT_NAME_SPACED.toUpperCase(), canvas.width / 2, 64);
writeText(context, 'bold 20pt Copperplate', 'left', 'middle', 'black', 'Name', 87, 576)
writeText(context, '100 19pt Copperplate', 'left', 'middle', 'black', SAT_NAME.toUpperCase(), 175, 576)
writeText(context, 'bold 20pt Copperplate', 'left', 'middle', 'black', 'Block', 87, 603)
writeText(context, '100 19pt Copperplate', 'left', 'middle', 'black', BLOCK, 179, 604)
writeText(context, 'bold 20pt CM
opperplate', 'left', 'middle', 'black', 'Date', 87, 632)
writeText(context, '100 19pt Copperplate', 'left', 'middle', 'black', DATE, 165, 633)
writeText(context, 'bold 20pt Copperplate', 'left', 'middle', 'black', 'Time', 89, 660)
writeText(context, '100 19pt Copperplate', 'left', 'middle', 'black', TIME, 161, 661)
writeText(context, 'bold 27pt Copperplate', 'center', 'middle', 'rgba(0,0,0,0.141)', `${SAT_NUMBER}`, canvas.width / 2, 511, {
color: 'rgba(0,0,0,0.141)',
writeText(context, 'bold 27pt Copperplate', 'center', 'middle', 'rgba(0,0,0,0.188)', `${SAT_NUMBER}`, canvas.width / 2, 511, {
color: 'rgba(255,255,255,0.188)',
offsetX: -2,
clearShadow(context);
var featureImage = new Image();
featureImage.src = FEATURE_IMG_DATA;
featureImage.onload = () => {
const featureWindowWidth = 365
const featureWindowHeight = 348
const aspectRatiM
o = featureWindowWidth / featureWindowHeight
const cropX = 0 // (featureImage.width - featureWindowWidth) / 2
const cropY = (featureImage.height - featureImage.height / aspectRatio) / 2
context.drawImage(featureImage, cropX, cropY, featureImage.width - (cropX * 2), featureImage.height - (cropY * 2), 77, 119, featureWindowWidth, featureWindowHeight);
var epochImage = new Image();
epochImage.src = EPOCH_IMG_SRC;
epochImage.onload = () => {
context.drawImage(M
epochImage, 327, 569, 112, 112);
var logoImage = new Image();
logoImage.src = LOGO_IMG_SRC;
logoImage.onload = () => {
context.drawImage(logoImage, 405, 652, 40, 40)
</script></body></html>
text/html;charset=utf-8
<!DOCTYPE html><html><head><meta name="viewport" content="width=device-width, initial-scale=1.0"><style>*{margin:0;padding:0;background:transparent;text-align:center} canvas { max-height: 100vh; max-width:100vw; }</style><title>CAESAR SALAD</title></head><body><canvas id="canvas" width="520" height="728"></canvas>
const SAT_NUMBER=1669871935845866;
const SAT_NAME="caesarsalad";
const SAT_NAME_SPACED="caesar salad";
const BLOCK=495897;
const DATE="2017-11-24";
t TIME="13:43:35 UTC";
const TEMPLATE_IMG_SRC="/content/3ec4a550c95fd6f562ed697573c3818f95782bf938ca414e87c23ad797a8e330i0";
const EPOCH_IMG_SRC="/content/f72cda286493cf0574bf44148753e2989f0b78f10fe6bad6ee3ce18ab0418974i0"
const LOGO_IMG_SRC = "/content/c16d0bbb95f458210572673e136799b89cb5654ba5dc145eb9f26df357dd27b1i0";
const FEATURE_IMG_DATA="data:image/webp;base64,UklGRi5bAABXRUJQVlA4ICJbAACwGAGdASosASwBPmksj0WkIqEYrPZ0QAaEtgBk/pAdG+A/3/mqV//Jf3P9l+0btT6w8urqXzgf7X1Rfpj/3f5j4C/2H9UX/X9ZP+I/6vqc/aM
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function clearShadow(context) {
context.shadowColor = 'transparent';
context.shadowOffsetX = 0;
context.shadowOffsetY = 0;
context.shadowBlur = 0;
riteText(context, font, textAlign, textBaseline, fillStyle, text, x, y, shadow) {
context.font = font;
context.textAlign = textAlign;
context.textBaseline = textBaseline;
context.fillStyle = fillStyle;
context.shadowColor = shadow.color;
context.shadowOffsetX = shadow.offsetX;
context.shadowOffsetY = shadow.offsetY;
context.shadowBlur = shadow.blur;
clearShadow(context)
context.fillText(text, x, y);
anvas and get its context
var canvas = document.getElementById("canvas")
var context = canvas.getContext('2d');
var templateImage = new Image();
templateImage.src = TEMPLATE_IMG_SRC;
templateImage.onload = () => {
context.drawImage(templateImage, 0, 0, canvas.width, canvas.height);
writeText(context, 'bold 28pt Copperplate', 'center', 'middle', 'black', SAT_NAME_SPACED.toUpperCase(), canvas.width / 2, 64);
writeText(context, 'bold 20pt Copperplate', 'left', 'middle', 'black', 'Name'M
writeText(context, '100 19pt Copperplate', 'left', 'middle', 'black', SAT_NAME.toUpperCase(), 175, 576)
writeText(context, 'bold 20pt Copperplate', 'left', 'middle', 'black', 'Block', 87, 603)
writeText(context, '100 19pt Copperplate', 'left', 'middle', 'black', BLOCK, 179, 604)
writeText(context, 'bold 20pt Copperplate', 'left', 'middle', 'black', 'Date', 87, 632)
writeText(context, '100 19pt Copperplate', 'left', 'middle', 'black', DATE, 165, 633)
writeText(context, 'bold 20pM
t Copperplate', 'left', 'middle', 'black', 'Time', 89, 660)
writeText(context, '100 19pt Copperplate', 'left', 'middle', 'black', TIME, 161, 661)
writeText(context, 'bold 27pt Copperplate', 'center', 'middle', 'rgba(0,0,0,0.141)', `${SAT_NUMBER}`, canvas.width / 2, 511, {
color: 'rgba(0,0,0,0.141)',
offsetY: -2,
writeText(context, 'bold 27pt Copperplate', 'center', 'middle', 'rgba(0,0,0,0.188)', `${SAT_NUMBER}`, canvas.width / 2, 511, {
color: 'rgba(255,255,255,0.188)',
offsetX: -2,
clearShadow(context);
var featureImage = new Image();
featureImage.src = FEATURE_IMG_DATA;
featureImage.onload = () => {
const featureWindowWidth = 365
const featureWindowHeight = 348
const aspectRatio = featureWindowWidth / featureWindowHeight
const cropX = 0 // (featureImage.width - featureWindowWidth) / 2
const cropY = (featureImage.height - featureImage.heigM
ht / aspectRatio) / 2
context.drawImage(featureImage, cropX, cropY, featureImage.width - (cropX * 2), featureImage.height - (cropY * 2), 77, 119, featureWindowWidth, featureWindowHeight);
var epochImage = new Image();
epochImage.src = EPOCH_IMG_SRC;
epochImage.onload = () => {
context.drawImage(epochImage, 327, 569, 112, 112);
var logoImage = new Image();
logoImage.src = LOGO_IMG_SRC;
logoImage.onload = () => {
context.L`drawImage(logoImage, 405, 652, 40, 40)
</script></body></html>
text/html;charset=utf-8
<!DOCTYPE html><html><head><meta name="viewport" content="width=device-width, initial-scale=1.0"><style>*{margin:0;padding:0;background:transparent;text-align:center} canvas { max-height: 100vh; max-width:100vw; }</style><title>CAESAR MOVED</title></head><body><canvas id="canvas" width="520" height="728"></canvas>
const SAT_NUMBER=1669871938334794;
const SAT_NAME="caesarmoved";
const SAT_NAME_SPACED="caesar moved";
const BLOCK=495897;
const DATE="2017-11-24";
t TIME="13:43:35 UTC";
const TEMPLATE_IMG_SRC="/content/3ec4a550c95fd6f562ed697573c3818f95782bf938ca414e87c23ad797a8e330i0";
const EPOCH_IMG_SRC="/content/f72cda286493cf0574bf44148753e2989f0b78f10fe6bad6ee3ce18ab0418974i0"
const LOGO_IMG_SRC = "/content/c16d0bbb95f458210572673e136799b89cb5654ba5dc145eb9f26df357dd27b1i0";
const FEATURE_IMG_DATA="data:image/webp;base64,UklGRtJJAABXRUJQVlA4IMZJAACw/ACdASosASwBPm0ukkakIiGhKnbtEIANiWJtpcgPrNDeP/fX8vzruO+7v5JlY8G/gf+v5k3Sn/c+7j5u/8P1h/1z/dewT/U/8f57PrK/dzM
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function clearShadow(context) {
context.shadowColor = 'transparent';
context.shadowOffsetX = 0;
context.shadowOffsetY = 0;
context.shadowBlur = 0;
function writeText(context, font, textAlign, textBaseline, fillStyle, text, x, y, shadow) {
context.font = font;
context.textAlign = textAlign;
context.textBaseline = textBaseline;
context.fillStyle = fM
context.shadowColor = shadow.color;
context.shadowOffsetX = shadow.offsetX;
context.shadowOffsetY = shadow.offsetY;
context.shadowBlur = shadow.blur;
clearShadow(context)
context.fillText(text, x, y);
// Create a new canvas and get its context
var canvas = document.getElementById("canvas")
var context = canvas.getContext('2d');
var templateImage = new Image();
templateImage.src = TEMPLATE_IMG_SRC;
teImage.onload = () => {
context.drawImage(templateImage, 0, 0, canvas.width, canvas.height);
writeText(context, 'bold 28pt Copperplate', 'center', 'middle', 'black', SAT_NAME_SPACED.toUpperCase(), canvas.width / 2, 64);
writeText(context, 'bold 20pt Copperplate', 'left', 'middle', 'black', 'Name', 87, 576)
writeText(context, '100 19pt Copperplate', 'left', 'middle', 'black', SAT_NAME.toUpperCase(), 175, 576)
writeText(context, 'bold 20pt Copperplate', 'left', 'middle', 'black', 'Block', 87, M
writeText(context, '100 19pt Copperplate', 'left', 'middle', 'black', BLOCK, 179, 604)
writeText(context, 'bold 20pt Copperplate', 'left', 'middle', 'black', 'Date', 87, 632)
writeText(context, '100 19pt Copperplate', 'left', 'middle', 'black', DATE, 165, 633)
writeText(context, 'bold 20pt Copperplate', 'left', 'middle', 'black', 'Time', 89, 660)
writeText(context, '100 19pt Copperplate', 'left', 'middle', 'black', TIME, 161, 661)
writeText(context, 'bold 27pt Copperplate', 'center', M
'middle', 'rgba(0,0,0,0.141)', `${SAT_NUMBER}`, canvas.width / 2, 511, {
color: 'rgba(0,0,0,0.141)',
offsetY: -2,
writeText(context, 'bold 27pt Copperplate', 'center', 'middle', 'rgba(0,0,0,0.188)', `${SAT_NUMBER}`, canvas.width / 2, 511, {
color: 'rgba(255,255,255,0.188)',
offsetX: -2,
clearShadow(context);
var featureImage = new Image();
featureImage.src = FEATURE_IMG_DATA;
eatureImage.onload = () => {
const featureWindowWidth = 365
const featureWindowHeight = 348
const aspectRatio = featureWindowWidth / featureWindowHeight
const cropX = 0 // (featureImage.width - featureWindowWidth) / 2
const cropY = (featureImage.height - featureImage.height / aspectRatio) / 2
context.drawImage(featureImage, cropX, cropY, featureImage.width - (cropX * 2), featureImage.height - (cropY * 2), 77, 119, featureWindowWidth, featureWindowHeight);
epochImage = new Image();
epochImage.src = EPOCH_IMG_SRC;
epochImage.onload = () => {
context.drawImage(epochImage, 327, 569, 112, 112);
var logoImage = new Image();
logoImage.src = LOGO_IMG_SRC;
logoImage.onload = () => {
context.drawImage(logoImage, 405, 652, 40, 40)
</script></body></html>
e/Foundry USA Pool #dropgold/2T
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<html lang="en"><head><meta charset="UTF-8"><meta name="viewport" content="width=device-width,initial-scale=1"><title>Bitwell Punk #6307</title><style>@font-face{font-family:'Architects Daughter';font-style:normal;font-weight:400;font-display:swap;src:url('/content/483d576448a1134efbe0a5e83a7c7a44ad8b3e7a552771033dba9d07674aa145i0') format('woff2')}</style></head><body style="margin:0;font-family:'Architects Daughter'"><iframe src="/content/04241daa4f84ea6e19ce2c3ba30f5a3d1e38e92cf46595cb1ef86fa423efabbbi0" style="M
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,{"p":"sns","op":"reg","name":"Nisrine.sats"}h!
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Adobe Photoshop 24.5 (Windows)
?{"p":"brc-20","op":"transfer","tick":"sats","amt":"2000000000"}h!
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?{"p":"brc-20","op":"transfer","tick":"sats","amt":"5000000000"}h!
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?{"p":"brc-20","op":"transfer","tick":"sats","amt":"2000000000"}h!
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9{"p":"brc-20","op":"transfer","tick":"OXBT","amt":"5000"}h!
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mr love love iiiimh!
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e/Foundry USA Pool #dropgold/>
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3Stiamo facendo la storia degli ordinals, tutto qua.h!
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From my grandfather Verus I learned good morals and the government
From the reputation and remembrance of my father, modesty and a manly
From my mother, piety and beneficence, and abstinence, not only from
evil deeds, but even from evil thoughts; and further, simplicity in
my way of living, far removed from the habits of the rich.
From my great-grandfather, not to have frequented public schools,
and to have had good teachers at home, and M
to know that on such things
a man should spend liberally.
From my governor, to be neither of the green nor of the blue party
at the games in the Circus, nor a partizan either of the Parmularius
or the Scutarius at the gladiators' fights; from him too I learned
endurance of labour, and to want little, and to work with my own hands,
and not to meddle with other people's affairs, and not to be ready
to listen to slander.
From Diognetus, not to busy myself about trifling things, and not
to give credit to what was sM
aid by miracle-workers and jugglers about
incantations and the driving away of daemons and such things; and
not to breed quails for fighting, nor to give myself up passionately
to such things; and to endure freedom of speech; and to have become
intimate with philosophy; and to have been a hearer, first of Bacchius,
then of Tandasis and Marcianus; and to have written dialogues in my
youth; and to have desired a plank bed and skin, and whatever else
of the kind belongs to the Grecian discipline.
From Rusticus I recM
eived the impression that my character required
improvement and discipline; and from him I learned not to be led astray
to sophistic emulation, nor to writing on speculative matters, nor
to delivering little hortatory orations, nor to showing myself off
as a man who practises much discipline, or does benevolent acts in
order to make a display; and to abstain from rhetoric, and poetry,
and fine writing; and not to walk about in the house in my outdoor
dress, nor to do other things of the kind; and to write my letterM
with simplicity, like the letter which Rusticus wrote from Sinuessa
to my mother; and with respect to those who have offended me by words,
or done me wrong, to be easily disposed to be pacified and reconciled,
as soon as they have shown a readiness to be reconciled; and to read
carefully, and not to be satisfied with a superficial understanding
of a book; nor hastily to give my assent to those who talk overmuch;
and I am indebted to him for being acquainted with the discourses
of Epictetus, which he communicated M
to me out of his own collection.
From Apollonius I learned freedom of will and undeviating steadiness
of purpose; and to look to nothing else, not even for a moment, except
to reason; and to be always the same, in sharp pains, on the occasion
of the loss of a child, and in long illness; and to see clearly in
a living example that the same man can be both most resolute and yielding,
and not peevish in giving his instruction; and to have had before
my eyes a man who clearly considered his experience and his skill
expounding philosophical principles as the smallest of his merits;
and from him I learned how to receive from friends what are esteemed
favours, without being either humbled by them or letting them pass
From Sextus, a benevolent disposition, and the example of a family
governed in a fatherly manner, and the idea of living conformably
to nature; and gravity without affectation, and to look carefully
after the interests of friends, and to tolerate ignorant persons,
and those who form opinions without coM
nsideration: he had the power
of readily accommodating himself to all, so that intercourse with
him was more agreeable than any flattery; and at the same time he
was most highly venerated by those who associated with him: and he
had the faculty both of discovering and ordering, in an intelligent
and methodical way, the principles necessary for life; and he never
showed anger or any other passion, but was entirely free from passion,
and also most affectionate; and he could express approbation without
and he possessed much knowledge without ostentation.
From Alexander the grammarian, to refrain from fault-finding, and
not in a reproachful way to chide those who uttered any barbarous
or solecistic or strange-sounding expression; but dexterously to introduce
the very expression which ought to have been used, and in the way
of answer or giving confirmation, or joining in an inquiry about the
thing itself, not about the word, or by some other fit suggestion.
From Fronto I learned to observe what envy, and duplicitM
are in a tyrant, and that generally those among us who are called
Patricians are rather deficient in paternal affection.
From Alexander the Platonic, not frequently nor without necessity
to say to any one, or to write in a letter, that I have no leisure;
nor continually to excuse the neglect of duties required by our relation
to those with whom we live, by alleging urgent occupations.
From Catulus, not to be indifferent when a friend finds fault, even
if he should find fault without reason, but M
to try to restore him
to his usual disposition; and to be ready to speak well of teachers,
as it is reported of Domitius and Athenodotus; and to love my children
From my brother Severus, to love my kin, and to love truth, and to
love justice; and through him I learned to know Thrasea, Helvidius,
Cato, Dion, Brutus; and from him I received the idea of a polity in
which there is the same law for all, a polity administered with regard
to equal rights and equal freedom of speech, and the idea of a kingly
nment which respects most of all the freedom of the governed;
I learned from him also consistency and undeviating steadiness in
my regard for philosophy; and a disposition to do good, and to give
to others readily, and to cherish good hopes, and to believe that
I am loved by my friends; and in him I observed no concealment of
his opinions with respect to those whom he condemned, and that his
friends had no need to conjecture what he wished or did not wish,
but it was quite plain.
From Maximus I learned self-goverM
nment, and not to be led aside by
anything; and cheerfulness in all circumstances, as well as in illness;
and a just admixture in the moral character of sweetness and dignity,
and to do what was set before me without complaining. I observed that
everybody believed that he thought as he spoke, and that in all that
he did he never had any bad intention; and he never showed amazement
and surprise, and was never in a hurry, and never put off doing a
thing, nor was perplexed nor dejected, nor did he ever laugh to disguiM
his vexation, nor, on the other hand, was he ever passionate or suspicious.
He was accustomed to do acts of beneficence, and was ready to forgive,
and was free from all falsehood; and he presented the appearance of
a man who could not be diverted from right rather than of a man who
had been improved. I observed, too, that no man could ever think that
he was despised by Maximus, or ever venture to think himself a better
man. He had also the art of being humorous in an agreeable way.
In my father I observed mildnM
ess of temper, and unchangeable resolution
in the things which he had determined after due deliberation; and
no vainglory in those things which men call honours; and a love of
labour and perseverance; and a readiness to listen to those who had
anything to propose for the common weal; and undeviating firmness
in giving to every man according to his deserts; and a knowledge derived
from experience of the occasions for vigorous action and for remission.
And I observed that he had overcome all passion for boys; and he M
himself no more than any other citizen; and he released his friends
from all obligation to sup with him or to attend him of necessity
when he went abroad, and those who had failed to accompany him, by
reason of any urgent circumstances, always found him the same. I observed
too his habit of careful inquiry in all matters of deliberation, and
his persistency, and that he never stopped his investigation through
being satisfied with appearances which first present themselves; and
that his disposition was toM
keep his friends, and not to be soon tired
of them, nor yet to be extravagant in his affection; and to be satisfied
on all occasions, and cheerful; and to foresee things a long way off,
and to provide for the smallest without display; and to check immediately
popular applause and all flattery; and to be ever watchful over the
things which were necessary for the administration of the empire,
and to be a good manager of the expenditure, and patiently to endure
the blame which he got for such conduct; and he was neitM
with respect to the gods, nor did he court men by gifts or by trying
to please them, or by flattering the populace; but he showed sobriety
in all things and firmness, and never any mean thoughts or action,
nor love of novelty. And the things which conduce in any way to the
commodity of life, and of which fortune gives an abundant supply,
he used without arrogance and without excusing himself; so that when
he had them, he enjoyed them without affectation, and when he had
them not, he did not want tM
hem. No one could ever say of him that
he was either a sophist or a home-bred flippant slave or a pedant;
but every one acknowledged him to be a man ripe, perfect, above flattery,
able to manage his own and other men's affairs. Besides this, he honoured
those who were true philosophers, and he did not reproach those who
pretended to be philosophers, nor yet was he easily led by them. He
was also easy in conversation, and he made himself agreeable without
any offensive affectation. He took a reasonable care of his bM
health, not as one who was greatly attached to life, nor out of regard
to personal appearance, nor yet in a careless way, but so that, through
his own attention, he very seldom stood in need of the physician's
art or of medicine or external applications. He was most ready to
give way without envy to those who possessed any particular faculty,
such as that of eloquence or knowledge of the law or of morals, or
of anything else; and he gave them his help, that each might enjoy
reputation according to his desertsM
; and he always acted conformably
to the institutions of his country, without showing any affectation
of doing so. Further, he was not fond of change nor unsteady, but
he loved to stay in the same places, and to employ himself about the
same things; and after his paroxysms of headache he came immediately
fresh and vigorous to his usual occupations. His secrets were not
but very few and very rare, and these only about public matters; and
he showed prudence and economy in the exhibition of the public spectacles
he construction of public buildings, his donations to the people,
and in such things, for he was a man who looked to what ought to be
done, not to the reputation which is got by a man's acts. He did not
take the bath at unseasonable hours; he was not fond of building houses,
nor curious about what he ate, nor about the texture and colour of
his clothes, nor about the beauty of his slaves. His dress came from
Lorium, his villa on the coast, and from Lanuvium generally. We know
how he behaved to the toll-collector atM
Tusculum who asked his pardon;
and such was all his behaviour. There was in him nothing harsh, nor
implacable, nor violent, nor, as one may say, anything carried to
the sweating point; but he examined all things severally, as if he
had abundance of time, and without confusion, in an orderly way, vigorously
and consistently. And that might be applied to him which is recorded
of Socrates, that he was able both to abstain from, and to enjoy,
those things which many are too weak to abstain from, and cannot enjoy
ut excess. But to be strong enough both to bear the one and to
be sober in the other is the mark of a man who has a perfect and invincible
soul, such as he showed in the illness of Maximus.
To the gods I am indebted for having good grandfathers, good parents,
a good sister, good teachers, good associates, good kinsmen and friends,
nearly everything good. Further, I owe it to the gods that I was not
hurried into any offence against any of them, though I had a disposition
which, if opportunity had offered, might haM
ve led me to do something
of this kind; but, through their favour, there never was such a concurrence
of circumstances as put me to the trial. Further, I am thankful to
the gods that I was not longer brought up with my grandfather's concubine,
and that I preserved the flower of my youth, and that I did not make
proof of my virility before the proper season, but even deferred the
time; that I was subjected to a ruler and a father who was able to
take away all pride from me, and to bring me to the knowledge that
s possible for a man to live in a palace without wanting either
guards or embroidered dresses, or torches and statues, and such-like
show; but that it is in such a man's power to bring himself very near
to the fashion of a private person, without being for this reason
either meaner in thought, or more remiss in action, with respect to
the things which must be done for the public interest in a manner
that befits a ruler. I thank the gods for giving me such a brother,
who was able by his moral character to rouse me tM
myself, and who, at the same time, pleased me by his respect and affection;
that my children have not been stupid nor deformed in body; that I
did not make more proficiency in rhetoric, poetry, and the other studies,
in which I should perhaps have been completely engaged, if I had seen
that I was making progress in them; that I made haste to place those
who brought me up in the station of honour, which they seemed to desire,
without putting them off with hope of my doing it some time after,
they were then still young; that I knew Apollonius, Rusticus,
Maximus; that I received clear and frequent impressions about living
according to nature, and what kind of a life that is, so that, so
far as depended on the gods, and their gifts, and help, and inspirations,
nothing hindered me from forthwith living according to nature, though
I still fall short of it through my own fault, and through not observing
the admonitions of the gods, and, I may almost say, their direct instructions;
that my body has held out M
so long in such a kind of life; that I never
touched either Benedicta or Theodotus, and that, after having fallen
into amatory passions, I was cured; and, though I was often out of
humour with Rusticus, I never did anything of which I had occasion
to repent; that, though it was my mother's fate to die young, she
spent the last years of her life with me; that, whenever I wished
to help any man in his need, or on any other occasion, I was never
told that I had not the means of doing it; and that to myself the
cessity never happened, to receive anything from another; that
I have such a wife, so obedient, and so affectionate, and so simple;
that I had abundance of good masters for my children; and that remedies
have been shown to me by dreams, both others, and against bloodspitting
and giddiness...; and that, when I had an inclination to philosophy,
I did not fall into the hands of any sophist, and that I did not waste
my time on writers of histories, or in the resolution of syllogisms,
or occupy myself about the investigM
ation of appearances in the heavens;
for all these things require the help of the gods and fortune.
Among the Quadi at the Granua.
Begin the morning by saying to thyself, I shall meet with the busy-body,
the ungrateful, arrogant, deceitful, envious, unsocial. All these
things happen to them by reason of their ignorance of what is good
and evil. But I who have seen the nature of the good that it is beautiful,
and of the bad that it is ugly, and the nature of him who does wrong,
that it is akin to me, nM
ot only of the same blood or seed, but that
it participates in the same intelligence and the same portion of the
divinity, I can neither be injured by any of them, for no one can
fix on me what is ugly, nor can I be angry with my kinsman, nor hate
him, For we are made for co-operation, like feet, like hands, like
eyelids, like the rows of the upper and lower teeth. To act against
one another then is contrary to nature; and it is acting against one
another to be vexed and to turn away.
Whatever this is that I am, M
it is a little flesh and breath, and the
ruling part. Throw away thy books; no longer distract thyself: it
is not allowed; but as if thou wast now dying, despise the flesh;
it is blood and bones and a network, a contexture of nerves, veins,
and arteries. See the breath also, what kind of a thing it is, air,
and not always the same, but every moment sent out and again sucked
in. The third then is the ruling part: consider thus: Thou art an
old man; no longer let this be a slave, no longer be pulled by the
ke a puppet to unsocial movements, no longer either be dissatisfied
with thy present lot, or shrink from the future.
All that is from the gods is full of Providence. That which is from
fortune is not separated from nature or without an interweaving and
involution with the things which are ordered by Providence. From thence
all things flow; and there is besides necessity, and that which is
for the advantage of the whole universe, of which thou art a part.
But that is good for every part of nature which the nature M
whole brings, and what serves to maintain this nature. Now the universe
is preserved, as by the changes of the elements so by the changes
of things compounded of the elements. Let these principles be enough
for thee, let them always be fixed opinions. But cast away the thirst
after books, that thou mayest not die murmuring, but cheerfully, truly,
and from thy heart thankful to the gods.
Remember how long thou hast been putting off these things, and how
often thou hast received an opportunity from the gods,M
not use it. Thou must now at last perceive of what universe thou art
a part, and of what administrator of the universe thy existence is
an efflux, and that a limit of time is fixed for thee, which if thou
dost not use for clearing away the clouds from thy mind, it will go
and thou wilt go, and it will never return.
Every moment think steadily as a Roman and a man to do what thou hast
in hand with perfect and simple dignity, and feeling of affection,
and freedom, and justice; and to give thyself reliM
thoughts. And thou wilt give thyself relief, if thou doest every act
of thy life as if it were the last, laying aside all carelessness
and passionate aversion from the commands of reason, and all hypocrisy,
and self-love, and discontent with the portion which has been given
to thee. Thou seest how few the things are, the which if a man lays
hold of, he is able to live a life which flows in quiet, and is like
the existence of the gods; for the gods on their part will require
nothing more from him wM
ho observes these things.
Do wrong to thyself, do wrong to thyself, my soul; but thou wilt no
longer have the opportunity of honouring thyself. Every man's life
is sufficient. But thine is nearly finished, though thy soul reverences
not itself but places thy felicity in the souls of others.
Do the things external which fall upon thee distract thee? Give thyself
time to learn something new and good, and cease to be whirled around.
But then thou must also avoid being carried about the other way. For
triflers who have wearied themselves in life by their
activity, and yet have no object to which to direct every movement,
and, in a word, all their thoughts.
Through not observing what is in the mind of another a man has seldom
been seen to be unhappy; but those who do not observe the movements
of their own minds must of necessity be unhappy.
This thou must always bear in mind, what is the nature of the whole,
and what is my nature, and how this is related to that, and what kind
of a part it is of what kind of M
a whole; and that there is no one
who hinders thee from always doing and saying the things which are
according to the nature of which thou art a part.
Theophrastus, in his comparison of bad acts- such a comparison as
one would make in accordance with the common notions of mankind- says,
like a true philosopher, that the offences which are committed through
desire are more blameable than those which are committed through anger.
For he who is excited by anger seems to turn away from reason with
a certain pain and uM
nconscious contraction; but he who offends through
desire, being overpowered by pleasure, seems to be in a manner more
intemperate and more womanish in his offences. Rightly then, and in
a way worthy of philosophy, he said that the offence which is committed
with pleasure is more blameable than that which is committed with
pain; and on the whole the one is more like a person who has been
first wronged and through pain is compelled to be angry; but the other
is moved by his own impulse to do wrong, being carried towM
something by desire.
Since it is possible that thou mayest depart from life this very moment,
regulate every act and thought accordingly. But to go away from among
men, if there are gods, is not a thing to be afraid of, for the gods
will not involve thee in evil; but if indeed they do not exist, or
if they have no concern about human affairs, what is it to me to live
in a universe devoid of gods or devoid of Providence? But in truth
they do exist, and they do care for human things, and they have put
l the means in man's power to enable him not to fall into real evils.
And as to the rest, if there was anything evil, they would have provided
for this also, that it should be altogether in a man's power not to
fall into it. Now that which does not make a man worse, how can it
make a man's life worse? But neither through ignorance, nor having
the knowledge, but not the power to guard against or correct these
things, is it possible that the nature of the universe has overlooked
them; nor is it possible that it has mM
ade so great a mistake, either
through want of power or want of skill, that good and evil should
happen indiscriminately to the good and the bad. But death certainly,
and life, honour and dishonour, pain and pleasure, all these things
equally happen to good men and bad, being things which make us neither
better nor worse. Therefore they are neither good nor evil.
How quickly all things disappear, in the universe the bodies themselves,
but in time the remembrance of them; what is the nature of all sensible
and particularly those which attract with the bait of pleasure
or terrify by pain, or are noised abroad by vapoury fame; how worthless,
and contemptible, and sordid, and perishable, and dead they are- all
this it is the part of the intellectual faculty to observe. To observe
too who these are whose opinions and voices give reputation; what
death is, and the fact that, if a man looks at it in itself, and by
the abstractive power of reflection resolves into their parts all
the things which present themselves to the iM
magination in it, he will
then consider it to be nothing else than an operation of nature; and
if any one is afraid of an operation of nature, he is a child. This,
however, is not only an operation of nature, but it is also a thing
which conduces to the purposes of nature. To observe too how man comes
near to the deity, and by what part of him, and when this part of
man is so disposed.
Nothing is more wretched than a man who traverses everything in a
round, and pries into the things beneath the earth, as the poetM
and seeks by conjecture what is in the minds of his neighbours, without
perceiving that it is sufficient to attend to the daemon within him,
and to reverence it sincerely. And reverence of the daemon consists
in keeping it pure from passion and thoughtlessness, and dissatisfaction
with what comes from gods and men. For the things from the gods merit
veneration for their excellence; and the things from men should be
dear to us by reason of kinship; and sometimes even, in a manner,
they move our pity by reasonM
of men's ignorance of good and bad; this
defect being not less than that which deprives us of the power of
distinguishing things that are white and black.
Though thou shouldst be going to live three thousand years, and as
many times ten thousand years, still remember that no man loses any
other life than this which he now lives, nor lives any other than
this which he now loses. The longest and shortest are thus brought
to the same. For the present is the same to all, though that which
perishes is not the same; aM
nd so that which is lost appears to be
a mere moment. For a man cannot lose either the past or the future:
for what a man has not, how can any one take this from him? These
two things then thou must bear in mind; the one, that all things from
eternity are of like forms and come round in a circle, and that it
makes no difference whether a man shall see the same things during
a hundred years or two hundred, or an infinite time; and the second,
that the longest liver and he who will die soonest lose just the same.
the present is the only thing of which a man can be deprived,
if it is true that this is the only thing which he has, and that a
man cannot lose a thing if he has it not.
Remember that all is opinion. For what was said by the Cynic Monimus
is manifest: and manifest too is the use of what was said, if a man
receives what may be got out of it as far as it is true.
The soul of man does violence to itself, first of all, when it becomes
an abscess and, as it were, a tumour on the universe, so far as it
e vexed at anything which happens is a separation of
ourselves from nature, in some part of which the natures of all other
things are contained. In the next place, the soul does violence to
itself when it turns away from any man, or even moves towards him
with the intention of injuring, such as are the souls of those who
are angry. In the third place, the soul does violence to itself when
it is overpowered by pleasure or by pain. Fourthly, when it plays
a part, and does or says anything insincerely and untruly. FifM
when it allows any act of its own and any movement to be without an
aim, and does anything thoughtlessly and without considering what
it is, it being right that even the smallest things be done with reference
to an end; and the end of rational animals is to follow the reason
and the law of the most ancient city and polity.
Of human life the time is a point, and the substance is in a flux,
and the perception dull, and the composition of the whole body subject
to putrefaction, and the soul a whirl, and fortunM
and fame a thing devoid of judgement. And, to say all in a word, everything
which belongs to the body is a stream, and what belongs to the soul
is a dream and vapour, and life is a warfare and a stranger's sojourn,
and after-fame is oblivion. What then is that which is able to conduct
a man? One thing and only one, philosophy. But this consists in keeping
the daemon within a man free from violence and unharmed, superior
to pains and pleasures, doing nothing without purpose, nor yet falsely
h hypocrisy, not feeling the need of another man's doing or
not doing anything; and besides, accepting all that happens, and all
that is allotted, as coming from thence, wherever it is, from whence
he himself came; and, finally, waiting for death with a cheerful mind,
as being nothing else than a dissolution of the elements of which
every living being is compounded. But if there is no harm to the elements
themselves in each continually changing into another, why should a
man have any apprehension about the change aM
nd dissolution of all
the elements? For it is according to nature, and nothing is evil which
is according to nature.
We ught to consider not only that our life is daily wasting away
and a smaller part of it is left, but another thing also must be taken
into the account, that if a man should live longer, it is quite uncertain
whether the understanding will still continue sufficient for the comprehension
of things, and retain the power of contemplation which strives to
knowledge of the divine and the human. For if he shall
begin to fall into dotage, perspiration and nutrition and imagination
and appetite, and whatever else there is of the kind, will not fail;
but the power of making use of ourselves, and filling up the measure
of our duty, and clearly separating all appearances, and considering
whether a man should now depart from life, and whatever else of the
kind absolutely requires a disciplined reason, all this is already
extinguished. We must make haste then, not only becauM
nearer to death, but also because the conception of things and the
understanding of them cease first.
We ought to observe also that even the things which follow after the
things which are produced according to nature contain something pleasing
and attractive. For instance, when bread is baked some parts are split
at the surface, and these parts which thus open, and have a certain
fashion contrary to the purpose of the baker's art, are beautiful
in a manner, and in a peculiar way excite a desire foM
again, figs, when they are quite ripe, gape open; and in the ripe
olives the very circumstance of their being near to rottenness adds
a peculiar beauty to the fruit. And the ears of corn bending down,
and the lion's eyebrows, and the foam which flows from the mouth of
wild boars, and many other things- though they are far from being
beautiful, if a man should examine them severally- still, because
they are consequent upon the things which are formed by nature, help
to adorn them, and they please the mM
ind; so that if a man should have
a feeling and deeper insight with respect to the things which are
produced in the universe, there is hardly one of those which follow
by way of consequence which will not seem to him to be in a manner
disposed so as to give pleasure. And so he will see even the real
gaping jaws of wild beasts with no less pleasure than those which
painters and sculptors show by imitation; and in an old woman and
an old man he will be able to see a certain maturity and comeliness;
loveliness of young persons he will be able to
look on with chaste eyes; and many such things will present themselves,
not pleasing to every man, but to him only who has become truly familiar
with nature and her works.
Hippocrates after curing many diseases himself fell sick and died.
The Chaldaei foretold the deaths of many, and then fate caught them
too. Alexander, and Pompeius, and Caius Caesar, after so often completely
destroying whole cities, and in battle cutting to pieces many ten
thousands of cavalry anM
d infantry, themselves too at last departed
from life. Heraclitus, after so many speculations on the conflagration
of the universe, was filled with water internally and died smeared
all over with mud. And lice destroyed Democritus; and other lice killed
Socrates. What means all this? Thou hast embarked, thou hast made
the voyage, thou art come to shore; get out. If indeed to another
life, there is no want of gods, not even there. But if to a state
without sensation, thou wilt cease to be held by pains and pleasuresM
and to be a slave to the vessel, which is as much inferior as that
which serves it is superior: for the one is intelligence and deity;
the other is earth and corruption.
Do not waste the remainder of thy life in thoughts about others, when
thou dost not refer thy thoughts to some object of common utility.
For thou losest the opportunity of doing something else when thou
hast such thoughts as these, What is such a person doing, and why,
and what is he saying, and what is he thinking of, and what is he
, and whatever else of the kind makes us wander away from
the observation of our own ruling power. We ought then to check in
the series of our thoughts everything that is without a purpose and
useless, but most of all the over-curious feeling and the malignant;
and a man should use himself to think of those things only about which
if one should suddenly ask, What hast thou now in thy thoughts? With
perfect openness thou mightest, immediately answer, This or That;
so that from thy words it should be plain that everyM
is simple and benevolent, and such as befits a social animal, and
one that cares not for thoughts about pleasure or sensual enjoyments
at all, nor has any rivalry or envy and suspicion, or anything else
for which thou wouldst blush if thou shouldst say that thou hadst
it in thy mind. For the man who is such and no longer delays being
among the number of the best, is like a priest and minister of the
gods, using too the deity which is planted within him, which makes
the man uncontaminated by pleasure, M
unharmed by any pain, untouched
by any insult, feeling no wrong, a fighter in the noblest fight, one
who cannot be overpowered by any passion, dyed deep with justice,
accepting with all his soul everything which happens and is assigned
to him as his portion; and not often, nor yet without great necessity
and for the general interest, imagining what another says, or does,
or thinks. For it is only what belongs to himself that he makes the
matter for his activity; and he constantly thinks of that which is
himself out of the sum total of things, and he makes his
own acts fair, and he is persuaded that his own portion is good. For
the lot which is assigned to each man is carried along with him and
carries him along with it. And he remembers also that every rational
animal is his kinsman, and that to care for all men is according to
man's nature; and a man should hold on to the opinion not of all,
but of those only who confessedly live according to nature. But as
to those who live not so, he always bears in mind what M
they are both at home and from home, both by night and by day, and
what they are, and with what men they live an impure life. Accordingly,
he does not value at all the praise which comes from such men, since
they are not even satisfied with themselves.
Labour not unwillingly, nor without regard to the common interest,
nor without due consideration, nor with distraction; nor let studied
ornament set off thy thoughts, and be not either a man of many words,
or busy about too many things. And further, letM
in thee be the guardian of a living being, manly and of ripe age,
and engaged in matter political, and a Roman, and a ruler, who has
taken his post like a man waiting for the signal which summons him
from life, and ready to go, having need neither of oath nor of any
man's testimony. Be cheerful also, and seek not external help nor
the tranquility which others give. A man then must stand erect, not
be kept erect by others.
If thou findest in human life anything better than justice, truth,
rance, fortitude, and, in a word, anything better than thy own
mind's self-satisfaction in the things which it enables thee to do
according to right reason, and in the condition that is assigned to
thee without thy own choice; if, I say, thou seest anything better
than this, turn to it with all thy soul, and enjoy that which thou
hast found to be the best. But if nothing appears to be better than
the deity which is planted in thee, which has subjected to itself
all thy appetites, and carefully examines all the imprM
as Socrates said, has detached itself from the persuasions of sense,
and has submitted itself to the gods, and cares for mankind; if thou
findest everything else smaller and of less value than this, give
place to nothing else, for if thou dost once diverge and incline to
it, thou wilt no longer without distraction be able to give the preference
to that good thing which is thy proper possession and thy own; for
it is not right that anything of any other kind, such as praise from
the many, or power, or M
enjoyment of pleasure, should come into competition
with that which is rationally and politically or practically good.
All these things, even though they may seem to adapt themselves to
the better things in a small degree, obtain the superiority all at
once, and carry us away. But do thou, I say, simply and freely choose
the better, and hold to it.- But that which is useful is the better.-
Well then, if it is useful to thee as a rational being, keep to it;
but if it is only useful to thee as an animal, say so, and M
thy judgement without arrogance: only take care that thou makest the
inquiry by a sure method.
Never value anything as profitable to thyself which shall compel thee
to break thy promise, to lose thy self-respect, to hate any man, to
suspect, to curse, to act the hypocrite, to desire anything which
needs walls and curtains: for he who has preferred to everything intelligence
and daemon and the worship of its excellence, acts no tragic part,
does not groan, will not need either solitude or much company; anM
what is chief of all, he will live without either pursuing or flying
from death; but whether for a longer or a shorter time he shall have
the soul inclosed in the body, he cares not at all: for even if he
must depart immediately, he will go as readily as if he were going
to do anything else which can be done with decency and order; taking
care of this only all through life, that his thoughts turn not away
from anything which belongs to an intelligent animal and a member
of a civil community.
who is chastened and purified thou wilt find no
corrupt matter, nor impurity, nor any sore skinned over. Nor is his
life incomplete when fate overtakes him, as one may say of an actor
who leaves the stage before ending and finishing the play. Besides,
there is in him nothing servile, nor affected, nor too closely bound
to other things, nor yet detached from other things, nothing worthy
of blame, nothing which seeks a hiding-place.
Reverence the faculty which produces opinion. On this faculty it entirely
whether there shall exist in thy ruling part any opinion inconsistent
with nature and the constitution of the rational animal. And this
faculty promises freedom from hasty judgement, and friendship towards
men, and obedience to the gods.
Throwing away then all things, hold to these only which are few; and
besides bear in mind that every man lives only this present time,
which is an indivisible point, and that all the rest of his life is
either past or it is uncertain. Short then is the time which every
and small the nook of the earth where he lives; and short
too the longest posthumous fame, and even this only continued by a
succession of poor human beings, who will very soon die, and who know
not even themselves, much less him who died long ago.
To the aids which have been mentioned let this one still be added:-
Make for thyself a definition or description of the thing which is
presented to thee, so as to see distinctly what kind of a thing it
is in its substance, in its nudity, in its complete entirety, and
tell thyself its proper name, and the names of the things of which
it has been compounded, and into which it will be resolved. For nothing
is so productive of elevation of mind as to be able to examine methodically
and truly every object which is presented to thee in life, and always
to look at things so as to see at the same time what kind of universe
this is, and what kind of use everything performs in it, and what
value everything has with reference to the whole, and what with reference
to man, who is a citizen M
of the highest city, of which all other cities
are like families; what each thing is, and of what it is composed,
and how long it is the nature of this thing to endure which now makes
an impression on me, and what virtue I have need of with respect to
it, such as gentleness, manliness, truth, fidelity, simplicity, contentment,
and the rest. Wherefore, on every occasion a man should say: this
comes from God; and this is according to the apportionment and spinning
of the thread of destiny, and such-like coincidence aM
this is from one of the same stock, and a kinsman and partner, one
who knows not however what is according to his nature. But I know;
for this reason I behave towards him according to the natural law
of fellowship with benevolence and justice. At the same time however
in things indifferent I attempt to ascertain the value of each.
If thou workest at that which is before thee, following right reason
seriously, vigorously, calmly, without allowing anything else to distract
thee, but keeping thy divineM
part pure, as if thou shouldst be bound
to give it back immediately; if thou holdest to this, expecting nothing,
fearing nothing, but satisfied with thy present activity according
to nature, and with heroic truth in every word and sound which thou
utterest, thou wilt live happy. And there is no man who is able to
As physicians have always their instruments and knives ready for cases
which suddenly require their skill, so do thou have principles ready
for the understanding of things divine and humanM
, and for doing everything,
even the smallest, with a recollection of the bond which unites the
divine and human to one another. For neither wilt thou do anything
well which pertains to man without at the same time having a reference
to things divine; nor the contrary.
No longer wander at hazard; for neither wilt thou read thy own memoirs,
nor the acts of the ancient Romans and Hellenes, and the selections
from books which thou wast reserving for thy old age. Hasten then
to the end which thou hast before thee, anM
d throwing away idle hopes,
come to thy own aid, if thou carest at all for thyself, while it is
They know not how many things are signified by the words stealing,
sowing, buying, keeping quiet, seeing what ought to be done; for this
is not effected by the eyes, but by another kind of vision.
Body, soul, intelligence: to the body belong sensations, to the soul
appetites, to the intelligence principles. To receive the impressions
of forms by means of appearances belongs even to animals; to be pulled
by the strings of desire belongs both to wild beasts and to men who
have made themselves into women, and to a Phalaris and a Nero: and
to have the intelligence that guides to the things which appear suitable
belongs also to those who do not believe in the gods, and who betray
their country, and do their impure deeds when they have shut the doors.
If then everything else is common to all that I have mentioned, there
remains that which is peculiar to the good man, to be pleased and
content with what happens, and withM
the thread which is spun for him;
and not to defile the divinity which is planted in his breast, nor
disturb it by a crowd of images, but to preserve it tranquil, following
it obediently as a god, neither saying anything contrary to the truth,
nor doing anything contrary to justice. And if all men refuse to believe
that he lives a simple, modest, and contented life, he is neither
angry with any of them, nor does he deviate from the way which leads
to the end of life, to which a man ought to come pure, tranquil, reM
to depart, and without any compulsion perfectly reconciled to his
That which rules within, when it is according to nature, is so affected
with respect to the events which happen, that it always easily adapts
itself to that which is and is presented to it. For it requires no
definite material, but it moves towards its purpose, under certain
conditions however; and it makes a material for itself out of that
which opposes it, as fire lays hold of what falls into it, by which
a small light would M
have been extinguished: but when the fire is strong,
it soon appropriates to itself the matter which is heaped on it, and
consumes it, and rises higher by means of this very material.
Let no act be done without a purpose, nor otherwise than according
to the perfect principles of art.
Men seek retreats for themselves, houses in the country, sea-shores,
and mountains; and thou too art wont to desire such things very much.
But this is altogether a mark of the most common sort of men, for
it is in thy power wheneverM
thou shalt choose to retire into thyself.
For nowhere either with more quiet or more freedom from trouble does
a man retire than into his own soul, particularly when he has within
him such thoughts that by looking into them he is immediately in perfect
tranquility; and I affirm that tranquility is nothing else than the
good ordering of the mind. Constantly then give to thyself this retreat,
and renew thyself; and let thy principles be brief and fundamental,
which, as soon as thou shalt recur to them, will be suffiM
cleanse the soul completely, and to send thee back free from all discontent
with the things to which thou returnest. For with what art thou discontented?
With the badness of men? Recall to thy mind this conclusion, that
rational animals exist for one another, and that to endure is a part
of justice, and that men do wrong involuntarily; and consider how
many already, after mutual enmity, suspicion, hatred, and fighting,
have been stretched dead, reduced to ashes; and be quiet at last.-
But perhaps thou art M
dissatisfied with that which is assigned to thee
out of the universe.- Recall to thy recollection this alternative;
either there is providence or atoms, fortuitous concurrence of things;
or remember the arguments by which it has been proved that the world
is a kind of political community, and be quiet at last.- But perhaps
corporeal things will still fasten upon thee.- Consider then further
that the mind mingles not with the breath, whether moving gently or
violently, when it has once drawn itself apart and discoveM
own power, and think also of all that thou hast heard and assented
to about pain and pleasure, and be quiet at last.- But perhaps the
desire of the thing called fame will torment thee.- See how soon everything
is forgotten, and look at the chaos of infinite time on each side
of the present, and the emptiness of applause, and the changeableness
and want of judgement in those who pretend to give praise, and the
narrowness of the space within which it is circumscribed, and be quiet
at last. For the whole earthM
is a point, and how small a nook in it
is this thy dwelling, and how few are there in it, and what kind of
people are they who will praise thee.
This then remains: Remember to retire into this little territory of
thy own, and above all do not distract or strain thyself, but be free,
and look at things as a man, as a human being, as a citizen, as a
mortal. But among the things readiest to thy hand to which thou shalt
turn, let there be these, which are two. One is that things do not
touch the soul, for they are eM
xternal and remain immovable; but our
perturbations come only from the opinion which is within. The other
is that all these things, which thou seest, change immediately and
will no longer be; and constantly bear in mind how many of these changes
thou hast already witnessed. The universe is transformation: life
If our intellectual part is common, the reason also, in respect of
which we are rational beings, is common: if this is so, common also
is the reason which commands us what to do, and what not toM
this is so, there is a common law also; if this is so, we are fellow-citizens;
if this is so, we are members of some political community; if this
is so, the world is in a manner a state. For of what other common
political community will any one say that the whole human race are
members? And from thence, from this common political community comes
also our very intellectual faculty and reasoning faculty and our capacity
for law; or whence do they come? For as my earthly part is a portion
given to me from certM
ain earth, and that which is watery from another
element, and that which is hot and fiery from some peculiar source
(for nothing comes out of that which is nothing, as nothing also returns
to non-existence), so also the intellectual part comes from some source.
Death is such as generation is, a mystery of nature; a composition
out of the same elements, and a decomposition into the same; and altogether
not a thing of which any man should be ashamed, for it is not contrary
to the nature of a reasonable animal, and nM
ot contrary to the reason
of our constitution.
It is natural that these things should be done by such persons, it
is a matter of necessity; and if a man will not have it so, he will
not allow the fig-tree to have juice. But by all means bear this in
mind, that within a very short time both thou and he will be dead;
and soon not even your names will be left behind.
Take away thy opinion, and then there is taken away the complaint,
"I have been harmed." Take away the complaint, "I have been harmed,"
That which does not make a man worse than he was, also does not make
his life worse, nor does it harm him either from without or from within.
The nature of that which is universally useful has been compelled
Consider that everything which happens, happens justly, and if thou
observest carefully, thou wilt find it to be so. I do not say only
with respect to the continuity of the series of things, but with respect
to what is just, and as if it were done by one who assigns to each
its value. Observe then as thou hast begun; and whatever thou
doest, do it in conjunction with this, the being good, and in the
sense in which a man is properly understood to be good. Keep to this
Do not have such an opinion of things as he has who does thee wrong,
or such as he wishes thee to have, but look at them as they are in
A man should always have these two rules in readiness; the one, to
do only whatever the reason of the ruling and legislating faculty
may suggest for the use oM
f men; the other, to change thy opinion,
if there is any one at hand who sets thee right and moves thee from
any opinion. But this change of opinion must proceed only from a certain
persuasion, as of what is just or of common advantage, and the like,
not because it appears pleasant or brings reputation.
Hast thou reason? I have.- Why then dost not thou use it? For if this
does its own work, what else dost thou wish?
Thou hast existed as a part. Thou shalt disappear in that which produced
thee; but rather thou sM
halt be received back into its seminal principle
Many grains of frankincense on the same altar: one falls before, another
falls after; but it makes no difference.
Within ten days thou wilt seem a god to those to whom thou art now
a beast and an ape, if thou wilt return to thy principles and the
Do not act as if thou wert going to live ten thousand years. Death
hangs over thee. While thou livest, while it is in thy power, be good.
How much trouble he avoids who does not loM
ok to see what his neighbour
says or does or thinks, but only to what he does himself, that it
may be just and pure; or as Agathon says, look not round at the depraved
morals of others, but run straight along the line without deviating
He who has a vehement desire for posthumous fame does not consider
that every one of those who remember him will himself also die very
soon; then again also they who have succeeded them, until the whole
remembrance shall have been extinguished as it is transmitted through
men who foolishly admire and perish. But suppose that those who will
remember are even immortal, and that the remembrance will be immortal,
what then is this to thee? And I say not what is it to the dead, but
what is it to the living? What is praise except indeed so far as it
has a certain utility? For thou now rejectest unseasonably the gift
of nature, clinging to something else...
Everything which is in any way beautiful is beautiful in itself, and
terminates in itself, not having praise as part of itself. NeitM
worse then nor better is a thing made by being praised. I affirm this
also of the things which are called beautiful by the vulgar, for example,
material things and works of art. That which is really beautiful has
no need of anything; not more than law, not more than truth, not more
than benevolence or modesty. Which of these things is beautiful because
it is praised, or spoiled by being blamed? Is such a thing as an emerald
made worse than it was, if it is not praised? Or gold, ivory, purple,
nife, a flower, a shrub?
If souls continue to exist, how does the air contain them from eternity?-
But how does the earth contain the bodies of those who have been buried
from time so remote? For as here the mutation of these bodies after
a certain continuance, whatever it may be, and their dissolution make
room for other dead bodies; so the souls which are removed into the
air after subsisting for some time are transmuted and diffused, and
assume a fiery nature by being received into the seminal intelligence
the universe, and in this way make room for the fresh souls which
come to dwell there. And this is the answer which a man might give
on the hypothesis of souls continuing to exist. But we must not only
think of the number of bodies which are thus buried, but also of the
number of animals which are daily eaten by us and the other animals.
For what a number is consumed, and thus in a manner buried in the
bodies of those who feed on them! And nevertheless this earth receives
them by reason of the changes of these bodiM
es into blood, and the
transformations into the aerial or the fiery element.
What is the investigation into the truth in this matter? The division
into that which is material and that which is the cause of form, the
Do not be whirled about, but in every movement have respect to justice,
and on the occasion of every impression maintain the faculty of comprehension
Everything harmonizes with me, which is harmonious to thee, O Universe.
Nothing for me is too early nor too late, which isM
thee. Everything is fruit to me which thy seasons bring, O Nature:
from thee are all things, in thee are all things, to thee all things
return. The poet says, Dear city of Cecrops; and wilt not thou say,
Occupy thyself with few things, says the philosopher, if thou wouldst
be tranquil.- But consider if it would not be better to say, Do what
is necessary, and whatever the reason of the animal which is naturally
social requires, and as it requires. For this brings not only the
anquility which comes from doing well, but also that which comes
from doing few things. For the greatest part of what we say and do
being unnecessary, if a man takes this away, he will have more leisure
and less uneasiness. Accordingly on every occasion a man should ask
himself, Is this one of the unnecessary things? Now a man should take
away not only unnecessary acts, but also, unnecessary thoughts, for
thus superfluous acts will not follow after.
Try how the life of the good man suits thee, the life of him whoM
satisfied with his portion out of the whole, and satisfied with his
own just acts and benevolent disposition.
Hast thou seen those things? Look also at these. Do not disturb thyself.
Make thyself all simplicity. Does any one do wrong? It is to himself
that he does the wrong. Has anything happened to thee? Well; out of
the universe from the beginning everything which happens has been
apportioned and spun out to thee. In a word, thy life is short. Thou
must turn to profit the present by the aid of reason and juM
Be sober in thy relaxation.
Either it is a well-arranged universe or a chaos huddled together,
but still a universe. But can a certain order subsist in thee, and
disorder in the All? And this too when all things are so separated
and diffused and sympathetic.
A black character, a womanish character, a stubborn character, bestial,
childish, animal, stupid, counterfeit, scurrilous, fraudulent, tyrannical.
If he is a stranger to the universe who does not know what is in it,
no less is he a stranger who doesM
not know what is going on in it.
He is a runaway, who flies from social reason; he is blind, who shuts
the eyes of the understanding; he is poor, who has need of another,
and has not from himself all things which are useful for life. He
is an abscess on the universe who withdraws and separates himself
from the reason of our common nature through being displeased with
the things which happen, for the same nature produces this, and has
produced thee too: he is a piece rent asunder from the state, who
oul from that of reasonable animals, which is one.
The one is a philosopher without a tunic, and the other without a
book: here is another half naked: Bread I have not, he says, and I
abide by reason.- And I do not get the means of living out of my learning,
and I abide by my reason.
Love the art, poor as it may be, which thou hast learned, and be content
with it; and pass through the rest of life like one who has intrusted
to the gods with his whole soul all that he has, making thyself neither
e slave of any man.
Consider, for example, the times of Vespasian. Thou wilt see all these
things, people marrying, bringing up children, sick, dying, warring,
feasting, trafficking, cultivating the ground, flattering, obstinately
arrogant, suspecting, plotting, wishing for some to die, grumbling
about the present, loving, heaping up treasure, desiring counsulship,
kingly power. Well then, that life of these people no longer exists
at all. Again, remove to the times of Trajan. Again, all is the same.
oo is gone. In like manner view also the other epochs
of time and of whole nations, and see how many after great efforts
soon fell and were resolved into the elements. But chiefly thou shouldst
think of those whom thou hast thyself known distracting themselves
about idle things, neglecting to do what was in accordance with their
proper constitution, and to hold firmly to this and to be content
with it. And herein it is necessary to remember that the attention
given to everything has its proper value and proportion.M
thou wilt not be dissatisfied, if thou appliest thyself to smaller
matters no further than is fit.
The words which were formerly familiar are now antiquated: so also
the names of those who were famed of old, are now in a manner antiquated,
Camillus, Caeso, Volesus, Leonnatus, and a little after also Scipio
and Cato, then Augustus, then also Hadrian and Antoninus. For all
things soon pass away and become a mere tale, and complete oblivion
soon buries them. And I say this of those who have shone in a wondM
way. For the rest, as soon as they have breathed out their breath,
they are gone, and no man speaks of them. And, to conclude the matter,
what is even an eternal remembrance? A mere nothing. What then is
that about which we ought to employ our serious pains? This one thing,
thoughts just, and acts social, and words which never lie, and a disposition
which gladly accepts all that happens, as necessary, as usual, as
flowing from a principle and source of the same kind.
Willingly give thyself up to Clotho, one M
of the Fates, allowing her
to spin thy thread into whatever things she pleases.
Everything is only for a day, both that which remembers and that which
Observe constantly that all things take place by change, and accustom
thyself to consider that the nature of the Universe loves nothing
so much as to change the things which are and to make new things like
them. For everything that exists is in a manner the seed of that which
will be. But thou art thinking only of seeds which are cast into the
h or into a womb: but this is a very vulgar notion.
Thou wilt soon die, and thou art not yet simple, not free from perturbations,
nor without suspicion of being hurt by external things, nor kindly
disposed towards all; nor dost thou yet place wisdom only in acting
Examine men's ruling principles, even those of the wise, what kind
of things they avoid, and what kind they pursue.
What is evil to thee does not subsist in the ruling principle of another;
nor yet in any turning and mutation of thy corporeaM
is it then? It is in that part of thee in which subsists the power
of forming opinions about evils. Let this power then not form such
opinions, and all is well. And if that which is nearest to it, the
poor body, is burnt, filled with matter and rottenness, nevertheless
let the part which forms opinions about these things be quiet, that
is, let it judge that nothing is either bad or good which can happen
equally to the bad man and the good. For that which happens equally
to him who lives contrary tM
o nature and to him who lives according
to nature, is neither according to nature nor contrary to nature.
Constantly regard the universe as one living being, having one substance
and one soul; and observe how all things have reference to one perception,
the perception of this one living being; and how all things act with
one movement; and how all things are the cooperating causes of all
things which exist; observe too the continuous spinning of the thread
and the contexture of the web.
Thou art a little soul beaM
ring about a corpse, as Epictetus used to
It is no evil for things to undergo change, and no good for things
to subsist in consequence of change.
Time is like a river made up of the events which happen, and a violent
stream; for as soon as a thing has been seen, it is carried away,
and another comes in its place, and this will be carried away too.
Everything which happens is as familiar and well known as the rose
in spring and the fruit in summer; for such is disease, and death,
and calumny, and treacheryM
, and whatever else delights fools or vexes
In the series of things those which follow are always aptly fitted
to those which have gone before; for this series is not like a mere
enumeration of disjointed things, which has only a necessary sequence,
but it is a rational connection: and as all existing things are arranged
together harmoniously, so the things which come into existence exhibit
no mere succession, but a certain wonderful relationship.
Always remember the saying of Heraclitus, that the death ofM
is to become water, and the death of water is to become air, and the
death of air is to become fire, and reversely. And think too of him
who forgets whither the way leads, and that men quarrel with that
with which they are most constantly in communion, the reason which
governs the universe; and the things which daily meet with seem to
them strange: and consider that we ought not to act and speak as if
we were asleep, for even in sleep we seem to act and speak; and that
we ought not, like children who learn fM
rom their parents, simply to
act and speak as we have been taught.
If any god told thee that thou shalt die to-morrow, or certainly on
the day after to-morrow, thou wouldst not care much whether it was
on the third day or on the morrow, unless thou wast in the highest
degree mean-spirited- for how small is the difference?- So think it
no great thing to die after as many years as thou canst name rather
Think continually how many physicians are dead after often contracting
their eyebrows over the M
sick; and how many astrologers after predicting
with great pretensions the deaths of others; and how many philosophers
after endless discourses on death or immortality; how many heroes
after killing thousands; and how many tyrants who have used their
power over men's lives with terrible insolence as if they were immortal;
and how many cities are entirely dead, so to speak, Helice and Pompeii
and Herculaneum, and others innumerable. Add to the reckoning all
whom thou hast known, one after another. One man after buryM
has been laid out dead, and another buries him: and all this in a
short time. To conclude, always observe how ephemeral and worthless
human things are, and what was yesterday a little mucus to-morrow
will be a mummy or ashes. Pass then through this little space of time
conformably to nature, and end thy journey in content, just as an
olive falls off when it is ripe, blessing nature who produced it,
and thanking the tree on which it grew.
Be like the promontory against which the waves continually breakM
but it stands firm and tames the fury of the water around it.
Unhappy am I because this has happened to me.- Not so, but happy am
I, though this has happened to me, because I continue free from pain,
neither crushed by the present nor fearing the future. For such a
thing as this might have happened to every man; but every man would
not have continued free from pain on such an occasion. Why then is
that rather a misfortune than this a good fortune? And dost thou in
all cases call that a man's misfortune, which isM
not a deviation from
man's nature? And does a thing seem to thee to be a deviation from
man's nature, when it is not contrary to the will of man's nature?
Well, thou knowest the will of nature. Will then this which has happened
prevent thee from being just, magnanimous, temperate, prudent, secure
against inconsiderate opinions and falsehood; will it prevent thee
from having modesty, freedom, and everything else, by the presence
of which man's nature obtains all that is its own? Remember too on
every occasion whichM
leads thee to vexation to apply this principle:
not that this is a misfortune, but that to bear it nobly is good fortune.
It is a vulgar, but still a useful help towards contempt of death,
to pass in review those who have tenaciously stuck to life. What more
then have they gained than those who have died early? Certainly they
lie in their tombs somewhere at last, Cadicianus, Fabius, Julianus,
Lepidus, or any one else like them, who have carried out many to be
buried, and then were carried out themselves. AltogethM
is small between birth and death; and consider with how much trouble,
and in company with what sort of people and in what a feeble body
this interval is laboriously passed. Do not then consider life a thing
of any value. For look to the immensity of time behind thee, and to
the time which is before thee, another boundless space. In this infinity
then what is the difference between him who lives three days and him
who lives three generations?
Always run to the short way; and the short way is the naM
say and do everything in conformity with the soundest reason. For
such a purpose frees a man from trouble, and warfare, and all artifice
and ostentatious display.
In he morning when thou risest unwillingly, let this thought be present-
I am rising to the work of a human being. Why then am I dissatisfied
if I am going to do the things for which I exist and for which I was
brought into the world? Or have I been made for this, to lie in the
bed-clothes and keep myself warm?- But this iM
s more pleasant.- Dost
thou exist then to take thy pleasure, and not at all for action or
exertion? Dost thou not see the little plants, the little birds, the
ants, the spiders, the bees working together to put in order their
several parts of the universe? And art thou unwilling to do the work
of a human being, and dost thou not make haste to do that which is
according to thy nature?- But it is necessary to take rest also.-
It is necessary: however nature has fixed bounds to this too: she
has fixed bounds both to eM
ating and drinking, and yet thou goest beyond
these bounds, beyond what is sufficient; yet in thy acts it is not
so, but thou stoppest short of what thou canst do. So thou lovest
not thyself, for if thou didst, thou wouldst love thy nature and her
will. But those who love their several arts exhaust themselves in
working at them unwashed and without food; but thou valuest thy own
own nature less than the turner values the turning art, or the dancer
the dancing art, or the lover of money values his money, or the vainM
man his little glory. And such men, when they have a violent affection
to a thing, choose neither to eat nor to sleep rather than to perfect
the things which they care for. But are the acts which concern society
more vile in thy eyes and less worthy of thy labour?
How easy it is to repel and to wipe away every impression which is
troublesome or unsuitable, and immediately to be in all tranquility.
Judge every word and deed which are according to nature to be fit
for thee; and be not diverted by the blamM
e which follows from any
people nor by their words, but if a thing is good to be done or said,
do not consider it unworthy of thee. For those persons have their
peculiar leading principle and follow their peculiar movement; which
things do not thou regard, but go straight on, following thy own nature
and the common nature; and the way of both is one.
I go through the things which happen according to nature until I shall
fall and rest, breathing out my breath into that element out of which
I daily draw it in, and M
falling upon that earth out of which my father
collected the seed, and my mother the blood, and my nurse the milk;
out of which during so many years I have been supplied with food and
drink; which bears me when I tread on it and abuse it for so many
Thou sayest, Men cannot admire the sharpness of thy wits.- Be it so:
but there are many other things of which thou canst not say, I am
not formed for them by nature. Show those qualities then which are
altogether in thy power, sincerity, gravity, endurance oM
aversion to pleasure, contentment with thy portion and with few things,
benevolence, frankness, no love of superfluity, freedom from trifling
magnanimity. Dost thou not see how many qualities thou art immediately
able to exhibit, in which there is no excuse of natural incapacity
and unfitness, and yet thou still remainest voluntarily below the
mark? Or art thou compelled through being defectively furnished by
nature to murmur, and to be stingy, and to flatter, and to find fault
with thy poor body, and to M
try to please men, and to make great display,
and to be so restless in thy mind? No, by the gods: but thou mightest
have been delivered from these things long ago. Only if in truth thou
canst be charged with being rather slow and dull of comprehension,
thou must exert thyself about this also, not neglecting it nor yet
taking pleasure in thy dulness.
One man, when he has done a service to another, is ready to set it
down to his account as a favour conferred. Another is not ready to
do this, but still in his own miM
nd he thinks of the man as his debtor,
and he knows what he has done. A third in a manner does not even know
what he has done, but he is like a vine which has produced grapes,
and seeks for nothing more after it has once produced its proper fruit.
As a horse when he has run, a dog when he has tracked the game, a
bee when it has made the honey, so a man when he has done a good act,
does not call out for others to come and see, but he goes on to another
act, as a vine goes on to produce again the grapes in season.- MM
a man then be one of these, who in a manner act thus without observing
it?- Yes.- But this very thing is necessary, the observation of what
a man is doing: for, it may be said, it is characteristic of the social
animal to perceive that he is working in a social manner, and indeed
to wish that his social partner also should perceive it.- It is true
what thou sayest, but thou dost not rightly understand what is now
said: and for this reason thou wilt become one of those of whom I
spoke before, for even they are mM
isled by a certain show of reason.
But if thou wilt choose to understand the meaning of what is said,
do not fear that for this reason thou wilt omit any social act.
A prayer of the Athenians: Rain, rain, O dear Zeus, down on the ploughed
fields of the Athenians and on the plains.- In truth we ought not
to pray at all, or we ought to pray in this simple and noble fashion.
Just as we must understand when it is said, That Aesculapius prescribed
to this man horse-exercise, or bathing in cold water or going without
hoes; so we must understand it when it is said, That the nature of
the universe prescribed to this man disease or mutilation or loss
or anything else of the kind. For in the first case Prescribed means
something like this: he prescribed this for this man as a thing adapted
to procure health; and in the second case it means: That which happens
to (or, suits) every man is fixed in a manner for him suitably to
his destiny. For this is what we mean when we say that things are
suitable to us, as the workmen say of squarM
ed stones in walls or the
pyramids, that they are suitable, when they fit them to one another
in some kind of connexion. For there is altogether one fitness, harmony.
And as the universe is made up out of all bodies to be such a body
as it is, so out of all existing causes necessity (destiny) is made
up to be such a cause as it is. And even those who are completely
ignorant understand what I mean, for they say, It (necessity, destiny)
brought this to such a person.- This then was brought and this was
im. Let us then receive these things, as well as those
which Aesculapius prescribes. Many as a matter of course even among
his prescriptions are disagreeable, but we accept them in the hope
of health. Let the perfecting and accomplishment of the things, which
the common nature judges to be good, be judged by thee to be of the
same kind as thy health. And so accept everything which happens, even
if it seem disagreeable, because it leads to this, to the health of
the universe and to the prosperity and felicity of ZeuM
For he would not have brought on any man what he has brought, if it
were not useful for the whole. Neither does the nature of anything,
whatever it may be, cause anything which is not suitable to that which
is directed by it. For two reasons then it is right to be content
with that which happens to thee; the one, because it was done for
thee and prescribed for thee, and in a manner had reference to thee,
originally from the most ancient causes spun with thy destiny; and
the other, because even thaM
t which comes severally to every man is
to the power which administers the universe a cause of felicity and
perfection, nay even of its very continuance. For the integrity of
the whole is mutilated, if thou cuttest off anything whatever from
the conjunction and the continuity either of the parts or of the causes.
And thou dost cut off, as far as it is in thy power, when thou art
dissatisfied, and in a manner triest to put anything out of the way.
Be not disgusted, nor discouraged, nor dissatisfied, if thou dost
t succeed in doing everything according to right principles; but
when thou bast failed, return back again, and be content if the greater
part of what thou doest is consistent with man's nature, and love
this to which thou returnest; and do not return to philosophy as if
she were a master, but act like those who have sore eyes and apply
a bit of sponge and egg, or as another applies a plaster, or drenching
with water. For thus thou wilt not fail to obey reason, and thou wilt
repose in it. And remember that philosophM
y requires only the things
which thy nature requires; but thou wouldst have something else which
is not according to nature.- It may be objected, Why what is more
agreeable than this which I am doing?- But is not this the very reason
why pleasure deceives us? And consider if magnanimity, freedom, simplicity,
equanimity, piety, are not more agreeable. For what is more agreeable
than wisdom itself, when thou thinkest of the security and the happy
course of all things which depend on the faculty of understanding
Things are in such a kind of envelopment that they have seemed to
philosophers, not a few nor those common philosophers, altogether
unintelligible; nay even to the Stoics themselves they seem difficult
to understand. And all our assent is changeable; for where is the
man who never changes? Carry thy thoughts then to the objects themselves,
and consider how short-lived they are and worthless, and that they
may be in the possession of a filthy wretch or a whore or a robber.
Then turn to the morals of thosM
e who live with thee, and it is hardly
possible to endure even the most agreeable of them, to say nothing
of a man being hardly able to endure himself. In such darkness then
and dirt and in so constant a flux both of substance and of time,
and of motion and of things moved, what there is worth being highly
prized or even an object of serious pursuit, I cannot imagine. But
on the contrary it is a man's duty to comfort himself, and to wait
natural dissolution and not to be vexed at the delay, but to rest
these principles only: the one, that nothing will happen to me
which is not conformable to the nature of the universe; and the other,
that it is in my power never to act contrary to my god and daemon:
for there is no man who will compel me to this.
About what am I now employing my own soul? On every occasion I must
ask myself this question, and inquire, what have I now in this part
of me which they call the ruling principle? And whose soul have I
now? That of a child, or of a young man, or of a feeble woman, or
of a tyrant, or of a domestic animal, or of a wild beast?
What kind of things those are which appear good to the many, we may
learn even from this. For if any man should conceive certain things
as being really good, such as prudence, temperance, justice, fortitude,
he would not after having first conceived these endure to listen to
anything which should not be in harmony with what is really good.
But if a man has first conceived as good the things which appear to
the many to be good, he will listen and readily recM
eive as very applicable
that which was said by the comic writer. Thus even the many perceive
the difference. For were it not so, this saying would not offend and
would not be rejected in the first case, while we receive it when
it is said of wealth, and of the means which further luxury and fame,
as said fitly and wittily. Go on then and ask if we should value and
think those things to be good, to which after their first conception
in the mind the words of the comic writer might be aptly applied-
em, through pure abundance has not a place to ease
I am composed of the formal and the material; and neither of them
will perish into non-existence, as neither of them came into existence
out of non-existence. Every part of me then will be reduced by change
into some part of the universe, and that again will change into another
part of the universe, and so on for ever. And by consequence of such
a change I too exist, and those who begot me, and so on for ever in
the other direction. For nothing hinderM
s us from saying so, even if
the universe is administered according to definite periods of revolution.
Reason and the reasoning art (philosophy) are powers which are sufficient
for themselves and for their own works. They move then from a first
principle which is their own, and they make their way to the end which
is proposed to them; and this is the reason why such acts are named
catorthoseis or right acts, which word signifies that they proceed
None of these things ought to be called a man'sM
, which do not belong
to a man, as man. They are not required of a man, nor does man's nature
promise them, nor are they the means of man's nature attaining its
end. Neither then does the end of man lie in these things, nor yet
that which aids to the accomplishment of this end, and that which
aids towards this end is that which is good. Besides, if any of these
things did belong to man, it would not be right for a man to despise
them and to set himself against them; nor would a man be worthy of
praise who showed thM
at he did not want these things, nor would he
who stinted himself in any of them be good, if indeed these things
were good. But now the more of these things a man deprives himself
of, or of other things like them, or even when he is deprived of any
of them, the more patiently he endures the loss, just in the same
degree he is a better man.
Such as are thy habitual thoughts, such also will be the character
of thy mind; for the soul is dyed by the thoughts. Dye it then with
a continuous series of such thoughts as tM
hese: for instance, that
where a man can live, there he can also live well. But he must live
in a palace;- well then, he can also live well in a palace. And again,
consider that for whatever purpose each thing has been constituted,
for this it has been constituted, and towards this it is carried;
and its end is in that towards which it is carried; and where the
end is, there also is the advantage and the good of each thing. Now
the good for the reasonable animal is society; for that we are made
for society has beenM
shown above. Is it not plain that the inferior
exist for the sake of the superior? But the things which have life
are superior to those which have not life, and of those which have
life the superior are those which have reason.
To seek what is impossible is madness: and it is impossible that the
bad should not do something of this kind.
Nothing happens to any man which he is not formed by nature to bear.
The same things happen to another, and either because he does not
see that they have happened or because heM
would show a great spirit
he is firm and remains unharmed. It is a shame then that ignorance
and conceit should be stronger than wisdom.
Things themselves touch not the soul, not in the least degree; nor
have they admission to the soul, nor can they turn or move the soul:
but the soul turns and moves itself alone, and whatever judgements
it may think proper to make, such it makes for itself the things which
present themselves to it.
In one respect man is the nearest thing to me, so far as I must do
and endure them. But so far as some men make themselves
obstacles to my proper acts, man becomes to me one of the things which
are indifferent, no less than the sun or wind or a wild beast. Now
it is true that these may impede my action, but they are no impediments
to my affects and disposition, which have the power of acting conditionally
and changing: for the mind converts and changes every hindrance to
its activity into an aid; and so that which is a hindrance is made
a furtherance to an act; and that which is M
an obstacle on the road
helps us on this road.
Reverence that which is best in the universe; and this is that which
makes use of all things and directs all things. And in like manner
also reverence that which is best in thyself; and this is of the same
kind as that. For in thyself also, that which makes use of everything
else, is this, and thy life is directed by this.
That which does no harm to the state, does no harm to the citizen.
In the case of every appearance of harm apply this rule: if the state
harmed by this, neither am I harmed. But if the state is harmed,
thou must not be angry with him who does harm to the state. Show him
where his error is.
Often think of the rapidity with which things pass by and disappear,
both the things which are and the things which are produced. For substance
is like a river in a continual flow, and the activities of things
are in constant change, and the causes work in infinite varieties;
and there is hardly anything which stands still. And consider this
which is near to theM
e, this boundless abyss of the past and of the
future in which all things disappear. How then is he not a fool who
is puffed up with such things or plagued about them and makes himself
miserable? for they vex him only for a time, and a short time.
Think of the universal substance, of which thou hast a very small
portion; and of universal time, of which a short and indivisible interval
has been assigned to thee; and of that which is fixed by destiny,
and how small a part of it thou art.
Does another do me wrong? M
Let him look to it. He has his own disposition,
his own activity. I now have what the universal nature wills me to
have; and I do what my nature now wills me to do.
Let the part of thy soul which leads and governs be undisturbed by
the movements in the flesh, whether of pleasure or of pain; and let
it not unite with them, but let it circumscribe itself and limit those
affects to their parts. But when these affects rise up to the mind
by virtue of that other sympathy that naturally exists in a body which
e, then thou must not strive to resist the sensation, for
it is natural: but let not the ruling part of itself add to the sensation
the opinion that it is either good or bad.
Live with the gods. And he does live with the gods who constantly
shows to them, his own soul is satisfied with that which is assigned
to him, and that it does all that the daemon wishes, which Zeus hath
given to every man for his guardian and guide, a portion of himself.
And this is every man's understanding and reason.
h him whose armpits stink? Art thou angry with him
whose mouth smells foul? What good will this danger do thee? He has
such a mouth, he has such arm-pits: it is necessary that such an emanation
must come from such things- but the man has reason, it will be said,
and he is able, if he takes pain, to discover wherein he offends-
I wish thee well of thy discovery. Well then, and thou hast reason:
by thy rational faculty stir up his rational faculty; show him his
error, admonish him. For if he listens, thou wilt cure hM
is no need of anger. Neither tragic actor nor whore...
As thou intendest to live when thou art gone out,...so it is in thy
power to live here. But if men do not permit thee, then get away out
of life, yet so as if thou wert suffering no harm. The house is smoky,
and I quit it. Why dost thou think that this is any trouble? But so
long as nothing of the kind drives me out, I remain, am free, and
no man shall hinder me from doing what I choose; and I choose to do
what is according to the nature of the M
rational and social animal.
The intelligence of the universe is social. Accordingly it has made
the inferior things for the sake of the superior, and it has fitted
the superior to one another. Thou seest how it has subordinated, co-ordinated
and assigned to everything its proper portion, and has brought together
into concord with one another the things which are the best.
How hast thou behaved hitherto to the gods, thy parents, brethren,
children, teachers, to those who looked after thy infancy, to thy
insfolk, to thy slaves? Consider if thou hast hitherto behaved
to all in such a way that this may be said of thee:
Never has wronged a man in deed or word. And call to recollection
both how many things thou hast passed through, and how many things
thou hast been able to endure: and that the history of thy life is
now complete and thy service is ended: and how many beautiful things
thou hast seen: and how many pleasures and pains thou hast despised;
and how many things called honourable thou hast spurned; and to hM
many ill-minded folks thou hast shown a kind disposition.
Why do unskilled and ignorant souls disturb him who has skill and
knowledge? What soul then has skill and knowledge? That which knows
beginning and end, and knows the reason which pervades all substance
and through all time by fixed periods (revolutions) administers the
Soon, very soon, thou wilt be ashes, or a skeleton, and either a name
or not even a name; but name is sound and echo. And the things which
are much valued in life are empty anM
d rotten and trifling, and like
little dogs biting one another, and little children quarrelling, laughing,
and then straightway weeping. But fidelity and modesty and justice
Up to Olympus from the wide-spread earth. What then is there which
still detains thee here? If the objects of sense are easily changed
and never stand still, and the organs of perception are dull and easily
receive false impressions; and the poor soul itself is an exhalation
from blood. But to have good repute amidst such aM
an empty thing. Why then dost thou not wait in tranquility for thy
end, whether it is extinction or removal to another state? And until
that time comes, what is sufficient? Why, what else than to venerate
the gods and bless them, and to do good to men, and to practise tolerance
and self-restraint; but as to everything which is beyond the limits
of the poor flesh and breath, to remember that this is neither thine
Thou canst pass thy life in an equable flow of happiness, if thou
canst go by the right way, and think and act in the right way. These
two things are common both to the soul of God and to the soul of man,
and to the soul of every rational being, not to be hindered by another;
and to hold good to consist in the disposition to justice and the
practice of it, and in this to let thy desire find its termination.
If this is neither my own badness, nor an effect of my own badness,
and the common weal is not injured, why am I troubled about it? And
what is the harm to the common weal?
Do not be carried along inconsiderately by the appearance of things,
but give help to all according to thy ability and their fitness; and
if they should have sustained loss in matters which are indifferent,
do not imagine this to be a damage. For it is a bad habit. But as
the old man, when he went away, asked back his foster-child's top,
remembering that it was a top, so do thou in this case also.
When thou art calling out on the Rostra, hast thou forgotten, man,
what these things are?- Yes; but they are objects M
to these people- wilt thou too then be made a fool for these things?-
I was once a fortunate man, but I lost it, I know not how.- But fortunate
means that a man has assigned to himself a good fortune: and a good
fortune is good disposition of the soul, good emotions, good actions.
The substance of the universe is obedient and compliant; and the
reason which governs it has in itself no cause for doing evil, for
it has no malice, nor does it do evil to anything, nor is anything
it. But all things are made and perfected according to this
Let it make no difference to thee whether thou art cold or warm, if
thou art doing thy duty; and whether thou art drowsy or satisfied
with sleep; and whether ill-spoken of or praised; and whether dying
or doing something else. For it is one of the acts of life, this act
by which we die: it is sufficient then in this act also to do well
what we have in hand.
Look within. Let neither the peculiar quality of anything nor its
ll existing things soon change, and they will either be reduced to
vapour, if indeed all substance is one, or they will be dispersed.
The reason which governs knows what its own disposition is, and what
it does, and on what material it works.
The best way of avenging thyself is not to become like the wrong doer.
Take pleasure in one thing and rest in it, in passing from one social
act to another social act, thinking of God.
The ruling principle is that which rouses and turns itself, and while
such as it is and such as it wills to be, it also
makes everything which happens appear to itself to be such as it wills.
In conformity to the nature of the universe every single thing is
accomplished, for certainly it is not in conformity to any other nature
that each thing is accomplished, either a nature which externally
comprehends this, or a nature which is comprehended within this nature,
or a nature external and independent of this.
The universe is either a confusion, and a mutual involution of things,
d a dispersion; or it is unity and order and providence. If then
it is the former, why do I desire to tarry in a fortuitous combination
of things and such a disorder? And why do I care about anything else
than how I shall at last become earth? And why am I disturbed, for
the dispersion of my elements will happen whatever I do. But if the
other supposition is true, I venerate, and I am firm, and I trust
in him who governs.
When thou hast been compelled by circumstances to be disturbed in
a manner, quickly return tM
o thyself and do not continue out of tune
longer than the compulsion lasts; for thou wilt have more mastery
over the harmony by continually recurring to it.
If thou hadst a step-mother and a mother at the same time, thou wouldst
be dutiful to thy step-mother, but still thou wouldst constantly return
to thy mother. Let the court and philosophy now be to thee step-mother
and mother: return to philosophy frequently and repose in her, through
whom what thou meetest with in the court appears to thee tolerable,
u appearest tolerable in the court.
When we have meat before us and such eatables we receive the impression,
that this is the dead body of a fish, and this is the dead body of
a bird or of a pig; and again, that this Falernian is only a little
grape juice, and this purple robe some sheep's wool dyed with the
blood of a shell-fish: such then are these impressions, and they reach
the things themselves and penetrate them, and so we see what kind
of things they are. Just in the same way ought we to act all through
fe, and where there are things which appear most worthy of our approbation,
we ought to lay them bare and look at their worthlessness and strip
them of all the words by which they are exalted. For outward show
is a wonderful perverter of the reason, and when thou art most sure
that thou art employed about things worth thy pains, it is then that
it cheats thee most. Consider then what Crates says of Xenocrates
Most of the things which the multitude admire are referred to objects
of the most general kind, M
those which are held together by cohesion
or natural organization, such as stones, wood, fig-trees, vines, olives.
But those which are admired by men who are a little more reasonable
are referred to the things which are held together by a living principle,
as flocks, herds. Those which are admired by men who are still more
instructed are the things which are held together by a rational soul,
not however a universal soul, but rational so far as it is a soul
skilled in some art, or expert in some other way, or simplyM
so far as it possesses a number of slaves. But he who values rational
soul, a soul universal and fitted for political life, regards nothing
else except this; and above all things he keeps his soul in a condition
and in an activity conformable to reason and social life, and he co-operates
to this end with those who are of the same kind as himself.
Some things are hurrying into existence, and others are hurrying out
of it; and of that which is coming into existence part is already
extinguished. Motions andM
changes are continually renewing the world,
just as the uninterrupted course of time is always renewing the infinite
duration of ages. In this flowing stream then, on which there is no
abiding, what is there of the things which hurry by on which a man
would set a high price? It would be just as if a man should fall in
love with one of the sparrows which fly by, but it has already passed
out of sight. Something of this kind is the very life of every man,
like the exhalation of the blood and the respiration of the aM
such as it is to have once drawn in the air and to have given it back,
which we do every moment, just the same is it with the whole respiratory
power, which thou didst receive at thy birth yesterday and the day
before, to give it back to the element from which thou didst first
Neither is transpiration, as in plants, a thing to be valued, nor
respiration, as in domesticated animals and wild beasts, nor the receiving
of impressions by the appearances of things, nor being moved by desires
by strings, nor assembling in herds, nor being nourished
by food; for this is just like the act of separating and parting with
the useless part of our food. What then is worth being valued? To
be received with clapping of hands? No. Neither must we value the
clapping of tongues, for the praise which comes from the many is a
clapping of tongues. Suppose then that thou hast given up this worthless
thing called fame, what remains that is worth valuing? This in my
opinion, to move thyself and to restrain thyself in coM
thy proper constitution, to which end both all employments and arts
lead. For every art aims at this, that the thing which has been made
should be adapted to the work for which it has been made; and both
the vine-planter who looks after the vine, and the horse-breaker,
and he who trains the dog, seek this end. But the education and the
teaching of youth aim at something. In this then is the value of the
education and the teaching. And if this is well, thou wilt not seek
anything else. Wilt thou not ceasM
e to value many other things too?
Then thou wilt be neither free, nor sufficient for thy own happiness,
nor without passion. For of necessity thou must be envious, jealous,
and suspicious of those who can take away those things, and plot against
those who have that which is valued by thee. Of necessity a man must
be altogether in a state of perturbation who wants any of these things;
and besides, he must often find fault with the gods. But to reverence
and honour thy own mind will make thee content with thyself, anM
harmony with society, and in agreement with the gods, that is, praising
all that they give and have ordered.
Above, below, all around are the movements of the elements. But the
motion of virtue is in none of these: it is something more divine,
and advancing by a way hardly observed it goes happily on its road.
How strangely men act. They will not praise those who are living at
the same time and living with themselves; but to be themselves praised
by posterity, by those whom they have never seen or ever willM
this they set much value on. But this is very much the same as if
thou shouldst be grieved because those who have lived before thee
did not praise thee.
If a thing is difficult to be accomplished by thyself, do not think
that it is impossible for man: but if anything is possible for man
and conformable to his nature, think that this can be attained by
In the gymnastic exercises suppose that a man has torn thee with his
nails, and by dashing against thy head has inflicted a wound. Well,
ther show any signs of vexation, nor are we offended, nor do
we suspect him afterwards as a treacherous fellow; and yet we are
on our guard against him, not however as an enemy, nor yet with suspicion,
but we quietly get out of his way. Something like this let thy behaviour
be in all the other parts of life; let us overlook many things in
those who are like antagonists in the gymnasium. For it is in our
power, as I said, to get out of the way, and to have no suspicion
If any man is able to convince meM
and show me that I do not think
or act right, I will gladly change; for I seek the truth by which
no man was ever injured. But he is injured who abides in his error
I do my duty: other things trouble me not; for they are either things
without life, or things without reason, or things that have rambled
and know not the way.
As to the animals which have no reason and generally all things and
objects, do thou, since thou hast reason and they have none, make
use of them with a generous and liberal sM
pirit. But towards human
beings, as they have reason, behave in a social spirit. And on all
occasions call on the gods, and do not perplex thyself about the length
of time in which thou shalt do this; for even three hours so spent
Alexander the Macedonian and his groom by death were brought to the
same state; for either they were received among the same seminal principles
of the universe, or they were alike dispersed among the atoms.
Consider how many things in the same indivisible time take placM
each of us, things which concern the body and things which concern
the soul: and so thou wilt not wonder if many more things, or rather
all things which come into existence in that which is the one and
all, which we call Cosmos, exist in it at the same time.
If any man should propose to thee the question, how the name Antoninus
is written, wouldst thou with a straining of the voice utter each
letter? What then if they grow angry, wilt thou be angry too? Wilt
thou not go on with composure and number every lettM
in this life also remember that every duty is made up of certain parts.
These it is thy duty to observe and without being disturbed or showing
anger towards those who are angry with thee to go on thy way and finish
that which is set before thee.
How cruel it is not to allow men to strive after the things which
appear to them to be suitable to their nature and profitable! And
yet in a manner thou dost not allow them to do this, when thou art
vexed because they do wrong. For they are certainly moveM
things because they suppose them to be suitable to their nature and
profitable to them.- But it is not so.- Teach them then, and show
them without being angry.
Death is a cessation of the impressions through the senses, and of
the pulling of the strings which move the appetites, and of the discursive
movements of the thoughts, and of the service to the flesh.
It is a shame for the soul to be first to give way in this life, when
thy body does not give way.
Take care that thou art not made into a CaesaM
r, that thou art not
dyed with this dye; for such things happen. Keep thyself then simple,
good, pure, serious, free from affectation, a friend of justice, a
worshipper of the gods, kind, affectionate, strenuous in all proper
acts. Strive to continue to be such as philosophy wished to make thee.
Reverence the gods, and help men. Short is life. There is only one
fruit of this terrene life, a pious disposition and social acts. Do
everything as a disciple of Antoninus. Remember his constancy in every
formable to reason, and his evenness in all things,
and his piety, and the serenity of his countenance, and his sweetness,
and his disregard of empty fame, and his efforts to understand things;
and how he would never let anything pass without having first most
carefully examined it and clearly understood it; and how he bore with
those who blamed him unjustly without blaming them in return; how
he did nothing in a hurry; and how he listened not to calumnies, and
how exact an examiner of manners and actions he was; aM
to reproach people, nor timid, nor suspicious, nor a sophist; and
with how little he was satisfied, such as lodging, bed, dress, food,
servants; and how laborious and patient; and how he was able on account
of his sparing diet to hold out to the evening, not even requiring
to relieve himself by any evacuations except at the usual hour; and
his firmness and uniformity in his friendships; and how he tolerated
freedom of speech in those who opposed his opinions; and the pleasure
that he had when any man sM
howed him anything better; and how religious
he was without superstition. Imitate all this that thou mayest have
as good a conscience, when thy last hour comes, as he had.
Return to thy sober senses and call thyself back; and when thou hast
roused thyself from sleep and hast perceived that they were only dreams
which troubled thee, now in thy waking hours look at these (the things
about thee) as thou didst look at those (the dreams).
I consist of a little body and a soul. Now to this little body all
ndifferent, for it is not able to perceive differences.
But to the understanding those things only are indifferent, which
are not the works of its own activity. But whatever things are the
works of its own activity, all these are in its power. And of these
however only those which are done with reference to the present; for
as to the future and the past activities of the mind, even these are
for the present indifferent.
Neither the labour which the hand does nor that of the foot is contrary
to nature, so long as M
the foot does the foot's work and the hand the
hand's. So then neither to a man as a man is his labour contrary to
nature, so long as it does the things of a man. But if the labour
is not contrary to his nature, neither is it an evil to him.
How many pleasures have been enjoyed by robbers, patricides, tyrants.
Dost thou not see how the handicraftsmen accommodate themselves up
to a certain point to those who are not skilled in their craft- nevertheless
they cling to the reason (the principles) of their art and do M
endure to depart from it? Is it not strange if the architect and the
physician shall have more respect to the reason (the principles) of
their own arts than man to his own reason, which is common to him
Asia, Europe are corners of the universe: all the sea a drop in the
universe; Athos a little clod of the universe: all the present time
is a point in eternity. All things are little, changeable, perishable.
All things come from thence, from that universal ruling power either
directly proceeding oM
r by way of sequence. And accordingly the lion's
gaping jaws, and that which is poisonous, and every harmful thing,
as a thorn, as mud, are after-products of the grand and beautiful.
Do not then imagine that they are of another kind from that which
thou dost venerate, but form a just opinion of the source of all.
He who has seen present things has seen all, both everything which
has taken place from all eternity and everything which will be for
time without end; for all things are of one kin and of one form.
uently consider the connexion of all things in the universe and
their relation to one another. For in a manner all things are implicated
with one another, and all in this way are friendly to one another;
for one thing comes in order after another, and this is by virtue
of the active movement and mutual conspiration and the unity of the
Adapt thyself to the things with which thy lot has been cast: and
the men among whom thou hast received thy portion, love them, but
do it truly, sincerely.
ument, tool, vessel, if it does that for which it has been
made, is well, and yet he who made it is not there. But in the things
which are held together by nature there is within and there abides
in them the power which made them; wherefore the more is it fit to
reverence this power, and to think, that, if thou dost live and act
according to its will, everything in thee is in conformity to intelligence.
And thus also in the universe the things which belong to it are in
conformity to intelligence.
things which are not within thy power thou shalt suppose
to be good for thee or evil, it must of necessity be that, if such
a bad thing befall thee or the loss of such a good thing, thou wilt
blame the gods, and hate men too, those who are the cause of the misfortune
or the loss, or those who are suspected of being likely to be the
cause; and indeed we do much injustice, because we make a difference
between these things. But if we judge only those things which are
in our power to be good or bad, there remains no reM
finding fault with God or standing in a hostile attitude to man.
We are all working together to one end, some with knowledge and design,
and others without knowing what they do; as men also when they are
asleep, of whom it is Heraclitus, I think, who says that they are
labourers and co-operators in the things which take place in the universe.
But men co-operate after different fashions: and even those co-operate
abundantly, who find fault with what happens and those who try to
oppose it and to hindM
er it; for the universe had need even of such
men as these. It remains then for thee to understand among what kind
of workmen thou placest thyself; for he who rules all things will
certainly make a right use of thee, and he will receive thee among
some part of the co-operators and of those whose labours conduce to
one end. But be not thou such a part as the mean and ridiculous verse
in the play, which Chrysippus speaks of.
Does the sun undertake to do the work of the rain, or Aesculapius
the work of the Fruit-beaM
rer (the earth)? And how is it with respect
to each of the stars, are they not different and yet they work together
If the gods have determined about me and about the things which must
happen to me, they have determined well, for it is not easy even to
imagine a deity without forethought; and as to doing me harm, why
should they have any desire towards that? For what advantage would
result to them from this or to the whole, which is the special object
of their providence? But if they have not detM
ermined about me individually,
they have certainly determined about the whole at least, and the things
which happen by way of sequence in this general arrangement I ought
to accept with pleasure and to be content with them. But if they determine
about nothing- which it is wicked to believe, or if we do believe
it, let us neither sacrifice nor pray nor swear by them nor do anything
else which we do as if the gods were present and lived with us- but
if however the gods determine about none of the things which concernM
us, I am able to determine about myself, and I can inquire about that
which is useful; and that is useful to every man which is conformable
to his own constitution and nature. But my nature is rational and
social; and my city and country, so far as I am Antoninus, is Rome,
but so far as I am a man, it is the world. The things then which are
useful to these cities are alone useful to me. Whatever happens to
every man, this is for the interest of the universal: this might be
sufficient. But further thou wilt observeM
this also as a general truth,
if thou dost observe, that whatever is profitable to any man is profitable
also to other men. But let the word profitable be taken here in the
common sense as said of things of the middle kind, neither good nor
As it happens to thee in the amphitheatre and such places, that the
continual sight of the same things and the uniformity make the spectacle
wearisome, so it is in the whole of life; for all things above, below,
are the same and from the same. How long then?
inually that all kinds of men and of all kinds of pursuits
and of all nations are dead, so that thy thoughts come down even to
Philistion and Phoebus and Origanion. Now turn thy thoughts to the
other kinds of men. To that place then we must remove, where there
are so many great orators, and so many noble philosophers, Heraclitus,
Pythagoras, Socrates; so many heroes of former days, and so many generals
after them, and tyrants; besides these, Eudoxus, Hipparchus, Archimedes,
and other men of acute natural talents, gM
reat minds, lovers of labour,
versatile, confident, mockers even of the perishable and ephemeral
life of man, as Menippus and such as are like him. As to all these
consider that they have long been in the dust. What harm then is this
to them; and what to those whose names are altogether unknown? One
thing here is worth a great deal, to pass thy life in truth and justice,
with a benevolent disposition even to liars and unjust men.
When thou wishest to delight thyself, think of the virtues of those
e; for instance, the activity of one, and the modesty
of another, and the liberality of a third, and some other good quality
of a fourth. For nothing delights so much as the examples of the virtues,
when they are exhibited in the morals of those who live with us and
present themselves in abundance, as far as is possible. Wherefore
we must keep them before us.
Thou art not dissatisfied, I suppose, because thou weighest only so
many litrae and not three hundred. Be not dissatisfied then that thou
many years and not more; for as thou art satisfied
with the amount of substance which has been assigned to thee, so be
content with the time.
Let us try to persuade them (men). But act even against their will,
when the principles of justice lead that way. If however any man by
using force stands in thy way, betake thyself to contentment and tranquility,
and at the same time employ the hindrance towards the exercise of
some other virtue; and remember that thy attempt was with a reservation,
that thou didst not desM
ire to do impossibilities. What then didst
thou desire?- Some such effort as this.- But thou attainest thy object,
if the things to which thou wast moved are accomplished.
He who loves fame considers another man's activity to be his own good;
and he who loves pleasure, his own sensations; but he who has understanding,
considers his own acts to be his own good.
It is in our power to have no opinion about a thing, and not to be
disturbed in our soul; for things themselves have no natural power
to form our judgemenM
Accustom thyself to attend carefully to what is said by another, and
as much as it is possible, be in the speaker's mind.
That which is not good for the swarm, neither is it good for the bee.
If sailors abused the helmsman or the sick the doctor, would they
listen to anybody else; or how could the helmsman secure the safety
of those in the ship or the doctor the health of those whom he attends?
How many together with whom I came into the world are already gone
To the jaundiced honey tastes biM
tter, and to those bitten by mad dogs
water causes fear; and to little children the ball is a fine thing.
Why then am I angry? Dost thou think that a false opinion has less
power than the bile in the jaundiced or the poison in him who is bitten
No man will hinder thee from living according to the reason of thy
own nature: nothing will happen to thee contrary to the reason of
the universal nature.
What kind of people are those whom men wish to please, and for what
objects, and by what kind of acts?M
How soon will time cover all things,
and how many it has covered already.
What is badness? It is that which thou hast often seen. And on the
occasion of everything which happens keep this in mind, that it is
that which thou hast often seen. Everywhere up and down thou wilt
find the same things, with which the old histories are filled, those
of the middle ages and those of our own day; with which cities and
houses are filled now. There is nothing new: all things are both familiar
ow can our principles become dead, unless the impressions (thoughts)
which correspond to them are extinguished? But it is in thy power
continuously to fan these thoughts into a flame. I can have that opinion
about anything, which I ought to have. If I can, why am I disturbed?
The things which are external to my mind have no relation at all to
my mind.- Let this be the state of thy affects, and thou standest
erect. To recover thy life is in thy power. Look at things again as
thou didst use to look at them; for in thM
is consists the recovery
The idle business of show, plays on the stage, flocks of sheep, herds,
exercises with spears, a bone cast to little dogs, a bit of bread
into fish-ponds, labourings of ants and burden-carrying, runnings
about of frightened little mice, puppets pulled by strings- all alike.
It is thy duty then in the midst of such things to show good humour
and not a proud air; to understand however that every man is worth
just so much as the things are worth about which he busies himself.
discourse thou must attend to what is said, and in every movement
thou must observe what is doing. And in the one thou shouldst see
immediately to what end it refers, but in the other watch carefully
what is the thing signified.
Is my understanding sufficient for this or not? If it is sufficient,
I use it for the work as an instrument given by the universal nature.
But if it is not sufficient, then either I retire from the work and
give way to him who is able to do it better, unless there be some
ght not to do so; or I do it as well as I can, taking
to help me the man who with the aid of my ruling principle can do
what is now fit and useful for the general good. For whatsoever either
by myself or with another I can do, ought to be directed to this only,
to that which is useful and well suited to society.
How many after being celebrated by fame have been given up to oblivion;
and how many who have celebrated the fame of others have long been
Be not ashamed to be helped; for it is thy business to doM
like a soldier in the assault on a town. How then, if being lame thou
canst not mount up on the battlements alone, but with the help of
another it is possible?
Let not future things disturb thee, for thou wilt come to them, if
it shall be necessary, having with thee the same reason which now
thou usest for present things.
All things are implicated with one another, and the bond is holy;
and there is hardly anything unconnected with any other thing. For
things have been co-ordinated, and they combine tM
o form the same universe
(order). For there is one universe made up of all things, and one
God who pervades all things, and one substance, and one law, one common
reason in all intelligent animals, and one truth; if indeed there
is also one perfection for all animals which are of the same stock
and participate in the same reason.
Everything material soon disappears in the substance of the whole;
and everything formal (causal) is very soon taken back into the universal
reason; and the memory of everything is very M
soon overwhelmed in time.
To the rational animal the same act is according to nature and according
Be thou erect, or be made erect.
Just as it is with the members in those bodies which are united in
one, so it is with rational beings which exist separate, for they
have been constituted for one co-operation. And the perception of
this will be more apparent to thee, if thou often sayest to thyself
that I am a member (melos) of the system of rational beings. But if
(using the letter r) thou sayest that M
thou art a part (meros) thou
dost not yet love men from thy heart; beneficence does not yet delight
thee for its own sake; thou still doest it barely as a thing of propriety,
and not yet as doing good to thyself.
Let there fall externally what will on the parts which can feel the
effects of this fall. For those parts which have felt will complain,
if they choose. But I, unless I think that what has happened is an
evil, am not injured. And it is in my power not to think so.
Whatever any one does or says, I must bM
e good, just as if the gold,
or the emerald, or the purple were always saying this, Whatever any
one does or says, I must be emerald and keep my colour.
The ruling faculty does not disturb itself; I mean, does not frighten
itself or cause itself pain. But if any one else can frighten or pain
it, let him do so. For the faculty itself will not by its own opinion
turn itself into such ways. Let the body itself take care, if it can,
that is suffer nothing, and let it speak, if it suffers. But the soul
ich is subject to fear, to pain, which has completely
the power of forming an opinion about these things, will suffer nothing,
for it will never deviate into such a judgement. The leading principle
in itself wants nothing, unless it makes a want for itself; and therefore
it is both free from perturbation and unimpeded, if it does not disturb
Eudaemonia (happiness) is a good daemon, or a good thing. What then
art thou doing here, O imagination? Go away, I entreat thee by the
gods, as thou didst M
come, for I want thee not. But thou art come according
to thy old fashion. I am not angry with thee: only go away.
Is any man afraid of change? Why what can take place without change?
What then is more pleasing or more suitable to the universal nature?
And canst thou take a bath unless the wood undergoes a change? And
canst thou be nourished, unless the food undergoes a change? And can
anything else that is useful be accomplished without change? Dost
thou not see then that for thyself also to change is just the saM
and equally necessary for the universal nature?
Through the universal substance as through a furious torrent all bodies
are carried, being by their nature united with and cooperating with
the whole, as the parts of our body with one another. How many a Chrysippus,
how many a Socrates, how many an Epictetus has time already swallowed
up? And let the same thought occur to thee with reference to every
One thing only troubles me, lest I should do something which the constitution
llow, or in the way which it does not allow, or what
it does not allow now.
Near is thy forgetfulness of all things; and near the forgetfulness
It is peculiar to man to love even those who do wrong. And this happens,
if when they do wrong it occurs to thee that they are kinsmen, and
that they do wrong through ignorance and unintentionally, and that
soon both of you will die; and above all, that the wrong-doer has
done thee no harm, for he has not made thy ruling faculty worse than
The universal nature out of the universal substance, as if it were
wax, now moulds a horse, and when it has broken this up, it uses the
material for a tree, then for a man, then for something else; and
each of these things subsists for a very short time. But it is no
hardship for the vessel to be broken up, just as there was none in
its being fastened together.
A scowling look is altogether unnatural; when it is often assumed,
the result is that all comeliness dies away, and at last is so completely
ed that it cannot be again lighted up at all. Try to conclude
from this very fact that it is contrary to reason. For if even the
perception of doing wrong shall depart, what reason is there for living
Nature which governs the whole will soon change all things which thou
seest, and out of their substance will make other things, and again
other things from the substance of them, in order that the world may
When a man has done thee any wrong, immediately consider with what
od or evil he has done wrong. For when thou hast seen
this, thou wilt pity him, and wilt neither wonder nor be angry. For
either thou thyself thinkest the same thing to be good that he does
or another thing of the same kind. It is thy duty then to pardon him.
But if thou dost not think such things to be good or evil, thou wilt
more readily be well disposed to him who is in error.
Think not so much of what thou hast not as of what thou hast: but
of the things which thou hast select the best, and then reflect how
agerly they would have been sought, if thou hadst them not. At the
same time however take care that thou dost not through being so pleased
with them accustom thyself to overvalue them, so as to be disturbed
if ever thou shouldst not have them.
Retire into thyself. The rational principle which rules has this nature,
that it is content with itself when it does what is just, and so secures
Wipe out the imagination. Stop the pulling of the strings. Confine
thyself to the present. Understand well what hM
appens either to thee
or to another. Divide and distribute every object into the causal
(formal) and the material. Think of thy last hour. Let the wrong which
is done by a man stay there where the wrong was done.
Direct thy attention to what is said. Let thy understanding enter
into the things that are doing and the things which do them.
Adorn thyself with simplicity and modesty and with indifference towards
the things which lie between virtue and vice. Love mankind. Follow
God. The poet says that Law rules all.M
- And it is enough to remember
that Law rules all.
About death: Whether it is a dispersion, or a resolution into atoms,
or annihilation, it is either extinction or change.
About pain: The pain which is intolerable carries us off; but that
which lasts a long time is tolerable; and the mind maintains its own
tranquility by retiring into itself, and the ruling faculty is not
made worse. But the parts which are harmed by pain, let them, if they
can, give their opinion about it.
About fame: Look at the minds of thM
ose who seek fame, observe what
they are, and what kind of things they avoid, and what kind of things
they pursue. And consider that as the heaps of sand piled on one another
hide the former sands, so in life the events which go before are soon
covered by those which come after.
From Plato: The man who has an elevated mind and takes a view of all
time and of all substance, dost thou suppose it possible for him to
think that human life is anything great? it is not possible, he said.-
Such a man then will think thaM
t death also is no evil.- Certainly
From Antisthenes: It is royal to do good and to be abused.
It is a base thing for the countenance to be obedient and to regulate
and compose itself as the mind commands, and for the mind not to be
regulated and composed by itself.
It is not right to vex ourselves at things,
For they care nought about it.
To the immortal gods and us give joy.
Life must be reaped like the ripe ears of corn:
One man is born; another dies.
If gods care not for me and for my childrenM
There is a reason for it.
For the good is with me, and the just.
No joining others in their wailing, no violent emotion.
From Plato: But I would make this man a sufficient answer, which is
this: Thou sayest not well, if thou thinkest that a man who is good
for anything at all ought to compute the hazard of life or death,
and should not rather look to this only in all that he does, whether
he is doing what is just or unjust, and the works of a good or a bad
For thus it is, men of Athens, in truth: whM
erever a man has placed
himself thinking it the best place for him, or has been placed by
a commander, there in my opinion he ought to stay and to abide the
hazard, taking nothing into the reckoning, either death or anything
else, before the baseness of deserting his post.
But, my good friend, reflect whether that which is noble and good
is not something different from saving and being saved; for as to
a man living such or such a time, at least one who is really a man,
consider if this is not a thing to be dismisM
sed from the thoughts:
and there must be no love of life: but as to these matters a man must
intrust them to the deity and believe what the women say, that no
man can escape his destiny, the next inquiry being how he may best
live the time that he has to live.
Look round at the courses of the stars, as if thou wert going along
with them; and constantly consider the changes of the elements into
one another; for such thoughts purge away the filth of the terrene
This is a fine saying of Plato: That he who isM
discoursing about men
should look also at earthly things as if he viewed them from some
higher place; should look at them in their assemblies, armies, agricultural
labours, marriages, treaties, births, deaths, noise of the courts
of justice, desert places, various nations of barbarians, feasts,
lamentations, markets, a mixture of all things and an orderly combination
Consider the past; such great changes of political supremacies. Thou
mayest foresee also the things which will be. For they will cerM
be of like form, and it is not possible that they should deviate from
the order of the things which take place now: accordingly to have
contemplated human life for forty years is the same as to have contemplated
it for ten thousand years. For what more wilt thou see?
That which has grown from the earth to the earth,
But that which has sprung from heavenly seed,
Back to the heavenly realms returns. This is either a dissolution
of the mutual involution of the atoms, or a similar dispersion of
With food and drinks and cunning magic arts
Turning the channel's course to 'scape from death.
The breeze which heaven has sent
We must endure, and toil without complaining.
Another may be more expert in casting his opponent; but he is not
more social, nor more modest, nor better disciplined to meet all that
happens, nor more considerate with respect to the faults of his neighbours.
Where any work can be done conformably to the reason which is common
to gods and men, there we have nothing to feaM
r: for where we are able
to get profit by means of the activity which is successful and proceeds
according to our constitution, there no harm is to be suspected.
Everywhere and at all times it is in thy power piously to acquiesce
in thy present condition, and to behave justly to those who are about
thee, and to exert thy skill upon thy present thoughts, that nothing
shall steal into them without being well examined.
Do not look around thee to discover other men's ruling principles,
but look straight to this, to M
what nature leads thee, both the universal
nature through the things which happen to thee, and thy own nature
through the acts which must be done by thee. But every being ought
to do that which is according to its constitution; and all other things
have been constituted for the sake of rational beings, just as among
irrational things the inferior for the sake of the superior, but the
rational for the sake of one another.
The prime principle then in man's constitution is the social. And
the second is not to yield M
to the persuasions of the body, for it
is the peculiar office of the rational and intelligent motion to circumscribe
itself, and never to be overpowered either by the motion of the senses
or of the appetites, for both are animal; but the intelligent motion
claims superiority and does not permit itself to be overpowered by
the others. And with good reason, for it is formed by nature to use
all of them. The third thing in the rational constitution is freedom
from error and from deception. Let then the ruling principlM
fast to these things go straight on, and it has what is its own.
Consider thyself to be dead, and to have completed thy life up to
the present time; and live according to nature the remainder which
Love that only which happens to thee and is spun with the thread of
thy destiny. For what is more suitable?
In everything which happens keep before thy eyes those to whom the
same things happened, and how they were vexed, and treated them as
strange things, and found fault with them: and nM
Nowhere. Why then dost thou too choose to act in the same way? And
why dost thou not leave these agitations which are foreign to nature,
to those who cause them and those who are moved by them? And why art
thou not altogether intent upon the right way of making use of the
things which happen to thee? For then thou wilt use them well, and
they will be a material for thee to work on. Only attend to thyself,
and resolve to be a good man in every act which thou doest: and remember...
thin is the fountain of good, and it will ever bubble
up, if thou wilt ever dig.
The body ought to be compact, and to show no irregularity either in
motion or attitude. For what the mind shows in the face by maintaining
in it the expression of intelligence and propriety, that ought to
be required also in the whole body. But all of these things should
be observed without affectation.
The art of life is more like the wrestler's art than the dancer's,
in respect of this, that it should stand ready and firm to meetM
which are sudden and unexpected.
Constantly observe who those are whose approbation thou wishest to
have, and what ruling principles they possess. For then thou wilt
neither blame those who offend involuntarily, nor wilt thou want their
approbation, if thou lookest to the sources of their opinions and
Every soul, the philosopher says, is involuntarily deprived of truth;
consequently in the same way it is deprived of justice and temperance
and benevolence and everything of the kind. It is mostM
bear this constantly in mind, for thus thou wilt be more gentle towards
In every pain let this thought be present, that there is no dishonour
in it, nor does it make the governing intelligence worse, for it does
not damage the intelligence either so far as the intelligence is rational
or so far as it is social. Indeed in the case of most pains let this
remark of Epicurus aid thee, that pain is neither intolerable nor
everlasting, if thou bearest in mind that it has its limits, and if
t nothing to it in imagination: and remember this too, that
we do not perceive that many things which are disagreeable to us are
the same as pain, such as excessive drowsiness, and the being scorched
by heat, and the having no appetite. When then thou art discontented
about any of these things, say to thyself, that thou art yielding
Take care not to feel towards the inhuman, as they feel towards men.
How do we know if Telauges was not superior in character to Socrates?
For it is not enough that SocratesM
died a more noble death, and disputed
more skilfully with the sophists, and passed the night in the cold
with more endurance, and that when he was bid to arrest Leon of Salamis,
he considered it more noble to refuse, and that he walked in a swaggering
way in the streets- though as to this fact one may have great doubts
if it was true. But we ought to inquire, what kind of a soul it was
that Socrates possessed, and if he was able to be content with being
just towards men and pious towards the gods, neither idly vexM
account of men's villainy, nor yet making himself a slave to any man's
ignorance, nor receiving as strange anything that fell to his share
out of the universal, nor enduring it as intolerable, nor allowing
his understanding to sympathize with the affects of the miserable
Nature has not so mingled the intelligence with the composition of
the body, as not to have allowed thee the power of circumscribing
thyself and of bringing under subjection to thyself all that is thy
own; for it is very possible to M
be a divine man and to be recognised
as such by no one. Always bear this in mind; and another thing too,
that very little indeed is necessary for living a happy life. And
because thou hast despaired of becoming a dialectician and skilled
in the knowledge of nature, do not for this reason renounce the hope
of being both free and modest and social and obedient to God.
It is in thy power to live free from all compulsion in the greatest
tranquility of mind, even if all the world cry out against thee as
oose, and even if wild beasts tear in pieces the members
of this kneaded matter which has grown around thee. For what hinders
the mind in the midst of all this from maintaining itself in tranquility
and in a just judgement of all surrounding things and in a ready use
of the objects which are presented to it, so that the judgement may
say to the thing which falls under its observation: This thou art
in substance (reality), though in men's opinion thou mayest appear
to be of a different kind; and the use shall say toM
under the hand: Thou art the thing that I was seeking; for to me that
which presents itself is always a material for virtue both rational
and political, and in a word, for the exercise of art, which belongs
to man or God. For everything which happens has a relationship either
to God or man, and is neither new nor difficult to handle, but usual
and apt matter to work on.
The perfection of moral character consists in this, in passing every
day as the last, and in being neither violently excited noM
nor playing the hypocrite.
The gods who are immortal are not vexed because during so long a time
they must tolerate continually men such as they are and so many of
them bad; and besides this, they also take care of them in all ways.
But thou, who art destined to end so soon, art thou wearied of enduring
the bad, and this too when thou art one of them?
It is a ridiculous thing for a man not to fly from his own badness,
which is indeed possible, but to fly from other men's badness, which
Whatever the rational and political (social) faculty finds to be neither
intelligent nor social, it properly judges to be inferior to itself.
When thou hast done a good act and another has received it, why dost
thou look for a third thing besides these, as fools do, either to
have the reputation of having done a good act or to obtain a return?
No man is tired of receiving what is useful. But it is useful to act
according to nature. Do not then be tired of receiving what is useful
by doing it to others.
ure of the An moved to make the universe. But now either everything
that takes place comes by way of consequence or continuity; or even
the chief things towards which the ruling power of the universe directs
its own movement are governed by no rational principle. If this is
remembered it will make thee more tranquil in many things.
This reflection also tends to the removal of the desire of empty
fame, that it is no longer in thy power to have lived the whole of
thy life, or at least thy life from thy M
youth upwards, like a philosopher;
but both to many others and to thyself it is plain that thou art far
from philosophy. Thou hast fallen into disorder then, so that it is
no longer easy for thee to get the reputation of a philosopher; and
thy plan of life also opposes it. If then thou hast truly seen where
the matter lies, throw away the thought, How thou shalt seem to others,
and be content if thou shalt live the rest of thy life in such wise
as thy nature wills. Observe then what it wills, and let nothing else
istract thee; for thou hast had experience of many wanderings without
having found happiness anywhere, not in syllogisms, nor in wealth,
nor in reputation, nor in enjoyment, nor anywhere. Where is it then?
In doing what man's nature requires. How then shall a man do this?
If he has principles from which come his affects and his acts. What
principles? Those which relate to good and bad: the belief that there
is nothing good for man, which does not make him just, temperate,
manly, free; and that there is nothing bad,M
which does not do the
contrary to what has been mentioned.
On the occasion of every act ask thyself, How is this with respect
to me? Shall I repent of it? A little time and I am dead, and all
is gone. What more do I seek, if what I am now doing is work of an
intelligent living being, and a social being, and one who is under
the same law with God?
Alexander and Gaius and Pompeius, what are they in comparison with
Diogenes and Heraclitus and Socrates? For they were acquainted with
things, and their causes (formsM
), and their matter, and the ruling
principles of these men were the same. But as to the others, how many
things had they to care for, and to how many things were they slaves?
Consider that men will do the same things nevertheless, even though
thou shouldst burst.
This is the chief thing: Be not perturbed, for all things are according
to the nature of the universal; and in a little time thou wilt be
nobody and nowhere, like Hadrian and Augustus. In the next place having
fixed thy eyes steadily on thy business loM
ok at it, and at the same
time remembering that it is thy duty to be a good man, and what man's
nature demands, do that without turning aside; and speak as it seems
to thee most just, only let it be with a good disposition and with
modesty and without hypocrisy.
The nature of the universal has this work to do, to remove to that
place the things which are in this, to change them, to take them away
hence, and to carry them there. All things are change, yet we need
not fear anything new. All things are familiar to uM
s; but the distribution
of them still remains the same.
Every nature is contented with itself when it goes on its way well;
and a rational nature goes on its way well, when in its thoughts it
assents to nothing false or uncertain, and when it directs its movements
to social acts only, and when it confines its desires and aversions
to the things which are in its power, and when it is satisfied with
everything that is assigned to it by the common nature. For of this
common nature every particular nature is a part, M
the leaf is a part of the nature of the plant; except that in the
plant the nature of the leaf is part of a nature which has not perception
or reason, and is subject to be impeded; but the nature of man is
part of a nature which is not subject to impediments, and is intelligent
and just, since it gives to everything in equal portions and according
to its worth, times, substance, cause (form), activity, and incident.
But examine, not to discover that any one thing compared with any
g is equal in all respects, but by taking all the
parts together of one thing and comparing them with all the parts
together of another.
Thou hast not leisure or ability to read. But thou hast leisure or
ability to check arrogance: thou hast leisure to be superior to pleasure
and pain: thou hast leisure to be superior to love of fame, and not
to be vexed at stupid and ungrateful people, nay even to care for
Let no man any longer hear thee finding fault with the court life
a kind of self-reproof for having neglected something
useful; but that which is good must be something useful, and the perfect
good man should look after it. But no such man would ever repent of
having refused any sensual pleasure. Pleasure then is neither good
This thing, what is it in itself, in its own constitution? What is
its substance and material? And what its causal nature (or form)?
And what is it doing in the world? And how long does it subsist?
When thou risest from sleep with reluctance, M
remember that it is according
to thy constitution and according to human nature to perform social
acts, but sleeping is common also to irrational animals. But that
which is according to each individual's nature is also more peculiarly
its own, and more suitable to its nature, and indeed also more agreeable.
Constantly and, if it be possible, on the occasion of every impression
on the soul, apply to it the principles of Physic, of Ethic, and of
Whatever man thou meetest with, immediately say to thyselfM
has this man about good and bad? For if with respect to pleasure and
pain and the causes of each, and with respect to fame and ignominy,
death and life, he has such and such opinions, it will seem nothing
wonderful or strange to me, if he does such and such things; and I
shall bear in mind that he is compelled to do so.
Remember that as it is a shame to be surprised if the fig-tree produces
figs, so it is to be surprised if the world produces such and such
things of which it is productive; and forM
the physician and the helmsman
it is a shame to be surprised, if a man has a fever, or if the wind
Remember that to change thy opinion and to follow him who corrects
thy error is as consistent with freedom as it is to persist in thy
error. For it is thy own, the activity which is exerted according
to thy own movement and judgement, and indeed according to thy own
If a thing is in thy own power, why dost thou do it? But if it is
in the power of another, whom dost thou blame? M
or the gods? Both are foolish. Thou must blame nobody. For if thou
canst, correct that which is the cause; but if thou canst not do this,
correct at least the thing itself; but if thou canst not do even this,
of what use is it to thee to find fault? For nothing should be done
That which has died falls not out of the universe. If it stays here,
it also changes here, and is dissolved into its proper parts, which
are elements of the universe and of thyself. And these too change,M
and they murmur not.
Everything exists for some end, a horse, a vine. Why dost thou wonder?
Even the sun will say, I am for some purpose, and the rest of the
gods will say the same. For what purpose then art thou? to enjoy pleasure?
See if common sense allows this.
Nature has had regard in everything no less to the end than to the
beginning and the continuance, just like the man who throws up a ball.
What good is it then for the ball to be thrown up, or harm for it
to come down, or even to have fallen? And whaM
t good is it to the bubble
while it holds together, or what harm when it is burst? The same may
be said of a light also.
Turn it (the body) inside out, and see what kind of thing it is; and
when it has grown old, what kind of thing it becomes, and when it
Short-lived are both the praiser and the praised, and the rememberer
and the remembered: and all this in a nook of this part of the world;
and not even here do all agree, no, not any one with himself: and
the whole earth too is a point.
o the matter which is before thee, whether it is an opinion
or an act or a word.
Thou sufferest this justly: for thou choosest rather to become good
to-morrow than to be good to-day.
Am I doing anything? I do it with reference to the good of mankind.
Does anything happen to me? I receive it and refer it to the gods,
and the source of all things, from which all that happens is derived.
Such as bathing appears to thee- oil, sweat, dirt, filthy water, all
things disgusting- so is every part of life and everythingM
Lucilla saw Verus die, and then Lucilla died. Secunda saw Maximus
die, and then Secunda died. Epitynchanus saw Diotimus die, and Epitynchanus
died. Antoninus saw Faustina die, and then Antoninus died. Such is
everything. Celer saw Hadrian die, and then Celer died. And those
sharp-witted men, either seers or men inflated with pride, where are
they? For instance the sharp-witted men, Charax and Demetrius the
Platonist and Eudaemon, and any one else like them. All ephemeral,
dead long ago. Some indeed have not beenM
remembered even for a short
time, and others have become the heroes of fables, and again others
have disappeared even from fables. Remember this then, that this little
compound, thyself, must either be dissolved, or thy poor breath must
be extinguished, or be removed and placed elsewhere.
It is satisfaction to a man to do the proper works of a man. Now it
is a proper work of a man to be benevolent to his own kind, to despise
the movements of the senses, to form a just judgement of plausible
appearances, and to tM
ake a survey of the nature of the universe and
of the things which happen in it.
There are three relations between thee and other things: the one to
the body which surrounds thee; the second to the divine cause from
which all things come to all; and the third to those who live with
Pain is either an evil to the body- then let the body say what it
thinks of it- or to the soul; but it is in the power of the soul to
maintain its own serenity and tranquility, and not to think that pain
is an evil. For every jM
udgement and movement and desire and aversion
is within, and no evil ascends so high.
Wipe out thy imaginations by often saying to thyself: now it is in
my power to let no badness be in this soul, nor desire nor any perturbation
at all; but looking at all things I see what is their nature, and
I use each according to its value.- Remember this power which thou
Speak both in the senate and to every man, whoever he may be, appropriately,
not with any affectation: use plain discourse.
court, wife, daughter, descendants, ancestors, sister, Agrippa,
kinsmen, intimates, friends, Areius, Maecenas, physicians and sacrificing
priests- the whole court is dead. Then turn to the rest, not considering
the death of a single man, but of a whole race, as of the Pompeii;
and that which is inscribed on the tombs- The last of his race. Then
consider what trouble those before them have had that they might leave
a successor; and then, that of necessity some one must be the last.
Again here consider the death of aM
It is thy duty to order thy life well in every single act; and if
every act does its duty, as far as is possible, be content; and no
one is able to hinder thee so that each act shall not do its duty.-
But something external will stand in the way.- Nothing will stand
in the way of thy acting justly and soberly and considerately.- But
perhaps some other active power will be hindered.- Well, but by acquiescing
in the hindrance and by being content to transfer thy efforts to that
which is allowed, anotheM
r opportunity of action is immediately put
before thee in place of that which was hindered, and one which will
adapt itself to this ordering of which we are speaking.
Receive wealth or prosperity without arrogance; and be ready to let
If thou didst ever see a hand cut off, or a foot, or a head, lying
anywhere apart from the rest of the body, such does a man make himself,
as far as he can, who is not content with what happens, and separates
himself from others, or does anything unsocial. Suppose that thouM
hast detached thyself from the natural unity- for thou wast made by
nature a part, but now thou hast cut thyself off- yet here there is
this beautiful provision, that it is in thy power again to unite thyself.
God has allowed this to no other part, after it has been separated
and cut asunder, to come together again. But consider the kindness
by which he has distinguished man, for he has put it in his power
not to be separated at all from the universal; and when he has been
separated, he has allowed him to return aM
nd to be united and to resume
his place as a part.
As the nature of the universal has given to every rational being all
the other powers that it has, so we have received from it this power
also. For as the universal nature converts and fixes in its predestined
place everything which stands in the way and opposes it, and makes
such things a part of itself, so also the rational animal is able
to make every hindrance its own material, and to use it for such purposes
as it may have designed.
Do not disturb thyself M
by thinking of the whole of thy life. Let not
thy thoughts at once embrace all the various troubles which thou mayest
expect to befall thee: but on every occasion ask thyself, What is
there in this which is intolerable and past bearing? For thou wilt
be ashamed to confess. In the next place remember that neither the
future nor the past pains thee, but only the present. But this is
reduced to a very little, if thou only circumscribest it, and chidest
thy mind, if it is unable to hold out against even this.
thea or Pergamus now sit by the tomb of Verus? Does Chaurias
or Diotimus sit by the tomb of Hadrian? That would be ridiculous.
Well, suppose they did sit there, would the dead be conscious of it?
And if the dead were conscious, would they be pleased? And if they
were pleased, would that make them immortal? Was it not in the order
of destiny that these persons too should first become old women and
old men and then die? What then would those do after these were dead?
All this is foul smell and blood in a bag.
ou canst see sharp, look and judge wisely, says the philosopher.
In the constitution of the rational animal I see no virtue which is
opposed to justice; but I see a virtue which is opposed to love of
pleasure, and that is temperance.
If thou takest away thy opinion about that which appears to give thee
pain, thou thyself standest in perfect security.- Who is this self?-
The reason.- But I am not reason.- Be it so. Let then the reason itself
not trouble itself. But if any other part of thee suffers, let it
ts own opinion about itself.
Hindrance to the perceptions of sense is an evil to the animal nature.
Hindrance to the movements (desires) is equally an evil to the animal
nature. And something else also is equally an impediment and an evil
to the constitution of plants. So then that which is a hindrance to
the intelligence is an evil to the intelligent nature. Apply all these
things then to thyself. Does pain or sensuous pleasure affect thee?
The senses will look to that.- Has any obstacle opposed thee in thy
rts towards an object? if indeed thou wast making this effort
absolutely (unconditionally, or without any reservation), certainly
this obstacle is an evil to thee considered as a rational animal.
But if thou takest into consideration the usual course of things,
thou hast not yet been injured nor even impeded. The things however
which are proper to the understanding no other man is used to impede,
for neither fire, nor iron, nor tyrant, nor abuse, touches it in any
way. When it has been made a sphere, it continues aM
It is not fit that I should give myself pain, for I have never intentionally
given pain even to another.
Different things delight different people. But it is my delight to
keep the ruling faculty sound without turning away either from any
man or from any of the things which happen to men, but looking at
and receiving all with welcome eyes and using everything according
See that thou secure this present time to thyself: for those who rather
pursue posthumous fame do consider that the men M
be exactly such as these whom they cannot bear now; and both are mortal.
And what is it in any way to thee if these men of after time utter
this or that sound, or have this or that opinion about thee?
Take me and cast me where thou wilt; for there I shall keep my divine
part tranquil, that is, content, if it can feel and act conformably
to its proper constitution. Is this change of place sufficient reason
why my soul should be unhappy and worse than it was, depressed, expanded,
hted? And what wilt thou find which is sufficient
Nothing can happen to any man which is not a human accident, nor to
an ox which is not according to the nature of an ox, nor to a vine
which is not according to the nature of a vine, nor to a stone which
is not proper to a stone. If then there happens to each thing both
what is usual and natural, why shouldst thou complain? For the common
nature brings nothing which may not be borne by thee.
If thou art pained by any external thing, it is not thM
disturbs thee, but thy own judgement about it. And it is in thy power
to wipe out this judgement now. But if anything in thy own disposition
gives thee pain, who hinders thee from correcting thy opinion? And
even if thou art pained because thou art not doing some particular
thing which seems to thee to be right, why dost thou not rather act
than complain?- But some insuperable obstacle is in the way?- Do not
be grieved then, for the cause of its not being done depends not on
thee.- But it is not worthM
while to live if this cannot be done.-
Take thy departure then from life contentedly, just as he dies who
is in full activity, and well pleased too with the things which are
Remember that the ruling faculty is invincible, when self-collected
it is satisfied with itself, if it does nothing which it does not
choose to do, even if it resist from mere obstinacy. What then will
it be when it forms a judgement about anything aided by reason and
deliberately? Therefore the mind which is free from passions isM
citadel, for man has nothing more secure to which he can fly for,
refuge and for the future be inexpugnable. He then who has not seen
this is an ignorant man; but he who has seen it and does not fly to
this refuge is unhappy.
Say nothing more to thyself than what the first appearances report.
Suppose that it has been reported to thee that a certain person speaks
ill of thee. This has been reported; but that thou hast been injured,
that has not been reported. I see that my child is sick. I do see;
s in danger, I do not see. Thus then always abide by
the first appearances, and add nothing thyself from within, and then
nothing happens to thee. Or rather add something, like a man who knows
everything that happens in the world.
A cucumber is bitter.- Throw it away.- There are briars in the road.-
Turn aside from them.- This is enough. Do not add, And why were such
things made in the world? For thou wilt be ridiculed by a man who
is acquainted with nature, as thou wouldst be ridiculed by a carpenter
er if thou didst find fault because thou seest in their
workshop shavings and cuttings from the things which they make. And
yet they have places into which they can throw these shavings and
cuttings, and the universal nature has no external space; but the
wondrous part of her art is that though she has circumscribed herself,
everything within her which appears to decay and to grow old and to
be useless she changes into herself, and again makes other new things
from these very same, so that she requires neither subsM
without nor wants a place into which she may cast that which decays.
She is content then with her own space, and her own matter and her
Neither in thy actions be sluggish nor in thy conversation without
method, nor wandering in thy thoughts, nor let there be in thy soul
inward contention nor external effusion, nor in life be so busy as
to have no leisure.
Suppose that men kill thee, cut thee in pieces, curse thee. What then
can these things do to prevent thy mind from remaining pure, wise,
ober, just? For instance, if a man should stand by a limpid pure
spring, and curse it, the spring never ceases sending up potable water;
and if he should cast clay into it or filth, it will speedily disperse
them and wash them out, and will not be at all polluted. How then
shalt thou possess a perpetual fountain and not a mere well? By forming
thyself hourly to freedom conjoined with contentment, simplicity and
He who does not know what the world is, does not know where he is.
And he who does not know foM
r what purpose the world exists, does not
know who he is, nor what the world is. But he who has failed in any
one of these things could not even say for what purpose he exists
himself. What then dost thou think of him who avoids or seeks the
praise of those who applaud, of men who know not either where they
are or who they are?
Dost thou wish to be praised by a man who curses himself thrice every
hour? Wouldst thou wish to please a man who does not please himself?
Does a man please himself who repents of nearly eM
No longer let thy breathing only act in concert with the air which
surrounds thee, but let thy intelligence also now be in harmony with
the intelligence which embraces all things. For the intelligent power
is no less diffused in all parts and pervades all things for him who
is willing to draw it to him than the aerial power for him who is
able to respire it.
Generally, wickedness does no harm at all to the universe; and particularly,
the wickedness of one man does no harm to another. It M
to him who has it in his power to be released from it, as soon as
To my own free will the free will of my neighbour is just as indifferent
as his poor breath and flesh. For though we are made especially for
the sake of one another, still the ruling power of each of us has
its own office, for otherwise my neighbour's wickedness would be my
harm, which God has not willed in order that my unhappiness may not
The sun appears to be poured down, and in all directionM
is diffused, yet it is not effused. For this diffusion is extension:
Accordingly its rays are called Extensions [aktines] because they
are extended [apo tou ekteinesthai]. But one may judge what kind of
a thing a ray is, if he looks at the sun's light passing through a
narrow opening into a darkened room, for it is extended in a right
line, and as it were is divided when it meets with any solid body
which stands in the way and intercepts the air beyond; but there the
light remains fixed and does not gliM
de or fall off. Such then ought
to be the out-pouring and diffusion of the understanding, and it should
in no way be an effusion, but an extension, and it should make no
violent or impetuous collision with the obstacles which are in its
way; nor yet fall down, but be fixed and enlighten that which receives
it. For a body will deprive itself of the illumination, if it does
He who fears death either fears the loss of sensation or a different
kind of sensation. But if thou shalt have no sensation, neitM
thou feel any harm; and if thou shalt acquire another kind of sensation,
thou wilt be a different kind of living being and thou wilt not cease
Men exist for the sake of one another. Teach them then or bear with
In one way an arrow moves, in another way the mind. The mind indeed,
both when it exercises caution and when it is employed about inquiry,
moves straight onward not the less, and to its object.
Enter into every man's ruling faculty; and also let every other man
He ho acts unjustly acts impiously. For since the universal nature
has made rational animals for the sake of one another to help one
another according to their deserts, but in no way to injure one another,
he who transgresses her will, is clearly guilty of impiety towards
the highest divinity. And he too who lies is guilty of impiety to
the same divinity; for the universal nature is the nature of things
that are; and things that are have a relation to all things that come
into existence. And further,M
this universal nature is named truth,
and is the prime cause of all things that are true. He then who lies
intentionally is guilty of impiety inasmuch as he acts unjustly by
deceiving; and he also who lies unintentionally, inasmuch as he is
at variance with the universal nature, and inasmuch as he disturbs
the order by fighting against the nature of the world; for he fights
against it, who is moved of himself to that which is contrary to truth,
for he had received powers from nature through the neglect of which
is not able now to distinguish falsehood from truth. And indeed
he who pursues pleasure as good, and avoids pain as evil, is guilty
of impiety. For of necessity such a man must often find fault with
the universal nature, alleging that it assigns things to the bad and
the good contrary to their deserts, because frequently the bad are
in the enjoyment of pleasure and possess the things which procure
pleasure, but the good have pain for their share and the things which
cause pain. And further, he who is afraid of paiM
n will sometimes also
be afraid of some of the things which will happen in the world, and
even this is impiety. And he who pursues pleasure will not abstain
from injustice, and this is plainly impiety. Now with respect to the
things towards which the universal nature is equally affected- for
it would not have made both, unless it was equally affected towards
both- towards these they who wish to follow nature should be of the
same mind with it, and equally affected. With respect to pain, then,
and pleasure, or deathM
and life, or honour and dishonour, which the
universal nature employs equally, whoever is not equally affected
is manifestly acting impiously. And I say that the universal nature
employs them equally, instead of saying that they happen alike to
those who are produced in continuous series and to those who come
after them by virtue of a certain original movement of Providence,
according to which it moved from a certain beginning to this ordering
of things, having conceived certain principles of the things which
to be, and having determined powers productive of beings and
of changes and of such like successions.
It would be a man's happiest lot to depart from mankind without having
had any taste of lying and hypocrisy and luxury and pride. However
to breathe out one's life when a man has had enough of these things
is the next best voyage, as the saying is. Hast thou determined to
abide with vice, and has not experience yet induced thee to fly from
this pestilence? For the destruction of the understanding is a pestilenceM
much more indeed than any such corruption and change of this atmosphere
which surrounds us. For this corruption is a pestilence of animals
so far as they are animals; but the other is a pestilence of men so
far as they are men.
Do not despise death, but be well content with it, since this too
is one of those things which nature wills. For such as it is to be
young and to grow old, and to increase and to reach maturity, and
to have teeth and beard and grey hairs, and to beget, and to be pregnant
th, and all the other natural operations which the
seasons of thy life bring, such also is dissolution. This, then, is
consistent with the character of a reflecting man, to be neither careless
nor impatient nor contemptuous with respect to death, but to wait
for it as one of the operations of nature. As thou now waitest for
the time when the child shall come out of thy wife's womb, so be ready
for the time when thy soul shall fall out of this envelope. But if
thou requirest also a vulgar kind of comfort which shallM
heart, thou wilt be made best reconciled to death by observing the
objects from which thou art going to be removed, and the morals of
those with whom thy soul will no longer be mingled. For it is no way
right to be offended with men, but it is thy duty to care for them
and to bear with them gently; and yet to remember that thy departure
will be not from men who have the same principles as thyself. For
this is the only thing, if there be any, which could draw us the contrary
way and attach us to life, to M
be permitted to live with those who
have the same principles as ourselves. But now thou seest how great
is the trouble arising from the discordance of those who live together,
so that thou mayest say, Come quick, O death, lest perchance I, too,
should forget myself.
He who does wrong does wrong against himself. He who acts unjustly
acts unjustly to himself, because he makes himself bad.
He often acts unjustly who does not do a certain thing; not only he
who does a certain thing.
Thy present opinion founded onM
understanding, and thy present conduct
directed to social good, and thy present disposition of contentment
with everything which happens- that is enough.
Wipe out imagination: check desire: extinguish appetite: keep the
ruling faculty in its own power.
Among the animals which have not reason one life is distributed; but
among reasonable animals one intelligent soul is distributed: just
as there is one earth of all things which are of an earthy nature,
and we see by one light, and breathe one air, all of us thaM
the faculty of vision and all that have life.
All things which participate in anything which is common to them all
move towards that which is of the same kind with themselves. Everything
which is earthy turns towards the earth, everything which is liquid
flows together, and everything which is of an aerial kind does the
same, so that they require something to keep them asunder, and the
application of force. Fire indeed moves upwards on account of the
elemental fire, but it is so ready to be kindled togetheM
the fire which is here, that even every substance which is somewhat
dry, is easily ignited, because there is less mingled with it of that
which is a hindrance to ignition. Accordingly then everything also
which participates in the common intelligent nature moves in like
manner towards that which is of the same kind with itself, or moves
even more. For so much as it is superior in comparison with all other
things, in the same degree also is it more ready to mingle with and
to be fused with that which is aM
kin to it. Accordingly among animals
devoid of reason we find swarms of bees, and herds of cattle, and
the nurture of young birds, and in a manner, loves; for even in animals
there are souls, and that power which brings them together is seen
to exert itself in the superior degree, and in such a way as never
has been observed in plants nor in stones nor in trees. But in rational
animals there are political communities and friendships, and families
and meetings of people; and in wars, treaties and armistices. But
the things which are still superior, even though they are separated
from one another, unity in a manner exists, as in the stars. Thus
the ascent to the higher degree is able to produce a sympathy even
in things which are separated. See, then, what now takes place. For
only intelligent animals have now forgotten this mutual desire and
inclination, and in them alone the property of flowing together is
not seen. But still though men strive to avoid this union, they are
caught and held by it, for their nature is too stM
thou wilt see what I say, if thou only observest. Sooner, then, will
one find anything earthy which comes in contact with no earthy thing
than a man altogether separated from other men.
Both man and God and the universe produce fruit; at the proper seasons
each produces it. But if usage has especially fixed these terms to
the vine and like things, this is nothing. Reason produces fruit both
for all and for itself, and there are produced from it other things
of the same kind as reason itself.
If thou art able, correct by teaching those who do wrong; but if thou
canst not, remember that indulgence is given to thee for this purpose.
And the gods, too, are indulgent to such persons; and for some purposes
they even help them to get health, wealth, reputation; so kind they
are. And it is in thy power also; or say, who hinders thee?
Labour not as one who is wretched, nor yet as one who would be pitied
or admired: but direct thy will to one thing only, to put thyself
in motion and to check thyself, as the socM
ial reason requires.
To-day I have got out of all trouble, or rather I have cast out all
trouble, for it was not outside, but within and in my opinions.
All things are the same, familiar in experience, and ephemeral in
time, and worthless in the matter. Everything now is just as it was
in the time of those whom we have buried.
Things stand outside of us, themselves by themselves, neither knowing
aught of themselves, nor expressing any judgement. What is it, then,
which does judge about them? The ruling faculty.M
Not in passivity, but in activity lie the evil and the good of the
rational social animal, just as his virtue and his vice lie not in
passivity, but in activity.
For the stone which has been thrown up it is no evil to come down,
nor indeed any good to have been carried up.
Penetrate inwards into men's leading principles, and thou wilt see
what judges thou art afraid of, and what kind of judges they are of
All things are changing: and thou thyself art in continuous mutation
and in a manner in coM
ntinuous destruction, and the whole universe
It is thy duty to leave another man's wrongful act there where it
Termination of activity, cessation from movement and opinion, and
in a sense their death, is no evil. Turn thy thoughts now to the consideration
of thy life, thy life as a child, as a youth, thy manhood, thy old
age, for in these also every change was a death. Is this anything
to fear? Turn thy thoughts now to thy life under thy grandfather,
then to thy life under thy mother, then to thy life M
and as thou findest many other differences and changes and terminations,
ask thyself, Is this anything to fear? In like manner, then, neither
are the termination and cessation and change of thy whole life a thing
Hasten to examine thy own ruling faculty and that of the universe
and that of thy neighbour: thy own that thou mayest make it just:
and that of the universe, that thou mayest remember of what thou art
a part; and that of thy neighbour, that thou mayest know whether he
as acted ignorantly or with knowledge, and that thou mayest also
consider that his ruling faculty is akin to thine.
As thou thyself art a component part of a social system, so let every
act of thine be a component part of social life. Whatever act of thine
then has no reference either immediately or remotely to a social end,
this tears asunder thy life, and does not allow it to be one, and
it is of the nature of a mutiny, just as when in a popular assembly
a man acting by himself stands apart from the general agrM
Quarrels of little children and their sports, and poor spirits carrying
about dead bodies, such is everything; and so what is exhibited in
the representation of the mansions of the dead strikes our eyes more
Examine into the quality of the form of an object, and detach it altogether
from its material part, and then contemplate it; then determine the
time, the longest which a thing of this peculiar form is naturally
Thou hast endured infinite troubles through not being contentedM
thy ruling faculty, when it does the things which it is constituted
by nature to do. But enough of this.
When another blames thee or hates thee, or when men say about thee
anything injurious, approach their poor souls, penetrate within, and
see what kind of men they are. Thou wilt discover that there is no
reason to take any trouble that these men may have this or that opinion
about thee. However thou must be well disposed towards them, for by
nature they are friends. And the gods too aid them in all ways, M
dreams, by signs, towards the attainment of those things on which
The periodic movements of the universe are the same, up and down from
age to age. And either the universal intelligence puts itself in motion
for every separate effect, and if this is so, be thou content with
that which is the result of its activity; or it puts itself in motion
once, and everything else comes by way of sequence in a manner; or
indivisible elements are the origin of all things.- In a word, if
there is a god, allM
is well; and if chance rules, do not thou also
Soon will the earth cover us all: then the earth, too, will change,
and the things also which result from change will continue to change
for ever, and these again for ever. For if a man reflects on the changes
and transformations which follow one another like wave after wave
and their rapidity, he will despise everything which is perishable.
The universal cause is like a winter torrent: it carries everything
along with it. But how worthless are aM
ll these poor people who are
engaged in matters political, and, as they suppose, are playing the
philosopher! All drivellers. Well then, man: do what nature now requires.
Set thyself in motion, if it is in thy power, and do not look about
thee to see if any one will observe it; nor yet expect Plato's Republic:
but be content if the smallest thing goes on well, and consider such
an event to be no small matter. For who can change men's opinions?
And without a change of opinions what else is there than the slavery
men who groan while they pretend to obey? Come now and tell me
of Alexander and Philip and Demetrius of Phalerum. They themselves
shall judge whether they discovered what the common nature required,
and trained themselves accordingly. But if they acted like tragedy
heroes, no one has condemned me to imitate them. Simple and modest
is the work of philosophy. Draw me not aside to indolence and pride.
Look down from above on the countless herds of men and their countless
solemnities, and the infinitely varied voyaginM
gs in storms and calms,
and the differences among those who are born, who live together, and
die. And consider, too, the life lived by others in olden time, and
the life of those who will live after thee, and the life now lived
among barbarous nations, and how many know not even thy name, and
how many will soon forget it, and how they who perhaps now are praising
thee will very soon blame thee, and that neither a posthumous name
is of any value, nor reputation, nor anything else.
Let there be freedom from perturbM
ations with respect to the things
which come from the external cause; and let there be justice in the
things done by virtue of the internal cause, that is, let there be
movement and action terminating in this, in social acts, for this
is according to thy nature.
Thou canst remove out of the way many useless things among those which
disturb thee, for they lie entirely in thy opinion; and thou wilt
then gain for thyself ample space by comprehending the whole universe
in thy mind, and by contemplating the eternity oM
f time, and observing
the rapid change of every several thing, how short is the time from
birth to dissolution, and the illimitable time before birth as well
as the equally boundless time after dissolution.
All that thou seest will quickly perish, and those who have been spectators
of its dissolution will very soon perish too. And he who dies at the
extremest old age will be brought into the same condition with him
who died prematurely.
What are these men's leading principles, and about what kind of things
they busy, and for what kind of reasons do they love and honour?
Imagine that thou seest their poor souls laid bare. When they think
that they do harm by their blame or good by their praise, what an
Loss is nothing else than change. But the universal nature delights
in change, and in obedience to her all things are now done well, and
from eternity have been done in like form, and will be such to time
without end. What, then, dost thou say? That all things have been
and all things always will be bad, and thaM
t no power has ever been
found in so many gods to rectify these things, but the world has been
condemned to be found in never ceasing evil?
The rottenness of the matter which is the foundation of everything!
Water, dust, bones, filth: or again, marble rocks, the callosities
of the earth; and gold and silver, the sediments; and garments, only
bits of hair; and purple dye, blood; and everything else is of the
same kind. And that which is of the nature of breath is also another
thing of the same kind, changing from M
Enough of this wretched life and murmuring and apish tricks. Why art
thou disturbed? What is there new in this? What unsettles thee? Is
it the form of the thing? Look at it. Or is it the matter? Look at
it. But besides these there is nothing. Towards the gods, then, now
become at last more simple and better. It is the same whether we examine
these things for a hundred years or three.
If any man has done wrong, the harm is his own. But perhaps he has
Either all things proceed fromM
one intelligent source and come together
as in one body, and the part ought not to find fault with what is
done for the benefit of the whole; or there are only atoms, and nothing
else than mixture and dispersion. Why, then, art thou disturbed? Say
to the ruling faculty, Art thou dead, art thou corrupted, art thou
playing the hypocrite, art thou become a beast, dost thou herd and
feed with the rest?
Either the gods have no power or they have power. If, then, they have
no power, why dost thou pray to them? But if M
they have power, why
dost thou not pray for them to give thee the faculty of not fearing
any of the things which thou fearest, or of not desiring any of the
things which thou desirest, or not being pained at anything, rather
than pray that any of these things should not happen or happen? for
certainly if they can co-operate with men, they can co-operate for
these purposes. But perhaps thou wilt say, the gods have placed them
in thy power. Well, then, is it not better to use what is in thy power
like a free man thanM
to desire in a slavish and abject way what is
not in thy power? And who has told thee that the gods do not aid us
even in the things which are in our power? Begin, then, to pray for
such things, and thou wilt see. One man prays thus: How shall I be
able to lie with that woman? Do thou pray thus: How shall I not desire
to lie with her? Another prays thus: How shall I be released from
this? Another prays: How shall I not desire to be released? Another
thus: How shall I not lose my little son? Thou thus: How shall I M
be afraid to lose him? In fine, turn thy prayers this way, and see
Epicurus says, In my sickness my conversation was not about my bodily
sufferings, nor, says he, did I talk on such subjects to those who
visited me; but I continued to discourse on the nature of things as
before, keeping to this main point, how the mind, while participating
in such movements as go on in the poor flesh, shall be free from perturbations
and maintain its proper good. Nor did I, he says, give the physicians
ity of putting on solemn looks, as if they were doing something
great, but my life went on well and happily. Do, then, the same that
he did both in sickness, if thou art sick, and in any other circumstances;
for never to desert philosophy in any events that may befall us, nor
to hold trifling talk either with an ignorant man or with one unacquainted
with nature, is a principle of all schools of philosophy; but to be
intent only on that which thou art now doing and on the instrument
by which thou doest it.
ou art offended with any man's shameless conduct, immediately
ask thyself, Is it possible, then, that shameless men should not be
in the world? It is not possible. Do not, then, require what is impossible.
For this man also is one of those shameless men who must of necessity
be in the world. Let the same considerations be present to thy mind
in the case of the knave, and the faithless man, and of every man
who does wrong in any way. For at the same time that thou dost remind
thyself that it is impossible that such M
kind of men should not exist,
thou wilt become more kindly disposed towards every one individually.
It is useful to perceive this, too, immediately when the occasion
arises, what virtue nature has given to man to oppose to every wrongful
act. For she has given to man, as an antidote against the stupid man,
mildness, and against another kind of man some other power. And in
all cases it is possible for thee to correct by teaching the man who
is gone astray; for every man who errs misses his object and is gone
Besides wherein hast thou been injured? For thou wilt find
that no one among those against whom thou art irritated has done anything
by which thy mind could be made worse; but that which is evil to thee
and harmful has its foundation only in the mind. And what harm is
done or what is there strange, if the man who has not been instructed
does the acts of an uninstructed man? Consider whether thou shouldst
not rather blame thyself, because thou didst not expect such a man
to err in such a way. For thou hadst means gM
iven thee by thy reason
to suppose that it was likely that he would commit this error, and
yet thou hast forgotten and art amazed that he has erred. But most
of all when thou blamest a man as faithless or ungrateful, turn to
thyself. For the fault is manifestly thy own, whether thou didst trust
that a man who had such a disposition would keep his promise, or when
conferring thy kindness thou didst not confer it absolutely, nor yet
in such way as to have received from thy very act all the profit.
For what more dost M
thou want when thou hast done a man a service?
Art thou not content that thou hast done something conformable to
thy nature, and dost thou seek to be paid for it? Just as if the eye
demanded a recompense for seeing, or the feet for walking. For as
these members are formed for a particular purpose, and by working
according to their several constitutions obtain what is their own;
so also as man is formed by nature to acts of benevolence, when he
has done anything benevolent or in any other way conducive to the
interest, he has acted conformably to his constitution, and
he gets what is his own.
Wilt thou, then, my soul, never be good and simple and one and naked,
more manifest than the body which surrounds thee? Wilt thou never
enjoy an affectionate and contented disposition? Wilt thou never be
full and without a want of any kind, longing for nothing more, nor
desiring anything, either animate or inanimate, for the enjoyment
of pleasures? Nor yet desiring time wherein thou shalt have longer
ce, or pleasant climate, or society of men with whom
thou mayest live in harmony? But wilt thou be satisfied with thy present
condition, and pleased with all that is about thee, and wilt thou
convince thyself that thou hast everything and that it comes from
the gods, that everything is well for thee, and will be well whatever
shall please them, and whatever they shall give for the conservation
of the perfect living being, the good and just and beautiful, which
generates and holds together all things, and contains aM
all things which are dissolved for the production of other like things?
Wilt thou never be such that thou shalt so dwell in community with
gods and men as neither to find fault with them at all, nor to be
Observe what thy nature requires, so far as thou art governed by nature
only: then do it and accept it, if thy nature, so far as thou art
a living being, shall not be made worse by it.
And next thou must observe what thy nature requires so far as thou
art a living being. And all M
this thou mayest allow thyself, if thy
nature, so far as thou art a rational animal, shall not be made worse
by it. But the rational animal is consequently also a political (social)
animal. Use these rules, then, and trouble thyself about nothing else.
Everything which happens either happens in such wise as thou art formed
by nature to bear it, or as thou art not formed by nature to bear
it. If, then, it happens to thee in such way as thou art formed by
nature to bear it, do not complain, but bear it as thou art fM
by nature to bear it. But if it happens in such wise as thou art not
formed by nature to bear it, do not complain, for it will perish after
it has consumed thee. Remember, however, that thou art formed by nature
to bear everything, with respect to which it depends on thy own opinion
to make it endurable and tolerable, by thinking that it is either
thy interest or thy duty to do this.
If a man is mistaken, instruct him kindly and show him his error.
But if thou art not able, blame thyself, or blame not even M
Whatever may happen to thee, it was prepared for thee from all eternity;
and the implication of causes was from eternity spinning the thread
of thy being, and of that which is incident to it.
Whether the universe is a concourse of atoms, or nature is a system,
let this first be established, that I am a part of the whole which
is governed by nature; next, I am in a manner intimately related to
the parts which are of the same kind with myself. For remembering
this, inasmuch as I am a part, I shall be discM
ontented with none of
the things which are assigned to me out of the whole; for nothing
is injurious to the part, if it is for the advantage of the whole.
For the whole contains nothing which is not for its advantage; and
all natures indeed have this common principle, but the nature of the
universe has this principle besides, that it cannot be compelled even
by any external cause to generate anything harmful to itself. By remembering,
then, that I am a part of such a whole, I shall be content with everything
appens. And inasmuch as I am in a manner intimately related
to the parts which are of the same kind with myself, I shall do nothing
unsocial, but I shall rather direct myself to the things which are
of the same kind with myself, and I shall turn an my efforts to the
common interest, and divert them from the contrary. Now, if these
things are done so, life must flow on happily, just as thou mayest
observe that the life of a citizen is happy, who continues a course
of action which is advantageous to his fellow-citizeM
with whatever the state may assign to him.
The parts of the whole, everything, I mean, which is naturally comprehended
in the universe, must of necessity perish; but let this be understood
in this sense, that they must undergo change. But if this is naturally
both an evil and a necessity for the parts, the whole would not continue
to exist in a good condition, the parts being subject to change and
constituted so as to perish in various ways. For whether did nature
herself design to do evil to tM
he things which are parts of herself,
and to make them subject to evil and of necessity fall into evil,
or have such results happened without her knowing it? Both these suppositions,
indeed, are incredible. But if a man should even drop the term Nature
(as an efficient power), and should speak of these things as natural,
even then it would be ridiculous to affirm at the same time that the
parts of the whole are in their nature subject to change, and at the
same time to be surprised or vexed as if something were hapM
contrary to nature, particularly as the dissolution of things is into
those things of which each thing is composed. For there is either
a dispersion of the elements out of which everything has been compounded,
or a change from the solid to the earthy and from the airy to the
aerial, so that these parts are taken back into the universal reason,
whether this at certain periods is consumed by fire or renewed by
eternal changes. And do not imagine that the solid and the airy part
belong to thee from the time of M
generation. For all this received
its accretion only yesterday and the day before, as one may say, from
the food and the air which is inspired. This, then, which has received
the accretion, changes, not that which thy mother brought forth. But
suppose that this which thy mother brought forth implicates thee very
much with that other part, which has the peculiar quality of change,
this is nothing in fact in the way of objection to what is said.
When thou hast assumed these names, good, modest, true, rational,
of equanimity, and magnanimous, take care that thou dost not
change these names; and if thou shouldst lose them, quickly return
to them. And remember that the term Rational was intended to signify
a discriminating attention to every several thing and freedom from
negligence; and that Equanimity is the voluntary acceptance of the
things which are assigned to thee by the common nature; and that Magnanimity
is the elevation of the intelligent part above the pleasurable or
painful sensations of the flesh, and above thM
at poor thing called
fame, and death, and all such things. If, then, thou maintainest thyself
in the possession of these names, without desiring to be called by
these names by others, thou wilt be another person and wilt enter
on another life. For to continue to be such as thou hast hitherto
been, and to be tom in pieces and defiled in such a life, is the character
of a very stupid man and one overfond of his life, and like those
half-devoured fighters with wild beasts, who though covered with wounds
l intreat to be kept to the following day, though they
will be exposed in the same state to the same claws and bites. Therefore
fix thyself in the possession of these few names: and if thou art
able to abide in them, abide as if thou wast removed to certain islands
of the Happy. But if thou shalt perceive that thou fallest out of
them and dost not maintain thy hold, go courageously into some nook
where thou shalt maintain them, or even depart at once from life,
not in passion, but with simplicity and freedom and moM
doing this one laudable thing at least in thy life, to have gone out
of it thus. In order, however, to the remembrance of these names,
it will greatly help thee, if thou rememberest the gods, and that
they wish not to be flattered, but wish all reasonable beings to be
made like themselves; and if thou rememberest that what does the work
of a fig-tree is a fig-tree, and that what does the work of a dog
is a dog, and that what does the work of a bee is a bee, and that
what does the work of a man is a manM
Mimi, war, astonishment, torpor, slavery, will daily wipe out those
holy principles of thine. How many things without studying nature
dost thou imagine, and how many dost thou neglect? But it is thy duty
so to look on and so to do everything, that at the same time the power
of dealing with circumstances is perfected, and the contemplative
faculty is exercised, and the confidence which comes from the knowledge
of each several thing is maintained without showing it, but yet not
concealed. For when wilt thou enjoyM
simplicity, when gravity, and
when the knowledge of every several thing, both what it is in substance,
and what place it has in the universe, and how long it is formed to
exist and of what things it is compounded, and to whom it can belong,
and who are able both to give it and take it away?
A spider is proud when it has caught a fly, and another when he has
caught a poor hare, and another when he has taken a little fish in
a net, and another when he has taken wild boars, and another when
he has taken bears, and M
another when he has taken Sarmatians. Are
not these robbers, if thou examinest their opinions?
Acquire the contemplative way of seeing how all things change into
one another, and constantly attend to it, and exercise thyself about
this part of philosophy. For nothing is so much adapted to produce
magnanimity. Such a man has put off the body, and as he sees that
he must, no one knows how soon, go away from among men and leave everything
here, he gives himself up entirely to just doing in all his actions,
erything else that happens he resigns himself to the universal
nature. But as to what any man shall say or think about him or do
against him, he never even thinks of it, being himself contented with
these two things, with acting justly in what he now does, and being
satisfied with what is now assigned to him; and he lays aside all
distracting and busy pursuits, and desires nothing else than to accomplish
the straight course through the law, and by accomplishing the straight
course to follow God.
e of suspicious fear, since it is in thy power to
inquire what ought to be done? And if thou seest clear, go by this
way content, without turning back: but if thou dost not see clear,
stop and take the best advisers. But if any other things oppose thee,
go on according to thy powers with due consideration, keeping to that
which appears to be just. For it is best to reach this object, and
if thou dost fail, let thy failure be in attempting this. He who follows
reason in all things is both tranquil and active at the M
and also cheerful and collected.
Inquire of thyself as soon as thou wakest from sleep, whether it will
make any difference to thee, if another does what is just and right.
It will make no difference.
Thou hast not forgotten, I suppose, that those who assume arrogant
airs in bestowing their praise or blame on others, are such as they
are at bed and at board, and thou hast not forgotten what they do,
and what they avoid and what they pursue, and how they steal and how
they rob, not with hands and feet,M
but with their most valuable part,
by means of which there is produced, when a man chooses, fidelity,
modesty, truth, law, a good daemon (happiness)?
To her who gives and takes back all, to nature, the man who is instructed
and modest says, Give what thou wilt; take back what thou wilt. And
he says this not proudly, but obediently and well pleased with her.
Short is the little which remains to thee of life. Live as on a mountain.
For it makes no difference whether a man lives there or here, if he
re in the world as in a state (political community).
Let men see, let them know a real man who lives according to nature.
If they cannot endure him, let them kill him. For that is better than
to live thus as men do.
No longer talk at all about the kind of man that a good man ought
to be, but be such.
Constantly contemplate the whole of time and the whole of substance,
and consider that all individual things as to substance are a grain
of a fig, and as to time, the turning of a gimlet.
Look at everything that M
exists, and observe that it is already in
dissolution and in change, and as it were putrefaction or dispersion,
or that everything is so constituted by nature as to die.
Consider what men are when they are eating, sleeping, generating,
easing themselves and so forth. Then what kind of men they are when
they are imperious and arrogant, or angry and scolding from their
elevated place. But a short time ago to how many they were slaves
and for what things; and after a little time consider in what a condition
That is for the good of each thing, which the universal nature brings
to each. And it is for its good at the time when nature brings it.
"The earth loves the shower"; and "the solemn aether loves": and the
universe loves to make whatever is about to be. I say then to the
universe, that I love as thou lovest. And is not this too said, that
"this or that loves (is wont) to be produced"?
Either thou livest here and hast already accustomed thyself to it,
or thou art going away, and this was thy own will; or tM
and hast discharged thy duty. But besides these things there is nothing.
Be of good cheer, then.
Let this always be plain to thee, that this piece of land is like
any other; and that all things here are the same with things on top
of a mountain, or on the sea-shore, or wherever thou choosest to be.
For thou wilt find just what Plato says, Dwelling within the walls
of a city as in a shepherd's fold on a mountain.
What is my ruling faculty now to me? And of what nature am I now making
at purpose am I now using it? Is it void of understanding?
Is it loosed and rent asunder from social life? Is it melted into
and mixed with the poor flesh so as to move together with it?
He who flies from his master is a runaway; but the law is master,
and he who breaks the law is a runaway. And he also who is grieved
or angry or afraid, is dissatisfied because something has been or
is or shall be of the things which are appointed by him who rules
all things, and he is Law, and assigns to every man what is fit. HeM
then who fears or is grieved or is angry is a runaway.
A man deposits seed in a womb and goes away, and then another cause
takes it, and labours on it and makes a child. What a thing from such
a material! Again, the child passes food down through the throat,
and then another cause takes it and makes perception and motion, and
in fine life and strength and other things; how many and how strange
I Observe then the things which are produced in such a hidden way,
and see the power just as we see the power which carrM
ies things downwards
and upwards, not with the eyes, but still no less plainly.
Constantly consider how all things such as they now are, in time past
also were; and consider that they will be the same again. And place
before thy eyes entire dramas and stages of the same form, whatever
thou hast learned from thy experience or from older history; for example,
the whole court of Hadrian, and the whole court of Antoninus, and
the whole court of Philip, Alexander, Croesus; for all those were
such dramas as we see now, M
only with different actors.
Imagine every man who is grieved at anything or discontented to be
like a pig which is sacrificed and kicks and screams.
Like this pig also is he who on his bed in silence laments the bonds
in which we are held. And consider that only to the rational animal
is it given to follow voluntarily what happens; but simply to follow
is a necessity imposed on all.
Severally on the occasion of everything that thou doest, pause and
ask thyself, if death is a dreadful thing because it deprivesM
When thou art offended at any man's fault, forthwith turn to thyself
and reflect in what like manner thou dost err thyself; for example,
in thinking that money is a good thing, or pleasure, or a bit of reputation,
and the like. For by attending to this thou wilt quickly forget thy
anger, if this consideration also is added, that the man is compelled:
for what else could he do? or, if thou art able, take away from him
When thou hast seen Satyron the Socratic, think of either EutychM
or Hymen, and when thou hast seen Euphrates, think of Eutychion or
Silvanus, and when thou hast seen Alciphron think of Tropaeophorus,
and when thou hast seen Xenophon think of Crito or Severus, and when
thou hast looked on thyself, think of any other Caesar, and in the
case of every one do in like manner. Then let this thought be in thy
mind, Where then are those men? Nowhere, or nobody knows where. For
thus continuously thou wilt look at human things as smoke and nothing
at all; especially if thou reflectest aM
t the same time that what has
once changed will never exist again in the infinite duration of time.
But thou, in what a brief space of time is thy existence? And why
art thou not content to pass through this short time in an orderly
way? What matter and opportunity for thy activity art thou avoiding?
For what else are all these things, except exercises for the reason,
when it has viewed carefully and by examination into their nature
the things which happen in life? Persevere then until thou shalt have
ings thy own, as the stomach which is strengthened makes
all things its own, as the blazing fire makes flame and brightness
out of everything that is thrown into it.
Let it not be in any man's power to say truly of thee that thou art
not simple or that thou are not good; but let him be a liar whoever
shall think anything of this kind about thee; and this is altogether
in thy power. For who is he that shall hinder thee from being good
and simple? Do thou only determine to live no longer, unless thou
For neither does reason allow thee to live, if thou
What is that which as to this material (our life) can be done or said
in the way most conformable to reason. For whatever this may be, it
is in thy power to do it or to say it, and do not make excuses that
thou art hindered. Thou wilt not cease to lament till thy mind is
in such a condition that, what luxury is to those who enjoy pleasure,
such shall be to thee, in the matter which is subjected and presented
to thee, the doing of the things which M
are conformable to man's constitution;
for a man ought to consider as an enjoyment everything which it is
in his power to do according to his own nature. And it is in his power
everywhere. Now, it is not given to a cylinder to move everywhere
by its own motion, nor yet to water nor to fire, nor to anything else
which is governed by nature or an irrational soul, for the things
which check them and stand in the way are many. But intelligence and
reason are able to go through everything that opposes them, and in
manner as they are formed by nature and as they choose. Place
before thy eyes this facility with which the reason will be carried
through all things, as fire upwards, as a stone downwards, as a cylinder
down an inclined surface, and seek for nothing further. For all other
obstacles either affect the body only which is a dead thing; or, except
through opinion and the yielding of the reason itself, they do not
crush nor do any harm of any kind; for if they did, he who felt it
would immediately become bad. Now, in theM
case of all things which
have a certain constitution, whatever harm may happen to any of them,
that which is so affected becomes consequently worse; but in the like
case, a man becomes both better, if one may say so, and more worthy
of praise by making a right use of these accidents. And finally remember
that nothing harms him who is really a citizen, which does not harm
the state; nor yet does anything harm the state, which does not harm
law (order); and of these things which are called misfortunes not
law. What then does not harm law does not harm either state
To him who is penetrated by true principles even the briefest precept
is sufficient, and any common precept, to remind him that he should
be free from grief and fear. For example-
Leaves, some the wind scatters on the ground-
So is the race of men. Leaves, also, are thy children; and leaves,
too, are they who cry out as if they were worthy of credit and bestow
their praise, or on the contrary curse, or secretly blame and sneer;
in like manner, are those who shall receive and transmit
a man's fame to aftertimes. For all such things as these "are produced
in the season of spring," as the poet says; then the wind casts them
down; then the forest produces other leaves in their places. But a
brief existence is common to all things, and yet thou avoidest and
pursuest all things as if they would be eternal. A little time, and
thou shalt close thy eyes; and him who has attended thee to thy grave
another soon will lament.
The healthy eye ought M
to see all visible things and not to say, I
wish for green things; for this is the condition of a diseased eye.
And the healthy hearing and smelling ought to be ready to perceive
all that can be heard and smelled. And the healthy stomach ought to
be with respect to all food just as the mill with respect to all things
which it is formed to grind. And accordingly the healthy understanding
ought to be prepared for everything which happens; but that which
says, Let my dear children live, and let all men praise whateverM
may do, is an eye which seeks for green things, or teeth which seek
There is no man so fortunate that there shall not be by him when he
is dying some who are pleased with what is going to happen. Suppose
that he was a good and wise man, will there not be at last some one
to say to himself, Let us at last breathe freely being relieved from
this schoolmaster? It is true that he was harsh to none of us, but
I perceived that he tacitly condemns us.- This is what is said of
a good man. But in our oM
wn case how many other things are there for
which there are many who wish to get rid of us. Thou wilt consider
this then when thou art dying, and thou wilt depart more contentedly
by reflecting thus: I am going away from such a life, in which even
my associates in behalf of whom I have striven so much, prayed, and
cared, themselves wish me to depart, hoping perchance to get some
little advantage by it. Why then should a man cling to a longer stay
here? Do not however for this reason go away less kindly disposed
them, but preserving thy own character, and friendly and benevolent
and mild, and on the other hand not as if thou wast torn away; but
as when a man dies a quiet death, the poor soul is easily separated
from the body, such also ought thy departure from men to be, for nature
united thee to them and associated thee. But does she now dissolve
the union? Well, I am separated as from kinsmen, not however dragged
resisting, but without compulsion; for this too is one of the things
according to nature.
as much as possible on the occasion of anything being
done by any person to inquire with thyself, For what object is this
man doing this? But begin with thyself, and examine thyself first.
Remember that this which pulls the strings is the thing which is hidden
within: this is the power of persuasion, this is life, this, if one
may so say, is man. In contemplating thyself never include the vessel
which surrounds thee and these instruments which are attached about
it. For they are like to an axe, differing only in tM
grow to the body. For indeed there is no more use in these parts without
the cause which moves and checks them than in the weaver's shuttle,
and the writer's pen and the driver's whip.
These are the properties of the rational soul: it sees itself, analyses
itself, and makes itself such as it chooses; the fruit which it bears
itself enjoys- for the fruits of plants and that in animals which
corresponds to fruits others enjoy- it obtains its own end, wherever
the limit of life may be fixM
ed. Not as in a dance and in a play and
in such like things, where the whole action is incomplete, if anything
cuts it short; but in every part and wherever it may be stopped, it
makes what has been set before it full and complete, so that it can
say, I have what is my own. And further it traverses the whole universe,
and the surrounding vacuum, and surveys its form, and it extends itself
into the infinity of time, and embraces and comprehends the periodical
renovation of all things, and it comprehends that those wM
us will see nothing new, nor have those before us seen anything more,
but in a manner he who is forty years old, if he has any understanding
at all, has seen by virtue of the uniformity that prevails all things
which have been and all that will be. This too is a property of the
rational soul, love of one's neighbour, and truth and modesty, and
to value nothing more more than itself, which is also the property
of Law. Thus then right reason differs not at all from the reason
little value on pleasing song and dancing and the pancratium,
if thou wilt distribute the melody of the voice into its several sounds,
and ask thyself as to each, if thou art mastered by this; for thou
wilt be prevented by shame from confessing it: and in the matter of
dancing, if at each movement and attitude thou wilt do the same; and
the like also in the matter of the pancratium. In all things, then,
except virtue and the acts of virtue, remember to apply thyself to
their several parts, and by this division to M
come to value them little:
and apply this rule also to thy whole life.
What a soul that is which is ready, if at any moment it must be separated
from the body, and ready either to be extinguished or dispersed or
continue to exist; but so that this readiness comes from a man's own
judgement, not from mere obstinacy, as with the Christians, but considerately
and with dignity and in a way to persuade another, without tragic
Have I done something for the general interest? Well then I have had
his always be present to thy mind, and never stop
What is thy art? To be good. And how is this accomplished well except
by general principles, some about the nature of the universe, and
others about the proper constitution of man?
At first tragedies were brought on the stage as means of reminding
men of the things which happen to them, and that it is according to
nature for things to happen so, and that, if you are delighted with
what is shown on the stage, you should not be troubled with that M
takes place on the larger stage. For you see that these things must
be accomplished thus, and that even they bear them who cry out "O
Cithaeron." And, indeed, some things are said well by the dramatic
writers, of which kind is the following especially:-
Me and my children if the gods neglect,
This has its reason too. And again-
We must not chale and fret at that which happens. And
Life's harvest reap like the wheat's fruitful ear. And other things
After tragedy the old comedy was inM
troduced, which had a magisterial
freedom of speech, and by its very plainness of speaking was useful
in reminding men to beware of insolence; and for this purpose too
Diogenes used to take from these writers.
But as to the middle comedy which came next, observe what it was,
and again, for what object the new comedy was introduced, which gradually
sunk down into a mere mimic artifice. That some good things are said
even by these writers, everybody knows: but the whole plan of such
poetry and dramaturgy, to what eM
How plain does it appear that there is not another condition of life
so well suited for philosophising as this in which thou now happenest
A branch cut off from the adjacent branch must of necessity be cut
off from the whole tree also. So too a man when he is separated from
another man has fallen off from the whole social community. Now as
to a branch, another cuts it off, but a man by his own act separates
himself from his neighbour when he hates him and turns away from him,
not know that he has at the same time cut himself off
from the whole social system. Yet he has this privilege certainly
from Zeus who framed society, for it is in our power to grow again
to that which is near to us, and be to come a part which helps to
make up the whole. However, if it often happens, this kind of separation,
it makes it difficult for that which detaches itself to be brought
to unity and to be restored to its former condition. Finally, the
branch, which from the first grew together with the tree, aM
continued to have one life with it, is not like that which after being
cut off is then ingrafted, for this is something like what the gardeners
mean when they say that it grows with the rest of the tree, but that
it has not the same mind with it.
As those who try to stand in thy way when thou art proceeding according
to right reason, will not be able to turn thee aside from thy proper
action, so neither let them drive thee from thy benevolent feelings
towards them, but be on thy guard equally in both matteM
in the matter of steady judgement and action, but also in the matter
of gentleness towards those who try to hinder or otherwise trouble
thee. For this also is a weakness, to be vexed at them, as well as
to be diverted from thy course of action and to give way through fear;
for both are equally deserters from their post, the man who does it
through fear, and the man who is alienated from him who is by nature
a kinsman and a friend.
There is no nature which is inferior to art, for the arts imitate
nature of things. But if this is so, that nature which is the
most perfect and the most comprehensive of all natures, cannot fall
short of the skill of art. Now all arts do the inferior things for
the sake of the superior; therefore the universal nature does so too.
And, indeed, hence is the origin of justice, and in justice the other
virtues have their foundation: for justice will not be observed, if
we either care for middle things (things indifferent), or are easily
deceived and careless and changeable.
things do not come to thee, the pursuits and avoidances of
which disturb thee, still in a manner thou goest to them. Let then
thy judgement about them be at rest, and they will remain quiet, and
thou wilt not be seen either pursuing or avoiding.
The spherical form of the soul maintains its figure, when it is neither
extended towards any object, nor contracted inwards, nor dispersed
nor sinks down, but is illuminated by light, by which it sees the
truth, the truth of all things and the truth that is in itself.
uppose any man shall despise me. Let him look to that himself. But
I will look to this, that I be not discovered doing or saying anything
deserving of contempt. Shall any man hate me? Let him look to it.
But I will be mild and benevolent towards every man, and ready to
show even him his mistake, not reproachfully, nor yet as making a
display of my endurance, but nobly and honestly, like the great Phocion,
unless indeed he only assumed it. For the interior parts ought to
be such, and a man ought to be seen by the goM
ds neither dissatisfied
with anything nor complaining. For what evil is it to thee, if thou
art now doing what is agreeable to thy own nature, and art satisfied
with that which at this moment is suitable to the nature of the universe,
since thou art a human being placed at thy post in order that what
is for the common advantage may be done in some way?
Men despise one another and flatter one another; and men wish to raise
themselves above one another, and crouch before one another.
How unsound and insincere is hM
e who says, I have determined to deal
with thee in a fair way.- What art thou doing, man? There is no occasion
to give this notice. It will soon show itself by acts. The voice ought
to be plainly written on the forehead. Such as a man's character is,
he immediately shows it in his eyes, just as he who is beloved forthwith
reads everything in the eyes of lovers. The man who is honest and
good ought to be exactly like a man who smells strong, so that the
bystander as soon as he comes near him must smell whether he chM
or not. But the affectation of simplicity is like a crooked stick.
Nothing is more disgraceful than a wolfish friendship (false friendship).
Avoid this most of all. The good and simple and benevolent show all
these things in the eyes, and there is no mistaking.
As to living in the best way, this power is in the soul, if it be
indifferent to things which are indifferent. And it will be indifferent,
if it looks on each of these things separately and all together, and
if it remembers that not one of them producM
es in us an opinion about
itself, nor comes to us; but these things remain immovable, and it
is we ourselves who produce the judgements about them, and, as we
may say, write them in ourselves, it being in our power not to write
them, and it being in our power, if perchance these judgements have
imperceptibly got admission to our minds, to wipe them out; and if
we remember also that such attention will only be for a short time,
and then life will be at an end. Besides, what trouble is there at
all in doing this? ForM
if these things are according to nature, rejoice
in them, and they will be easy to thee: but if contrary to nature,
seek what is conformable to thy own nature, and strive towards this,
even if it bring no reputation; for every man is allowed to seek his
Consider whence each thing is come, and of what it consists, and into
what it changes, and what kind of a thing it will be when it has changed,
and that it will sustain no harm.
If any have offended against thee, consider first: What is my relation
men, and that we are made for one another; and in another respect,
I was made to be set over them, as a ram over the flock or a bull
over the herd. But examine the matter from first principles, from
this: If all things are not mere atoms, it is nature which orders
all things: if this is so, the inferior things exist for the sake
of the superior, and these for the sake of one another.
Second, consider what kind of men they are at table, in bed, and so
forth: and particularly, under what compulsions in respect of M
they are; and as to their acts, consider with what pride they do what
Third, that if men do rightly what they do, we ought not to be displeased;
but if they do not right, it is plain that they do so involuntarily
and in ignorance. For as every soul is unwillingly deprived of the
truth, so also is it unwillingly deprived of the power of behaving
to each man according to his deserts. Accordingly men are pained when
they are called unjust, ungrateful, and greedy, and in a word wrong-doers
Fourth, consider that thou also doest many things wrong, and that
thou art a man like others; and even if thou dost abstain from certain
faults, still thou hast the disposition to commit them, though either
through cowardice, or concern about reputation, or some such mean
motive, thou dost abstain from such faults.
Fifth, consider that thou dost not even understand whether men are
doing wrong or not, for many things are done with a certain reference
to circumstances. And in short, a man must learn aM
great deal to enable
him to pass a correct judgement on another man's acts.
Sixth, consider when thou art much vexed or grieved, that man's life
is only a moment, and after a short time we are all laid out dead.
Seventh, that it is not men's acts which disturb us, for those acts
have their foundation in men's ruling principles, but it is our own
opinions which disturb us. Take away these opinions then, and resolve
to dismiss thy judgement about an act as if it were something grievous,
and thy anger is gone. HowM
then shall I take away these opinions?
By reflecting that no wrongful act of another brings shame on thee:
for unless that which is shameful is alone bad, thou also must of
necessity do many things wrong, and become a robber and everything
Eighth, consider how much more pain is brought on us by the anger
and vexation caused by such acts than by the acts themselves, at which
we are angry and vexed.
Ninth, consider that a good disposition is invincible, if it be genuine,
and not an affected smile and actinM
g a part. For what will the most
violent man do to thee, if thou continuest to be of a kind disposition
towards him, and if, as opportunity offers, thou gently admonishest
him and calmly correctest his errors at the very time when he is trying
to do thee harm, saying, Not so, my child: we are constituted by nature
for something else: I shall certainly not be injured, but thou art
injuring thyself, my child.- And show him with gentle tact and by
general principles that this is so, and that even bees do not do as
does, nor any animals which are formed by nature to be gregarious.
And thou must do this neither with any double meaning nor in the way
of reproach, but affectionately and without any rancour in thy soul;
and not as if thou wert lecturing him, nor yet that any bystander
may admire, but either when he is alone, and if others are present...
Remember these nine rules, as if thou hadst received them as a gift
from the Muses, and begin at last to be a man while thou livest. But
thou must equally avoid flattering men anM
d being veied at them, for
both are unsocial and lead to harm. And let this truth be present
to thee in the excitement of anger, that to be moved by passion is
not manly, but that mildness and gentleness, as they are more agreeable
to human nature, so also are they more manly; and he who possesses
these qualities possesses strength, nerves and courage, and not the
man who is subject to fits of passion and discontent. For in the same
degree in which a man's mind is nearer to freedom from all passion,
ree also is it nearer to strength: and as the sense
of pain is a characteristic of weakness, so also is anger. For he
who yields to pain and he who yields to anger, both are wounded and
But if thou wilt, receive also a tenth present from the leader of
the Muses (Apollo), and it is this- that to expect bad men not to
do wrong is madness, for he who expects this desires an impossibility.
But to allow men to behave so to others, and to expect them not to
do thee any wrong, is irrational and tyrannical. M
There are four principal aberrations of the superior faculty against
which thou shouldst be constantly on thy guard, and when thou hast
detected them, thou shouldst wipe them out and say on each occasion
thus: this thought is not necessary: this tends to destroy social
union: this which thou art going to say comes not from the real thoughts;
for thou shouldst consider it among the most absurd of things for
a man not to speak from his real thoughts. But the fourth is when
thou shalt reproach thyself for anything, M
for this is an evidence
of the diviner part within thee being overpowered and yielding to
the less honourable and to the perishable part, the body, and to its
Thy aerial part and all the fiery parts which are mingled in thee,
though by nature they have an upward tendency, still in obedience
to the disposition of the universe they are overpowered here in the
compound mass (the body). And also the whole of the earthy part in
thee and the watery, though their tendency is downward, still are
p and occupy a position which is not their natural one. In
this manner then the elemental parts obey the universal, for when
they have been fixed in any place perforce they remain there until
again the universal shall sound the signal for dissolution. Is it
not then strange that thy intelligent part only should be disobedient
and discontented with its own place? And yet no force is imposed on
it, but only those things which are conformable to its nature: still
it does not submit, but is carried in the opposite direM
the movement towards injustice and intemperance and to anger and grief
and fear is nothing else than the act of one who deviates from nature.
And also when the ruling faculty is discontented with anything that
happens, then too it deserts its post: for it is constituted for piety
and reverence towards the gods no less than for justice. For these
qualities also are comprehended under the generic term of contentment
with the constitution of things, and indeed they are prior to acts
not one and always the same object in life, cannot be one
and the same all through his life. But what I have said is not enough,
unless this also is added, what this object ought to be. For as there
is not the same opinion about all the things which in some way or
other are considered by the majority to be good, but only about some
certain things, that is, things which concern the common interest;
so also ought we to propose to ourselves an object which shall be
of a common kind (social) and political. For he who M
own efforts to this object, will make all his acts alike, and thus
will always be the same.
Think of the country mouse and of the town mouse, and of the alarm
and trepidation of the town mouse.
Socrates used to call the opinions of the many by the name of Lamiae,
bugbears to frighten children.
The Lacedaemonians at their public spectacles used to set seats in
the shade for strangers, but themselves sat down anywhere.
Socrates excused himself to Perdiccas for not going to him, saying,
cause I would not perish by the worst of all ends, that is,
I would not receive a favour and then be unable to return it.
In the writings of the Ephesians there was this precept, constantly
to think of some one of the men of former times who practised virtue.
The Pythagoreans bid us in the morning look to the heavens that we
may be reminded of those bodies which continually do the same things
and in the same manner perform their work, and also be reminded of
their purity and nudity. For there is no veil over a stM
Consider what a man Socrates was when he dressed himself in a skin,
after Xanthippe had taken his cloak and gone out, and what Socrates
said to his friends who were ashamed of him and drew back from him
when they saw him dressed thus.
Neither in writing nor in reading wilt thou be able to lay down rules
for others before thou shalt have first learned to obey rules thyself.
Much more is this so in life.
A slave thou art: free speech is not for thee.
And my heart laughed within.
And virtue they will curse,M
speaking harsh words.
To look for the fig in winter is a madman's act: such is he who looks
for his child when it is no longer allowed.
When a man kisses his child, said Epictetus, he should whisper to
himself, "To-morrow perchance thou wilt die."- But those are words
of bad omen.- "No word is a word of bad omen," said Epictetus, "which
expresses any work of nature; or if it is so, it is also a word of
bad omen to speak of the ears of corn being reaped."
The unripe grape, the ripe bunch, the dried grape, all M
not into nothing, but into something which exists not yet.
No man can rob us of our free will.
Epictetus also said, A man must discover an art (or rules) with respect
to giving his assent; and in respect to his movements he must be careful
that they be made with regard to circumstances, that they be consistent
with social interests, that they have regard to the value of the object;
and as to sensual desire, he should altogether keep away from it;
and as to avoidance (aversion) he should not show it wM
to any of the things which are not in our power.
The dispute then, he said, is not about any common matter, but about
Socrates used to say, What do you want? Souls of rational men or irrational?-
Souls of rational men.- Of what rational men? Sound or unsound?- Sound.-
Why then do you not seek for them?- Because we have them.- Why then
do you fight and quarrel?
All those things at which thou wishest to arrive by a circuitous
road, thou canst have now, if thou dost noM
t refuse them to thyself.
And this means, if thou wilt take no notice of all the past, and trust
the future to providence, and direct the present only conformably
to piety and justice. Conformably to piety, that thou mayest be content
with the lot which is assigned to thee, for nature designed it for
thee and thee for it. Conformably to justice, that thou mayest always
speak the truth freely and without disguise, and do the things which
are agreeable to law and according to the worth of each. And let neither
r man's wickedness hinder thee, nor opinion nor voice, nor yet
the sensations of the poor flesh which has grown about thee; for the
passive part will look to this. If then, whatever the time may be
when thou shalt be near to thy departure, neglecting everything else
thou shalt respect only thy ruling faculty and the divinity within
thee, and if thou shalt be afraid not because thou must some time
cease to live, but if thou shalt fear never to have begun to live
according to nature- then thou wilt be a man worthy ofM
which has produced thee, and thou wilt cease to be a stranger in thy
native land, and to wonder at things which happen daily as if they
were something unexpected, and to be dependent on this or that.
God sees the minds (ruling principles) of all men bared of the material
vesture and rind and impurities. For with his intellectual part alone
he touches the intelligence only which has flowed and been derived
from himself into these bodies. And if thou also usest thyself to
do this, thou wilt rid thyselfM
of thy much trouble. For he who regards
not the poor flesh which envelops him, surely will not trouble himself
by looking after raiment and dwelling and fame and such like externals
The things are three of which thou art composed, a little body, a
little breath (life), intelligence. Of these the first two are thine,
so far as it is thy duty to take care of them; but the third alone
is properly thine. Therefore if thou shalt separate from thyself,
that is, from thy understanding, whatever others do or sM
thou hast done or said thyself, and whatever future things trouble
thee because they may happen, and whatever in the body which envelops
thee or in the breath (life), which is by nature associated with the
body, is attached to thee independent of thy will, and whatever the
external circumfluent vortex whirls round, so that the intellectual
power exempt from the things of fate can live pure and free by itself,
doing what is just and accepting what happens and saying the truth:
if thou wilt separate,M
I say, from this ruling faculty the things
which are attached to it by the impressions of sense, and the things
of time to come and of time that is past, and wilt make thyself like
Empedocles' sphere,
All round, and in its joyous rest reposing; and if thou shalt strive
to live only what is really thy life, that is, the present- then thou
wilt be able to pass that portion of life which remains for thee up
to the time of thy death, free from perturbations, nobly, and obedient
to thy own daemon (to the god that is M
I have often wondered how it is that every man loves himself more
than all the rest of men, but yet sets less value on his own opinion
of himself than on the opinion of others. If then a god or a wise
teacher should present himself to a man and bid him to think of nothing
and to design nothing which he would not express as soon as he conceived
it, he could not endure it even for a single day. So much more respect
have we to what our neighbours shall think of us than to what we shall
How can it be that the gods after having arranged all things well
and benevolently for mankind, have overlooked this alone, that some
men and very good men, and men who, as we may say, have had most communion
with the divinity, and through pious acts and religious observances
have been most intimate with the divinity, when they have once died
should never exist again, but should be completely extinguished?
But if this is so, be assured that if it ought to have been otherwise,
the gods would have done it. ForM
if it were just, it would also be
possible; and if it were according to nature, nature would have had
it so. But because it is not so, if in fact it is not so, be thou
convinced that it ought not to have been so:- for thou seest even
of thyself that in this inquiry thou art disputing with the diety;
and we should not thus dispute with the gods, unless they were most
excellent and most just;- but if this is so, they would not have allowed
anything in the ordering of the universe to be neglected unjustly
Practise thyself even in the things which thou despairest of accomplishing.
For even the left hand, which is ineffectual for all other things
for want of practice, holds the bridle more vigorously than the right
hand; for it has been practised in this.
Consider in what condition both in body and soul a man should be when
he is overtaken by death; and consider the shortness of life, the
boundless abyss of time past and future, the feebleness of all matter.
Contemplate the formative principles (forms) of M
things bare of their
coverings; the purposes of actions; consider what pain is, what pleasure
is, and death, and fame; who is to himself the cause of his uneasiness;
how no man is hindered by another; that everything is opinion.
In the application of thy principles thou must be like the pancratiast,
not like the gladiator; for the gladiator lets fall the sword which
he uses and is killed; but the other always has his hand, and needs
to do nothing else than use it.
See what things are in themselves, dividing themM
What a power man has to do nothing except what God will approve, and
to accept all that God may give him.
With respect to that which happens conformably to nature, we ought
to blame neither gods, for they do nothing wrong either voluntarily
or involuntarily, nor men, for they do nothing wrong except involuntarily.
Consequently we should blame nobody.
How ridiculous and what a stranger he is who is surprised at anything
which happens in life.
Either there is a fatal necessity M
and invincible order, or a kind
Providence, or a confusion without a purpose and without a director
(Book IV). If then there is an invincible necessity, why dost thou
resist? But if there is a Providence which allows itself to be propitiated,
make thyself worthy of the help of the divinity. But if there is a
confusion without governor, be content that in such a tempest thou
hast in thyself a certain ruling intelligence. And even if the tempest
carry thee away, let it carry away the poor flesh, the poor breath,
ything else; for the intelligence at least it will not carry away.
Does the light of the lamp shine without losing its splendour until
it is extinguished; and shall the truth which is in thee and justice
and temperance be extinguished before thy death?
When a man has presented the appearance of having done wrong, say,
How then do I know if this is a wrongful act? And even if he has done
wrong, how do I know that he has not condemned himself? and so this
is like tearing his own face. Consider that he, who would nM
the bad man do wrong, is like the man who would not have the fig-tree
to bear juice in the figs and infants to cry and the horse to neigh,
and whatever else must of necessity be. For what must a man do who
has such a character? If then thou art irritable, cure this man's
If it is not right, do not do it: if it is not true, do not say it.
For let thy efforts be-
In everything always observe what the thing is which produces for
thee an appearance, and resolve it by dividing it into the formalM
the material, the purpose, and the time within which it must end.
Perceive at last that thou hast in thee something better and more
divine than the things which cause the various affects, and as it
were pull thee by the strings. What is there now in my mind? Is it
fear, or suspicion, or desire, or anything of the kind?
First, do nothing inconsiderately, nor without a purpose. Second,
make thy acts refer to nothing else than to a social end.
Consider that before long thou wilt be nobody and nowhere, nor will
ny of the things exist which thou now seest, nor any of those who
are now living. For all things are formed by nature to change and
be turned and to perish in order that other things in continuous succession
Consider that everything is opinion, and opinion is in thy power.
Take away then, when thou choosest, thy opinion, and like a mariner,
who has doubled the promontory, thou wilt find calm, everything stable,
and a waveless bay.
Any one activity whatever it may be, when it has ceased at its proper
time, suffers no evil because it has ceased; nor he who has done this
act, does he suffer any evil for this reason that the act has ceased.
In like manner then the whole which consists of all the acts, which
is our life, if it cease at its proper time, suffers no evil for this
reason that it has ceased; nor he who has terminated this series at
the proper time, has he been ill dealt with. But the proper time and
the limit nature fixes, sometimes as in old age the peculiar nature
of man, but always the universal natuM
re, by the change of whose parts
the whole universe continues ever young and perfect. And everything
which is useful to the universal is always good and in season. Therefore
the termination of life for every man is no evil, because neither
is it shameful, since it is both independent of the will and not opposed
to the general interest, but it is good, since it is seasonable and
profitable to and congruent with the universal. For thus too he is
moved by the deity who is moved in the same manner with the deity
ved towards the same things in his mind.
These three principles thou must have in readiness. In the things
which thou doest do nothing either inconsiderately or otherwise than
as justice herself would act; but with respect to what may happen
to thee from without, consider that it happens either by chance or
according to Providence, and thou must neither blame chance nor accuse
Providence. Second, consider what every being is from the seed to
the time of its receiving a soul, and from the reception of a soul
e giving back of the same, and of what things every being is
compounded and into what things it is resolved. Third, if thou shouldst
suddenly be raised up above the earth, and shouldst look down on human
things, and observe the variety of them how great it is, and at the
same time also shouldst see at a glance how great is the number of
beings who dwell around in the air and the aether, consider that as
often as thou shouldst be raised up, thou wouldst see the same things,
sameness of form and shortness of durationM
. Are these things to be
Cast away opinion: thou art saved. Who then hinders thee from casting
When thou art troubled about anything, thou hast forgotten this, that
all things happen according to the universal nature; and forgotten
this, that a man's wrongful act is nothing to thee; and further thou
hast forgotten this, that everything which happens, always happened
so and will happen so, and now happens so everywhere; forgotten this
too, how close is the kinship between a man and the whole hM
for it is a community, not of a little blood or seed, but of intelligence.
And thou hast forgotten this too, that every man's intelligence is
a god, and is an efflux of the deity; and forgotten this, that nothing
is a man's own, but that his child and his body and his very soul
came from the deity; forgotten this, that everything is opinion; and
lastly thou hast forgotten that every man lives the present time only,
and loses only this.
Constantly bring to thy recollection those who have complained greaM
about anything, those who have been most conspicuous by the greatest
fame or misfortunes or enmities or fortunes of any kind: then think
where are they all now? Smoke and ash and a tale, or not even a tale.
And let there be present to thy mind also everything of this sort,
how Fabius Catullinus lived in the country, and Lucius Lupus in his
gardens, and Stertinius at Baiae, and Tiberius at Capreae and Velius
Rufus (or Rufus at Velia); and in fine think of the eager pursuit
of anything conjoined with pride; and hM
ow worthless everything is
after which men violently strain; and how much more philosophical
it is for a man in the opportunities presented to him to show
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YA (LONG DISCOURSES)
Translated by Bhikkhu Sujato
lasutta - The Prime Net
ya 1 - Long Discourses 1
1. Talk on Wanderers
At one time the Buddha was traveling along the road
ve hundred mendicants.
Suppiyopi kho paribb
The wanderer Suppiya was also traveling along the same
road, together with his pupil, the brahmin student
e, Suppiya criticized the Buddha, the teaching,
suppiyassa pana paribb
but his pupil Brahmadatta praised them in many ways.
And so both teacher and pupil followed beM
gha of mendicants directly contradicting each
Then the Buddha took up residence for the night in the
royal rest-house in Ambala
together with the Sa
Suppiyopi kho paribb
And Suppiya and Brahmadatta did likewise.
There too, Suppiya criticized the Buddha, the teaching, and
suppiyassa pana paribb
but his pupil Brahmadatta praised them in many ways.
And so both teacher and pupil kept on directly
contradicting each other.
Then several mendicants rose at the crack of dawn and sat
together in the pavilion, where the topic of evaluation came
s incredible, reverends, it
s amazing how the diverse
attitudes of sentient beings have been clearly
comprehended by the Blessed One, who knows and sees,
the perfected one, the fully awakened Buddha.
For this Suppiya criticizes the Buddha, the teachingM
suppiyassa pana paribb
while his pupil Brahmadatta praises them in many ways.
And so both teacher and pupil followed behind the Buddha
ndicants directly contradicting each
di. Nisajja kho bhagav
When the Buddha found out about this discussion on
evaluation among the mendicants, he went to the pavilion,
where he sat on the seat spread out and addressed the
ya nuttha, bhikkhave, etarahi kath
Mendicants, what were you sitting talking about just now?
What conversation was left un
The mendicants told him what had happened, adding,
suppiyassa pana paribb
kho no, bhante, antar
This was our conversation that was un
, bhikkhave, pare ava
appaccayo na cetaso anabhiraddhi kara
Mendicants, if others criticize me, the teaching, or the
t make yourselves resentful, bitter, and
, bhikkhave, pare ava
, tatra ce tumhe assatha kupit
ll get angry and upset, which would be an obstacle for
, bhikkhave, pare ava
, tatra ce tumhe assatha kupit
, api nu tumhe paresa
If others were to criticize me, the teaching, or the Sa
and you got angry and upset, would you be able to
understand whether they spoke well or poorly?
, bhikkhave, pare ava
If others criticize me, the teaching, or the Sa
should explain that what is untrue is in fact untrue:
amhesu, na ca paneta
s untrue, this is why that
such thing in us, it
s not found among us.
, bhikkhave, pare va
If others praise me, the teaching, or the Sa
make yourselves thrilled, elated, and excited.
, bhikkhave, pare va
, tatra ce tumhe assatha
ll get thrilled, elated, and excited, which would be an
, bhikkhave, pare va
If others praise me, the teaching, or the Sa
acknowledge that what is true is in fact true:
s true, this is why that
, it is found among us.
2.1. The Shorter Section on Ethics
When an ordinary person speaks praise of the Realized
One, they speak only of trivial, insigni
cant details of mere
, bhikkhave, appamattaka
d what are the trivial, insigni
cant details of mere ethics
that an ordinary person speaks of?
o, nihitasattho, lajj
The ascetic Gotama has given up killing living creatures.
He has renounced the rod and the sword. He
and kind, living full of compassion for all living beings.
hi, bhikkhave, puthujjano tath
Such is an ordinary person
s praise of the Realized One.
The ascetic Gotama has given up stealing. He takes only
s given, and expects only what
himself clean by not thieving.
hi, bhikkhave, puthujjano tath
Such is an ordinary person
se of the Realized One.
The ascetic Gotama has given up unchastity. He is celibate,
set apart, avoiding the common practice of sex.
hi, bhikkhave, puthujjano tath
Such is an ordinary person
s praise of the Realized One.
saccasandho theto paccayiko
The ascetic Gotama has given up lying. He speaks the truth
and sticks to the truth. He
s honest and trustworthy, and
t trick the world with his words.
hi, bhikkhave, puthujjano tath
Such is an ordinary person
s praise of the Realized One.
The ascetic Gotama has given up divisive speech. He
t repeat in one place what he heard in another so as
to divide people against each other. Instead, he reconciles
those who are divided, supporting unity, delighting in
harmony, loving harmony, speaking words that promote
hi, bhikkhave, puthujjano tath
Such is an ordinary person
s praise of the Realized One.
The ascetic Gotama has given up harsh speech. He speaks
s mellow, pleasing to the ear, lovely, going to
the heart, polite, likable and agreeable to the people.
hikkhave, puthujjano tath
Such is an ordinary person
s praise of the Realized One.
The ascetic Gotama has given up talking nonsense. His
words are timely, true, and meaningful, in line with the
teaching and training. He says thiM
ngs at the right time
which are valuable, reasonable, succinct, and bene
hi, bhikkhave, puthujjano tath
Such is an ordinary person
s praise of the Realized One.
The ascetic Gotama refrains from injuring plants and
He eats in one part of the M
day, abstaining from eating at
night and food at the wrong time.
He refrains from dancing, singing, music, and seeing
He refrains from beautifying and adorning himself with
garlands, perfumes, and makeup.
He refrains from high and luxurious beds.
He refrains from receiving gold and money,
male and female bondservants,
elephants, cows, horses, and mares,
He refrains from running errands and messages;
falsifying weights, metals, or measures;
bribery, fraud, cheating, and duplicity;
Chedanavadhabandhanavipar
mutilation, murder, abduction, banditry, plunder, and
hi, bhikkhave, puthujjano tath
Such is an ordinary person
s praise of the Realized OM
The shorter section on ethics is
2.2. The Middle Section on Ethics
There are some ascetics and brahmins who, while enjoying
food given in faith, still engage in injuring plants and seeds.
These include plants propagated from roots, stems,
cuttings, or joints; and those from regular seeds as the
The ascetic Gotama refrains from such injury to plants and
hi, bhikkhave, puthujjano tath
Such is an ordinary person
s praise of the Realized One.
There are some ascetics and brahmins who, while enjoying
food given in faith, still engage in storing up goods for their
This includes such things as food, drink, clothes, vehicles,
bedding, fragrance, and material possessions.
The ascetic Gotama refrains from storing up such goods.
hi, bhikkhave, puthujjano tath
Such is an ordinary person
s praise of the Realized One.
There are some ascetics and brahmins who, while enjoying
food given in faith, still engage in seeing shows.
This includes such things as dancing, singing, music,
performances, and storytelling; clapping, gongs, and kettle-
; art exhibitions and acrobatic displays; battles of
elephants, horses, bu
aloes, bulls, goats, rams, chickens,
ghts, boxing, and wrestling; combat, roll
calls of the armed forces, battle-formations, and regimental
The ascetic Gotama refrains from such shows.
hi, bhikkhave, puthujjano tath
Such is an ordinary person
s praise of the Realized OM
There are some ascetics and brahmins who, while enjoying
food given in faith, still engage in gambling that causes
This includes such things as checkers, draughts, checkers
in the air, hopscotch, spillikins, board-games, tip-cat,
drawing straws, dice, leaf-
utes, toy plows, somersaults,
pinwheels, toy measures, toy carts, toy bows, guessing
words from syllables, and guessing another
The ascetic Gotama refrains from such gambling.
khave, puthujjano tath
Such is an ordinary person
s praise of the Realized One.
There are some ascetics and brahmins who, while enjoying
food given in faith, still make use of high and luxurious
kadalimigapavarapaccatthara
This includes such things as sofas, couches, woolen covers
shag-piled, colorful, white, embroidered with
quilted, embroidered with animals, double- or single-
and silk covers studded with gems, as well as
silken sheets, woven carpets, rugs for elephants, horses, or
antelope hide rugs, and spreads of
with a canopy above and red cushions at both ends.
The ascetic Gotama refrains from such bedding.
hi, bhikkhave, puthujjano tath
Such is an ordinary person
s praise of the Realized One.
viharanti, seyyathida
There are some ascetics and brahmins who, while enjoying
food given in faith, still engage in beautifying and adorning
themselves with garlands, fragrance, and makeup.
This includes such things as applying beauty products by
anointing, massaging, bathing, and rubbing; mirrors,
ointments, garlands, fragrances, and makeup; face-powder,
foundation, bracelets, headbands, fancy walking-sticks or
containers, rapiers, parasols, fancy sandals, turbans,
jewelry, chowries, and long-fringed white robes.
The ascetic Gotama refrains from such beauti
hi, bhikkhave, puthujjano tath
Such is an ordinary person
s praise of the Realized One.
There are some ascetics and brahmins who, while enjoying
food given in faith, still engage in unworthy talk. This
includes such topics as
talk about kings, bandits, and ministers; talk about armies,
threats, and wars; talk about food, drink, clothes, and beds;
bout garlands and fragrances; talk about family,
vehicles, villages, towns, cities, and countries; talk about
women and heroes; street talk and well talk; talk about the
departed; motley talk; tales of land and sea; and talk about
being reborn in this or that state of existence.
The ascetic Gotama refrains from such unworthy talk.
hi, bhikkhave, puthujjano tath
s praise of the Realized One.
There are some ascetics and brahmins who, while enjoying
food given in faith, still engage in arguments.
ipanno tvamasi, ahamasmi samm
do, niggahito tvamasi,
They say such things as:
teaching and training. I understand this teaching and
training. What, you understand this teaching and training?
re practicing wrong. I
m practicing right. I stay on
t. You said last what you should havM
rst what you should have said last. What
ve thought so much about has been disproved. Your
doctrine is refuted. Go on, save your doctrine! You
trapped; get yourself out of this
The ascetic Gotama refrains from such argumentative talk.
hi, bhikkhave, puthujjano tath
Such is an ordinary person
s praise of the RealizedM
There are some ascetics and brahmins who, while enjoying
food given in faith, still engage in running errands and
This includes running errM
ands for rulers, ministers,
aristocrats, brahmins, householders, or princes who say:
Go here, go there. Take this, bring that from there.
The ascetic Gotama refrains from such errands.
hi, bhikkhave, puthujjano tath
Such is an ordinary person
s praise of the Realized One.
There are some ascetics and brahmins who, while enjoying
food given in faith, still engage in deceit,
and belittling, and using material possessions to pursue
other material possessions.
The ascetic Gotama refrains from such deceit and
hi, bhikkhave, puthujjano tath
Such is an ordinary person
s praise of the Realized One.
The middle section on ethics is
2.3. The Large Section on Ethics
There are some ascetics and brahmins who, while enjoying
food given in faith, still earn a living by unworthy branches
of knowledge, by wroM
elds as limb-reading, omenology,
divining celestial pM
ortents, interpreting dreams, divining
bodily marks, divining holes in cloth gnawed by mice,
erings of husks, rice powder,
rice, ghee, or oil; o
erings from the mouth, blood sacri
palmistry; geomancy for building sites,
cemeteries; exorcisms, earth magic, snake charming,
poisons; the crafts of the scorpion, the rat, the bird, and the
crow; prophesying life span, chanting for protection, and
The ascetic Gotama refrains from such unworthy branches
of knowledge, such wrong livelihood.
hi, bhikkhave, puthujjano tath
Such is an ordinary person
s praise of the Realized One.
There are some ascetics and brahmins who, while enjoyiM
food given in faith, still earn a living by unworthy branches
of knowledge, by wrong livelihood.
This includes reading the marks of gems, cloth, clubs,
swords, spears, arrows, weapons, women, men, boys, girls,
male and female bondservants, elephants, horses, bu
bulls, cows, goats, rams, chickens, quails, monitor lizards,
rabbits, tortoises, or deer.
The ascetic Gotama refrains from such unworthy branches
of knowledge, such wrong livelihood.
hi, bhikkhave, puthujjano tath
Such is an ordinary person
s praise of the Realized One.
There are some ascetics and brahmins who, while enjoying
food given in faith, still earn a living by uM
of knowledge, by wrong livelihood.
bhavissati, abbhantar
bhavissati, abbhantar
bhavissati, iti imassa jayo bhavissati, imassa par
This includes making predictions that the king will march
forth or march back; or that our king will attack and the
enemy king will retreat, or vice versa; or that our king will
triumph and the enemy king will be defeated, or vice versa;
and so there will be victory for one and defeat for the other.
The ascetic Gotama refrains from such unM
of knowledge, such wrong livelihood.
hi, bhikkhave, puthujjano tath
Such is an ordinary person
s praise of the Realized One.
There are some ascetics and brahmins who, while enjoying
food given in faith, still earn a living by unworthy branches
of knowledge, by wrong livelihM
bhavissati, nakkhattagg
bhavissati, devadudrabhi bhavissati,
This includes making predictions that there will be an
eclipse of the moon, or sun, or stars; that the sun, moon,
and stars will be in conjunction or in opposition; that there
will be a meteor shower, a
ery sky, an earthquake,
thunder; that there will be a rising, a setting, a darkening, a
brightening of the moon, sun, and stars. And it also includes
making predictions about the results of all such
The ascetic Gotama refrains from such unworthy branches
of knowledge, such wrong livelihood.
hi, bhikkhave, puthujjano tath
Such is an ordinary person
s praise of the Realized One.
ascetics and brahmins who, while enjoying
food given in faith, still earn a living by unworthy branches
of knowledge, by wrong livelihood.
bhavissati, subhikkha
bhavissati, dubbhikkha
This includes predicting whether there will be plenty of rain
or drought; plenty to eat or famine; an aM
a bad harvest; security or peril; sickness or health. It also
includes such occupations as computing, accounting,
calculating, poetry, and cosmology.
The ascetic Gotama refrains from such unworthy branches
of knowledge, such wrong livelihood.
hi, bhikkhave, puthujjano tath
Such is an ordinary person
s praise of the Realized One.
There are some ascetics and brahmins who, while enjoying
food given in faith, still earn a living by unworthy branches
of knowledge, by wrong livelihood.
This includes making arrangements for giving and taking in
marriage; for engagement and divorce; and for scattering
rice inwards or outwards at the wedding ceremony. It also
includes casting spells for good or bad luck, curses to
prevent conception, bind the tongue, or lock the jaws;
charms for the hands and earM
s; questioning a mirror, a girl,
or a god as an oracle; worshiping the sun, worshiping the
Great One, breathing
re, and invoking Siri, the goddess of
The ascetic Gotama refrains from such unworthy branches
of knowledge, such wrong livelihood.
hi, bhikkhave, puthujjano tath
Such is an ordinary person
s praise of the Realized One.
There are some ascetics and brahmins who, while enjoying
food given in faith, still earn a living by unworthy branches
of knowledge, by wrong livelihood.
This includes rites for propitiation, for granting wishes, for
ghosts, for the earth, for rain, for property settlement, and
for preparing and consecrating house sites, and rites
involving rinsing and bathing, and oblations. It also includes
administering emetics, purgatives, expectorM
phlegmagogues; administering ear-oils, eye restoratives,
nasal medicine, ointments, and counter-ointments; surgery
with needle and scalpel, treating children, prescribing root
medicines, and binding on herbs.
The ascetic Gotama refrains from such unworthy branches
of knowledge, such wrong livelihood.
hi, bhikkhave, puthujjano tath
s praise of the Realized One.
kho, bhikkhave, appamattaka
, yena puthujjano tath
These are the trivial, insigni
cant details of mere ethics that
an ordinary person speaks of when they speak praise of the
The longer section on ethics is
3.1. Pubbantakappika
3.1. Theories About the Past
pavedeti, yehi tath
There are other principles
deep, hard to see, hard to
understand, peaceful, sublime, beyond the scope of reason,
subtle, comprehensible to the astute
One makes known after realizing them with his own insight.
Those who genuinely praise the Realized One woM
speak of these things.
Katame ca te, bhikkhave, dhamm
pavedeti, yehi tath
And what are these principles?
Santi, bhikkhave, eke sama
There are some ascetics and brahmins who theorize about
the past, and assert various hypotheses concerning the past
on eighteen grounds.
rabbha pubbantakappik
And what are the eighteen grounds on which they rely?
Santi, bhikkhave, eke sama
There are some ascetics and brahmins who are eternalists,
who assert that the self and the cosmos are eternal on four
And what are the four grounds on which they rely?
Idha, bhikkhave, ekacco sama
citte () anekavihita
s when some ascetic or brahmin
resolute, committed, and diligent e
ort, and right focus
experiences an immersion of the heart of such a kind that
they recollect their many kinds of past lives.
so tato cuto amutra udap
That is: one, two, three, four,
ve, ten, twenty, thirty, forty,
fty, a hundred, a thousand, a hundred thousand rebirths;
many eons of the cosmos contracting, many eons of the
cosmos expanding, many eons of the cosmos contracting
and expanding. They remember:
There, I was named this,
my clan was that, I looked like this, and that was my food.
This was how I felt pleasure and pain, and that was how my
life ended. When I passed away from that place I was
reborn somewhere else. There, tooM
, I was named this, my
clan was that, I looked like this, and that was my food. This
was how I felt pleasure and pain, and that was how my life
ended. When I passed away from that place I was reborn
And so they recollect their many kinds of past lives,
with features and details.
The self and the cosmos are eternal, barren, steady as a
mountain peak, standing
upapajjanti, atthi tveva sassatisama
They remain the same for all eternity, while these sentient
beings wander and transmigrate and pass away and
Because by dint of keen, resolute, committed, and diligent
rt, and right focus I experience an immersion of the
heart of such a kind that I recollect my many kinds of past
so tato cuto amutra udap
with features and details.
Because of this I know:
cosmos are eternal, barren, steady as a
mountain peak, standing
upapajjanti, atthi tveva sassatisaman
They remain the same for all eternity, while these sentient
beings wander and transmigrate and pass away and
rst ground on which some M
brahmins rely to assert that the self and the cosmos are
Dutiye ca bhonto sama
And what is the second ground on which they rely?
Idha, bhikkhave, ekacco sama
s when some ascetic or brahmin
resolute, committed, and diligent e
ort, and right focus
experiences an immersion of the heart of such a kind that
they recollect their many kinds of past lives.
so tato cuto amutra udap
That is: one eon of the cosmos contracting and expanding;
ve, or ten eons of the cosmos contracting
and expanding. They remember:
There, I was named this,
y clan was that, I looked like this, and that was my food.
This was how I felt pleasure and pain, and that was how my
life ended. When I passed away from that place I was
reborn somewhere else. There, too, I was named this, my
clan was that, I looked like this, and that was my food. This
was how I felt pleasure and pain, and that was how my life
ended. When I passed away from that place I was reborn
And so they recollect their many kinds of past lives,
with features and details.
The self and the cosmos are eternal, barren, steady as a
mountain peak, standing
upapajjanti, atthi tveva sassatisama
They remain the same for all eternity, while these sentient
beings wander and transmigrate and pass away and
Because by dint of keen, resolute, committed, and diligent
ort, and right focus I experience an immersion of the
heart of such a kind that I recollect my many kinds of past
so tato cuto amutra udap
with features and details.
cavanti upapajjanti, atthi tveva sassatisaman
The self and the cosmos are eternal, barren, steady as a
mountain peak, standing
rm like a pillar. They remain the
same for all eternity, while these sentient beings wander
and transmigrate and pass away and rearise.
This is the second ground on which some ascetics and
brahmins rely to assert that the self and the cosmos are
Tatiye ca bhonto sama
And what is the third ground on which they rely?
Idha, bhikkhave, ekacco sama
s when some ascetic or brahmin
resolute, committed, and diligent e
ort, and right focus
experiences an immersion of the heart of such a kind that
they recollect their many kinds of past lives.
so tato cuto amutra udap
That is: ten eons of the cosmos contracting and expanding;
twenty, thirty, or forty eons of the cosmos contracting and
There, I was named this, my
clan was that, I looked like this, and that was my food. This
was how I felt pleasure and pain, and that was how my life
ended. When I passed away from that place I was reborn
somewhere else. There, too, I was named this, my clan was
that, I looked like this, and that was my food. This was how I
felt pleasure and pain, and that was how my life ended.
When I passed away from that place I was reborn here.
And so they recollect their many kinds of past lives, with
features and details.
The self and the cosmos are eternal, barren, steady as a
mountain peak, standing
upapajjanti, atthi tveva sassatisama
They remain the same for all eternity, while these sentient
beings wander and transmigrate and pass away and
Because by dint of keen, resolute, committed, and diligent
ort, and right focus I experience an immersion of the
heart of such a kind that I recollect my many kinds of past
so tato cuto amutra udap
with features and details.
Because of this I know:
cavanti upapajjanti, atthi tveva sassatisaman
The self and the cosmos are eternal, barren, steady as a
mountain peak, standing
rm like a pillar. They remain the
same for all eternity, while these sentient beings wander
and transmigrate and pass away and rearise.
This is the third ground on which some ascetics and
brahmins rely to assert that the self and the cosmos are
Catutthe ca bhonto sama
And what is the fourth ground on which they rely?
Idha, bhikkhave, ekacco sama
s when some ascetic or brahmin relies on logic and
inquiry. They speak of what they have worked out by logic,
following a line of inquiry, expressing their own perspective:
The self and the cosmos are eternal, barren, steady as a
mountain peak, standing
upapajjanti, atthi tveva sassatisaman
They remain the same for all eternity, while these sentienM
beings wander and transmigrate and pass away and
, bhikkhave, catuttha
This is the fourth ground on which some ascetics and
brahmins rely to assert that the self and the cosmos are
Imehi kho te, bhikkhave, sama
These are the four grounds on whiM
ch those ascetics and
brahmins assert that the self and the cosmos are eternal.
Ye hi keci, bhikkhave, sama
sabbe te imeheva cat
atarena; natthi ito bahiddh
Any ascetics and brahmins who assert that the self and the
cosmos are eternal do so on one or other of these four
grounds. Outside of this there is none.
The Realized One understandM
If you hold on to and attach to these grounds for views it
leads to such and such a destiny in the next life.
ti, tato ca uttaritara
masato cassa paccatta
He understands this, and what goes beyond this. Yet since
he does not misapprehend that understanding, he has
alized extinguishment within himself.
vimutto, bhikkhave, tath
Having truly understood the origin, ending, grati
drawback, and escape from feelings, the Realized One is
freed through not grasping.
Ime kho te, bhikkhave, dhamm
pavedeti, yehi tath
These are the principles
deep, hard to see, hard to
understand, peaceful, sublime, beyond the scope of reason,
subtle, comprehensible to the astute
One makes known after realizing them with his own insight.
And those who genuinely praise the Realized One would
rightly speak of these things.
3.1.2. Ekaccasassatav
3.1.2. Partial Eternalism
Santi, bhikkhave, ekM
There are some ascetics and brahmins who are partial
eternalists, who assert that the self and the cosmos are
partially eternal and partially not eternal on four grounds.
rabbha ekaccasassatik
And what are the four grounds on which they rely?
Hoti kho so, bhikkhave, samayo, ya
ghassa addhuno accayena aya
There comes a time when, after a very long period has
passed, this cosmos contracts.
ne loke yebhuyyena satt
As the cosmos contracts, sentient beings are mostly headed
for the realm of streaming radiance.
Te tattha honti manomay
There they are mind-made, feeding on rapture, self-
luminous, moving through the sky, steadily glorious, and
they remain like that for a very long time.
Hoti kho so, bhikkhave, samayo, ya
ghassa addhuno accayena aya
There comes a time when, after a very long period has
passed, this cosmos expands.
As it expands an empty mansion of Brahm
Then a certain sentient being
due to the running out of
their life-span or merit
passes away from that host of
radiant deities and is reborn in that empty mansion of
So tattha hoti manomayo p
tibhakkho sayampabho
antalikkhacaro subha
There they are mind-made, feeding on rapture, self-
ng through the sky, steadily glorious, and
they remain like that for a very long time.
Tassa tattha ekakassa d
anabhirati paritassan
But after staying there all alone for a long time, they
Oh, if only another being would come to this state of
assa sattassa sahabyata
Then other sentient beings
due to the running out of their
pass away from that host of radiant
deities and are reborn in that empty mansion of Brahm
company with that being.
Tepi tattha honti manomay
There they too are mind-made, feeding on rapture, self-
luminous, moving through the sky, steadily glorious, and
they remain like that for a verM
Tatra, bhikkhave, yo so satto pa
Now, the being who was reborn there
adatthudaso vasavatt
, the Undefeated, the
Champion, the Universal Seer, the Wielder of Power, the
Lord God, the Maker, the Author, the Best, the Begetter, the
Controller, the Father of those who haveM
those yet to be born.
These beings were created by me!
Oh, if only another being would come to this state of
s wish, and then these creatures came
to this state of existence.
And the beings who were reborn there later also think:
adatthudaso vasavatt
the Champion, the Universal Seer, the Wielder of Power, the
Lord God, the Maker, the Author, the Best, the Begetter, the
Controller, the Father of those who have been born and
those yet to be bornM
And we have been created by him.
Because we see that he was reborn here
Tatra, bhikkhave, yo so satto pa
And the being who was reborn
rst is more long-lived,
beautiful, and illustrious than those who arM
, bhikkhave, vijjati, ya
s possible that one of those beings passes away from that
host and is reborn in this state of existence.
Having done so, they go forth from the lay life to
anussarati, tato para
By dint of keen, resolute, committed, and diligent e
and right focus, they experience an immersion of the heart
of such a kind that they recollect that past life, but no
adatthudaso vasavatt
dhuvo sassato avipari
madhammo sassatisama
the Champion, the Universal Seer, the Wielder of Power, the
Lord God, the Maker, the Author, the Best, the Begetter, the
Controller, the Father of those who have been born and
those yet to be born
is permanent, everlasting, eM
imperishable, remaining the same for all eternity.
We who were created by that Brahm
not lasting, short-lived, perishable, and have come to this
rst ground on which some ascetics and
brahmins rely to assert that the self and the cosmos are
Dutiye ca bhonto sama
rabbha ekaccasassatik
And what is the second ground on which they rely?
Santi, bhikkhave, khi
sati sammussati. Satiy
There are gods named
much time laughing, playing, and making merry. And in
doing so, they lose their mindfulness, and they pass away
from that host of gods.
, bhikkhave, vijjati ya
s possible that one of those beings passes awM
host and is reborn in this state of existence.
Having done so, they go forth from the lay life to
anussarati, tato para
By dint of keen, resolute, committed, and diligent e
and right focus, they experience an immersion of the heart
of such a kind that they recollect that past life, but no
ye kho te bhonto dev
sati na sammussati. Satiy
The gods not depraved by play don
t spend too much time
laughing, playing, andM
making merry. So they don
their mindfulness, and don
t pass away from that host of
They are permanent, everlasting, eternal, imperishable,
remaining the same for all eternity.
sati sammussati. Satiy
But we who were depraved by play spent too much time
laughing, playing, and making merry. In doing so, we lost
our mindfulness, and passed away from that host of gods.
We are impermanent, not lasting, short-lived, perishable,
and have come to this state of existence.
This is the second ground on which some ascetics and
brahmins rely to assert that the self and the cosmos are
Tatiye ca bhonto sama
rabbha ekaccasassatik
And what is the third ground on which they rely?
Santi, bhikkhave, manopadosik
There are gods named
. They spend too much
time gazing at each other, so they grow angry with each
other, and their bodies and minds get tired. They pass away
from that host of gods.
, bhikkhave, vijjati ya
s possible that one of those beings passes away from that
host and is reborn in this state of existence.
Having done so, they go forth from the lay life to
anussarati, tato para
By dint of keen, resolute, committed, and diligent e
and right focus, they experience an immersion of the heart
of such a kind that they recollect that past life, but no
ye kho te bhonto dev
The gods who are not malevolent don
time gazing at each other, so they don
each other, their bodies and minds don
t get tired, and they
t pass away from that host of gods.
They are permanent, everlasting, eternal, imperishable,
remaining the same for all eternity.
But we who were malevolent spent too much time gazing at
each other, we grew angry with each other, our bodies and
minds got tired, and we passed away from that host of gods.
We are impermanent, not lasting, short-lived, perishable,
e come to this state of existence.
This is the third ground on which some ascetics and
brahmins rely to assert that the self and the cosmos are
Catutthe ca bhonto sama
rabbha ekaccasassatik
And what is the fourth ground on which they rely?
Idha, bhikkhave, ekacco sama
s when some ascetic or brahmin relies on logic and
inquiry. They speak of what they have worked out by logic,
following a line of inquiry, expressing their own perspective:
addhuvo asassato vipari
That which is called
: that self is impermanent, not
lasting, transient, perishable.
nicco dhuvo sassato
madhammo sassatisama
That which is called
elf is permanent, everlasting,
eternal, imperishable, remaining the same for all eternity.
, bhikkhave, catuttha
This is the fourth ground on which some ascetics and
brahmins rely to assert that the self and the cosmos are
Imehi kho te, bhikkhave, sama
These are the four grounds on which those ascetics and
brahmins assert that the self and the cosmos are partially
eternal and partially not eternal.
Ye hi keci, bhikkhave, sama
sabbe te imeheva cat
atarena; natthi ito bahidM
Any ascetics and brahmins who assert that the self and the
cosmos are partially eternal and partially not eternal do so
on one or other of these four grounds. Outside of this there
The Realized One understands this:
If you hold on to and attach to these grounds for views it
leads to such and such a destiny in the next life.M
ti, tato ca uttaritara
masato cassa paccatta
He understands this, and what goes beyond this. Yet since
he does not misapprehend that understanding, he has
realized extinguishment within himself.
vimutto, bhikkhave, tath
Having truly understood the origin, ending, gratM
drawback, and escape from feelings, the Realized One is
freed through not grasping.
Ime kho te, bhikkhave, dhamm
pavedeti, yehi tath
These are the principles
deep, hard to see, hard to
understand, peaceful, sublime, beyond the scope of reason,
subtle, comprehensible to the astutM
One makes known after realizing them with his own insight.
And those who genuinely praise the Realized One would
rightly speak of these things.
3.1.3. The Cosmos is Finite or In
Santi, bhikkhave, eke sama
There are some ascetics and brahmins who theorize about
size, and assert that the cosmos is
And what are the four grounds on which they rely?
Idha, bhikkhave, ekacco sama
s when some ascetic or brahmin
resolute, committed, and diligent e
ort, and right focus
iences an immersion of the heart of such a kind that
they meditate perceiving the cosmos as
Because by dint of keen, resolute, committed, and diligent
nd right focus I experience an immersion of the
heart of such a kind that I meditate perceiving the cosmos
Because of this I know:
rst ground on which some ascetics and
brahmins rely to assert tM
Dutiye ca bhonto sama
And what is the second ground on which they rely?
Idha, bhikkhave, ekacco sama
s when some ascetic or brahmin
ute, committed, and diligent e
ort, and right focus
experiences an immersion of the heart of such a kind that
they meditate perceiving the cosmos as in
The ascetics and brahmins who say that
Because by dint of keen, resolute, committed, and diligent
ort, and right focus I experience an immersion of the
heart of such a kind that I meditate perceiving the cosmos
Because of this I know:
This is the second ground on which some ascetics and
brahmins rely to assert that the cosmos is
Tatiye ca bhonto sama
And what is the third ground on which theM
Idha, bhikkhave, ekacco sama
citte uddhamadho antasa
s when some ascetic or brahmin
resolute, committed, and diligent e
ort, and right focus
experiences an immersion of the heart of such a kind that
they meditate perceiving the cosmos as
The ascetics and brahmins who say that
and so are those who say that
Because by dint of keen, resolute, committed, and diligent
ort, and right focus I experience an immersion of the
heart of such a kind that I meditate perceiving the cosmos
nite vertically but in
Because of this I know:
This is the third ground on which some ascetics and
brahmins rely to assert that the cosmos is
Catutthe ca bhonto sama
And what is the fourth ground on which they rely?
Idha, bhikkhave, ekacco sama
s when some ascetic or brahmin relies on logic and
inquiry. They speak of what they have worked out by logic,
following a line of inquiry, expressing their own perspective:
The cosmos is neither
The ascetics and brahmins who say that
as are those who say that
and also those who say that
The cosmos is neither
, bhikkhave, catuttha
This is the fourth ground on which some ascetics and
brahmins rely to assert that the cosmos is
Imehi kho te, bhikkhave, sama
These are the four grounds on which those ascetics and
brahmins assert that the cosmos is
Ye hi keci, bhikkhave, sama
Any ascetics and brahmins who assert that the cosmos is
nite do so on one or other of these four grounds.
Outside of this there is none.
The Realized One understands this:
If you hold on to and attach to these grounds for views it
leads to such and such a destiny in the next life.
ti, tato ca uttaritara
masato cassa paccatta
He understands this, and what goes beyond this. Yet since
s not misapprehend that understanding, he has
realized extinguishment within himself.
vimutto, bhikkhave, tath
Having truly understood the origin, ending, grati
drawback, and escape from feelings, the Realized One is
freed through not grasping.
Ime kho te, bhikkhave, dhamm
pavedeti, yehi tath
These are the principles
deep, hard to see, hard to
understand, peaceful, sublime, beyond the scope of reason,
subtle, comprehensible to the astute
One makes known after realizing them with his own insight.
And those who genuinely praise the Realized One would
rightly speak of these things.
ti, bhikkhave, eke sama
There are some ascetics and brahmins who are
equivocators. Whenever they
re asked a question, they
resort to evasiveness and equivocation on four grounds.
And what are the four grounds on which they rely?
Idha, bhikkhave, ekacco sama
s when some ascetic or brahmin doesn
what is skillful and what is unskillful.
nd what is skillful and what is
If I were to declare that something was skillful or unskillful I
That would be stressful for me,
and that stress would bM
karoti, tattha tattha pa
So from fear and disgust with false speech they avoid
stating whether something is skillful or unskillful. Whenever
re asked a question, they resort to evasiveness and
evantipi me no; tath
notipi me no; no notipi me no
rst ground on which some ascetics and
brahmins rely when resorting to evasiveness and
And what is the second ground on which they rely?
Idha, bhikkhave, ekacco sama
s when some ascetic or brahmin doesn
what is skillful and what is unskillful.
t truly understand what is skillful and what is
If I were to declare that someM
thing was skillful or unskillful I
might feel desire or greed or hate or repulsion.
Yattha me assa chando v
That would be grasping on my part.
That would be stressful for me,
to, so mamassa antar
and that stress would be an obstacle.
karoti, tattha tattM
So from fear and disgust with grasping they avoid stating
whether something is skillful or unskillful. Whenever
re asked a question, they resort to evasiveness and
evantipi me no; tath
notipi me no; no notipi me no
This is the second ground on which some ascetics and
brahmins rely when resorting to evasiveness and
Tatiye ca bhonto sama
And what is the third ground on which they rely?
Idha, bhikkhave, ekacco sama
s when some ascetic or brahmin doesn
what is skillful and what is unskillful.
understand what is skillful and what is
Suppose I were to declare that something was skillful or
scetics and brahmins who are subtle,
accomplished in the doctrines of others, hair-splitters. You
think they live to demolish convictions with their intellect.
They might pursue, press, and grill me about that.
d be stumped by such a grilling.
That would be stressful fM
to, so mamassa antar
and that stress would be an obstacle.
karoti, tattha tattha pa
So from fear and disgust with examination they avoid
stating whether something is skillful or unskillful. Whenever
re asked a question, they resort to evasiveness and
notipi me no; no notipi me no
This is the third ground on which some ascetics and
rahmins rely when resorting to evasiveness and
Catutthe ca bhonto sama
And what is the fourth ground on which they rely?
Idha, bhikkhave, ekacco sama
s when some ascetic or brahmin is dull and stupid.
Because of that, whenever they
re asked a question, they
resort to evasiveness and equivocation:
Suppose you were to ask me whether there is another
world. If I believed there was, I would say so.
evantipi me no, tath
notipi me no, no notipi me no
Suppose you were to ask me whether there is no other
atthi ca natthi ca paro loko
whether there both is and is not another world
nevatthi na natthi paro loko
whether there neither is nor is not another world
whether there are beings who are reborn spontaneously
whether there are not beings who are reborn
atthi ca natthi ca satt
whether there both are and are not beings who are reborn
nevatthi na natthi satt
whether there neither are nor are not beings who are
reborn spontaneously
whether there is fruit and result of good and bad deeds
whether there is not fruit and result of good and bad deeds
atthi ca natthi ca sukatadukka
whether there both is and is not fruit and result of good and
nevatthi na natthi sukatadukka
whether there neither is nor is not fruit and result of good
whether a Realized One exists after death
whether a Realized One doesn
t exist after death
hoti ca na ca hoti tath
whether a Realized One both exists and doesn
neva hoti na na hoti tath
neva hoti na na hoti tath
neva hoti na na hoti
whether a Realized One neither exists nor doesn
after death. If I believed there was, I would say so.
evantipi me no, tath
notipi me no, no notipi me no
, bhikkhave, catuttha
This is the fourth ground on which some ascetics and
brahmins rely when resorting to evasiveness and
Imehi kho te, bhikkhave, sama
These are the four grounds on which those ascetics and
brahmins who are equivocators resort to evasiveness and
equivocation whenever they
re asked a question.
Ye hi keci, bhikkhave, sama
sabbe te imeheva cat
atarena, natthi ito bahiddh
Any ascetics and brahmins who resort to equivocation do so
on one or other of these four grounds. Outside of this there
The Realized One understands this
And those who genuinely praise the Realized One would
rightly speak of these things.
3.1.5. Adhiccasamuppannav
3.1.5. Doctrines of Origination by Chance
Santi, bhikkhave, eke sama
There are some ascetics and brahmins who theorize about
chance. They assert that the self and the cosmos arose by
chance on two grounds.
rabbha adhiccasamuppannik
And what are the two grounds on which they rely?
Santi, bhikkhave, asa
There are gods named
non-percipient beings
When perception arises they pass away from that host of
, bhikkhave, vijjati, ya
s possible that one of those beings passes away from that
host and is reborn in this state of existence.
Having done so, they go forth from the lay life to
anussarati, tato para
dint of keen, resolute, committed, and diligent e
and right focus, they experience an immersion of the heart
of such a kind that they recollect the arising of perception,
adhiccasamuppanno att
The self and the cosmos arose by chance.
, somhi etarahi ahutv
Because formerly I didn
t exist. Now, having not been, I
sprung into existence.
rst ground on which some ascetics and
brahmins rely to assert that the self and the cosmos arose
Dutiye ca bhonto sama
rabbha adhiccasamuppannik
And what is the second ground on which they rely?
hikkhave, ekacco sama
s when some ascetic or brahmin relies on logic and
They speak of what they have worked out by logic, following
a line of inquiry, expressing their own perspective:
adhiccasamuppanno att
The self and the cosmos arose by chance.
This is the second ground on which some ascetics and
brahmins rely to assert that the self and the cosmos arose
Imehi kho te, bhikkhave, sama
These are the two grounds on which those ascetics and
brahmins who theorize about chance assert that the self
and the cosmos arose by chance.
hi keci, bhikkhave, sama
apenti, sabbe te imeheva
Any ascetics and brahmins who theorize about chance do so
on one or other of these two grounds. Outside of this there
The Realized One understands this
And those who genuinely praise the ReaM
rightly speak of these things.
Imehi kho te, bhikkhave, sama
These are the eighteen grounds on which those ascetics
and brahmins who theorize about the past assert various
hypotheses concerning the past.
Ye hi keci, bhikkhave, sama
abhivadanti, sabbe te imeheva a
atarena, natthi ito bahiddh
Any ascetics and brahmins who theorize about the past do
so on one or other of these eighteen grounds. Outside of
The Realized One understands this:
If you hold on to and attach to these grounds for viewsM
leads to such and such a destiny in the next life.
ti, tato ca uttaritara
masato cassa paccatta
He understands this, and what goes beyond this. Yet since
he does not misapprehend that understanding, he has
realized extinguishment within himself.
vimutto, bhikkhave, tath
Having truly understood the origin, ending, grati
drawback, and escape from feelings, the Realized One is
freed through not grasping.
Ime kho te, bhikkhave, dhamm
pavedeti, yehi tath
These are the principles
deep, hard to see, hard to
understand, peaceful, sublime, beyond theM
subtle, comprehensible to the astute
One makes known after realizing them with his own insight.
And those who genuinely praise the Realized One would
rightly speak of these things.
3.2. Aparantakappika
3.2. Theories About the Future
Santi, bhikkhave, eke sama
There are some ascetics and brM
ahmins who theorize about
the future, and assert various hypotheses concerning the
future on forty-four grounds.
rabbha aparantakappik
abhivadanti catucatt
And what are the forty-four grounds on which they rely?
3.2.1. Percipient Life After Death
Santi, bhikkhave, eke sama
There are some ascetics and brahmins who say there is life
after death, and assert that the self lives on after death in a
percipient form on sixteen grounds.
And what are the sixteen grounds on which they rely?
The self is sound and percipient after death,
both physical and non-physical
neither physical nor non-physical
of diverse perception
of limited perception
of limitless perception
experiences nothing but happiness
experiences nothing but su
experiences both happiness and su
experiences neither happiness nor su
Imehi kho te, bhikkhave, sama
These are the sixteen grounds on which those ascetics and
brahmins assert that the self lives on after death in a
Ye hi keci, bhikkhave, sama
apenti, sabbe te imeheva
Any ascetics and brahmins who assert that the self lives on
after death in a percipient form do so on one or other of
grounds. Outside of this there is none.
The Realized One understands this
And those who genuinely praise the Realized One would
rightly speak of these things.
3.2.2. Non-Percipient Life After Death
Santi, bhikkhave, eke sama
There are some ascetics and braM
hmins who say there is life
after death, and assert that the self lives on after death in a
non-percipient form on eight grounds.
And what are the eight grounds on which they rely?
The self is sound and non-percipient after
, and it is physical
both physical and non-physical
neither physical nor non-physical
Imehi kho te, bhikkhave, sama
These are the eight grounds on which those ascetics and
brahmins assert that the self lives on after death in a non-
Ye hi keci, bhikkhave, sama
apenti, sabbe te imeheva
Any ascetics and brahmins who assert that the self lives on
after death in a non-percipient form do so on one or other
of these eight grounds. Outside of this there is none.
The Realized One understands this
And those who genuinely praise the Realized One M
rightly speak of these things.
3.2.3. Neither Percipient Nor Non-Percipient Life After
Santi, bhikkhave, eke sama
There are some ascetics and brahmins who say there is life
after death, and assert that the self lives on after death in a
neither percipient nor non-percipient form on eight
And what are the eight grounds on which they rely?
The self is sound and neither percipient nor
non-percipient after death, and it is physical
both physical and non-physical
neither physical nor non-physical
Imehi kho te, bhikkhave, sama
These are the eight grounds on which those ascetics and
brahmins assert that the self lives on after death in a
neither percipient nor non-percipient form.
Ye hi keci, bhikkhave, sama
apenti, sabbe te imeheva a
Any ascetics and brahmins who assert that the self lives on
after death in a neither percipient nor non-percipient form
do so on one or other of these eight grounds. Outside of this
The Realized One understands this
And those who genuinely praise the Realized One would
rightly speak of these things.
3.2.4. Annihilationism
Santi, bhikkhave, eke sama
sato sattassa uccheda
apenti sattahi vatth
There are some ascetics and brahmins who are
annihilationists. They assert the annihilation, eradication,
and obliteration of an existing being on seven grounds.
sato sattassa uccheda
apenti sattahi vatth
And what are the seven M
grounds on which they rely?
Idha, bhikkhave, ekacco sama
There are some ascetics and brahmins who have this
vinassati, na hoti para
This self is physical, made up of the four primary elements,
and produced by mother and father. Since it
and destroyed when the body breaks up, and doesn
s how this self becomes rightly
Ittheke sato sattassa uccheda
That is how some assert the annihilation of an existing
But someone else says to them:
atthi kho, bho, eso att
*That* self of which you speak does exist, I don
s not how *this* self becomes rightly annihilated.
There is another self that is divine, physical, sensual,
consuming solid food.
But I know it and see it.
vinassati, na hoti para
Since this self is annihilated and destroyed when the body
breaks up, and doesn
t exist after death, that
becomes rightly annihilated.
Ittheke sato sattassa uccheda
That is how some assert the annihilation of an existing
But someone else says to them:
atthi kho, bho, eso att
*That* self of which you speak does eM
s not how *this* self becomes rightly annihilated.
There is another self that is divine, physical, mind-made,
complete in all its various parts, not de
cient in any faculty.
But I know it and see it.
vinassati, na hoti para
Since this self is annihilated and destroyed when the body
breaks up, and doesn
t exist after death, that
becomes rightly annihilated.
Ittheke sato sattassa uccheda
That is how some assert the annihilation of an existing
But someone else says to them:
*That* self of which you speak does exist, I don
s not how *this* self becomes rightly annihilated.
There is another self which has gone totally beyond
ceptions of form. With the ending of perceptions of
impingement, not focusing on perceptions of diversity,
s reborn in the dimension of
But I know it and see it.
vinassati, na hoti para
Since this self is annihilated aM
nd destroyed when the body
breaks up, and doesn
t exist after death, that
becomes rightly annihilated.
Ittheke sato sattassa uccheda
That is how some assert the annihilation of an existing
But someone else says to them:
atthi kho, bho, eso att
*That* self of which you speak does exist, I don
s not how *this* self becomes rightly annihilated.
There is another self which has gone totally beyond the
nite space. Aware that
s reborn in the dimension of in
But I know it and see it.
vinassati, na hoti para
Since this self is annihilated and destroyed when the body
breaks up, and doesn
t exist after death, that
becomes rightly annihilated.
Ittheke sato sattassa uccheda
That is how some assert the annihilation of an existing
But someone else says to them:
atthi kho, bho, so att
*That* self of which you speak does exist, I don
s not how *this* self becomes rightly annihilated.
There is another self that has gone totally beyond the
consciousness. Aware that
s been reborn in the dimension of
But I know it and see it.
vinassati, na hoti para
Since this self is annihilated and destroyed when the body
breaks up, and doesn
t exist after death, that
becomes rightly annihilated.
Ittheke sato sattassa uccheda
That is how some assert the annihilation of an existing
But someone else says to them:
atthi kho, bho, eso att
*That* self of which you speak does exist, I don
s not how *this* self becomes rightly annihilated.
There is another self that has gone totally beyond the
dimension of nothingness. Aware that
this is peaceful, this
s been reborn in the dimension of neither
perception nor non-perception.
But I know it and see it.
vinassati, na hoti para
Since this self is annihilated and destroyed when the body
breaks up, and doesn
t exist after death, that
becomes rightly annihilated.
Ittheke sato sattassa uccheda
That is how some assert the annihilation of an existing
Imehi kho te, bhikkhave, sama
apenti sattahi vatth
These are the seven grounds on which those ascetics and
brahmins assert the annihilation, eradication, and
obliteration of an existing being.
Ye hi keci, bhikkhave, sama
sato sattassa uccheda
apenti, sabbe te imeheva sattahi
Any ascetics and brahmins who assert the annihilation,
eradication, and obliteration of an existing being do so on
one or other of thesM
e seven grounds. Outside of this there is
The Realized One understands this
And those who genuinely praise the Realized One would
rightly speak of these things.
3.2.5. Extinguishment in the Present Life
Santi, bhikkhave, eke sama
e some ascetics and brahmins who speak of
extinguishment in the present life. They assert the ultimate
extinguishment of an existing being in the present life on
ve grounds on which they rely?
Idha, bhikkhave, ekacco sama
There are some ascetM
ics and brahmins who have this
When this self amuses itself, supplied and provided with
ve kinds of sensual stimulation, that
attains ultimate extinguishment in the present life.
Ittheke sato sattassa paramadi
ssert the extinguishment of an existing
being in the present life.
But someone else says to them:
atthi kho, bho, eso att
*That* self of which you speak does exist, I don
s not how *this* self attains ultimate
extinguishment in the present life.
sokaparidevadukkhadomanassup
Because sensual pleasures are impermanent, su
perishable. Their decay and perishing give rise to sorrow,
lamentation, pain, sadness, and distress.
akusalehi dhammehi savitakka
upasampajja viharati, ett
Quite secluded from sensual pleasures, secluded from
unskillful qualities, this self enters and remains in the
absorption, which has the rapture and bliss born of
seclusion, while placing the mind and keeping it connected.
s how this self attains ultimate extinguishment in the
Ittheke sato sattassa paramadi
That is how some assert the extinguishment of an existing
being in the present life.
But someone else says to them:
atthi kho, bho, eso att
*That* self of which you speak does exist, I don
s not how *this* self attains ultimate
extinguishment in the present life.
Yadeva tattha vitakkita
Because the placing of the mind and the keeping iM
connected there are coarse.
upasampajja viharati, ett
But when the placing of the mind and keeping it connected
are stilled, this self enters and remains in the second
absorption, which has the rapture and bliss born of
immersion, with interM
mind, without placing the mind and keeping it connected.
s how this self attains ultimate extinguishment in the
Ittheke sato sattassa paramadi
That is how some assert the extinguishment of an existing
being in the present life.
But someone else says to them:
atthi kho, bho, eso att
*That* self of which you speak doM
s not how *this* self attains ultimate
extinguishment in the present life.
Because the rapture and emotional excitement there are
ca viharati, sato ca sampaj
But with the fading away of rapture, this self enters and
remains in the third absorption, where it meditates with
equanimity, mindful and aware, personally experiencing the
bliss of which the noble ones declare,
mindful, one meditates in bliss
s how this self attainsM
ultimate extinguishment in the present life.
Ittheke sato sattassa paramadi
That is how some assert the extinguishment of an existing
being in the present life.
But someone else says to them:
atthi kho, bho, eso att
*That* self of which you speak does exist, I don
s not how *this* self attains ultimate
extinguishment in the present life.
Yadeva tattha sukhamiti cetaso
Because the bliss and enjoyment there are coarse.
upasampajja viharati, ett
But giving up pleasure and pain, and ending former
happiness and sadness, this self enters and remains in the
fourth absorption, without pleasure or pain, with pure
equanimity and mindfulness. That
s how this self attains
ultimate extinguishment in the present life.
Ittheke sato sattassa paramadi
That is how some assert the extinguishment of an existing
being in the present life.
Imehi kho te, bhikkhave, sama
ve grounds on which those ascetics and
brahmins assert the ultimate extinguishment of an existing
being in the present life.
Ye hi keci, bhikkhave, sama
Any ascetics and brahmins who assert the ultimate
of an existing being in the present life do so
on one or other of these
ve grounds. Outside of this there
The Realized One understands this
And those who genuinely praise the Realized One would
rightly speak of these things.
Imehi kho te, bhikkhave, sama
These are the forty-four grounds on which those ascetics
and brahmins who theorize about the future assert various
hypotheses concerning the future.
Ye hi keci, bhikkhave, sama
sabbe te imeheva catucatt
Any ascetics and brahmins who theorize about the future
do so on one or other of these forty-four grounds. Outside of
The Realized One understands this
And those who genuinely praise the Realized One would
rightly speak of these things.
Imehi kho te, bhikkhave, sama
These are the sixty-two grounds on which those M
and brahmins who theorize about the past and the future
assert various hypotheses concerning the past and the
Ye hi keci, bhikkhave, sama
atarena; natthi ito bahiddh
Any ascetics and brahmins who theorize about the past M
the future do so on one or other of these sixty-two grounds.
Outside of this there is none.
The Realized One understands this:
If you hold on to and attach to these grounds for views it
leads to such and such a destiny in the next life.
ti, tato ca uttaritara
masato cassa paccatta
He understands this, and what goes beyond this. Yet since
he does not misapprehend that understanding, he has
realized extinguishment within himself.
vimutto, bhikkhave, tath
Having truly understood the origin, ending, grati
drawback, and escape from feelings, the Realized One is
freed through not grasping.
kho te, bhikkhave, dhamm
pavedeti, yehi tath
These are the principles
deep, hard to see, hard to
understand, peaceful, sublime, beyond the scope of reason,
subtle, comprehensible to the astute
One makes known after realizing them with his own insight.
And those who genuineM
ly praise the Realized One would
rightly speak of these things.
4. The Grounds For Assertions About the Self and the
4.1. Paritassitavipphanditav
4.1. Anxiety and Evasiveness
Tatra, bhikkhave, ye te sama
paritassitavipphanditameva.
Now, these things are only tM
he feeling of those who do not
know or see, the agitation and evasiveness of those under
the sway of craving. Namely, when those ascetics and
brahmins assert that the self and the cosmos are eternal on
Tatra, bhikkhave, ye te sama
ssitavipphanditameva.
partially eternal on four grounds
Tatra, bhikkhave, ye te sama
paritassitavipphanditameva.
nite on four grounds
Tatra, bhikkhave, ye te sama
paritassitavipphanditameva.
or they resort to equivocation on four grounds
Tatra, bhikkhave, ye te sama
paritassitavipphanditameva.
or they assert that the self M
and the cosmos arose by chance
Tatra, bhikkhave, ye te sama
paritassitavipphanditameva.
they theorize about the past on these eighteen grounds
Tatra, bhikkhave, ye te sama
paritassitavipphanditameva.
or they assert that the self lives on after death in a
percipient form on sixteen grounds
Tatra, bhikkhave, ye te sama
paritassitavipphanditameva.
or that the self lives on after death in a non-percipient form
Tatra, bhikkhave, ye te sama
paritassitavipphanditameva.
he self lives on after death in a neither percipient
nor non-percipient form on eight grounds
Tatra, bhikkhave, ye te sama
sato sattassa uccheda
apenti sattahi vatth
paritassitavipphanditameva.
or they assert the annihilation of an existing being on seven
Tatra, bhikkhave, ye te sama
paritassitavipphanditameva.
or they assert the ultimate extinguishment of an existing
being in the present life on
Tatra, bhikkhave, ye te sama
paritassitavipphanditameva.
they theorize about the future on these forty-four grounds
Tatra, bhikkhave, ye te sama
paritassitavipphanditameva.
When those ascetics and brahmins theorize about the past
and the future on these sixty-two grounds, these things are
only the feeling of those who do not know or see, the
agitation and evasiveness of those under the sway of
4.2. Conditioned by Contact
Tatra, bhikkhave, ye te sama
Now, these things are conditioned by contact. Namely,
when those ascetics and brahmins assert that the self and
the cosmos are eternal on four grounds
Tatra, bhikkhave, ye te sama
hi, tadapi phassapaccay
partially eternal on four grounds
Tatra, bhikkhave, ye te sama
hi, tadapi phassapaccay
nite on four grounds
Tatra, bhikkhave, ye te sama
hi, tadapi phassapaccay
or they resort to equivocation on four grounds
Tatra, bhikkhave, ye te sama
or they assert thatM
the self and the cosmos arose by chance
Tatra, bhikkhave, ye te sama
hi, tadapi phassapaccay
they theorize about the past on these eighteen grounds
Tatra, bhikkhave, ye te sama
hey assert that the self lives on after death in a
percipient form on sixteen grounds
Tatra, bhikkhave, ye te sama
or that the self lives on after death in a non-percipient form
Tatra, bhikkhave, ye te sama
hi, tadapi phassapaccay
or that the self lives on after death in a neither percipient
nor non-percipient form on eight grounds
Tatra, bhikkhave, ye te sama
sato sattassa uccheda
apenti sattahi vatth
or they assert the annihilation of an existing being on seven
Tatra, bhikkhave, ye te sama
hi, tadapi phassapaccay
or they assert the ultimate extinguishment of an existing
being in the present life on
Tatra, bhikkhave, ye te sama
hi, tadapi phassapaccay
they theorize about the future on these forty-four grounds
Tatra, bhikkhave, ye te sama
hi, tadapi phassapaccay
When those ascetics and brahmins theorize about the past
and the future on these sixty-two grounds, that too is
conditioned by contact.
Tatra, bhikkhave, ye te sama
Tatra, bhikkhave, ye te sama
Tatra, bhikkhave, ye te sama
Tatra, bhikkhave, ye te sama
Tatra, bhikkhave, ye te sama
Tatra, bhikkhave, ye te sama
Tatra, bhikkhave, ye te sama
Tatra, bhikkhave, ye te sama
Tatra, bhikkhave, ye te sama
Tatra, bhikkhave, ye te sama
sato sattassa uccheda
apenti sattahi vatth
Tatra, bhikkhave, ye te sama
Tatra, bhikkhave, ye te sama
Tatra, bhikkhave, ye te sama
Now, when those ascetics and brahmins theorize about the
past and the future on these sixty-two grounds, it is not
possible that they should experience these things without
4.4. Dependent Origination
Tatra, bhikkhave, ye te sama
hi, sabbe te chahi phass
sokaparidevadukkhadomanassup
Now, when those ascetics and brahmins theorize about the
past and the future on these sixty-two grounds, all of them
experience this by repeated contact through the six
contact. Their feeling is a condition for craving. Craving is a
condition for grasping. Grasping is a condition for
continued existence. Continued existence is a condition for
rebirth. Rebirth is a condition for old age and death, sorrow,
lamentation, pain, sadM
ness, and distress to come to be.
5. The End of the Round
Yato kho, bhikkhave, bhikkhu channa
imehi sabbeheva uttaritara
When a mendicant truly understands the six
origin, ending, grati
cation, drawback, and
escape, they understand what lies beyond all these things.
Ye hi keci, bhikkhave, sama
All of these ascetics and brahmins who theorize about the
past or the future are trapped in the net of these sixty-two
grounds, so that wherever they emergM
and trapped in this very net.
pi, bhikkhave, dakkho keva
otthareyya. Tassa evamassa:
sherman or his apprentice were to cast a
ne-meshed net over a small pond. They
sizable creatures in this pond will be trapped in the net.
Wherever they emerge they are caught and trapped in this
evameva kho, bhikkhave, ye hi keci sama
In the same way, all of these ascetics and brahmins who
theorize about the past or the future are trapped in the net
of these sixty-two grounds, so that wherever they emerge
they are caught and trapped in this very net.
Ucchinnabhavanettiko, bhikkhave, tath
s body remains, but his attachment to
rebirth has been cut o
As long as his body remains he will be sM
dakkhanti devamanuss
But when his body breaks up, after life has ended, gods and
humans will see him no more.
pi, bhikkhave, ambapi
When the stalk of a bunch of mangoes is cut, all the
mangoes attached to the stalk will follow along.
evameva kho, bhikkhave, ucchinnabhavanettiko
In the same way, the Realized One
s body remains, but his
attachment to rebirth has been cut o
As long as his body remains he will be seen by gods and
dakkhanti devamanuss
But when his body breaks up, after life has ended, gods and
humans will see him no more.
When he had spoken, VenerM
, bhante, dhammapariy
s incredible, sir, it
s amazing! What is the name of this
exposition of the teaching?
nanda, you may rememM
ber this exposition of
The Supreme Victory in Battle
That is what the Buddha said.
ed, the mendicants were happy with what the
And while this discourse waM
s being spoken, the galaxy
aphalasutta - The Fruits of the Ascetic Life
ya 2 - Long Discourses 2
1. A Discussion With the King
rabhaccassa ambavane mahat
At one time the Buddha was staying near R
rabhacca, together with a
gha of 1,250 mendicants.
Tena kho pana samayena r
vedehiputto tadahuposathe pannarase komudiy
maccaparivuto uparip
davaragato nisinno hoti.
Now, at that time it was the sabbath
the Komudi full moon
fteenth day of the fourth month
tasattu Vedehiputta of Magadha was sitting upstairs in
the stilt longhouse surrounded by his ministerM
tasattu was inspired to exclaim,
Oh, sirs, this moonlit night is so very delightful, so
beautiful, so glorious, so lovely, so striking.
Now, what ascetic or brahmin might I pay homage to today,
paying homage to whom my mind might
When he had spoken, one of the king
cirapabbajito addhagato
a Kassapa leads an order and a community, and
teaches a community. He
s a well-known and famous
religious founder, regarded as holy by many people. He is of
long standing, long gone forth; he is advanced in years and
Let Your Majesty pay homage to him.
Hopefully in so doing your mind will
But when he had spoken, the king remained silent.
s ministers said to him,
, deva, makkhali gos
cirapabbajito addhagato
la leads an order and a community,
and teaches a communiM
s a well-known and famous
religious founder, regarded as holy by many people. He is of
long standing, long gone forth; he is advanced in years and
Let Your Majesty pay homage to him.
Hopefully in so doing your mind will
spoken, the king remained silent.
s ministers said to him,
, deva, ajito kesakambalo sa
cirapabbajito addhagato
Sire, Ajita Kesakambala leads an order and a community,
and teaches a community. He
s a well-known and famous
religious founder, regarded as hoM
ly by many people. He is of
long standing, long gone forth; he is advanced in years and
Let Your Majesty pay homage to him.
Hopefully in so doing your mind will
But when he had spoken, the king remained silent.
s ministers said to him,
, deva, pakudho kacc
cirapabbajito addhagato
yana leads an order and a community,
and teaches a community. He
s a well-known and famous
religious founder, regarded as holy by many people. He is of
long standing, long gone forth; he isM
advanced in years and
Let Your Majesty pay homage to him.
Hopefully in so doing your mind will
But when he had spoken, the king remained silent.
s ministers said to him,
dhusammato bahujanassa ratta
addhagato vayoanuppatto.
hiputta leads an order and a
community, and teaches a community. He
and famous religious founder, regarded as holy by many
people. He is of long standing, long gone forth; he is
advanced in years and has reached the
Let Your Majesty pay homage to him.
Hopefully in so doing your mind will
But when he had spoken, the king remained silent.
cirapabbajito addhagato
taputta leads an order and a community,
and teaches a community. He
s a well-known and famous
religious founder, regarded as holy by many people. He is of
long standing, long gone forth; he is advanced in years and
Let Your Majesty pay homage to him.
Hopefully in so doing your mind will
But when he had spoken, the king remained silent.
2. A Discussion With J
Tena kho pana samayena j
rabhacca was sitting silently
not far from the king.
Then the king said to him,
vaka, why are you silent?
ambavane viharati mahat
, the Blessed One, the perfected one, the fully
awakened Buddha is staying in my mango grove together
gha of 1,250 mendicants.
kho pana bhagavanta
He has this good reputation:
asampanno sugato lokavid
That Blessed One is perfected, a fully awakened Buddha,
accomplished in knowledge and conduct, M
the world, supreme guide for those who wish to train,
teacher of gods and humans, awakened, blessed.
Let Your Majesty pay homage to him.
ma devassa bhagavanta
Hopefully in so doing your mind will
Well then, my dear J
vaka, have the elephants readied.
tasattussa vedehiputtassa
tasattussa vedehiputtassa pa
vaka. He had around
hundred female elephants readied, in addition to the king
bull elephant for riding. Then he informed the king,
ni kho te, deva, hatthiy
The elephants are ready, sire.
ease go at your convenience.
rabhaccassa ambavana
tasattu had women mounted on each of the
ve hundred female elephants, while he mounted his bull
elephant. With attendants carrying torches, he set out in
full royal pomp from R
re ambavanassa ahudeva
But as he drew near the mango grove, the king became
frightened, scared, his hair standing on end.
tasattu vedehiputto bh
vaka, na palambhesi?
re not betraying me!
re not turning me over to my enemies!
sitasaddo na nigghoso
For how on earth can there be no sound of coughing or
clearing throats or any noise in such a large Sa
Do not fear, great king, do not fear!
I am not deceiving you,
or turning you over to your enemies.
Go forward, great king, go forward! Those are lamps
shining in the pavilion.
3. The Question About the Fruits of the Ascetic Life
tasattu rode on the elephant as far as the
terrain allowed, then descended and approached the
pavilion door on foot, where he asked J
vaka, where is the Buddha?
That is the Buddha, great king, that is the Buddha!
bhimukho nisinno purakkhato
s sitting against the central column facing east, in front
tasattu vedehiputto yena
Then the king went up to the Buddha and stood to one side.
He looked around the Sa
gha of monks, who were so very
silent, like a still, clear lake, and was inspired to exclaim,
me upasamena udayabhaddo kum
gato hotu, yenetarahi upasamena
May my son, Prince Ud
yibhadda, be blessed with such
gha of mendicants now enjoys!
Has your mind gone to one you love, great king?
Piyo me, bhante, udayabhaddo kum
I love my son, sir, Prince Ud
me, bhante, upasamena udayabhaddo kum
gato hotu yenetarahi upasamena
May he be blessed with such peace as the Sa
mendicants now enjoys!
Then the king bowed to the Buddha, raised his joined palms
gha, and sat down to one side.
vedehiputto bhagavanta
He said to the Buddha,
, bhante, bhagavanta
d like to ask you about a certain point, if you
Ask what you wish, great king.
ni, bhante, puthusipp
Sir, there are many di
These include elephant riders, cavalry, charioteers, archers,
bannermen, adjutants, food servers, warrior-chiefs, princes,
chargers, great warriors, heroes, leather-clad soldiers, anM
sons of bondservants.
They also include bakers, barbers, bathroom attendants,
cooks, garland-makers, dyers, weavers, basket-makers,
potters, accountants,
nger-talliers, or those following any
similar professions. All these live o
the fruits of their
fession which are apparent in the present life.
With that they bring happiness and joy to themselves, their
parents, their children and partners, and their friends and
colleagues. And they establish an uplifting religious
donation for ascetics anM
heaven, ripens in happiness, and leads to heaven.
nu kho, bhante, evameva di
Sir, can you point out a fruit of the ascetic life that
apparent in the present life?
Great king, do you recall having asked this question of
other ascetics and brahmins?
t mind, great king, tell me how they
Na kho me, bhante, garu, yatthassa bhagav
nisinno, bhagavantar
s no trouble when someone such as the Blessed One is
Well, speak then, great king.
3.1. The Doctrine of P
One time, sir, I approached P
exchanged greetings with him.
When the greetings and polite conversation were over, I sat
down to one side, anM
d asked him the same question.
nu kho, bho kassapa, evameva di
payato socayato, soc
payato, phandato phand
Khurapariyantena cepi cakkena yo imiss
kareyya, natthi tatonid
Great king, the one who acts doM
es nothing wrong when
they punish, mutilate, torture, aggrieve, oppress,
intimidate, or when they encourage others to do the same.
They do nothing wrong when they kill, steal, break into
houses, plunder wealth, steal from isolated buildings,
commit highway robbery, commit adultery, and lie. If you
were to reduce all the living creatures of this earth to one
esh with a razor-edged chakram, no evil
comes of that, and no outcome of evil.
tento chindanto ched
If you were to go along the south bank of the Ganges killing,
mutilating, and torturing, and encouraging others to do the
same, no evil comes of that, and no outcome of evil.
pento, natthi tatonid
If you were to go along the north bank of the Ganges giving
d encouraging others to do the same, no
merit comes of that, and no outcome of merit.
yamena saccavajjena natthi
In giving, self-control, restraint, and truthfulness there is no
merit or outcome of merit.
And so, when I asked P
a Kassapa about the fruits of the
ascetic life apparent in the present life, he answeM
the doctrine of inaction.
It was like someone who, when asked about a mango,
answered with a breadfruit, or when asked about a
breadfruit, answered with a mango.
evameva kho me, bhante, p
, bhante, etadahosi:
How could one such as I presume to rebuke an ascetic or
brahmin living in my realm?
So I neither approved nor dismissed that statement of
hanto anikkujjanto u
I was displeased, but didM
not express my displeasure.
Neither accepting what he said nor contradicting it, I got
up from my seat and left.
3.2. The Doctrine of Makkhali Gos
One time, sir, I approached Makkhali Gos
When the greetings and polite conversation were over, I sat
down to one side, and asked him the same question.
vutte, bhante, makkhali gos
ja, hetu natthi paccayo satt
Great king, there is no cause or condition for the
corruption of sentient beings. Sentient beings are
corrupted without cause or condition.
Natthi hetu, natthi paccayo satt
s no cause or condition for the puri
Sentient beings are puri
ed without cause or condition.
One does not act of one
s own volition, one does not act of
s volition, one does not act from a person
There is no power, no energy, no manly strength or vigor.
All sentient beings, all living creatures, all beings, all souls
lack control, power, and energy. Molded by destiny,
circumstance, and naM
ture, they experience pleasure and
pain in the six classes of rebirth.
ni yonipamukhasatasahass
There are 1.4 million main wombs, and 6,000, and 600.
There are 500 deeds, and
ve, and three. There are deeds
and half-deeds. There are 62 paths, 62 sub-eons, M
of rebirth, and eight stages in a person
vaka ascetics, 4,900 wanderers, and 4,900 naked
ascetics. There are 2,000 faculties, 3,000 hells, and 36
realms of dust. There are seven percipient embryos, seven
non-percipient embryos, and seven embryos without
attachments. There are seven gods, seven humans, and
seven goblins. There are seven lakes, seven winds, 700
s. There are seven dreams
and 700 dreams. There are 8.4 million greatM
which the foolish and the astute transmigrate before
And here there is no such thing as this:
cation or spiritual life I shall force
unripened deeds to bear their fruit, or eliminate old deeds
by experiencing theM
ir results little by little,
amite sukhadukkhe pariyantakate sa
Pleasure and pain are allotted. Transmigration lasts only for
a limited period, so there
s no increase or decrease, no
getting better or worse.
s like how, when you toss a ball of string, it rolls away
In the same way, after transmigrating the foolish and the
astute will make an end of su
kho me, bhante, makkhali gos
And so, when I asked Makkhali Gos
la about the fruits of
the ascetic life apparent in the present life, he answered
with the doctrine of puri
cation through transmigration.
It was like someone who, when asked about a mango,
answered with a breadfruit, or when asked about a
breadfruit, answered with a mango.
evameva kho me, bhante, makkhali gos
, bhante, etadahosi:
How could one such as IM
presume to rebuke an ascetic or
brahmin living in my realm?
, bhante, makkhalissa gos
So I neither approved nor dismissed that statement of
hanto anikkujjanto u
I was displeased, but did not express my displeasure.
Neither accepting what he said nor contradicting it, I got
om my seat and left.
3.3. Ajitakesakambalav
3.3. The Doctrine of Ajita Kesakambala
kesakambalo tenupasa
ajitena kesakambalena saddhi
One time, sir, I approached Ajita Kesakambala and
exchanged greetings with him.
When the greetings and polite conversationM
down to one side, and asked him the same question.
ni, bho ajita, puthusipp
nu kho, bho ajita, evameva di
vutte, bhante, ajito kesakambalo ma
, natthi sukatadukka
loko, natthi paro loko, natthi
Great king, there is no meaning in giving, sacri
s no fruit or result of good and bad deeds.
s no afterlife. There
s no obligation to mother and
father. No beings are reborn spontaneously. And there
ascetic or brahmin who is well attained and practiced, and
who describes the afteM
rlife after realizing it with their own
anupeti anupagacchati,
anupeti anupagacchati, tejo tejok
anupeti anupagacchati, v
This person is made up of the four primary elements. When
they die, the earth in their body merges and coalesces with
the main mass of earth. The water in their body merges and
e main mass of water. The
body merges and coalesces with the main mass of
air in their body merges and coalesces with the main mass
of air. The faculties are transferred to space.
Four men with a bier carry away the corpse.
Their footprints show the way to the cemetery.
ni bhavanti, bhassant
The bones become bleached. O
erings dedicated to the
Giving is a doctrine of morons.
irms a positive teaching it
vinassanti, na honti para
Both the foolish and the astute are annihilated and
destroyed when their body breaks up, and don
kho me, bhante, ajito kesakambalo
And so, when I asked Ajita Kesakambala about the fruits of
the ascetic life apparent in the present life, he answered
with the doctrine of annihilationism.
It was like someone who, when asked about a mango,
answered with a breadfruit, or when asked about a
breadfruit, answered with a mango.
evameva kho me, bhante, ajitM
, bhante, etadahosi:
How could one such as I presume to rebuke an ascetic or
brahmin living in my realm?
, bhante, ajitassa kesakambalassa
So I neither approved nor dismissed that statement of Ajita
hanto anikkujjanto u
I was displeased, but did not express my displeasure.
Neither accepting what he said nor contradicting it, I got
up from my seat and left.
3.4. The Doctrine of Pakudha Kacc
One time, sir, I approached Pakudha Kacc
exchanged greetings with him.
When the greetings and polite conversation were over, I sat
down to one side, and asked him the same question.
vutte, bhante, pakudho kacc
Great king, these seven substances are not made, not
derived, not created, without a creator, barren, steady as a
mountain peak, standing
t move or deteriorate or obstruct each other.
re unable to cause pleasure, pain, or neutral feeling to
The substances of earth, water,
re, air; pleasure, pain, and
the soul is the seventh.
substances are not made, not derived, not
created, without a creator, barren, steady as a mountain
t move or deteriorate or obstruct each other.
re unable to cause pleasure, pain, or neutral feeling to
And here there is no-one who kills or who makes others kill;
no-one who learns or who educates others; no-one who
understands or who helps others understand.
chindati, na koci ki
s head with a sharp sword, you
The sword simply passes through the gap between the
kho me, bhante, pakudM
And so, when I asked Pakudha Kacc
yana about the fruits of
the ascetic life apparent in the present life, he answered
with something else entirely.
It was like someone who, when asked about a mango,
answered with a breadfruit, or when asked about a
breadfruit, answered with a mango.
a kho me, bhante, pakudho kacc
, bhante, etadahosi:
How could one such as I presume to rebuke an ascetic or
brahmin living in my realm?
, bhante, pakudhassa kacc
So I neither approved nor dismM
issed that statement of
hanto anikkujjanto u
I was displeased, but did not express my displeasure.
Neither accepting what he said nor contradicting it, I got
up from my seat and left.
3.5. The Doctrine of Niga
One time, sir, I approached Niga
exchanged greetings with him.
When the greetings and polite conversation were over, I sat
down to one side, and asked him the same question.
ni, bho aggivessana,
nu kho, bho aggivessana, evameva di
vutte, bhante, niga
Great king, consider a Jain ascetic who is restrained in the
And how is a Jain ascetic restrained in the fourfold
s when a Jain ascetic is obstructed by all water, devoted
to all water, shaking o
all water, pervaded by all water.
s how a Jain ascetic is restrained in the fourfold
When a Jain ascetic is restrained in the fourfold restraint,
ho gatatto ca yatatto
re called a knotless one who is self-realized, self-
controlled, and steadfast.
kho me, bhante, niga
And so, when I asked Niga
aputta about the fruits
of the ascetic life apparent in the present life, he answered
with the fourfold restraint.
It was like someone who, when asked about a mango,
answered with a breadfruit, or when asked about a
breadfruit, answered with a mango.
evameva kho me, bhante, niga
, bhante, etadahosi:
How could one such as I presume to rebuke an ascetic or
brahmin living in my realm?
So I neither approved nor dismissed that statement of
hanto anikkujjanto u
I was displeased, but did not express my displeasure.
accepting what he said nor contradicting it, I got
up from my seat and left.
3.6. The Doctrine of Sa
One time, sir, I approached Sa
exchanged greetings with him.
When the greetings and polite conversation were over, I sat
down to one side, and asked him the same question.
atthi paro lokoti iti ce ma
pucchasi, atthi paro
oti iti ce me assa, atthi paro lokoti iti te na
Suppose you were to ask me whether there is another
world. If I believed there was, I would say so.
Evantipi me no, tath
notipi me no, no notipi me no.
Suppose you were to ask me whether there is no other
atthi ca natthi ca paro loko
whether there both is and is not another world
nevatthi na natthi paro loko
whether there neither is nor is not another world
whether there are beings who are reborn spontaneously
whether there are no beings who are reborn spontaneously
atthi ca natthi ca satt
whether there both are and are not beings who are reborn
nevatthi na natthi satt
whether there neither are nor are not beings who are
reborn spontaneously
whether there is fruit and result of good and bad deeds
whether there is no fruit and result of good and bad deeds
atthi ca natthi ca sukatadukka
whether there both is aM
nd is not fruit and result of good and
nevatthi na natthi sukatadukka
whether there neither is nor is not fruit and result of good
whether a Realized One exists after death
whether a Realized One doesn
t exist after death
hoti ca na ca hoti tath
whether a Realized One both exists aM
neva hoti na na hoti tath
pucchasi, neva hoti na na hoti tath
ti iti ce me assa, neva hoti na na hoti
whether a Realized One neither exists nor doesn
after death. If I believed there was, I would say so.
Evantipi me no, tath
notipi me no, no notipi me no
And so, when I asked Sa
hiputta about the fruits
of the ascetic life apparent in the present life, he answered
It was like someone who, when asked about a mango,
answered with a breadfruit, or when asked about a
breadfruit, answered with a mango.
evameva kho me, bhante, sa
, bhante, etadahosi:
This is the most foolish and stupid of all these ascetics and
How on earth can he answer with evasiveness when asked
about the fruits of the ascetic life apparent in the present
, bhante, etadahosi:
How could one such as I presume to rebuke an ascetic or
brahmin living in my realm?
So I neither approved nor dismissed that statement of
hanto anikkujjanto u
I was displeased, but did not express my displeasure.
Neither accepting what he said nor contradicting it, I got
up from my seat and left.
4. The Fruits of the Ascetic Life
4.1. The First Fruit of the Ascetic Life
, bhante, bhagavantampi pucch
And so I ask the Buddha:
ni, bhante, puthusipp
Sir, there are many di
These include elephant riders, cavalry, charioteers, archers,
bannermen, adjutants, food serversM
, warrior-chiefs, princes,
chargers, great warriors, heroes, leather-clad soldiers, and
sons of bondservants.
They also include bakers, barbers, bathroom attendants,
cooks, garland-makers, dyers, weavers, basket-makers,
potters, accountants,
r those following any
similar professions. All these live o
the fruits of their
profession which are apparent in the present life.
With that they bring happiness and joy to themselves, their
parents, their children and partners, and their frieM
colleagues. And they establish an uplifting religious
donation for ascetics and brahmins that
heaven, ripens in happiness, and leads to heaven.
nu kho, bhante, evameva di
Sir, can you point out a fruit of the ascetic life that
apparent in the present life?
ll ask you about this in return, and you can
What do you think, great king?
idha te assa puriso d
Suppose you had a person who was a bondservant, a
worker. They get up before you and go to bed after you, and
are obliging, behaving nicely and speaking politely, and
gazing up at your face.
The outcome and result of good deeds is just so incredible,
manusso; ahampi manusso.
tasattu is a human being, and so am I.
tasattu vedehiputto pa
Yet he amuses himself, supplied and provided with M
kinds of sensual stimulation as if he were a god.
m his bondservant, his worker. I get up before
him and go to bed after him, and am obliging, behaving
nicely and speaking politely, and gazing up at his face.
I should do good deeds.
my hair and beard, dress in ocher
robes, and go forth from the lay life to homelessness?
So aparena samayena kesamassu
After some time, that is what they do.
vuto vihareyya, manas
d live restrained in body, speech,
and mind, living content with nothing more than food and
clothes, delighting in seclusion.
And suppose your men were to report all this to you.
si, yo te so puriso d
vuto viharati, manas
Would you say to them:
etu me, bho, so puriso, punadeva hotu d
Bring that person to me! Let them once more be my
bondservant, my worker
nappaccayabhesajjapari
rehi, dhammikampissa rakkh
Rather, I would bow to them, rise in their presence, and
d invite them to accept robes, alms-food,
lodgings, and medicines and supplies for the sick. And I
arrange for their lawful guarding and protection.
What do you think, great king?
If this is so, is there a fruit of the ascetic life apparent in the
present life or not?
Clearly, sir, there is.
the present life, which I point out to you.
4.2. The Second Fruit of the Ascetic Life
But sir, can you point out another fruit of the ascetic life
s likewise apparent in the present life?
ll ask you about this in return, and you can
What do you think, great king?
idha te assa puriso kassako gahapatiko karak
Suppose you had a person who was a farmer, a
householder, a hard worker, someone who builds up their
he outcome and result of good deeds is just so incredible,
manusso, ahampi manusso.
tasattu is a human being, and so am I.
tasattu vedehiputto pa
Yet he amuses himself, supplied and provided with the
kinds of sensual stimulation as if he were a god.
panamhissa kassako gahapatiko karak
m a farmer, a householder, a hard worker,
someone who builds up their capital.
I should do good deeds.
my hair and beard, dress in ocher
robes, and go forth from the lay life to homelessness?
So aparena samayena appa
After some time they give up a large or small fortune, and a
large or small family circle. They
dress in ocher robes, and go forth from the lay life to
vuto vihareyya, manas
Having gone forth they
d live restrained in body, speech,
and mind, living content with nothing more than food and
clothes, delighting in seclusion.
And suppose your men were to report all this to you.
si, yo te so puriso kassako
vuto viharati, manas
Would you say to them:
etu me, bho, so puriso, punadeva hotu kassako
Bring that person to me! Let them once more be a farmer,
a householder, a hard worker, someone who builds up their
nappaccayabhesajjapari
rehi, dhammikampissa rakkh
Rather, I would bow to them, rise in their presence, and
d invite them to accept robes, alms-food,
lodgings, and medicines and supplies for the sick. And I
arrange for their lawful guarding and protection.
What do you think, great king?
If this is so, is there a fruit of the ascetic life apparent in the
present life or not?
Clearly, sir, there is.
This is the second fruit of the ascetic life that
the present life, which I point out to you.
4.3. The Finer Fruits of the Ascetic Life
aphalehi abhikkantatara
But sir, can you point out a fruit of the ascetic life that
apparent in the present life which is better and
Well then, listen and pay close attention, I will speak.
vedehiputto bhagavato paccassosi.
The Buddha said this:
gato loke uppajjati araha
anuttaro purisadammas
hen a Realized One arises in the world,
perfected, a fully awakened Buddha, accomplished in
knowledge and conduct, holy, knower of the world, supreme
guide for those who wish to train, teacher of gods and
humans, awakened, blessed.
He has realized with his own insight this world
s, this population with its ascetics
ahmins, gods and humans
and he makes it known to
He teaches Dhamma that
s good in the beginning, good in
the middle, and good in the end, meaningful and well-
phrased. And he reveals a spiritual practice that
A householder hears that teaching, or a householder
child, or someone reborn in some clan.
They gain faith in the Realized One,
so rajopatho, abbhok
Living in a house is cramped and dirty, but the life of one
gone forth is wide open.
s not easy for someone living at home to lead the spiritual
life utterly full and pure, like a polished shell.
my hair and beard, dress in ocher
robes, and go forth from the lay life to homelessness?
So aparena samayena appa
After some time they give up a large or small fortune, and a
large or small family circle. They shave o
dress in ocher robes, and go forth from the lay life to
lasampanno, indriyesu guttadv
ve gone forth, they live restrained in the
monastic code, conducting themselves well and seeking
alms in suitable places. Seeing danger in the slightest fault,
they keep the rules they
ve undertaken. They act skillfully
by body and speech. They
ed in livelihood and
accomplished in ethical condM
uct. They guard the sense
doors, have mindfulness and situational awareness, and are
4.3.1.1. The Shorter Section on Ethics
And how, great king, is a mendicant accomplished in ethics?
ivirato hoti. Nihitada
s when a mendicant giveM
s up killing living creatures,
renouncing the rod and the sword. They
kind, living full of compassion for all living beings.
This pertains to their ethics.
They give up stealing. They take only what
s given. They keep themselves clean by
ains to their ethics.
They give up unchastity. They are celibate, set apart,
avoiding the common practice of sex.
This pertains to their ethics.
saccasandho theto paccayiko avisa
They give up lying. They speak the truth and stick to the
re honest and trustworthy, and don
This pertains to their ethics.
They give up divisive speech. They don
t repeat in one place
what they heard in another so as to dM
ivide people against
each other. Instead, they reconcile those who are divided,
supporting unity, delighting in harmony, loving harmony,
speaking words that promote harmony.
This pertains to their ethics.
They give up harsh speech. They speak in a way that
pleasing to the ear, lovely, going to the heart, polite,
likable and agreeable to the people.
This pertains to their ethics.
They give up talking nonsense. Their words are timely, true,
and meaningful, in line with the teaching and training. They
at the right time which are valuable, reasonable,
This pertains to their ethics.
They refrain from injuring plants and seeds.
ekabhattiko hoti ratt
They eat in one part of the day, abstaining from eating at
night and food at the wrong time.
They avoid dancing, singing, music, and seeing shows.
They refrain from beautifying and adorning themselves with
garlands, fragrance, and makeup.
They avoid high and luxurious beds.
They avoid receiving gold and money,
male and female bondservants,
elephants, cows, horses, and mares,
They refrain from running errands andM
falsifying weights, metals, or measures;
bribery, fraud, cheating, and duplicity;
Chedanavadhabandhanavipar
mutilation, murder, abduction, banditry, plunder, and
This pertains to their ethics.
r section on ethics is
4.3.1.2. The Middle Section on Ethics
There are some ascetics and brahmins who, while enjoying
food given in faith, still engage in injuring plants and seeds.
These include plants propagated from roots, stems,
cuttings, or joints; and those from regular seeds as the
They refrain from such injury to plants and seeds.
This pertains to their ethics.
There are some ascetics and brahmins who, while enjoying
food given in faith, still engage iM
n storing up goods for their
This includes such things as food, drink, clothes, vehicles,
bedding, fragrance, and material possessions.
They refrain from storing up such goods.
This pertains to their ethics.
There are some ascetics and brahmins who, while enjoying
food given in faith, still engage in seeing shows.
This includes such things as dancing, singing, music,
performances, and storytelling; clapping, gongs, and kettle-
drums; art exhibitions and acrobatic displays; battles of
elephants, horses, bu
aloes, bulls, goats, rams, chickens,
ghts, boxing, and wrestling; combat, roll
calls of the armed forces, battle-formations, and regimental
They refrain from such shows.
This pertains to their ethics.
There are some ascetics and brahmins who, while enjoying
food given in faith, still engage in gambling that causes
This includes such things as checkers, draughts, checkers
in the air, hopscotch, spillikins, board-games, tip-cat,
drawing straws, dice, leaf-
utes, toy plows, somersaults,
pinwheels, toy measures, toy carts, toy bows, guessing
words from syllables, and guessing another
They refrain from such gambling.
This pertains to their ethics.
There are some ascetics and brahmins who, while enjoying
food given in faith, still make use of high and luxurious
kadalimigapavarapaccatthara
This includes such things as sofas, couches, woolen covers
shag-piled, colorful, white, embroidered with
quilted, embroidered with animals, double-or single-fringed
and silk covers studded with gems, as well as silken
sheets, woven carpets, rugs for elephants, horses, or
chariots, antelope hide rugs, and spM
with a canopy above and red cushions at both ends.
They refrain from such bedding.
This pertains to their ethics.
There are some ascetics and brahmins who, while enjoying
food given in faith, still engage in beautifyingM
themselves with garlands, fragrance, and makeup.
This includes such things as applying beauty products by
anointing, massaging, bathing, and rubbing; mirrors,
ointments, garlands, M
fragrances, and makeup; face-powder,
foundation, bracelets, headbands, fancy walking-sticks or
containers, rapiers, parasols, fancy sandals, turbans,
jewelry, chowries, and long-fringed white robes.
They refrain from such beauti
cation and adornment.
This pertains to their ethics.
There are some ascetics and brahmins who, while enjoying
food given in faith, still engage in unworthy talk.
This includes such topics as talk about kings, bandits, and
ministers; talk about armies, threats, and wars; talk about
food, drink, clothes, and beds; talk about garlands and
fragrances; talk about family, vehicles, villages, towns,
cities, and countries; talk about women and heroes; street
talk and well talk; talk about the departed; motley talk;
tales of land and sea; and talk about being reborn in this or
They refrain from such unworthy talk.
This pertains to their ethics.
There are some ascetics and brahmins who, while enjoying
food given in faith, still engage in arguments.
ipanno tvamasi, ahamasmi samm
do, niggahito tvamasi,
They say such things as:
teaching and training. I understand this teaching and
training. What, you understand this teaching and M
re practicing wrong. I
m practicing right. I stay on
t. You said last what you should have said
rst what you should have said last. What
ve thought so much about has been disproved. Your
doctrine is refuted. Go on, save your doctrine! You
trapped; get yourself out of this
They refrain from such argumentative talk.
There are some ascetics and brahmins who, while enjoying
food given in faith, still engage in running errands and
This includes running erM
rands for rulers, ministers,
aristocrats, brahmins, householders, or princes who say:
Go here, go there. Take this, bring that from there.
They refrain from such errands.
This pertains to their ethics.
There are some ascetics and brahmins who, while enjoying
food given in faith, still engage in deceit,
and belittling, and using material possessions to pursue
other material possessions. They refrain from such deceit
This pertains to their ethics.
The middle section on ethics is
4.3.1.3. The Long Section on Ethics
There are some ascetics and brahmins who, while enjoying
food given in faith, still earn a living by unworthy branches
of knowledge, by wrong livelihood.
elds as limb-reading, omenology,
divining celestial portents, interpreting dreams, divining
bodily marks, divining holes in cloth gnawed by mice,
erings of husks, rice powder,
rice, ghee, or oil; o
erings from the mouth, blood sacri
ry; geomancy for building sites,
cemeteries; exorcisms, earth magic, snake charming,
poisons; the crafts of the scorpion, the rat, the bird, and the
crow; prophesying life span, chanting for protection, and
They refrain from such unworthy branches of knowledge,
such wrong livelihood.
This pertains to their ethics.
There are some ascetics and brahmins who, while enjoying
food given in faith, still earn a living by unworthy branches
of knowledge, by wrong livelihood.
This includes reading the marks of gems, cloth, clubs,
swords, spears, arrows, weapons, women, men, boys, girls,
male and female bondservants, elephants, horses, bu
bulls, cows, goats, rams, M
chickens, quails, monitor lizards,
rabbits, tortoises, or deer.
They refrain from such unworthy branches of knowledge,
such wrong livelihood.
This pertains to their ethics.
There are some ascetics and brahmins who, while enjoying
in faith, still earn a living by unworthy branches
of knowledge, by wrong livelihood.
bhavissati, abbhantar
bhavissati, iti imassa jayo bhavissati, imassa par
This includes making predictions that the king will march
forth or march back; or that our king will attack and the
enemy king will retreat, or vice versa; or that our king will
triumph and the enemy king will be defeated, or vice versa;
and so there will be victory for one and defeat for the other.
They refrain from such unM
worthy branches of knowledge,
such wrong livelihood.
This pertains to their ethics.
There are some ascetics and brahmins who, while enjoying
food given in faith, still earn a living by unworthy branches
of knowledge, by wrong livelihood.
bhavissati, nakkhattagg
bhavissati, devadudrabhi bhavissati,
This includes making predictions that there will be an
eclipse of the moon, or sun, or stars; that the sun, moon,
and stars will be in conjunction or in opposition; that there
will be a meteor shower, a
ery sky, an earthquake,
thunder; that there will be a rising, a setting, a darkening, a
brightening of the moon, sun, and stars. And it also includes
making predictions about the results of all such
n from such unworthy branches of knowledge,
such wrong livelihood.
This pertains to their ethics.
There are some ascetics and brahmins who, while enjoying
food given in faith, still earn a living by unworthy branches
of knowledge, by wrong livelihood.
bhavissati, dubbhikkha
This includes predicting whether there will be plenty of rain
or drought; plenty to eat or famine; an abundant harvest or
a bad harvest; security or peril; sickness or health. It also
includes such occupations as computing, accounting,
calculating, poetry, and cosmology.
They refrain from such unworthy branches of knowledge,
such wrong livelihood.
This pertains to their ethics.
There are some ascetics and brahmins who, while enjoying
food given in faith, still earn a living by unworthy branches
of knowledge, by wrong livelihood.
This includes making arrangements for giving and taking in
marriage; for engagement and divorce; and for scattering
outwards at the wedding ceremony. It also
includes casting spells for good or bad luck, curses to
prevent conception, bind the tongue, or lock the jaws;
charms for the hands and ears; questioning a mirror, a girl,
or a god as an oracle; worshiping the sun, worshiping the
Great One, breathing
re, and invoking Siri, the goddess of
They refrain from such unworthy branches of knowledge,
such wrong livelihood.
This pertains to their ethics.
There are some ascetics and brahmins who, while enjoying
food given in faith, still earn a living by unworthy branches
of knowledge, by wrong livelihood.
This includes rites for propitiation, for granting wishes, for
ghosts, for the earth, for rain, for property settlement, and
for preparing and consecrating house sites, and rites
involving rinsing and bathing, and oblationsM
administering emetics, purgatives, expectorants, and
phlegmagogues; administering ear-oils, eye restoratives,
nasal medicine, ointments, and counter-ointments; surgery
with needle and scalpel, treating children, prescribing root
medicines, and binding on herbs.
They refrain from such unworthy branches of knowledge,
such wrong livelihood.
This pertains to their ethics.
samanupassati, yadida
A mendicant thus accomplished in ethics sees no danger in
any quarter in regards to their ethical restraint.
mitto na kutoci bhaya
s like a king who has defeated his enemies. He sees no
danger from his foes in any quarter.
samanupassati, yadida
In the same way, a mendicant thus accomplished in ethics
sees no danger in any quarter in regards to their ethical
When they have this entire spectrum of noble ethics, they
experience a blameless happiness inside themselves.
s how a mendicant is accomplished in ethics.
The longer section on ethics is
4.3.2.1. Sense Restraint
ja, bhikkhu indriyesu guttadv
And how does a mendicant guard the sense doors?
When a noble disciple sees a sight with their eyes, they
t get caught up in the features and details.
rakkhati cakkhundriya
If the faculty of sight were left unrestrained, bad unskillful
qualities of desire and aversion would become
overwhelming. For this reason, they practice restraint,
protecting the faculty of sight, and achieving its restraint.
When they hear a sound with their ears
When they smell an odor with their nose
avor with their tongue
When they feel a touch with their body
When they know a thought with their mind, they don
caught up in the features and details.
If the faculty of mind were left unrestrained, bad unskillful
qualities of desire and aversion would become
overwhelming. For this reason, they practice restraint,
protecting the faculty of mind, and achieving its restraint.
When they have this noble sense M
restraint, they experience
an unsullied bliss inside themselves.
ja, bhikkhu indriyesu guttadv
s how a mendicant guards the sense doors.
4.3.2.2. Satisampaja
4.3.2.2. Mindfulness and Situational Awareness
ja, bhikkhu satisampaja
And how does a mendicant have mindfulness and situational
ja, bhikkhu abhikkante pa
lokite vilokite sampaj
s when a mendicant acts with situational awareness when
going out and coming back; when looking ahead and aside;
when bending and extending the limbs; when bearing the
outer robe, bowl and robes; when eating, drinking,
ing, and tasting; when urinating and defecating; when
walking, standing, sitting, sleeping, waking, speaking, and
ja, bhikkhu satisampaja
s how a mendicant has mindfulness and situational
4.3.2.3. Contentment
And how is a mendicant content?
. So yena yeneva pakkamati, sam
s when a mendicant is content with robes to look after the
body and alms-food to look after the belly. Wherever they
go, they set out taking only these things.
re like a bird: wherever it
ies, wings are its only
tena. So yena yenevM
In the same way, a mendicant is content with robes to look
after the body and alms-food to look after the belly.
Wherever they go, they set out taking only these things.
s how a mendicant is content.
4.3.2.4. Giving Up the Hindrances
ca ariyena indriyasa
ca ariyena satisampaja
When they have this noble spectrum of ethics, this noble
sense restraint, this noble mindfulness and situational
awareness, and this noble contentment,
they frequent a secluded lodging
a wilderness, the root of
a tree, a hill, a ravine, a mountain cave, a charnel ground, a
forest, the open air, M
After the meal, they return from alms-round, sit down cross-
legged with their body straight, and establish mindfulness
Giving up desire for the world, they meditate with a heart
rid of desire, cleansing the mind of desire.
Giving up ill will and malevolence, they meditate with a
mind rid of ill will, full of compassion for all living beings,
cleansing the mind of ill will.
ya vigatathinamiddho viharati
Giving up dullness and drowsiness, they meditate with a
mind rid of dullness and drowsiness, perceiving light,
mindful and aware, cleansing the mind of dullness and
ya anuddhato viharati,
pasantacitto, uddhaccakukkucc
Giving up restlessness and remorse, they meditate without
restlessness, their mind peaceful inside, cleansing the mind
of restlessness and remorse.
avicikiccho viharati,
kusalesu dhammesu, vicikicch
Giving up doubt, they meditate having gone beyond dM
not undecided about skillful qualities, cleansing the mind of
Suppose a man who has gotten into debt were to apply
orts proved successful.
the original loan and have enough left
over to support his partner.
Thinking about this,
ya kammante payojesi
, atthi ca me uttari
lled with joy and happiness.
Suppose there was a person who was sick, su
d lose their appetite and get physically
So aparena samayena tamh
But after some time they
d recover from that illness, and
regain their appetite and their strength.
Thinking about this,
lled with joy and happiness.
Suppose a person was imprisoned in a jail.
So aparena samayena tamh
abbhayena, na cassa ki
But after some time they were released from jail, safe and
sound, with no loss oM
Thinking about this,
lled with joy and happiness.
Suppose a person was a bondservant. They belonged to
someone else and were unable to go wM
So aparena samayena tamh
But after some time they
d be freed from servitude and
become their own master, an emancipated individual able
to go where they wish.
Thinking about this,
lled with joy and happiness.
ja, puriso sadhano sabhogo
ipajjeyya dubbhikkha
Suppose there was a person with wealth and property who
was traveling along a desert road, which was perilous, with
So aparena samayena ta
But after some time they crossed over the desert safely,
aching the neighborhood of a village, a sanctuary free of
Thinking about this,
kho pubbe sadhano sabhogo
lled with joy and happiness.
ne attani samanupassati.
In the same way, as long as these
ve hindrances are not
given up inside themselves, a mendicant regards them thus
as a debt, a disease, a prison, slavery, and a desert crossing.
ve hindrances are given up inside
selves, a mendicant regards this as freedom from debt,
good health, release from prison, emancipation, and
ne attani samanupassati.
ne attani samanupassato
yo passambhati, passaddhak
Seeing that the hindrances have been given up in them, joy
springs up. Being joyful, rapture springs upM
is full of rapture, the body becomes tranquil. When the body
is tranquil, they feel bliss. And when blissful, the mind
4.3.2.5. First Absorption
mehi, vivicca akusalehi dhammehi
upasampajja viharati.
Quite secluded from sensual pleasures, secluded from
unskillful qualities, they enter and remain in the
absorption, which has the rapture and bliss bM
seclusion, while placing the mind and keeping it connected.
abhisandeti parisandeti parip
They drench, steep,
ll, and spread their body with rapture
and bliss born of seclusion. There
s no part of the body
s not spread with rapture and bliss born of seclusion.
udakena paripphosaka
s like when a deft bathroom attendant or their apprentice
pours bath powder into a bronze dish, sprinkling it little by
little with water. They knead it until the ball of bath powder
is soaked and saturated with moisture, spread through
inside and out; yet no moisture oozes out.
tisukhena abhisandeti parisandeti
reti parippharati, n
In the same way, a mendicant drenches, steeps,
spreads their body with rapture and bliss born of seclusion.
s no part of the body that
s not spread with rapture
and bliss born of seclusion.
This, great king, is a fruit of the ascetic life that
in the present life which is better and
4.3.2.6. Second Absorption
ja, bhikkhu vitakkavic
upasampajja viharati.
Furthermore, as the placing of the mind and keeping it
connected are stilled, a mendicant eM
nters and remains in
the second absorption, which has the rapture and bliss born
of immersion, with internal clarity and con
ed mind, without applying the mind and keeping it
abhisandeti parisandeti parip
In the same way, a mendicant drenches, steeps,
spreads their body with rapture and bliss born of
s no part of the body that
with rapture and bliss born of immersion.
ja, udakarahado gambh
ubbhidodako tassa nevassa puratthim
s like a deep lake fed by spring water. There
the east, west, north, or south, and no M
rainfall to replenish it
abhisandeyya parisandeyya parip
But the stream of cool water welling up in the lake
lls, and spreads throughout the lake.
s no part of the lake that
s not spread through with
ja, bhikkhu imameva kM
tisukhena abhisandeti parisandeti
reti parippharati, n
In the same way, a mendicant drenches, steeps,
spreads their body with rapture and bliss born of
s no part of the body that
with rapture and bliss born of immersion.
This too, great king, is a fruit of the ascetic life that
apparent in the present life which is better and
4.3.2.7. Third Absorption
upekkhako ca viharati sato sampaj
upasampajja viharati.
Furthermore, with the fading away of rapture, a mendicant
enters and remains in the third absorption, where they
meditate with equanimity, mindful and aware, personally
experiencing the bliss of which the noble ones declare,
Equanimous and mindful, one meditates in bliss.
tikena sukhena abhisandeti
reti parippharati, n
tikena sukhena apphu
They drench, steep,
ll, and spread their body with bliss
free of rapture. There
s no part of the body that
pread with bliss free of rapture.
l with blue water lilies, or pink or white
lotuses. Some of them sprout and grow in the water without
rising above it, thriving underwater. From the tip to the
re drenched, steeped,
lled, and soaked with cool
s no part of them that
s not soaked with cool
ja, bhikkhu imameva k
tikena sukhena abhisandeti parisandeti
reti parippharati, n
tikena sukhena apphu
mendicant drenches, steeps,
spreads their body with bliss free of rapture. There
part of the body that
s not spread with bliss free of rapture.
This too, great king, is a fruit of the ascetic life that
apparent in the present life which is better and
4.3.2.8. Fourth Absorption
ja, bhikkhu sukhassa ca
upasampajja viharati, so imameva
Furthermore, giving up pleasure and pain, and ending
former happiness and sadness, a mendicant enters and
remains in the fourth M
absorption, without pleasure or pain,
with pure equanimity and mindfulness.
s like someone sitting wrapped from head to foot with
s no part of the body that
over with white cloth.
ja, bhikkhu imameva k
In the same way, they sit spreading their body through with
pure bright mind. There
s no part of the body that
spread with pure bright mind.
This too, great king, is a fruit of the ascetic life that
apparent in the present life which is better and
4.3.3. The Eight Knowledges
4.3.3.1. Knowledge and Vision
hite citte parisuddhe pariyod
When their mind has become immersed in sam
awless, rid of corruptions, pliable,
workable, steady, and imperturbable
project it toward knowledge and viM
pettikasambhavo odanakumm
danaparimaddanabhedanaviddha
This body of mine is physical. It
s made up of the four
primary elements, produced by mother and father, built up
from rice and porridge, liable to impermanence, to wearing
away and erosion, to breaking up and destruction.
consciousness of mine is attached to it, tied to it.
so suparikammakato accho vippasanno an
Suppose there was a beryl gem that was naturally beautiful,
eight-faceted, well-worked, transparent, clear, and
unclouded, endowed with all good qualities.
And it was strung with a thread of blue, yellow, redM
puriso hatthe karitv
And someone with good eyesight were to take it in their
suparikammakato accho vippasanno an
This beryl gem is naturally beautiful, eight-faceted, well-
worked, transparent, clear, and unclouded, endowed with
s strung with a thread of blue, yellow, red, white, or
citte parisuddhe pariyod
In the same way, when their mind has become immersed in
corruptions, pliable, workable, steady, and imperturbable
extend it and project it toward knowledge and vision.
pettikasambhavo odanakumm
danaparimaddanabhedanaviddha
This too, great king, is a fruit of the ascetic life that
apparent in the present life which is better and
4.3.3.2. Manomayiddhi
4.3.3.2. Mind-Made Body
hite citte parisuddhe pariyod
When their mind has become immersed in sam
awless, rid of corruptions, pliable,
workable, steady, and imperturbable
project it toward the creation of a mind-made body.
From this body they create another body, physical, mind-
made, complete in all its various parts, not de
Suppose a person was to draw a reed out from its sheath.
This is the reed, this is the sheath. The reed and the sheath
erent things. The reed has been drawn out from the
Or suppose a person was to draw a sword out from its
This is the sword, this is the scabbard. The sword M
erent things. The sword has been drawn
out from the scabbard.
Or suppose a person was to draw a snake out from its
This is the snake, this is the slough. The snake and the
erent things. The snake has been drawn out
citte parisuddhe pariyod
In the same way, when their mind has become immersed in
corruptions, pliable, workable, steady, and imperturbable
they extend it and project it toward the creation of a mind-
From this body they create another body, physical, mind-
made, complete in all its various parts, not de
This too, great king, is a fruit of the ascetic life that
apparent in the present life which is better and
4.3.3.3. Psychic Powers
hite citte parisuddhe pariyod
When their mind has become immersed in sam
awless, rid of corruptions, pliable,
workable, steady, and imperturbable
project it toward psychic power.
udake; udakepi abhijjam
masati parimajjati; y
They wield the many kinds of psychic power: multiplyinM
themselves and becoming one again; going unimpeded
through a wall, a rampart, or a mountain as if through
space; diving in and out of the earth as if it were water;
walking on water as if it were earth;
through the sky like a bird; touching and stroking with the
hand the sun and moon, so mighty and powerful;
controlling the body as far as the Brahm
Suppose an expert potter or their apprentice had some
well-prepared clay. They could produce any kind of pot that
tadeva kareyya abhinipph
Or suppose a deft ivory-carver or their apprentice had some
well-prepared ivory. They could produce any kind of ivory
tadeva kareyya abhinipph
Or suppose a deft goldsmith or their apprentice had some
well-prepared gold. They could produce any kind of gold
item that they like.
citte parisuddhe pariyod
In the same way, when their mind has become immersed in
corruptions, pliable, workable, steady, and imperturbable
they extend it and project it toward psychic power.
udake; udakepi abhijjam
masati parimajjati; y
This too, great king, is a fruit of the asceM
apparent in the present life which is better and
4.3.3.4. Clairaudience
hite citte parisuddhe pariyod
When their mind has become immersed in sam
awless, rid of corruptions, pliable,
workable, steady, and imperturbable
project it toward clairaudience.
With clairaudience that is puri
ed and superhuman, they
hear both kinds of sounds, human and divine, whether near
avadindimasaddampi. Tassa evamassa:
Suppose there was a person traveling along the road.
d hear the sound of drums, clay drums, horns,
kettledrums, and tom-toms. They
s the sound of clay-drums,
the sound of horns, kettledrums, and tom-toms.
citte parisuddhe pariyod
In the same way, when their mind has become immersed in
corruptions, pliable, workable, steady, and imperturbable
they extend it and project it toward clairaudience.
With clairaudience that is puri
ed and superhuman, they
hear both kinds of sounds, human and divine, whether near
This too, great king, is a fruit of the ascetic life that
apparent in the present life which is better and
4.3.3.5. Comprehending the Minds of Others
hite citte parisuddhe pariyod
When their mind has become immersed in sam
awless, rid of corruptions, pliable,
workable, steady, and imperturbable
project it toward comprehending the minds of others.
They understand the minds of other beings and individuals,
having comprehended them with their own mind. They
understand mind with greed as
mind without delusion
mind that is supreme
Suppose there was a woman or man who was young,
youthful, and fond of adornments, and they check their own
ection in a clean bright mirror or a clear bowl of water.
If they had a spot they
In the same way, when their mind has become immersed in
corruptions, pliable, workable, steady, and imperturbable
they extend it and project it toward comprehending the
They understand the minM
ds of other beings and individuals,
having comprehended them with their own mind.
This too, great king, is a fruit of the ascetic life that
apparent in the present life which is better and
4.3.3.6. Recollection of Past Lives
hite citte parisuddhe pariyod
When their mind has become immersed in sam
awless, rid of corruptions, pliable,
workable, steady, and imperturbable
project it toward recollection of past lives.
so tato cuto amutra udap
They recollect many kinds of past lives, that is, one, two,
ve, ten, twenty, thirty, forty,
thousand, a hundred thousand rebirths; many eons of the
world contracting, many eons of the world expanding, many
eons of the world contracting and expanding. They
There, I was named this, my clan was that, I
looked like this, and that was my food. This was how I felt
asure and pain, and that was how my life ended. When I
passed away from that place I was reborn somewhere else.
There, too, I was named this, my clan was that, I looked like
this, and that was my food. This was how I felt pleasure and
pain, and that was how my life ended. When I passed away
from that place I was reborn here.
And so they recollect
their many kinds of past lives, with features and details.
gaccheyya. Tassa evamassa:
Suppose a person was to leave their home village and go to
ther village. From that village they
village. And from that village they
d return to their home
I went from my home village to
another village. There I stood like this, sat like that, spoke
like this, or kept silent like that. From that village I went to
yet another village. There too I stood like this, sat like that,
spoke like this, or kept silent like that. And from that village
I returned to my home village.
citte parisuddhe pariyod
In the same way, when their mind has become immersed in
corruptions, pliable, workable, steady, and imperturbable
they extend it and project it toward recollection of past
so tato cuto amutra udap
This too, great king, is a fruit of the ascetic life that
apparent in the present life which is better and
4.3.3.7. Dibbacakkhu
4.3.3.7. Clairvoyance
hite citte parisuddhe pariyod
When their mind has become immersed in sam
awless, rid of corruptions, pliable,
workable, steady, and imperturbable
project it toward knowledge of the death and rebirth of
yaduccaritena samann
ti. Iti dibbena cakkhun
nusakena satte passati cavam
With clairvoyance that is puri
ed and superhuman, they see
sentient beings passing away and being reborn
and superior, beautiful andM
ugly, in a good place or a bad
place. They understand how sentient beings are reborn
according to their deeds:
These dear beings did bad things
by way of body, speech, and mind. They spoke ill of the
noble ones; they had wrong view; and they acted out of that
wrong view. When their body breaks up, after death,
re reborn in a place of loss, a bad place, the
underworld, hell. These dear beings, however, did good
things by way of body, speech, and mind. They never spoke
ill of the noble ones; they M
had right view; and they acted out
of that right view. When their body breaks up, after death,
re reborn in a good place, a heavenly realm.
with clairvoyance that is puri
ed and superhuman, they see
sentient beings passing away and being reborn
and superior, beautiful and ugly, in a good place or a bad
place. They understand how sentient beings are reborn
according to their deeds.
pavisantepi nikkhamantepi rathik
ake nisinnepi. Tassa
nikkhamanti, ete rathik
Suppose there was a stilt longhouse at the central square. A
person with good eyesight standing there might see people
entering and leaving a house, walking along the streets and
paths, and sitting at the central square. They
are people entering and leaving a house, walking
along the streets and paths, and sitting at the central
citte parisuddhe pariyod
In the same way, when their mind has become immersed in
corruptions, pliable, workable, steady, and imperM
they extend and project it toward knowledge of the death
and rebirth of sentient beings.
nusakena satte passati cavam
yaduccaritena samann
manosucaritena samann
ti. Iti dibbena cakkhun
nusakena satte passati cavam
This too, great king, is a fruit of the ascetic life that
apparent in the present life which is better and
4.3.3.8. Ending of De
hite citte parisuddhe pariyod
When their mind has become immersed in sam
awless, rid of corruptions, pliable,
workable, steady, and imperturbable
project it toward knowledge of the ending of de
dukkhasamudayoti yath
dukkhanirodhoti yath
They truly understand:
This is the cessation of su
This is the practice that leads to the cessation of su
They truly understand:
This is the cessation of
This is the practice that leads to the
Knowing and seeing like this, their mind is freed from the
lements of sensuality, desire to be reborn, and
re freed, they know they
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.
vilo. Tattha cakkhum
hito passeyya sippisambukampi
sakkharakathalampi macchagumbampi carantampi
hantampi. Tassa evamassa:
udakarahado accho vippasanno an
Suppose that in a mountain glen there was a lake that was
transparent, clear, and unclouded. A person with good
eyesight standing on the bank would see the mussel shells,
gravel and pebbles, and schools of
sh swimming about or
This lake is transparent, clear,
and unclouded. And here are the mussel shells, gravel and
sh swimming about or staying still.
citte parisuddhe pariyod
In the same way, when their mind has become immersed in
corruptions, pliable, workable, steady, and imperturbable
they extend it and project it toward knowledge of the
This too, great king, is a fruit of the ascetic life that
apparent in the present life which is better and
And, great king, there is no other fruit of the ascetic life
apparent in the present life which is better and
tasattu Declares Himself a Lay Follower
When the Buddha had spoken, King Aj
tasattu said to him,
, bhante, abhikkanta
Excellent, sir! Excellent!
pi, bhante, nikkujjita
As if he were righting the overturned, or revealing the
, or pointing out the path to the lost, or lighting a
lamp in the dark so people with good eyes can see what
there, the Buddha has made the teaching clear in many
, bhante, bhagavanta
I go for refuge to the Buddha, to the teaching, and to the
From this day forth, may the Buddha remember me as a lay
follower who has gone for M
I have made a mistake, sir. It was foolish, stupid, and
unskillful of me to take the life of my father, a just and
principled king, for the sake of authority.
Tassa me, bhante bhagav
Please, sir, accept my mistake for what it is, so I will restraiM
Indeed, great king, you made a mistake. It was foolish,
stupid, and unskillful of you to take the life of your father, a
just and principled king, for the sake of sovereignty.
you have recognized your mistake for what it is,
and have dealt with it properly, I accept it.
ja, ariyassa vinaye, yo accaya
For it is growth in the training of the noble one to recognize
a mistake for what it is, deal with it properly, and commit to
restraint in the future.
When the Buddha had spoken, King AjM
tasattu said to him,
Well, now, sir, I must go. I have many duties, and much to
Please, great king, go at your convenience.
Then the king, having approved and agM
Buddha said, got up from his seat, bowed, and respectfully
circled him, keeping him on his right, before leaving.
acirapakkantassa ra
tasattussa vedehiputtassa bhikkh
Soon after the king had left, the Buddha addressed the
The king is broken, mendicants,
na voropessatha, imasmi
If he had not taken the life of his father, a just and
principled king, the stainless, immaculate vision of the
Dhamma would have arisen in him in that very seat.
That is what the Buddha said.
ed, the mendicants were happy with what the
ya 3 - Long Discourses 3
bhikkhusatehi yena icch
At one time the Buddha was wandering in the land of the
Kosalans together with a large Sa
hundred mendicants when he arrived at a village of the
Kosalan brahmins named Icch
He stayed in a forest near Icch
1. The Section on Pokkharas
Tena kho pana samayena br
Now at that time the brahmin Pokkharas
. It was a crown property given by KinM
of Kosala, teeming with living creatures, full of hay, wood,
water, and grain, a royal endowment of the highest quality.
o khalu, bho, gotamo sakyaputto sakyakul
pabbajito kosalesu c
It seems the ascetic Gotama
a Sakyan, gone forth from a
kittisaddo abbhuggato:
He has this good reputation:
asampanno sugato lokavid
That Blessed One is perfected, a fully awakened Buddha,
accomplished in knowledge and conduct, holy, knower of
the world, supreme guide for those who wish to trainM
teacher of gods and humans, awakened, blessed.
He has realized with his own insight this world
s, this population with its ascetics
and brahmins, gods and humans
and he makes it known to
He teaches Dhamma that
s good in the beginning, good in
the middle, and good in the end, meaningful and well-
phrased. And he reveals a spiritual practice that
s good to see such perfected ones.
2. The Brahmin Student Amba
Tena kho pana samayena br
Now at that time Pokkharas
ti had a student named
ha. He was one who recited and remembered the
hymns, and had mastered in the three Vedas, together with
their vocabularies, ritual, phonology and etymology, and the
fth. He knew philology and grammar, and
was well versed in cosmology and the marks of a great man.
He had been authorized as a master in his own teacher
scriptural heritage of the three Vedas with the words:
What I know, you know.
And what you know, I know.
pabbajito kosalesu c
ha, the ascetic Gotama
a Sakyan, gone forth
from a Sakyan family
staying in a forest nearby.
kittisaddo abbhuggato:
asampanno sugato lokavid
s good to see such perfected ones.
yeva saddo abbhuggato, yadi v
ha, go to the ascetic Gotama and
out whether or not he lives up to his reputation.
Through you I shall learn about Master Gotama.
yeva saddo abbhuggato, yadi v
But sir, how shall I
nd out whether or not the ascetic
Gotama lives up to his reputation?
purisassa dveyeva gatiyo
ha, the thirty-two marks of a great man have
been handed down in our hymns. A great man who
possesses these has only two possible destinies, no other.
variyappatto sattaratanasamann
If he stays at home he becomes a king, a wheel-turning
monarch, a just and principled king. His dominion extends
to all four sides, he achieveM
s stability in the country, and he
possesses the seven treasures.
He has the following seven treasures:
yakaratanameva sattama
the wheel, the elephant, the horse, the jewel, the woman,
the treasurer, and the counselor as the seventh treasure.
over a thousand sons who are valiant and heroic,
crushing the armies of his enemies.
asatthena dhammena abhivijiya ajjh
After conquering this land girt by sea, he reigns by
principle, without rod or sword.
But if he goes forth from the lay life to homelessness, he
becomes a perfected one, a fully awakened Buddha, who
draws back the veil M
ha, I am the one who gives the hymns,
and you are the one who receives them.
ha. He got up from his seat,
bowed, and respectfully circled Pokkharas
to his right. He mounted a mare-drawn chariot and,
together with several students, set out for the forest near
He went by carriage as far as the terrain allowed, then
descended and entered the monastery on foot.
Tena kho pana samayena sambahul
At that time several mendicants were walking meditation in
Then the student Amba
ha went up to those mendicants
nu kho, bho, etarahi so bhava
Gentlemen, where is Master Gotama at present?
For we have come here to see him.
Then those mendicants thought,
ha is from a well-known family, and he is the
pupil of the well-known brahmin Pokkharas
Agaru kho pana bhagavato evar
t mind having a discussion together with
ehi, vivarissati te bhagav
s his dwelling, with the door closed.
Approach it quietly, without hurrying; go onto the porch,
clear your throat, and knock with the latch. The Buddha will
ro, tena appasaddo upasa
So he approached the Buddha
s dwelling and knocked, and
the Buddha opened the door.
ha and the other students entered the dwelling. The
other students exchanged greetings with the Buddha, and
when the greetings and polite conveM
rsation were over, sat
hitopi nisinnena bhagavat
But while the Buddha was sitting, Amba
polite words or other while walking around or standing.
So the Buddha said to him,
ha, is this how you hold a discussion with elderly
and senior brahmins, the teachers of teachers: walking
around or standing while I
m sitting, speaking some polite
2.1. The First Use of the Word
, bho gotama, gacchantena br
sallapitumarahati,
sallapitumarahati, nisinno v
sallapitumarahati, say
For it is proper for one brahmin to converse with another
while both are walking, standing, sitting, or lying down.
Ye ca kho te, bho gotama, mu
po hoti, yathariva bhot
But as to these shavelings, fake ascetics, ri
spawn from the feet of our Kinsman, I converse with them
as I do with Master Gotama.
Atthikavato kho pana te, amba
ha, you must have come here for some
yeva kho pana, bho, aya
ed. What is that but lack of quali
no kupito anattamano bhagavanta
When he said this, Amba
ha became angry and upset with
the Buddha because of being dM
even attacked and badmouthed the Buddha himself, saying,
o ca me bho gotamo p
The ascetic Gotama will be worsted!
, bho gotama, sakyaj
Master Gotama, the Sakyan clan are rude,
, bho gotama, sakyaj
, bho gotama, sakyaj
, bho gotama, sakyaj
they remain! They don
respect, revere, worship, or venerate brahmins.
, bho gotama, nacchanna
It is neither proper M
nor appropriate that the Sakyans
t honor, respect, revere, worship,
or venerate brahmins.
ha denigrated the Sakyans with the
2.2. The Second Use of the Word
ha, how have the Sakyans wronged you?
, bho gotama, samaya
tissa kenacideva kara
This one time, Master Gotama, my teacher, the brahmin
ti, went to Kapilavatthu on some business.
He approached the Sakyans in their meeting hall.
Tena kho pana samayena sambahul
Now at that time several Sakyans and Sakyan princes were
sitting on high seats, poking each other with their
giggling and playing together. In fact, they even presumed
to giggle at me, and didn
t invite me to a seat.
, bho gotama, nacchanna
It is neither proper nor appropriate that the Sakyans
t honor, respect, revere, worship,
or venerate brahmins.
ha denigrated the Sakyans with the
for the second time.
2.3. The Third Use of the Word
Even a little quail, Amba
ha, speaks as she likes in her
Kapilavatthu is the Sakyans own place, Amba
worthy of the Venerable Amba
ha to lose his temper over
rome, bho gotama, va
Master Gotama, there are these fourM
aristocrats, brahmins, merchants, and workers.
hi, bho gotama, catunna
Three of these castes
aristocrats, merchants, and workers
in fact succeed only in serving the brahmins.
, bho gotama, nacchanna
It is neither proper nor appropriate that the Sakyans
t honor, respect, revere, worship,
or venerate brahmins.
ha denigrated the Sakyans with the
for the third time.
Atha kho bhagavato etadahosi:
Then it occurred to the Buddha,
ha puts the Sakyans down too much by calling
t I ask him about his own clan?
So the Buddha said to him,
What is your clan, Amba
yanohamasmi, bho gotam
yana, Master Gotama.
anussarato ayyaputt
siputto tvamasi saky
But, recollecting the ancient name and clan of your mother
and father, the Sakyans were the children of the masters,
re descended from the son of a female
bondservant of the Sakyans.
Sakyans claim King Okk
ka as their grandfather.
Once upon a time, King Okk
ka, wishing to divert the royal
succession to the son of his most beloved queen, banished
the elder princes from the realm
a, Hatthinika, and Sinis
himavantapasse pokkhara
They made their home beside a lotus pond on the slopes of
the Himalayas, where there was a large teak grove.
For fear of diluting their lineage, they slept with their own
ka addressed his ministers and counselors,
Where, sirs, have the princes settled now?
Atthi, deva, himavantapasse pokkhara
Sire, there is a lotus pond on the slopes of the Himalayas,
by a large grove of s
ka, the teak tree. They
For fear of diluting their lineage, they are sleeping with
their own (saka) sisters.
ka was inspired to exclaim:
The princes are indeed Sakyans! The princes are indeed
Tadagge kho pana, amba
From that day on the Sakyans were recognized, and he was
e bondservant named Dis
She gave birth to a black boy.
When he was born, Black Boy said:
Wash me, mum, bathe me! Get this
Whereas these days when people see goblins they know
ha, tena kho pana samayena
in those days they knew goblins as
He spoke as soon as he was born
a blackboy is born! A
Tadagge kho pana, amba
From that day on the Ka
yanas were recognized, and he
anussarato ayyaputt
siputto tvamasi saky
s how, recollecting the ancient name and clan of your
mother and father, the Sakyans were the children of the
re descended from the son of a female
bondservant of the Sakyans.
When he said this, those students said to him,
Master Gotama, please don
by calling him the son of a bondservant.
to ca, bho gotama, amba
avo, bahussuto ca amba
s well-born, a gentleman, learned, a good spM
s capable of having a dialogue with Master
So the Buddha said to them,
Well, students, if you think that
avo, akulaputto ca amba
avo, appassuto ca amba
avo, na ca pahoti amba
ha is ill-born, not a gentleman, uneducated, a poor
speaker, witless, and not capable of having a dialogue with
me about this, then leave him aside and you can have a
But if you think that
avo, kulaputto ca amba
avo, bahussuto ca amba
s well-born, a gentleman, learned, a good speaker,
astute, and capable of having a dialogue with me about this,
then you should stand aside and let him have a dialogue
to ca, bho gotama, amba
avo, bahussuto ca amba
He is capable of having a dialogue. We will be silent, and
ha have a dialogue with Master Gotama.
So the Buddha said to Amba
s a legitimate question that comes
t like it, but you ought to answer anyway.
bhavissasi, pakkamissasi v
t answer, but dodge the issue, remain silM
simply leave, your head will explode into seven pieces right
What do you think, Amba
According to what you have heard from elderly and senior
brahmins, the teachers of teachers, what is the origin of the
yanas, and who is their founder?
When he said this, Amba
Dutiyampi kho bhagav
For a second time, the Buddha put the question,
and for a second time Amba
So the Buddha said to him,
ha. Now is not the time for silence.
If someone fails to answer a legitimate question when asked
three times by the Buddha, their head explodes into seven
Tena kho pana samayena vajirap
Now at that time the spirit Vajirap
i, holding a massive
iron spear, burning, blazing, and glowing, stood in the sky
t answer when asked a third time,
ll blow his head into seven pieces there and then!
And both the Buddha and Amba
ha could see Vajirap
ed, shocked, and awestruck. Looking to
the Buddha for shelter, protection, and refuge, he sat down
close by the Buddha and said,
Please repeat the question.
What do you think, Amba
According to what you have heard from elderly and senior
brahmins, the teachers of teachers, what is the origin of the
yanas, and who is their founder?
Evameva me, bho gotama, suta
I have heard, Master Gotama, that it is just as you say.
s the origin of the Ka
s who their founder is.
2.5. The Discussion of Amba
When he said this, those students made an uproar,
ha is ill-born, not a gentleman, son of a
Sakyan bondservant, and that theM
Sakyans are sons of his
And it seems that the ascetic Gotama spoke only the truth,
though we presumed to rebuke him!
Atha kho bhagavato etadahosi:
Then it occurred to the Buddha,
These students put Amba
ha down too much by calling
him the son of a bondservantM
So the Buddha said to the students,
Students, please don
calling him the son of a bondservant.
That Black Boy was an eminent sage.
He went to a southern country and memorized the Prime
Spell. Then he approached King Okk
ka and asked for the
hand of his daughter Maddar
The king said to him,
ti, kupito anattamano
Who the hell is this son of a bondservant to ask for the
hand of my daughter!
Angry and upset he fastened a razor-
t able to either shoot it or to relax it.
Then the ministers and counselors approached the sage
sotthi, bhaddante, hotu ra
Spare the king, sir,
sotthi, bhaddante, hotu ra
Sotthi bhavissati ra
The king will be safe. But if he shoots the arrow
downwards, there will be an earthquake across the entire
Sotthi, bhaddante, hotu ra
o, sotthi janapadass
Spare the king, sir, and spare the country!
Sotthi bhavissati ra
o, sotthi janapadassa, api ca
Both king and country will be safe. But if he shoots thM
arrow upwards, there will be no rain in the entire realm for
Sotthi, bhaddante, hotu ra
o sotthi janapadassa
Spare the king, sir, spare the country, and let there be
Sotthi bhavissati ra
o sotthi janapadassa devo ca
vassissati, api ca r
ro pallomo bhavissat
Both king and country will be safe, and the rain will fall.
And if the king aims the arrow at the crown M
be safe and untouched.
So the ministers said to Okk
ro pallomo bhavissat
ka must aim the arrow at the crown prince. He will be
ro pallomo samabhavi.
ka aimed the arrow at the crown prince. And
he was safe and untoucM
Then the king was terri
ed, shocked, and awestruck.
Scared by the prime punishment, he gave the hand of his
Students, please don
calling him the son of a bondservant. ThM
3. The Supremacy of the Aristocrats
Then the Buddha addressed Amba
What do you think, Amba
Suppose an aristocrat boy was to sleep with a brahmin girl,
uppanno, api nu so labhetha br
Would he receive a seat and water from the brahmins?
Labhetha, bho gotama
He would, Master Gotama.
And would the brahmins feed him at an o
ering of a dish of milk-rice, a sacri
And would the brahmins teach him the hymns or not?
And would he be kept from the women or not?
And would the aristocrats anoint him as king?
tito hi, bho gotama, anupapanno
Because his maternity is unsuitable.
What do you think, Amba
Suppose a brahmin boy was to sleep with an aristocrat girl,
Would he receive a seat and water from the brahmins?
Labhetha, bho gotama
He would, Master Gotama.
And would the brahmins feed him at an o
ering of a dish of milk-rice, a sacri
And would the brahmins teach him the hymns or not?
And would he be kept from the women or not?
And would the aristocrats anoint him as king?
Pitito hi, bho gotama, anupapanno
Because his paternity is unsuitable.
ha, the aristocrats are superior and the
brahmins inferior, whether comparing women with women
What do you think, Amba
Suppose the brahmins for some reason were to shave a
ict him with a sack of ashes, and banish
him from the nation or the city.
Api nu so labhetha br
Would he receive a seat and water from the brahmins?
And would the brahmins feed him at an o
ering of a dish of milk-rice, a sacri
And would the brahmins teach him the hymns or not?
And would he be kept fM
rom the women or not?
What do you think, Amba
Suppose the aristocrats for some reason were to shave an
ict him with a sack of ashes, and
banish him from the nation or the city.
Api nu so labhetha br
Would he receive a seat and water from the brahmins?
Labhetha, bho gotama
He would, Master Gotama.
And would the brahmins feed him at an o
ering of a dish of milk-rice, a sacri
And would the brahmins teach him the hymns or not?
And would he be kept from the women or not?
ha, khattiyo paramanih
patto hoti, yadeva na
ha, that aristocrat has reached rock
bottom, with head shaven, in
icted with a sack of ashes,
and banished from city or nation.
Yet still the aristocrats are superior and the brahmins
ra also spoke this verse:
The aristocrat is best of tM
who take clan as the standard.
But one accomplished in knowledge and conduct
is best of gods and humans.
That verse was well sung by Brahm
poorly sung; well spoken, not poorly spoken, bene
it was approved by me.
For I also say this:
The aristocrat is best of those people
who take clan as the standard.
But one accomplished in knowledge and conduct
is best of gods and humans.
4. Knowledge and Conduct
But what, Master Gotama, is that conduct, and what is that
ha, in the supreme knowledge and conduct there is
no discussion of ancestry or clan or pride
Wherever there is giving and taking in marriage there is
Whoever is attached to questions of ancestry or clan or
to giving and taking in marriage, is far from the
supreme knowledge and conduct.
The realization of supreme knowledge and conduct occurs
ve given up such things.
But what, Master Gotama, is that conduct, and what is M
gato loke uppajjati araha
anuttaro purisadammas
s when a Realized One arises in the world,
perfected, a fully awakened Buddha, accomplished in
knowledge and conduct, holy, knower of the world, supreme
guide for those who wish to train, teacher of gods and
humans, awakened, blessed.
He has realized with his own insight this world
s, this population with its ascetics
and brahmins, gods and humans
and he makes it known to
He teaches Dhamma that
the middle, and good in the end, meaningful and well-
phrased. And he reveals a spiritual practice that
A householder hears that teaching, or a householder
child, or someone reborn in some clan.
They gain faith in the Realized One,
mehi, vivicca akusalehi dhammehi,
upasampajja viharati
Quite secluded from sensual pleasures, secluded from
unskillful qualities, they enter and remain in the
This pertains to their conduct.
ha, bhikkhu vitakkavic
upasampajja viharati
Furthermore, as the placing of the mind and keeping it
connected are stilled, a mendicant enters and remains in
the second absorption
This pertains to their conduct.
upekkhako ca viharati sato ca sampaj
upasampajja viharati
Furthermore, with the fading away of rapture, they enter
and remain in the third absorption
This pertains to their conduct.
ha, bhikkhu sukhassa ca
upasampajja viharati
Furthermore, giving up pleasure and pain, and ending
appiness and sadness, they enter and remain in
the fourth absorption
This pertains to their conduct.
This is that conduct.
hite citte parisuddhe pariyod
When their mind has become immersed in sam
awless, rid of corruptionsM
workable, steady, and imperturbable
project it toward knowledge and vision.
This pertains to their knowledge.
There is no return to any state of
This pertains to their knowledge.
This is that knowledge.
This mendicant is said to be
accomplished in knowledge
accomplished in conduct
in knowledge and conduct
ha, there is no accomplishment in knowledge
and conduct that is better or
There are these four drains that a
knowledge and conduct.
Firstly, take some ascetic or brahmin who, not managing to
obtain this supreme knowledge and conduct, plunges into a
region carrying their stu
with a shoulder-pole,
pavattaphalabhojano bhaviss
they will get by eating fallen fruit.
asampannasseva paric
In fact they succeed only in serving someone accomplished
in knowledge and conduct.
ects this supreme knowledge
pavattaphalabhojanata
Furthermore, take some ascetic or brahmin who, not
managing to obtain this supreme knowledge and conduct or
to get by eating fallen fruit, plunges into a wilderness
region carrying a spade and basket, thinking
laphalabhojano bhaviss
they will get by eating tubers and fM
asampannasseva paric
In fact they succeed only in serving someone accomplished
in knowledge and conduct.
This is the second drain that a
knowledge and conduct.
pavattaphalabhojanata
paricaranto acchati.
Furthermore, take some ascetic or brahmin who, not
managing to obtain this supreme knowledge and conduct,
or to get by eating fallen fruit, or to get by eating tubers
and fruit, sets up a
re chamber in the neighborhood of a
village or town and dwells there serving the sacred
asampannasseva paric
In fact they succeed only in serving someone accomplished
in knowledge and conduct.
This is the third drain that a
ects this supreme knowledge
pavattaphalabhojanata
Furthermore, take some ascetic or brahmin who, not
managing to obtain this supreme knowledge and conduct,
or to get by eating fallen fruit, or to get by eating tubers
and fruit, or to serve the sacred
chamber in the central square and dwells there, thinking:
When an ascetic or brahmin comes from the four quarters,
I will honor them as best I can.
asampannasseva paric
In fact they succeed only in serving someone accomplished
in knowledge and conduct.
This is the fourth drain that a
ects this supreme knowledge
These are the four drains that a
knowledge and conduct.
What do you think, Amba
Is this supreme knowledge and conduct seen in your own
tradition compared with the supreme
knowledge and conduct?
, bho gotama, anuttar
We are far from that.
What do you think, Amba
re not managing to obtain this supreme
knowledge and conduct, have you with your tradition
wilderness region carrying your stu
shoulder-pole, thinking
pavattaphalabhojano bhaviss
you will get by eating fallen fruit?
What do you think, Amba
pavattaphalabhojanata
plunged into a wilderness
region carrying a spade and basket, thinking
laphalabhojano bhaviss
you will get by eating tubers and fruit?
What do you think, Amba
pavattaphalabhojanata
paricaranto acchasi s
Have you with your tradition
neighborhood of a village or town and dwelt there serving
What do you think, Amba
pavattaphalabhojanata
Have you with your tradition
central square and dwelt there, thinking:
When an ascetic or brahmin comes from the four quarters,
I will honor them as best I canM
So you with your tradition are not only inferior to the
supreme knowledge and conduct,
ni bhavanti, tato ca tva
you are even inferior to the four drains that a
supreme knowledge and conduct.
But you have been told this by your teacher, the brahmin
Who are these shavelings, fake ascetics, ri
spawn from the feet of our Kinsman compared with
conversation with the brahmins of the three knowledges?
Yet he himself has not even ful
ha, how your teacher Pokkharas
6. Being Like the Sages of the Past
pasenadissa kosalassa dattika
an endowment provided by King
pasenadi kosalo sammukh
even grant him an audience face to face.
pi tena manteti, tirodussantena manteti.
When he consults, he does so behind a curtain.
Yassa kho pana, amba
t the king grant a face to face audience with
d receive his legitimate presentation of food?
ha, how your teacher Pokkharas
What do you think, Amba
pasenadi kosalo hatthig
Suppose King Pasenadi was holding consultations with
warrior-chiefs or chieftains while sitting on an elephant
neck or on horseback, or while standing on the mat in a
d get down from that place and stand
Then along would come a worker or their bondservant,
d stand in the same place and continue the
This is what King Pasenadi says, and this too is what the
Though he spoke the king
s words and gave the king
does that qualify him to be the king or the king
In the same way, Amba
ha, the brahmin seers of the past
ha, Kassapa, and Bhagu. They
were the authors and propagators of the hymns. Their
hymnal was sung and propagated and compiled in ancient
times; and these days, braM
hmins continue to sing and chant
it, chanting what was chanted and teaching what was
You might imagine that, since you
ve learned their hymns
by heart in your own tradition, that makes you a hermit or
someone on the path to becoming a hermit. But that is not
What do you think, Amba
According to what you have heard from elderly and senior
brahmins, the teachers of teachers,
did those brahmin hermits of the past
nicely bathed and anointed, with hair and beard dressed,
bedecked with jewels, earrings, and bracelets, dressed in
amuse themselves, supplied and provided with the
f sensual stimulation, like you do today in your
Did they eat boiled
ne rice, garnished with clean meat,
with the dark grains picked out, served with many soups
and sauces, like you do today in your tradition?
Did they amuse themselves with girls wearing thongs that
their curves, like you do today in your tradition?
they drive about in chariots drawn by mares with
plaited manes, whipping and lashing them onward with
long goads, like you do today in your tradition?
Did they get men with long swords to guard them in
fortresses with moats dug and barriers in place, like you do
ha, in your own tradition you are neither hermit
nor someone on the path to becoming a hermit.
Yassa kho pana, amba
Whoever has any doubt or uncertainty about me, let them
ask me and I will clear up their doubts with my answer.
7. Seeing the Two Marks
Then the Buddha came out of his dwelling and proceeded to
begin walking meditation,
Then while walking beside the Buddha, Amba
scrutinized his body for the thirty-two marks of a great
He saw all of them except for two,
dhimuccati na sampas
which he had doubts about:
kosohite ca vatthaguyhe pah
whether the private parts are retracted, and the largeness
Atha kho bhagavato etadahosi:
This brahmin student Amba
ha sees all the marks except
dhimuccati na sampas
which he has doubts about:
kosohite ca vatthaguyhe pah
whether the private parts are retracted, and the largeness
Then the Buddha used his psychic power to will that
ha would see his retracted private parts.
imasi, kevalampi nal
And he stuck out his tongue and stroked back and forth on
his ear holes and nostrils, and covered his entire forehead
The ascetic Gotama possesses the thirty-two marks
completely, lacking none.
He said to the Buddha,
Well, now, sir, I must go. I have many duties, and much to
ha, go at your convenience.
ha mounted his mare-drawn chariot and left.
Tena kho pana samayena br
me nisinno hoti amba
Now at that time the brahmin Pokkharas
h a large group of brahmins and
was sitting in his own park just waiting for Amba
ha entered the park.
arriage as far as the terrain allowed, then
descended and approached the brahmin Pokkharas
foot. He bowed and sat down to one side, and Pokkharas
ha, you saw the Master Gotama?
yeva saddo abbhuggato no a
does he live up to his reputation or not?
saddo abbhuggato no a
Master Gotama possesses the thirty-two marks completely,
And did you have some discussion with him?
Ahu kho me, bho, sama
And what kind of discussion did you have with him?
vatako ahosi bhagavat
ha informed Pokkharas
, bahussutaka, aho vata re amh
pena kira, bho, puriso atthacarakena
Oh, our bloody fake scholar, our fake learned man, who
cient in the three Vedas! A man who
behaves like this ought, when their body breaks up, after
death, to be reborn in a place of loss, a bad place, the
si, atha kho so bhava
upaneyya upaneyya avaca.
s only because you repeatedly attacked Master Gotama
like that that he kept bringing up charges against us!
, bahussutaka, aho vata re amh
pena kira, bho, puriso atthacarakena
ti, kupito anattamano
Angry and upset, he kicked Amba
and wanted to go and see the Buddha right away.
ti Visits the Buddha
Then those brahmins said to Pokkharas
lo kho, bho, ajja sama
s much too late to visit the ascetic Gotama today.
You can visit him tomorrow.
ti had a variety of delicious foods prepared in
his own home. Then he mounted a carriage and, with
attendants carrying torches, set out from Ukka
pattikova yena bhagav
He went by carriage as far as the terrain allowed, then
descended and entered the monastery on foot. He went up
to the Buddha and exchanged greetings with him. When
the greetings and polite conversation were over, he sat
down to one side and said to the Buddha,
nu khvidha, bho gotama, amh
Master Gotama, has my pupil, the student Amba
Yes he has, brahmin.
Ahu pana te, bho gotama, amba
And did you have some discussion with him?
pana te, bho gotama, ahu amba
And what kind of discussion did yoM
Then the Buddha informed Pokkharas
ti said to the Buddha,
lo, bho gotama, amba
ha is a fool, Master Gotama. Please forgive him.
May the student Amba
ha be happy, brahmin.
ti scrutinized the Buddha
thirty-two marks of a great man.
He saw all of them except for two,
dhimuccati na sampas
which he had doubts about:
kosohite ca vatthaguyhe pah
whether the private parts are retracted, and the largeness
Atha kho bhagavato etadahosi:
Then it occurred to the Buddha,
ti sees all the marks except for two,
dhimuccati na sampas
which he has doubts about:
kosohite ca vatthaguyhe pah
whether the private parts are retracted, and the largeness
Then the Buddha used his psychic power to will that
yu would see his retracted private parts.
imasi, kevalampi nal
And he stuck out his tongue and stroked back and forth on
his ear holes and nostrils, and covered his entire forehead
The ascetic Gotama possesses the thirty-two marks
completely, lacking none.
He said to the Buddha,
Would Master Gotama together with the mendicant
gha please accept today
The Buddha consented in silence.
Then, knowing that the Buddha had consented,
ti announced the time to him,
s time, Master Gotama, the meal is ready.
Then the Buddha robed up in the morning and, taking his
bowl and robe, went to the home of Pokkharas
with the mendicant Sa
gha, where he sat on the seat
ed the Buddha with his
own hands with a variety of delicious foods, while his
students served the Sa
When the Buddha had eaten and washed his hand and
a low seat and sat to one side.
Then the Buddha taught him step by step, with
a talk on giving, ethical conduct, and heaven.
He explained the drawbacks of sensual pleasures, so sordid
and corrupt, and the bene
And when the Buddha knew that Pokkharas
ready, pliable, rid of hindrances, joyful, and con
explained the special teaching of the Buddhas:
ering, its origin, its cessation, and the path.
Just as a clean cloth rid of stains would properly absorb dye,
in that very seat the stainless, immaculate vision of the
Dhamma arose in the brahmin Pokkharas
Everything that has a beginning has an end.
ti Declares HimselfM
pattadhammo viditadhammo pariyog
avicikiccho vigatakatha
aparappaccayo satthus
ti saw, attained, understood, and fathomed
the Dhamma. He went beyond doubt, got rid of indecision,
and became self-assured and independent of others
regarding the Teacher
s instructions. He said to the
, bho gotama, abhikkanta
Excellent, Master Gotama! Excellent!
pi, bho gotama, nikkujjita
As if he were righting the overturned, or revealing the
hidden, or pointing out the path to the lost, or lighting a
lamp in the dark so people with good eyes can see what
there, just so has M
Master Gotama made the Teaching clear
, bho gotama, saputto sabhariyo sapariso
Together with my children, wives, retinue, and ministers, I
go for refuge to Master Gotama, to the teaching, and to the
From this day forth, may Master Gotama remember me as a
lay follower who has gone for refuM
kamati, evameva bhava
Just as Master Gotama visits other devoted families in
, may he visit mine.
and girls there will bow to you, rise in
your presence, give you a seat and water, and gain
dence in their hearts. That will be for their lasting
welfare and happiness.
s good of you to say, householder.
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YA (LONG DISCOURSES)
Translated by Bhikkhu Sujato
ya 4 - Long Discourses 4
1. The Brahmins and Householders of Camp
bhikkhusatehi yena camp
At one time the Buddha was wandering in the land of the
ogether with a large Sa
mendicants when he arrived at Camp
where he stayed by the banks of the Gaggar
Tena kho pana samayena so
Now at that time the brahmin So
. It was a crown property given by King Seniya
ra of Magadha, teeming with living creatures, full of
hay, wood, water, and grain, a royal endowment of the
The brahmins and householders of Camp
o khalu bho gotamo sakyaputto sakyakul
It seems the ascetic Gotama
a Sakyan, gone forth from a
and is staying on the
kittisaddo abbhuggato:
He has this good reputation:
asampanno sugato lokavid
That Blessed One is perfected, a fully awakened Buddha,
n knowledge and conduct, holy, knower of
the world, supreme guide for those who wish to train,
teacher of gods and humans, awakened, blessed.
He has realized with his own insight this world
s, this population with its ascetics
and brahmins, gods and humans
and he makes it known to
He teaches Dhamma that
s good in the beginning, good in
the middle, and good in the end, meaningful and well-
phrased. And he reveals a spiritual practice that
s good to see such perfected ones.
Then, having departed Camp
, they formed into companies
and headed to the Gaggar
Tena kho pana samayena so
Now at that time the brahmin So
a had retired to the
oor of his stilt longhouse for his midday nap.
He saw the brahmins and householders heading for the
and addressed his steward,
nu kho, bho khatte, campeyyak
My steward, why are the brahmins and householders
headed for the Gaggar
Atthi kho, bho, sama
The ascetic Gotama has arrived at Camp
the banks of the Gaggar
kittisaddo abbhuggato:
He has this good reputation:
asampanno sugato lokavid
That Blessed One is perfected, a fully awakened Buddha,
accomplished in knowledge and conduct, holy, knower of
the world, supreme guide for those who wish to train,
teacher of gods and humans, awakened, blessed.
re going to see that Master Gotama.
Tena hi, bho khatte, yena campeyyak
Well then, go to the brahmins and householders and say to
Sirs, the brahmin So
gamentu kira bhavanto, so
you to wait, as he will also go to see the ascetic Gotama.
agahapatike etadavoca:
replied the steward, and did as he was asked.
gamentu kira bhavanto, so
2. The Qualities of So
Tena kho pana samayena n
ivasanti kenacideva kara
w at that time around
ve hundred brahmins from
abroad were residing in Camp
a was going to see the ascetic
Is it really true that you are going to see the ascetic
Yes, gentlemen, it is true.
s not appropriate for you to go to see the ascetic Gotama.
assa gotamassa yaso abhiva
For if you do so, your reputation will diminish and his will
gotamassa yaso abhiva
s not appropriate for you to go to see the
o tveva gotamo arahati bhavanta
s appropriate that he comes to see you.
You are well born on both your mother
of pure descent, irrefutable and impeccable in questions ofM
ancestry back to the seventh paternal generation.
gena na arahati bhava
s not appropriate for you to go to see the
o tveva gotamo arahati bhavanta
that he comes to see you.
You recite and remember the hymns, and are have
mastered the three Vedas, together with their vocabularies,
ritual, phonology and etymoM
logy, and the testament as
You know philology and grammar, and are well versed in
cosmology and the marks of a great man.
You are attractive, good-looking, lovely, of surpassing
beauty. You are magni
cent, splendid, remarkable to
You are ethical, mature in ethical conduct.
re a good speaker, with a polished, clear, and articulate
voice that expresses the meaning.
assa santike mantatthik
You teach the teachers of many, and teach three hundred
students to recite the hymns. Many students come from
various districts and countries for the sake of the hymns,
wishing to learn the hymns.
addhagato vayoanuppatto;
re old, elderly and senior, advanced in years, and have
tic Gotama is young, and has newly gone forth.
rassa sakkato garukato m
re honored, respected, revered, venerated, and
esteemed by King Bimbis
and the brahmin Pokkharas
, a crown property given by King Seniya
ra of Magadha, teeming with living creatures, full of
hay, wood, water, and grain, a royal endowment of the
gena na arahati bhava
For this reason, too, it
s not appropriate for you to go to see
o tveva gotamo arahati bhavanta
s appropriate that he comes to see you.
3. The Qualities of the Buddha
When they had spoken, So
Tena hi, bho, mamapi su
Well then, gentlemen, listen to why it
s appropriate for me
to go to see the ascetic Gotama,
na tveva arahati so bhava
s not appropriate for him to come to see me.
o khalu, bho, gotamo ubhato suj
He is well born on both his mother
pure descent, irrefutable and impeccable in questions of
ancestry back to the seventh paternal generation.
gena na arahati so bhava
s not appropriate for the ascetic Gotama
atha kho mayameva arah
s appropriate for me to go to see him.
o khalu, bho, gotamo mahanta
When he went forth he abandoned a large family circle.
o khalu, bho, gotamo pah
When he went forth he abandoned abundant gold coin and
bullion stored in dungeons and towers.
o khalu, bho, gotamo daharova sam
akeso bhadrena yobbanena samann
He went forth from the lay life to homelessness while still a
youth, young, black-haired, blessed with youth, in the prime
o khalu, bho, gotamo ak
h his mother and father wished otherwise, weeping
with tearful faces, he shaved o
his hair and beard, dressed
in ocher robes, and went forth from the lay life to
o khalu, bho, gotamo abhir
He is attractive, good-looking, lovely, of surpassing beauty.
cent, splendid, remarkable to behold.
He is ethical, possessing ethical conduct that is noble and
o khalu, bho, gotamo kaly
s a good speaker, with a polished, clear, and articulate
voice that expresses the meaning.
o khalu, bho, gotamo bah
s a teacher of teacheM
o khalu, bho, gotamo kh
He has ended sensual desire, and is rid of caprice.
o khalu, bho, gotamo kammav
icacy of deeds and action. He doesn
wish any harm upon the community of brahmins.
o khalu, bho, gotamo ucc
asambhinnakhattiyakul
He went forth from an eminent family of unbroken
o khalu, bho, gotamo a
He went forth from a rich, a
uent, and wealthy family.
People come from distant lands and distant countries to
Many thousands of deities have gone for refuge for life to
kittisaddo abbhuggato:
He has this good reputation:
asampanno sugato lokavid
That Blessed One is perfected, a fully awakened Buddha,
accomplished in knowledge and conduct, holy, knower of
the world, supreme guide for those who wish to train,
teacher of gods and humans, awakened, blessed.
o khalu, bho, gotamo
He has the thirty-two marks of a great man.
o khalu, bho, gotamo ehisv
He is welcoming, congenial, polite, smiling, open, the
o khalu, bho, gotamo catunna
s honored, respected, revered, venerated, and esteemed
e khalu, bho, gotame bah
Many gods and humans are devoted to him.
o khalu, bho, gotamo yasmi
While he is residing in a village or town, non-human entities
do not harass them.
o khalu, bho, gotamo sa
gotamassa yaso samud
He leads an order and a community, and teaches a
community, and is said to be the best of the various
religious founders. He didn
t come by his fame in the same
ways as those other ascetics and brahmins.
assa gotamassa yaso samud
Rather, he came by his fame due to his supreme knowledge
ro saputto sabhariyo sapariso s
ra of Magadha and his wives and
children have gone for refuge for life to the ascetic Gotama.
saputto sabhariyo sapariso s
King Pasenadi of Kosala and his wives and children have
gone for refuge for life to the ascetic Gotama.
ti saputto sabhariyo sapariso s
The brahmin Pokkharas
ti and his wives and children have
gone for refuge for life to the ascetic Gotama.
o khalu, bho, gotamo ra
rassa sakkato garukato m
s honored, respected, revered, venerated, and esteemed
o khalu, bho, gotamo ra
salassa sakkato garukato m
King Pasenadi of Kosala
o khalu, bho, gotamo br
tissa sakkato garukato m
and the brahmin Pokkharas
o khalu, bho, gotamo campa
The ascetic Gotama has arrived at Camp
Ye kho pana, bho, keci sama
Any ascetic or brahmin who comes to stay in our village
district is our guest,
and should be honored and respected as such.
atithi kho panamhehi sakk
gena na arahati so bhava
For this reason, too, it
s not appropriate for Master Gotama
Atha kho mayameva arah
s appropriate for me to go to see him.
, bho, tassa bhoto gotamassa va
mi, no ca kho so bhava
This is the extent of Master Gotama
s praise that I have
learned. But his praises are not con
for the praise of Master Gotama is limitless.
When he had spoken, those brahmins said to him,
sati ito cepi so bhava
viharati, alameva saddhena kulaputtena dassan
s praises, if Master Gotama were
hundred leagues, it
d be worthwhile for a
faithful gentleman to go to see him, even if they had to
carry their own provisions in a shoulder bag.
Tena hi, bho, sabbeva maya
Well then, gentlemen, let
s all go to see the ascetic
a together with a large group of brahmins
went to see the Buddha.
But as he reached the far side of the forest, this thought
Suppose I was to ask the ascetic Gotama a question.
Brahmin, you shouldn
t ask your question like that. This is
how you should ask it.
And the assembly might disparage
a is foolish and incompetent. He
properly ask the ascetic Gotama a question.
re disparaged by the assembly, your
reputation diminishes.
Yassa kho pana yaso h
When your reputation diminishes, your wealth also
But my wealth relies on my reputation.
Or if the ascetic Gotama asks me a question, I might not
satisfy him with my ansM
Brahmin, you shouldn
t answer the question like that. This
is how you should answer it.
And the assembly might
disparage me for that:
a is foolish and incompetent. He
satisfy the ascetic Gotama
s mind with his answer.
paribhaveyya, yasopi tassa
re disparaged by the assembly, your
reputation diminishes.
Yassa kho pana yaso h
When your reputation diminishes, your wealth also
But my wealth relies on my reputation.
On the other hand, if I were to turn back after having come
so far without having seen the ascetic Gotama, the
assembly might disparage me for that:
to ca, no visahati sama
a is foolish and incompetentM
t dare to go and see the ascetic Gotama.
For how on earth can he turn back after having come so far
without having seen the ascetic Gotama!
paribhaveyya, yasopi tassa
re disparaged by the assembly, your
reputation diminishes.
Yassa kho pana yaso h
When your reputation diminishes, your wealth also
elies on my reputation.
a went up to the Buddha, and exchanged
When the greetings and polite conversation were over, he
sat down to one side.
su; appekacce yena bhagav
Before sitting down to one side, some of the brahmins and
householders of Camp
bowed, some exchanged greetings
and polite conversation, some held up their joined palms
toward the Buddha, some announced their nameM
while some kept silent.
bahulamanuvitakkento nisinno hoti:
But while sitting there, So
a continued to be plagued
by many second thoughts. He thought,
paribhaveyya, yasopi tassa
Yassa kho pana yaso h
paribhaveyya, yasopi tassa
Yassa kho pana yaso h
If only the ascetic Gotama would ask me about my own
s scriptural heritage of the three Vedas! Then I
nitely satisfy his mind with my answer.
5. What Makes a Brahmin
Atha kho bhagavato so
Then the Buddha, knowing what So
a is worried by his own thoughts.
cariyake tevijjake pa
t I ask him about his own teacher
heritage of the three Vedas?
Brahmin, how many factors must a brahmin possess for
hmins to describe him as a brahmin;
and so that when he says
without falling into falsehood?
vata no ahosi icchita
The ascetic Gotama has asked me about exactly what I
wanted, what I wished for, whatM
I desired, what I yearned
for; that is, my own scriptural heritage.
nitely satisfy his mind with my answer.
a straightened his back, looked around the
assembly, and said to the Buddha,
Master Gotama, a brahmin must possess
the brahmins to describe him as a brahmin;
and so that when he says
Idha, bho gotama, br
tito ca pitito ca, sa
s when a brahmin is well born on both his mother
s side, of pure descent, irrefutable and impeccable in
questions of ancestry back to the seventh paternal
yako hoti mantadharo ti
He recites and remembers the hymns, and have mastered
the three Vedas, together with their vocabularies, ritual,
phonology and etymology, and the testament as
knows philology and grammar, and is well versed in
cosmology and the marks of a great man.
is attractive, good-looking, lovely, of surpassing beauty.
cent, splendid, remarkable to behold.
He is ethical, mature in ethical conduct.
s astute and clever, being the
rst or second to hold the
Imehi kho, bho gotama, pa
which a brahmin must possess for
the brahmins to describe him as a brahmin;
and so that when he says
without falling into falsehood.
But brahmin, is it possible to set aside one of these
actors and still rightly describe someone as a brahmin?
It is possible, Master Gotama.
We could leave appearance out of the
For what does appearance matter?
Yato kho, bho gotama, br
tito ca pitito ca sa
yako ca hoti mantadharo ca ti
Imehi kho, bho gotama, cat
A brahmin must possess the remaining four factors for the
brahmins to rightly describe him as a brahmin.
But brahmin, is it possible to set aside one of these four
factors and still rightly describe someone as a brahmin?
It is possible, Master Gotama.
hi, bho gotama, catunna
We could leave the hymns out of the
For what do the hymns matter?
Yato kho, bho gotama, br
tito ca pitito ca sa
Imehi kho, bho gotama, t
A brahmin must possess the remaining three factors for the
brahmins to rightly describe him as a brahmin.
But brahmin, is it possible to set aside one of these three
factors and still rightly describe someone as a brahmin?
It is possible, Master Gotama.
We could leave birth out of the
For what does birth matter?
Yato kho, bho gotama, br
s when a brahmin is ethical, mature in ethical conduct;
s astute and clever, being the
rst or second to hold
Imehi kho, bho gotama, dv
A brahmin must possess these two faM
ctors for the brahmins
to rightly describe him as a brahmin.
When he had spoken, those brahmins said to him,
t say that, Master So
re just condemning appearance, the hymns, and birth!
re totally going over to the ascetic Gotama
So the Buddha said to them,
Well, brahmins, if you think that
a is uneducated, a poor speaker, witless, and not
capable of having a dialogue with me about this, then leave
him aside and you can have a dialogue with me.
But if you think that
s learned, a good speaker, astute, and capable of having
a dialogue with me about this, then you should stand aside
and let him have a dialogue with me.
When he said this, So
a said to the Buddha,
Let it be, Master Gotama, be silent. I myself will respond to
them in a legitimate manner.
Then he said to those brahmins,
re just condemning appearance, the hymns, and birth!
re totally going over to the ascetic Gotama
m not condemning appearance, hymns, or birth.
Tena kho pana samayena so
s nephew, the student A
was sitting in that assembly.
a said to those brahmins,
passanti no bhonto ima
Gentlemen, do you see my nephew, the student A
gaka is attractive, good-looking, lovely, of surpassing
cent, splendid, remarkable to behold.
s no-one in this assembly so good-looking, apart from
gaka recites and remembers the hymns, and have
mastered the three Vedas, together with their vocabularies,
ritual, phonology and etymology, and the testament as
He knows philology and grammar, and is well versed in
cosmology and the marks of a great man.
And I am the one who teaches him the hymns.
gaka is well born on both his mother
of pure descent, irrefutable and impeccable in questions of
ancestry back to the seventh paternal generation.
And I know his mother and father.
ampi haneyya, adinnampi
rampi gaccheyya, mus
, majjampi piveyya, ettha d
gaka were to kill living creatures, steal, commit
adultery, lie, and drink alcohol, then what
appearance, his hymns, or his birth?
s when a brahmin is ethical, mature in ethical conduct;
rst or second to hold
A brahmin must possess these two factors for the brahmins
to rightly describe him as a brahmin.
6. The Discussion of Ethics and Wisdom
But brahmin, is it possible to set aside one of these two
factors and still rightly describe someone as a brahmin?
For wisdom is cleansed by ethics, and ethics are cleansed
Ethics and wisdom always go together.
An ethical person is wise, and a wise person ethical.
And ethics and wisdom are said to be the best things in the
pi, bho gotama, hatthena v
s just like when you clean one hand with the other, or
clean one foot with the other.
In the same way, wisdom is cleansed by ethics, and ethics
are cleansed by wisdom.
Ethics and wisdom always go together.
An ethical person is wise, and a wise person ethical.
And ethics and wisdom are said to be the best things in the
s so true, brahmin, that
s so true! For wisdom is
cleansed by ethics, and ethics are cleansed by wisdom.
Ethics and wisdom always go together.
An ethical person is wise, and a wise person ethical.
And ethics and wisdom aM
re said to be the best things in the
s just like when you clean one hand with the other, or
clean one foot with the other.
In the same way, wisdom is cleansed by ethics, and ethics
are cleansed by wisdom.
Ethics and wisdom always go together.
An ethical person is wise, and a wise person ethical.
And ethics and wisdom are said to be the best things in the
But what, brahmin, is that ethical conduct?
And what is that wisdom?
, bho gotama, etasmi
s all I know about this matter, Master Gotama.
May Master Gotama himself please clarify the meaning of
Well then, brahmin, listen and pay close attention, I will
The Buddha said this:
gato loke uppajjati araha
s when a Realized One arises in the world, perfected, a
fully awakened Buddha
s how a mendicant is accomplished in ethics.
This, brahmin, is that ethical conduct.
upasampajja viharati
They enter and remain in the
upasampajja viharati
They extend and project the mind toward knowledge and
This pertains to their wisdom.
there is no return to any state of
This pertains to their wisdom.
is, brahmin, is that wisdom.
a Declares Himself a Lay Follower
When he had spoken, So
a said to the Buddha,
, bho gotama, abhikkanta
Excellent, Master Gotama! Excellent!
pi, bho gotama, nikkujjita
As if he were righting the overturned, or revealing the
hidden, or pointing out the path to the lost, or lighting a
lamp in the dark so people with good eyes can see what
there, Master Gotama has made the Teaching clear in many
I go for refuge to Master Gotama, to the teaching, and to
From this day forth, may Master Gotama remember me as a
lay follower who has gone for refuge for life.
Would you and the Order of monks please accept a meal
The Buddha consented in silence.
Then, knowing that the Buddha had consented, So
got up from his seat, bowed, and respectfully circled the
Buddha, keeping him on his right, before leaving.
And when the night had passed So
ds prepared in his own home. Then he had the
Buddha informed of the time, saying,
s time, Master Gotama, the meal is ready.
Then the Buddha robed up in the morning and, taking his
bowl and robe, went to the home of So
with the mendicant Sa
gha, where he sat on the seat
gha headed by the Buddha with his own hands with a
variety of delicious foods.
When the Buddha had eaten and washed his hand and
a took a low seat and sat to one side.
Seated to one side he said to the Buddha:
ceva kho pana, bho gotama, parisagato sam
Master Gotama, if, when I have gone to an assembly, I rise
from my seat and bow to the Buddha, that assembly migM
disparage me for that.
paribhaveyya, yasopi tassa
re disparaged by the assembly, your
reputation diminishes.
Yassa kho pana yaso h
When your reputation diminishes, your wealth also
But my wealth relies on my reputation.
ceva kho pana, bho gotama, parisagato sam
If, when I have gone to an assembly, I raise my joined palms,
please take it that I have risen from my seat.
ceva kho pana, bho gotama, parisagato sam
And if I undo my turban, please take it that I have bowed.
ceva kho pana, bho gotama, y
And Master Gotama, if, when I am in a carriage,M
my seat and bow to the Buddha, that assembly might
disparage me for that.
paribhaveyya, yasopi tassa
yetha, yassa kho pana yaso h
ceva kho pana, bho gotama, y
If, when I am in a carriage, I hold up my goad, please take it
that I have got down from my carriage.
eva kho pana, bho gotama, y
And if I lower my sunshade, please take it that I have
Then the Buddha educated, encouraged,
inspired the brahmin So
a with a Dhamma talk, after
which he got up from his seat anM
adantasutta - With K
ya 5 - Long Discourses 5
1. The Brahmins and Householders of Kh
camattehi bhikkhusatehi yena kh
At one time the Buddha was wandering in tM
Magadhans together with a large Sa
hundred mendicants when he arrived at a village of the
Magadhan brahmins named Kh
There he stayed nearby at Ambala
Tena kho pana samayena k
gadhena seniyena bimbis
Now at that time the brahmin K
adanta was living in
umata. It was a crown property given by King Seniya
ra of Magadha, teeming with living creatures, full of
hay, wood, water, and grain, a royal endowment of the
Tena kho pana samayena k
adanta had prepared a great sacri
ni satta ca vacchatarasat
Bulls, bullocks, heifers, goats and rams
had been led to the post for the sacri
The brahmins and householders of Kh
o khalu, bho, gotamo sakyaputto sakyakul
pabbajito magadhesu c
It seems the ascetic Gotama
a Sakyan, gone forth from a
umataka and is staying
kittisaddo abbhuggato:
He has this good reputation:
asampanno sugato lokavid
That Blessed One is perfected, a fully awakened Buddha,
accomplished in knowledge and condM
uct, holy, knower of
the world, supreme guide for those who wish to train,
teacher of gods and humans, awakened, blessed.
He has realized with his own insight this world
s, this population with its ascetics
and brahmins, gods and humans
and he makes it known to
He teaches Dhamma that
s good in the beginning, good in
the middle, and good in the end, meaningful and well-
phrased. And he reveals a spiritual practice that
s good to see such perfected ones.
Then, having departed Kh
umataka, they formed into
companies and headed to Ambala
Tena kho pana samayena k
Now at that time the brahmin K
adanta had retired to the
oor of his stilt longhouse for his midday nap.
He saw the brahmins and householders heading for
and addressed his steward,
nu kho, bho khatte, kh
My steward, why are the brahmins and householders
Atthi kho, bho, sama
The ascetic Gotama has arrived at Kh
kittisaddo abbhuggato:
He has this good reputation:
asampanno sugato lokavid
That Blessed One is perfected, a fully awakened Buddha,
accomplished in knowledge and conduct, holy, knower of
the world, supreme guide for those who wish to train,
teacher of gods and humans, awakened, blessed.
re going to see that Master Gotama.
the ascetic Gotama knows how to accomplish the sacri
with three modes and sixteen accessories.
but I wish to perform a great sacri
him how to accomplish the sacri
three modes and sixteen accessories?
adanta addressed his steward,
tena hi, bho khatte, yena kh
Well then, go to the brahmins and householders and say to
you to wait, as he will also go to see the ascetic Gotama.
agahapatike etadavoca:
replied the steward, and did as he was asked.
gamentu kira bhonto, k
2. The Qualities of K
Tena kho pana samayena anek
Now at that time several hundred brahmins were residing
thinking to participate in K
adanta was going to see the ascetic Gotama.
adanta and said to him:
Is it really true that you are going to see the ascetic
gentlemen, it is true.
s not appropriate for you to go to see the ascetic Gotama.
assa gotamassa yaso abhiva
For if you do so, your reputation will diminish and his will
gotamassa yaso abhiva
s not appropriate for you to go to see the
o tveva gotamo arahati bhavanta
s appropriate that he comes to see you.
You are well born on both your mother
of pure descent, irrefutable and impeccable in questions of
ancestry back to the seventh paternal generation.
gena na arahati bhava
s not appropriate for you to go to see the
o tveva gotamo arahati bhavanta
s appropriate that he comes to see you.
uent, and wealthy, with lots of property and
assets, and lots of money and grain
You recite and remember the hymns, and have mastered
the three Vedas, together with their vocabularies, ritual,
phonology and etymology, and the testament as
know philology and grammar, and are well versed in
cosmology and the marks of a great man.
You are attractive, good-looking, lovely, of surpassing
beauty. You are magni
cent, splendid, remarkable to
You are ethical, mature in ethical conduct.
re a good speaker, with a polished, clear, and articulate
voice that expresses the meaning.
adantassa santike mantatthik
You teach the teachers of many, and teach three hundred
students to recite the hymns. Many students come from
istricts and countries for the sake of the hymns,
wishing to learn the hymns.
addhagato vayoanuppatto.
re old, elderly and senior, advanced in years, and have
The ascetic Gotama is young, and has newly gone forth.
rassa sakkato garukato m
honored, respected, revered, venerated, and
esteemed by King Bimbis
and the brahmin Pokkharas
umata, a crown property given by King
of Magadha, teeming with living
creatures, full of hay, wood, water, and grain, a royal
endowment of the highest quality.
gena na arahati bhava
s not appropriate for you to go to see the
o tveva gotamo arahati bhavanta
s appropriate that he comes to see you.
3. The Qualities of the Buddha
When they had spoken, K
adanta said to those brahmins:
Tena hi, bho, mamapi su
Well then, gentlemen, listen to why it
to go to see the ascetic Gotama,
na tveva arahati so bhava
s not appropriate for him to come to see me.
o khalu, bho, gotamo ubhato suj
He is well born on both his mother
pure descent, irrefutable and impeccable in questions of
ancestry back to the seventh paternal generation.
gena na arahati so bhava
s not appropriate for the ascetic Gotama
Atha kho mayameva arah
s appropriate for me to go to see him.
o khalu, bho, gotamo mahanta
When he went forth he abandoned a large family circle.
o khalu, bho, gotamo pah
When he went forth he abandoned abundant gold coin and
bullion stored in dungeons and towers.
o khalu, bho, gotamo daharova sam
akeso bhadrena yobbanena samann
He went forth from the laM
y life to homelessness while still a
youth, young, black-haired, blessed with youth, in the prime
o khalu, bho, gotamo ak
Though his mother and father wished otherwise, weeping
with tearful faces, he shaved o
his hair and beard, dressed
in ocher robes, and went forth from the lay life to
alu, bho, gotamo abhir
He is attractive, good-looking, lovely, of surpassing beauty.
cent, splendid, remarkable to behold.
o khalu, bho, gotamo s
He is ethical, possessing ethical conduct that is noble and
o khalu, bho, gotamo kaly
s a good speaker, with a polished, clear, and articulate
voice that expresses the meaning.
o khalu, bho, gotamo bah
s a teacher of teachers.
o khalu, bho, gotamo kh
He has ended sensual desire, and is rid of caprice.
o khalu, bho, gotamo kammav
icacy of deeds and action. He doesn
wish any harm upon the community of brahmins.
o khalu, bho, gotamo ucc
asambhinnakhattiyakul
He went forth from an eminent family of unbroken
aristocratic lineage.
o khalu, bho, gotamo a
He went forth from a rich, a
uent, and wealthy family.
People come from distant lands and distant countries to
Many thousands of deities have gone for refuge for life to
kittisaddo abbhuggato:
He has this good reputation:
asampanno sugato lokaM
That Blessed One is perfected, a fully awakened Buddha,
accomplished in knowledge and conduct, holy, knower of
the world, supreme guide for those who wish to train,
teacher of gods and humans, awakened, blessed.
o khalu, bho, gotamo
He has the thirty-two marks of a great man.
o khalu, bho, gotamo ehisv
He is welcoming, congenial, polite, smiling, open, the
o khalu, bho, gotamo catunna
s honored, respected, revered, venerated, and esteemed
by the four assemblies.
e khalu, bho, gotame bah
Many gods and humans are devoted to him.
o khalu, bho, gotamo yasmi
While he is residing in a village or town, non-human entities
do not harass them.
o khalu, bho, gotamo sa
gotamassa yaso samud
He leads an order and a community, and teaches a
community, and is saidM
to be the best of the various
religious founders. He didn
t come by his fame in the same
ways as those other ascetics and brahmins.
assa gotamassa yaso samud
Rather, he came by his fame due to his supreme knowledge
ro saputto sabhariyo sapariso s
ra of Magadha and his wives and
en have gone for refuge for life to the ascetic Gotama.
saputto sabhariyo sapariso s
King Pasenadi of Kosala and his wives and children have
gone for refuge for life to the ascetic Gotama.
ti saputto sabhariyo sapariso s
The brahmin Pokkharas
ti and his wives and children have
for life to the ascetic Gotama.
o khalu, bho, gotamo ra
rassa sakkato garukato m
s honored, respected, revered, venerated, and esteemed
o khalu, bho, gotamo ra
kosalassa sakkato garukato m
King Pasenadi of Kosala
o khalu, bho, gotamo br
tissa sakkato garukato m
and the brahmin Pokkharas
o khalu, bho, gotamo kh
umate viharati ambala
The ascetic Gotama has arrived at Kh
Ye kho pana, bho, keci sama
Any ascetic or brahmin who comes to stay in our village
district is our guest,
should be honored and respected as such.
umate viharati ambala
Atithi kho panamhehi sakk
For this reason, too, it
s not appropriate for Master Gotama
Atha kho mayameva arah
s appropriate for me to go to see him.
, bho, tassa bhoto gotamassa va
mi, no ca kho so bhava
This is the extent of Master Gotama
s praise that I have
learned. But his praises are not con
for the praise of Master Gotama is limitless.
When he had spoken, those brahmins saidM
sati, ito cepi so bhava
viharati, alameva saddhena kulaputtena dassan
s praises, if Master Gotama were
staying within a hundred leagues, it
d be worthwhile for a
faithful gentleman to go to see him, even if they had to
carry their own provisions in a shoulder bag.
Tena hi, bho, sabbeva maya
Well then, gentlemen, let
s all go to see the ascetic
4. The Story of King Mah
adanta together with a large group of brahmins
went to see the Buddha and exchanged greetings with him.
When the greetings and polite conversation were over, he
sat down to one side.
su; appekacce yena bhagav
Before sitting down to one side, some of the brahmins and
umataka bowed, some exchanged
greetings and polite conversation, some held up their joined
palms toward the Buddha, some announced their name and
clan, while some kept silent.
adanta said to the Buddha,
you know how to accomplish the sacri
and sixteen accessories.
but I wish to perform a great sacri
Please teach me how to accomplish the sacri
Well then, brahmin, listen and pay close attention, I will
The Buddha said this:
Once upon a time, brahmin, there was a king named
vijita. He was rich, a
uent, and wealthy, with lots of
gold and silver, lots of property and assets, lots of money
and grain, and a full treasury and storehouses.
vijita was in private retreat this thought
I have achieved human wealth, and reign after conquering
this vast territory. Why don
t I hold a large sacri
will be for my lasting welfare and happiness.
Then he summoned the brahmin high priest and said to
cetaso parivitakko udap
Just now, brahmin, as I was in private retreat this thought
I have achieved human wealth, and reign after conquering
this vast territory. Why don
t I perform a great sacri
That will be for my lasting welfare and happiness.
Brahmin, I wish to perform a great sacri
Please instruct me. It will be for my lasting welfare and
When he had spoken, the brahmin high priest said to him:
pi dissanti, nigamagh
pi dissanti, panthaduhan
s realm is harried and oppressed. Bandits
have been seen raiding villages, towns, and cities, and
infesting the highways.
e balimuddhareyya, akiccak
But if the king were to extract more taxes while his realm is
thus harried and oppressed, he would not be doing his duty.
Now the king might thinM
ti, na kho panetassa dassukh
ll eradicate this barbarian obstacle by execution or
scation or condemnation or
s not the right way to eradicate this
bhavissanti, te pacch
Those who remain after the killing will rM
Rather, here is a plan, relying on which the barbarian
obstacle will be properly uprooted.
ussahanti kasigorakkhe, tesa
So let the king provide seed and fodder for those in the
realm who work in farming and raising cattle.
o janapade ussahanti v
Let the king provide funding for those who work in trade.
o janapade ussahanti r
Let the king guarantee food and wages for those in
Then the people, occupied with their own work, will not
s revenues will be great.
When the country is secured as a sanctuary, free of being
harried and oppressed, the happy people, with joy in their
hearts, dancing with children at their breast, will dwell as if
their houses were wide open.
su kasigorakkhe, tesa
The king agreed with the high priest
s advice and followed
Then the king summoned the brahmin high priest and said
hato kho me bhoto dassukh
I have eradicated the barbarian obstacle. And relying on
your plan my revenue is now great.
Since the country is secured as a sanctuary, free of being
harried and oppressed, the happy people, with joy in their
hearts, dancing with children at their breast, dwell as if
their houses were wide open.
Brahmin, I wish to perform a great sacri
Please instruct me. It will be for my lasting welfare and
4.1. The Four Accessories
nantu me bhavanto ya
In that case, let the king announce this throughout the
realm to the aristocrat vassals, ministers and counselors,
well-to-do brahmins, and well-o
householders, both of
I wish to perform a great sacri
ce. Please grant your
approval, gentlemen; it will be for my lasting welfare and
The king agreed with the high priest
s advice and followed
And all of the people who were thus informed responded by
May the king perform a sacri
ce! It is time for a sacri
And so these four consenting factions became accessories
4.2. The Eight Accessories
vijita possessed eight factors.
tito ca pitito ca sa
He was well born on both his mother
ure descent, irrefutable and impeccable in questions of
ancestry back to the seventh paternal generation.
He was attractive, good-looking, lovely, of surpassing
beauty. He was magni
cent, splendid, remarkable to
uent, and wealthy, with lots of gold and
silver, lots of property and assets, lots of money and grain,
and a full treasury and storehouses.
He was powerful, having an army of four divisions that was
obedient and carried out instructions. He
over his enemies just with his reputation.
He was faithful, generous, a donor, his door always open.
He was a well-spring of support, making merit with ascetics
and brahmins, for paupers, vagrants, travelers, and
bahussuto tassa tassa sutaj
tassa, tassa tasseva kho
He was very learned in diverse
elds of learning. He
understood the meaning of diverse statements, saying:
This is what that statement means; that is what this
gatapaccuppanne atthe cintetu
He was astute, competent, and intelligent, able to think
issues through as they bear upon the past, future, and
These are the eight factors that King Mah
And so these eight factorM
s also became accessories to the
4.3. Four More Accessories
And the brahmin high priest had four factors.
tito ca pitito ca sa
He was well born on both his mother
pure descent, irrefutable and impeccable in questions of
ancestry back to the seventh paternal generation.
He recited and remembered the hymns, and had mastered
the three Vedas, together with their vocabularies, ritual,
phonology and etymology, and the testament as
knew philology and grammar, and was well versed in
cosmology and the marks of a great man.
al, mature in ethical conduct.
He was astute and clever, being the
rst or second to hold
These are the four factors that the brahmin high priest
And so these four factors also became accessories to the
vijitassa pubbeva ya
Next, before the sacri
ce, the brahmin high priest taught
the three modes to the king.
massa kocideva vippa
Now, though the king wants to perform a great sacri
he might have certain regrets, thinking:
vata me bhogakkhandho vigacchissat
ll lose a great fortune,
vata me bhogakkhandho vigacchat
I am losing a great fortune,
vata me bhogakkhandho vigato
I have lost a great fortune.
But the king should not harbor
vijitassa pubbeva ya
These are the three modes that the brahmin high priest
taught to the king before the sacri
4.5. The Ten Respects
vijitassa pubbeva ya
Next, before the sacri
ce, the brahmin high priest dispelled
s regret regarding the reM
cipients in ten respects:
gamissanti kho bhoto ya
There will come to the sacri
ce those who kill living
creatures and those who refrain from killing living
As to those who kill living creatures, the outcome of that is
But as to those who refrain from killing living creatures, it is
for their sakes that the king should sacri
rejoice, and gain con
gamissanti kho bhoto ya
There will come to the sacri
commit sexual misconduct
use divisive speech
have wrong view and those who have right view.
As to those who have wM
rong view, the outcome of that is
But as to those who have right view, it is for their sakes that
the king should sacri
ce, relinquish, rejoice, and gain
vijitassa pubbeva ya
re the ten respects in which the high priest
s regret regarding the recipients before
4.6. The Sixteen Respects
Next, while the king was performing the great sacri
brahmin high priest educated, encouraged,
s mind in sixteen respeM
Now, while the king is performing the great sacri
vijita performs a great sacri
announce it to the aristocrat vassals of town and country.
ce that this king performs.
Those who speak against the king in this way have no
For the king did indeed announce it to the aristocrat vassals
of town and country.
Let the king know this as a reason toM
rejoice, and gain con
While the king is performing the great sacri
ca, atha ca pana bhava
vijita performs a great sacri
announce it to the ministers and counselors, well-to-do
brahmins, and well-o
householders, both of town and
s the kind of great sacri
Those who speak against the king in this way have no
For the king did indeed announce it to aM
Let the king know this too as a reason to sacri
relinquish, rejoice, and gain con
While the king is performing the great sacri
dena, atha ca pana bhava
that he does not possess the eight factors.
no ca kho bahussuto tassa tassa sutaj
no ca kho tassa tasseva kho pana bh
gatapaccuppanne atthe cintetu
Those who speak against the king in this way have no
gatapaccuppanne atthe cintetu
For the king does indeed possess the eight factors.
Let the king know this too as a reason to sacri
relinquish, rejoice, and gain con
While the king is performing the great sacri
that the high priest does not possess the four factors.
No ca khvassa purohito br
tito ca pitito ca sM
tito ca pitito ca sa
No ca khvassa purohito br
no ca khvassa purohito br
, atha ca pana bhava
Those who speak against the king in this way have no
For the high priest does indeed possess the four factors.
Let the king know this too as a reason to sacri
relinquish, rejoice, and gain con
These are the sixteen respects in which the high priest
educated, encouraged,
mind while he was performing the sacri
And brahmin, in that sacri
ce no cattle were killed, no
goats were killed, and no chickens or pigs were killed.
There was no slaughter of various kinds of creatures. No
trees were felled forM
cial post. No grass was
reaped to strew over the place of sacri
No bondservants, employees, or workers did their jobs
under threat of punishment and danger, weeping with
Those who wished to work did so, while those who did not
They did the work they wanted to, and did not do what they
ce was completed with just ghee, oil, butter,
curds, honey, and molasses.
Then the aristocrat vassals, ministers and counselors, well-
to-do brahmins, and well-o
householders of both town and
country came to the king bringing abundant wealth and
Sire, this abundant wealth is specially for you alone; may
Your Highness accept it!
s enough raised for me through regular taxes. Let
this be for you; and here, take even more!
ca vo hotu, ito ca bhiyyo harath
When the king turned them down, they withdrew to one
side to think up a plan,
t be proper for us to take this abundant wealth
back to our own homes.
vijita is performing a great sacri
ering as an auxiliary sacri
Then the aristocrat vassals of town and country set up gifts
to the east of the sacri
The ministers and counselors of town and country set up
gifts to the south of the sacri
The well-to-do brahmins of town and country set up gifts to
the west of the sacri
assa gahapatinecayik
householders of town and country set up gifts
to the north of the sacri
And brahmin, in that sacri
ce too no cattle were killed, no
goats were killed, and no chickens or pigs were killed.
There was no slaughter of varioM
us kinds of creatures. No
trees were felled for the sacri
cial post. No grass was
reaped to strew over the place of sacri
No bondservants, employees, or workers did their jobs
under threat of punishment and danger, weeping with
Those who wished to work dM
id so, while those who did not
They did the work they wanted to, and did not do what they
ce was completed with just ghee, oil, butter,
curds, honey, and molasses.
And so there were four consenting factions, eight factors
possessed by King Mah
vijita, four factors possessed by the
Brahmin, this is called the sacri
ce accomplished with three
modes and sixteen accessories.
When he said this, those brahmins made an uproar,
Hooray for such sacri
ce! Hooray for the accomplishment
adanta sat in silence.
So those brahmins said to him,
How can you not applaud the ascetic Gotama
t applaud what he said.
pi tassa vipateyya, yo sama
ne words, their head would
But, gentlemen, it occurs to me that
the ascetic Gotama does not say:
It ought to be like this.
Rather, he just says:
So it was then, this is how it was then.
It occurs to me that
o gotamo tena samayena r
the ascetic Gotama at that time must have been King
vijita, the owner of the sacri
ce, or else the brahmin
h priest who facilitated the sacri
Does Master Gotama recall having performed such a
ce, or having facilitated it, and then, when his body
broke up, after death, being reborn in a good place, a
samayena purohito br
I do recall that, brahmin. For at that time I was the
brahmin high priest who facilitated the sacri
5. A Regular Gift as an Ongoing Family Sacri
Atthi pana, bho gotama, a
rambhataro ca mahapphalataro ca
But Master Gotama, apart from that sacri
accomplished with three modes and sixteen accessories, is
there any other sacri
ce that has fewer requirements and
undertakings, yet is more fruitful and bene
rambhataro ca mahapphalataro ca
Katamo pana so, bho gotama, ya
rambhataro ca mahapphalataro ca
lavante pabbajite uddissa diyyanti;
The regular gifts as ongoing family sacri
to ethical renunciates;
rambhataro ca mahapphalataro ca
ce, brahmin, has fewer requirements and
undertakings, yet is more fruitful and bene
Ko nu kho, bho gotama, hetu ko paccayo, yena ta
What is the cause, Master Gotama, what is the reason why
those regular gifts as ongoing family sacri
d undertakings, yet are more fruitful and
cial, compared with the sacri
ce accomplished with
three modes and sixteen accessories?
Because neither perfected ones nor those who have
entered the path to perfection will attend such a sacri
Because beatings and throttlings are seen there.
lavante pabbajite uddissa diyyanti;
But the regular gifts as ongoing family sacri
specially to ethical renunciates;
perfected ones and those who have entered the path to
perfection will attend such a sacri
Because no beatings and throttlings are seen there.
, brahmin, this is the reason why those
regular gifts as ongoing family sacri
requirements and undertakings, yet are more fruitful and
cial, compared with the sacri
ce accomplished with
three modes and sixteen accessories.
Atthi pana, bho gotama, a
rambhataro ca mahapphalataro ca
But Master Gotama, aM
part from that sacri
accomplished with three modes and sixteen accessories and
those regular gifts as ongoing family sacri
ce that has fewer requirements and
undertakings, yet is more fruitful and bene
rambhataro ca mahapphalataro ca
Katamo pana so, bho gotama, ya
rambhataro ca mahapphalataro ca
ro ca mahapphalataro ca
When someone gives a dwelling specially for the Sa
Atthi pana, bho gotama, a
ca mahapphalataro ca mah
But is there any other sacri
requirements and undertakings, yet is more fruitful and
mahapphalataro ca mah
Katamo pana so, bho gotama, ya
ca mahapphalataro ca mah
a, pasannacitto buddha
When someone with con
dent heart goes for refuge to the
Buddha, the teaching, and the Sa
mahapphalataro ca mah
Atthi pana, bho gotama, a
rambhataro ca mahapphalataro ca
But is there any other sacri
requirements and undertakings, yet is more fruitful and
rambhataro ca mahapphalataro ca
Katamo pana so, bho gotama, ya
rambhataro ca mahapphalataro ca
When someone with a con
dent heart undertakes the
to refrain from killing living creatures, stealing, sexual
misconduct, lying, and alcoholic drinks that cause
rambhataro ca mahapphalataro ca
Atthi pana, bho gotama, a
ca mahapphalataro ca mah
requirements and undertakings, yet is more fruitful and
agamanehi imehi ca sikkh
mahapphalataro ca mah
Katamo pana so, bho gotama, ya
ca mahapphalataro ca mah
gato loke uppajjati araha
s when a Realized One arises in the world, perfected, a
fully awakened Buddha
s how a mendicant is accompM
upasampajja viharati.
They enter and remain in the
mahapphalataro ca mah
ce has fewer requirements and undertakings
than the former, yet is more fruitful and bene
They enter and remain in the second absorption
upasampajja viharati.
mahapphalataro ca mah
ce has fewer requirements and undertakings
than the former, yet is more fruitful and bene
They extend and project the mind toward knowledge and
mahapphalataro ca mah
ce has fewer requirements and undertakings
than the former, yet is more fruitful and bene
there is no return to any state of
mahapphalataro ca mah
ce has fewer requirements and underM
than the former, yet is more fruitful and bene
And, brahmin, there is no other accomplishment of sacri
which is better and
adanta Declares Himself a Lay Follower
When he had spoken, K
adanta said to the Buddha,
, bho gotama, abhikkanta
Excellent, Master Gotama! Excellent!
pi, bho gotama, nikkujjita
As if he were righting the overturned, or revealing the
hidden, or pointing out the path to the lost, or lighting a
lamp in the dark so people with good eyes M
there, Master Gotama has made the Teaching clear in many
I go for refuge to Master Gotama, to the teaching, and to
From this day forth, may Master Gotama remember me as a
lay follower who has gone for refuge for life.
, bho gotama, satta ca usabhasat
ni satta ca vacchatar
ni satta ca urabbhasat
And these bulls, bullocks, heifers, goats, and rams
I release them, I grant them life! Let
them eat green grass and drink cool water, and may a cool
breeze blow upon them!
pattiphalasacchikiriy
7. The Realization of the Fruit of Stream-Entry
Then the Buddha taught K
adanta step by step, with
a talk on giving, ethical conduct, and heaven.
He explained the drawbacks of sensual pleasures, so sordid
and corrupt, and the bene
And when he knew that K
pliable, rid of hindrances, joyful, and con
the special teaching of the Buddhas:
ering, its origin, its cessation, and the path.
Just as a clean cloth rM
id of stains would properly absorb dye,
in that very seat the stainless, immaculate vision of the
Dhamma arose in the brahmin K
Everything that has a beginning has an end.
pattadhammo viditadhammo pariyog
avicikiccho vigatakatha
aparappaccayo satthus
adanta saw, attained, understood, and fathomed
the Dhamma. He went beyond doubt, got rid of indecision,
and became self-assured and independent of others
regarding the Teacher
s instructions. He said to the
Would Master Gotama together with the mendicant
gha please accept tomorrow
The Buddha consented in silence.
Then, knowing that the Buddha had consented, K
got up from his seat, bowed, and respectfully circled the
Buddha, keeping him on his right, before leaving.
And when the night had passed K
adanta had a variety of
delicious foods prepared in his own home. Then he had the
Buddha informed of the time, saying,
s time, Master Gotama, the meal is ready.
Then the Buddha robed up in the morning and, taking his
bowl and robe, went to the home of K
with the mendicant Sa
gha, where he sat on the seat
adanta served and satis
headed by the Buddha with his own hands with a variety of
When the Buddha had eaten and washed his hand and
adanta took a low seat and sat to one side.
Then the Buddha educated, encouraged,
inspired him with a Dhamma talk, after which he got up
ya 6 - Long Discourses 6
1. On the Brahmin Emissaries
At one time the Buddha was staying near Ves
Great Wood, in the hall with the peaked roof.
Tena kho pana samayena sambahul
ivasanti kenacideva kara
Now at that time several brahmin emissaries from Kosala
and Magadha were residing in Ves
o khalu, bho, gotamo sakyaputto sakyakul
It seems the ascetic Gotama
a Sakyan, gone forth from a
the hall with the peaked roof.
kittisaddo abbhuggato:
He has this good reputation:
asampanno sugato lokavid
That Blessed One is perfected, a fully awakened Buddha,
accomplished in knowledge and conduct, holy, knower of
the world, supreme guide for those who wish to train,
teacher of gods and huM
mans, awakened, blessed.
He has realized with his own insight this world
s, this population with its ascetics
and brahmins, gods and humans
and he makes it known to
He teaches Dhamma that
s good in the beginning, good in
the middle, and good in the end, meaningful and well-
phrased. And he reveals a spiritual practice that
s good to see such perfected ones.
Then they went to the hall with the pM
eaked roof in the Great
Wood to see the Buddha.
Tena kho pana samayena
Now, at that time Venerable N
The brahmin emissaries went up to him and said,
gita, etarahi so bhava
Master Gotama at present?
For we want to see him.
s the wrong time to see the Buddha; he is on retreat.
So the brahmin emissaries sat down to one side, thinking,
ve seen Master Gotama.
haddha the Licchavi together with a large assembly of
Licchavis also approached M
gita at the hall with the
peaked roof. He bowed, stood to one side, and said to
gita, etarahi so bhagav
gita, where is the Blessed One at present, the
perfected one, the fully awakened Buddha?
For we want to see him.
s the wrong time to seeM
the Buddha; he is on retreat.
haddha also sat down to one side, thinking,
ve seen the Blessed One, the perfected
one, the fully awakened Buddha.
gita. He bowed, stood
to one side, and said to N
ete, bhante kassapa, sambahul
dhu, bhante kassapa, labhata
Sir, Kassapa, these severM
al brahmin emissaries from
Kosala and Magadha, and also O
together with a large assembly of Licchavis, have come
here to see the Buddha. It
d be good if these people got to
ha, tell the Buddha yourself.
ha. He went to the Buddha, bowed,
stood to one side, and told him of the people waiting to see
ete, bhante, sambahul
dhu, bhante, labhata
d be good if these people got to see the Buddha.
ha, spread out a seat in the shade of the
Then the Buddha came out ofM
his dwelling and sat in the
shade of the dwelling on the seat spread out.
Then the brahmin emissaries went up to the Buddha, and
exchanged greetings with him.
When the greetings and polite conversation were over, they
sat down to one side.
sunakkhatto licchaviputto yen
haddha the Licchavi together with a large assembly of
Licchavis also went up to the Buddha, bowed, and sat down
ago Sunakkhatta the Licchavi came to me and said:
li, soon I will have been living in dependence on the
Buddha for three years. I see heavenly sights that are
pleasant, sensual, and arousing, but I don
sounds that are pleasant, sensual, and arousing.
neva nu kho, bhante, sunakkhatto licchaviputto
The heavenly sounds that Sunakkhatta cannot hear: do
such sounds really exist or not?
2.1. One-Sided Immersion
li, sunakkhatto licchaviputto
Such sounds really do exist, but Sunakkhatta cannot hear
Ko nu kho, bhante, hetu, ko paccayo, yena
neva sunakkhatto licchaviputto dibb
What is the cause, sir, what is the reason why Sunakkhatta
cannot hear them, even though they really do exist?
li, bhikkhuno puratthim
li, take a mendicant who has developed one-sided
immersion to the eastern quarter so as to see heavenly
sights but not to hear heavenly sounds.
When they have developed immersion for that purpose,
they see heavenly sights but don
t hear heavenly sounds.
li, hoti bhikkhuno puratthim
Because that is how it is for a mendicant who develops
immersion in that way.
li, bhikkhuno dakkhi
Furthermore, take a mendicant who has developed one-
sided immersion to the southern quarter
above, below, across
So uddhamadho tiriya
li, hoti bhikkhuno uddhamadho
That is how it is for a mendicant who developM
li, bhikkhuno puratthim
Take a mendicant who has developed one-sided immersion
to the eastern quarter so as to hear heavenly sounds but
not to see heavenly sights.
When they have developed immersion for that purpose,
they hear heavenly sounds but don
t see heavenly sights.
li, hoti bhikkhuno puratthim
Because that is how it is for a mendicant who develops
immersion in that way.
li, bhikkhuno dakkhi
Furthermore, take a mendicant who has developed one-
sided immersion to the M
above, below, across
So uddhamadho tiriya
li, hoti bhikkhuno uddhamadho
That is how it is for a mendicant who develops immersion in
li, bhikkhuno puratthim
Take a mendicant who has developed two-sided immersion
quarter so as to both hear heavenly sounds
and see heavenly sights.
When they have developed immersion for that purpose,
they both see heavenly sights and hear heavenly sounds.
li, hoti bhikkhuno puratthim
Because that is how it is for a mendicant who develops
immersion in that way.
Furthermore, take a mendicant who has developed two-
sided immersion to the southern quarter
above, below, across
li, hoti bhikkhuno uddhamadho
That is how it is for a mendicant who develops immersion in
neva sunakkhatto licchaviputto dibb
This is the cause, Mah
li, this is the reason why
kkhatta cannot hear heavenly sounds that are
pleasant, sensual, and arousing, even though they really do
bhagavati brahmacariya
Surely the mendicants must live the spiritual life under the
Buddha for the sake of realizing such a development of
t live the spiritual life
under me for the sake of realizing such a development of
There are other things that are
ner, for the sake of which
the mendicants live the spiritual life under me.
2.2. The Four Noble Fruits
Katame pana te, bhante, dhamm
bhagavati brahmacariya
But sir, what are those
li, with the ending of three fetters a
mendicant is a stream-enterer, not liable to be reborn in the
underworld, bound for awakening.
li, dhammo uttaritaro ca pa
ca, yassa sacchikiriy
ner things for the sake of which the
mendicants live the spiritual life under me.
Furthermore, a mendicant
with the ending of three
fetters, and the weakening of greed, hate, and delusion
a once-returner. They come back to this world once only,
then make an end of su
ca, yassa sacchikiriy
This too is one of the
tiko hoti, tattha parinibb
Furthermore, with the ending of the
mendicant is reborn spontaneously and will become
extinguished there, not liable to return from that world.
li, dhammo uttaritaroM
ca, yassa sacchikiriy
This too is one of the
Furthermore, a mendicant has realized the unde
freedom of heart and freedom by wisdom in this very life,
and lives having realized it with their own insight due to the
li, dhammo uttaritaro ca pa
ca, yassa sacchikiriy
This too is one of the
ner things, for the sake of which the
mendicants live the spiritual life under me.
2.3. The Noble Eightfold Path
Atthi pana, bhante, maggo atthi pa
But, sir, is there a path and a practice for realizing these
Katamo pana, bhante, maggo katam
It is simply this noble eightfold path, that is:
right view, right thought, right speech, right action, right
ort, right mindfulness, and right
This is the path and the practice for realizing these things.
2.4. Dvepabbajitavatthu
2.4. On the Two Renunciates
was staying near Kosambi, in
Atha kho dve pabbajit
Then two renunciates
came and exchanged greetings with me.
he greetings and polite conversation were over, they
stood to one side and said to me:
Reverend Gotama, are the soul and the body the same
thing, or they are di
Well then, reverends, listen and pay close attention, I will
ti kho te dve pabbajit
gato loke uppajjati araha
Take the case when a Realized One arises in the world,
perfected, a fully awakened Buddha
s how a mendicant is accomplished in ethics.
upasampajja viharati.
They enter and remain in the
When a mendicant knows and sees like this, would it be
appropriate to say of them:
The soul and the body are the same thing
But reverends, I know and see like this.
Nevertheless, I do not say:
The soul and the body are the same thing
They enter and remain in the second absorption
upasampajja viharati.
When a mendicant knows and sees like this, would it be
appropriate to say of them:
The soul and the body are the same thing
But reverends, I know and see like this.
Nevertheless, I do not say:
The soul and the body are the same thing
They extend and project the mind toward knowledge and
When a mendicant knows and sees like this, would it be
appropriate to say of them:
The soul and the body are the same thing
But reverends, I know and see like this.
Nevertheless, I do not say:
The soul and the body are the same thing
there is no return to any state of
When a mendicant knows and sees like this, would it be
appropriate to say of them:
The soul and the body are the same thing
It would not, reverend.
But reverends, I know and see like this.
The soul and the body are the same thing
That is what the Buddha said.
haddha the Licchavi was happy with what the
ya 7 - Long Discourses 7
At one time the Buddha was staying near Kosambi, in
Tena kho pana samayena dve pabbajit
Now at that time two renunciates
came to the Buddha and exchanged greetings with him.
When the greetings and polite conversation were over, they
stood to one side and said to the Buddha,
Reverend Gotama, are the soul and the body the same
thing, or they are di
Well then, reverends, listen and pay close attention, I will
ti kho te dve pabbajit
The Buddha said this:
gato loke uppajjati araha
Take the case when a Realized One arises in the world,
perfected, a fully awakened Buddha
s how a mendicant is accomplished in ethics.
upasampajja viharati.
They enter and remain in the
When a mendicant knows and sees like this, would it be
appropriate to say of them:
The soul and the body are tM
But reverends, I know and see like this.
Nevertheless, I do not say:
The soul and the body are the same thing
They enter and remain in the second absorption
upasampajja viharati.
When a mendicant knows and sees like this, would it be
The soul and the body are the same thing
nds, I know and see like this.
Nevertheless, I do not say:
The soul and the body are the same thing
They extend and project the mind toward knowledge and
When a mendicant knows and sees like this, would it be
appropriate to say of them:
The soul and the body are the same thing
But reverends, I know and see like this.
Nevertheless, I do not say:
The soul and the body are the same thing
there is no return to any state of
When a mendicant knows and sees like this, would it be
appropriate to say of them:
The soul and the body are the same thing
It would not, reverend.
But reverends, I know and see like this.
Nevertheless, I do not say:
The soul and the body are the same thing
That is what the Buddha said.
ed, the two renunciates were happy with what the
dasutta - The Longer Discourse on the Lion
ya 8 - Long Discourses 8
At one time the Buddha was staying near Uju
elo kassapo yena bhagav
Then the naked ascetic Kassapa went up to the Buddha and
exchanged greetings with him.
When the greetings and polite conversation were over, he
stood to one side, and said to the Buddha:
Master Gotama, I have heard the following:
The ascetic Gotama criticizes all forms of morti
categorically condemns and denounces those self-morti
Ye te, bho gotama, evam
sena upakkosati upavadat
dino, na ca bhavanta
karonti, na ca koci sahadhammiko
Do those who say this repeat what the Buddha has said, and
not misrepresent him with an untruth? Is their explanation
in line with the teaching? Are there any legitimate grounds
for rebuke and criticism?
t want to misrepresent Master Gotama.
Ye te, kassapa, evam
sena upakkosati upavadat
cikkhanti ca pana ma
Kassapa, those who say this do not repeat what I have
said. They misrepresent me with what is false, baseless, and
ed and superhuman, I see
er who lives rough reborn in a place of loss,
a bad place, the underworld, hell.
But I see another self-morti
er who lives rough reborn in a
good place, a heavenly realm.
visuddhena atikkantam
I see some self-morti
er who takes it easy reborn in a place
visuddhena atikkantam
But I see another self-morti
er who takes it easy reborn in
a good place, a heavenly realm.
Since I truly understand the coming and going, passing
away and rebirth of these self-morti
ers in this way, how
could I criticize all forms of morti
cation, or categorically
condemn and denounce those self-morti
Santi, kassapa, eke sama
There are some clever ascetics and brahmins who are
subtle, accomplished in the doctrines of others, hair-
d think they live to demolish convictions with
They agree with me in some matters and disagree in others.
Some of the things that they applaud, I also applaud.
Some of the things that they don
t applaud, I also don
But some of the things that they applaud, I don
And some of the things that they don
Some of the things that I applaud, others also applaud.
Some of the things that I don
t applaud, they also don
But some of the things that I don
t applaud, others do
And some of the things that I do applaud, others don
I go up to them and say:
Let us leave aside those matters on which we disagree.
But there are some matters on which we agree. Regarding
these, sensible people, pursuing, pressing, and grilling,
would compare teacher with teacher or community with
There are things that are unskillful, blameworthy, not to be
cultivated, unworthy of the noble ones, and dark
Ko ime dhamme anavasesa
Who behaves like they
ve totally given these things up: the
ascetic Gotama, or the teachers of other communities?
, kassapa, vijjati, ya
s possible that they might say:
o gotamo ime dhamme anavasesa
pana bhonto pare ga
The ascetic Gotama behaves like he
s totally given those
unskillful things up, compared with the teachers of other
s how, when sensible people pursue the matter,
they will mostly praise us.
Aparampi no, kassapa, vi
In addition, sensible people, engaging, pressing, and
grilling, would compare teacher with teacher or community
There are things that are skillful, blameless, worth
cultivating, worthy of the noble ones, and bright
Ko ime dhamme anavasesa
Who proceeds having totally undertaken these things: the
ascetic Gotama, or the teachers of other communities?
, kassapa, vijjati, ya
s possible that they might say:
o gotamo ime dhamme anavasesa
pana bhonto pare ga
The ascetic Gotama proceeds having totally undertaken
these things, compared with the teachers of other
s how, when sensible people pursue the matter,
they will mostly praise us.
Aparampi no, kassapa, vi
In addition, sensible people, pursuing, pressing, and
grilling, would compare teacher with tM
There are things that are unskillful, blameworthy, not to be
cultivated, unworthy of the noble ones, and dark
Ko ime dhamme anavasesa
Who behaves like they
ve totally given these things up: the
s disciples, or the disciples of other
, kassapa, vijjati, ya
s possible that they might say:
gho ime dhamme anavasesa
s disciples behave like they
given those unskillful things up, compared with the
disciples of other teachers.
s how, when sensible people pursue the matter,
they will mostly praise us.
Aparampi no, kassapa, vi
In addition, sensible people, pursuing, pressing, and
grilling, would compare teacher with teacher or community
There are things that are skillful, blameless, worth
cultivating, worthy M
of the noble ones, and bright
Ko ime dhamme anavasesa
Who proceeds having totally undertaken these things: the
s disciples, or the disciples of other
, kassapa, vijjati, ya
s possible that they might say:
gho ime dhamme anavasesa
s disciples proceed having totally
undertaken those skillful things, compared with the
disciples of other teachers.
s how, when sensible people pursue the matter,
they will mostly praise us.
2. The Noble Eightfold Path
Atthi, kassapa, maggo atthi pa
There is, Kassapa, a path, there is a practice, practicing in
accordance with which you will know and see for yourself:
Only the ascetic Gotama
s words are timely, true, and
meaningful, in line with the teaching and training.
Katamo ca, kassapa, maggo, katam
And what is that path?
It is simply this noble eightfold path, that is:
right view, right thought, right speech, right action, right
ort, right mindfulness, and right
kho, kassapa, maggo, aya
This is the path, this is the practice, practicing in
accordance with which you will know and see for yourself:
s words are timely, true, and
meaningful, in line with the teaching and training.
3. Practicing Self-Morti
vutte, acelo kassapo bhagavanta
When he had spoken, Kassapa said to the Buddha:
vuso gotama, tapopakkam
Reverend Gotama, those ascetics and brahmins consider
these practices of self-morti
cation to be what maM
someone a true ascetic or brahmin.
naehibhaddantiko, nati
They go naked, ignoring conventions. They lick their hands,
t come or wait when asked. They don
food brought to them, or food prepared on purpose for
them, or an invitation for a meal.
hito hoti, na yattha makkhik
t receive anything from a pot or bowl; or from
someone who keeps sheep, or who has a weapon or a
shovel in their home; or where a couple is eating; or where
there is a woman who is pregnant, brM
has a man in her home; or where there
ies buzzing. They accept no
sh or meat or liquor or wine,
They go to just one house for alms, taking just one
mouthful, or two houses and two mouthfuls, up to seven
houses and seven mouthfuls.
one saucer a day, two saucers a day, up to
seven saucers a day.
nuyogamanuyutto viharati.
They eat once a day, once every second day, up to once a
week, and so on, even up to once a fortnight. They live
committed to the practice of eating food at set intervals.
vuso gotama, tapopakkam
Those ascetics and brahmins also consider these practices
cation to be what makes someone a true
hoti, daddulabhakkho v
hoti, gomayabhakkho v
peti pavattaphalabhoj
They eat herbs, millet, wild M
rice, poor rice, water lettuce,
rice bran, scum from boiling rice, sesame
cow dung. They survive on forest roots and fruits, or eating
vuso gotama, tapopakkam
Those ascetics and brahmins also consider these practices
cation to be what makes someone a true ascetic or
reti, ajinakkhipampi
reti, kesakambalampi dh
They wear robes of sunn hemp, mixed hemp, corpse-
wrapping cloth, rags, lodh tree bark, antelope hide (whole
or in strips), kusa grass, bark, wood-chips, human hair,
horse-tail hair, or owls
kesamassulocakopi hoti
ear out hair and beard, committed to this practice.
They constantly stand, refusing seats.
They squat, committed to persisting in the squatting
They lie on a mat of thorns, making a mat of thorns their
phalakaseyyampi kappeti, tha
ilaseyyampi kappeti,
They make their bed on a plank, or the bare ground.
They lie only on one side.
They wear dust and dirt.
They stay in the open air.
They sleep wherever they lay their mat.
They eat unnatural things, committed to the practice of
eating unnatural foods.
t drink, committed to the practice of not drinking
yatatiyakampi udakorohan
itted to the practice of immersion in water
three times a day, including the evening.
4. Tapopakkamaniratthakath
4. The Uselessness of Self-Morti
Acelako cepi, kassapa, hoti, mutt
nuyogamanuyutto viharati.
Kassapa, someone may practice all those forms of self-
t developed and realized any
accomplishment in ethics, mind, and wisdom, they are far
from being a true ascetic or brahmin.
Yato kho, kassapa, bhikkhu avera
upasampajja viharati.
But take a mendicant who develops a heart of love, free of
enmity and ill will. And they realize the unde
of heart and freedom by wisdom in this very life, and live
having realized it with their own insight due to the ending
vuccati, kassapa, bhikkhu sama
When they achieve this, they
re called a mendicant who is a
kabhakkho cepi, kassapa, hoti, s
peti pavattaphalabhoj
Yato kho, kassapa, bhikkhu avera
upasampajja viharati.
vuccati, kassapa, bhikkhu sama
ni cepi, kassapa, dh
yatatiyakampi udakorohan
Yato kho, kassapa, bhikkhu avera
upasampajja viharati.
vuccati, kassapa, bhikkhu sama
vutte, acelo kassapo bhagavanta
When he had spoken, KassapaM
said to the Buddha,
s hard, Master Gotama, to be a true ascetic or a true
s typical, Kassapa, in this world to think that it
be a true ascetic or brahmin.
Acelako cepi, kassapa, hoti, mutt
But someone might practice all those forms of self-
ya ca, kassapa, matt
And if it was only because of just that much, only because of
cation that it was so very hard to be a true
ascetic or brahmin, it wouldn
t be appropriate to say that
true ascetic or brahmin.
For it would be quite possible for a householder or a
or even the bonded maid who carries
nuyogamanuyutto vihar
to practice all those forms of self-morti
s something other than just that much,
something other than that self-morti
hard to be a true ascetic or brahmin. And that
appropriate to say that
s hard to be a true ascetic or brahmin.
Yato kho, kassapa, bhikkhu avera
upasampajja viharati.
Take a mendicant who develops a heart of love, free of
enmity and ill will. And they realize the unde
of heart and freedom by wisdom in this very life, and live
having realized it with their own insight due to the ending
vuccati, kassapa, bhikkhu sama
re called a mendicant who is a
kabhakkho cepi, kassapa, hoti, s
peti pavattaphalabhoj
ya ca, kassapa, matt
Yato kho, kassapa, bhikkhu avera
upasampajja viharati.
vuccati, kassapa, bhikkhu sama
ni cepi, kassapa, dh
yatatiyakampi udakorohan
ya ca, kassapa, matt
yatatiyakampi udakorohan
, kassapa, bhikkhu avera
upasampajja viharati.
vuccati, kassapa, bhikkhu sama
vutte, acelo kassapo bhagavanta
When he had spoken, Kassapa said to the Buddha,
no, bho gotama, sama
s hard, Master Gotama, to know a true ascetic or a trM
s typical in this world to think that it
true ascetic or brahmin.
Acelako cepi, kassapa, hoti, mutt
nuyogamanuyutto viharati.
But someone might practice all those forms of self-
ya ca, kassapa, matt
And if it was only by just that much, only by that self-
cation that it was so very hard to know a true ascetic
or brahmin, it wouldn
t be appropriate to say that
s hard to know a true ascetic or brahmin.
ca paneso abhavissa
For it would be quite possible for a householder or a
or even the bonded maid who carries
nuyogamanuyutto viharat
to know that someone is practicing all those forms of self-
s something other than just M
something other than that self-morti
hard to know a true ascetic or brahmin. And that
appropriate to say that
s hard to know a true ascetic or brahmin.
Yato kho, kassapa, bhikkhu avera
upasampajja viharati.
Take a mendicant who develops a M
heart of love, free of
enmity and ill will. And they realize the unde
of heart and freedom by wisdom in this very life, and live
having realized it with their own insight due to the ending
vuccati, kassapa, bhikkhu sama
When they achieve this, they
re called a mendicant who is a
kabhakkho cepi, kassapa, hoti s
peti pavattaphalabhoM
ya ca, kassapa, matt
ca paneso abhavissa
peti pavattaphalabhoj
tapopakkamena samaM
Yato kho, kassapa, bhikkhu avera
upasampajja viharati.
vuccati, kassapa, bhikkhu sama
ni cepi, kassapa, dh
ya ca, kassapa, matt
ca paneso abhavissa
yatatiyakampi udakorohan
Yato kho, kassapa, bhikkhu avera
upasampajja viharati.
vuccati, kassapa, bhikkhu sama
5. The Accomplishment of Ethics, Immersion, and Wisdom
vutte, acelo kassapo bhagavanta
When he had spoken, Kassapa said to the Buddha,
But Master Gotama, what is that accomplishment in ethics,
in mind, and in wisdom?
gato loke uppajjati araha
s when a Realized One arises in the world, perfected, a
lasampanno indriyesu guttadv
Seeing danger in the slightest fault, a mendicant keeps the
ve undertaken. They act skillfully by body and
ed in livelihood and accomplished in
ethical conduct. They guard the sense doors, have
mindfulness and situational awareness, and are content.
ca, kassapa, bhikkhu s
And how is a mendicant accomplished in ethics?
Idha, kassapa, bhikkhu p
ivirato hoti nihitada
s when a mendicant gives up killing living creatures. They
renounce the rod and the sword. They
kind, living full of compassion for all living beings.
This pertains to their M
accomplishment in ethics.
There are some ascetics and brahmins who, while enjoying
food given in faith, still earn a living by unworthy branches
of knowledge, by wrong livelihood.
They refrain from such unworthy branches of knowledge,
such wrong livelihood.
This pertains to their accomplishment in ethics.
Sa kho so, kassapa, bhikkhu eva
samanupassati, yadida
A mendicant thus accomplished in ethics sees no danger in
any quarter in regards to their ethical restraint.
mitto na kutoci bhaya
s like a king who has defeated his enemies. He sees no
danger from his foes in any quarter.
evameva kho, kassapa, bhikkhu eva
samanupassati, yadida
In the same way, a mendicant thus accomplished in ethics
sees no danger in any quarter in regards to their ethical
When they have this entire spectrum of noble ethics, they
nce a blameless happiness inside themselves.
kho, kassapa, bhikkhu s
s how a mendicant is accomplished in ethics.
This, Kassapa, is that accomplishment in ethics.
upasampajja viharati.
They enter and remain in the
Idampissa hoti cittasampad
This pertains to their accomplishment in mind.
They enter and remain in the second absorptM
upasampajja viharati.
Idampissa hoti cittasampad
This pertains to their accomplishment in mind.
kho, kassapa, cittasampad
This, Kassapa, is that accomplishment in mind.
When their mind is immersed like this,
they extend and project it toward knowledge and vision
This pertains to their accomplishment in wisdom.
there is no return to any state of
This pertains to their accomplishment in wisdom.
This, Kassapa, is that accomplishment in wisdom.
And, Kassapa, there is no accomplishment in ethics, mind,
and wisdom that is better or
Santi, kassapa, eke sama
There are, Kassapa, some ascetics and brahmins who teach
They praise ethical conduct in many ways.
tattha attano samasama
But as far as the highest noble ethics goes, I don
s my equal, still less my superior.
Atha kho ahameva tattha bhiyyo, yadida
Rather, I am the one who is superior when it comes to the
Santi, kassapa, eke sama
There are, Kassapa, some ascetics and brahmins who teach
cation in disgust of sin.
cation in disgust of sin in many M
tattha attano samasama
But as far as the highest noble morti
cation in disgust of sin
s my equal, still less my
Atha kho ahameva tattha bhiyyo, yadida
Rather, I am the one who is superior when it comes to the
cation in disgust of sin.
Santi, kassapa, eke sama
There are, Kassapa, some ascetics M
and brahmins who teach
They praise wisdom in many ways.
But as far as the highest noble wisdom goes, I don
s my equal, still less my superior.
Atha kho ahameva tattha bhiyyo, yadida
Rather, I am the one who is superior when it comes to the
Santi, kassapa, eke sama
There are, Kassapa, some ascetics and brahmins who teach
They praise freedom in many ways.
But as far as the highest noble freedom goes, I don
s my equal, still less my superior.
Atha kho ahameva tattha bhiyyo, yadida
Rather, I am the one who is superior when it comes to M
, kassapa, vijjati, ya
s possible that wanderers who follow other paths might
The ascetic Gotama only roars his lion
hut, not in an assembly.
They should be told,
o gotamo nadati, paris
ti evamassu, kassapa, vacan
What should be said is this:
The ascetic Gotama roars his
s roar, and he roars it in an assembly.
, kassapa, vijjati, ya
s possible that wanderers who follow other paths might
o gotamo nadati, paris
nadati, no ca kho vis
The ascetic Gotama roars his lion
s roar, and he roars it in
an assembly. But he doM
They should be told,
o gotamo nadati, paris
ti evamassu, kassapa,
What should be said is this:
The ascetic Gotama roars his
s roar, he roars it in an assembly, and he roars it boldly.
, kassapa, vijjati, ya
s possible that wanderers who follow other paths M
o gotamo nadati, paris
rado ca nadati, no ca kho na
The ascetic Gotama roars his lion
s roar, he roars it in an
assembly, and he roars it boldly. But they don
pucchanti; no ca kho nesa
t answer their questions.
Or his answers are not satisfactory.
t think him worth listening to.
anti; no ca kho sutv
dent after listening.
danti; no ca kho pasann
ca karonti; no ca kho tathatt
t practice accordingly.
ipajjanti; no ca kho pa
t succeed in their practice.
They should be told,
o gotamo nadati, paris
ti evamassu, kassapa, vacan
What should be said is this:
The ascetic Gotama roars his
s roar; he roars it in an assembly; he roars it boldly;
they question him; he answers their questions; his answers
are satisfactory; they think him worth listening to; they
dent after listening; they show their con
practice accordingly; and they succeed in their practice.
7. The Probation For One Previously Ordained
Kassapa, this one time I was staying near R
There a certain practitioner of self-morti
Nigrodha asked me about the higher morti
kate ca pana me attamano ahosi para
He was extremely happy with my answer.
Ko hi, bhante, bhagavato dhamma
t be extremely happy after hearing the
Ahampi hi, bhante, bhagavato dhamma
For I too am extremely happy after hearing the Buddha
, bhante, abhikkanta
Excellent, sir! ExcelleM
pi, bhante, nikkujjita
As if he were righting the overturned, or revealing the
hidden, or pointing out the path to the lost, or lighting a
lamp in the dark so people with good eyes can see what
there, so too the Buddha has made the teaching clear in
, bhante, bhagavanta
I go for refuge to the Buddha, to the teaching, and to the
, bhante, bhagavato santike pabbajja
Sir, may I receive the going forth, the ordination in the
atitthiyapubbo imasmi
se parivasati, catunna
Kassapa, if someone formerly ordained in another sect
wishes to take the going forth, the ordination in this
teaching and training, they must spend four months on
probation. When four months have passed, if the
mendicants are satis
ll give the going forth, the
ordination into monkhood.
Api ca mettha puggalavemattat
However, I have recognized individual di
se parivasanti, catunna
Sir, if four months probation are required in such a case,
ll spend four years on probation. When four years haveM
passed, if the mendicants are satis
ed, let them give me the
going forth, the ordination into monkhood.
Alattha kho acelo kassapo bhagavato santike
, alattha upasampada
And the naked ascetic Kassapa received the going forth, the
ordination in the Buddha
pahitatto viharanto na
pabbajanti, tadanuttara
Not long after his ordination, Venerable Kassapa, living
alone, withdrawn, diligent, keen, and resolute, soon
realized the supreme end of the spiritual path in this very
life. He lived having achieved with his own insight the goal
for which gentlemen rightly go forth from the lay life to
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.
And Venerable Kassapa became one of the perfected.
ya 9 - Long Discourses 9
1. On the Wanderer Po
At one time the Buddha was staying near S
Tena kho pana samayena po
Now at that time the wanderer Po
together with three hundred wanM
halled monastery for group debates, set among the
pale-moon ebony trees.
Then the Buddha robed up in the morning and, taking his
bowl and robe, entered S
Atha kho bhagavato etadahosi:
Then it occurred to him,
s too early to wander for alms in S
s monastery to visit the wanderer
Tena kho pana samayena po
Now at that time, Po
da was sitting together with a
large assembly of wanderers making an uproar, a dreadful
racket. They engaged in all kinds of unworthy talk, such as
talk about kings, bandits, and ministers; talk about armies,
threats, and wars; talk about food, drink, clothes, and beds;
talk about garlands and fragrances; talk about family,
vehicles, villages, towns, cities, and countries; talk about
women and heroes; street talk and well talk; talk about the
departed; motley talk; tales of land and sea; and talk M
being reborn in this or that state of existence.
da saw the Buddha coming o
and hushed his own assembly,
Be quiet, good sirs, don
Here comes the ascetic Gotama.
he venerable likes quiet and praises quiet.
Hopefully if he sees that our assembly is quiet he
Then those wanderers fell silent.
Then the Buddha approached Po
, bhante, bhagavato.
Welcome, Blessed One!
kho, bhante, bhagav
s been a long time since you took the opportunity to come
datu, bhante, bhagav
Please, sir, sit down, this seat is ready.
The Buddha sat on the seat spread out,
da took a low seat and sat to one side.
The Buddha said to him,
da, what were you sitting talking about just now?
What conversation was un
1.1. On the Cessation of Perception
When he said this, the wanderer Po
Sir, leave aside what we were sitting talking about just
t be hard for you to hear about that later.
Sir, a few days ago several ascetics and brahmins who
follow various other paths were sitting together at the
debating hall, and this discussion came up among them:
nu kho, bho, abhisa
How does the cessation of perception happen?
s perceptions arise and cease withoutM
samaye uppajjanti, sa
When they arise, you become percipient.
samaye nirujjhanti, asa
When they cease, you become non-percipient.
s how some describe the cessation of perception.
But someone else says:
s not how it is, gentlemen !
hi, bho, purisassa aM
Perception is a person
ca kho upetipi apetipi.
When it enters, you become percipient.
When it departs, you become non-percipient.
s how some describe the cessation of perception.
But someone else says:
s not how it is, gentlM
There are ascetics and brahmins of great power and might.
Te imassa purisassa sa
They insert and extract a person
When they insert it, you become percipient.
When they extract it, you become non-percipient.
s how some describe the cessation of perception.
But someone else says:
s not how it is, gentlemen !
Santi hi, bho, devat
There are deities of great power and might.
imassa purisassa sa
They insert and extract a person
When they insert it, you become percipient.
When they extract it, you become non-percipient.
s how some describe the cessation of perception.
, bhante, bhagavanta
That reminded me of the Buddha:
Surely it must be the Blessed One, the HolM
skilled in such matters.
, bhante, kusalo, bhagav
The Buddha is skilled and well-versed in the cessation of
nu kho, bhante, abhisa
How does the cessation of perception happen?
1.2. Perception Arises With a Cause
da, those ascetics and brahmins
s perceptions arise and cease without cause or
reason are wrong from the start.
uppajjantipi nirujjhantipi.
s perceptions arise and cease with cause
With training, certain perceptM
ions arise and certain
And what is that training?
gato loke uppajjati araha
s when a Realized One arises in the world, perfected, a
fully awakened Buddha
s how a mendicant is accomplished in ethics.
ne attani samanupassato
yo passambhati, passaddhak
Seeing that the hindrances have been given up in them, joy
springs up. Being joyful, rapture springs up. When the mind
is full of rapture, the body becomes tranquil. When the body
is tranquil, they feel bliss. And when blissful, the mind
mehi, vivicca akusalehi dhammehi,
upasampajja viharati.
Quite secluded from sensual pleasures, secluded from
unskillful qualities, they enter and remain in the
absorption, which has the rapture and bliss born of
seclusion, while placing the mind and keeping it connected.
The sensual perception that they had previously ceases.
tisukhasukhumasaccasa
tisukhasukhumasaccasa
At that time they have a subtM
le and true perception of the
rapture and bliss born of seclusion.
s how, with training, certain perceptions arise and
certain perceptions cease.
And this is that training,
upasampajja viharati.
Furthermore, as the placing of the mind and keeping it
connected are stilled, a mendicant enters and remains in
the second absorption, which has the rapture and bliss born
of immersion, with internal clarity and con
ed mind, without placing the mind and keeping it
tisukhasukhumasaccasa
The subtle and true perception of the rapture and bliss
born of seclusion that they had previously ceases.
tisukhasukhumasaccasa
tisukhasukhumasaccasa
At that time they have a subtle and true perception of the
rapture and bliss born of immersion.
s how, with training, certain perceptions arise and
certain perceptions cease.
And this is that training,
upekkhako ca viharati sato ca sampaj
upasampajja viharati.
Furthermore, with the fading away of rapture, a
mendicant enters and remains in the third absorption,
where they meditate with equanimity, mindful and aware,
personally experiencing the bliss of which the noble ones
Equanimous and mindful, one meditates in bliss.
tisukhasukhumasaccasa
The subtle and true perception of the rapture and bliss
born of immersion that they had previously ceases.
At that time they have a subtle and true perception of
s how, with training, certain perceptions arise andM
certain perceptions cease.
And this is that training,
da, bhikkhu sukhassa ca
upasampajja viharati.
Furthermore, giving up pleasure and pain, and ending
former happiness and sadness, a mendicant enters and
remains in the fourth absorption, without pleasure or pain,
ith pure equanimity and mindfulness.
The subtle and true perception of equanimous bliss that
they had previously ceases.
Adukkhamasukhasukhumasaccasa
adukkhamasukhasukhumasaccasa
At that time they have a subtle and true perception of
s how, with training, certain perceptionsM
certain perceptions cease.
And this is that training,
upasampajja viharati.
Furthermore, a mendicant, going totally beyond
perceptions of form, with the ending of perceptions of
impingement, not focusing on perceptions of diversityM
, enters and remains in the
The perception of luminous form that they had previously
yatanasukhumasaccasa
yatanasukhumasaccasa
At that time they have a subtle and true perception of the
s how, with training, certain perceptions arise and
certain perceptions cease.
And this is that training,
Furthermore, a mendicant, going totally beyond the
nite space, aware that
, enters and remains in the dimensM
yatanasukhumasaccasa
The subtle and true perception of the dimension of in
space that they had previously ceases.
yatanasukhumasaccasa
yatanasukhumasaccasa
At that time they have a subtle and true perception of the
s how, with training, certain perceptions arise and
certain perceptions cease.
And this is that training,
upasampajja viharati.
Furthermore, a mendicant, going totally beyond the
nite consciousness, aware that
, enters and remains in the M
yatanasukhumasaccasa
The subtle and true perception of the dimension of in
consciousness that they had previously ceases.
yatanasukhumasaccasa
yatanasukhumasaccasa
At that time they have a subtle and true perception of the
dimension of nothingness.
s how, with training, certain perceptions arise and
certain perceptions cease.
And this is that training,
da, bhikkhu idha sakasa
so tato amutra tato amutra anupubbena sa
da, from the time a mendicant here takes
responsibility for their own perception, they proceed from
one stage to the next, gradually reaching the peak of
Standing on the peak of perception they think,
Intentionality is bad for me, it
s better to be free of it.
ceva kho pana ceteyya
For if I were to intend and choose, these perceptions would
cease in me, and other coarser perceptions would arise.
t I neither make a choice nor form an intention?
So na ceva ceteti, na ca abhisa
They neither make a choice nor form an intention.
Tassa acetayato anabhisa
Those perceptions cease in them, and other coarser
They touch cessation.
the gradual cessation of
perception is attained with awareness.
What do you think, Po
api nu te ito pubbe evar
Have you ever heard of this before?
, bhante, bhagavato bh
This is how I understand what the Buddha said:
da, bhikkhu idha sakasa
to amutra anupubbena sa
From the time a mendicant here takes responsibility for
their own perception, they proceed from one stage to the
next, gradually reaching the peak of perception.
Standing on the peak of perception they think,
Intentionality is bad for me, it
s better to be free of it.
ceva kho pana ceteyya
For if I were to intend and choose, these perceptions would
cease in me, and other coarser perceptions would arise.
t I neither make a choice nor form an intention?
So na ceva ceteti, na c
kharoti, tassa acetayato
Those perceptions cease in them, and other coarser
They touch cessation.
And that is how the gradual cessation of perception is
attained with awareness.
eva nu kho, bhante, bhagav
Does the Buddha describe just one peak of perception, or
I describe the peak of perception as both one and many.
pana, bhante, bhagav
But sir, how do you describe it as one peak and as many?
I describe the peak of perception according to the M
manner in which one touches cessation.
s how I describe the peak of perception as both one
But sir, does perception arise
oes knowledge arise
afterwards? Or do they both arise at the same time?
rst and knowledge afterwards. The
arising of perception leads to the arising of knowledge.
My knowledge arose from a speci
That is a way to understand how
rst and knowledge afterwards; that the
arising of perception leads to the arising of knowledge.
1.3. Perception and the Self
nu kho, bhante, purisassa att
Sir, is perception a person
s self, or are perceptioM
da, do you believe in a self?
I believe in a substantial self, sir, which is physical, made
up of the four primary elements, and consumes solid food.
Suppose there were such a substantial self, Po
that case, perception would be one thing, the self another.
Here is another way to understand how perception and self
So long as that substantial self remains, still some
perceptions arise in a person and others cease.
That is a way to understand how perception and self are
r, I believe in a mind-made self which is complete in all
its various parts, not de
cient in any faculty.
Manomayo ca hi te, po
Suppose there were such a mind-made self, Po
that case, perception would be one thing, the self another.
Here is another way to understand how perception and self
nindriyo, atha imassa purisassa
So long as that mind-made self remains, still some
perceptions arise in a person and others cease.
a way to understand how perception and self are
Sir, I believe in a non-physical self which is made of
santampi kho te, po
Suppose there were such a non-physical self, Po
In that case, perception would be one thing, the self
Here is another way to understand how perception and self
atha imassa purisassa a
So long as that non-physical self remains, still some
perceptions arise in a person and others cease.
That too is a way to understand how perception and self are
But, sir, am I able to know whether
perception is a person
s self, or whether perception and self
s hard for you to understand this, since you have a
erent view, creed, preference, practice, and tradition.
sassato loko, idameva sacca
then is this right:
The cosmos is eternal. This is the only
truth, anything else is wrong
This has not been declared by me, Po
sassato loko, idameva sacca
asassato loko, idameva sacca
Then is this right:
The cosmos is not eternal. This is the
, anything else is wrong
This too has not been declared by me.
asassato loko, idameva sacca
Then is this right:
The soul and the body are the same thing
The soul and the body are di
A Realized One exists after death
A Realized One doesn
t exist after death
hoti ca na ca hoti tath
A Realized One both exists and doesn
t exist after death
neva hoti na na hoti tath
A Realized One neither exists nM
t exist after death.
This is the only truth, anything else is wrong
This too has not been declared by me.
neva hoti na na hoti tath
t these things been declared by the Buddha?
cial or relevant to the
fundamentals of the spiritual life. They don
disillusionment, dispassion, cessation, peace, insight,
awakening, and extinguishment.
pana, bhante, bhagavat
Then what has been declared by the Buddha?
dukkhasamudayoti kho, po
dukkhanirodhoti kho, po
I have declared this:
This is the cessation of su
the practice that leads to the cessation of su
Why have these things been declared by the Buddha?
Because they are bene
cial and relevant to the
fundamentals of the spiritual life. They lead to
disillusionment, dispassion, cessation, peace, insight,
awakening, and extinguishment.
s why I have declared them.
s so true, Blessed One! That
s so true, Holy One!
Please, sir, go at your convenience.
Then the Buddha got up from his seat and left.
acirapakkantassa bhagavato
Soon after the Buddha lefM
t, those wanderers gave
da a comprehensive tongue-lashing,
No matter what the ascetic Gotama says, Po
s so true, Blessed One! That
s so true, Holy One!
We understand that the ascetM
nitive statement at all regarding whether the cosmos is
hoti ca na ca hoti tath
neva hoti na na hoti tath
When they said this, Po
ahampi kho, bho, na ki
I too understand that the ascetic Gotama didn
nitive statement at all regarding whether the cosmos is
neva hoti na na hoti tath
Nevertheless, the practice that he describes is true, real,
and accurate. It is the regularity of natural principles, the
invariance of natural principles.
So how could a sensible person such as I not agree that
what was well spoken by the ascetic Gotama was in fact
hassa accayena citto ca
Then after two or three days had passed, Citta
ent to see the Buddha.
riputta bowed and sat down to one side.
da exchanged greetings with the
Buddha, and when the greetings and polite conversation
were over, he sat down to one side.
da told the Buddha what had happened after M
left. The Buddha said:
bhagavato samantato v
neva hoti na na hoti
ahampi kho, bho, na ki
neva hoti na na hoti tath
All those wanderers, Po
da, are blind and sightless.
You are the only one who sees.
For I have taught and pointed out both things that are
and things that are not de
ngs have I taught and pointed out that are not
The cosmos is eternal
The cosmos is not eternal
The soul is the same thing as the body
The soul and the body are di
A Realized One exists after death
A Realized One doesn
hoti ca na ca hoti tath
A Realized One both exists and doesn
neva hoti na na hoti tath
A Realized One neither exists nor doesn
t exist after death.
t I taught and pointed out such things that
Because those things aren
cial or relevant to the
fundamentals of the spiritual life. They don
disillusionment, dispassion, cessation, peace, insight,
awakening, and extinguishment.
t taught and pointed them out.
2.1. Things That Are DeM
And what things have I taught and pointed out that are
This is the origin of su
This is the practice that leads
to the cessation of su
dukkhasamudayoti kho, po
dukkhanirodhoti kho, po
siko dhammo desito pa
siko dhammo desito pa
And why have I taught and pointed out such things that are
Because they are bene
cial and relevant to the
fundamentals of the spiritual life. They lead to
disillusionment, dispassion, cessation, peace, insight,
awakening, and extinguishment.
s why I have taught and pointed them out.
There are some ascetics and brahmins who have this
The self is exclusively happy and is sound after death.
I go up to them and say,
Is it really true that this is the venerables
yasmanto ekantasukha
But do you meditate knowing and seeing an exclusively
Asked this, they say,
But have you perceived an exclusively happy self for a
day or night, or even half a day or night?
Asked this, they say,
ekantasukhassa lokassa
a path and a practice to realize an exclusively happy
Asked this, they say,
But have you ever heard the voice of the deities reborn in
an exclusively happy world saying,
, ekantasukhassa lokassa sacchikiriy
Practice well, dear sirs, practice directly so as to realize an
exclusively happy world.
For this is how we pM
racticed, and we were reborn in an
exclusively happy world
Asked this, they say,
What do you think, Po
This being so, doesn
t what they say turn out to have no
da, a man were to say:
janapade janapadakaly
nest lady in the land is, it is her that I want,
nest lady in the land who you desire
s an aristocrat, a brahmin, a merchant,
nest lady in the land who you desire
know her name or clan? Whether she
medium? Whether her skin is black, brown, or tawny? What
village, town, or city she comes from?
Mister, do you desire someone who you
What do you think, Po
sante tassa purisassa app
This being so, doesn
s statement turn out to have
no demonstrable basis?
sante tassa purisassa
In the same way, the ascetics and brahmins who have
those various doctrines and views
yasmanto ekantasukha
ekantasukhassa lokassa
, ekantasukhassa lokassa sacchikiriy
t what they say turn out to have no demonstrable
Suppose a man was to build a laddM
er at the crossroads for
climbing up to a stilt longhouse.
ambho purisa, yassa tva
Mister, that stilt longhouse that you
re building a ladder for
do you know whether it
s to the north, south, east, or
si na passasi, tassa
Mister, are you building a ladder for a longhouse that
ve never even known or seen?
What do you think, Po
sante tassa purisassa app
This being so, doesn
s statement turn out to have
no demonstrable basis?
sante tassa purisassa
In the same way, the ascetics and brahmins who have
those various doctrines anM
yasmanto ekantasukha
ekantasukhassa lokassa
, ekantasukhassa lokassa sacchikiriy
t what they say turn out to have no demonstrable
2.2. Three Kinds of Reincarnation
da, there are these three kinds of reincarnation:
bho, manomayo attapa
a substantial reincarnation, a mind-made reincarnation,
and a non-physical reincarnation.
And what is a substantial reincarnation?
It is physical, made up of the four primary elements, and
consumes solid food.
Katamo manomayo attapa
What is a mind-made reincarnation?
It is physical, mind-made, complete in all its various parts,
cient in any facultM
What is a non-physical reincarnation?
It is non-physical, made of perception.
I teach the Dhamma for the giving up of these three kinds
When you practice accordingly, corrupting qualities will be
given up in you and cleansing qualities will grow. You
enter and remain in the fullness and abundance of wisdom,
having realized it with your own insight in this very life.
da, you might think:
upasampajja viharissati, dukkho ca kho vih
Corrupting qualities will be given up and cleansing
qualities will grow. One will enter and remain in the fullness
and abundance of wisdom, having realized it with one
insight in this very life. But such a life is su
But you should not see it like this.
upasampajja viharissati, p
ti ca passaddhi ca sati ca sampaja
Corrupting qualities will be given up and cleansing qualities
will grow. One will enter and remain in the fullness and
abundance of wisdom, having realized it with one
insight in this very life. And there will be only joy and
happiness, tranquility, mindfulness and awareM
Manomayassapi kho aha
upasampajja viharissati, dukkho ca kho vih
upasampajja viharissati, p
ti ca passaddhi ca sati ca sampaja
upasampajja viharissati, dukkho ca kho vih
upasampajja viharissati, p
ti ca passaddhi ca sati ca sampaja
If others should ask us,
But reverends, what is that substantial reincarnation?
This is that substantial reincarnation.
If others should ask us,
vuso, manomayo attapa
But reverends, what is that mind-made reincarnation?
vuso, manomayo attapa
This is that mind-made reincarnation.
If others should ask us,
But reverends, what is that non-physical reincarnation?
upasampajja viharissath
This is that non-physical reincarnation.
What do you think, Po
This being so, doesn
t that statement turn out to have a
Suppose a man were to build a ladder for climbing up to a
stilt longhouse right underneath that longhouse.
ambho purisa, yassa tva
tilt longhouse that you
re building a ladder for
do you know whether it
s to the north, south, east, or
s tall or short or medium?
This is that stilt longhouse for which I
m building a ladder,
right underneath it.
What do you think, Po
This being so, doesn
s statement turn out to have
a demonstrable basis?
sante tassa purisassa
da, pare ce amhe eva
vuso, manomayo attapa
upasampajja viharissath
vutte, citto hatthis
When the Buddha had spoken, Citta Hatthis
samaye manomayo attapa
Sir, while in a substantial reincarnation, are the mind-
made and non-physical reincarnations
and only the substantial reincarnation real?
, bhante, samaye manomayo attapa
hoti, moghassa tasmi
While in a mind-made reincarnation, are the substantial
and non-physical reincarnations
and only the mind-made reincarnation real?
mogho manomayo attapa
While in a non-physical reincarnation, are the substantial
and mind-made reincarnations
and only the non-physical reincarnation real?
samaye manomayo attapa
While in a substantial reincarnation, it
s not referred to as
a mind-made or non-physical reincarnation,
only as a substantial reincarnation.
citta, samaye manomayo attapa
While in a mind-made reincarnation, it
s not referred to as a
substantial or non-physical reincarnation,
only as a mind-made reincarnation.
While in a non-physical reincarnation, it
s not referred to as
a substantial or mind-made reincarnation,
only as a non-physical reincarnation.
Citta, suppose they were to ask you,
Did you exist in the past?
ou exist in the future?
How would you answer?
Sir, if they were to ask me this,
I existed in the past.
I will exist in the future.
But Citta, suppose they were to ask you,
gato, mogho paccuppanno?
Is the reincarnation you had in the past your only real one,
and those of the future and present
Is the reincarnation you will have in the future your only
real one, and those of the past and present
Yo te etarahi paccuppanno attapa
ion you have now your only real one, and
those of the past and future
How would you answer?
Sir, if they were to ask me this,
gato, mogho paccuppanno.
Yo te etarahi paccuppanno M
samaye sacco ahosi, mogho
gato, mogho paccuppanno.
The reincarnation I had in the past was real at that time,
and those of the future and present
samaye sacco bhavissM
to, mogho paccuppanno.
The reincarnation I will have in the future will be real at the
time, and those of the past and present
Yo me etarahi paccuppanno attapa
The reincarnation I have now is real at this time, and those
of the past and future
Evameva kho, citta, yasmi
bho hoti, neva tasmi
In the same way, while in any one of the three
s not referred to as the other two, only
, citta, samaye manomayo attapa
gacchati, na manomayo attapa
From a cow comes milk, from milk comes curds, from curds
come butter, from butter comes ghee, and from ghee comes
cream of ghee. And the cream of ghee is said to be the best
s not referred to as curds, butter, ghee, or
s only referred to as milk.
or cream of ghee, it
s not referred to as anything else,
only under its own name.
Evameva kho, citta, yasmi
In the same way, while in any one of the three
s not referred to as the other two, only
gacchati, na manomayo attapa
kho, citta, lokasama
lokaniruttiyo lokavoh
s usages, terms, expressions, and
descriptions, which the Realized OM
misapprehending them.
When he had spoken, the wanderer Po
, bhante, abhikkanta
Excellent, sir! Excellent!
pi, bhante, nikkujjita
As if he were righting the overturned, or revealing the
hidden, or pointing out the path to the lost, or lighting a
lamp in the dark so people with good eyes can see what
there, so too the Buddha has made the teaching clear in
, bhante, bhagavanta
I go for refuge to the Buddha, to the teaching, and to the
From this day forth, may the Buddha remember me as a lay
follower who has gone for refuge for life.
2.3. The Ordination of Citta Hatthis
riputta said to the Buddha,
, bhante, abhikkanta
Excellent, sir! Excellent!
pi, bhante, nikkujjita
As if he were righting the overturned, or revealing the
hidden, or pointing out the path to the lost, or lighting a
lamp in the dark so people with good eyes can see what
there, so too the Buddha has made the teaching clear in
, bhante, bhagavanta
I go for refuge to the Buddha, to the teaching, anM
, bhante, bhagavato santike pabbajja
Sir, may I receive the going forth, the ordination in the
Alattha kho citto hatthis
riputto bhagavato santike
, alattha upasampada
riputta received the going forth, the
ordination in the Buddha
pahitatto viharanto na ciM
pabbajanti, tadanuttara
Not long after his ordination, Venerable Citta
riputta, living alone, withdrawn, diligent, keen, and
resolute, soon realized the supreme end of the spiritual
path in this very life. He lived having achieved with his own
insight the goal for which gentlemen rightly go forth from
the lay life to homelessM
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.
And Venerable Citta Hatthis
riputta became one of the
10. Subhasutta - With Subha
ya 10 - Long Discourses 10
At one time Venerable
nanda was staying near S
s monastery. It was not long
after the Buddha had become fully extinguished.
Tena kho pana samayena subho m
ivasati kenacideva kara
Now at that time the bM
rahmin student Subha, Todeyya
son, was residing in S
Then he addressed a certain student,
Here, student, go to the ascetic
nanda and in my name
bow with your head to his feet. Ask him if hM
well, nimble, strong, and living comfortably.
avo todeyyaputto bhavanta
avassa todeyyaputtassa nivesana
Sir, please visit the student Subha, Todeyya
home out of compassion.
replied the student, and did as he was asked.
avo todeyyaputto bhavanta
avassa todeyyaputtassa nivesana
When he had spoken, Venerable
s not the right time, student.
Atthi me ajja bhesajjamatt
icient refreshments for today.
But hopefully tomorrow I
ll get a chance to visit him.
todeyyaputto tenupasa
replied the student. He went back to Subha, and
told him what had happened, adding,
avo todeyyaputto bhavanta
avassa todeyyaputtassa nivesana
Atthi me ajja bhesajjamatt
pi kho, bho, katameva eta
This much, sir, I managed to do. At least Master
will take the opportunity to visit tomorrow.
avassa todeyyaputtassa nivesana
di. Atha kho subho m
Then when the night had passed,
nanda robed up in the
morning and, taking his bowl and robe, went with
Venerable Cetaka as his second monk to Subha
where he sat on the seat spread out. Then Subha went up
nanda, and exchanged greetings with him.
When the greetings and polite conveM
rsation were over, he
sat down to one side and said to
nando tassa bhoto gotamassa
nanda, you were Master Gotama
were close to him, living in his presence.
dapesi nivesesi pati
You ought to know what things Master Gotama praised, and
raged, settled, and grounded all these
ahosi; kattha ca ima
dapesi nivesesi pati
What were those things?
ahosi; ettha ca ima
Student, the Buddha praised three sets of things, and
s what he encouraged, settled, and grounded all these
lakkhandhassa, ariyassa
dhikkhandhassa, ariyassa pa
The entire spectrum of noble ethics, immersion, and
ahosi; ettha ca ima
dapesi nivesesi pati
These are the three sets of things that the Buddha praised.
1. The Entire Spectrum of Ethics
Katamo pana so, bho
dapesi nivesesi pati
But what was that noble spectrum of ethics that the
gato loke uppajjati araha
anuttaro purisadammas
s when a Realized One arises in the world,
perfected, a fully awakened Buddha, accomplished inM
knowledge and conduct, holy, knower of the world, supreme
guide for those who wish to train, teacher of gods and
humans, awakened, blessed.
He has realized with his own insight this world
s, this population with its ascetics
and brahmins, gods and humans
and he makes it known to
He teaches Dhamma that
s good in the beginning, good in
the middle, and good in the end, meaningful and well-
phrased. And he reveals a spiritual practice that
A householder hears that teaching, or a householder
child, or someone rebM
They gain faith in the Realized One,
so rajopatho, abbhok
Living in a house is cramped and dirty, but the life of one
gone forth is wide open.
omeone living at home to lead the spiritual
life utterly full and pure, like a polished shell.
my hair and beard, dress in ocher
robes, and go forth from the lay life to homelessness?
So aparena samayena appa
After some time they give up a large or small fortune, and a
large or small family circle. They shave o
dress in ocher robes, and go forth from the lay life to
ragocarasampanno, anumattesu vajjesu
lasampanno, indriyesu guttadv
ve gone forth, they live restrained in the
monastic code, conducting themselves well and seeking
alms in suitable places. Seeing danger in the slightest fault,
they keep the rules they
ve undertaken. They act skillfully
by body and speech. They
ed in livelihood and
accomplished in ethical conduct. They guard the sense
doors, have mindfulness and situational awareness, and are
And how is a mendicant accomplished in ethics?
ivirato hoti, nihitada
s when a mendicant gives up killing living creatures. They
renounce the rod and the sword. They
kind, living full of compassion for all living beings.
ivirato hoti, nihitada
This pertains to their ethics.
There are some ascetics and brahmins who, while enjoying
food given in faith, still earn a living by unworthy branches
of knowledge, by wrong livelihood.
This includes rites for propitiation, for granting wishes, for
earth, for rain, for property settlement, and
for preparing and consecrating house sites, and rites
involving rinsing and bathing, and oblations. It also includes
administering emetics, purgatives, expectorants, and
phlegmagogues; administering ear-oils, eye restoratives,
nasal medicine, ointments, and counter-ointments; surgery
with needle and scalpel, treating children, prescribing root
medicines, and binding on herbs.
refrain from such unworthy branches of knowledge,
such wrong livelihood.
This pertains to their ethics.
samanupassati, yadida
A mendicant thus accomplished in ethics sees no danger in
any quarter in regards to their ethical restraint.
mitto na kutoci bhaya
s like a king who has defeated his enemies. He sees no
danger from his foes in any quarter.
samanupassati, yadida
A mendicant thus accomplished in ethics sees no danger in
any quarter in regards to their ethical restraint.
When they have this entire spectrum of noble ethics, they
experience a blameless happiness inside themselves.
s how a mendicant is accomplished in ethics.
ahosi, yattha ca ima
dapesi nivesesi pati
This is that noble spectrum of ethics that the Buddha
Atthi cevettha uttarikara
But there is still more to be done.
s incredible, Master
This noble spectrum of ethics is complete, not lacking
Such a complete spectrum of ethics cannot be seen among
the other ascetics and brahmins.
attani samanupasseyyu
Were other ascetics and brahmins to see such a complete
spectrum of noble ethics in themselves, they
with just that much:
s enough; at this point our work is done.
ve reached the goal of our ascetic life. There is nothing
atthi cevettha uttarikara
But there is still more to be done.
2. The Spectrum of Immersion
dhikkhandho, yassa so bhava
ahosi, yattha ca ima
nanda, was that noble spectrum of
immersion that the Buddha praised?
ava, bhikkhu indriyesu guttadv
And how, student, does a mendicant guard the sense
ava, bhikkhu cakkhun
When a mendicant sees a sight with thM
get caught up in the features and details.
rakkhati cakkhundriya
If the faculty of sight were left unrestrained, bad unskillful
qualities of desire and aversion would become
overwhelming. For this reason, they practice restraint,
protecting the faculty of sight, and achieving iM
When they hear a sound with their ears
When they smell an odor with their nose
avor with their tongue
When they feel a touch with their body
When they know a thought with their mind, they don
caught up in the features and deM
If the faculty of mind were left unrestrained, bad unskillful
qualities of desire and aversion would become
overwhelming. For this reason, they practice restraint,
protecting the faculty of mind, and achieving its restraint.
When they have this noble sense restraint, they experience
an unsullied bliss inside themselves.
ava, bhikkhu indriyesu guttadv
s how a mendicant guards the sense doors.
ava, bhikkhu satisampaja
And how does a mendicant have mindfulness and situational
ava, bhikkhu abhikkante pa
lokite vilokite sampaj
s when a mendicant acts with situational awareness when
going out and coming back; when looking ahead and aside;
when bending and extending the limbs; when bearing the
outer robe, bowl and robes; when eating, drinking,
chewing, and tasting; when urinating and defecating; when
walking, standing, sitting, sleeping, waking, speaking, and
ava, bhikkhu satisampaja
s how a mendicant has mindfulness and situational
And how is a mendicant content?
tena. So yena yeneva pakkamati, sam
s when a mendicant is content with robes to look after the
body and alms-food to look after the belly. Wherever they
go, they set out taking only these things.
re like a bird: wherever it
ies, wings are its only
tena. So yena yeneva pakkamati, sam
e same way, a mendicant is content with robes to look
after the body and alms-food to look after the belly.
Wherever they go, they set out taking only these things.
s how a mendicant is content.
ca ariyena indriyasa
ca ariyena satisampaja
When they have this noble spectrum of ethics, this nM
sense restraint, this noble mindfulness and situational
awareness, and this noble contentment,
they frequent a secluded lodging
a wilderness, the root of
a tree, a hill, a ravine, a mountain cave, a charnel ground, a
forest, the open air, a heap of straw.
After the meal, they return from alms-round, sit down cross-
legged with their body straight, and establish mindfulness
Giving up desire for the world, they meditate with a heart
rid of desire, cleansing the mind of desire.
Giving up ill will and malevolence, they meditate with a
mind rid of ill will, full of compassion for all living beings,
cleansing the mind of ill will.
ya vigatathinamiddho viharati
Giving up dullness and drowsiness, they meditate with a
mind rid of dullness and drowsiness, perceiving light,
mindful and aware, cleansing the mind of dullness and
ya anuddhato viharatM
pasantacitto uddhaccakukkucc
Giving up restlessness and remorse, they meditate without
restlessness, their mind peaceful inside, cleansing the mind
of restlessness and remorse.
avicikiccho viharati
kusalesu dhammesu, vicikicch
Giving up doubt, they meditate having gone beyond doubt,
not undecided about skillful qualities, cleansing the mind of
Suppose a man who has gotten into debt were to apply
orts proved successful.
the original loan and have enough left
over to support his partner.
Thinking about this,
ya kammante payojesi
Tassa me te kammantM
, atthi ca me uttari
lled with joy and happiness.
Suppose there was a person who was sick, su
d lose their appetite and get physicM
So aparena samayena tamh
But after some time they
d recover from that illness, and
regain their appetite and their strength.
Thinking about this,
lled with joy and happiness.
Suppose a person was imprisoned in a jail.
So aparena samayena tamh
abbhayena, na cassa ki
But after some time they were released from jail, safe and
sound, with no loss of wealth.
Thinking about this,
abbhayena, natthi ca me ki
lled with joy and happiness.
Suppose a person was a bondservant. They belonged to
someone else and were unable to go where they wish.
So aparena samayena tamh
d be freed from servitude and
become their own master, an emancipated individual able
to go where they wish.
Thinking about this,
lled with joy and happiness.
ava, puriso sadhano sabhogo
ipajjeyya dubbhikkha
Suppose there was a person with wealth and property who
was traveling along a desert road, which was perilous, with
So aparena samayena ta
But after some time they crossed over the desert safely,
reaching the neighborhood of a village, a sanctuary free of
Thinking about this,
lled with joy and happiness.
ne attani samanupassM
In the same way, as long as these
ve hindrances are not
given up inside themselves, a mendicant regards them as a
debt, a disease, a prison, slavery, and a desert crossing.
ve hindrances are given up inside
themselves, a mendicant regards this as freedom from debt,
good health, release from prison, emancipation, and
attani samanupassati.
ne attani samanupassato
yo passambhati, passaddhak
Seeing that the hindrances have been given up in them, joy
springs up. Being joyful, rapture springs up. When the mind
is full of rapture, the body becomes tranquil. When the body
is tranquil, they feel bliss. And when blissful, the mind
mehi vivicca akusalehi dhammehi
upasampajja viharati.
Quite secluded from sensual pleasures, secluded from
unskillful qualities, they enter and remain in the
absorption, which has the rapture and bliss born of
seclusion, while placing the mind and keeping it connected.
abhisandeti parisandeti parip
They drench, steep,
ll, and spread their body with rapture
and bliss born of seclusion. There
s no part of the body
s not spread with rapture and bliss born of seclusion.
udakena paripphosaka
en a deft bathroom attendant or their apprentice
pours bath powder into a bronze dish, sprinkling it little by
little with water. They knead it until the ball of bath powder
is soaked and saturated with moisture, spread through
inside and out; yet no moisture oozes out.
ava, bhikkhu imameva k
tisukhena abhisandeti parisandeti
reti parippharati, n
In the same way, a mendicant drenchesM
spreads their body with rapture and bliss born of seclusion.
s no part of the body that
s not spread with rapture
and bliss born of seclusion.
ava, bhikkhu vivicceva k
akusalehi dhammehi savitakka
upasampajja viharati.
abhisandeti parisandeti parip
This pertains to their immersion.
ava, bhikkhu vitakkavic
upasampajja viharati.
Furthermore, as the placing of the mind and keeping it
connected are stilled, a mendicant enters and remains in
the second absorption, which has the rapture and bliss born
of immersion, with internal clarity and con
ed mind, without placing the mind and keeping it
abhisandeti parisandeti parip
They drench, steep,
ll, and spread their body with rapture
and bliss born of immersion. There
s no part of the body
s not spread with rapture and bliss born of immersion.
ava, udakarahado gambh
ubbhidodako. Tassa nevassa pM
anupaveccheyya. Atha kho tamh
abhisandeyya parisandeyya parip
s like a deep lake fed by sprM
the east, west, north, or south, and no rainfall to replenish it
from time to time. But the stream of cool water welling up
in the lake drenches, steeps,
lls, and spreads throughout
s no part of the lake that
through with cool water.
In the same way, a mendicant drenches, steeps,
spreads their body with rapture and bliss born of
s no part of the body that
with rapture and bliss born of immersion.
ava, bhikkhu vitakkavic
upasampajja viharati.
abhisandeti parisandeti parip
This pertains to their immersion.
upekkhako ca viharati sato sampaj
upasampajja viharati.
Furthermore, with the fading away of rapture, a mendicant
enters and remains in the third absorption, where they
meditate with equanimity, mindful and aware, personally
experiencing the bliss of which the noble ones declare,
Equanimous and mindful, one meditates in bliss.
tikena sukhena abhisandeti
tikena sukhena apphu
They drench, steep,
ll, and spread their body with bliss
free of rapture. There
s no part of the body that
spread with bliss free of rapture.
s like a pool with blue water lilies, or pink or white
lotuses. Some of them sprout and grow in the water without
rising above it, thriving underwater. From the tip to the
re drenched, steeped,
lled, and soaked with cool
s no part of them that
s not soaked with cool
In the same way, a mendicant drenches, steeps,
spreads their body with bliss free of rapture. There
part of the body that
s not spread with bliss free of rapture.
upasampajja viharati.
tikena sukhena abhisandeti
reti parippharati, n
tikena sukhena apphu
This pertains to their immersion.
ava, bhikkhu sukhassa ca pah
upasampajja viharati.
Furthermore, giving up pleasure and pain, and ending
former happiness and sadness, a mendicant enters and
remains in the fourth absorption, without pleasure or pain,
with pure equanimity and mindfulness.
They sit spreading their body through with pure bright
yassa parisuddhena cetas
s no part of the body that
s not spread with pure
s like someone sitting wrapped from head to foot with
over with white cloth.
In the same way, a mendicant sits spreading their body
through with pure bright mind. There's no part of their
body that's not spread with pure bright mind.
ava, bhikkhu sukhassa ca pah
upasampajja viharati.
yassa parisuddhena cetas
This pertains to their immersion.
ahosi, yattha ca ima
dapesi nivesesi pati
This is that noble spectrum of immersion that the Buddha
Atthi cevettha uttarikara
But there is still more to be done.
s incredible, Master
This noble spectrum of immersion is complete, not lacking
Such a complete spectrum of immersion cannot be seen
among the other ascetics and brahmins.
attani samanupasseyyu
Were other ascetics and brahmins to see such a complete
spectrum of noble immersion in themselves, they
delighted with just that much:
s enough; at this point our work is done.
ve reached the goal of our ascetic life. M
atthi cevettha uttarikara
But there is still more to be done.
3. The Spectrum of Wisdom
Katamo pana so, bho
dapesi nivesesi pati
nanda, was that noble spectrum of
wisdom that the Buddha praised?
hite citte parisuddhe pariyod
When their mind has become immersed in sam
awless, rid of corruptions, pliable,
workable, steady, and imperturbable
project it toward knowledge and vision.
danaparimaddanabhedanaviddha
This body of mine is physical. It
s made up of the four
primary elements, produced by mother and father, built up
from rice and porridge, liable to impermanence, to wearing
away and erosion, to breaking up and destruction. And this
consciousness of mine is attached to it, tied to it.
so suparikammakato accho vippasanno an
Suppose there was a beryl gem that was naturally beautiful,
eight-faceted, well-worked, transparent, clear, and
unclouded, endowed with all good qualities. And it was
strung with a thread of blue, yellow, red, white, or golden
puriso hatthe karitv
so suparikammakato accho vippasanno
And someone with good eyesight were to take it in their
hand and examine it:
This beryl gem is naturally beautiful,
eight-faceted, well-worked, transparent, clear, and
unclouded, endowed with all good qualities. And it
with a thread of blue, yellow, red, white, or golden brown.
In the same way, when their mind has become immersed in
corruptions, pliable, workable, steady, and imperturbable
they extend it and project it toward knowledge and vision.
tikasambhavo odanakumm
danaparimaddanabhedanaviddha
This pertains to their wisdom.
hite citte parisuddhe pariyod
When their mind has become immersed in sam
awless, rid of corruptions, pliable,
workable, steady, and imperturbable
project it toward the creation of a mind-made body.
From this body they create another body, physical, mindM
made, complete in all its various parts, not de
Suppose a person was to draw a reed out from its sheath.
This is the reed, this is the sheath. The reed and the sheath
erent things. The reed has been drawn out from the
Or suppose a person was to draw a sword out from its
This is the sword, this is the scabbard. The sword and the
erent things. The sword has been drawn
out from the scabbard.
Or suppose a person was to draw a snake out from its
This is the snake, this is the slough. The snake and the
erent things. The snake has been drawn out
In the same way, when their mind has become immersed in
corruptions, pliable, workable, steady, and imperturbable
t and project it toward the creation of a mind-
This pertains to their wisdom.
hite citte parisuddhe pariyod
When their mind has become immersed in sam
awless, rid of corruptions, pliable,
workable, steady, and imperturbable
project it toward psychic power.
ke; udakepi abhijjam
They wield the many kinds of psychic power: multiplying
themselves and becoming one again; going unimpeded
through a wall, a rampart, or a mountain as if through
space; diving in and out of the earth as if it were water;
walking on water as if it weM
through the sky like a bird; touching and stroking with the
hand the sun and moon, so mighty and powerful;
controlling the body as far as the Brahm
Suppose an expert potter or their apprentice had some
well-prepared clay. They could produce any kind of pot that
tadeva kareyya abhinipph
Or suppose an expert ivory-carver or their apprentice had
some well-prepared ivory. They could produce any kind of
ivory item that they like.
tadeva kareyya abhinipph
Or suppose an expert goldsmith or their apprentice had
some well-prepared gold. They could produce any kind of
gold item that they like.
hite citte parisuddhe
In the same way, when their mind has become immersed in
corruptions, pliable, workable, steady, and imperturbable
they extend it and project it toward psychic power.
This pertains to their wisdom.
When their mind has become immersed in sam
awless, rid of corruptions, pliable,
workable, steady, and imperturbable
project it toward clairaudience.
With clairaudience that is puri
ed and superhuman, they
hear both kinds of sounds, human and divine, whether near
vadindimasaddampi. Tassa evamassa
bherisaddo itipi mudi
avadindimasaddo itipi.
Suppose there was a person traveling along the road.
d hear the sound of drums, clay drums, horns,
kettledrums, and tom-toms. They
s the sound of clay-drums,
the sound of horns, kettledrums, and tom-toms.
In the same way, when their mind has become immersed in
corruptions, pliable, workable, steady, and imperturbable
they extend it and project it toward clairaudience.
This pertains to their wisdom.
ite citte parisuddhe pariyod
When their mind has become immersed in sam
awless, rid of corruptions, pliable,
workable, steady, and imperturbable
project it toward comprehending the minds of others.
They understand mind wiM
mind without greed as
understand mind with hate
mind without delusion
mind that is not supreme
mind that is supreme
understand unfreed mind as
Suppose there was a woman or man who was young,
youthful, and fond of adornments, and they check their own
ection in a clean bright mirror or a clear bowl of water.
If they had a spot they
In the same way, when their mind has become immersed in
corruptions, pliable, workable, steady, and imperturbable
they extend it and project it toward comprehending the
This pertains to their wisdom.
When their mind has become immersed in sam
awless, rid of corruptions, pliable,
workable, steady, and imperturbable
project it toward recollection of past lives.
So tato cuto amutra udap
They recollect many kinds of past lives, that is, one, two,
ve, ten, twenty, thirty, forty,
thousand, a hundred thousand rebirths; many eons of the
world contracting, many eons of the world expanding, many
eons of the world contracting and expanding. They
There, I was named this, my clan was that, I
looked like this, and that was my food. This was how I felt
pleasure and pain, and that was how my life ended. When I
passed away from that place I was reborn somewhere else.
Passing away from there, I was reborn elsewhere, and
there I had such a name, such a family, such appearance,
such food, such experience of happiness and su
such a life-span. Passing away from there, I was reborn
And so they recollect their many kinds of paM
with features and details.
gaccheyya. Tassa evamassa:
Suppose a person was to leave their home village and go to
another village. From that village they
village. And from that village they
d return to their home
I went from my home village to
another village. There I stood like this, sat like that, spoke
like this, or kept silent like that. From that village I went to
yet another village. There too I stood like this, sat like that,
like this, or kept silent like that. And from that village
I returned to my home village.
In the same way, when their mind has become immersed in
corruptions, pliable, workable, steady, and imperturbable
they extend it and project it toward recollection ofM
This pertains to their wisdom.
When their mind has become immersed in sam
awless, rid of corruptions, pliable,
workable, steady, and imM
project it toward knowledge of the death and rebirth of
nusakena satte passati cavam
yaduccaritena samann
manosucaritena samann
ti. Iti dibbena cakkhun
nusakena satte passati cavam
With clairvoyance that is puri
ed and superhuman, they see
sentient beings passing away and being reborn
and superior, beautiful and ugly, in a good place or a bad
place. They understand how sentient beings are reborn
according to their deeds.
These dear beings did bad things
by way of body, speech, and mind. They spoke ill of the
noble ones; they had wrong view; and they chose to act out
of that wrong view. When their body breaks up, after death,
place of loss, a bad place, the
underworld, hell. These dear beings, however, did good
things by way of body, speech, and mind. They never spoke
ill of the noble ones; they had right view; and they chose to
act out of that right view. When their body breaks up, after
re reborn in a good place, a heavenly realm.
And so, with clairvoyance that is puri
they see sentient beings passing away and being reborn
inferior and superior, beautiful and ugly, in a good place or
a bad place. They understand how sentient beings are
reborn according to their deeds.
hito passeyya manusse geha
pavisantepi nikkhamantepi rathik
ake nisinnepi. Tassa
nikkhamanti, ete rathik
Suppose there was a stilt longhouse at the central square. A
with good eyesight standing there might see people
entering and leaving a house, walking along the streets and
paths, and sitting at the central square. They
These are people entering and leaving a house, walking
along the streets and paths, and sitting at the central
In the same way, when their mind has become immersed in
corruptions, pliable, workable, steady, and imperturbableM
they extend and project it toward knowledge of the death
and rebirth of sentient beings.
nusakena satte passati cavam
This pertains to their wisdom.
ite citte parisuddhe pariyod
When their mind has become immersed in sam
awless, rid of corruptions, pliable,
workable, steady, and imperturbable
project it toward knowledge of the ending of de
dukkhasamudayoti yath
dukkhanirodhoti yath
They truly understand:
This is the cessation of su
This is the practice that leads to the cessation of su
They truly understand:
This is the cessation of
This is the practice that leads to the
Knowing and seeing like this, their mind is freed from the
lements of sensuality, desire to be rebM
re freed, they know they
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.
vilo. Tattha cakkhum
hito passeyya sippisambukampi
sakkharakathalampi macchagumbampi carantampi
hantampi. Tassa evamassa:
udakarahado accho vippasanno an
Suppose that in a mountain glen there was a lake that was
transparent, clear, and unclouded. A person with good
eyesight standing on the bank would see the mussel shells,
gravel and pebbles, and schools of
sh swimming about or
This lake is transparent, clear,
and unclouded. And here are the mussel shells, gravel and
pebbles, and schools of
sh swimming about or staying still.
In the same way, when their mind has become immersed in
corruptions, pliable, workable, steady, and imperturbable
they extend it and project it toward knowledge of the
vimuccati, vimuttasmi
This pertains to their wisdom.
ahosi, yattha ca ima
dapesi nivesesi pati
This is that noble spectrum of wisdom that the Buddha
Natthi cevettha uttarikara
And there is nothing more to be done.
s incredible, Master
This noble spectrum of wisdom is complete, not lacking
Such a complete spectrum of wisdom cannot be seen
among the other ascetics and brahmins.
Natthi cevettha uttarikara
And there is nothing more to be done.
As if he were righting the overturned, or revealing the
hidden, or pointing out the path to the lost, or lighting a
lamp in the dark so people with good eyes can see what
nanda has made the teM
aching clear in many
I go for refuge to Master Gotama, to the teaching, and to
From this day forth, may Master
nanda remember me as a
lay follower who has gone for refuge for life.
asutta - With Kevaddha
ya 11 - Long Discourses 11
At one time the Buddha was staying near N
o gahapatiputto yena bhagav
o gahapatiputto bhagavanta
Then the householder Kevaddha went up to the Buddha,
bowed, sat down to onM
e side, and said to him,
bhagavati abhippasann
is successful and prosperous and full of
yo uttari manussadhamm
Sir, please direct a mendicant to perform a demonstration
of superhuman psychic power.
will become even more devoted to the
When he said this, The Buddha said,
Kevaddha, I do not teach the mendicants like this:
etha tumhe, bhikkhave, gih
Come now, mendicants, perform a demonstration of
superhuman psychic power for the white-clothed
o gahapatiputto bhagavanta
For a second time, Kevaddha made the same request,
, bhante, bhagavanta
bhagavati abhippasann
yo uttari manussadhamm
Dutiyampi kho bhagav
and the Buddha gave the same answer.
etha tumhe, bhikkhave, gih
o gahapatiputto bhagavanta
For a third time, Kevaddha made the same request,
, bhante, bhagavanta
bhagavati abhippasann
yo uttari manussadhamm
and the Buddha said the following.
1. The Demonstration of Psychic Power
re are three kinds of demonstration, which I
declare having realized them with my own insight.
The demonstration of psychic power, the demonstration of
revealing, and the demonstration of instruction.
And what is the demonstration of psychic power?
a, bhikkhu anekavihita
pi udake; udakepi abhijjam
masati parimajjati; y
s a mendicant who wields the many kinM
power: multiplying themselves and becoming one again;
going unimpeded through a wall, a rampart, or a mountain
as if through space; diving in and out of the earth as if it
were water; walking on water as if it were earth;
cross-legged through the sky like a bird; touching and
stroking with the hand the sun and moon, so mighty and
powerful; controlling the body as far as the Brahm
ataro saddho pasanno passati ta
Then someone with faith and con
mendicant performing those superhuman feats.
so saddho pasanno a
assaddhassa appasannassa
They tell someone else who lacks faith and con
s amazing! The ascetic has such psychic
I saw him myself, performing all these superhuman feats!
so assaddho appasanno ta
But the one lacking faith and con
dence would say to them:
atthi kho, bho, gandh
s a spell named Gandh
ya so bhikkhu anekavihita
Using that a mendicant can perform such superhuman
What do you think, Kevaddha?
api nu so assaddho appasanno ta
t someone lacking faith speak like that?
Seeing this drawback in psychic power, I
repelled, and disgusted by demonstrations of psychic
2. The Demonstration of Revealing
And what is the demonstration of revealing?
disati, vitakkitampi
In one case, someone reveals the miM
nd, mentality, thoughts,
ections of other beings and individuals:
evampi te mano, itthampi te mano, itipi te cittan
re thinking, such is your thought, and thus
is your state of mind.
ataro saddho pasanno passati ta
Then someone with faith and con
mendicant revealing another persoM
evampi te mano, itthampi te mano, itipi te cittan
so saddho pasanno a
assaddhassa appasannassa
They tell someone else who lacks faith and con
s amazing! The ascetic has such psychic
I saw him myself, revealing the thoughts of another person!
evampi te mano, itthampi te mano, itipi te cittan
so assaddho appasanno ta
But the one lacking faith and con
dence would say to them:
ya so bhikkhu parasatt
disati, cetasikampi
disati, vitakkitampi
Using that a mendicant can reveal another person
evampi te mano, itthampi te mano, itipi te cittan
What do you think, Kevaddha?
api nu so assaddho appasanno ta
t someone lacking faith speak like that?
Seeing this drawback in psychic power, I
repelled, and disgusted by demonstrations of psychic
3. The Demonstration of Instruction
And what is the demonstration of instruction?
s when a mendicant instructs others like this:
upasampajja viharath
Think like this, not like that. Focus your mind like this, not
like that. Give up this, and live having achieved that.
This is called the demonstration of instruction.
Furthermore, a Realized One arises in the world
s how a mendicant is accomplished in ethics.
upasampajja viharati.
They enter and remain in the
Idampi vuccati, keva
This is called the demonstration of instruction.
They enter and remain in the second absorption
upasampajja viharati.
This too is called the demonstration of instruction.
They extend and project the mind toward knowledge and
idampi vuccati, keva
This too is called the demonstration of instruction.
there is no return to any state of
This too is called the demonstration of instruction.
These, Kevaddha, are the three kinds of demonstration,
which I declare having realized them with my own insight.
tanirodhesakabhikkhuvatthu
4. On the Mendicant In Search of the Cessation of Being
atarassa bhikkhuno eva
Once it so happened, Kevaddha, that a mendicant in this
gha had the following thought,
kattha nu kho ime catt
nirujjhanti, seyyathida
Where do these four primary elements cease without
anything left over, namely, the elements of earth, water,
Then that mendicant attained a state of immersion such
that a path to the gods appeared.
Then he approached the Gods of the Four Great Kings and
nirujjhanti, seyyathida
Reverends, where do these four primary elements cease
without anything left over, namely, the elements of earth,
When he said this, those gods said to him,
mayampi kho, bhikkhu, na j
Mendicant, we too do not know this.
Atthi kho, bhikkhu, catt
But the Four Great Kings are our superiors.
a, bhikkhu yena catt
Then he approached the Four Great Kings and asked the
But they also said to him,
mayampi kho, bhikkhu, na j
Mendicant, we too do not know this.
Atthi kho, bhikkhu, t
nirujjhanti, seyyathida
mayampi kho, bhikkhu, na j
Atthi kho, bhikkhu, sakko n
amhehi abhikkantataro ca pa
Sakka, lord of gods
nirujjhanti, seyyathida
ahampi kho, bhikkhu, na j
the god named Santussita
the gods who delight in creation
the god named Sunimmita
the gods who control the creation of others
ma devaputto amhehi abhikkantataro ca
the god named Vasavatt
a, bhikkhu yena vasavatt
nirujjhanti, seyyathida
ahampi kho, bhikkhu, na j
Atthi kho, bhikkhu, brahmak
Then that mendicant attained a state of immersion such
that a path to Brahm
a, bhikkhu yena brahmak
Then he approached those gods and said,
nirujjhanti, seyyathida
Reverends, where do these four primary elements cease
without anything left over, namely, the elements of earth,
But they also said to him,
mayampi kho, bhikkhu, na j
Mendicant, we too do not know this.
Atthi kho, bhikkhu, brahm
adatthudaso vasavatt
amhehi abhikkantataro ca pa
the Champion, the Universal Seer, the Wielder of Power, the
Lord God, the Maker, the Author, the Best, the Begetter, the
Controller, the Father of those who have been born and
those yet to be born. He is our superior.
vuso, etarahi so mah
But reverends, where is that Brahm
Mayampi kho, bhikkhu, na j
t know where he is or what way he lies.
api ca, bhikkhu, yath
tubhavissati, brahmuno heta
But by the signs that are seen
light arising and radiance
will appear. For this is
the precursor for the appearance of Brahm
arising and radiance appearing.
Not long afterwards, the Great Brahm
a, bhikkhu yena so mah
Then that mendicant approached the Great Brahm
nirujjhanti, seyyathida
Reverend, where do these four primary elements cease
without anything left over, namely, the elements of earth,
ahamasmi, bhikkhu, brahm
adatthudaso vasavatt
, the Undefeated, the
Champion, the Universal Seer, the Wielder of Power, the
Lord God, the Maker, the Author, the Best, the Begetter, the
Controller, the Father of those who have been born and
those yet to be born.
Dutiyampi kho so, keva
For a second time, that mendicant said to the Great
Reverend, I am not asking you whether you are
adatthudaso vasavatt
, the Undefeated, the Champion,
the Universal Seer, the Wielder of Power, the Lord God, the
Maker, the Author, the Best, the Begetter, the Controller,
the Father of those who have been born and those yet to be
nirujjhanti, seyyathida
where these four primary elements cease without anything
Dutiyampi kho so, keva
For a second time, the Great Brahm
ahamasmi, bhikkhu, brahm
adatthudaso vasavatt
, the Undefeated, the
Champion, the Universal Seer, the Wielder of Power, the
Lord God, the Maker, the Author, the Best, the Begetter, the
Controller, the Father of those who have been born and
those yet to be born.
Tatiyampi kho so, keva
For a third time, that mendicant said to tM
Reverend, I am not asking you whether you are
adatthudaso vasavatt
, the Undefeated, the Champion,
the Universal Seer, the Wielder of Power, the Lord God, the
Maker, the Author, the Best, the Begetter, the Controller,
the Father of those who have been born and those yet toM
nirujjhanti, seyyathida
where these four primary elements cease without anything
Then the Great Brahm
took that mendicant by the arm, led
to one side, and sM
ci brahmuno asacchikatan
Mendicant, these gods think that there is nothing at all that
t know and see and understand and realize.
t answer in front of them.
Ahampi kho, bhikkhu, na j
nirujjhanti, seyyathida
But I too do not know where these four primary elements
cease with nothing left over.
tiha, bhikkhu, tuyheveta
Therefore, mendicant, the misdeed is yours alone, the
mistake is yours alone, in that you passed over the Buddha
lsewhere for an answer to this question.
, bhikkhu, tameva bhagavanta
Mendicant, go to the Buddha and ask him this question. You
should remember it in line with his answer.
brahmaloke antarahito mama purato p
that mendicant, as easily as a strong person would
extend or contract their arm, vanished from the Brahm
realm and reappeared in front of me.
Then he bowed, sat down to one side, and said to me,
kattha nu kho, bhante, ime catt
nirujjhanti, seyyathida
ese four primary elements cease without
anything left over, namely, the elements of earth, water,
4.1. The Simile of the Land-Spotting Bird
When he said this, I said to him:
Once upon a time, mendicant, some sea-merchants set sail
for the ocean deeps, taking with tM
hem a land-spotting bird.
When their ship was out of sight of land, they released the
So gacchateva puratthima
ew right away to the east, the west, the north, the south,
upwards, and in-between.
If it saw land on any M
side, it went there and stayed.
But if it saw no land on any side it returned to the ship.
In the same way, after failing to get an answer to this
question even after searching as far as the Brahm
Na kho eso, bhikkhu, pa
Mendicant, this is not how the question should be asked:
kattha nu kho, bhante, ime catt
nirujjhanti, seyyathida
Sir, where do these four primary elements cease without
anything left over, namely, the elements of earth, water,
ca kho eso, bhikkhu, pa
This is how the question should be asked:
Where do water and earth,
where do long and short,
ne and coarse, beautiful and ugly;
where do name and form
cease with nothing left over?
And the answer to that is:
nite, radiant all round.
s where water and earth,
s where long and short,
ne and coarse, beautiful and ugly;
s where name and form
cease with nothing left over
with the cessation of consciousness,
s where this ceases.
That is what the Buddha said.
o gahapatiputto bhagavato bh
ed, the householder Kevaddha was happy with what
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YA (LONG DISCOURSES)
Translated by Bhikkhu Sujato
12. Lohiccasutta - With Lohicca
ya 12 - Long Discourses 12
bhikkhusatehi yena s
At one time the Buddha was wandering in the land of the
Kosalans together with a large Sa
mendicants when he arrived at S
Tena kho pana samayena lohicco br
Now at that time the brahmin Lohicca was living in
. It was a crown property given by King Pasenadi
of Kosala, teeming with living creatures, full of hay, wood,
water, and grain, a royal endowment of the highest quality.
Tena kho pana samayena lohiccassa br
Now at that time Lohicca had the following harmful
adhigaccheyya, kusala
hi paro parassa karissati.
Should an ascetic or brahmin achieve some skillful quality,
they ought not inform anyone else. For what can one person
an old bond, only to create
hi paro parassa karissat
s the consequence of such a wicked, greedy deed, I
say. For what can one person do for another?
Assosi kho lohicco br
o khalu, bho, gotamo sakyaputto sakyakul
pabbajito kosalesu c
eems the ascetic Gotama
a Sakyan, gone forth from a
ve hundred mendicants.
kittisaddo abbhuggato:
He has this good reputation:
asampanno sugato lokavid
That Blessed One is perfected, a fully awakened Buddha,
accomplished in knoM
wledge and conduct, holy, knower of
the world, supreme guide for those who wish to train,
teacher of gods and humans, awakened, blessed.
He has realized with his own insight this world
s, this population with its ascetics
and brahmins, gods and humans
and he makes it known to
He teaches Dhamma that
s good in the beginning, good in
the middle, and good in the end, meaningful and well-
phrased. And he reveals a spiritual practice that
s good to see such perfected ones.
Then Lohicca addressed his barber Rosika,
, samma rosike, yena sama
Here, dear Rosika, go to the ascetic Gotama and in my
name bow with your head to his feet. Ask him if he is
healthy and well, nimble, strong, and living comfortably.
lohicco, bho gotama, br
And then ask him whether he,
together with the mendicant Sa
s meal from the brahmin Lohicca.
Rosika replied. He did as he was asked, and
setu kira, bhante, bhagav
the Buddha consented in silence.
Then, knowing that the Buddha had consented, Rosika got
up from his seat, went to Lohicca, and said to him,
I gave the Buddha your message,
setu kira, bhante, bhagav
ca pana tena bhagavat
And when the night had passed Lohicca had a variety of
delicious foods prepared in his own home. Then he had the
informed of the time, saying,
, samma rosike, yena sama
Here, dear Rosika, go to the ascetic Gotama and announce
s time, Master Gotama, the meal is ready.
Rosika replied. He did as he was asked.
Then the Buddha robed up in the morning and, taking his
bowl and robe, went to S
together with the Sa
Tena kho pana samayena rosik
hito anubandho hoti.
Now, Rosika was following behind the Buddha,
and told him of Lohicca
lohiccassa, bhante, br
adhigaccheyya, kusala
hi paro parassa karissati.
hi paro parassa karissat
Sir, please dissuade him from that harmful misconception.
ll happen, Rosika, hopefully that
Then the Buddha approached Lohicca
s home, where he sat
on the seat spread out.
Then Lohicca served and satis
headed by the Buddha with his own hands with a variety of
1. Questioning Lohicca
When the Buddha had eaten and washed his hand and
bowl, Lohicca took a low seat and sat to one side.
The Buddha said to him,
kira te, lohicca, evar
Is it really true, Lohicca, that you have such a harmful
adhigaccheyya, kusala
hi paro parassa karissati.
Should an ascetic or brahmin achieve some skillful quality,
they ought not inform anyone else. For what can one person
Suppose someone cut o
an old bond, only to create
hi paro parassa karissat
s the consequence of such a wicked, greedy deed, I
say. For what can one person do for another?
What do you think, Lohicca?
Yo nu kho, lohicca, eva
Lohicca, suppose someone were to say:
The brahmin Lohicca reigns over S
He alone should enjoy the revenues produced in S
and not share them with anyone else.
Would the person who spoke like that make it di
those whose living depends on you or not?
would, Master Gotama.
But is someone who creates di
iculties for others acting
But does an unkind person have love in their heart or
Sapattake citte paccupa
And when the heart is full of hostility, is there right view or
Wrong view, Master Gotama.
An individual with wrong view is reborn in one of two
hell or the animal realm.
Does King Pasenadi reign over K
Yo nu kho, lohicca, eva
Lohicca, suppose someone were to say:
King Pasenadi reigns over K
kosalo ekako paribhu
He alone should enjM
oy the revenues produced in K
Kosala and not share them with anyone else.
Would the person who spoke like that make it di
yourself and others whose living depends on King Pasenadi
They would, Master Gotama.
is someone who creates di
iculties for others acting
But does an unkind person have love in their heart or
Sapattake citte paccupa
And when the heart is full of hostility, is there riM
Wrong view, Master Gotama.
An individual with wrong view is reborn in one of two
hell or the animal realm.
Iti kira, lohicca, yo eva
So it seems, Lohicca, that should someone say such a thing
either of Lohicca or of King Pasenadi,
nukampissa sapattaka
hoti, sapattake citte paccupa
Evameva kho, lohicca, yo eva
In the same way, suppose someone were to say:
adhigaccheyya, kusala
hi paro parassa karissati.
Should an ascetic or brahmin achieve some skillful quality,
they ought not inform anyone else. For what can one person
Suppose someone cut o
an old bond, only to create
s the consequence of such a wicM
say. For what can one person do for another?
pattiphalampi sacchikaronti,
miphalampi sacchikaronti,
miphalampi sacchikaronti, arahattampi
sacchikaronti, ye cime dibb
nukampissa sapattaka
hoti, sapattake citte
Now, there are gentlemen who, relying on the teaching and
training proclaimed by the Realized One, achieve a high
distinction such as the following: they realize the fruit of
stream-entry, the fruit of once-return, the fruit of non-
return, or the fruit of perfection. And in addition, there are
those who ripen the seeds for rebirth in a heavenly state.
The person who spoke like that makes it di
re acting unkindly, their heart is full of hostility, and
they have wrong view.
An individual with wrong view is reborn in one of two
hell or the animal realm.
Iti kira, lohicca, yo eva
kosalo ekako paribhu
nukampissa sapattaka
hoti, sapattake citte paccupa
Evameva kho, lohicca, yo eva
adhigaccheyya, kusala
hi paro parassa karissatiM
hi paro parassa karissat
pattiphalampi sacchikaronti,
miphalampi sacchikaronti,
miphalampi sacchikaronti, arahattampi
hoti, sapattake citte paccupa
2. Three Teachers Who Deserve to Be Reprimanded
Tayo khome, lohicca, satth
Lohicca, there are three kinds of teachers in the world who
deserve to be reprimanded.
When someone reprimands such teachers, the reprimand is
true, substantive, legitimate, and blameless.
Idha, lohicca, ekacco satth
Firstly, take a teacher who has not reached the goal of the
ascetic life for which they went forth from the lay life to
ach their disciples:
This is for your welfare. This is for your happiness.
hapenti, vokkamma ca
But their disciples don
t want to listen. They don
attention or apply their minds to understand. They proceed
having turned away from the teacher
So evamassa codetabbo:
That teacher deserves to be reprimanded:
attho ananuppatto, ta
Venerable, you haven
t reached the goal of the ascetic life;
and when you teach disciples
hapenti, vokkamma ca
they proceed having turned away from the teacher
s like a man who makes advances on a woman though she
pulls away, or embraces her though she turns her back.
s the consequence of such a wicked, greedy deed, I
say. For what can one do for another?
hi paro parassa karissat
rst kind of teacher who deservesM
, lohicca, idhekacco satth
attho ananuppatto hoti.
Furthermore, take a teacher who has not reached the goal
of the ascetic life for which they went forth from the lay life
They teach their disciples:
This is for your welfare. This is for your happiness.
hapenti, na ca vokkamma satthus
Their disciples do want to listen. They pay attention and
apply their minds to understand. They don
turned away from the teacher
So evamassa codetabbo:
That teacher deserves to be reprimanded:
attho ananuppatto. Ta
Venerable, you haven
t reached the goal of the ascetic life;
and when you teach disciples
hapenti, na ca vokkamma satthus
t proceed having turned away from the teacher
hi paro parassa karissat
s like someone who abandons their own
presumes to weed someone else
consequence of such a wicked, greedy deed, I say. For what
can one do for another?
kho, lohicca, dutiyo satth
This is the second kind of teacher who deserves to be
, lohicca, idhekacco satth
attho anuppatto hoti.
Furthermore, take a teacher who has reached the goal of
the ascetic life for which they went forth from the lay life to
They teach their disciples:
ur welfare. This is for your happiness.
hapenti, vokkamma ca
But their disciples don
t want to listen. They don
attention or apply their minds to understand. They proceed
having turned away from the teacher
So evamassa codetabbo:
That teacher deserves to be reprimanded:
Venerable, you have reached the goal of the ascetic life; yet
when you teach disciples
hapenti, vokkamma ca
they proceed having turned away from the teacher
Suppose someone cut o
an old bond, only to create
hi paro parassa karissat
s the consequence of such a wicked, greedy deed, I
say. For what can one person do for another?
kho, lohicca, tatiyo satth
This is the third kind of teacher who deserves to be
o, lohicca, tayo satth
These are the three kinds of teachers in the world who
deserve to be reprimanded.
When someone reprimands such teachers, the reprimand is
true, substantive, legitimate, and blameless.
3. A Teacher Who Does Not Deserve to Be Reprimanded
When he had spoken, Lohicca said to the BuM
atthi pana, bho gotama, koci satth
But Master Gotama, is there a teacher in the world who
does not deserve to be reprimanded?
Atthi kho, lohicca, satth
Katamo pana so, bho gotama, satth
But who is that teacher?
gato loke uppajjati araha
s when a Realized One arises in the world, perfected, a
fully awakened Buddha
kho, lohicca, bhikkhu s
s how a mendicant is accomplished in ethics.
upasampajja viharati
They enter and remain in the
kho, lohicca, satthari s
adhigacchati, ayampi kho, lohicca,
A teacher under whom a disciple achieves such a high
distinction is one who does not deserve to be reprimanded.
When someone reprimands such a teacher, the reprimand
is false, baseless, illegitimate, and blameworthy.
They enter and remain in the second absorption
upasampajja viharati.
kho, lohicca, satthari s
adhigacchati, ayampi kho,M
A teacher under whom a disciple achieves such a high
distinction is one who does not deserve to be reprimanded.
They extend and project the mind toward knowledge and
kho, lohicca, satthari s
adhigacchati, ayampi kho, lohicca,
A teacher under whom a disciple achieves such a high
distinction is one who does not deserve to be reprimanded.
there is no return to any state of
kho, lohicca, satthari s
adhigacchati, ayampi kho, lohicca,
A teacher under whom a disciple achieves such a high
distinction is one who does not deserve to be reprimanded.
When someone reprimands such a teacher, the reprimand
is false, baseless, illegitimate, and blameworthy.
When he had spoken, Lohicca said to the Buddha:
pi, bho gotama, puriso purisa
Suppose, Master Gotama, a person was on the verge of
, and another person were to grab them by
the hair, pull them up, and place them on
In the same way, when I was falling o
Gotama pulled me up and placed me on safe ground.
, bho gotama, abhikkanta
Excellent, Master Gotama! ExcM
pi, bho gotama, nikkujjita
As if he were righting the overturned, or revealing the
hidden, or pointing out the path to the lost, or lighting a
lamp in the dark so people with good eyes can see what
there, Master Gotama has made the Teaching clear in manyM
I go for refuge to Master Gotama, to the teaching, and to
From this day forth, may Master Gotama remember me as a
lay follower who has gone for refuge for life.
13. Tevijjasutta - The Three Knowledges
ya 13 - Long Discourses 13
bhikkhusatehi yena manas
At one time the Buddha was wandering in the land of the
Kosalans together with a large Sa
mendicants when he arrived at a village of the Kosalan
brahmins named Manas
He stayed in a mango grove on a bank of the river Aciravat
to the north of Manas
Tena kho pana samayena sambahul
ivasanti, seyyathida
Now at that time several very well-known well-to-do
brahmins were residing in Manas
Todeyya, and others.
Then as the students V
for a walk they began a discussion regarding the variety of
ayameva ujumaggo, ayama
ti takkarassa brahmasahabyat
This is the only straight path, the direct route that leads
someone who practices it to the company of Brahm
namely, that explained by the brahmin Pokkharas
ayameva ujumaggo, ayama
ti takkarassa brahmasahabyat
This is the only straight pM
ath, the direct route that leads
someone who practices it to the company of Brahm
namely, that explained by the brahmin T
, na pana asakkhi bh
But neither was able to persuade the other.
ja, the ascetic Gotama
a Sakyan, gone forth
from a Sakyan family
is staying in a mango grove on a
bank of the river Aciravat
to the north of Manas
kittisaddo abbhuggato:
He has this good reputation:
asampanno sugato lokavid
That Blessed One is perfected, a fully awakened Buddha,
accomplished in knowledge and conduct, holy, knower of
the world, supreme guide for those who wish to train,
teacher of gods and humans, awakened, blessed.
s go to see him and ask him about this matter.
As he answers, so we
1. The Variety of Paths
So they went to the Buddha, and exchanged greetings with
When the greetings and polite conversation were over, they
sat down to one side and V
ha told him of their
conversation, adding:
idha, bho gotama, amh
ayameva ujumaggo, ayama
ti takkarassa brahmasahabyat
ayameva ujumaggo ayama
ti takkarassa brahmasahabyat
Ettha, bho gotama, attheva viggaho, atthi viv
In this matter we have a dispute, a disagreement, a
ha, it seems that you say that
ayameva ujumaggo, ayama
ti takkarassa brahmasahabyat
the straight path is that explained by Pokkharas
ayameva ujumaggo ayama
ti takkarassa brahmasahabyat
the straight path is that explained by T
But what exactly is your disagreement about?
About the variety of paths, Master Gotama.
niyyanti takkarassa
Even though brahmins describe di
Addhariya brahmins, the Tittiriya brahmins, the Chandoka
brahmins, and the Bavhadija bM
someone who practices them to the company of Brahm
ni bhavanti, atha kho
s like a village or town that has many di
nearby, yet all of them meet at that village.
evameva kho, bho gotama, ki
takkarassa brahmasahabyat
In the same way, even though brahmins describe di
the Addhariya brahmins, the Tittiriya brahmins, the
Chandoka brahmins, and the Bavhadija brahmins
them lead someone who practices them to the company of
I do, Master Gotama.
I do, Master Gotama.
I do, Master Gotama.
ha, atthi koci tevijj
Well, of the brahmins who are pro
ha, is there even a single one who has seen
with their own eyes?
ha, atthi koci tevijj
cariyopi, yena brahm
Well, has even a single one of their teachers seen Brahm
with their own eyes?
ha, atthi koci tevijj
cariyopi, yena brahm
Well, has even a single one of their teachers
with their own eyes?
ha, atthi koci tevijj
Well, has anyone back to the seventh generation of
l, what of the ancient hermits of the brahmins, namely
ha, Kassapa, and Bhagu? They
were the authors and propagators of the hymns. Their
hymnal was sung and propagated and compiled in ancient
times; and these days, brahmins continue to sing and chant
it, chanting what was chanted and teaching what was
We know and see where Brahm
is or what way he lies
ha, natthi koci tevijj
So it seems that none of the brahmins have seen Brahm
with their own eyes,
cariyopi, yena brahm
ho kassapo bhagu, tepi na evam
and not even the ancient hermits
claimed to know where he is.
Yet the brahmins pro
cient in the three Vedas say:
We teach the path to the company of that which we neither
Ayameva ujumaggo ayama
ti takkarassa brahmasahabyat
This is the only straight path, the direct route that leads
someone who practices it to the company of Brahm
What do you think, V
This being so, doesn
t their statement turn out to have no
kho, bho gotama, eva
s the case, Master Gotama.
na passanti, tassa sahabyat
ha. For it is impossible that they should teach
the path to that which they neitM
purimopi na passati, majjhimopi na passati,
pacchimopi na passati;
Suppose there was a queue of blind men, each holding the
rst one does not see, the middle one does
not see, and the last one does not see.
passati, majjhimopi na passati, pacchimopi na
In the same way, it seems to meM
statement turns out to be comparable to a queue of blind
rst one does not see, the middle one does not
see, and the last one does not see.
eva sampajjati, tucchaka
Their statement turns out to be a joke
What do you think, V
uggacchanti, yattha
cient in the three Vedas see the sun
and moon just as other folk do? And do they pray to them
and beseech them, following their course from where they
rise to where they set with joined palms held in worship?
, bho gotama, passanti tevijj
uggacchanti, yattha ca ogacchanti,
What do you think, V
yattha ca ogacchanti,
anuparivattanti, pahonti tevijj
Though this is so, are the brahmins pro
Vedas able to teach the path to the company of the sun and
ayameva ujumaggo, ayama
ti takkarassa candimas
This is the only straight path, the direct route that leads
someone who practices it to the company of the sun and
uggacchanti, yattha ca ogacchanti,
anuparivattanti, tesampi nappahonti
So it seems that even though the brahmins pro
the three Vedas see the sun and moon, they are not able to
teach the path to the company of the sun and moon.
ayameva ujumaggo, ayama
ti takkarassa candimas
Iti pana na kira tevijjehi br
But it seems that even though they have not seen Brahm
with their own eyes,
ho kassapo bhagu, tepi na evam
to teach the path to the company of that which they neither
What do you think, V
This being so, doesn
t their statement turn out to have no
kho, bho gotama, eva
s the case, Master Gotama.
na passanti, tassa sahabyat
ssible that they should teach
the path to that which they neither know nor see.
2.1. The Simile of the Finest Lady in the Land
Suppose a man were to say,
janapade janapadakaly
nest lady in the land is, it is her that I want,
nest lady in the land who you desire
s an aristocrat, a brahmin, a merchant, or a worker?
nest lady in the land who you desire
know her name or clan? Whether she
medium? Whether her skin is black, brown, or tawny? What
village, town, or city she comes from?
Mister, do you desire someone who you
What do you think, V
sante tassa purisassa app
This being so, doesn
s statement turn out to have
no demonstrable basis?
kho, bho gotama, eva
sante tassa purisassa
ha, na kira tevijjehi br
ho, napi kira tevijj
ho kassapo bhagu, tepi na evam
t the statement of those brahmins turn out to have no
s the case, Master Gotama.
na passanti, tassa sahabyat
ha. For it is impossible that they should teach
the path to that which theM
y neither know nor see.
2.2. The Simile of the Ladder
Suppose a man was to build a ladder at the crossroads for
climbing up to a stilt longhouse.
ambho purisa, yassa tva
Mister, that stilt longhouse that you
re building a ladder for
do you know whether it
s to the north, south, east, or
s tall or short or medium?
si, na passasi, tassa
Mister, are you buildM
ing a ladder for a longhouse that
ve never even known or seen?
What do you think, V
sante tassa purisassa app
This being so, doesn
s statement turn out to have
no demonstrable basis?
kho, bho gotama, eva
sante tassa purisassa
ha, na kira tevijjehi br
ho, napi kira tevijj
ho, napi kira tevijj
ho kassapo bhagu, tepi na evam
desema, ayameva ujumaggo ayama
ti takkarassa brahmasahabyat
t the statement of those brahmins turn out to have no
kho, bho gotama, eva
s the case, Master Gotama.
na passanti, tassa sahabyat
desessanti. Ayameva ujumaggo
ha. For it is impossible that they should teach
the path to that which they neither know nor see.
2.3. The Simile of the River Aciravat
Suppose the river Aciravat
was full to the brim so a crow
could drink from it.
Then along comes a person who wants to cross over to the
Standing on the near shore, they
d call out to the far shore,
Come here, far shore!M
Come here, far shore!
What do you think, V
api nu tassa purisassa avh
Would the far shore of the Aciravat
river come over to the
near shore because of that man
s call, request, desire, or
ha, the brahmins pro
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:
We call upon Inda! We call upon Soma! We call upon
pati! We call upon Brahm
Mahiddhi! We call upon Yama!
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
Suppose the river Aciravat
was full to the brim so a crow
could drink from it.
Then along comes a person who wants to cross over to the
But while still on the near shore, their arms are tied tightly
behind their back with a strong chain.
What do you think, V
api nu so puriso aciravatiy
Could that person cross over to the far shore?
tipi vuccanti, bandhanantipi vuccanti.
In the same way, the
ve kinds of sensual stimulation are
in the training of the noble one.
Sights known by the eye that are likable, desirable,
agreeable, pleasant, sensual, and arousing.
Sounds known by the ear
Smells known by the nose
Tastes known by the tongue
Touches known by the body that are likable, desirable,
agreeable, pleasant, sensual, and arousing.
tipi vuccanti, bandhanantipi vuccanti.
ve kinds of sensual stimulation that are
training of the noble one.
cient in the three Vedas enjoy these
kinds of sensual stimulation tied, infatuated, attached, blind
to the drawbacks, and not understanding the escape.
So long as they enjoy them it
s impossible that they will,
when the body breaks up, after death, be reborn in the
was full to the brim so a crow
could drink from it.
Then along comes a person who wants to cross over to the
d lie down wrapped in cloth from head to foot.
What do you think, V
api nu so puriso aciravatiy
person cross over to the far shore?
tipi vuccanti, pariyon
In the same way, the
ve hindrances are called
training of the noble one.
The hindrances of sensual desire, ill will, dullness and
drowsiness, restlessness and remorse, and doubt.
tipi vuccanti, pariyon
ve hindrances are called
cient in the three Vedas are hindered,
obstructed, covered, and shrouded by these
So long as they are so obstructed it
s impossible that they
will, when the body breaks up, after death, be reborn in the
What do you think, V
Have you heard that the brahM
mins who are elderly and
senior, the teachers of teachers, say whether Brahm
Apariggaho, bho gotama
That he is not, Master Gotama.
Is his heart full of enmity or not?
Averacitto, bho gotama
Is his heart full of ill will or not?
pajjacitto, bho gotama
Is his heart corrupted or not?
Does he wield power or not?
What do you think, V
Are the brahmins pro
cient in the three Vedas possessive
Are their hearts full of enmity or not?
Are their hearts full of ill will or not?
Are their hearts corrupted or not?
Do they wield power or not?
So it seems that the brahmins pro
cient in the three Vedas
are possessive, but Brahm
Api nu kho sapariggah
apariggahena brahmun
But would brahmins who are possessive come together and
apariggahassa brahmuno sahaby
s impossible that the brahmins who are
possessive will, when the body breaks up, after death, be
reborn in the company of Brahm
And it seems that the brahmins have enmity,
and do not wield power, while Brahm
is the opposite in all
these things. But would brahmins M
in all things come together and converge with
s impossible that such brahmins will,
when the body breaks up, after death, be reborn in the
But here the brahmins pro
cient in the three Vedas sink
down where they have sat, only to be torn apart; all the
while imagining that they
re crossing over to drier ground.
antipi vuccati, tevijj
vivanantipi vuccati,
s why the three Vedas of the brahmins are called a
When he said this, V
ha said to the Buddha,
I have heard, Master Gotama, that you know the path to
What do you think, V
Is the village of Manas
What do you think, V
idhassa puriso manas
Suppose a person was born and raised in Manas
And as soon as they left the town some people asked them
for the road to Manas
ha, tassa purisassa manas
Would they be slow or hesitant to answer?
Amu hi, bho gotama, puriso manas
Because they were born and raised in Manas
ell acquainted with all the roads to the village.
ha, tassa purisassa manas
gatassa brahmaloke v
s possible they might be slow or hesitant to answer.
But the Realized One is never slow or hesitant when
questioned about the Brahm
or the practice that
ipanno ca brahmaloka
realm, and the practice
that leads to the Brahm
realm, practicing in accordance
with which one is reborn in the Brahm
When he said this, V
ha said to the Buddha,
I have heard, Master Gotama, that you teach the path to
desetu ullumpatu bhava
Please teach us that path and elevate this generation of
ha, listen and pay closeM
4. Brahmalokamaggadesan
4. Teaching the Path to Brahm
The Buddha said this:
gato loke uppajjati araha
s when a Realized One arises in the world, perfected, a
fully awakened Buddha
mendicant is accomplished in ethics.
ne attani samanupassato
yo passambhati, passaddhak
Seeing that the hindrances have been given up in them, joy
springs up. Being joyful, rapture springs up. When the mind
is full of rapture, the body becomes tranquil. When the body
is tranquil, they feel bliss. And when blissful, the mind
. Iti uddhamadho tiriya
vipulena mahaggatena appam
They meditate spreading a heart full of love to one
direction, and to the second, and to the third, and to the
fourth. In the same way above, below, across, everywhere,
all around, they spread a heart full of love to the whole
abundant, expansive, limitless, free of enmity and ill
appakasireneva catuddis
Suppose there was a powerful horn blower. They
make themselves heard in the four directions.
In the same way, when the heart
s release by love has been
developed and cultivateM
d like this, any limited deeds they
t remain or persist there.
This is a path to companionship with Brahm
Furthermore, a mendicant meditates spreading a heart full
They meditate spreading a heart full of rejoicing
. Iti uddhamadho tiriya
vipulena mahaggatena appam
They meditate spreading a heart full of equanimity to one
direction, and to the second, and to the third, and to the
fourth. In the same way above, below, across, everywhere,
all around, they spread a heart full of equanimity to the
abundant, expansive, limitless, free of eM
appakasireneva catuddis
Suppose there was a powerful horn blower. They
make themselves heard in the four directions.
In the same way, when the heart
s release by equanimity
has been developed and cultivated like this, any limited
t remain or persist there.
This too is a path to companionship with Brahm
What do you think, V
bhikkhu sapariggaho v
When a mendicant meditates like this, are they possessive
Apariggaho, bho gotama
Is their heart full of enmity or not?
Is their heart full of ill will or not?
pajjacitto, bho gotama
Is their heart corrupted or not?
Do they wield power or not?
ha, apariggaho bhikkhu, apariggaho
So it seems that that mendicant is not possessive, and
Api nu kho apariggahassa bhikkhuno apariggahena
Would a mendicant who is not possessive come together
and converge with Brahm
s possible that a mendicant who is not
possessive will, when the body breaks up, after death, be
reborn in the company of Brahm
ha, averacitto bhikkhu, averacitto
And it seems that that mendicant has no enmity,
pajjacitto bhikkhu, aby
hacitto bhikkhu, asa
vasavattissa bhikkhuno vasavattin
and does wield power, while Brahm
is the same in all these
things. Would a mendicant who is the same as Brahm
things come together and converge with him?
vasavattissa brahmuno
s possible that that mendicant will,
when the body breaks up, after death, be reborn in the
When he had spoken, V
, bho gotama, abhikkanta
Excellent, Master Gotama! Excellent!
pi, bho gotama, nikkujjita
As if he were righting the overturned, or revealing the
hidden, or pointing out the path to the lost, or lighting a
lamp in the dark so people with good eyes can see what
there, Master Gotama has made the teaching clear in many
We go for refuge to Master Gotama, to the teaching, and to
From this day forth, may Master Gotama remember us as
lay followers who have gone for refuge for life.
nasutta - The Great Discourse on the Harvest of Deeds
ya 14 - Long Discourses 14
At one time the Buddha was staying near S
s monastery, in the hut by the kareri
Then after the meal, on return from alms-round, several
senior mendicants sat together in the pavilion by the kareri
tree and this Dhamma talk on the subject of past lives came
So it was in a past life; such it was in a past life.
With clairaudience that is puri
ed and superhuman, the
Buddha heard that discussion among the mendicants.
di, nisajja kho bhagav
So he got up from his seat and went to the pavilion, where
he sat on the seat spread out and addressed the
nuttha, bhikkhave, etarahi kath
Mendicants, what were you sitting talking about just now?
What conversation was un
The mendicants told him what had happened, adding,
kho no, bhante, antar
This is the conversation that was un
tha no tumhe, bhikkhave,
Would you like to hear a Dhamma talk on the subject of
lo; etassa, sugata, k
Now is the time, Blessed One! Now is the time, Holy One!
kareyya, bhagavato sutv
Let the Buddha give a Dhamma talk on the subject of past
lives. The mendicants will listen and remember it.
Tena hi, bhikkhave, su
Well then, mendicants, listen and pay close attention, I will
The Buddha said this:
Ito so, bhikkhave, ekanavutikappe ya
Ninety-one eons ago, the Buddha Vipass
world, perfected and fully awakened.
Ito so, bhikkhave, ekati
Thirty-one eons ago, the Buddha Sikh
arose in the world,
perfected and fully awakened.
eva kho, bhikkhave, ekati
rst eon, the Buddha Vessabh
the world, perfected and fully awakened.
eva kho, bhikkhave, bhaddakappe
In the present fortunate eon, the Buddhas Kakusandha,
eva kho, bhikkhave, bhaddakappe
eva kho, bhikkhave, bhaddakappe kassapo
and Kassapa arose in the world, perfectedM
eva kho, bhikkhave, bhaddakappe aha
sambuddho loke uppanno.
And in the present fortunate eon, I have arisen in the world,
perfected and fully awakened.
sambuddho khattiyo j
ahosi, khattiyakule
ahosi, khattiyakule udap
ahosi, khattiyakule
were born as aristocrats into aristocrat
Kakusandho, bhikkhave, bhagav
The Buddhas Kakusandha,
gamano, bhikkhave, bhagav
Kassapo, bhikkhave, bhagav
re born as brahmins into brahmin families.
, bhikkhave, etarahi araha
, khattiyakule uppanno.
I was born as an aristocrat into an aristocrat family.
a was the clan of Vipass
Kakusandho, bhikkhave, bhagav
sambuddho kassapo gottena ahosi.
Kassapa was the clan of Kakusandha,
gamano, bhikkhave, bhagav
sambuddho kassapo gottena ahosi.
Kassapo, bhikkhave, bhagav
sambuddho kassapo gottena ahosi.
, bhikkhave, etarahi araha
gotamo gottena ahosi
Vipassissa, bhikkhave, bhagavato arahato
lived for 80,000 years.
Sikhissa, bhikkhave, bhagavato arahato
sambuddhassa sattativassasahass
lived for 70,000 years.
Vessabhussa, bhikkhave, bhagavato arahato
lived for 60,000 years.
Kakusandhassa, bhikkhave, bhagavato arahato
Kakusandha lived for 40,000 years.
gamanassa, bhikkhave, bhagavato arahato
gamana lived for 30,000 years.
Kassapassa, bhikkhave, bhagavato arahato
Kassapa lived for 20,000 years.
, bhikkhave, etarahi appaka
For me these days the life-span is short, brief, and
on lives for a century or a little more.
was awakened at the root of a trumpet
was awakened at the root of a white-mango tree.
was awakened at the root of a sal tree.
Kakusandho, bhikkhave, bhagaM
Kakusandha was awakened at the root of an acacia tree.
gamano, bhikkhave, bhagav
sambuddho udumbarassa m
gamana was awakened at the root of a cluster
Kassapo, bhikkhave, bhagav
sambuddho nigrodhassa m
Kassapa was awakened at the root of a banyan tree.
, bhikkhave, etarahi araha
awakened at the root of a peepul tree.
Vipassissa, bhikkhave, bhagavato arahato
ne pair of chief disciples named Kha
Sikhissa, bhikkhave, bhagavato arahato
ne pair of chief disciples named Abhibh
Vessabhussa, bhikkhave, bhagavato arahato
ne pair of chief disciples named So
Kakusandhassa, bhikkhave, bhagavato arahato
sambuddhassa vidhurasa
ne pair of chief disciples named
gamanassa, bhikkhave, bhagavato arahato
sambuddhassa bhiyyosuttara
pair of chief disciples named
Bhiyyosa and Uttara.
Kassapassa, bhikkhave, bhagavato arahato
sambuddhassa tissabh
ne pair of chief disciples named Tissa and
, bhikkhave, etarahi s
ne pair of chief disciples named S
Vipassissa, bhikkhave, bhagavato arahato
hibhikkhusatasahassa
to ahosi bhikkhusatasahassa
Vipassissa, bhikkhave, bhagavato arahato
sambuddhassa ime tayo s
had three gatherings of disciples
one of 100,000, and one of 80,000
all of them mendicants
who had ended their dM
Sikhissa, bhikkhave, bhagavato arahato
to ahosi sattatibhikkhusahass
bhikkhave, bhagavato arahato samm
had three gatherings of disciples
one of 80,000, and M
all of them mendicants
who had ended their de
Vessabhussa, bhikkhave, bhagavato arahato
ahosi sattatibhikkhusahass
Vessabhussa, bhikkhave, bhagavato arahato
sambuddhassa ime tayo s
had three gatherings of disciples
one of 70,000, and one of 60,000
all of them mendicants
who had ended their de
Kakusandhassa, bhikkhave, bhagavato arahato
bhikkhave, bhagavato arahato samm
Kakusandha had one gathering of disciples
mendicants who had ended their de
gamanassa, bhikkhave, bhagavato arahato
gamanassa, bhikkhave,
bhagavato arahato samm
gamana had one gathering of disciples
mendicants who had ended their de
Kassapassa, bhikkhave, bhagavato arahato
bhagavato arahato samm
Kassapa had one gathering of disciples
who had ended their de
, bhikkhave, etarahi eko s
I have had one gathering of disciples
who had ended their de
Vipassissa, bhikkhave, bhagavato arahato
sambuddhassa asoko n
had as chief attendant a mendicant named Asoka.
Sikhissa, bhikkhave, bhagavato arahato
had as chief attendant a mendicant named
Vessabhussa, bhikkhave, bhagavato arahato
sambuddhassa upasanto n
had as chief attendant a mendicant named
Kakusandhassa, bhikkhave, bhagavato arahato
sambuddhassa buddhijo n
Kakusandha had as chief attendant a mendicant named
gamanassa, bhikkhave, bhagavato arahato
sambuddhassa sotthijo n
gamana had as chief attendant a mendicant named
Kassapassa, bhikkhave, bhagavato arahato
sambuddhassa sabbamiM
Kassapa had as chief attendant a mendicant named
, bhikkhave, etarahi
I have as chief attendant a mendicant named
Vipassissa, bhikkhave, bhagavato arahato
sambuddhassa bandhum
s father was King Bandhuma,
his birth mother was Queen Bandhumat
and their capital city was named Bandhumat
Sikhissa, bhikkhave, bhagavato arahato
s father was King Aru
his birth mother was Queen Pabh
and their capital city was named Aru
Vessabhussa, bhikkhave, bhagavato arahato
sambuddhassa suppatito n
s father was King Suppat
his birth mother was Queen Vassavat
and their capital city was named Suppat
Kakusandhassa, bhikkhave, bhagavato arahato
sambuddhassa aggidatto n
s father was the brahmin Aggidatta,
and his birth mother was the brahmiM
Tena kho pana, bhikkhave, samayena khemo n
At that time the king was Khema,
whose capital city was named Khemavat
gamanassa, bhikkhave, bhagavato arahato
s father was the brahmin Ya
and his birth mother was the brahmin lady Uttar
hikkhave, samayena sobho n
At that time the king was Sobha,
whose capital city was named Sobhavat
Kassapassa, bhikkhave, bhagavato arahato
sambuddhassa brahmadatto n
s father was the brahmin Brahmadatta,
and his birth mother was the brahmin lady Dhanavat
Tena kho pana, bhikkhave, samayena kik
At that time the king was Kik
whose capital city was named Benares.
, bhikkhave, etarahi suddhodano n
My father was King Suddhodana,
my birth mother was Queen M
and our capital city was Kapilavatthu.
That is what the Buddha said.
When he had spoken, the Holy One got up from his seat and
entered his dwelling.
Soon after the Buddha left, those mendicants discussed
s incredible, reverends, it
s amazing, the power and
might of a Realized One!
te buddhe parinibbute
titopi anussarissati, n
anussarissati, gottatopi anussarissati,
atopi anussarissati, s
tatopi anussarissati:
For he is able to recollect the caste, names, clans, life-span,
chief disciples, and gatherings of disciples of the Buddhas of
the past who have become completely extinguished, cut o
proliferation, cut o
te bhagavanto ahesu
te bhagavanto ahesu
He knows the caste they were born in, and also their
names, clans, conduct, qualities, wisdom, meditation, and
te buddhe parinibbute
titopi anussarati, n
anussarati, gottatopi anussarati,
vakayugatopi anussarati,
te bhagavanto ahesu
Is it because the Realized One has clearly comprehended
the principle of the teachings that he can recollect all these
te buddhe parinibbute
titopi anussarati, n
anussarati, gottatopi anussarati,
vakayugatopi anussarati,
te bhagavanto ahesu
Or did deities tell him?
But this conversation among those mendicants was left
Then in the late afternoon, the Buddha came out of retreat
and went to the pavilion by the kareri tree, where he sat on
and addressed the mendicants,
ya nuttha, bhikkhave, etarahi kath
Mendicants, what were you sitting talking about just now?
What conversation was un
The mendicants told him what had happened, adding,
acirapakkantassa bhagavato
te buddhe parinibbute
titopi anussarissati, n
anussarissati, gottatopi anussarissati,
atopi anussarissati, s
tatopi anussarissati:
te bhagavanto ahesu
te bhagavanto ahesu
te buddhe parinibbute
titopi anussarati, n
anussarati, gottatopi anussarati,
vakayugatopi anussarati,
te bhagavanto ahesu
te bhagavanto ahesu
te buddhe parinibbute
titopi anussarati, n
anussarati, gottatopi anussarati,
vakayugatopi anussarati,
te bhagavanto ahesu
te bhagavanto ahesu
kho no, bhante, antar
This was our conversation that was un
, bhikkhave, dhammadh
te buddhe parinibbute
titopi anussarati, n
anussarati, gottatopiM
vakayugatopi anussarati,
It is because the Realized One has clearly comprehended
the principle of the teachings that he can recollect all these
te bhagavanto ahesu
te bhagavanto ahesu
te buddhe parinibbuM
titopi anussarati, n
matopi anussarati, gottatopi
vakayugatopi anussarati, s
And the deities also told me.
te bhagavanto ahesu
te bhagavanto ahesu
tha no tumhe, bhikkhave, bhiyyoso matt
Would you like to hear a further Dhamma talk on the
subject of past lives?
lo; etassa, sugata, k
Now is the time, Blessed One! Now is the time, Holy One!
kareyya, bhagavato sutv
Let the Buddha give a further Dhamma talk on the subject
of past lives. The mendicants will listen and remember it.
Tena hi, bhikkhave, su
Well then, mendicants, listen and pay close attention, I will
The Buddha said this:
Ito so, bhikkhave, ekanavutikappe ya
Ninety-one eons ago, the Buddha Vipass
world, perfected and fully awakened.
sambuddho khattiyo j
ahosi, khattiyakule
He was born as an aristocrat into an aristocrat family.
Vipassissa, bhikkhave, bhagavato arahato
He lived for 80,000 years.
at the root of a trumpet
Vipassissa, bhikkhave, bhagavato arahato
ne pair of chief disciples named Kha
Vipassissa, bhikkhave, bhagavato arahato
He had three gatherings of disciples
hibhikkhusatasahassa
to ahosi bhikkhusatasahM
one of 6,800,000, one of 100,000, and one of 80,000
Vipassissa, bhikkhave, bhagavato arahato
sambuddhassa ime tayo s
all of them mendicants who had ended their de
Vipassissa, bhikkhave, bhagavato arahato
sambuddhassa asoko n
He had as chief attendant a mendicant named Asoka.
bhikkhave, bhagavato arahato
sambuddhassa bandhum
His father was King Bandhuma,
his birth mother was Queen Bandhumat
and their capital city was named Bandhumat
2. Bodhisattadhammat
s Normal For One Intent on Awakening
Atha kho, bhikkhave, vipass
, the being intent on awakening, passed away
from the host of Joyful Gods, he was conceived in his
s womb, mindful and aware.
This is normal in such a case.
s normal that, when the being intent on awakening
passes away from the host of Joyful Gods, he is conceived in
Atha sadevake loke sam
tubhavati atikkammeva
in this world with its gods, M
this population with its ascetics and brahmins, gods and
an immeasurable, magni
surpassing the glory of the gods.
, yatthapime candimas
nubhonti, tatthapi appam
Even in the boundless desolation of interstellar space
utterly dark that even the light of the moon and the sun, so
mighty and powerful, makes no impression
cent light appears, surpassing the
epi kira, bho, santi
And the sentient beings reborn there recognize each other
ms other sentient beings have been
sampakampati sampavedhati. Appam
tubhavati atikkammeva dev
And this galaxy shakes and rocks and trembles. And an
cent light appears in the world,
surpassing the glory of the gods.
This is normal in such a case.
s normal that, when the being intent on awakening is
conceived in his mother
s belly, four gods approach to
guard the four directions, so that no human or non-human
or anyone at all shall harm the being intent on awakening
This is normal in such a case.
okkanto hoti, pakatiy
s normal that, when the being intent on awakening is
conceived in his mother
s belly, she becomes naturally
ethical. She refrains from killing living creatures, stealing,
sexual misconduct, lying, and alcoholic drinks that cause
okkanto hoti, na bodhisattam
purisena rattacittena.
s normal that, when the being intent on awakening is
conceived in his mother
s belly, she no longer feels sexual
desire for men, and she cannot be violated by a man of
This is normal in such a case.
s normal that, when the being intent on awakening is
conceived in his mother
s belly, she obtains the
sensual stimulation and amuses herself, supplied and
This is normal in such a case.
o hoti, na bodhisattam
dho uppajjati. Sukhin
s normal that, when the being intent on awakening is
conceived in his mother
s happy and free of bodily fatigue. And she sees the
being intent on awakening in her womb, complete with all
his various parts, not de
cient in any faculty.
so suparikammakato accho vippasanno an
Suppose there was a beryl gem that was naturally beautiful,
eight-faceted, well-worked, transparent, clear, and
unclouded, endowed with all good qualities. And it was
strung with a thread of blue, yellow, red, white, or golden
puriso hatthe karitv
so suparikammakato accho vippasanno
And someone with good eyesight were to take it in their
hand and examine it:
This beryl gem is naturally beautiful,
eight-faceted, well-worked, transparent, clear, and
unclouded, endowed with all good qualities. And it
with a thread of blue, yellow, red,M
white, or golden brown.
Evameva kho, bhikkhave, yad
okkanto hoti, na bodhisattam
dho uppajjati, sukhin
In the same way, when the being intent on awakening is
conceived in his mother
s happy and free of bodily fatigue. And she sees the
being intent on awakening in her womb, coM
his various parts, not de
cient in any faculty.
This is normal in such a case.
s normal that, seven days after the being intent on
awakening is born, his mother passes away and is reborn in
the host of Joyful Gods.
This is normal in such a case.
s normal that, while other women carry the infant in the
womb for nine or ten months before giving birth, not so the
mother of the being intent on awakening. She gives birth
after exactly ten months.
This is normal in such a case.
s normal that, while other women give birth while sitting
or lying down, not so the mother of the being intent on
awakening. She only gives birth standing up.
This is normal in such a case.
that, when the being intent on awakening
emerges from his mother
s womb, gods receive him
This is normal in such a case.
nikkhamati, appattova bodhisatto
mahesakkho te putto uppanno
s normal that, when the being intent on awakening
emerges from his mother
ground, four gods receive him and place him before his
Rejoice, O Queen! An illustrious child is
This is normal in such a case.
nikkhamati, visadova nikkhamati
amakkhito udena amakkhito semhena amakkhito
ruhirena amakkhito kenaci asucin
s normal that, when the being intent on awakening
emerges from his mother
s womb, he emerges already
unsoiled by waters, mucus, blood, or any other kind
of impurity, pure and clean.
Suppose a jewel-treasure was placed on a cloth from K
The jewel would not soil the cloth, nor would the cloth soil
Because of the cleanliness of them both.
nikkhamati, visadova nikkhamati
amakkhito, udena amakkhito semhena amakkhito
ruhirena amakkhito kenaci asucin
In the same way, when the being intent on awakening
emerges from his mother
s womb, he emerges already
clean, unsoiled by waters, mucus, blood, or any other kind
of impurity, pure and clean.
This is normal in such a case.
nikkhamati, dve udakassa dh
yena bodhisattassa udakakicca
s normal that, when the being intent on awakening
emerges from his mother
s womb, two streams of water
appear in the sky, one cool, one warm, for bathing the being
intent on awakening and his mother.
This is normal in such a case.
, bhikkhave, sampatij
aggohamasmi lokassa, je
hohamasmi lokassa, ayamantim
s normal that, as soon as he
s born, the being intent on
rm with his own feet on the ground.
Facing north, he takes seven strides with a white parasol
held above him, surveys all quarters, and makes this
dramatic statement:
I am the foremost in the world! I aM
the eldest in the world! I am the best in the world! This is
my last rebirth. Now there are no more future lives.
This is normal in such a case.
nikkhamati, atha sadevake loke
rake sabrahmake sassama
tubhavati, atikkammeva dev
s normal that, when the being intent on awakening
emerges from his mother
s, this population with its
ascetics and brahmins, gods and humans
cent light appears, surpassing the
, yatthapime candimas
nubhonti, tatthapi appam
tubhavati atikkammeva dev
Even in the boundless desolation of interstellM
utterly dark that even the light of the moon and the sun, so
mighty and powerful, makes no impression
cent light appears, surpassing the
epi kira, bho, santi
And the sentient beings reborn there recognize each other
So, it seems other sentient beings have been
sampakampati sampavedhati appam
tubhavati atikkammeva dev
And this galaxy shakes and rocks and trembles. And an
cent light appears in the world,
surpassing the glory of the gods.
This is normal in such a case.
3. The Thirty-Two Marks of a Great Man
te kho pana, bhikkhave, vipassimhi kum
was born, they announced it to King
Sire, your son is born! Let your majesty examine him!
kho, bhikkhave, bandhum
When the king had examined the prince, he had the
brahmin soothsayers summoned and said to them,
passantu bhonto nemitt
Gentlemen, please examine the prince.
When they had examined him they said to the king,
attamano, deva, hohi, mahesakkho te putto uppanno,
Rejoice, O King! An illustrious son is born to you. You are
fortunate, so very fortunate, to have a son such as this born
purisassa dveva gatiyo
For the prince has the thirty-two marks of a great man. A
great man who possesses these has only two possible
destinies, no other.
variyappatto sattaratanasamann
If he stays at home he becomes a king, a wheel-turning
monarch, a just and principled king. His dominion extends
to all four sides, he achieves stability M
in the country, and he
possesses the seven treasures.
He has the following seven treasures:
yakaratanameva sattama
the wheel, the elephant, the horse, the jewel, the woman,
the treasurer, and the counselor as the seventh treasure.
He has over a thousand soM
ns who are valiant and heroic,
crushing the armies of his enemies.
asatthena dhammena abhivijiya ajjh
After conquering this land girt by sea, he reigns by
principle, without rod or sword.
But if he goes forth from the lay life to homelessness, he
becomes a perfected one, a fully awakened Buddha, who
draws back the veil from the world.
purisassa dveva gatiyo
And what are the marks which he possesses?
variyappatto sattaratanasamann
asatthena dhammena abhivijiya ajjh
After conquering this land girt by sea, he reigns by
principle, without rod or sword.
He has well-planted feet.
ni. Yampi imassa, deva, kum
On the soles of his feet there are thousand-spoked wheels,
with rims and hubs, complete in eveM
He has projecting heels.
ro mudutalunahatthap
His hands and feet are tender.
His hands and feet cling gracefully.
His feet are arched.
His calves are like thM
hitakova anonamanto ubhohi
ni parimasati parimajjati
When standing upright and not bending over, the palms of
both hands touch the knees.
ro kosohitavatthaguyho
His private parts are retracted.
He is gold colored; his skin has a golden sheen.
He has delicate skin, so delicate that dust and dirt don
His hairs grow one per pore.
ro uddhaggalomo; uddhagg
His hairs stand up; they
re blue-black and curl clockwise.
His body is as straight as Brahm
He has bulging muscles in seven places.
His chest is like that of a lion.
The gap between the shoulder-blades is
He has the proportional circumference of a banyan tree:
the span of his arms equals the height of his body.
His torso is cylindrical.
He has an excellent sense of taste.
His jaw is like that of a lion.
His teeth have no gaps.
His teeth are perfectly white.
He has a large tongue.
ro brahmassaro karav
He has the voice of Brahm
His eyes are deep blue.
He has eyelashes like a cow
. Yampi imassa, deva,
Between his eyebrows there grows a tuft, soft and white
His head is shaped like a turban.
purisassa dveva gatiyo
These are the thirty-two marks of a great man that the
prince has. A great man who possesses these has only two
possible destinies, no other.
variyappatto sattaratanasamann
If he stays at home he becomM
es a king, a wheel-turning
yakaratanameva sattama
asatthena dhammena abhivijiya ajjh
But if he goes forth from the lay life to homelessness, he
becomes a perfected one, a fully awakened Buddha, who
draws back the veil from the world.
4. How He Came to be Known as Vipass
Atha kho, bhikkhave, bandhum
e ahatehi vatthehi acch
Then King Bandhuma had the brahmin soothsayers dressed
in fresh clothes and satis
Atha kho, bhikkhave, bandhum
Then the king appointed nurses for Prince Vipass
Some suckled him, some bathed him, some held him, and
some carried him on their hip.
tassa kho pana, bhikkhave, vipassissa kum
From when he was born, a white parasol was held over him
night and day, with the thought,
t let cold, heat, grass, dust, or damp bother him.
to kho pana, bhikkhave, vipass
janassa piyo ahosi man
He was dear and beloved by many people,
pi, bhikkhave, uppala
bahuno janassa piya
like a blue water lily, or a pink or white lotus.
evameva kho, bhikkhave, vipass
janassa piyo ahosi man
He was always passed from hip to hip.
to kho pana, bhikkhave, vipass
ca ahosi vaggussaro ca madhurassaro ca
From when he was born, his voice was charming, graceful,
pi, bhikkhave, himavante pabbate karav
It was as sweet as the song of a cuckoo-bird found in the
evameva kho, bhikkhave, vipass
ahosi vaggussaro ca madhurassaro ca
tassa kho pana, bhikkhave, vipassissa kum
From when he was born, Prince Vipass
clairvoyance which manifested as a result of past deeds. He
could see for a league all around both by day and by night.
to kho pana, bhikkhave, vipass
And he was unblinkingly M
watchful, like the gods of the
And because it was said that he was unblinkingly watchful,
he came to be known as
Atha kho, bhikkhave, bandhum
Then while King Bandhuma was sitting in judgment, he
in his lap and explain the case to hiM
nisinno viceyya viceyya atthe pan
And sitting there in his father
thoroughly consider the case and draw a conclusion using a
bhikkhave, vipassissa kum
So this was all the more reason for him to be known as
Atha kho, bhikkhave, bandhum
Then King Bandhuma had three stilt longhouses built for
one for the winter, one for the summer, and one for
and provided him with the
ve kinds of sensual stimulation.
stayed in a stilt longhouse without coming
downstairs for the four months of the rainy season, where
he was entertained by musicians
Atha kho, bhikkhave, vipass
Then, after many thousand years had passed, Prince Vipass
addressed his charioteer,
My dear charioteer, harness the
nest chariots. We will go
to a park and see the scenery.
ti kho, bhikkhave, s
replied the charioteer. He harnessed the chariots
and informed the prince,
ni kho te, deva, bhadd
nest chariots are harnessM
Please go at your convenience.
Atha kho, bhikkhave, vipass
ne carriage and, along with
ne carriages, set out for the park.
kho, bhikkhave, vipass
Along the way he saw an elderly man, bent double, crooked,
, trembling as he walked, ailing, past his
He addressed his charioteer,
My dear charioteer, what has that man done?
For his hair and his body are unlike those of other men.
That, Your Majesty, is called anM
But why is he called an old man?
s called an old man because now he has not long to
But my dear charioteer, am I liable to grow old? Am I not
exempt from old age?
Everyone is liable to grow old, Your Majesty, including you.
No-one is exempt from old age.
Well then, my dear charioteer, that
s enough of the park for
s return to the royal compound.
ti kho, bhikkhave, s
replied the charioteer and did so.
Back at the royal compound, the prince brooded, miserable
dhiratthu kira, bho, j
Damn this thing called rebirth, since old age will come to
Atha kho, bhikkhave, bandhum
Then King Bandhuma summoned the charioteer and said,
mittha? Kacci, samma s
My dear charioteer, I hope the prince enjoyed himself at
the park? I hope he was happy there?
No, Your Majesty, the prince didn
t enjoy himself at the
But what did he see on the way to the park?
And the charioteer told the king about seeing the old man
, deva, vipassissa kum
dhiratthu kira, bho, j
Atha kho, bhikkhave, bandhumassa ra
Then King Bandhuma thought,
must not renounce the throne. He must not
go forth from the laM
y life to homelessness. And the words of
the brahmin soothsayers must not come true.
Atha kho, bhikkhave, bandhum
To this end he provided the prince with even more of the
ve kinds of sensual stimulation,
with which the prince amused himself.
Atha kho, bhikkhave, vipass
Then, after many thousand years had passed, Prince Vipass
had his charioteer drive him to the park once more.
kho, bhikkhave, vipass
Along the way he saw a man who was ill, su
ill, collapsed in his own urine and feces, being picked up by
some and put down by others.
He addressed his charioteer,
My dear charioteer, what has that man done?
For his eyes and his voice are unlike those of other men.
That, Your Majesty, is called a sick man.
But why is he called a sick man?
s called an sick man; hopefully he will recover from that
But my dear charioteer, am I liable to fall sick? Am I not
exempt from sickness?
Everyone is liable to fall sick, Your Majesty, including you.
No-one is exempt from sickness.
Well then, my dear charioteer, that
s enough of the park for
s return to the royal compound.
ti kho, bhikkhave, s
replied the charioteer and did so.
Back at the royal compound, the prince brooded, miserable
dhiratthu kira, bho, j
Damn this thing called rebirth, since old age and sickness
will come to anyone who
Atha kho, bhikkhave, bandhum
a summoned the charioteer and said,
abhiramittha, kacci, samma s
My dear charioteer, I hope the prince enjoyed himself at
the park? I hope he was happy there?
No, Your Majesty, the prince didn
t enjoy himself at the
But what did he see on the way to the park?
And the charioteer told the king about seeing the sick man
, deva, vipassissa kum
dhiratthu kira, bho, j
Atha kho, bhikkhave, bandhumassa ra
Then King Bandhuma thought,
must not renounce the throne. He must not
go forth from the lay life to homelessness. And the words of
the brahmin soothsayers must not come true.
Atha kho, bhikkhave, bandhum
To this end he provided the prince with even more of the
ve kinds of sensual stimulation,
with which the prince amused himself.
Atha kho, bhikkhave, vipass
Then, after many thousand years had passed, Prince Vipass
had his charioteer drive him to the park once more.
kho, bhikkhave, vipass
Along the way he saw a large crowd gathered making a bier
out of garments of di
He addressed his charioteer,
My dear charioteer, why is that crowd making a bier?
Your Majesty, is for someone who
Well then, drive the chariot up to the departed.
ti kho, bhikkhave, s
replied the charioteer, and did so.
kho, bhikkhave, vipass
When the prince saw the corpse of the dM
addressed the charioteer,
But why is he called departed?
s called departed because now his mother and father,
his relatives and kin shall see him no more, and he shall
never again see them.
But my dear charioteer, am I liable to die? Am I not exempt
mampi na dakkhanti devo v
Will the king and queen and my other relatives and kin see
And shall I never again see them?
Everyone is liable to die, Your Majesty, inclM
one is exempt from death.
tampi na dakkhanti devo v
The king and queen and your other relatives and kin shall
tvampi na dakkhissasi deva
and you shall never again see them.
Well then, my dear charioteer, that
s enough of the park for
s return to the royalM
ti kho, bhikkhave, s
replied the charioteer and did so.
Back at the royal compound, the prince brooded, miserable
dhiratthu kira, bho, j
thing called rebirth, since old age, sickness, and
death will come to anyone who
Atha kho, bhikkhave, bandhum
Then King Bandhuma summoned the charioteer and said,
abhiramittha, kacci, samma s
My dear charioteer, I hope the prince enjoyed himself at
the park? I hope he was happy there?
No, Your Majesty, the prince didn
t enjoy himself at the
But what did he see on the way to the park?
And the charioteer told the king about seeing the dead man
, deva, vipassissa kum
, sopi na dakkhissati m
mampi na dakkhanti devo v
tampi na dakkhanti devo v
, tvampi na dakkhissasi deva
, deva, vipassissa kum
dhiratthu kira, bho, j
Atha kho, bhikkhave, bandhumassa ra
Then King Bandhuma thought,
must not renounce the throne. He must not
go forth from the lay life to homelessnessM
the brahmin soothsayers must not come true.
Atha kho, bhikkhave, bandhum
To this end he provided the prince with even more of the
ve kinds of sensual stimulation,
with which the prince amused himself.
Atha kho, bhikkhave, vipass
Then, after many thousand years had passed, Prince Vipass
had his charioteer drive him to the park once more.
ti kho, bhikkhave, s
ni kho te, deva, bhadd
Atha kho, bhikkhave, vipass
kho, bhikkhave, vipass
Along the way he saw a man, a renunciM
head, wearing an ocher robe.
He addressed his charioteer,
My dear charioteer, what has that man done?
For his head and his clothes are unlike those of other men.
Eso kho, deva, pabbajito n
That, Your Majesty, is called a renunciate.
is he called a renunciate?
Eso kho, deva, pabbajito n
He is called a renunciate because he celebrates principled
and fair conduct, skillful actions, good deeds, harmlessness,
and compassion for living creatures.
Then I celebrate the one called a renunciate, who
celebrates principled and fair conduct, skillful actions, good
deeds, harmlessness, and compassion for living creatures!
rathi, yena so pabbajito tena
Well then, drive the chariot up to that renunciate.
ti kho, bhikkhave, s
yena so pabbajito tena ratha
replied the charioteer, and dM
Atha kho, bhikkhave, vipass
said to that renunciate,
My good man, what have you done?
For your head and your clothes are unlike those of other
kho, deva, pabbajito n
Sire, I am what is called a renunciate.
, samma, pabbajito n
But why are you callM
kho, deva, pabbajito n
I am called a renunciate because I celebrate principled and
fair conduct, skillful actions, good deeds, harmlessness, and
compassion for living creatures.
, samma, pabbajito n
Then I celebrate the one called a renunciate, who
celebrates principled and fair conduct, skillful actions, good
deeds, harmlessness, and compassion for living creatures!
9. Bodhisattapabbajj
Atha kho, bhikkhave, vipass
Then the prince addressed the charioteer,
Well then, my dear charioteer, take the chariot and return
to the royal compounM
pana idheva kesamassu
my hair and beard right here, dress in
ocher robes, and go forth from the lay life to homelessness.
ti kho, bhikkhave, s
replied the charioteer and did so.
ro tattheva kesamassu
his hair and beard, dressed
in ocher robes, and went forth from the lay life to
10. A Great Crowd Goes Forth
Assosi kho, bhikkhave, bandhumatiy
A large crowd of 84,000 people in the capital of
It occurred to them,
na so orako dhammavinayo, na s
This must be no ordinary teaching and training, no
ordinary going forth in which Prince Vipass
If even the prince goes forth, why don
Atha kho, so bhikkhave, mah
Then that great crowd of 84,000 people shaved o
hair and beard, dressed in ocher robes, and followed the
one intent on awakening, Vipass
, by going forth from tM
lay life to homelessness.
Escorted by that assembly, Vipass
wandered on tour among
the villages, towns, and capital cities.
Atha kho, bhikkhave, vipassissa bodhisattassa
Then as he was in private retreat this thought came to his
s not appropriate for me to live in a crowd. Why don
live alone, withdrawn from the group?
Atha kho, bhikkhave, vipass
After some time he withdrew from the group to live alone.
The 84,000 went one way, but Vipass
11. Bodhisattaabhinivesa
Atha kho, bhikkhave, vipassissa bodhisattassa
pagatassa rahogatassa pa
cetaso parivitakko udap
, the one intent on awakening, was in private
retreat this thought came to his mind,
yati ca cavati ca upapajjati ca, atha ca panimassa
Alas, this world has fallen into trouble. It
dies, passes away, and is M
reborn, yet it doesn
how to escape from this su
ering, from old age and death.
ma imassa dukkhassa nissara
Oh, when will an escape be found from this su
Atha kho, bhikkhave, vipassissa bodhisattassa
kimhi nu kho sati jar
When what exists is there old age and death? What is a
condition for old agM
Atha kho, bhikkhave, vipassissa bodhisattassa yoniso
Then, through proper attention, Vipass
When rebirth exists there
s old age and death. Rebirth is a
condition for old age and death.
Atha kho, bhikkhave, vipassissa bodhisattassa
When what exists is there rebirth? What is a condition for
Atha kho, bhikkhave, vipassissa bodhisattassa yoniso
Then, through proper attention, Vipass
ti hoti, bhavapaccay
When continued existence exists there
s rebirth. Continued
existence is a condition for rebirth.
Atha kho, bhikkhave, vipassissa bodhisattassa
kimhi nu kho sati bhavoM
When what exists is there continued existence? What is a
condition for continued existence?
Atha kho, bhikkhave, vipassissa bodhisattassa yoniso
Then, through proper attention, Vipass
ne kho sati bhavo hoti, up
When grasping exists there
s continued existence.
Grasping is a condition for continued existence.
Atha kho, bhikkhave, vipassissa bodhisattM
kimhi nu kho sati up
When what exists is there grasping? What is a condition for
Atha kho, bhikkhave, vipassissa bodhisattassa yoniso
Then, through proper attention, Vipass
When craving exists there
s grasping. Craving is a
condition for graspinM
Atha kho, bhikkhave, vipassissa bodhisattassa
kimhi nu kho sati ta
When what exists is there craving? What is a condition for
Atha kho, bhikkhave, vipassissa bodhisattassa yoniso
Then, through proper attention, Vipass
When feeling exists there
Atha kho, bhikkhave, vipassissa bodhisattassa
kimhi nu kho sati vedan
When what exists is there feeling? What is a condition for
Atha kho, bhikkhave, vipassissa bodhisattassa yoniso
Then, through proper attention, Vipass
phasse kho sati vedan
When contact exists tM
s feeling. Contact is a condition
Atha kho, bhikkhave, vipassissa bodhisattassa
kimhi nu kho sati phasso hoti, ki
When what exists is there contact? What is a condition for
Atha kho, bhikkhave, vipassissa bodhisattassa yoniso
Then, through proper attention, Vipass
yatane kho sati phasso hoti, sa
elds are a condition for contact.
Atha kho, bhikkhave, vipassissa bodhisattassa
kimhi nu kho sati sa
When what exists are there the six sense
condition for the six sense
Atha kho, bhikkhave, vipassissa bodhisattassa yoniso
Then, through proper attention, M
When name and form exist there are the six sense
Name and form are a condition for the six sense
Atha kho, bhikkhave, vipassissa bodhisattassa
When what exists are there name and form? What is a
condition for name and form?
ve, vipassissa bodhisattassa yoniso
Then, through proper attention, Vipass
When consciousness exists there are name and form.
Consciousness is a condition for name and form.
Atha kho, bhikkhave, vipassissa bodhisattassa
kimhi nu kho sati vi
exists is there consciousness? What is a
condition for consciousness?
Atha kho, bhikkhave, vipassissa bodhisattassa yoniso
Then, through proper attention, Vipass
When name and form exist there
s consciousness. Name
and form are a condition for consciousness.
Atha kho, bhikkhave, vipassissa bodhisattassa
This consciousness turns back from name and form, and
It is to this extent that one may be reborn, grow old, die,
pass away, or reappear. That is:
phasso, phassapaccay
sokaparidevadukkhadomanassup
Name and form are conditions for consciousness.
Consciousness is a condition for name and form. Name and
form are conditions for the six sense
elds are conditions for contact. Contact is a condition for
feeling. Feeling is a condition for craving. Craving is a
condition for grasping. GraM
sping is a condition for
continued existence. Continued existence is a condition for
rebirth. Rebirth is a condition for old age and death, sorrow,
lamentation, pain, sadness, and distress to come to be.
Evametassa kevalassa dukkhakkhandhassa samudayo
That is how this entire mass of su
ti kho, bhikkhave, vipassissa
bodhisattassa pubbe ananussutesu dhammesu
Origination, origination.
Such was the vision, knowledge,
wisdom, realization, and light that arose in Vipass
intent on awakening, regarding teachings not learned
before from another.
Atha kho, bhikkhave, vipassissa bodhisattassa
kimhi nu kho asati jar
t exist is there no old age and death?
When what ceases do old age and death cease?
Atha kho, bhikkhave, M
vipassissa bodhisattassa yoniso
Then, through proper attention, Vipass
s no old age and death.
When rebirth ceases, old age and death cease.
Atha kho, bhikkhave, vipassissa bodhisattassa
kimhi nu kho asati j
ti na hoti, kissa nirodh
t exist is there no rebirth? When what
ceases does rebirth cease?
Atha kho, bhikkhave, vipassissa bodhisattassa yoniso
Then, through proper attention, Vipass
ti na hoti, bhavanirodh
When continued existence doesn
When continued existence ceases, rebirth ceases.
Atha kho, bhikkhave, vipassissa bodhisattassa
kimhi nu kho asati bhavo na hoti, kissa nirodh
t exist is there no continued existence?
When what ceases does continued existence cease?
Atha kho, bhikkhave, vipassissa bodhisattassa yoniso
Then, through proper attention, Vipass
ne kho asati bhavo na hoti, up
existence. When graspM
ing ceases, continued existence
Atha kho, bhikkhave, vipassissa bodhisattassa
kimhi nu kho asati up
na hoti, kissa nirodh
t exist is there no grasping? When what
ceases does grasping cease?
Atha kho, bhikkhave, vipassissa bodhisattassa yoniso
Then, through proper attention, Vipass
craving ceases, grasping ceases.
Atha kho, bhikkhave, vipassissa bodhisattassa
kimhi nu kho asati ta
na hoti, kissa nirodh
t exist is there no craving? When what
ceases does craving cease?
Atha kho, bhikkhave, vipassissa bodhisattassa yoniso
Then, through proper aM
s no craving. When feeling
ceases, craving ceases.
Atha kho, bhikkhave, vipassissa bodhisattassa
kimhi nu kho asati vedan
na hoti, kissa nirodh
t exist is there no feeling? When what
ceases does feeling cease?
Atha kho, bhikkhave, vipassissa bodhM
Then, through proper attention, Vipass
phasse kho asati vedan
na hoti, phassanirodh
contact ceases, feeling ceases.
Atha kho, bhikkhave, vipassissa bodhisattassa
kimhi nu kho asati phasso na hoti, kissa nirodh
t exist is there no contact? When whaM
ceases does contact cease?
Atha kho, bhikkhave, vipassissa bodhisattassa yoniso
Then, through proper attention, Vipass
yatane kho asati phasso na hoti,
elds cease, contact ceases.
Atha kho, bhikkhave, vipassissa bodhisattassa
kimhi nu kho asati sM
t exist are there no six sense
When what ceases do the six sense
Atha kho, bhikkhave, vipassissa bodhisattassa yoniso
Then, through proper attention, Vipass
When name and form don
t exist there are no six sense
When name and form cease, the six sense
Atha kho, bhikkhave, vipassissa bodhisattassa
kimhi nu kho asati n
t exist are there no name and form?
When what ceases do name and form cease?
Atha kho, bhikkhave, vipassissa bodhisattassa yoniso
Then, through proper attention, Vipass
When consciousness doesn
t exist there are no name and
form. When consciousness ceases, name and form cease.
Atha kho, bhikkhave, vipassissa bodhisattassa
kimhi nu kho asati vi
na hoti, kissa nirodh
t exist is there no consciousness? When
what ceases does consciousness cease?
Atha kho, bhikkhave, vipassissa bodhisM
Then, through proper attention, Vipass
When name and form don
When name and form cease, consciousness ceases.
Atha kho, bhikkhave, vipassissa bodhisattassa
I have discovered the path to awM
phassanirodho, phassanirodh
sokaparidevadukkhadomanassup
When name and form cease, consciousness ceases. When
consciousness ceases, name and form ceaM
and form cease, the six sense
elds cease. When the six
elds cease, contact ceases. When contact ceases,
feeling ceases. When feeling ceases, craving ceases. When
craving ceases, grasping ceases. When grasping ceases,
continued existence ceases. When continued existence
ceases, rebirth ceases. When rebirth ceases, old age and
death, sorrow, lamentation, pain, sadness, and distress
Evametassa kevalassa dukkhakkhandhassa nirodho
That is how this entire mass of su
ti kho, bhikkhave, vipassissa
bodhisattassa pubbe ananussutesu dhammesu
Cessation, cessation.
Such was the vision, knowledge,
wisdom, realization, and light that arose in Vipass
intent on awakening, regarding teachings not learned
before from another.
Atha kho, bhikkhave, vipass
Some time later Vipass
meditated observing rise and fall in
ve grasping aggregates.
passa samudayo, iti r
Such is form, such is the origin of form, such is the ending
ya samudayo, iti vedan
Such is feeling, such is the origin of feeling, such is the
Such is perception, such is the origin of M
the ending of perception.
Such are choices, such is the origin of choices, such is the
assa samudayo, iti vi
Such is consciousness, such is the origin of consciousness,
such is the ending of consciousness.
nupassino viharato na cirasseva
Meditating like this his mind was soon freed from
lements by not grasping.
12. The Appeal of Brahm
Atha kho, bhikkhave, vipassissa bhagavato arahato
sambuddhassa etadahosi:
Then the Blessed One Vipass
, the perfected one, the fully
awakened Buddha, thought,
t I teach the Dhamma?
Atha kho, bhikkhave, vipassissa bhagavato arahato
sambuddhassa etadahosi:
duranubodho santo pa
This principle I have discovered is deep, hard to see, hard
to understand, peaceful, sublime, beyond the scope of
reason, subtle, comprehensible to the astute.
But people like attachment, they love it and enjoy it.
s hard for them to see this thing; that is, speci
conditionality, dependent origination.
s also hard for them to see this thing; that is, the stilling
of all activities, the letting go of all attachments, the ending
of craving, fading away, cessation, extinguishment.
ceva kho pana dhamma
; so mamassa kilamatho, s
And if I were to teach the Dhamma, others might not
understand me, which would be wearying and troublesome
Apissu, bhikkhave, vipassi
And then these verses, which were neither supernaturally
inspired, nor learned before in the past, occurred to him:
Kicchena me adhigata
ruggled hard to realize this,
enough with trying to explain it!
This teaching is not easily understood
by those mired in greed and hate.
Those caught up in greed can
s subtle, going against the stream,
deep, hard to see, and very
re shrouded in a mass of darknessM
Itiha, bhikkhave, vipassissa bhagavato arahato
nami, no dhammadesan
So, as the Buddha Vipass
ected like this, his mind
inclined to remaining passive, not to teaching the Dhamma.
Atha kho, bhikkhave, a
vipassissa bhagavato arahato samm
Then a certain Great Brahm
, knowing what the Buddha
was thinking, thought,
ho loko, vinassati vata bho loko, yatra
ma vipassissa bhagavato arahato
sambuddhassa appossukkat
Oh my goodness! The world will be lost, the world will
perish! For the mind of the Realized One Vipass
perfected one, the fully awakened Buddha, inclines to
remaining passive, not to teaching the Dhamma.
Atha kho so, bhikkhave, mah
brahmaloke antarahito vipassissa bhagavato arahato
sambuddhassa purato p
Then, as easily as a strong person would extend or contract
their arm, he vanished from the Brahm
reappeared in front of the Buddha Vipass
Atha kho so, bhikkhave, mah
He arranged his robe over one shoulder, knelt on his right
knee, raised his joined palms toward the Buddha Vipass
desetu, bhante, bhagav
Sir, let the Blessed One teach the Dhamma! Let the Holy
One teach the Dhamma!
There are beings with little dust in their eyes. They
decline because they haven
t heard the teaching.
There will be those who understand the teaching!
vutte, bhikkhave, vipass
When he said this, the Buddha Vipass
mayhampi kho, brahme, etadahosi:
I too thought this, Brahm
t I teach the Dhamma?
, brahme, etadahosi:
Then it occurred to me,
duranubodho santo pa
ceva kho pana dhamma
If I were to teach the Dhamma, others might not
understand me, which would be wearying and troublesome
Kicchena me adhigata
Itiha me, brahme, pa
cikkhato appossukkat
nami, no dhammadesan
ected like this, my mind inclined to remaining
passive, not to teaching the Dhamma.
Dutiyampi kho, bhikkhave, so mah
tatiyampi kho, bhikkhave, so mah
and a third time that Great Brahm
begged the Buddha to
desetu, bhante, bhagav
Atha kho, bhikkhave, vipass
sambuddho brahmuno ca ajjhesana
Then, understanding Brahm
s invitation, the Buddha
surveyed the world with the eye of a Buddha,
because of his compassion for sentient beings.
kho, bhikkhave, vipass
sambuddho buddhacakkhun
satte apparajakkhe mah
rajakkhe tikkhindriye
paye appekacce paralokavajjabhayadass
viharante, appekacce na
paralokavajjabhayadass
And he saw sentient beings with little dust in their eyes, and
some with much dust in their eyes; with keen faculties and
with weak faculties, with good qualities and with bad
qualities, easy to teach and hard to teach. And some of
them lived seeing the danger in the fault to do with the M
world, while others did not.
s like a pool with blue water lilies, or pink or white
lotuses. Some of them sprout and grow in the water without
rising above it, thriving underwater. Some of them sprout
and grow in the water reaching the water
some of them sprout and grow in the water but rise up
above the water and stand with no water clinging to them.
Evameva kho, bhikkhave, vipass
sambuddho buddhacakkhun
addasa satte apparajakkhe mah
tikkhindriye mudindriye sv
paralokavajjabhayadass
vine viharante, appekacce
na paralokavajjabhayadass
In the same way, the Buddha Vipass
saw sentient beings
with little dust in their eyes, and some with much dust in
Atha kho so, bhikkhave, mah
bhagavato arahato samm
Then that Great Brahm
, knowing what the Buddha Vipass
was thinking, addressed him in verse:
Standing high on a rocky mountain,
you can see the people all around.
In just the same way, all-seer, wise one,
ruyha samantacakkhu;
ascend the palace built of Dhamma!
re free of sorrow; but look at these people
overwhelmed with sorrow, oppressed by rebirth and old
Rise, hero! Victor in battle, leader of the caravan,
wander the world without obligation.
Let the Blessed One teach the Dhamma!
There will be those who understand!
Atha kho, bhikkhave, vipass
hen the Buddha Vipass
addressed that Great Brahm
Flung open are the doors to the deathless!
Let those with ears to hear decide their faith.
Thinking it would be troublesome, Brahm
the sophisticated, sublime Dhamma among humans.
Atha kho so, bhikkhave, mah
sambuddhena dhammadesan
Then the Great Brahm
, knowing that his request for the
to teach the Dhamma had been granted,
bowed and respectfully circled him, keeping him on his
right, before vanishing right there.
13. The Chief Disciples
Atha kho, bhikkhave, vipassissa bhagavato arahato
sambuddhassa etadahosiM
Then the Blessed One Vipass
, the perfected one, the fully
awakened Buddha, thought,
Who will quickly understand this teaching?
Atha kho, bhikkhave, vipassissa bhagavato arahato
sambuddhassa etadahosi:
japutto tisso ca purohitaputto
s son, and Tissa, the high priest
son, are astute, competent, clever, and have long had little
japuttassa, tissassa ca
rst of all? They will quickly
understand this teaching.
Atha kho, bhikkhave, vipass
Then, as easily as a strong person would extend or contract
their arm, he vanished from the tree of awakening and
reappeared near the capital city of Bandhumat
park named Sanctuary.
Atha kho, bhikkhave, vipass
addressed the park keeper,
My dear park keeper, please enter the city and say this to
a and the high priest
ye viharati, so tumh
Sirs, the Blessed One Vipass
perfected one, the fully
awakened Buddha, has arrived at Bandhumat
staying in the deer park named Sanctuary. He wishes to see
ti kho, bhikkhave, d
bhagavato arahato samm
replied the park keeper, and did as he was asked.
ye viharati; so tumh
Atha kho, bhikkhave, kha
su. Yena khemo migad
a and the high priest
nest carriages harnessed. Then they mounted a
ne carriage and, along with other
They went by carriage as far as the terrain allowed, then
descended and approached the Buddha Vipass
They bowed and sat down to one side.
kathesi, seyyathida
taught them step by step, with
a talk on giving, ethical conduct, and heaven. He explained
the drawbacks of sensual pleasures, so sordid and corrupt,
si kallacitte muducitte
acitte udaggacitte pasannacitte, atha y
And when he knew that their minds were ready, pliable, rid
of hindrances, joyful, and con
dent he explained the special
teaching of the Buddhas:
ering, its origin, its cessation, and the path.
Just as a clean cloth rid of stains would properly absorb dye,
japuttassa tissassa ca
in that very seat the stainless, immaculate vision of the
Dhamma arose in the king
Everything that has a beginning has an end.
They saw, attained, understood, and fathomed the Dhamma.
They went beyond doubt, got rid of indecision, and became
self-assured and independent of others regarding the
s instructions. They said to the Buddha Vipass
, bhante, abhikkanta
Excellent, sir! Excellent!
pi, bhante, nikkujjita
As if he were righting the overturned, or revealing the
hidden, or pointing out the path to the lost, or lighting a
lamp in the dark so people with good eyes can see what
there, the Buddha has made the teaching clear in many
, bhante, bhagavanta
We go for refuge to the Blessed One, to the teaching, and to
, bhante, bhagavato santike
Sir, may we receive the going forth and ordination in the
kho, bhikkhave, kha
ca purohitaputto vipassissa bhagavato arahato
sambuddhassa santike pabbajja
And they received the going forth, the ordination in the
Then the Buddha Vipass
educated, encouraged,
and inspired them with a Dhamma talk.
He explained the drawbacks of conditioned phenomena, so
sordid and corrupt, and the bene
t of extinguishment.
Being taught like this their minds were soon freed from
lements by not grasping.
14. The Going Forth of the Large Crowd
Assosi kho, bhikkhave, bandhumatiy
A large crowd of 84,000 people in the capital of
that the Blessed One Vipass
, the perfected one, the fully
awakened Buddha, had arrived at Bandhumat
staying in the deer park named Sanctuary.
japutto tisso ca purohitaputto
vipassissa bhagavato arahato samm
And they heard that the king
s son Tissa had shaved o
their hair and beard,
dressed in ocher robesM
, and gone forth from the lay life to
homelessness in the Buddha
It occurred to them,
na so orako dhammavinayo, na s
purohitaputto kesamassu
This must be no ordinary teaching and training, no
ordinary going forth in which the king
s son Tissa have gone forth.
japutto tisso ca purohitaputto
pabbajissanti, kima
If even they go forth, why don
Atha kho so, bhikkhave, mah
Then those 84,000 people left Bandhumat
park named Sanctuary, where they approached the Buddha
, bowed and sat down to one side.
taught them step by step, with
a talk on giving, ethical conduct, andM
heaven. He explained
the drawbacks of sensual pleasures, so sordid and corrupt,
si kallacitte muducitte
acitte udaggacitte pasannacitte, atha y
And when he knew that their minds were ready, pliable, rid
of hindrances, joyful, and con
dent he explained the special
teaching of the Buddhas:
ering, its origin, its cessaM
Just as a clean cloth rid of stains would properly absorb dye,
in that very seat the stainless, immaculate vision of the
Dhamma arose in those 84,000 people:
Everything that has a beginning has aM
They saw, attained, understood, and fathomed the Dhamma.
They went beyond doubt, got rid of indecision, and became
self-assured and independent of others regarding the
s instructions. They said to the Buddha Vipass
, bhante, abhikkanta
Excellent, sir! Excellent!
pi, bhante, nikkujjita
a and Tissa they asked for and received
ordination. Then the Buddha taught them further.
, bhante, bhagavanta
, bhante, bhagavato santike
ni vipassissa bhagavato arahato
sambuddhassa santike pabbajja
Being taught like this their minds were soon freed from
lements by not grasping.
15. The 84,000 Who Had Gone Forth Previously
The 84,000 people who had gone forth previously also
It seems the Blessed One Vipass
, the perfected one, the
fully awakened Buddha, has arrived at Bandhumat
staying in the deer park named Sanctuary. And he is
teaching the Dhamma!
Atha kho, bhikkhave, t
Then they too went to see the Buddha Vipass
Dhamma, went forth, and became freed from de
si kallacitte muducitte
acitte udaggacitte pasannacitte, atha y
, bhante, abhikkanta
pi, bhante, nikkujjita
, bhante, bhagavato santike
ni vipassissa bhagavato
sambuddhassa santike pabbajja
16. The Allowance to Wander
Tena kho pana, bhikkhave, samayena bandhumatiy
hibhikkhusatasahassa
Now at that time a large Sa
gha of 6,800,000 mendicants
were residing at Bandhumat
Atha kho, bhikkhave, vipassissa bhagavato arahato
sambuddhassa rahogatassa pa
cetaso parivitakko udap
As the Buddha Vipass
was in private retreat this thought
kho etarahi bhikkhusa
hibhikkhusatasahassa
gha residing at Bandhumat
now is large. What if I
Wander forth, mendicants, for the welfare and happiness
of the people, out of compassion for the world, for the
t, welfare, and happiness of gods and humans.
ekena dve agamittha;
Let not two go by one road.
desetha, bhikkhave, dhamma
Teach the Dhamma that
s good in the beginning, good in
the middle, and good in the end, meaningful and well-
phrased. And reveal a spiritual practice that
There are beings with little dust in their eyes. They
decline because they haven
t heard the teaching.
bhavissanti dhammassa a
There will be those who understand the teaching!
But when six years have passed, you must all come to
to recite the monastic code.
Atha kho, bhikkhave, a
vipassissa bhagavato arahato samm
brahmaloke antarahito vipassissa bhagavato arahato
sambuddhassa puratoM
Then a certain Great Brahm
, knowing what the Buddha
was thinking, as easily as a strong person would
extend or contract their arm, vanished from the Brahm
realm and reappeared in front of the Buddha Vipass
Atha kho so, bhikkhave, mah
He arranged his robe over one shoulder, knelt on his M
knee, raised his joined palms toward the Buddha Vipass
s so true, Blessed One! That
s so true, Holy One!
kho, bhante, etarahi bhikkhusa
hibhikkhusatasahassa
gha residing at Bandhumat
now is large. Please
urge them to wander, as you thought.
caratha, bhikkhave, c
ekena dve agamittha;
desetha, bhikkhave, dhamma
yanti, bhavissanti dhammassa
Api ca, bhante, maya
ll make sure that when six years have passed the
mendicants will return to Bandhumat
Idamavoca, bhikkhave, so mah
s what that Great Brahm
Then he bowed and respectfully circled the Buddha Vipass
keeping him on his right side, before vaM
nishing right there.
Atha kho, bhikkhave, vipass
Then in the late afternoon, the Buddha Vipass
retreat and addressed the mendicants, telling them all that
had happened. Then he said,
, bhikkhave, rahogatassa pa
cetaso parivitakko udap
kho etarahi bhikkhusa
caratha, bhikkhave, c
ekena dve agamittha;
desetha, bhikkhave, dhamma
yanti, bhavissanti dhammassa
Atha kho, bhikkhave, a
brahmaloke antarahito mama purato p
Atha kho so, bhikkhave, mah
kho, bhante, etarahi bhikkhusa
hibhikkhusatasahassa
caratha, bhikkhave, c
ekena dve agamittha;
desetha, bhikkhave, dhamma
yanti, bhavissanti dhammaM
Api ca, bhante, maya
Idamavoca, bhikkhave, so mah
mi, bhikkhave, caratha c
Wander forth, mendicants, for the welfare anM
the people, out of compassion for the world, for the bene
welfare, and happiness of gods and humans.
ekena dve agamittha;
Let not two go by one road.
desetha, bhikkhave, dhamma
Teach the Dhamma that
s good in the beginning, good in
the middle, and good in the end, meaningful and well-
phrased. And reveal a spiritual pracM
There are beings with little dust in their eyes. They
decline because they haven
t heard the teaching.
bhavissanti dhammassa a
There will be those who understand the teaching!
Api ca, bhikkhave, channa
But when six years have passed, you must all come to
to recite the monastic code.
Atha kho, bhikkhave, bhikkh
Then most of the mendicants departed to wander the
country that very day.
Tena kho pana samayena jambud
Now at that time there were 84,000 monasteries in India.
Ekamhi hi vasse nikkhante devat
rst year came to an end the deities raised
ve years have passed, you must all go to
to recite the monastic code.
su vassesu nikkhantesu
And when the second year
su vassesu nikkhantesu
su vassesu nikkhantesu
casu vassesu nikkhantesu devat
fth year came to an end, the deities raised the cry:
Now one year remains.
ekassa vassassa accayena bandhumat
When one year has passed, you must all go to Bandhumat
to recite the monastic code.
Chasu vassesu nikkhantesu devat
And when the sixth year came to an end the deiM
Good sirs, the sixth year has ended.
Now is the time that you must go to Bandhumat
Atha kho te, bhikkhave, bhikkh
vena appekacce devat
Then that very day the mendicants went tM
recite the monastic code. Some went by their own psychic
power, and some by the psychic power of the deities.
And there the Blessed One Vipass
, the perfected one, the
fully awakened Buddha, recited the monastic code thus:
Patient acceptance is the highest austerity.
Extinguishment is the M
highest, say the Buddhas.
No true renunciate injures another,
nor does an ascetic hurt another.
to embrace the good;
this is the instruction of the Buddhas.
Not speaking ill nor doing harm;
restraint in the monastic M
moderation in eating;
staying in remote lodgings;
commitment to the higher mind
this is the instruction of the Buddhas.
17. Being Informed by Deities
At one time, mendicants, I was staying near Ukka
the Subhaga Forest at the root of a magni
, bhikkhave, rahogatassa pa
cetaso parivitakko udap
As I was in private retreat this thought came to mind,
nd an abode of sentient beings where I
t previously abided in all this long time, except for
the gods of the pure abodes.
, bhikkhave, seyyath
le antarahito avihesu devesu
Then, as easily as a strong person would extend or contract
their arm, I vanished from the Subhaga Forest and
reappeared with the Aviha gods.
, bhikkhave, devanik
In that order of gods, many thousands, many hundreds of
thousands of deities approached me, bowed, stood to one
side, and said to me,
Ninety-one eons ago, good sir, the Buddha Vipass
the world, perfected and fully awakened.
ahosi, khattiyakule udap
He was born as an aristocrat into an aristocrat family.
He lived for 80,000 years.
at the root of a trumpet
ne pair of chief disciples named Kha
hibhikkhusatasahassa
to ahosi bhikkhusatasahassa
sambuddhassa ime tayo s
He had three gatherings of disciples
one of 6,800,000, one
of 100,000, and one of 80,000
all of them mendicants who
sambuddhassa asoko n
He had as chief attendant a mendicant named Asoka.
sambuddhassa bandhum
His father was King Bandhuma,
his birth mother was Queen Bandhumat
and their capital city was named Bandhumat
dhammacakkappavattana
And such was his renM
unciation, such his going forth, such
his striving, such his awakening, and such his rolling forth
of the wheel of Dhamma.
, vipassimhi bhagavati
And good sir, after leading the spiritual life under that
we lost our desire for sensual pleasures and
And other deities came and similarly recounted the details
yeva kho, bhikkhave, devanik
In that order of gods, many hundreds of deities approached
me, bowed, stood to one side, and said to me,
, bhaddakappe bhagav
sambuddho loke uppanno.
present fortunate eon, good sir, you have arisen in
the world, perfected and fully awakened.
You were born as an aristocrat into an aristocrat family.
Gotama is your clan.
For you the life-span is short, brief, and
lived person lives for a century or a little moM
You were awakened at the root of a peepul tree.
ne pair of chief disciples named S
You have had one gathering of disciM
who had ended their de
You have as chief attendant a mendicant named
Your father is King Suddhodana,
your birth mother was Queen M
and your capital city was Kapilavatthu.
dhammacakkappavattana
And such was your renunciation, such your going forth,
such your striving, such your awakening, and such your
rolling forth of the wheel of Dhamma.
, bhagavati brahmacariya
And good sir, after leading the spiritual life under you we
lost our desire for sensual pleasures and were reborn here.
vihehi devehi saddhi
Then together with the Aviha gods I went to see the Atappa
, bhikkhave, avihehi ca devehi atappehi
the Gods Fair to See
, bhikkhave, avihehi ca devehi
atappehi ca devehi sudassehi ca devehi saddhi
bhikkhave, avihehi ca devehi atappehi ca devehi
sudassehi ca devehi sudM
and the Fair Seeing Gods. Then together with all these gods
I went to see the Gods of Akani
ha, where we had a similar
hibhikkhusatasahassa
sambuddhassa ime tayo s
sambuddhassa asoko n
sambuddhassa bandhum
, vipassimhi bhagavati
yeva kho, bhikkhave, devanik
sikhimhi bhagavati tasmi
, vessabhumhi bhagavati
, bhaddakappe kakusandho
gamano kassapo bhagav
kassapamhi bhagavati brahmacariya
yeva kho, bhikkhave, devanik
, bhaddakappe bhagav
sambuddho loke uppanno.
dhammacakkappavattana
, bhagavati brahmacariya
Iti kho, bhikkhave, tath
te buddhe parinibbute
titopi anussarati, n
anussarati, gottatopi anussarati,
vakayugatopi anussarati,
And that is how the Realized One is able to recollect the
caste, names, clans, life-span, chief disciples, and
gatherings of disciples of the Buddhas of the past who have
become completely extinguished, cut o
the cycle, and transcended
ering. It is both because I have clearly comprehended
the principle of the teachings,
te buddhe parinibbute chinnapapa
titopi anussarati, n
matopi anussarati, gottatopi
vakayugatopi anussarati, s
te bhagavanto ahesu
and also because the deities told me.
That is what the Buddha said.
ed, the mendicants were happy with what the
Discourse on Causation
ya 15 - Long Discourses 15
1. Dependent Origination
At one time the Buddha was staying in the land of the
Kurus, near the Kuru town named Kamm
nanda went up to the Buddha, bowed, sat
down to one side, and said to him,
s incredible, sir, it
so ca, atha ca pana me
in that this dependent origination is deep and appears
deep, yet to me it seems as plain as can be.M
This dependent origination is deep and appears deep.
nanda, dhammassa ananubodh
It is because of not understanding and not penetrating this
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.
c condition for old age and
you should answer,
What is a condition for old age and death?
Rebirth is a condition for old age and
c condition for rebirth?
What is a condition for rebirth?
Continued existence is a condition for rebirth.
c condition for continued
you should answer,
What is a condition for continued existence?
Grasping is a condition for continued
c condition for grasping?
What is a condition for grasping?
Craving is a condition for grasping.
c condition for craving?
What is a condition for craving?
Feeling is a condition for craving.
c condition for feeling?
What is a condition for feeling?
Contact is a condition for feeling.
c condition for contact?
What is a condition for contact?
Name and form are conditions for contact.
c condition for name and
you should answer,
What is a condition for name and form?
Consciousness is a condition for name and
you should answer,
What is a condition for consciousness?
Name and form are conditions for
phasso, phassapaccay
sokaparidevadukkhadomanassup
So: name and form are conditions for consciousness.
Consciousness is a condition for name and form. Name and
form are conditions for contact. Contact is a condition for
feeling. Feeling is M
a condition for craving. Craving is a
condition for grasping. Grasping is a condition for
continued existence. Continued existence is a condition for
rebirth. Rebirth is a condition for old age and death, sorrow,
lamentation, pain, sadness, and distress to come to be.
Evametassa kevalassa dukkhakkhandhassa samudayo
That is how this entire mass of su
Rebirth is a condition for old age and death
said. And this is a way to understand how this is so.
bhavissa sabbena sabba
kassaci kimhici, seyyathida
Suppose there were totally and utterly no rebirth for
That is, there were no rebirth of sentient beings into their
of gods, fairies, spirits, creatures, humans,
quadrupeds, birds, or reptiles, each into their own realm.
s no rebirth at all, with the cessation of rebirth,
would old age and deM
nanda, eseva hetu eta
samudayo esa paccayo jar
s why this is the cause, source, origin, and condition
of old age and death, namely rebirth.
Continued existence is a condition for rebirth
I said. And this is M
a way to understand how this is so.
bhavissa sabbena sabba
kassaci kimhici, seyyathida
Suppose there were totally and utterly no continued
existence for anyone anywhere.
bhave asati bhavanirodh
That is, continued existence in the sensual realm, the realm
of luminous form, or the formless realm. When there
continued existence at all, with the cessatiM
existence, would rebirth still be found?
nanda, eseva hetu eta
samudayo esa paccayo j
s why this is the cause, source, origin, and condition
of rebirth, namely continued existence.
Grasping is a condition for continued existence
what I said. And this is a way to understand how this is so.
bhavissa sabbena sabba
kassaci kimhici, seyyathida
Suppose there were totally and utterly no grasping for
That is, grasping at sensual pleasures, views, precepts and
, and theories of a self. When there
grasping at all, with the cessation of grasping, would
continued existence still be found?
nanda, eseva hetu eta
samudayo esa paccayo bhavassa, yadida
s why this is the cause, source, origin, and condition
of continued existence, namely grasping.
Craving is a condition for grasping
this is a way to understand how this is so.
bhavissa sabbena sabba
kassaci kimhici, seyyathida
Suppose there were totally and utterly no craving for
That is, craving for sights, sounds, smells, tastes, touches,
and thoughts. When there
s no craving at all, with the
cessation of craving, would grasping still be found?
nanda, eseva hetu eta
samudayo esa paccayo up
s why this is the cause, source, origin, and condition
of grasping, namely craving.
Feeling is a condition for craving
this is a way to understand how this is so.
bhavissa sabbena sabba
kassaci kimhici, seyyathida
Suppose there were totally and utterly no feeling for
That is, feeling born of contact through the eye, ear, nose,
tongue, body, and mind. When there
s no feeling at all, with
the cessation of feeling, would craving still be found?
nanda, eseva hetu eta
samudayo esa paccayo ta
s why this is the cause, source, origin, and condition
icca vinicchayo, vinicchaya
nanda, that feeling is a cause of craving. Craving is
a cause of seeking. Seeking is a cause of gaining material
possessions. Gaining materiaM
l possessions is a cause of
assessing. Assessing is a cause of desire and lust. Desire
and lust is a cause of attachment. Attachment is a cause of
possessiveness. Possessiveness is a cause of stinginess.
Stinginess is a cause of safeguarding.
Owing to safeguarding, many bad, unskillful things come to
be: taking up the rod and the sword, quarrels, argumentM
ghts, accusations, divisive speech, and lies.
Owing to safeguarding, many bad, unskillful thingM
be: taking up the rod and the sword, quarrels, arguments,
ghts, accusations, divisive speech, and lies
what I said. And this is a way to understand how this is so.
bhavissa sabbena sabba
kassaci kimhici, sabbaso
Suppose there were totally and utterlyM
no safeguarding for
anyone anywhere. When there
s no safeguarding at all, with
the cessation of safeguarding, would those many bad,
unskillful things still come to be?
nanda, eseva hetu eta
samudayo esa paccayo
s why this is the cause, source, M
origin, and condition
for the origination of those many bad, unskillful things,
namely safeguarding.
Stinginess is a cause of safeguarding
And this is a way to understand how this is so.
kassaci kimhici, sabbaso
macchariye asati macchariyM
Suppose there were totally and utterly no stinginess for
anyone anywhere. When there
s no stinginess at all, with
the cessation of stinginess, would safeguarding still be
nanda, eseva hetu eta
samudayo esa paccayo
s why this is the cause, source, origin, and condition
of safeguarding, namely stinginess.
Possessiveness is a cause of stinginess
And this is a way to understand how this is so.
bhavissa sabbena sabba
kassaci kimhici, sabbaso pariggahe
asati pariggahanirodh
api nu kho macchariya
Suppose there were totally and utterly no possessivenesM
for anyone anywhere. When there
s no possessiveness at
all, with the cessation of possessiveness, would stinginess
nanda, eseva hetu eta
samudayo esa paccayo macchariyassa, yadida
s why this is the cause, source, origin, and condition
of stinginess, namely possessiveness.
Attachment is a cause of possessiveness
said. And this is a way to understand how this is so.
bhavissa sabbena sabba
kassaci kimhici, sabbaso ajjhos
api nu kho pariggaho
Suppose there were totally and utterly no attachment for
anyone anywhere. When there
s no attachment at all, with
the cessation of attachment, would posseM
nanda, eseva hetu eta
samudayo esa paccayo pariggahassa
s why this is the cause, source, origin, and condition
of possessiveness, namely attachment.
Desire and lust is a cause of attachmentM
said. And this is a way to understand how this is so.
kassaci kimhici, sabbaso
Suppose there were totally and utterly no desire and lust
for anyone anywhere. When there
s no desire and lust at
all, with the cessation of desire and lust, would attachment
nanda, eseva hetu eta
samudayo esa paccayo ajjhos
s why this is the cause, source, origin, and condition
of attachment, namely desire and lust.
Assessing is a cause of desire and lust
And this is a way to understand how this is so.
kassaci kimhici, sabbaso
vinicchaye asati vinicchayanirodh
Suppose there were totally and utterly no assessing for
anyone anywhere. When there
s no assessing at all, with
the cessation of assessing, would desire and lust still be
nanda, eseva hetu eta
samudayo esa paccayo chandar
s why this is the cause, source, origin, and condition
of desire and lust, namely assessing.
Gaining material possessions is a cause of assessing
s what I said. And this is a way to understand how this
bhavissa sabbena sabba
kassaci kimhici, sabbaso l
api nu kho vinicchayo
Suppose there were totally and utterly no gaining of
material possessions for anyone anywhere. When there
gaining of material possessions at all, with the cessation of
gaining material possessions, would assessing still be
nanda, eseva hetu eta
samudayo esa paccayo vinicchayassa, yadida
s why this is the cause, source, origin, anM
of assessing, namely the gaining of material possessions.
Seeking is a cause of gaining material possessions
what I said. And this is a way to understand how this is so.
kassaci kimhici, sabbaso
Suppose there were totally and utterly no seeking for
anyone anywhere. When there
s no seeking at all, with the
cessation of seeking, would the gaining of material
possessions still be found?
nanda, eseva hetu eta
samudayo esa paccayo l
s why this is the cause, source, origin, and condition
of gaining material possessions, namely seeking.
Craving is a cause of seeking
s what I said. And this
is a way to understand how this is so.
bhavissa sabbena sabba
kassaci kimhici, seyyathida
Suppose there were totally and utterly no craving for
api nu kho pariyesan
That is, craving for sensual pleasures, craving for continued
existence, and craving to end existence. When there
craving at all, with the cessation of craving, would seeking
nanda, eseva hetu eta
samudayo esa paccayo pariyesan
s why this is the cause, source, origin, and condition
of seeking, namely cravinM
nanda, ime dve dhamm
nanda, these two things are united by the two
Contact is a condition for feeling
this is a way to understand how this is so.
bhavissa sabbena sabba
kassaci kimhici, seyM
Suppose there were totally and utterly no contact for
cakkhusamphasso sotasamphasso gh
yasamphasso manosamphasso,
sabbaso phasse asati phassanirodh
That is, contact through the eye, ear, nose, tongue, body,
and mind. When there
s no contact at all, with the cessation
of contact, would feeling still be found?
nanda, eseva hetu eta
samudayo esa paccayo vedan
s why this is the cause, source, origin, and condition
of feeling, namely contact.
Name and form are conditions for contact
said. And this is a way to understand how this is so.
gesu tesu nimittesu tesu uddesesu
ye adhivacanasamphasso
Suppose there were none of the features, attributes, signs,
and details by which the category of mental phenomena is
found. Would linguistic contact still be found in the category
of physical phenomena?
tesu uddesesu asati api nu kho
Suppose there were none of the features, attributes, signs,
and details by which the category of physical phenomena is
found. Would impingement contact still be found in the
category of mental phenomena?
tesu uddesesu asati api nu M
adhivacanasamphasso v
Suppose there were none of the features, attributes, signs,
and details by which the categories of mental or physical
phenomena are found. Would either linguistic contact or
impingement contact still be found?
uddesesu asati api nu kho phasso pa
pose there were none of the features, attributes, signs,
and details by which name and form are found. Would
contact still be found?
nanda, eseva hetu eta
samudayo esa paccayo phassassa, yadida
s why this is the cause, source, origin, and condition
of contact, namely name and form.
Consciousness is a condition for name and form
what I said. And this is a way to understand how this is so.
okkamissatha, api nu kho n
If consciousness were not conceived in the mother
would name and form coagulate there?
vokkamissatha, api nu kho n
If consciousness, after being conceived in the mother
womb, were to be miscarried, would name and form be
born into this state of existence?
nanda, daharasseva sato
If the consciousness of a young boy or girl werM
, would name and form achieve growth, increase, and
nanda, eseva hetu eta
samudayo esa paccayo n
s why this is the cause, source, origin, and condition
of name and form, namely consciousness.
Name and form are conditions for consciousness
what I said. And this is a way to understand how this is so.
labhissatha, api nu kho
dukkhasamudayasambhavo pa
If consciousness were not to become established in name
and form, would the coming to be of the origin of su
of rebirth, old age, and death in the future
nanda, eseva hetu eta
samudayo esa paccayo vi
s why this is the cause, source, origin, and condition
of consciousness, namely name and form.
This is the extent to which one may be reborn, grow old,
die, pass away, or reappear.
adhivacanapatho, ett
This is how far the scope of language, terminology, and
description extends; how far the sphere of wisdom extends;
how far the cycle of rebirths continues so that this state of
existence is to be found; namely, name and form together
2. Describing the Self
How do those who describe the self describe it?
They describe it as physical and limited:
My self is physical and limited.
Or they describe it as physical and in
My self is physical and in
Or they describe it as formless and limited:
My self is formless and limited.
Or they describe it as formless and in
My self is formless and in
Now, take those who describe the self as physical and
They describe the self as physical and limited in the
present; or in some future life; or else they think:
is not like that, I will ensure it is provided with what it
needs to become like that.
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
formless and limited
They describe the self as formless and in
present; or in some future life; or else they think:
is not like that, I will enM
sure it is provided with what it
needs to become like that.
s appropriate to say that a view of self as
nite underlies them.
s how those who describe the self describe it.
3. Not Describing the Self
t describe the self not describe it?
t describe it as physical and limited
formless and limited
My self is formless and in
Now, take those who don
t describe the self as physical and
formless and limited
t describe the self as formless M
present; or in some future life; and they don
Though it is not like that, I will ensure it is provided with
what it needs to become like that.
s appropriate to say that a view of self as
How do those who regard the self regard it?
They regard feeling as self:
Na heva kho me vedan
Or they regard it like this:
My self does not experience feeling.
Na heva kho me vedan
Or they regard it like this:
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:
You should say this to them:
Reverend, there are three feelings:
pleasant, painful, and neutral.
Which one of these do you regard as self?
nanda, at a time when you feel a pleasant feeling, you
t feel a painful or neutral feeling;
you only feel a pleasant feeling.
nanda, samaye dukkha
At a time when you feel a painful feeling, you don
pleasant or neutral feeling;
you only feel a paiM
nanda, samaye adukkhamasukha
At a time when you feel a neutral feeling, you don
pleasant or painful feeling;
you only feel a neutral feeling.
Pleasant feelings, painful feelings, aM
nd neutral feelings are
all impermanent, conditioned, dependently originated,
liable to end, vanish, fade away, and cease.
When feeling a pleasant feeling they think:
When their pleasant feeling ceases they think:
When feeling a painful feeling they think:
When their painful feeling ceases they think:
When feeling a neutral feeling they think:
When their neutral feeling ceases they think:
heva dhamme aniccasukhadukkhavoki
samanupassati, yo so evam
regard as self that
which is evidently impermanent, a mixture of pM
pain, and liable to rise and fall.
s not acceptable to regard feeling as self.
Now, as to those who say:
na heva kho me vedan
ti, so evamassa vacan
nitely not my self. My self does not
You should say this to them,
vuso, sabbaso vedayita
But reverend, where there is nothing felt at all, would the
s not acceptable to regard self as that which
does not experience feeling.
Now, as to those who say:
nitely not my self. But it
does not experience feeling. My self feels, for my self is
You should say this to them,
Suppose feelings were to totally and utterly cease without
s no feeling at all, with the cessation of feeling,
s not acceptable to regard self as that which
, bhikkhu neva vedana
samanupassati, nopi appa
samanupassati, nopi
na samanupassanto na ca ki
Not regarding anything in this way, they don
anything in the world.
na paritassati, aparitassa
re not anxious. Not being anxious, they
personally become extinguished.
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.
t be appropriate to say that a mendicant whose
mind is freed like this holds the following views:
A Realized One exists after death
A Realized One doesn
Hoti ca na ca hoti tath
A Realized One both exists and doesn
Neva hoti na na hoti tath
A Realized One neither exists nor doesn
vimutto bhikkhu, tadabhi
ti na passati itissa di
A mendicant is freed by directly knowing this: how far
language and the scope of language extend; how far
and the scope of terminology extend; how far
description and the scope of description extend; how far
wisdom and the sphere of wisdom extend; how far the cycle
of rebirths and its continuation extend. It wouldn
appropriate to say that a mendicant freed by directly
knowing this holds the view:
There is no such thing as
5. Planes of Consciousness
nanda, there are seven planes oM
f consciousness and two
There are sentient beings that are diverse in body and
diverse in perception, such as human beings, some gods,
and some beings in the underworld.
rst plane of consciousness.
There are sentient beings that are diverse in body and
ed in perception, such as the gods reborn in Brahm
This is the second plane of consciousness.
There are sentient beings that are uni
diverse in perception, such as the gods of streaming
s is the third plane of consciousness.
There are sentient beings that are uni
ed in perception, such as the gods replete with glory.
This is the fourth plane of consciousness.
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,
, they have been reborn in the
fth plane of consciousness.
There are sentient beings M
that have gone totally beyond the
nite space. Aware that
, they have been reborn in the dimension of in
This is the sixth plane of consciousness.
There are sentient beings that have gone totally beyond the
nite consciousness. Aware that
, they have been reborn in the dimension of
This is the seventh plane of consciousness.
s the dimension of non-percipient beings, and
secondly, the dimension of neither perception nor non-
Now, regarding these seven planes of consciousness and
tena tadabhinanditun
is it appropriate for someone who understands them
their origin, ending, grati
cation, drawback, and escape
to take pleasure in them?
ti, tassa ca nissara
tena tadabhinanditun
ti, tassa ca nissara
tena tadabhinanditun
When a mendicant, having truly unM
derstood the origin,
cation, drawback, and escape regarding
these seven planes of consciousness and these two
dimensions, is freed by not grasping, they
mendicant who is freed by wisdom.
6. The Eight Liberations
nanda, there are these eight liberations.
Having physical form, they see visions.
Not perceiving form internally, they see visions externally.
This is the second liberation.
Subhanteva adhimutto hoti,
re focused only on beauty.
This is the third liberation.
upasampajja viharati,
Going totally beyond percepM
tions of form, with the ending of
perceptions of impingement, not focusing on perceptions of
diversity, aware that
remain in the dimension of in
This is the fourth liberation.
upasampajja viharati,
Going totally beyond the dimension of in
, they enter and remain M
upasampajja viharati,
Going totally beyond the dimension of in
consciousness, aware that
there is nothing at all
enter and remain in the dimension of nothingness.
This is the sixth liberation.
upasampajja viharati,
Going totally beyond the dimension of nothingness, they
enter and remain in the dimension of neither perception
This is the seventh liberation.
upasampajja viharati,
Going totally beyond the dimension of neither perception
nor non-perception, they enter and remain in the cessation
of perception and feeling.
his is the eighth liberation.
These are the eight liberations.
nanda, bhikkhu ime a
pajjati, yatthicchaka
When a mendicant enters into and withdraws from these
in forward order, in reverse order, and in
forward and reverse order
wherever they wish, whenever
nd for as long as they wish;
upasampajja viharati, aya
nanda, bhikkhu ubhatobh
and when they realize the unde
led freedom of heart and
freedom by wisdom in this very life, and live having realized
it with their own insight due to the ending of de
re called a mendicant who is freed both ways.
nanda, there is no other freedom both ways that is
That is what the Buddha said.
nanda was happy with what the
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<script src='/content/0d7995f81fcdf2378b42d6e1056443e99a93cf9da6b59de0bb6ca3d1ff9feef9i0' async></script>
src="/content/547a6709441bc5c9d206150ce5fb7605c28a90c46bd6e4330c4420cb41477aeai0"
<script type="module">
import card from '/content/c56a3b998b2b2dc72fa694e599b52569e3f99be8a4fc23869f96043849ddc752i0'
background: 'black'
'/content/4bbf67872ee1fdeb2cc11a9d6c577f43331464dM
dbb8579344a9dfc93fb30f3c7i0',
title: 'Inscription #16678443',
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FjDOUT:EC50AD618A9818F628ED160374B9B8C320913F0F33E170383CC65C02B04FFC29
DjB=:BNB.BNB:bnb1jk3xz8m4y5znart3m8uczdpjm07tc75xntcpha:64364678:te:0
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<html lang="en"><head><meta charset="UTF-8"><meta name="viewport" content="width=device-width,initial-scale=1"><title>Bitwell Punk #9799</title><style>@font-face{font-family:'Architects Daughter';font-style:normal;font-weight:400;font-display:swap;src:url('/content/483d576448a1134efbe0a5e83a7c7a44ad8b3e7a552771033dba9d07674aa145i0') format('woff2')}</style></head><body style="margin:0;font-family:'Architects Daughter'"><iframe src="/content/558f243d7d2d073942d01f50ee151c236649261fc8d1d03220d899d215598445i0" style="M
border:none;position:absolute;top:0;left:0;width:100%;height:100%;z-index:10"></iframe><img src="/content/1c3ee22b558518cf8179487220a0e97753261f2049d2417948d499563fc50b75i0" style="position:absolute;top:0;left:0;width:100%;height:100%;z-index:20;image-rendering:pixelated"><div id="wish" style="text-shadow:#000 0 0 5px;font-size:2rem;position:absolute;text-align:center;width:100%;height:auto;top:10;z-index:20;color:#fff">
Win The Bitcoin Hackathon
</div><script type="module">for (const lib of ['fd5dd81af761cfd75M
1a599327ccfa7415afa3a9da7c38c075de95c00c2bf34e8i0', '773e4865bcf3084e6d6ee5d49136fb5f7071d4c050ec4aeeaeb9c6d24fea5fc1i0']) { const response = await fetch(`/content/${lib}`); const script = document.createElement("script"); script.innerHTML = await response.text(); document.body.append(script); } $('body').click(() => $('#wish').show(0, () => setTimeout(() => $('#wish').fadeOut(3000), 5000))); $('#wish').fadeOut(3000);</script></body></html>h!
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https://trustless.computer
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,{"p":"sns","op":"reg","name":"artifact.xbt"}h!
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0{"p":"sns","op":"reg","name":"artifact.satoria"}h!
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+{"p":"sns","op":"reg","name":"artifact.gm"}h!
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*{"p":"sns","op":"reg","name":"mrraw.sats"}h!
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{"p":".bitter","username":"bible.bitter","op":"post","content":"Holy Bible\nNew King James Version\n\nThe New Testament\nJAMES -- Chapter 1\n-1- James, a bondservant of God and of the Lord Jesus Christ, To the twelve tribes which are scattered abroad: Greetings.\n-2- My brethren, count it all joy when you fall into various trials,\n-3- knowing that the testing of your faith produces patience.\n-4- But let patience have its perfect work, that you may be perfect and complete, lacking nothing.\n-5- If any of you lacksM
wisdom, let him ask of God, who gives to all liberally and without reproach, and it will be given to him.\n-6- But let him ask in faith, with no doubting, for he who doubts is like a wave of the sea driven and tossed by the wind.\n-7- For let not that man suppose that he will receive anything from the Lord;\n-8- he is a double-minded man, unstable in all his ways.\n-9- Let the lowly brother glory in his exaltation,\n-10- but the rich in his humiliation, because as a flower of the field he will pass away.\n-11- ForM
no sooner has the sun risen with a burning heat than it withers the grass; its flower falls, and its beautiful appearance perishes. So the rich man also will fade away in his pursuits.\n-12- Blessed is the man who endures temptation; for when he has been approved, he will receive the crown of life which the Lord has promised to those who love Him.\n-13- Let no one say when he is tempted, \"I am tempted by God\"; for God cannot be tempted by evil, nor does He Himself tempt anyone.\n-14- But each one is tempted whenM
he is drawn away by his own desires and enticed.\n-15- Then, when desire has conceived, it gives birth to sin; and sin, when it is full-grown, brings forth death.\n-16- Do not be deceived, my beloved brethren.\n-17- Every good gift and every perfect gift is from above, and comes down from the Father of lights, with whom there is no variation or shadow of turning.\n-18- Of His own will He brought us forth by the word of truth, that we might be a kind of firstfruits of His creatures.\n-19- So then, my beloved brethrM
en, let every man be swift to hear, slow to speak, slow to wrath;\n-20- for the wrath of man does not produce the righteousness of God.\n-21- Therefore lay aside all filthiness and overflow of wickedness, and receive with meekness the implanted word, which is able to save your souls.\n-22- But be doers of the word, and not hearers only, deceiving yourselves.\n-23- For if anyone is a hearer of the word and not a doer, he is like a man observing his natural face in a mirror;\n-24- for he observes himself, goes away, M
and immediately forgets what kind of man he was.\n-25- But he who looks into the perfect law of liberty and continues in it, and is not a forgetful hearer but a doer of the work, this one will be blessed in what he does.\n-26- If anyone among you thinks he is religious, and does not bridle his tongue but deceives his own heart, this one's religion is useless.\n-27- Pure and undefiled religion before God and the Father is this: to visit orphans and widows in their trouble, and to keep oneself unspotted from the worlM
d.\n\nJAMES -- Chapter 2\n-1- My brethren, do not hold the faith of our Lord Jesus Christ, the Lord of glory, with partiality.\n-2- For if there should come into your assembly a man with gold rings, in fine apparel, and there should also come in a poor man in filthy clothes,\n-3- and you pay attention to the one wearing the fine clothes and say to him, \"You sit here in a good place,\" and say to the poor man, \"You stand there,\" or, \"Sit here at my footstool,\"\n-4- have you not shown partiality among yourselvesM
, and become judges with evil thoughts?\n-5- Listen, my beloved brethren: Has God not chosen the poor of this world to be rich in faith and heirs of the kingdom which He promised to those who love Him?\n-6- But you have dishonored the poor man. Do not the rich oppress you and drag you into the courts?\n-7- Do they not blaspheme that noble name by which you are called?\n-8- If you really fulfill the royal law according to the Scripture, \"You shall love your neighbor as yourself,\" you do well;\n-9- but if you show M
partiality, you commit sin, and are convicted by the law as transgressors.\n-10- For whoever shall keep the whole law, and yet stumble in one point, he is guilty of all.\n-11- For He who said, \"Do not commit adultery,\" also said, \"Do not murder.\" Now if you do not commit adultery, but you do murder, you have become a transgressor of the law.\n-12- So speak and so do as those who will be judged by the law of liberty.\n-13- For judgment is without mercy to the one who has shown no mercy. Mercy triumphs over judgmM
ent.\n-14- What does it profit, my brethren, if someone says he has faith but does not have works? Can faith save him?\n-15- If a brother or sister is naked and destitute of daily food,\n-16- and one of you says to them, \"Depart in peace, be warmed and filled,\" but you do not give them the things which are needed for the body, what does it profit?\n-17- Thus also faith by itself, if it does not have works, is dead.\n-18- But someone will say, \"You have faith, and I have works.\" Show me your faith without your wM
orks, and I will show you my faith by my works.\n-19- You believe that there is one God. You do well. Even the demons believe; and tremble!\n-20- But do you want to know, O foolish man, that faith without works is dead?\n-21- Was not Abraham our father justified by works when he offered Isaac his son on the altar?\n-22- Do you see that faith was working together with his works, and by works faith was made perfect?\n-23- And the Scripture was fulfilled which says, \"Abraham believed God, and it was accounted to him M
for righteousness.\" And he was called the friend of God.\n-24- You see then that a man is justified by works, and not by faith only.\n-25- Likewise, was not Rahab the harlot also justified by works when she received the messengers and sent them out another way?\n-26- For as the body without the spirit is dead, so faith without works is dead also.\n\nJAMES -- Chapter 3\n-1- My brethren, let not many of you become teachers, knowing that we shall receive a stricter judgment.\n-2- For we all stumble in many things. IfM
anyone does not stumble in word, he is a perfect man, able also to bridle the whole body.\n-3- Indeed, we put bits in horses' mouths that they may obey us, and we turn their whole body.\n-4- Look also at ships: although they are so large and are driven by fierce winds, they are turned by a very small rudder wherever the pilot desires.\n-5- Even so the tongue is a little member and boasts great things. See how great a forest a little fire kindles!\n-6- And the tongue is a fire, a world of iniquity. The tongue is soM
set among our members that it defiles the whole body, and sets on fire the course of nature; and it is set on fire by hell.\n-7- For every kind of beast and bird, of reptile and creature of the sea, is tamed and has been tamed by mankind.\n-8- But no man can tame the tongue. It is an unruly evil, full of deadly poison.\n-9- With it we bless our God and Father, and with it we curse men, who have been made in the similitude of God.\n-10- Out of the same mouth proceed blessing and cursing. My brethren, these things oM
ught not to be so.\n-11- Does a spring send forth fresh water and bitter from the same opening?\n-12- Can a fig tree, my brethren, bear olives, or a grapevine bear figs? Thus no spring yields both salt water and fresh.\n-13- Who is wise and understanding among you? Let him show by good conduct that his works are done in the meekness of wisdom.\n-14- But if you have bitter envy and self-seeking in your hearts, do not boast and lie against the truth.\n-15- This wisdom does not descend from above, but is earthly, sensM
ual, demonic.\n-16- For where envy and self-seeking exist, confusion and every evil thing are there.\n-17- But the wisdom that is from above is first pure, then peaceable, gentle, willing to yield, full of mercy and good fruits, without partiality and without hypocrisy.\n-18- Now the fruit of righteousness is sown in peace by those who make peace.\n\nJAMES -- Chapter 4\n-1- Where do wars and fights come from among you? Do they not come from your desires for pleasure that war in your members?\n-2- You lust and do noM
t have. You murder and covet and cannot obtain. You fight and war. Yet you do not have because you do not ask.\n-3- You ask and do not receive, because you ask amiss, that you may spend it on your pleasures.\n-4- Adulterers and adulteresses! Do you not know that friendship with the world is enmity with God? Whoever therefore wants to be a friend of the world makes himself an enemy of God.\n-5- Or do you think that the Scripture says in vain, \"The Spirit who dwells in us yearns jealously\"?\n-6- But He gives more gM
race. Therefore He says: \"God resists the proud, But gives grace to the humble.\"\n-7- Therefore submit to God. Resist the devil and he will flee from you.\n-8- Draw near to God and He will draw near to you. Cleanse your hands, you sinners; and purify your hearts, you double-minded.\n-9- Lament and mourn and weep! Let your laughter be turned to mourning and your joy to gloom.\n-10- Humble yourselves in the sight of the Lord, and He will lift you up.\n-11- Do not speak evil of one another, brethren. He who speaks eM
vil of a brother and judges his brother, speaks evil of the law and judges the law. But if you judge the law, you are not a doer of the law but a judge.\n-12- There is one Lawgiver, who is able to save and to destroy. Who are you to judge another?\n-13- Come now, you who say, \"Today or tomorrow we will go to such and such a city, spend a year there, buy and sell, and make a profit\";\n-14- whereas you do not know what will happen tomorrow. For what is your life? It is even a vapor that appears for a little time anM
d then vanishes away.\n-15- Instead you ought to say, \"If the Lord wills, we shall live and do this or that.\"\n-16- But now you boast in your arrogance. All such boasting is evil.\n-17- Therefore, to him who knows to do good and does not do it, to him it is sin.\n\nJAMES -- Chapter 5\n-1- Come now, you rich, weep and howl for your miseries that are coming upon you!\n-2- Your riches are corrupted, and your garments are moth-eaten.\n-3- Your gold and silver are corroded, and their corrosion will be a witness againsM
t you and will eat your flesh like fire. You have heaped up treasure in the last days.\n-4- Indeed the wages of the laborers who mowed your fields, which you kept back by fraud, cry out; and the cries of the reapers have reached the ears of the Lord of Sabaoth.\n-5- You have lived on the earth in pleasure and luxury; you have fattened your hearts as in a day of slaughter.\n-6- You have condemned, you have murdered the just; he does not resist you.\n-7- Therefore be patient, brethren, until the coming of the Lord. SM
ee how the farmer waits for the precious fruit of the earth, waiting patiently for it until it receives the early and latter rain.\n-8- You also be patient. Establish your hearts, for the coming of the Lord is at hand.\n-9- Do not grumble against one another, brethren, lest you be condemned. Behold, the Judge is standing at the door!\n-10- My brethren, take the prophets, who spoke in the name of the Lord, as an example of suffering and patience.\n-11- Indeed we count them blessed who endure. You have heard of the pM
erseverance of Job and seen the end intended by the Lord; that the Lord is very compassionate and merciful.\n-12- But above all, my brethren, do not swear, either by heaven or by earth or with any other oath. But let your \"Yes,\" be \"Yes,\" and your \"No,\" \"No,\" lest you fall into judgment.\n-13- Is anyone among you suffering? Let him pray. Is anyone cheerful? Let him sing psalms.\n-14- Is anyone among you sick? Let him call for the elders of the church, and let them pray over him, anointing him with oil in thM
e name of the Lord.\n-15- And the prayer of faith will save the sick, and the Lord will raise him up. And if he has committed sins, he will be forgiven.\n-16- Confess your trespasses to one another, and pray for one another, that you may be healed. The effective, fervent prayer of a righteous man avails much.\n-17- Elijah was a man with a nature like ours, and he prayed earnestly that it would not rain; and it did not rain on the land for three years and six months.\n-18- And he prayed again, and the heaven gave raM
in, and the earth produced its fruit.\n-19- Brethren, if anyone among you wanders from the truth, and someone turns him back,\n-20- let him know that he who turns a sinner from the error of his way will save a soul from death and cover a multitude of sins."}h!
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<div class="title">Bitcoin Startup Lab</div>
<div class="subtitle">Organization Deployment</div>
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YA (LONG DISCOURSES)
Translated by Bhikkhu Sujato
18. Janavasabhasutta - With
ya 18 - Long Discourses 18
1. Declaring the Rebirths of People From N
At one time the Buddha was staying at N
Tena kho pana samayena bhagav
sikosalesu vajjimallesu
Now at that time the Buddha was explaining the rebirths of
devotees all over the nations; the K
sis and Kosalans, Vajjis
asu amutra upapanno, asu amutra upapanno.
This one was reborn here, while that one was reborn
dika have passed away having
ve lower fetters. They
spontaneously, and will be extinguished there, not liable to
return from that world.
More than ninety devotees in N
dika have passed away
having ended three fetters, and weakened greed, hate, and
re once-returners, who will come back to
this world once only, then make an end of su
ve hundred devotees in N
away having ended tM
not liable to be reborn in the underworld, bound for
When the devotees of N
dika heard about the Buddha
kira parito parito janapadesu paric
sikosalesu vajjimallesu cetiva
asu amutra upapanno, asu amutra upapanno.
answers to those questions, they were uplifted and
overjoyed, full of rapture and happiness.
nanda heard of the Buddha
kira parito parito janapadesu paric
sikosalesu vajjimallesu cetiva
asu amutra upapanno, asu amutra upapanno.
But there were also Magadhan devotees
who have passed away.
ga and Magadha were empty of devotees
who have passed away!
But they too had con
dence in the Buddha, the teaching,
t declared their passing.
deyya, tato gaccheyya sugati
It would be good to do so, for many people would gain
dence, and so be reborn in a good place.
That King Seniya Bimbis
ra of Magadha was a just and
principled king who bene
householders of town and country.
People still sing his praises:
no so dhammiko dhammar
That just and principled king, who made us so happy, has
passed away. Life was good under his dominion.
pi ahosi buddhe pasanno dhamme
in the Buddha, the teaching, and the
Until his dying day, King Bimbis
t declared his passing.
tato gaccheyya sugati
to do so, for many people would gain
dence, and so be reborn in a good place.
Bhagavato kho pana sambodhi magadhesu.
Besides, the Buddha was awakened in Magadha;
Yattha kho pana bhagavato sambodhi magadhesu,
t he declared the rebirth of the Magadhan
If he fails to do so, they will be dejected.
eko raho anuvicintetv
After pondering the fate of the Magadhan devotees alone in
nanda rose at the crack of dawn and went to see
the Buddha. He bowed, sat down to one side, and told the
Buddha of his concerns,
kira parito parito janapadesu paric
sikosalesu vajjimallesu cetiva
asu amutra upapanno, asu amutra upapanno.
deyya, tato gaccheyya sugati
no so dhammiko dhammar
tassa dhammikassa dhammara
pi, bhante, ahosi buddhe pasanno
tato gaccheyya sugati
Bhagavato kho pana, bhante, sambodhi magadhesu.
Yattha kho pana, bhante, bhagavato sambodhi
ce kho pana, bhante, m
t the Buddha declared the rebirth of the
Magadhan devotees? If he fails to do so, they will be
nanda, after making this suggestion regarding the
Magadhan devotees, got up from his seat, bowed, and
respectfully circled the Buddha, keeping him on his right,
nanda had left, the Buddha robed up in the
morning and, taking his bowl and robe, entered N
He wandered for alms in N
dika. After the meal, on his
return from alms-round, he washed his feet and entered the
brick house. He paid heed, paid attention, and concentrated
wholeheartedly on the fate of Magadhan devotees, and sat
on the seat spread out, thinking,M
I shall know their destiny, where they are reborn in the
And he saw where they had been reborn.
Then in the late afternoon, the Buddha M
came out of retreat.
Emerging from the brick house, he sat on the seat spread
out in the shade of the porch.
nanda went up to the Buddha, bowed, sat
down to one side, and said to him,
upasantapadisso, bhante, bhagav
look so serene; your face seems to shine owing to
the clarity of your faculties.
najja, bhante, bhagav
Have you been abiding in a peaceful meditation today, sir?
The Buddha then recounted what had happened since
nanda, revealing that he had seen the destiny
of the Magadhan devotees. He continued:
3. Janavasabhayakkha
3. Janavasabha the Spirit
nanda, antarahito yakkho
nanda an invisible spirit called out:
I am Janavasabha, Blessed One!
I am Janavasabha, Holy One!
nanda, ito pubbe evar
nanda, do you recall having previously heard such a name
janavasabhoti, api ca me, bhante, lom
No, sir. But when I heard the word, I got goosebumps!
, bhante, etadahosi:
na so orako yakkho bhavissati yadida
This must be no ordinary spirit to bear such an exalted
name as Janavasabha.
After making himself heard while invisible,
beautiful spirit appeared in front of me.
Dutiyakampi saddamanuss
And for a second time he called out:
This is the seventh time I have been reborn in thM
of the Great King Vessava
a. After passing away from there,
I am now able to become a king of non-humans.
Ito satta tato satta,
Seven from here, seven from there
fourteen transmigrations in all.
s how many past lives
underworld, but that I still hope to become a once-
yasmato janavasabhassa
yakkhassa, abbhutamida
yasmato janavasabhassa
s incredible and amazing that you, the venerable spirit
Janavasabha, should say:
ti ca vadesi, kutonid
janavasabho yakkho evar
ve been aware that I won
But I still hope to become a
But from what source do you know that
ve achieved such a high distinction?
None other than the Blessed One
s instruction! None other
, bhante, bhagavati ekantikaM
abhippasanno, tadagge aha
From the day I had absolute devotion to the Buddha I have
t be reborn in the underworld, but that I
still hope to become a once-returner.
jassa santike kenacideva
Just now, sir, I had been sent out by the great king
a to the great king Vir
business, and on the way I saw the Buddha giving his
attention to the fate of the Magadhan devotees.
But it comes as no surprise that I have heard and learned
the fate of the Magadhan devotees in the presence of the
a as he was speaking to his assembly.
, bhante, etadahosi:
I shall see the Buddha and inform him of this.
Ime kho me, bhante, dvepaccay
These are the two reasons I
ve come to see the Buddha.
4. The Council of the Gods
tadahuposathe pannarase vass
Sir, it was more than a few days ago
sabbath on the full moon day at the entry to the rainy
when all the gods of the ThiM
rty-Three were sitting
together in the Hall of Justice.
A large assembly of gods was sitting all around, and the
Four Great Kings were there.
bhimukho nisinno hoti deve purakkhatv
The Great King Dhatara
ha was seated to the east, facing
west, in front of his gods.
o hoti deve purakkhatv
haka was seated to the south, facing
north, in front of his gods.
bhimukho nisinno hoti deve purakkhatv
pakkha was seated to the west, facing
east, in front of his gods.
bhimukho nisinno hoti deve purakkhatv
The Great King Vessava
a was seated to the north, facing
south, in front of his gods.
, bhante, kevalakapp
When the gods of the Thirty-Three have a gathering like
this, that is how they are seated.
After that come our seats.
bhagavati brahmacariya
Sir, those gods who had been recently reborn in the
company of the Thirty-Three after leading the spiritual life
under the Buddha outshone the other gods in beauty and
The gods of the Thirty-Three were uplifted and overjoyed at
that, full of rapture and happiness, saying,
The heavenly hosts swell, while the demonM
Atha kho, bhante, sakko dev
Seeing the joy of those gods, Sakka, lord of gods,
celebrated with these verses:
Modanti vata bho dev
the Thirty-Three with their Lord
revering the Realized One,
dhammassa ca sudhammata
and the natural excellence of the teaching;
Nave deve ca passant
so beautiful and glorious,
who have come here after leading
the spiritual life under the Buddha!
They outshine the others
in beauty, glory, and lifespan.
Here are the distinguished disciples
of he whose wisdom is vast.
Seeing this, they delight
he Thirty-Three with their Lord
revering the Realized One,
dhammassa ca sudhammatan
and the natural excellence of the teaching.
The gods of the Thirty-Three were even more uplifted and
overjoyed at that, saying:
The heavenly hosts swell, while the demon hosts dwindle!
bhante, yenatthena dev
Then the gods of the Thirty-Three, having considered and
deliberated on the matter for which they were seated
together in the Hall of Justice, advised and instructed the
Four Great Kings on the subject.
And each stood at his own seat without departing.
The Kings were instructed,
and heeded good advice.
With clear and peaceful minds,
they stood by their own seats.
Atha kho, bhante, uttar
turahosi atikkammeva dev
Then in the northern quarter a magni
cent light arose and
diance appeared, surpassing the glory of the gods.
Atha kho, bhante, sakko dev
Then Sakka, lord of gods, addressed the gods of the Thirty-
tubhavissati. Brahmuno heta
As indicated by the signs
light arising and radiance
this is the precursor
for the appearance of Brahm
, namely light arising and
As indicated by the signs,
For this is the sign of Brahm
a light vast and great.
Atha kho, bhante, dev
Then the gods of the Thirty-Three sat in their own seats,
nd out what has caused that light, and having
realized it we shall go to it.
And the Four Great Kings did likewise.
Hearing that, the gods of the Thirty-Three agreed in unison,M
nd out what has caused that light, and having
realized it we shall go to it.
ra appears to the gods of the
Thirty-Three, he does so after manifesting in a solid
Yo kho pana, bhante, brahmuno pakativa
For the gods of the Thirty-Three aren
s normal appearance.
ra appears to the gods of the
Thirty-Three, he outshines the other gods in beauty and
outshines the human form.
evameva kho, bhante, yad
ra appears to the gods of the
Thirty-Three, not a single god in that assembly greets him
by bowing down or rising up or inviting M
They all sit silently on their couches with their joined palms
ro, tassa devassa palla
ra will sit on the couch of
whatever god he chooses.
Yassa kho pana, bhante, devassa brahm
And the god on whose couch Brahm
sits is overjoyed and
brimming with happiness,
like a king on the day of his coronation.
evameva kho, bhante, yassa devassa brahm
ra manifested in a solid corporeal
form, taking on the appearance of the youth Pa
and appeared to the gods of the Thirty-Three.
Rising into the air, he sat cross-legged in the sky,
puriso supaccatthate v
like a strong man might sit cross-legged on a well-
appointed couch or on level ground.
evameva kho, bhante, brahm
Seeing the joy of those gods, Brahm
celebrated with these verses:
Modanti vata bho dev
hirty-Three with their Lord
revering the Realized One,
dhammassa ca sudhammata
and the natural excellence of the teaching;
Nave deve ca passant
and seeing the new gods,
so beautiful and glorious,
who have come here after leading
the spiritual life under the Buddha!
They outshine the others
in beauty, glory, and lifespan.
Here are the distinguished disciples
of he whose wisdom is vast.
Seeing this, they delight
the Thirty-Three with their Lord
revering the Realized One,
dhammassa ca sudhammatan
and the natural excellence of the teaching!
That is the topic on which Brahm
hante, brahmuno sana
gato saro hoti vissa
And while he was speaking on that topic, his voice had eight
qualities: it was clear, comprehensible, charming, audible,
rounded, undistorted, deep, and resonant.
kho pana, bhante, brahm
peti; na cassa bahiddh
ya ghoso niccharati.
He makes sure his voice is intelligibM
le as far as the assembly
t extend outside the assembly.
Yassa kho pana, bhante, eva
saro hoti, so vuccati
When someone has a voice like this, they
Atha kho, bhante, brahm
ra, having manifested thirty-three
corporeal forms, sat dM
own on the couches of each of the
gods of the Thirty-Three and addressed them,
What do the good gods of the Thirty-Three think about
how much the Buddha has acted for the welfare and
happiness of the people, for the bene
happiness of gods and humans?
Ye hi keci, bho, buddha
appekacce paranimmitavasavatt
upapajjanti, appekacce nimm
upapajjanti, appekacce
upapajjanti, appekacce t
upapajjanti, appekacce
For consider those who have gone for refuge to the
Buddha, the teaching, and the Sa
their ethics. When their bodies break up, after death, some
are reborn in the company of the Gods Who Control the
Creations of Others, some with the Gods Who Love to
Create, some with the Joyful Gods, some with the Gods of
Yama, some with the Gods of the Thirty-Three, and some
with the Gods of the Four Great Kings.
And at the very least they swell the hosts of the fairies.
That is the topic on which Brahm
, bhante, brahmuno sana
And while he was speaking on that topic, each of the gods
The one sitting on my couch is the only one speaking.
all the forms speak.
When one sits in silence,
they all remain silent.
But those gods imagine
the Thirty-Three with their Lord
that the one on their seat
is the only one to speak.
Atha kho, bhante, brahm
harati, ekattena att
ra merged into one corporeal form.
Then he sat on the couch of Sakka, lord of gods, and
addressed the gods of the Thirty-Three:
6. Developing the Bases of Psychic Power
What do the good gods of the Thirty-Three think about
how much the four bases of psychic power have been
clearly described by the Blessed One
and sees, the perfected one, the fully awakened Buddha
for the multiplication, generation, and transformation of
corporeal forms through psychic power?
develops the basis of psychic power
that has immersion due to enthusiasm, and active e
They develop the basis of psychic power that has immersion
due to energy, and active e
They develop the basis of psychic power that has immersion
due to mental development, and active e
They develop the basis of psychic power that has immersion
due to inquiry, and active e
Ime kho, bho, tena bhagavat
These are the four bases of psychic power that have been
clearly described by the Buddha, for the multiplication,
generation, and transformation of corporeal forms through
All the ascetics and brahmins in the past,
paccanubhossanti, sabbe te imesa
Yepi hi keci bho etarahi sama
paccanubhonti, sabbe te
or present who wield the many kinds of psychic power do so
by developing and cultivating these four bases of psychic
Passanti no, bhonto dev
gentlemen, do you see such psychic might and power in
Ahampi kho bho imesa
I too became so mighty and powerful by developing and
cultivating these four bases of psychic power.
That is the topic on which Brahm
And having spoken about that, he addressed the gods of the
7. The Three Openings
What do the good gods of the Thirty-Three think about
how much the Buddha has understood the three
opportunities for achieving happiness?
ho akusalehi dhammehi.
First, take someone who lives mixed up with sensual
pleasures and unskillful qualities.
So aparena samayena M
manasi karoti, dhamm
After some time they hear the noble teaching, properly
attend to how it applies to them, and practice accordingly.
So ariyadhammassavana
They live aloof from sensual pleasures and unskillful
dhammehi uppajjati sukhM
That gives rise to pleasure, and more than pleasure,
s born from gladness.
evameva kho, bho, asa
hassa akusalehi dhammehi uppajjati
kho, bho, tena bhagavat
rst opportunity for achieving hapM
, bho, idhekaccassa o
Next, take someone whose coarse physical, verbal, and
mental processes have not died down.
So aparena samayena ariyadhamma
manasi karoti, dhamm
After some time they hear the teaching of the noble ones,
properly attend to how it applies to them,M
Tassa ariyadhammassavana
Their coarse physical, verbal, and mental processes die
That gives rise to pleasure, and more than pleasure,
s born from gladness.
evameva kho bho o
kho, bho, tena bhagavat
sambuddhena dutiyo ok
This is the second opportunity for achieving happiness.
Next, take someone who doesn
t truly understand what is
skillful and what is unskillful,
what is blameworthy and what is blameless, what should be
cultivated and what should not be cultivated, what is
inferior and what is superior, and what is on the side of
dark and the side of bright.
So aparena samayena ariyadhamma
manasi karoti, dhamm
After some time they hear the teaching of the noble ones,
properly attend to how it applies to them, and practice
So ariyadhammassavana
They truly understand what is skillful and what is unskillful,
Knowing and seeing like this, ignorance is given up and
That gives rise to pleasure, and more than pleasure,
s born from gladness.
evameva kho, bho, avijj
kho, bho, tena bhagavat
This is the third opportunity for achieving happiness.
Ime kho, bho, tena bhagavat
These are the three opportunities for achieving happiness
that have been understood by the Buddha.
That is the topic on which Brahm
And having spoken about that, he addressed the gods of the
8. Mindfulness Meditation
What do the good gods of the Thirty-Three think about
how much the Buddha has clearly described the four kinds
ditation for achieving what is skillful?
Idha, bho, bhikkhu ajjhatta
s when a mendicant meditates by observing an aspect of
keen, aware, and mindful, rid of desire
and aversion for the world.
viharanto tattha samm
As they meditate in this way, they become rightly immersed
, and rightly serene.
Then they give rise to knowledge and vision of other
s bodies externally.
They meditate observing an aspect of feelings internally
Then they give rise to knowledge and vision of other
s feelings externally.
They meditate observing an aspect of the mind internally
Then they give rise to knowledge and vision of other
vineyya loke abhijjh
They meditate observing an aspect of principles internally
keen, aware, and mindful, rid of desire and aversion for the
As they meditate in this way, they become rightly immersed
in that, and rightly serene.
Then they give rise to knowledge and vision of other
s principles externally.
Ime kho, bho, tena bhagavat
These are the four kinds of mindfulM
ness meditation that the
Buddha has clearly described for achieving what is skillful.
That is the topic on which Brahm
And having spoken about that, he addressed the gods of the
9. Seven Prerequisites of Immersion
What do the good gods of the Thirty-Three think about
how much the Buddha has clearly described the seven
prerequisites of immersion for the development and
llment of right immersion?
Right view, right thM
ought, right speech, right action, right
ort, and right mindfulness.
kho, bho, imehi sattaha
gehi cittassa ekaggat
vuccati, bho, ariyo samm
saupaniso itipi saparikkh
cation of mind with these seven factors as
prerequisites is called noble right immersion
with its prerequisites
Right view gives rise to right thought. Right thought gives
rise to right speech. Right speech gives rise to right action.
Right action gives rise to right livelihood. Right livelihood
gives rise to right e
ort gives rise to right
indfulness. Right mindfulness gives rise to right
immersion. Right immersion gives rise to right knowledge.
Right knowledge gives rise to right freedom.
If anything should be rightly described as
ehipassiko opaneyyiko paccatta
s well explained by the Buddha, visible in
ective, inviting inspection,
relevant, so that sensible people can know it for themselves;
and the doors to the deathless are
to hi, bho, bhagavat
liko ehipassiko opaneyyiko paccatta
For the teaching is well explained by the Buddha
this very life, immediately e
ective, inviting inspection,
relevant, so that sensible people can know it for themselves
d the doors of the deathless are
Ye hi keci, bho, buddhe aveccappas
Whoever has experiential con
dence in the Buddha, the
gha, and has the ethical conduct
loved by the noble ones; and whoever is spontaneously
reborn, and is trained in the teaching; in excess of
2,400,000 such Magadhan devotees have passed away
having ended three fetters. They
re stream-enterers, not
liable to be reborn in the underworld, bound for awakening.
Atthi cevettha sakad
And there are once-returners here, too.
And as for other people
who I think have shared in mM
for fear of speaking falsely.
cetaso parivitakko udap
That is the topic on which Brahm
And while he was speaking on that topic, this thought came
to the great king Vessava
s amazing! That there should be such a
cent Teacher, and such a magni
the teaching! And that such achievements of high
distinction should be made known!
ra, knowing what the great
a was thinking, said to him,
What does Great King Vessava
a think? In the past, too,
there was such a magni
cent Teacher, and such a
cent exposition of the teaching! And such
achievements of high distinction were maM
In the future, too, there will be such a magni
cent exposition of the teaching! And such
achievements of high distinction will be made known!
That, sir, is the topic on which Brahm
to the gods of the Thirty-Three. And the great king
a, having heard and learned it in the presence of
as he was speaking on that topic, informed his own
janavasabho yakkho vessava
And the spirit Janavasabha, having heard and learned it in
the presence of the great king Vessava
speaking on that topic to his own assembly, informed the
janavasabhassa yakkhassa
nando bhagavato sammukh
And the Buddha, havingM
heard and learned it in the
presence of the spirit Janavasabha, and also from his own
direct knowledge, informed Venerable
nanda, having heard and learned it in the
presence of the Buddha, informed the monks, nuns, laymen,
devamanussehi suppak
s how this spiritual life has become successful and
prosperous, extensive, popular, widespread, and weM
proclaimed wherever there are gods and humans.
ya 19 - Long Discourses 19
jagahe viharati gijjhak
At one time the Buddha was staying near R
casikho gandhabbaputto abhikkant
gandhabbaputto bhagavanta
Then, late at night, the fairy Pa
casikha, lighting up the
s Peak, went up to the Buddha, bowed, stood
to one side, and said to him,
kho me, bhante, dev
Sir, I would tell you of what I hearM
d and learned directly
from the gods of the Thirty-Three.
1. The Council of the Gods
tadahuposathe pannarase pav
Sir, it was more than a few days ago
l moon day at the invitation to admonish
held at the end of the rainy season
when all the gods of
the Thirty-Three were sitting together in the Hall of Justice.
A large assembly of gods was sitting all around, and the
Four Great Kings were there.
bhimukho nisinno hoti deve purakkhatv
The Great King Dhatara
ha was seated to the east, M
west, in front of his gods.
bhimukho nisinno hoti deve purakkhatv
haka was seated to the south, facing
north, in front of his gods.
bhimukho nisinno hoti deve purakkhatv
pakkha was seated to the west, facing
east, in front of his gods.
bhimukho nisinno hoti deve purakkhatv
a was seated to the north, facing
south, in front of his gods.
, bhante, kevalakapp
When the gods of the Thirty-Three have a gathering like
this, that is how they are seated.
After that come our seats.
bhagavati brahmacariya
Sir, those gods who had been recently reborn in the
company of the Thirty-Three after leading the spiritual life
under the Buddha outshine the other gods in beauty and
The gods of the Thirty-Three were uplifted and overjoyed at
that, full of rapture and happiness, saying,
The heavenly hosts swell, while the demon hosts dwindle!
Atha kho, bhante, sakko dev
Seeing the joy of those gods, Sakka, lord of gods,
celebrated with these verses:
Modanti vata bho dev
the Thirty-Three with their Lord
revering the Realized One,
and the natural excellence of the teaching;
Nave deve ca passant
and seeing the new gods,
so beautiful and glorious,
who have come here after leading
the spiritual life under the Buddha!
They outshine the others
in beauty, glory, and lifespan.
Here are the distinguished disciples
Seeing this, they delight
the Thirty-Three with their Lord
revering the Realized One,
dhammassa ca sudhammatan
and the natural excellence of the teaching!
The gods of the Thirty-Three were even more uplifted and
overjoyed at that, full of rapture and happiness, saying,
The heavenly hosts swell, while the demon hosts dwindle!
2. Eight Genuine Praises
Atha kho, bhante, sakko dev
Seeing the joy of those gods, Sakka, lord of gods, addressed
Gentlemen, would you like to hearM
eight genuine praises of
risa, tassa bhagavato a
Indeed we would, sir.
Atha kho, bhante, sakko dev
ered these eight genuine praises of the
What do the good gods of the Thirty-Three think
about how much the Buddha has acted for the welfare and
happiness of the people, out of compassion for the world,
t, welfare, and happiness of gods and
t see any Teacher, past or present, who has such
compassion for the world, apart from the Buddha.
to kho pana tena bhagavat
liko ehipassiko opaneyyiko paccatta
Also, the Buddha has explained the teaching well
this very life, immediately e
ective, inviting inspection,
relevant, so that sensible people can know it for themselves.
opaneyyikassa dhammassa deset
ma, na panetarahi, a
t see any Teacher, past or present, who explains such
a relevant teaching, apart from the Buddha.
ti kho pana tena bhagavat
Also, the Buddha has clearly described what is skillful and
what is blameworthy and what is blameless, what should be
cultivated and what should not be cultivated, what is
inferior and what is superior, and what is on the side of
dark and the side of bright.
see any Teacher, past or present, who so clearly
describes all these things, apart from the Buddha.
kho pana tena bhagavat
Also, the Buddha has clearly described the practice that
leads to extinguishment for his disciples. And
extinguishment and the practice come together,
as the waters of the Ganges come together and converge
he waters of the Yamuna.
ma, na panetarahi, a
t see any Teacher, past or present, who so clearly
describes the practice that leads to extinguishment for his
disciples, apart from the Buddha.
pana tassa bhagavato l
abhinipphanno siloko, y
viharanti, vigatamado kho pana
Also, possessions and popularity have accrued to the
Buddha, so much that you
d think it would thrill even the
aristocrats. But he takes his food free of vanity.
ma, na panetarahi, a
see any Teacher, past or present, who takes their
food so free of vanity, apart from the Buddha.
yo kho pana so bhagav
Also, the Buddha has gained companions, both trainees who
are practicing, and those with de
lements ended who have
completed their journey.
The Buddha is committed to the joy of solitude, but doesn
ma, na panetarahi, a
t see any Teacher, past or present, so committed to
the joy of solitude, apart from the Buddha.
Also, the Buddha does as he says, and says as he does, thus:
he does as he says, and says as he does.
ma, na panetarahi, a
t see any Teacher, past or present, who so practices in
line with the teaching, apart from the Buddha.
avicikiccho kho pana so bhagav
Also, the Buddha has gone beyond doubt and got rid of
indecision. He has achieved all he wished for regarding the
fundamental purpose of the spiritual liM
ma, na panetarahi, a
t see any Teacher, past or present, who has achieved
these things, apart from the Buddha.
Ime kho, bhante, sakko dev
These are the eight genuine praiseM
Hearing them, the gods of the Thirty-Three were even more
uplifted and overjoyed.
Tatra, bhante, ekacce dev
Then some gods thought,
If only four fully awakened Buddhas might ariM
world and teach the Dhamma, just like the Blessed One!
That would be for the welfare and happiness of the people,
out of compassion for the world, for the bene
and happiness of gods and humans!
Let alone four fully awakened Buddhas; if only three fully
or two fully awakened Buddhas might arise in the world
and teach the Dhamma, just like the Blessed One!
That would be for the welfare and happiness of the people,
out of compassion for the world, for the bene
and happiness of gods and humans!
vutte, bhante, sakko dev
When they said this, Sakka said,
s impossible, gentlemen, for two perfected ones, fully
awakened Buddhas to arise in the same solar system at the
May that Blessed One be healthy and well, and remain with
That would be for the welfare and happiness of the peoM
out of compassion for the world, for the bene
and happiness of gods and humans!
Atha kho, bhante, yenatthena dev
Then the gods of the Thirty-Three, having considered and
deliberated on the matter for which they were seated
together in the Hall of Justice, advised and instructed the
eat Kings on the subject.
atthe honti, sakesu sakesu
And each stood at their own seat without departing.
The Kings were instructed,
and heeded good advice.
With clear and peaceful minds,
they stood by their own seats.
Atha kho, bhante, uttar
turahosi atikkammeva dev
Then in the northern quarter a magni
cent light arose and
radiance appeared, surpassing the glory of the gods.
Atha kho, bhante, sakko dev
Then Sakka, lord of gods, addressed the gods of the Thirty-
As indicated by the signs
light arising and radiance
appear. For this is the precursor
for the appearance of Brahm
, namely light arising and
As indicated by the signs,
For this is the sign of Brahm
a light vast and great.
Atha kho, bhante, dM
Then the gods of the Thirty-Three sat in their own seats,
nd out what has caused that light, and having
realized it we shall go to it.
And the Four Great Kings did likewise.
Hearing that, the gods of the Thirty-Three agreed in unison,
nd out what has caused that light, and having
realized it we shall go to it.
ra appears to the gods of the
Thirty-Three, he does so after manifesting in a solid
Yo kho pana, bhante, brahmuno pakativa
for the gods of the Thirty-Three aren
s normal appearance.
ra appears to the gods of the
Thirty-Three, he outshines the other goM
as a golden statue outshines the human form.
evameva kho, bhante, yad
rs to the gods of the
Thirty-Three, not a single god in that assembly greets him
by bowing down or rising up or inviting him to a seat.
They all sit silently on their couches with their joined palms
ro, tassa devassa palla
ra will sit on the couch of
whatever god he chooses.
Yassa kho pana, bhante, deM
And the god on whose couch Brahm
sits is overjoyed and
brimming with happiness,
like a king on the day of his coronation.
evameva kho, bhante, yassa devassa brahm
Seeing the joy of those gods, Brahm
celebrated with these verses:
Modanti vata bho dev
the Thirty-Three with their Lord
revering the Realized OM
dhammassa ca sudhammata
and the natural excellence of the teaching;
Nave deve ca passant
and seeing the new gods,
so beautiful and glorious,
who have come here after leading
the spiritual life under the Buddha!
They outshine the others
in beauty, glory, and lifespan.
Here are the distinguished disciples
of he whose wisdom is vast.
Seeing this, they delight
the Thirty-Three with their Lord
revering the Realized One,
dhammassa ca sudhammatan
and the natural excellence of the teaching!
That is the topic on which Brahm
, bhante, brahmuno sana
gato saro hoti vissM
And while he was speaking on that topic, his voice had eight
qualities: it was clear, comprehensible, charming, audible,
rounded, undistorted, deep, and resonant.
kho pana, bhante, brahm
peti, na cassa bahiddh
ya ghoso niccharati.
He makes sure his voice is intelligible as far as the assembly
t extend outside the assembly.
sa kho pana, bhante, eva
saro hoti, so vuccati
When someone has a voice like this, they
Atha kho, bhante, dev
Then the gods of the Thirty-Three said to Brahm
brahme, etadeva maya
! Knowing this, we rejoice.
atthi ca sakkena dev
namindena tassa bhagavato
And there are the eight genuine praises of the Buddha
knowing them, too, we rejoice.
4. Eight Genuine Praises
naminda, mayampi tassa bhagavato a
It would be good, lord of gods, if I could also hear the M
genuine praises of the Buddha.
ti kho, bhante, sakko
namindo brahmuno sana
Sakka repeated the eight
genuine praises for him.
to kho pana tena bhagavat
liko ehipassiko opaneyyiko paccatta
opaneyyikassa dhammassa deset
ma, na panetarahi, a
kho pana tena bhagavat
ma, na panetarahi, a
kho pana tena bhagavat
ma, na panetarahi, a
Abhinipphanno kho pana tassa bhagavato l
abhinipphanno siloko, y
Vigatamado kho pana so bhagav
ma, na panetarahi, a
yo kho pana so bhagav
ma, na panetarahi, a
ma, na panetarahi, a
ho kho pana so bhagav
ma, na panetarahi, a
Ime kho, bhante, sakko dev
overjoyed, full of rapture and happiness.
ra manifested in a solid corporeal
form, taking on the appearance of the youth Pa
and appeared to the gods of the TM
Rising into the air, he sat cross-legged in the sky,
puriso supaccatthate v
like a strong man might sit cross-legged on a well-
appointed couch or on level ground.
evameva kho, bhante, brahm
There he addressed the goM
ds of the Thirty-Three:
5. The Story of the Steward
What do the gods of the Thirty-Three think about the
extent of the Buddha
Once upon a time, there was a king named Disampati.
He had a brahmin high priest named the Steward.
s son was the prince named Re
s son was the student named Jotip
la the student, and six
other aristocrats; these eight became friends.
Atha kho, bho, ahoratt
In due course the brahmin Steward passed away.
At his passing, King Disampati lamented,
At a time when I have relinquished all my duties to the
brahmin Steward and amuse myself, supplied and provided
kinds of sensual stimulation, he passes away!
When he said this, Prince Re
t lament too much at the Steward
Atthi, deva, govindassa br
alamatthadasataro ceva pitar
He has a son named Jotip
la, who is even more astute anM
expert than his father.
He should manage the a
airs that were managed by his
Is that so, my prince?
6. The Story of the Great Steward
So King Disampati addressed one of his men,
, ambho purisa, yena jotip
Please, mister, go to the student Jotip
bhavamatthu bhavanta
disampati bhoto jotip
la! You are summoned by King
Disampati; he wants to see you.
ti kho, bho, so puriso disampatissa
replied that man, and did as he was
bhavamatthu bhavanta
disampati bhoto jotip
la went to the king and exchanged greetings
disampati etadavoca:
When the greetings and polite conversation were over, he
sat down to one side, and the king said to him,
I shall appoint you to your father
s position, and anoint you
ti kho, bho, so jotip
So the king anointed him as Steward and appointed him to
After his appointment, the Steward Jotip
airs that his father had managed, and other a
that his father had not managed.
kammante abhisambhosi tepi kammante
abhisambhoti, yepissa pit
tepi kammante abhisambhoti.
He organized both the works that his father had organized,
and other works that his father hadM
When people noticed this they said,
govindo vata, bho, br
The brahmin is indeed a Steward, a Great Steward!
s how the student Jotip
la came to be known as
6.1. Dividing the Realm
Then the Great Steward went to the six aristocrats and
disampati kho, bho, r
addhagato vayoanuppatto, ko nu kho pana, bho,
King Disampati is old, elderly and senior, advanced in
years, and has reached the
nal stage of life. Who knows
how long he has to live?
s likely that when he passes away the king-makers will
yantu, bhonto, yena re
Come, sirs, go to Prince Re
u, we are your friends, dear, beloved, and
herished. We have shared your joys and sorrows.
Disampati kho, bho, r
addhagato vayoanuppatto, ko nu kho pana, bho,
King Disampati is old, elderly and senior, advanced in years,
and has reached the
nal stage of life. Who knows how long
s likely that when he passes away the king-makers will
If you should gain kingship, share it with us.
ti kho, bho, te cha khattiy
replied the six aristocrats. They went to Prince
u and put the proposal to him.
Disampati kho, bho, r
addhagato vayoanuppatto, ko nu kho pana bho j
o mama vijite sukho bhavetha,
The prince replied,
Who else, sirs, in my realm ought to
If I gain kingship, I will share it with you all.
Atha kho, bho, ahoratt
In due course King Disampati passed away.
At his passing, the king-makers anointed Prince Re
But after being anointed, King Re
supplied and provided with the
Then the Great Steward went to the six aristocrats and
disampati kho, bho, r
King Disampati has passed away.
But after being anointed, King Re
supplied and provided with the
Ko nu kho pana, bho, j
Who knows the intoxicating power of sensual pleasures?
yantu, bhonto, yena re
Come, sirs, go to Prince Re
disampati kho, bho, r
kato, abhisitto bhava
u rajjena, sarati bM
Sir, King Disampati has passed away, and you have been
anointed as king. Do you remember what you said?
ti kho, bho, te cha khattiy
replied the six aristocrats. They went to Prince
disampati kho, bho, r
u rajjena, sarati bhava
Sir, King Disampati has passed away, and you have been
anointed as king. Do you remember what you said?
Ko nu kho, bho, pahoti ima
Who is able to neatly divide into seven equal parts this
great land, so broad in the north and narrow as the front of
a cart in the south?
Who else, sir, if not the Great Steward?
u addressed one of his men,
, ambho purisa, yena mah
Please, mister, go to the brahmin Great Steward and say
ti kho, bho, so puriso re
replied that man, and did as he was
Then the Great Steward went to the king andM
When the greetings and polite conversation were over, he
sat down to one side, and the king said to him,
Come, let the good Steward neatly divide into seven equM
parts this great land, so broad in the north and narrow as
the front of a cart in the south.
replied the Great Steward, and did as he was
All were set up like the fronts of carts,
s nation in the center.
Dantapura for the Kali
Potana for the Assakas;
Mahissati for the Avantis;
Mithila for the Videhas;
and Varanasi for the K
these were laid out by the Steward.
Atha kho, bho, te cha khattiy
Then those six aristocrats were delighted with their
respective gains, having achieved all they wished for,
vata no ahosi icchita
We have received exactly what we wanted, what we
wished for, what we desired, what we yearned for.
u and the two Dhatara
these are the seven Bh
rst recitation section is
6.2. Kittisaddaabbhuggamana
6.2. A Good Reputation
Atha kho, bho, te cha khattiy
Then the six aristocrats approached the Great Steward aM
Steward, just as you are King Re
s friend, dear, beloved,
you are also our friend.
Would you manage our a
replied the Great Steward.
Then the Great Steward managed the realms of the seven
kings. And he taught seven well-to-do brahmins, and seven
hundred bathed initiates to recite the hymns.
aparena samayena eva
After some time he got this good reputation,
The Great Steward sees Brahm
in person! The Great
Steward discusses, converses, and consults with Brahm
The Great Steward thought,
o kittisaddo abbhuggato:
I have the reputation
in person, and discussing with him in
kacchemi, na brahmun
I have heard that brahmins of the past who were elderly
and senior, the teachers of teaM
Whoever goes on retreat for the four months of the rainy
season and practices the absorption on compassion sees
and discusses with him.
So the Great Steward went to King Re
the situation, saying,
kacchemi, na brahmun
Sir, I wish to go on retreat for the four months of the rainy
season and practice the absorption on compassion.
No one should approach me, except for the one who brings
Please do so, Steward, at your convenience.
Then the Great Steward went to the six aristocrats to put
the same proposal, and received the same reply.
kacchemi, na brahmun
to the seven well-to-do brahmins and seven
hundred bathed initiates and put to them the same
kacchemi, na brahmun
Sirs, recite the hymns in detail as you have learned and
memorized them, and teach each other how to recite.
Please do so, Steward, at your convenience.
Then the Great Steward went to his forty equal wives to put
the same proposal to them, and received the samM
kacchemi, na brahmun
Then the Great Steward had a new meeting hall built to the
east of his citadel, where he went on retreat for the four
months of the rainy season and practiced the absorption on
And no one approached him except the one who brought
accayena ahudeva ukka
But then, when the four months had passed, theM
Steward became dissatis
I have heard that brahmins of the past said that
whoever goes on retreat for the four months of the rainy
season and practices the absorption on compassion sees
and discusses with him.
But I neither see Brahm
nor discuss with him.
6.3. A Discussion With Brahm
Atha kho, bho, brahm
brahmaloke antarahito
ra, knowing what the Great
Steward was thinking, as easily as a strong person would
extend or contract their arm, vanished from the Brahm
realm and reappeared in the Great Steward
At that, the Great Steward became frightened, scared, his
hair standing on end, as hM
e had never seen such a sight
So he addressed Brahm
Who might you be, sir,
so beautiful, glorious, majestic?
how am I to know who you are?
brahmaloke sanantana
All the gods know me thus,
and so you should know me, Steward.
deserves a seat and water,
foot-salve, and sweet cakes.
Sir, I ask you to please accept
these gifts of hospitality.
I accept the gifts of hospitality
I grant you the opportunity
to ask whatever you desire
about welfare and bene
or happiness in lives to come.
Then the Great Steward thought,
ra has granted me an opportunity.
Should I ask him about what is bene
cial for this life or lives
m a skilled in what is bene
cial for this life, and others
applies to lives to come?
So he addressed Brahm
m in doubt, so I ask Brahm
who is free of doubt
ne may learn from another.
hito kimhi ca sikkham
Standing on what, training in what
may a mortal reach the deathless Brahm
He among men, O brahmin, has given up possessions,
become one, compassionate,
magandho virato methunasm
free from the stench of decay, and refraining from sex.
hito ettha ca sikkham
Standing on that, trainingM
a mortal may reach the deathless Brahm
Sir, I understand what
giving up possessions
one gives up a large or small fortune, and a
large or small family circle. They shave o
dress in ocher robes, and go forth from the lay life to
giving up possessions
Sir, I understand what
s when someone frequents a secluded lodging
wilderness, the root of a tree, a hill, a ravine, a mountain
cave, a charnel ground, a forest, the open air, a heap of
Sir, I understand what
. Iti uddhamadhotiriya
vipulena mahaggatena appam
s when someone meditates spreading a heart full of
compassion to one direction, and to the second, and to the
third, and to the fourth. In the same way above, below,
across, everywhere, all around, they spread a heart full of
compassion to the whole world
abundant, expansive,
limitless, free of M
enmity and ill will.
t understand what you say about the stench of
What among men, O Brahm
, is the stench of decay?
t understand, so tell me, wise one:
wrapped in what do people stink,
headed for hell, shut out of the Brahm
Anger, lies, fraud, and deceit,
miserliness, vanity, jealousy,
desire, stinginess, harassing others,
Lobho ca doso ca mado ca moho;
greed, hate, pride, and delusion
those bound to such things have the stench of decay;
re headed for hell, shut oM
mi. Te na sunimmaday
As I understand what you say about the stench of decay,
s not easy to quell while living at home.
I shall go forth from the lay life to homelessness!
Please do so, Steward, at your convenience.
So the Great Steward went to King Re
pariyesatu, yo bhoto
nd another high priest to manage the
airs of state for you.
I wish to go forth from the lay life to homelessness.
nassa, te na sunimmaday
As I understand what Brahm
says about the stench of
s not easy to quell while living at home.
I shall go forth from the lay life to homelessness.
I announce to King Re
the lord of the land:
you must learn how to rule,
longer care for my ministry.
re lacking any pleasures,
ll supply them for you.
ll protect you from any harm,
for I command the nation
You are my father, I am your son!
O Steward, please don
m lacking no pleasures,
no-one is harming me.
ve heard a non-human voice,
so I no longer care for lay life.
What was that non-human like?
What did he say to you,
hearing which you would abandon
our house and all our people?
Upavutthassa me pubbe,
Before entering this retreat,
I only liked to sacri
I kindled the sacred
kusapattaparitthato.
strewn about with kusa grass.
the Eternal Youth from the Brahm
He answered my question,
hearing which I no longer care for lay life.
I have faith, O Steward,
in that of which you speak.
Having heard a non-human voice,
what else could you do?
We will follow your example,
Steward, be my Teacher!
awless, immaculate, beautiful
s how pure we shall live,
If the Steward is going forth from the lay life to
homelessness, we shall do so too. Your destiny shall be
6.5. Informing the Six Aristocrats
Then the Great Steward went to the six aristocrats and
ni bhavanto purohita
nd another high priest to manage the
airs of state for you.
I wish to go forth from the lay life to homelessness.
nassa, te na sunimmaday
As I understand what Brahm
says about the stench of
s not easy to quell while living at home.
I shall go forth from the lay life to homelessness!
Atha kho, bho, te cha khattiy
Then the six aristocrats withdrew to one side and thought
These brahmins are really greedy for wealth.
t we try to persuade him with wealth?
They returned to the Great Steward and said,
vijjati kho, bho, imesu sattasu rajjesu pah
In these seven kingdoms there is abundant wealth. We
get you as much as you want.
Enough, sirs. I already have abundant wealth, owing to my
p all that, I shall go forth.
nassa, te na sunimmaday
Atha kho, bho, te cha khattiy
Then the six aristocrats withdrew to one side and thought
These brahmins are really greedy for women.
t we try to persuade him with women?
They returned to the Great Steward and said,
vijjanti kho, bho, imesu sattasu rajjesu pah
itthiyo, tato bhoto y
In these seven kingdoms there are many women. We
you as many as you want.
Enough, sirs. I already have forty equal wives.
Giving up all them, I shall go forth.
nassa, te na sunimmaday
pabbajissati, mayampi ag
If the Steward is going forth from the lay life to
homelessness, we shall do M
so too. Your destiny shall be
If you all give up sensual pleasures,
yattha satto puthujjano;
to which ordinary people are attached,
exert yourselves, being strong,
and possessing the power of patience.
This path is the straight path,
this path is supreme.
Saddhammo sabbhi rakkhito,
Guarded by the good, the true teaching
rebirth in the Brahm
Well then, sir, please wait for seven years.
accayena mayampi ag
When seven years have passed, we shall go forth with you.
kho, bho, satta vass
bhavante, satta vass
Seven years is too long, sirs. I cannot wait that long.
Ko nu kho pana, bho, j
Who knows what will happen to the living?
We are heading to the next life. We must think about this
and wake up! We must do what
s good and live the spiritual
life, for no-one born can escape death.
nassa, te na sunimmaday
Well then, sir, please wait for six years,
gametu, ekassa vassassa accayena
Ko nu kho pana, bho, j
nassa, te na sunimmaday
Ko nu kho pana, bho, j
nassa, te na sunimmaday
or even a fortnight. When a M
fortnight has passed, we shall
go forth. Your destiny shall be ours.
A fortnight is too long, sirs. I cannot wait that long.
Ko nu kho pana, bho, j
Who knows what will happen to the living?
We are heading to the next life. We must think about this
e up! We must do what
s good and live the spiritual
life, for no-one born can escape death.
nassa, te na sunimmaday
As I understand what Brahm
says about the stench of
s not easy to quell while living at home.
I shall go forth from the lay life to homelessness.
hassa accayena mayampi ag
Well then, sir, please wait for a week, so that we can
instruct our sons and brothers in kingship. When a week
has passed, we shall go forth. Your destiny shall be ours.
A week is not too long, sirs. I will wait that long.
Then the Great Steward also went to the seven well-to-do
brahmins and seven hundred bathed initiates and said,
nd another teacher to teach you to
I wish to go forth from the lay life to homelessness.
nassa. Te na sunimmaday
As I understand what Brahm
says about the stench of
s not easy to quell while living at home.
I shall go forth from the lay life to homelessness.
t go forth from the lay life to homelessness!
The life of one gone forth is of little in
whereas the life of a brahmin is of great in
For now I am like a king to kings, like Brahm
like a deity to householders.
Giving up all that, I shall go forth.
nassa, te na sunimmaday
As I understand what BrahmM
says about the stench of
s not easy to quell while living at home.
I shall go forth from the lay life to homelessness.
pabbajissati, mayampi ag
If the Steward is going forth from the lay life to
homelessness, we shall do so too. Your destiny shall be
. Informing the Wives
Then the Great Steward went to his forty equal wives and
Ladies, please do whatever you wish, whether returning to
your own families, or
nding another husband.
I wish to go forth from the lay life to homelessness.
nassa, te na sunimmaday
As I understand what Brahm
says about the stench of
s not easy to quell while living at home.
I shall go forth from the lay life to homelessness.
You are the only family we wM
ant! You are the only husband
pabbajissati, mayampi ag
If you are going forth from the lay life to homelessness, we
shall do so too. Your destiny shall be ours.
6.8. The Great Steward Goes Forth
hassa accayena kesamassu
When a week had passed, the Great Steward shaved o
hair and beard, dressed in ocher robes, and went forth
from the lay life to homelessness.
ni ca khattiyasahass
And when he had gone forth, the seven anointed aristocrat
kings, the seven brahmins with seven hundred initiates, the
forty equal wives, and many thousands of aristocrats,
brahmins, householders, and many harem women shaved
their hair and beards, dressed in ocher robes, and went
forth from the lay life to homelessness.
Escorted by that assembly, the Great Steward wandered on
tour among the villages, towns, and capital cities.
kho pana, bho, tena samayena mah
And at that time, whenever he arrived at a village or town,
he was like a king to kings, like Brahm
to brahmins, like a
deity to householders.
And whenever people sneezed or tripped over
Homage to the Great Steward! Homage to the high priest
vipulena mahaggatena
And the Great Steward meditated spreading a heart full of
love to one direction, and to the second, and to the third,
and to the fourth. In the same way above, below, across,
everywhere, all around, he spread a heart full of love to the
abundant, expansive, limitless, free of enmity
He meditated spreading a heart full of compassion
equanimity to one direction, and to the second, and to the
third, and to the fourth. In the same way above, below,
across, everywhere, all around, he spread a heart full of
equanimity to the whole world
abundant, expansive,
limitless, free of enmity and ill will.
ca brahmalokasahabyat
And he taught his disciples the path to rebirth in the
Ye kho pana, bho, tena samayena mah
Those of his disciples who completely understood the Great
at the breaking up of the body, after death, were reborn in
Of those disciples who only partly understood the Great
s instructions, some were reborn in the company
of the Gods Who Control the Creations of Others,
while some were reborn in the company of the Gods Who
or the Gods of Yama,
or the Gods of the Thirty-Three,
or the Gods of the Four Great Kings.
And at the very least they swelled the hosts of the fairies.
Iti kho, bho, sabbesa
And so the going forth of all those gentlemen was notM
vain, was not wasted, but was fruitful and fertile.
Do you remember this, Blessed One?
I myself was the brahmin Great Steward at that time.
And I taught those disciples the path to rebirth in the
casikha, brahmacariya
But that spiritual path of mine doesn
disillusionment, dispassion, cessation, peace, insight,
awakening, and extinguishment. It only leads as far as
rebirth in the Brahm
casikha, brahmacariya
But this spiritual path doeM
s lead to disillusionment,
dispassion, cessation, peace, insight, awakening, and
casikha, brahmacariya
And what is the spiritual path that leads to extinguishment?
It is simply this noble eightfold path, that is:
right view, right thought, right speech, right action, right
ort, right mindfulness, and right
casikha, brahmacariya
This is the spiritual path that leads to disillusionment,
dispassion, cessation, peace, insight, awakening, and
upasampajja viharanti;
Those of my disciples who completely understand my
instructions realize the unde
led freedom of heart and
freedom by wisdom in this very life. And they live having
realized it with their own insight due to the ending of
Of those disciples who only partly understand my
instructions, some, with the ending of the
become reborn spontaneously. They are extinguished there,
and are not liable to return from that world.
mino honti sakideva ima
Some, with the ending of thM
ree fetters, and the weakening
of greed, hate, and delusion, become once-returners. They
come back to this world once only, then make an end of
And some, with the ending of three fetters, become stream-
enterers, not liable to be reborn in the underworld, bound
And so the going forth of all those gentlemen was not in
vain, was not wasted, but was fruitful and fertile.
That is what the Buddha said.
casikho gandhabbaputto bhagavato
Delighted, the fairy Pa
casikha approved and agreed with
what the Buddha said. He bowed and respectfully circled
uddha, keeping him on his right, before vanishing
ya 20 - Long Discourses 20
bhikkhusatehi sabbeheva arahantehi;
At one time the Buddha was staying in the land of the
Sakyans, near Kapilavatthu in the Great Wood, togM
ve hundred mendicants, all
of whom were perfected ones.
yebhuyyena sannipatit
And most of the deities from ten solar systems had gathered
to see the Buddha and the Sa
Then four deities of the Pure Abodes, aware of what was
bhikkhusatehi sabbeheva arahantehi;
yebhuyyena sannipatit
na mayampi yena bhagav
t we go to the Buddha and each recite a verse in
Then, as easily as a strong person would extend or contract
their arm, they vanished from the Pure Abodes and
reappeared in front of the Buddha.
They bowed to the Buddha and stood to one side.
de, one deity recited this verse in the
s a great congregation in the woods,
a host of gods have assembled.
ve come to this righteous congregation
to see the invincible Sa
bhagavato santike ima
Then another deity recited this verse in the Buddha
The mendicants there are immersed in sam
ve straightened out their own minds.
Like a charioteer who has taken the reins,
the astute ones protect their senses.
bhagavato santike ima
Then another deity recited this verse in the Buddha
Having cut the stake M
re unstirred, with boundary pillar uprooted.
They live pure and immaculate,
the young dragons tamed by the seer.
bhagavato santike ima
Then another deity recited this verse in the Buddha
Anyone who has gone to the Buddha for refuge
t go to a plane of loss.
After giving up this human body,
they swell the hosts of gods.
1. The Gathering of Deities
Then the Buddha said to the mendicants:
yebhuyyena, bhikkhave, dasasu lokadh
Mendicants, most of the deities from ten solar systems
have gathered to see the ReaM
lized One and the mendicant
Yepi te, bhikkhave, ahesu
The Buddhas of the past had, and the Buddhas of the future
will have, gatherings of deities that are at most like the
gathering for me now.
Yepi te, bhikkhave, bhavissanti an
mi, bhikkhave, devak
I shall declare the names of the heavenly hosts;
mi, bhikkhave, devak
I shall extol the names of the heavenly hosts;
mi, bhikkhave, devak
I shall teach the names of the heavenly hosts.
Listen and pay close attention, I will speak.
The Buddha said this:
I shall invoke a paean of praise!
Where the earth-gods dwell,
there, in mountain caves,
resolute and composed,
dwell many like lonely lions,
who have mastered their fears.
Their minds are bright and pure,
clear and undisturbed.
The teacher knew that over
were in the wood at Kapilavatthu.
Therefore he addressed
the disciples who love the teaching:
The heavenly hosts have come forth;
mendicants, you should be aware of them.
Those monks became keen,
Knowledge manifested in them,
seeing those non-human beings.
Appeke satamaddakkhu
a thousand, even seventy thousand,
while some saw a hundred thousand
Appekenantamaddakkhu
But some saw an endless number
spread out in every direction.
And all that was known
and distinguished by the Seer.
Therefore he addressed
the disciples who love the teaching:
The heavenly hosts have come forth;
mendicants, you should be aware of them.
I shall extol them for you,
with lyrics in proper order.
There are seven thousand spiM
earth-gods of Kapilavatthu.
Iddhimanto jutimanto,
re powerful and brilliant,
so beautiful and glorious.
to the meeting of mendicants in the wood.
From the Himalayas there are six thousand
Iddhimanto jutimanto,
re powerful and brilliant,
so beautiful and glorious.
to the meeting of mendicants in the wood.
gira there are three thousand
Iddhimanto jutimanto,
re powerful and brilliant,
so beautiful and glorious.
to the meeting of mendicants in the wood.
And thus there are sixteen thousand
Iddhimanto jutimanto,
re powerful and brilliant,
so beautiful and glorious.
to the meeting of mendicants in the wood.
Iddhimanto jutimanto,
re powerful and brilliant,
so beautiful and glorious.
to the meeting of mendicants in the wood.
whose home is on Mount Vepulla.
Attended by more than
a hundred thousand spirits,
also came to the meeting in the wood.
the eastern quarter.
Lord of the fairies,
s a great king, glorious.
And he has many mighty sons
all of them named Inda.
Iddhimanto jutimanto,
werful and brilliant,
so beautiful and glorious.
to the meeting of mendicants in the wood.
the southern quarter.
Lord of the goblins,
s a great king, glorious.
And he has many mighty sons
all of them named Inda.
Iddhimanto jutimanto,
re powerful and brilliant,
so beautiful and glorious.
to the meeting of mendicants in the wood.
the western quarter.
Lord of the dragons,
s a great king, glorious.
And he has many mighty sons
all of them named Inda.
Iddhimanto jutimanto,
re powerful and brilliant,
so beautiful and glorious.
to the meeting of mendicants in the wood.
the northern quarter.
reat king, glorious.
And he has many mighty sons
all of them named Inda.
Iddhimanto jutimanto,
re powerful and brilliant,
so beautiful and glorious.
to the meeting of mendicants in the wood.
and Kuvera in the north.
These Four Great Kings,
all around in the four quarters,
stood there dazzling
in the wood at Kapilavatthu.
Their deceitful bondservants came,
so treacherous and crafty
Cittaseno ca gandhabbo,
Cittasena the fairy came too,
and the kings Nala and Janesabha,
Timbaru, and Suriyavaccas
These and other kings there were,
the fairies with their kings.
to the meeting of mendicants in the wood.
Then came dragons from N
, with the Tacchakas.
The Kambalas and Assataras came
dragons came, so glorious.
also came to the meeting in the wood.
Those who seize the dragon kings by force
pakkhi visuddhacakkh
divine, twice-born birds with piercing vision
swoop down to the wood from the skM
But the dragon kings remained fearless,
for the Buddha kept them safe from the phoenixes.
Introducing each other with gentle words,
the dragons and phoenixes took the Buddha as their refuge.
Defeated by Vajirahattha,
the demons live in the ocean.
iddhimanto yasassino.
powerful and glorious.
Vepacitti sucitti ca,
Vepacitti and Sucitti,
and a hundred of Bali
all named after Veroca.
and went up to the auspicious R
Now is the time, sir,
for the meeting of mendicants in the wood.
The gods of Water and Earth,
and Fire and Wind came there.
and Soma together with Yasa.
A host of the gods of M
and Compassion came, so glorious.
These ten hosts of gods
Iddhimanto jutimanto,
re powerful and brilliant,
so beautiful and glorious.
to the meeting of mendicants in the wood.
and Asama, and the twin Yamas came.
The gods living on the moon came,
with the Moon before them.
The gods living on the sun came,
with the Sun before them.
And with the stars before them
came the silly gods of clouds.
And Sakka came, the stronghold-giver,
ava, the best of the Vasus.
These ten hosts of gods
Iddhimanto jutimanto,
re powerful and brilliant,
so beautiful and glorious.
to the meeting of mendicants in the wood.
Then came the Sahabh
blazing like a crested
hakas and Rojas too,
and the gods hued blue as
the Accutas and Anejakas,
leyyas and Ruciras all came,
These ten hosts of gods
Iddhimanto jutimanto,
so beautiful and glorious.
to the meeting of mendicants in the wood.
nusuttamas all came,
and the gods depraved by play,
and those who are malevolent.
Then came the Hari gods,
These ten hosts of gods
Iddhimanto jutimanto,
re powerful and brilliant,
so beautiful and glorious.
to the meeting of mendicants in the wooM
The Sukkas, Karumhas, and Aru
came along with the Veghanasas.
tagayhas came as chiefs
and the glorious Missakas;
Pajjuna came thundering,
he who rains on all quarters.
Iddhimanto jutimanto,
re powerful and brilliant,
so beautiful and glorious.
to the meeting of mendicants in the wood.
The Khemiyas, Tusitas, Y
those called the Jotis and
The Gods Who Love to Create came too,
and those who delight in the Creations of Others.
These ten hosts of gods
Iddhimanto jutimanto,
re powerful and brilliant,
so beautiful and glorious.
to the meeting of mendicants in the wood.
These sixty hosts of gods
They came in order of their names,
these and others likewise, thinking:
We shall see those rid of rebirth, kind,
led ones who have crossed the
dragon who brought them across,
who like the Moon has overcome darkness.
and Paramatta came,
with sons of those powerful ones.
also came to the meeting in the wood.
his formidable body so glorious.
each one of them wielding power,
and in the middle of them came
rita with his following.
Te ca sabbe abhikkante,
When they had all come forth
sainde deve sabrahmake;
the gods with their Lord, and the Brahm
s army came forth too:
see the stupidity of the Dark Lord!
Come, seize them and bind them,
gena baddhamatthu vo;
let them be bound by desire!
Surround them on all sides,
And so there the great general
sent forth his dark army.
He struck the ground with his
like a storm cloud shedding rain,
thanayanto savijjuko;
But then he retreated,
furious, out of control.
And all that was known
and distinguished by the Seer.
Therefore he addressed
the disciples who love the teaching:
mendicants, you should be aware of them.
Those monks became keen,
ed from those free of passion,
and not a single hair was stirred!
All are triumphant in battle,
so fearless and glorious.
They rejoice with allM
the disciples well-known among men.
ya 21 - Long Discourses 21
magadhesu viharati,
mo, tassuttarato vediyake pabbate
At one time the Buddha was staying in the land of the
Magadhans; east of R
, north of which, on Mount Vediyaka, is
Tena kho pana samayena sakkassa dev
Now at that time a keen desire to seeing the Buddha came
over Sakka, the lord of gods.
Atha kho sakkassa dev
namindassa etadahosi:
etarahi viharati araha
Where is the Blessed One at present, the perfected one,
the fully awakened BuddhM
vediyake pabbate indas
He saw that the Buddha was at the Indas
and addressed the gods of the Thirty-Three,
magadhesu viharati,
mo, tassuttarato vediyake pabbate
uddha is staying in the land of the
Magadhans at the Indas
What if we were to go and see that Blessed One, the
perfected one, the fully awakened Buddha?
namindassa paccassosu
mo, tassuttarato vediyake pabbate
casikha, the Buddha is staying in the land of the
Magadhans at the Indas
What if we were to go and see that Blessed One, the
perfected one, the fully awakened BuM
gandhabbadevaputto sakkassa dev
namindassa anucariya
replied the fairy Pa
casikha. Taking his arched
harp made from the pale timber of wood-apple, he went as
casikhena gandhabbadevaputtena
Then Sakka went at the head of a retinue consisting of the
gods of the Thirty-Three and the fairy Pa
sesu antarahito magadhesu p
tassuttarato vediyake pabbate paccu
As easily as a strong person would extend or contract their
arm, he vanished from the heaven of the gods of the Thirty-
Three and landed on Mount Vediyaka north of Ambasa
Tena kho pana samayena vediyako pabbato atiriva
Now at that time a dazzling light appeared over Mount
, as happens through the glory of
People in the villages round about, terri
majja vediyako pabbato jh
majja vediyako pabbato jalatisu. N
Mount Vediyaka must be on
re today, blazing and
majja vediyako pabbato atiriva obh
Oh why has such a dazzling light appeared over Mount
Then Sakka addressed the fairy Pa
s hard for one like me to get near
the Realized Ones while they are on retreat practicing
absorption, enjoying absorption.
But if you were to charm the Buddha
rst, then I could go
gandhabbadevaputto sakkassa dev
replied the fairy Pa
casikha. Taking his arched
harp made from the pale timber of wood-apple, he went to
la cave. When he had drawn near, he stood to
This is neither too far nor too near; and he
gandhabbadevaputto beluvapa
Standing to one side, Pa
casikha played his arched harp,
and sang these verses on the Buddha, the teaching, the
gha, the perfected ones, and sensual love.
My lady Suriyavaccas
I pay homage to your father Timbaru,
through whom was born a lady so
ll me with a joy I never knew.
As sweet as a breeze to one who
or when thirsty, a sweet and cooling drink,
so dear is your shining beauty to me,
just like the teaching is to aM
Like a cure when you
re struck by fever dire,
or food to ease the hunger pain,
come on, darling, please put out my
quench me like water on a
As elephants burning in the heat of summer,
sink down in a lotus pond to rest,
so cool, full of petals and of pollen
s how I would plunge into your breast.
Like elephants bursting bonds in rutting season,
the pricks of lance and pikes
t understand what is the reason
m so crazy for your shapely thighs!
Tayi gedhitacittosmi,
For you, my heart is full of passion,
m in an altered state of mind.
There is no going back, I
s hooked up on the line.
Come on, my darling, hold me, fair of thighs!
Embrace me, with your so bashful eyes!
Take me in your arms, my lovely lady,
d ever want or could desire.
Appako vata me santo,
Ah, then my desire was such a small thing,
weet, with your curling wavy hair;
now, like to arahants an o
s grown so very much from there.
Whatever the merit I have forged
by giving to such perfected beings
may that, my altogether gorgeous,
ripen in togetherness with you.
Whatever the merit I have forged
in this wide open land,
may that, my altogether gorgeous,
ripen in togetherness with you.
Absorbed, the Sakyan meditates,
ed, alert, and mindful,
the sage aims right at the deathless state
like me, oh my Sunshine, aiming for you!
And just like the sage would be rejoicing,
were he to awaken to the truth,
d be rejoicing, lady,
were I to end up as one with you.
If Sakka were to grant me just one wish,
as Lord of the holy Thirty-Three,
so strong is the love I hold for you.
is your father, my lady so wise.
I pay homage to him, bowing down humbly,
to he whose daughter is of such a kind.
casikha had spoken, the Buddha said to him,
tassaro ca tantissarena;
casikha, the sound of the strings and the sound of your
casikha, tantissaro g
tassaro ca tantissara
so that neither overpowers the other.
But when did you compose these verses on the Buddha, the
gha, the perfected ones, and sensual
This one time, sir, when you were
rst awakened, you were
s banyan tree on the
, bhante, samayena bhadd
timbaruno gandhabbara
And at that time I was in love with the lady named Bhadd
, the daughter of the fairy king Timbaru.
kho pana, bhante, bhagin
But the sister desired another
t win that sister by any means,
I took my arched harp to Timbaru
s home, where I played
vutte, bhante, bhadd
nished, SuriyavacchaM
ca sutoyeva me so bhagav
Dear sir, I have not personally seen the Buddha. But I did
hear about him when I went to dance for the gods of the
Thirty-Three in the Hall of Justice.
Since you extol the Buddha, let us meet up today.
Soyeva no, bhante, tass
s when I met up with that sister.
But we have not met since.
2. The Approach of Sakka
Atha kho sakkassa dev
namindassa etadahosi:
Then Sakka, lord of gods, thought,
casikho gandhabbadevaputto
casikha is exchanging pleasantries with the Buddha.
casikha, please bow to the Buddha for me,
Sir, Sakka, lord of gods, with his ministers and retinue,
bows with his head at your feet.
gandhabbadevaputto sakkassa dev
casikha. He bowed to the Buddha
Sir, Sakka, lord of gods, with his ministers and retinue,
bows with his head at your feet.
So may Sakka with his ministers and retinue be happy,
whether gods, humans, demons,
dragons, fairies, or any of the other diverse creatures there
pe mahesakkhe yakkhe
For that is how the Realized Ones salute such illustrious
Abhivadito sakko dev
And being saluted by the Buddha, Sakka entered the
la cave, bowed to the Buddha, and stood to one side.
And the gods of the Thirty-Three did likewise,
casikhopi gandhabbadevaputto indas
Tena kho pana samayena indas
And at that time the uneven places M
were evened out, the
cramped places were opened up, the darkness vanished
and light appeared, as happens through the glory of the
Then the Buddha said to Sakka,
yasmato kosiyassa, abbhutamida
s incredible and amazing that you, the venerable Kosiya,
who has so many duties and so much to do, should come
, bhante, bhagavanta
kehici kehici kiccakara
ve wanted to go and see the Buddha, but
t able, being prevented by my many duties and
responsibilities for the gods of the Thirty-Three.
This one time, sir, the Buddha was stayingM
the frankincense-tree hut.
Tena kho pana, bhante, samayena bhagav
But at that time the Buddha was sitting immersed in some
kind of meditation. And a divine maiden of Great King
jati was attending on the Buddha,
standing there paying homage to him with joined palms.
, bhagini, bhagavanta
Sister, please bow to the Buddha for me, saying:
Sir, Sakka, lord of gods, with his ministers and retinue,
bows with his head at your feet.
When I said this, she said to me,
s the wrong time to see the Buddha,
Tena hi, bhagini, yad
hito hoti, atha mama vacanena bhagavanta
Well then, sister, please convey my message when the
Buddha emerges from that immersion.
I hope that sister bowed to you?
Do you remember what she said?
She did bow, lord of gods, and I remember what she said.
yasmato nemisaddena tamh
I also remember that it was the sound of your chariot
wheels that pulled me out of that immM
Sir, I have heard and learned this in the presence of the
gods who were reborn in the host of the Thirty-Three
loke uppajjanti arahanto
When a Realized One arises in the world, perfected and
fully awakened, the heavenly hosts swell, while the demM
And I have seen this with my own eyes.
2.1. The Story of Gopik
Idheva, bhante, kapilavatthusmi
ahosi buddhe pasann
Right here in Kapilavatthu there was a Sakyan lady named
dence in the Buddha, M
Losing her attachment to femininity, she developed
masculinity. When her body broke up, after death, she was
reborn in a good place, a heavenly realm.
In the company of the gods of the Thirty-Three she became
There they knew him as
gopako devaputto, gopako devaputto
epi, bhante, tayo bhikkh
Meanwhile three others, mendicants who had led the
spiritual life under the Buddha, were reborn in the inferior
There they amused themselvM
es, supplied and provided with
ve kinds of sensual stimulation, and became my
servants and attendants.
gopako devaputto pa
At that, Gopaka scolded them,
Where on earth were you at, good sirs, when you heard the
For while I was still a woman I had con
Buddha, the teaching, and the Sa
ethics. I lost my attachment to femininity and developed
masculinity. When my body broke up, after death, I was
reborn in a good place, a heavenly realm. In the company of
of the Thirty-Three I became one of Sakka
Here they know me as
gopako devaputto gopako devaputto
, bhagavati brahmacariya
But you, having led the spiritual life under the Buddha,
were reborn in the inferior fairy realm.
When scolded by Gopaka, two of those gods in that very life
gained mindfulness leading to the host of Brahm
Ministers. But one god remained attached to sensuality.
I was a laywoman disciple of the seer,
and my name was Gopik
Buddhe ca dhamme ca abhippasann
voted to the Buddha and the teaching,
and I faithfully served the Sa
Tasseva buddhassa sudhammat
Because of the excellence of the Buddha
Sakkassa puttomhi mah
m now a mighty, splendid son of Sakka,
reborn among the Three and Thirty.
And here they know me as Gopaka.
Then I saw some mendicants who I
dwelling in the host of fairies.
When I used to be a human,
they were disciples of Gotama.
I served them with food and drink,
gayha sake nivesane;
and clasped their feet in my own home.
Where on earth were they at
when they learned the Buddha
veditabbo hi dhammo,
For each must know for themselves the teaching
so well-taught, realized by the seer.
I was one who followed you,
ne words of the noble ones.
Sakkassa puttomhi mah
m now a mighty, splendid son of Sakka,
reborn among the Three and Thirty.
But you followed the best of men,
and led the supreme spiritual life,
re born in this lesser realm,
s a sorry sight I see, good sirs,
fellow Buddhists in a lesser realm.
Reborn in the host of fairies,
you only wait upon the gods.
Meanwhile, I dwelt in a house
but see my distinction now!
svajja pumomhi devo,
Having been a woman now I
blessed with heavenly sensual pleasures.
Scolded by that disciple of Gotama,
when they understood Gopaka, they were struck with
t serve others any more!
Two of them aroused energy,
recalling the Buddha
Right away they became dispassionate,
seeing the drawbacks in sensual pleasures.
The fetters and bonds of sensual pleasures
the ties of the Wicked One so hard M
they burst them like a bull elephant his ropes,
and passed right over the Thirty-Three.
The gods with Inda and Paj
were all gathered in the Hall of Justice.
As they sat there, they passed over them,
the heroes desireless, practicing purity.
sava was struck with a sense of urgency;
the master of gods in the midst of the group said,
These were born in the lesser fairy realm,
but now they pass us by!
Heeding the speech of one so moved,
Buddho janindatthi manussaloke,
There is a Buddha, a lord of men,M
Known as the Sakyan Sage, he
s mastered the senses.
Those sons of his were bereft of mindfulness;
te satimajjhalatthu
but when scolded by me they gained it back.
Of the three, there is one who remains
dwelling in the host of fairies.
But two, recollecting the path to awakening,
serene, spurn even the gods.
s explained in such a way
that not a single disciple doubts it.
We venerate the Buddha, the victor, lord of men,
who has crossed the
They attained to distinction
tent to which they understood the teaching here.
Two of them mastered the distinction of
Tassa dhammassa pattiy
We have come here, dear sir,
to realize this same teaching.
If the Buddha would give me a chance,
I would ask a question, dear sir.
Atha kho bhagavato etadahosi:
Then the Buddha thought,
yeva pucchissati, no anatthasa
For a long time now this spirit has led a pure life. Any
question he asks me will be bene
And he will quickly understand any answer I give to his
So the Buddha addressed Sakka M
Ask me your question, V
ll solve each and every
rst recitation section is
Having been granted an opportunity by the Buddha, Sakka
Dear sir, what fetters bind the gods, humans, demons,
and any of the other diverse creatures
hoti, atha ca pana saver
so that, though they wish to be free of enmity, violence,
hostility, and hate, they still have enmity, violencM
s question to the Buddha.
And the Buddha answered him:
Lord of gods, the fetters of jealousy and stinginess bind the
gods, humans, demons, dragons, fairies
other diverse creatures
hoti, atha ca pana saver
so that, though they wish to be free of enmity, violence,
hostility, and hate, they still have enmity, violence, hostility,
namindo bhagavato bh
Delighted, Sakka approved and agrM
Buddha said, saying,
s so true, Blessed One! That
s so true, Holy One!
ve gone beyond doubt and
got rid of indecision.
namindo bhagavato bh
And then, having approved and agreed with what the
id, Sakka asked another question:
But dear sir, what is the source, origin, birthplace, and
inception of jealousy and stinginess?
When what exists is there jealousy and stinginess?
t exist is there no jealousy and
The liked and the disliked, lord of gods, are the source of
jealousy and stinginess.
When the liked and the disliked exist there is jealousy and
When the liked and the disliked don
jealousy and stinginess.
But dear sir, what is the source of what is liked and
Desire is the source of what is liked and disliked.
But what is the source of dM
asati chando na hot
vitakkasamudayo vitakkaj
tiko vitakkapabhavo;
Thought is the source of desire.
vitakke sati chando hoti;
vitakke asati chando na hot
But what is the source of thought?
asati vitakko na hot
Concepts of identity that emerge from the proliferation of
perceptions are the source of thoughts.
ya sati vitakko hoti;
ya asati vitakko na hot
But how does a mendicant
ttingly practice for the
cessation of concepts of identity that emerge from the
proliferation of perceptions?
2.2. Meditation on Feelings
Lord of gods, there are two kinds of happiness, I say:
sevitabbampi, asevitabbampi.
that which you should cultivate, and that which you should
naminda, duvidhena vad
There are two kinds of sadness, I say:
that which you should cultivate, and that which you should
naminda, duvidhena vad
There are two kinds of equanimity, I say:
sevitabbampi, asevitabbampi.
that which you should cultivate, and that which you should
naminda, duvidhena vad
sevitabbampi, asevitabbamp
Why did I say that there are two kinds of happiness?
Take a happiness of which you know:
When I cultivate this kind of happiness, unskillful qualities
grow, and skillful qualities decline.
You should not cultivate
that kind of happiness.
Take a happiness of which you know:
When I cultivate this kind of happiness, unskillful qualities
decline, and skillful qualities grow.
You should cultivate that
And that which is free of placing the mind and keeping it
connected is better than that which still involves placing the
mind and keeping it connected.
naminda, duvidhena vad
sevitabbampi, asevitabbamp
s why I said there are two kinds of happiness.
naminda, duvidhena vad
sevitabbampi, asevitabbamp
Why did I say that there are two kinds of sadness?
Take a sadness of which you know:
When I cultivate this kind of sadness, unskillful qualities
grow, and skillful qualities decline.
You should not cultivate
that kind of sadness.
Take a sadness of which you know:
When I cultivate this kind of sadness, M
unskillful qualities
decline, and skillful qualities grow.
You should cultivate that
And that which is free of placing the mind and keeping it
connected is better than that which still involves placing the
mind and keeping it connected.
naminda, duvidhena vad
sevitabbampi, asevitabbamp
s why I said there are two kinds of sadness.
naminda, duvidhena vad
sevitabbampi, asevitabbamp
Why did I say that there are two kinds of equanimity?
Take an equanimity of which you know:
When I cultivate this kind of equanM
imity, unskillful qualities
grow, and skillful qualities decline.
You should not cultivate
that kind of equanimity.
Take an equanimity of which you know:
When I cultivate this kind of equanimity, unskillful qualities
decline, and skillful qualities grow.
You should cultivate that
And that which is free of placing the mind and keeping it
connected is better than that which still involves placing the
mind and keeping it connected.
naminda, duvidhena vad
sevitabbampi, asevitabbamp
s why I said there are two kinds of equanimity.
ttlingly practices for the cessation
of concepts of identity that emerge from the proliferation of
namindo bhagavato bh
Delighted, Sakka approved and agreed with what the
Buddha said, saying,
s so true, Blessed One! That
s so true, Holy One!
ve gone beyond doubt and
got rid of indecision.
2.3. Restraint in the Monastic Code
namindo bhagavato bh
And then Sakka asked another question:
But dear sir, how does a mendicant practice for restraint
in the monastic code?
Lord of gods, I say that there are two kinds of bodily
sevitabbampi, asevitabbampi.
that which you should cultivate, and that which you should
I say that there are two kinds of verbal behavior:
sevitabbampi, asevitabbampi.
that which you should cultivate, and that which you should
naminda, duvidhena vad
There are two kinds of search, I say:
sevitabbampi, asevitabbampi.
that which you should cultivate, and that which you should
mi sevitabbampi asevitabbamp
Why did I say that there are two kinds of bodily bM
Take bodily conduct of which you know:
When I cultivate this kind of bodily conduct, unskillful
qualities grow, and skillful qualities decline.
cultivate that kind of bodily conduct.
Take bodily conduct of which you know:
When I cultivate this kind of bodily conduct, unskillful
qualities decline, and skillful qualities grow.
cultivate that kind of bodily conduct.
s why I said there are two kinds of bodily behavior.
sevitabbampi, asevitabbamp
Why did I say that there are two kinds of verbal behavior?
sevitabbampi, asevitabbamp
You should not cultivate the kind of verbal behavior which
causes unskillful qualities to growM
while skillful qualities
And you should cultivate the kind of verbal behavior which
causes unskillful qualities to decline while skillful qualities
s why I said there are two kinds of verbal behavior.
sevitabbampi, asevitabbamM
naminda, duvidhena vad
Why did I say that there are two kinds of search?
sevitabbampi, asevitabbamp
You should not cultivate the kind of search which causesM
unskillful qualities to grow while skillful qualities decline.
And you should cultivate the kind of search which causes
unskillful qualities to decline while skillful qualities grow.
naminda, duvidhena vad
s why I said there are two kinds of search.
sevitabbampi, asevitabbamp
s how a mendicant practices for restraint in the
namindo bhagavato bh
Delighted, Sakka approved and agreed with what the
Buddha said, saying,
s so true, Blessed One! That
s so true, Holy One!
ve gone beyond doubt and
got rid of indecision.
2.4. Sense Restraint
namindo bhagavato bh
And then Sakka asked another question:
But dear sir, how does a mendicant practice for restraint
of the sense faculties?
Lord of gods, I say that there are two kinds of sight known
sevitabbampi, asevitabbampi.
that which you should cultivate, and that which you should
There are two kinds of sound kM
sevitabbampi, asevitabbampi.
smells known by the nose
sevitabbampi, asevitabbampi.
tastes known by the tongue
sevitabbampi, asevitabbampi.
touches known by the body
sevitabbampi, asevitabbampi.
thoughts known by the mind:
sevitabbampi, asevitabbamp
that which you should cultivate, and that which you should
When the Buddha said this, Sakka said to him:
Sir, this is how I understand the detailed meaning of the
You should not cultivate the kind of sight known by the eye
which causes unskillful qualities to grow while skillful
ca kho, bhante, cakkhuvi
And you should cultivate the kind M
of sight known by the eye
which causes unskillful qualities to decline while skillful
ca kho, bhante, sotavi
You should not cultivate the kind of sound,
or thought known by the mind which causes unskillful
qualities to grow while skillful qualities decline.
ca kho, bhante, manovi
eyyo dhammo sevitabbo.
And you should cultivate the kind of thought known by the
mind which causes unskillful qualities to decline while
skillful qualities grow.
Imassa kho me, bhante, bhagavat
s how I understand the detailed meaning of the
ve gone beyond doubt and
got rid of indecision.
namindo bhagavato bh
And then Sakka asked another question:
Dear sir, do all ascetics and brahmins have the same
doctrine, ethics, desires, and attachments?
No, lord of gods, they do not.
The world has many and diverse elements.
abhinivissa voharanti:
Whatever element sentient beings insist on in this world of
many and diverse elements, they obstinately stick to it,
This is the only truth, other ideas are silly.
s why not all ascetics and brahmins have the same
doctrine, ethics, desires, and attachments.
Dear sir, have all ascetics and brahmins reached the
ultimate end, the ultimate sanctuary, the ultimate spiritual
life, the ultimate goal?
No, lord of gods, they have not.
Those mendicants who are freed through the ending of
craving have reached the ultimate end, the ultimate
sanctuary, the ultimate spiritM
ual life, the ultimate goal.
s why not all ascetics and brahmins have reached the
ultimate end, the ultimate sanctuary, the ultimate spiritual
life, the ultimate goal.
namindo bhagavato bh
pproved and agreed with what the
Buddha said, saying,
s so true, Blessed One! That
s so true, Holy One!
ve gone beyond doubt and
got rid of indecision.
namindo bhagavato bh
And then Sakka asked another question:
hati tassa tasseva bhavassa
Passion, sir, is a disease, an abscess, a dart. Passion drags
a person to be reborn in life after life.
nds themselves in states high and low.
Elsewhere, among other ascetics and brahmins,M
even given a chance to ask these questions that the Buddha
The dart of doubt and uncertainty has lain within me for a
long time, but the Buddha has plucked it out.
Lord of gods, do you recall having asked this question of
other ascetics and brahmins?
t mind, lord of gods, tell me how they
Na kho me, bhante, garu yatthassa bhagav
s no trouble when someone such as the Blessed One is
Well, speak then, lord of gods.
Sir, I approached those who I imagined were ascetics and
brahmins living in the wilderness, in remote lodgings. But
they could not answer, and they even questioned me in
What is the venerable
Dear sir, I am Sakka, lord of gods.
So they asked me another question:
But lord of gods, what deed brought you to this position?
So I taught them the Dhamma as I had learned and
And they were pleased with just thatM
We have seen Sakka, lord of gods! And he answered our
Invariably, they become my disciples, I don
kho pana, bhante, bhagavato s
tadhammo niyato sambodhipar
But sir, I am the Buddha
s disciple, a stream-enterer, not
liable to be reborn in the underworlM
2.5. On Feeling Happy
Lord of gods, do you recall ever feeling such joy and
, bhante, ito pubbe evar
Once upon a time, sir, a battle was fought between the
gods and the demons.
kho pana, bhante, sa
In that battle the gods won and the demons lost.
It occurred to me as victor,
Now the gods shall enjoy both the nectar of the gods and
the nectar of the demons.
So kho pana me, bhante, vedapa
But sir, that joy and happiness is in the sphere of the rod
and the sword. It doesn
t lead to disillusionment, dispassion,
cessation, peace, insight, awakening, and extinguisM
, bhante, bhagavato dhamma
But the joy and happiness I feel listening to the Buddha
teaching is not in the sphere of the rod and the sword. It
does lead to disillusionment, dispassion, cessation, peace,
insight, awakening, and extinguishment.
But lord of gods, what reason do you see for speaking of
such joy and happiness?
, bhante, atthavase sampassam
I see six reasons to speak of such joy and happiness, sir.
While staying right here,
remaining in the godly form,
have gained an extended life:
know this, dear sir.
When I fall from the heavenly host,
leaving behind the non-human life,
I shall consciously go to a new womb,
wherever my mind delights.
This is the second reason.
Living happily under the guidance
of the one of unclouded wisdom,
I shall practice according to method,
This is the third reason.
And if awakening should arise
sambodhi ce bhavissati;
as I practice according to the method,
I shall live as one who understands,
sveva anto bhavissati.
and my end shall come right there.
This is the fourth reason.
When I fall from the human realm,
leaving behind the human life,
I shall become a god again,
in the supreme heaven realm.
there my home will be.
This is the sixth reason.
, bhante, cha atthavase sampassam
Seeing these six reasons I speak of such joy and happiness.
doubting and undecided,
I wandered for such a long time,
in search of the Realized One.
I imagined that ascetics
must surely be awakened,
so I went to sit near them.
How is there success?
How is there failure?
t answer such questions
about the path and practice.
And when they found out that I
was Sakka, come from the gods,
Tyassu mameva pucchanti,
they questioned me instead about
the deed that brought me to this state.
I taught them the Dhamma
as I had learned it among men.
They were delighted with that, saying:
who helps us overcome doubt,
today, free of fear,
I pay homage to the awakened one.
Destroyer of the dart of craving,
the Buddha is unrivaled.
I bow to the great hero,
by the gods, dear sir,
today we shall worship you
come, let us bow to you!
Tvameva asi sambuddho,
You alone are the Awakened!
You are the Teacher supreme!
In the world with its gods,
there is no-one like you.
Then Sakka addressed the fairy Pa
casikha, you were very helpful to me, since you
rst charmed the Buddha,
after which I went to see him.
I shall appoint you to your father
king of the fairies. And I give you Bhadd
who you love so much.
Then Sakka, touching the ground with his hand, was
inspired to exclaim three times:
Namo tassa bhagavato arahato
Homage to that Blessed One, the perfected one, theM
Namo tassa bhagavato arahato samm
Homage to that Blessed One, the perfected one, the fully
Namo tassa bhagavato arahato
Homage to that Blessed One, the perfected one, the fully
And while this discourse was being spoken, the stainless,
immaculate vision of the Dhamma arose iM
Everything that has a beginning has an end.
And also for another 80,000 deities.
Such were the questions Sakka was invited to ask, and
which were answered by the Buddha.
s why the name of thiM
Mindfulness Meditation
ya 22 - Long Discourses 22
At one time the Buddha was staying in the land of the
Kurus, near the Kuru town named Kamm
ddressed the mendicants,
bhagavato paccassosu
The Buddha said this:
, bhikkhave, maggo satt
Mendicants, the four kinds of mindfulness meditation are
the path to convergenM
ce. They are in order to purify
sentient beings, to get past sorrow and crying, to make an
end of pain and sadness, to end the cycle of su
to realize extinguishment.
Idha, bhikkhave, bhikkhu k
s when a mendicant meditates by observing an aspect of
keen, aware, and mindful, rid of desire and
aversion for the world.
vineyya loke abhijjh
They meditate observing an aspect of feelings
aware, and mindful, rid of desire and aversion for the
vineyya loke abhijjh
They meditate observing an aspect of the mind
aware, and mindful, rid of desire and aversion for the
vineyya loke abhijjh
erving an aspect of principles
aware, and mindful, rid of desire and aversion for the
1. Observing the Body
1.1. Mindfulness of Breathing
ca pana, bhikkhave, bhikkhu k
And how does a mendicant meditate observing an aspect of
Idha, bhikkhave, bhikkhu ara
gone to a wilderness, or to the root
of a tree, or to an empty hut
sits down cross-legged, with
their body straight, and focuses their mindfulness right
So satova assasati, satova passasati.
Just mindful, they breathe in. Mindful, they breathe out.
When breathing in heavily they knoM
When breathing out heavily they know:
breathing out heavily.
When breathing in lightly they know:
When breathing out lightly they know:
breathing out lightly.
practice breathing in experiencing the whole body.
They practice breathing out experiencing the whole body.
They practice breathing in stilling the body
practice breathing out stilling the body
pi, bhikkhave, dakkho bhamak
s like a deft carpenter or carpenter
making a deep cut they know:
m making a deep cut,
when making a shallow cut they know:
evameva kho, bhikkhave, bhikkhu d
viharati, ajjhattabahiddh
And so they meditate observing an aspect of the body
internally, externalM
ly, and both internally and externally.
They meditate observing the body as liable to originate, as
liable to vanish, and as liable to both originate and vanish.
panassa sati paccupa
Or mindfulness is established thatM
the body exists, to the
extent necessary for knowledge and mindfulness. They
meditate independent, not grasping at anything in the
Evampi kho, bhikkhave, bhikkhu k
s how a mendicant meditates by observing an aspect
, bhikkhave, bhikkhu gacchanto v
Furthermore, when a mendicant is walking they know:
When standing they know:
When sitting they know:
And when lying down
Whatever posture their body is in, they know it.
viharati, ajjhattabahiddh
And so they meditate observing an aspect of the body
internally, externally, and both internally and externally.
They meditate observing the body as liable to originate, as
liable to vanish, and as liable to both originate and vanish.
panassa sati paccupa
Or mindfulness is established that the body exists, to the
extent necessary for knowledge and mindfulness. They
meditate independent, not grasping at anything in the
Evampi kho, bhikkhave, bhikkhu k
That too is how a mendicant meditates by observing an
, bhikkhave, bhikkhu abhikkante
Furthermore, a mendicant acts with situational awareness
when going out and coming back; wM
hen looking ahead and
aside; when bending and extending the limbs; when
bearing the outer robe, bowl, and robes; when eating,
drinking, chewing, and tasting; when urinating and
defecating; when walking, standing, sitting, sleeping,
waking, speaking, and keeping silent.
And so they meditate observing an aspect of the body
Evampi kho, bhikkhave, bhikkhu k
That too is how a mendicant meditates by observing an
aspect of the body.M
1.4. Focusing on the Repulsive
, bhikkhave, bhikkhu imameva k
rassa asucino paccavekkhati:
Furthermore, a mendicant examines their own body, up
from the soles of the feet and down from the tips of the
hairs, wrapped in skin and full of many kinds of
sedo medo, assu vas
In this body there is head hair, body hair, nails, teeth, skin,
esh, sinews, bones, bone marrow, kidneys, heart, liver,
diaphragm, spleen, lungs, intestines, mesentery, undigested
food, feces, bile, phlegm, pus, blood, sweat, fat, tears,
aliva, snot, synovial
pi, bhikkhave, ubhatomukh
s as if there were a bag with openings at both ends,
with various kinds of grains, such as
ne rice, wheat, mung
beans, peas, sesame, and ordinM
ary rice. And someone with
good eyesight were to open it and examine the contents:
ne rice, these are wheat, these are
mung beans, these are peas, these are sesame, and these
Evameva kho, bhikkhave, bhikkhu imameva k
rassa asucino paccavekkhati:
And so they meditate observing an aspeM
Evampi kho, bhikkhave, bhikkhu k
That too is how a mendicant meditates by observing an
1.5. Focusing on the Elements
, bhikkhave, bhikkhu imameva k
Furthermore, a mendicant examines their own body,
whatever its placement or posture, according to thM
In this body there is the earth element, the water element,
re element, and the air element.
pi, bhikkhave, dakkho gogh
s as if a deft butcher or butcher
s apprentice were to kill
a cow and sit down at the crossroads with the meat cut into
evameva kho, bhikkhave, bhikkM
And so they meditate observing an aspect of the body
Evampi kho, bhikkhave, bhikkhu k
That too is how a mendicant meditates by observing an
1.6. The Charnel Ground Contemplations
, bhikkhave, bhikkhu seyyath
Furthermore, suppose a mendicant were to see a corpse
discarded in a charnel ground. And it had been dead for
one, two, or three days, bloated, livid, and festering.
d compare it with their own body:
This body is also of that same nature, that same kind, and
cannot go beyond that.
And so they meditate observing an aspect of the body
Evampi kho, bhikkhave, bhikkhu k
That too is how a mendicant meditates by observing an
, bhikkhave, bhikkhu seyyath
Furthermore, suppose they were to see a corpse discarded
in a charnel ground being devoured by crows, hawks,
vultures, herons, dogs, tigers, leopards, jackals, and many
kinds of little creatures.
with their own body:
This body is also of that same nature, that same kind, and
cannot go beyond that.
And so they meditate observing an aspect of the body
Evampi kho, bhikkhave, bhikkhu k
That too is how a mendicant meditates by observing an
, bhikkhave, bhikkhu seyyath
Furthermore, suppose they were to see a corpse discarded
in a charnel ground, a skeleton with
esh but smeared with blood, and held
esh and blood, held together by sinews
sinews, scattered in every direction. Here a
hand-bone, there a foot-bone, here a shin-bone, there a
thigh-bone, here a hip-bone, there a rib-bone, here a back-
bone, there an arm-bone, here a neck-bone, there a jaw-
bone, here a tooth, there the skull
, bhikkhave, bhikkhu seyyath
White bones, the color of shells
Decrepit bones, heaped in a pile
Bones rotted and crumbled to powder.
d compare it with their own body:
This body is also of that same nature, that same kind, and
viharati, ajjhattabahiddh
And so they meditate observing an aspect of the body
internally, externally, and both internally and externally.
They meditate observing the body as liable to originate, as
anish, and as liable to both originate and vanish.
panassa sati paccupa
Or mindfulness is established that the body exists, to the
extent necessary for knowledge and mindfulness. They
meditate independent, not grasping at anything in the
Evampi kho, bhikkhave, bhikkhu k
That too is how a mendicant meditates by observing an
2. Observing the Feelings
ca pana, bhikkhave, bhikkhu vedan
And how does a mendicant meditate observing an aspect of
Idha, bhikkhave, bhikkhu sukha
s when a mendicant who feels a pleasant feeling knows:
feel a pleasant feeling.
When they feel a painful feeling, they know:
When they feel a neutral feeling, they know:
When they feel a material pleasant feeling, tM
feel a material pleasant feeling.
When they feel a spiritual pleasant feeling, they know:
feel a spiritual pleasant feeling.
When they feel a material painful feeling, they know:
a material painful feeling.
When they feel a spiritual painful feeling, they know:
a spiritual painful feeling.
When they feel a material neutral feeling, they know:
a material neutral feeling.
When they feel a spiritual neutral feeling, they know:
a spiritual neutral feeling.
And so they meditate observing an aspect of feelings
internally, externally, and both internally and externally.
They meditate observing feelings as liable to originate, as
liable to vanish, and as liable to both originate and vanish.
panassa sati paccupa
Or mindfulness is established that feelings exist, to the
extent necessary for knowledge and mindfulness. They
meditate independent, not grasping at anything in the
vampi kho, bhikkhave, bhikkhu vedan
s how a mendicant meditates by observing an aspect
3. Observing the Mind
ca pana, bhikkhave, bhikkhu citte
And how does a mendicant meditate observing an aspect of
Idha, bhikkhave, bhikkhu sar
s when a mendicant knows mind with M
and mind without greed as
They know mind with hate as
They know mind with
and mind without delusion
mind without delusion.
They know constricted mind as
and scattered mind as
They know expansive mind as
unexpansive mind as
that is not supreme as
mind that is not supreme,
mind that is supreme.
immersed in meditation as
mind immersed in meditation,
and mind not immersed in meditation as
immersed in meditation.
They know freed mind as
and unfreed mind as
viharati, ajjhattabahiddh
editate observing an aspect of the mind
internally, externally, and both internally and externally.
They meditate observing the mind as liable to originate, as
liable to vanish, and as liable to both originate and vanish.
panassa sati paccupa
Or mindfulness is established that the mind exists, to the
extent necessary for knowledge and mindfulness. They
meditate independent, not grasping at anything in the
Evampi kho, bhikkhave, bhikkhu citte citt
s how a mendicant meditates by observing an aspect
4. Observing Principles
ca pana, bhikkhave, bhM
And how does a mendicant meditate observing an aspect of
Idha, bhikkhave, bhikkhu dhammesu
s when a mendicant meditates by observing an aspect of
principles with respect to the
ca pana, bhikkhave, bhikkhu dhammesu
And how does a mendicant meditate observing an aspect of
principles with respect to the
ha, bhikkhave, bhikkhu santa
s when a mendicant who has sensual desire in them
I have sensual desire in me.
have sensual desire in them, they understand:
sensual desire in me.
They understand how sensual desire
arises; how, when it
s already arisen, it
s given up; and how,
s given up, it doesn
t arise again in the future.
When they have ill will in them, they understand:
t have ill will in them, they
t have ill will in me.
how ill will arises; how, when it
s already arisen, it
up; and how, once it
s given up, it doesn
uppannassa thinamiddhassa pah
nassa thinamiddhassa
When they have dullness and drowsiness in them, they
llness and drowsiness in me.
t have dullness and drowsiness in them, they
t have dullness and drowsiness in me.
They understand how dullness and drowsiness arise; how,
ve already arisen, they
re given up; and how,
re given up, they don
t arise again in the future.
anuppannassa uddhaccakukkuccassa upp
uddhaccakukkuccassa pah
nassa uddhaccakukkuccassa
When they have restlessness and remorse in them, they
I have restlessness and remorse in me.
t have restlessness and remorse in them, they
t have restlessness and remorse in mM
They understand how restlessness and remorse arise; how,
ve already arisen, they
re given up; and how,
re given up, they don
t arise again in the future.
When they have doubt in them, they understand:
t have doubt in them, they
how doubt arises; how, when it
s already arisen, it
up; and how, once it
s given up, it doesn
t arise again in the
And so they meditate observing an aspect of principles
internally, externally, and both internally and externally.
They meditate observing the principles as liable to
originate, as liable to vanish, and as liable to both originate
panassa sati paccupa
Or mindfulness is established that principles exist, to the
extent necessary for knowledge and mindfulness. They
meditate independent, not grasping at anything in the
Evampi kho, bhikkhave, bhikkhu dhammesu
s how a mendicant meditates by observing an aspect
of principles with respect to the
, bhikkhave, bhikkhu dhammesu
Furthermore, a mendicant meditates by observing an
aspect of principles with respect to the
ca pana, bhikkhave, bhikkhu dhammesu
And how does a mendicant meditate observing an aspect of
principles with respect to the
ve grasping aggregates?
bhikkhave, bhikkhu:
s when a mendicant contemplates:
passa samudayo, iti r
Such is form, such is the origin of form, such is the ending
ya samudayo, iti vedan
Such is feeling, such is the origin of feeling, such is the
Such is perception, such is the origin of perception, such is
the ending of perception.
Such are choices, such is the origin of choices, such is the
assa samudayo, iti vi
Such is consciousness, such is the origin of consciousness,
such is the ending of consciousness.
And so they meditate observing an aspect of principles
panassa sati paccupa
Evampi kho, bhikkhave, bhikkhu dhammesu
ant meditates by observing an aspect
of principles with respect to the
ve grasping aggregates.
4.3. The Sense Fields
, bhikkhave, bhikkhu dhammesu
viharati chasu ajjhattikab
Furthermore, a mendicant meditates by observing an
aspect of principles with respect to the six interior and
ca pana, bhikkhave, bhikkhu dhammesu
And how does a mendicant meditate observing an aspect of
principles with respect to the six interior and exterior sense
Idha, bhikkhave, bhikkhu cakkhu
s when a mendicant understands the eye, sights, and the
fetter that arises dependent on both of these. They
understand how the fetter that has not arisen comes to
arise; how the arisen fetter comes to be abandoned; and
how the abandoned fetter comes to not rise again in the
They understand the ear, sounds, and the fetter
They understand the nose, smells, and the fetter
They understand the tongue, tastes, and the fetter
They understand the body, touches, and the fetter
They understand the mind, thoughts, and the fetter that
arises dependent on both of these. They understand how
the fetter that has not arisen comes to arise; how the arisen
fetter comes to be abandoned; and how the abandoned
fetter comes to not rise again in the future.
And so they meditate observing an aspect of principles
panassa sati paccupa
Evampi kho, bhikkhave, bhikkhu dhammesu
viharati chasu ajjhattikab
s how a mendicant meditates by observing an aspect
of principles with respect to the six internal and external
4.4. The Awakening Factors
, bhikkhave, bhikkhu dhammesu
viharati sattasu bojjha
Furthermore, a mendicant meditates by observing an
f principles with respect to the seven awakening
ca pana, bhikkhave, bhikkhu dhammesu
viharati sattasu bojjha
And how does a mendicant meditate observing an aspect of
principles with respect to the seven awakening factors?
Idha, bhikkhave, bhikkhu santa
ca uppannassa satisambojjha
s when a mendicant who has the awakening factor of
mindfulness in them understands:
I have the awakening
factor of mindfulness in me.
awakening factor of mindfulness in them, they understand:
t have the awakening factor of mindfulness in me.
They understand how the awakening factor of minM
that has not arisen comes to arise; and how the awakening
factor of mindfulness that has arisen becomes ful
dhammavicayasambojjha
dhammavicayasambojjha
dhammavicayasambojjha
dhammavicayasambojjha
anuppannassa dhammavicayasambojjha
When they have the awakening factor of investigation of
ca anuppannassa upekkh
equanimity in them, they understand:
awakening factor of equanimity in me.
have the awakening factor of equanimity in them, they
t have the awakening factor of
They understand how the awakening
factor of equanimity that hasM
not arisen comes to arise; and
how the awakening factor of equanimity that has arisen
lled by development.
And so they meditate observing an aspect of principles
internally, externally, and both internally and externally.
They meditate observing the principles as liable to
originate, as liable to vanish, and as liable to both originate
panassa sati paccupa
Or mindfulness is established that principles exist, to the
extent necessary for knowledge and mindfulness. They
meditate independent, not grasping at anything in the
pi kho, bhikkhave, bhikkhu dhammesu
viharati sattasu bojjha
s how a mendicant meditates by observing an aspect
of principles with respect to the seven awakening factors.
, bhikkhave, bhikkhu dhammesu
Furthermore, a mendicant meditates by observing an
aspect of principles with respect to the four noble truths.
na, bhikkhave, bhikkhu dhammesu
And how does a mendicant meditate observing an aspect of
principles with respect to the four noble truths?
Idha, bhikkhave, bhikkhu
s when a mendicant truly understands:
This is the origin of su
This is the cessation of
This is the practice that leads to the cessation
rst recitation section is
4.5.1. Dukkhasaccaniddesa
4.5.1. The Truth of Su
ca, bhikkhave, dukkha
And what is the noble truth of su
sokaparidevadukkhadomanassup
appiyehi sampayogopi dukkho, piyehi vippayogopi
na labhati tampi dukkha
ering; old age is su
sorrow, lamentation, pain, sadness, and distress are
ering; association with the disliked is su
separation from the liked is su
ering; not getting what you
ering. In brief, the
ve grasping aggregates
tamhi tamhi sattanik
ti okkanti abhinibbatti khandh
The rebirth, inception, conception, reincarnation,
manifestation of the sets of phenomena, and acquisition of
elds of the various sentient beings in the various
orders of sentient beings.
vuccati, bhikkhave, j
This is called rebirth.
And what is old age?
tamhi tamhi sattanik
The old age, decrepitude, broken teeth, grey hair, wrinkly
skin, diminished vitality, and failing faculties of the various
sentient beings in the various orders of sentient beings.
vuccati, bhikkhave, jar
This is called old age.
vitindriyassupacchedo,
The passing away, perishing, disintegration, demise,
mortality, death, decease, breaking up of the aggregates,
laying to rest of the corpse, and cutting o
of the life faculty
of the various sentient beings in the various orders of
vuccati, bhikkhave, mara
This is called death.
Katamo ca, bhikkhave, soko?
antosoko antoparisoko,
The sorrow, sorrowing, state of sorrow, inner sorrow, inner
deep sorrow in someone who has undergone misfortune,
who has experienced su
vuccati, bhikkhave, soko. (4)
This is called sorrow.
Katamo ca, bhikkhave, paridevo?
And what is lamentation?
Yo kho, bhikkhave, a
The wail, lament, wailing, lamenting, state of wailing and
lamentation in someone who has undergone misfortune,
who has experienced su
vuccati, bhikkhave, paridevo. (5)
This is called lamentation.
ca, bhikkhave, dukkha
ysical pain, physical displeasure, the painful, unpleasant
s born from physical contact.
vuccati, bhikkhave, dukkha
This is called pain.
ca, bhikkhave, domanassa
And what is sadness?
kho, bhikkhave, cetasika
Mental pain, mental displeasure, the painful, unpleasant
s born from mental contact.
vuccati, bhikkhave, domanassa
Katamo ca, bhikkhave, up
And what is distress?
Yo kho, bhikkhave, a
The stress, distress, state of stress and distress in someone
who has undergone misfortune, who has experienced
vuccati, bhikkhave, up
This is called distress.
Katamo ca, bhikkhave, appiyehi sampayogo dukkho?
And what is meant byM
association with the disliked is
Idha yassa te honti ani
panassa te honti anatthak
There are sights, sounds, smells, tastes, touches, and
thoughts that are unlikable, undesirable, and disagreeable.
And there are those who want to harm, injure, disturb, and
threaten you. The coming toM
gether with these, the joining,
inclusion, mixing with them:
vuccati, bhikkhave, appiyehi sampayogo
this is what is meant by
association with the disliked is
Katamo ca, bhikkhave, piyehi vippayogo dukkho?
And what is meant by
separation from the liked is
Idha yassa te honti i
There are sights, sounds, smells, tastes, touches, and
thoughts that are likable, desirable, and agreeable. And
there are those who want to bene
t, help, comfort, and
protect you. The division from these, the disconnection,
segregation, and parting from them:
vuccati, bhikkhave, piyehi vippayogo dukkho.
this is what is meant by
ca, bhikkhave, yampiccha
And what is meant by
not getting what you wish for is
In sentient beings who are liable to be reborn, such a wish
Oh, if only we were not liable to be reborn! If only rebirth
would not come to us!
t get that by wishing.
na labhati tampi dukkha
This is what is meant by
not getting what you wish for is
In sentient beings who are liable to grow old
na labhati tampi dukkha
na labhati tampi dukkha
ma, na ca vata no mara
na labhati tampi dukkha
SokaparidevadukkhadM
sokaparidevadukkhadomanassup
sokaparidevadukkhadomanassup
experience sorrow, lamentation, pain, sadness, and distress,
such a wish arises:
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!
t get that by wishing.
na labhati tampi dukkha
This is what is meant by
not getting what you wish for is
Katame ca, bhikkhave, sa
And what is meant by
ve grasping aggregates
They are the graspiM
ng aggregates that consist of form,
feeling, perception, choices, and consciousness.
Ime vuccanti, bhikkhave, sa
This is what is meant by
vuccati, bhikkhave, dukkha
This is called the noble truth of su
4.5.2. Samudayasaccaniddesa
4.5.2. The Origin of Su
ca, bhikkhave, dukkhasamudaya
And what is the noble truth of the origin M
s the craving that leads to future rebirth, mixed up with
relishing and greed, looking for enjoyment in various
erent realms. That is,
craving for sensual pleasures, craving for continued
existence, and craving to end existence.
uppajjati, kattha nivisam
does that craving arise and where does it settle?
uppajjati, ettha nivisam
Whatever in the world seems nice and pleasant, it is there
that craving arises and settles.
And what in the world seems nice and pleasant?
uppajjati, ettha nivisam
The eye in the world seems nice and pleasant, and it M
there that craving arises and settles.
uppajjati, ettha nivisam
mind in the world seems nice and pleasant, and it is there
that craving arises and settles.
uppajjati, ettha nivisam
thoughts in the world seem nice and pleasant, and it is
there that craving arises and settles.
tongue consciousness
uppajjati, ettha nivisam
mind consciousness in the world seems nice and pleasant,
and it is there that craving arises and settles.
Cakkhusamphasso loke
manosamphasso loke piyar
uppajjati, ettha nivisam
mind contact in the world seems nice and pleasant, and it is
there that craving arises and settles.
Feeling born of eye contact
feeling born of ear contact
feeling born of nose contact
feeling born of tongue contact
feeling born of mind contact in the world seems nice and
pleasant, and it is there that craving arises and settles.
Perception of sights
perception of sounds
perception of smells
perception of tastes
uppajjati, ettha nivisam
perception of thoughts in the world seems nice and
pleasant, and it is there that craving arises and settles.
Intention regarding sights
intention regarding sounds
intention regarding smells
intention regarding tastes
intention regarding touches
intention regarding thoughts in the world seems nice and
pleasant, and it is there that craving arises and settles.
craving for touches
uppajjati, ettha nivisam
craving for thoughts in the world seems nice and pleasant,
and it is there that craving arises and settles.
Thoughts about sights
thoughts about sounds
thoughts about smells
thoughts about tastes
ughts about touches
dhammavitakko loke piyar
uppajjati, ettha nivisam
thoughts about thoughts in the world seem nice and
pleasant, and it is there that craving arises and settles.
Considerations regarding sights
considerations regarding sounds
considerations regarding smells
considerations regarding tastes
considerations regarding touches
uppajjati, ettha nivisam
considerations regarding thoughts in the world seem nice
and pleasant, and it is there that craving arises and settles.
vuccati, bhikkhave, dukkhasamudaya
This is called the noble truth of the origin of su
4.5.3. Nirodhasaccaniddesa
4.5.3. The Cessation of Su
And what is the noble truth of the cessation of su
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 adhering to it.
yati, kattha nirujjham
yati, ettha nirujjham
Whatever in the world seems nice and pleasant, it is there
that craving is given up and ceases.
And what in the world seems nice and pleasant?
yati, ettha nirujjham
The eye in the world seems nice and pleasant, and it is
there that craving is given up and ceases.
yati, ettha nirujjham
yati, ettha nirujjham
yati, ettha nirujjham
Cakkhusamphasso loke
manosamphasso loke piyar
yati, ettha nirujjham
yati, ettha nirujjham
yati, ettha nirujjham
dhammavitakko loke piyar
yati, ettha nirujjham
yati, ettha nirujjham
Considerations regarding thoughts in the world seem nice
and pleasant, and it is there that craving is given up and
vuccati, bhikkhave, dukkhanirodha
This is called the noble truth of the cessation of su
4.5.4. Maggasaccaniddesa
ca, bhikkhave, dukkhanirodhag
And what is the noble truth of the practice that leads to the
It is simply this noble eightfold path, that is:
right view, right thought, right speech, right action, right
ort, right mindfulness, and right
ca, bhikkhave, samm
And what is right view?
kho, bhikkhave, dukkhe
ering, the origin of su
ering, and the practice that leads to the
vuccati, bhikkhave, samm
This is called right view.
Katamo ca, bhikkhave, samm
And what is right thought?
Thoughts of renunciation, good will, and harmlessness.
vuccati, bhikkhave, samm
This is called right thought.
ca, bhikkhave, samm
And what is right speech?
The refraining from lying, divisive speech, harsh speech,
and talking nonsense.
vuccati, bhikkhave, samm
This is called right speech.
Katamo ca, bhikkhave, samm
And what is right action?
ng from killing living creatures, stealing, and sexual
vuccati, bhikkhave, samm
This is called right action.
Katamo ca, bhikkhave, samm
And what is right livelihood?
Idha, bhikkhave, ariyas
s when a noble disciple gives up wrong livelihood and
earns a living by right livelihood.
vuccati, bhikkhave, samm
This is called right livelihood.
Katamo ca, bhikkhave,M
Idha, bhikkhave, bhikkhu anuppann
s when a mendicant generates enthusiasm, tries, makes
ort, exerts the mind, and strives so that bad, unskillful
They generate enthusiasm, try, make an e
mind, and strive so that bad, unskillful qualities that have
arisen are given up.
They generate enthusiasm, try, make an e
mind, and strive so that skillful qualities arise.
They generate enthusiasm, try, make an e
mind, and strive so that skillful qualities that have arisen
remain, are not lost, but increase, mature, and are
completed by development.
vuccati, bhikkhave, samm
This is called right e
ca, bhikkhave, samm
And what is right mindfulness?
Idha, bhikkhave, bhikkhu k
s when a mendicant meditates by observing an aspect of
keen, aware, and mindful, rid of desire and
aversion for the world.
vineyya loke abhijjh
They meditate observing an aspect of feelings
aware, and mindful, rid of desire and aversion for the
vineyya loke abhijjh
observing an aspect of the mind
aware, and mindful, rid of desire and aversion for the
vineyya loke abhijjh
They meditate observing an aspect of principles
aware, and mindful, rid of desire and aversion for the
vuccati, bhikkhave, samm
This is called right mindfulness.
Katamo ca, bhikkhave, samm
And what is right immersion?
Idha, bhikkhave, bhikkhu vivicceva k
akusalehi dhammehi savitakka
upasampajja viharati.
s when a mendicant, quite secluded from sensual
pleasures, secluded from unskillful qualities, enters and
rst absorption, which has the rapture and
bliss born of seclusion, while placing the mind and keeping
upasampajja viharati.
As the placing of the mind and keeping it connected are
stilled, they enter and remain in the second absorption,
which has the rapture and bliss born of immersion, with
internal clarity and con
placing the mind and keeping it connected.
upekkhako ca viharati, sato ca
upasampajja viharati.
And with the fading away of rapture, they enter and remain
in the third absorption, where they meditate with
equanimity, mindful and aware, personally experiencing the
bliss of which the noble ones declare,
mindful, one meditates in bliss.
upasampajja viharati.
Giving up pleasure and pain, and ending formeM
and sadness, they enter and remain in the fourth
absorption, without pleasure or pain, with pure equanimity
vuccati, bhikkhave, samm
This is called right immersion.
vuccati, bhikkhave, dukkhanirodhag
This is called the noble truth of the practice that leads to
And so they meditate observing an aspect of principles
internally, externally, and both internally and externally.
They meditate observing the principles as liable to
originate, as liable to vanish, and as liable to both originate
panassa sati paccupa
Or mindfulness is established that principles exist, to the
extent necessary for knowledge and mindfulness. They
meditate independent, not grasping at anything in the
Evampi kho, bhikkhave, bhikkhu dhammesu
s how a mendicant meditates by observing an aspect
of principles with respect to the four noble truths.
Yo hi koci, bhikkhave, ime catt
Anyone who develops these four kinds of mindfulness
meditation in this way for seven years can expect one of two
enlightenment in the present life, or if there
left over, non-return.
hantu, bhikkhave, sattavass
Let alone seven yearM
Yo hi koci, bhikkhave, ime catt
anyone who develops these four kinds of mindfulness
meditation in this way for six years
hatu, bhikkhave, eka
Yo hi koci, bhikkhave, ime catt
hantu, bhikkhave, satta m
Yo hi koci, bhikkhave, ime catt
Let alone a fortnight,
Yo hi koci, bhikkhave, ime catt
anyone who develops these four kinds of mindfulness
meditation in this way for seven days can expect one of two
enlightenment in the present life, or if there
left over, non-return.
, bhikkhave, maggo satt
The four kinds of mindfulness meditation are the path to
convergence. They are in order to purify sentient beings, to
get past sorrow and crying, to make an end of pain and
sadness, to end the cycle of su
ering, and to realize
s what I said, and this is why I said it.
That is what the Buddha said.
ed, the mendicants were happy with what the
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YA (LONG DISCOURSES)
Translated by Bhikkhu Sujato
Great Discourse on the Buddha
ya 16 - Long Discourses 16
jagahe viharati gijjhak
At one time the Buddha was staying near R
Tena kho pana samayena r
tasattu Vedehiputta of M
wanted to invade the Vajjis.
I shall wipe out these Vajjis, so mighty and powerful! I shall
destroy them, and lay ruin and devastation upon them!
ttu addressed Vassak
mama vacanena bhagavato p
Please, brahmin, go to the Buddha, and in my name bow
with your head to his feet. Ask him if he is healthy and well,
nimble, strong, and living comfortably.
tasattu vedehiputto vajj
tasattu Vedehiputta of M
I shall wipe out these Vajjis, so mighty and powerful!M
destroy them, and lay ruin and devastation upon them!
Remember well how the Buddha answers and tell it to me.
For Realized Ones say nothing that is not so.
1. The Brahmin Vassak
ra replied. He had the
harnessed. Then he mounted a
ne carriage and, along
ne carriages, set out from R
pattikova yena bhagav
He went by carriage as far as the terrain allowed, then
descended and approached the Buddha on foot, and
exchanged greetings with him.
When the greetings and polite conversation were over, he
sat down to one side and said to the Buddha,
Master Gotama, King Aj
tasattu Vedehiputta of M
bows with his head to your feet. He asks if you are healthy
and well, nimble, strong, and living comfortably.
Master Gotama, King Aj
tasattu wants to invade the Vajjis.
I shall wipe out these Vajjis, so mighty and powerful! I shall
destroy them, and lay ruin and devastation upon them!
2. Principles That Prevent Decline
Tena kho pana samayena
hito hoti bhagavanta
Now at that time Venerable
nanda was standing behind
the Buddha fanning him.
Then the Buddha said toM
nanda, have you heard that the Vajjis meet frequently
and have many meetings?
I have heard that, sir.
bhavissanti, vuddhiyeva,
As long as the Vajjis meet frequenM
meetings, they can expect growth, not decline.
nanda, have you heard that the Vajjis meet in harmony,
leave in harmony, and carry on their business in harmony?
I have heard that, sir.
karissanti, vuddhiyeva,
As long as the Vajjis meet in harmony, leave in harmony,
and carry on their business in harmony, they can expect
growth, not decline.
ard that the Vajjis don
decrees or abolish existing decrees, but proceed having
undertaken the traditional Vajjian principles as they have
I have heard that, sir.
na samucchindissanti,
vattissanti, vuddhiyeva,
As long as the Vajjis don
t make new decrees or abolish
existing decrees, but proceed having undertaken the
traditional Vajjian principles as they have been decreed,
they can expect growth, not decline.
, te sakkaronti garu
nanda, have you heard that theM
Vajjis honor, respect,
esteem, and venerate Vajjian elders, and think them worth
, te sakkaronti garu
I have heard that, sir.
, te sakkarissanti garu
issanti, vuddhiyeva,
As long as the Vajjis honor, respect, esteem, and venerate
Vajjian elders, and think them worth listening to, they can
expect growth, not decline.
na okkassa pasayha v
nanda, have you heard that the Vajjis don
women or girls from their families and force them to live
I have heard that, sir.
na okkassa pasayha v
As long as the Vajjis don
t rape or abduct women or girls
from their families and force them to live with them, they
can expect growth, not decline.
nanda, have you heard that the Vajjis honor, respect,
esteem, and venerate the Vajjian shrines, whether inner or
outer, not neglecting the proper spirit-o
given and made in the past?
I have heard that, sir.
pessanti, vuddhiyeva,
As long as the Vajjis honor, respect, esteem, and venerate
the Vajjian shrines, whetherM
inner or outer, not neglecting
erings that were given and made in the
past, they can expect growth, not decline.
nanda, have you heard that the Vajjis arrange for proper
protection, shelter, and security for perfected ones, so that
more perfected ones might come to the realmM
already here may live in comfort?
I have heard that, sir.
ca arahanto vijite ph
As long as the Vajjis arrange for proper protection, shelter,
and security for perfected ones, so that more perfected
ones might come to the realm and those already here may
live in comfort, they can expect growth, not decline.
Then the Buddha said to Vassak
hmin, this one time I was staying near Ves
Sarandada woodland shrine.
There I taught the Vajjis these seven principles that prevent
hassanti, imesu ca sattasu
niyesu dhammesu vajj
As long as these seven principles that prevent decline last
g the Vajjis, and as long as the Vajjis are seen following
them, they can expect growth, not decline.
When the Buddha had spoken, Vassak
ekamekenapi, bho gotama, aparih
Master Gotama, if the Vajjis follow even a single one of
these principles they can expect growth, not decline.
How much more so all seven!
va, bho gotama, vajj
vedehiputtena yadida
tasattu cannot defeat the Vajjis in war, unless by
diplomacy or by sowing dissension.
Well, now, Master Gotama, I must go. I have many duties,
Please, brahmin, go at your convenience.
ra the brahmin, having approved and agreed
with what the Buddha said, got up from his seat and left.
3. Principles That Prevent Decline Among the Mendicants
acirapakkante vassak
Soon after he had left, the Buddha said to
ya viharanti, te sabbe upa
nanda, gather all the mendicants staying in the
jagaha together in the assembly hall.
viharanti, te sabbe upa
nanda. He did what the Buddha asked.
Then he went back, bowed, stood to one side, and said to
sannipatito, bhante, bhikkhusa
Sir, the mendicant Sa
gha has assembled. Please, sir, go at
Then the Buddha went to the assembly hall, where he sat
on the seat spread out
and addressed the mendicants:
satta vo, bhikkhave, aparih
Mendicants, I will teach you these seven principles that
Listen and pay close attention, I will speak.
The Buddha said this:
ca, bhikkhave, bhikkh
bhavissanti, vuddhiyeva,
As long as the mendicants meet frequently and have many
meetings, they can expect growth, not decline.
ca, bhikkhave, bhikkh
sannipatissanti, samagg
anti, vuddhiyeva, bhikkhave,
As long as the mendicants meet in harmony, leave in
harmony, and carry on their business in harmony, they can
expect growth, not decline.
ca, bhikkhave, bhikkh
na samucchindissanti,
vuddhiyeva, bhikkhave, bhikkh
As long as the mendicants don
t make new decrees or
abolish existing decrees, but undertake and follow the
training rules as they have been decreed, they can expect
growth, not decline.
ca, bhikkhave, bhikkh
, te sakkarissanti garu
issanti, vuddhiyeva, bhikkhave, bhikkh
As long as the mendicants honor, respect, esteem, and
venerate the senior mendicM
of long standing, long
gone forth, fathers and leaders of the Sa
them worth listening to, they can expect growth, not
ca, bhikkhave, bhikkh
gacchissanti, vuddhiyeva,
As long as the mendicants don
t fall under the sway of
arisen craving for future lives, they can expect growth, not
ca, bhikkhave, bhikkh
bhavissanti, vuddhiyeva,
As long as the mendicants take care to live in wilderness
lodgings, they can expect growth, not decline.
ca, bhikkhave, bhikkh
As long as the mendicants iM
ndividually establish
mindfulness, so that more good-hearted spiritual
companions might come, and those that have already come
may live comfortably, they can expect growth, not decline.
ca, bhikkhave, ime satta aparih
hassanti, imesu ca sattasu
niyesu dhammesu bhikkh
vuddhiyeva, bhikkhave, bhikkh
As long as these seven principles that prevent decline last
among the mendicants, and as long as the menM
seen following them, they can expect growth, not decline.
Aparepi vo, bhikkhave, satta aparih
I will teach you seven more principles that prevent decline.
ca, bhikkhave, bhikkh
bhavissanti na kammarat
, vuddhiyeva, bhikkhave,
As long as the mendicants don
t relish work, loving it and
liking to relish it, they can expect growth, not decline.
ca, bhikkhave, bhikkh
bhavissanti na bhassarat
, vuddhiyeva, bhikkhave,
ca, bhikkhave, bhikkh
vuddhiyeva, bhikkhave, bhikkh
ca, bhikkhave, bhikkh
, vuddhiyeva, bhikkhave,
ca, bhikkhave, bhikkh
vuddhiyeva, bhikkhave, bhikkh
t have wicked desires, falling under the swayM
ca, bhikkhave, bhikkh
vuddhiyeva, bhikkhave, bhikkh
t have bad friends, companions, and associates
ca, bhikkhave, bhikkh
vuddhiyeva, bhikkhave, bhikkh
t stop half-way after achieving some insigni
nction, they can expect growth, not decline.
ca, bhikkhave, ime satta aparih
hassanti, imesu ca sattasu
niyesu dhammesu bhikkh
vuddhiyeva, bhikkhave, bhikkh
As long as these seven principles that prevent decline last
among the mendicants, and as long as the mendicants are
seen following them, they can expect growth, not decline.
Aparepi vo, bhikkhave, satta aparih
I will teach you seven more principles that prevent decline.
ca, bhikkhave, bhikkh
As long as the mendicants are faithful
avanto bhavissanti, vuddhiyeva, bhikkhave,
ise, they can expect growth, not decline.
ca, bhikkhave, ime satta aparih
hassanti, imesu ca sattasu
niyesu dhammesu bhikkh
vuddhiyeva, bhikkhave, bhikkh
As long as these seven principles that prevent decline last
among the mendicants, and as long as the mendicants are
seen following them, they can expect growth, not decline.
Aparepi vo, bhikkhave, satta aparih
I will teach you seven more principles that prevent decline.
ca, bhikkhave, bhikkhu
As long as the mendicants develop the awakening factors of
dhammavicayasambojjha
investigation of principles
vessanti, vuddhiyeva,
equanimity, they can expect growth, not decline.
ca, bhikkhave, ime satta aparih
hassanti, imesu ca sattasu
niyesu dhammesu bhikkh
vuddhiyeva, bhikkhave, bM
As long as these seven principles that prevent decline last
among the mendicants, and as long as the mendicants are
seen following them, they can expect growth, not decline.
Aparepi vo, bhikkhave, satta aparih
I will teach you seven more principles that prevent decline.
ca, bhikkhave, bhikkh
As long as the mendicants develop the perceptions of
vessanti, vuddhiyeva, bhikkhave,
sation, they can expect growth, not decline.
ca, bhikkhave, ime satta aparih
hassanti, imesu ca sattasu
niyesu dhammesu bhikkh
vuddhiyeva, bhikkhave, bhikkh
As long as these seven principles that prevent decline last
among the mendicants, and as long as the mendicants are
seen following them, they can expect growth, not decline.
Cha vo, bhikkhave, aparih
I will teach you six principles that prevent decline.
ca, bhikkhave, bhikkh
vi ceva raho ca, vuddhiyeva, bhikkhave,
As long as the mendicants consistently treat their spiritual
companions with bodily kindness
vi ceva raho ca, vuddhiyeva,
and mental kindness both in public and in private, they can
expect growth, not decline.
ca, bhikkhave, bhikkh
As long as the mendicants share without reservation any
material possessions they have gained by legitimate means,
even the food placed in the alms-bowl, using them in
common with their ethical spiritual companions, they can
expect growth, not decline.
ca, bhikkhave, bhikkh
viharissanti sabrahmac
ceva raho ca, vuddhiyeva, bhikkhave, bhikkh
As long as the mendicants live according to the precepts
shared with their spiritual companions, both in public and
such precepts as are unbroken, impeccable,
spotless, and unmarred, liberating, praised by sensible
people, not mistaken, and leading to immersion
expect growth, not decline.
ca, bhikkhave, bhikkh
viharissanti sabrahmac
ceva raho ca, vuddhiyeva, bhikkhave, bhikkh
As long as the mendicants live according to the view shared
with their spiritual companions, both in public and in
the view that is noble and emancipating, and leads
who practices it to the complete end of su
can expect growth, not decline.
ca, bhikkhave, ime cha aparih
hassanti, imesu ca chasu
niyesu dhammesu bhikkh
vuddhiyeva, bhikkhave, bhikkh
As long as these six principles that prevent decline last
among the mendicants, and as long as the mendicants are
seen following them, they can expect growth, not decline.
jagahe viharanto gijjhak
pabbate etadeva bahula
And while staying there at the Vulture
often gave this Dhamma talk to the mendicants:
Such is ethics, such is immersion, such is wisdom.
When immersion is imbued with ethics it
When wisdom is imbued with immersion it
vimuccati, seyyathida
When the mind is imbued with wisdom it is rightly freed
lements of sensuality, desire to be reborn, and
When the Buddha had stayed in R
wished, he addressed Venerable
Then the Buddha together with a large Sa
mendicants arrived at Ambala
where he stayed in the royal rest-house.
And while staying there, too, he often gave this Dhamma
talk to the mendicants:
Such is ethics, such is immersion, such is wisdom.
When immersion is imbued with ethics it
When wisdom is imbued with immersion it
vimuccati, seyyathida
When the mind is imbued with wisdom it is rightly freed
lements of sensuality, desire to be reborn, and
When the Buddha had stayed in Ambala
wished, he addressed Venerable
Then the Buddha together with a large Sa
where he stayed in P
riputta went up to the Buddha, bowed, sat down to
one side, and said to him,
Sir, I have such con
dence in the Buddha that
hu na ca bhavissati na cetarahi vijjati a
s no other ascetic or brahmin
past, future, or present
whose direct knowledge is
superior to the Buddha when it comes to awakening.
s a grand and dramatM
nitive, categorical lion
, bhante, bhagavati;
dence in the Buddha that
hu na ca bhavissati na cetarahi vijjati a
s no other ascetic or brahmin
past, future, or present
whose direct knowledge is
superior to the Buddha when it comes to awakening.
, sabbe te bhagavanto
What about all the perfected ones, the fully awakened
Buddhas who lived in the past? Have you comprehended
their minds to know that
te bhagavanto ahesu
those Buddhas had such ethics, or such qualities, or such
wisdom, or such meditation, or such freedom?
riputta, ye te bhavissanti
sabbe te bhagavanto cetas
And what about all the perfected ones, the fully awakened
Buddhas who will live in the future? Have you
comprehended their minds to know that
te bhagavanto bhavissanti itipi,
bhagavanto bhavissanti itip
those Buddhas will have such etM
hics, or such qualities, or
such wisdom, or such meditation, or such freedom?
ceto paricca vidito:
And what about me, the perfected one, the fully awakened
Buddha at present? Have you comprehended my mind to
I have such ethics, or such teachings, or such wiM
such meditation, or such freedom?
sambuddhesu cetopariya
riputta, given that you don
minds of Buddhas past, future, or present,
what exactly are you doing, making such a grand and
dramatic statement, roarinM
, bhante, bhagavati; na c
ca bhavissati na cetarahi vijjati a
Na kho me, bhante, at
sambuddhesu cetopariya
t comprehend the minds of Buddhas past,
future, and present,
api ca me dhammanvayo vidito.
still I understand this by inference froM
Suppose there was a king
s frontier citadel with forti
embankments, ramparts, and arches, and a single gate.
And it has a gatekeeper who is astute, competent, and
intelligent. He keeps strangers out and lets known people
So tassa nagarassa samant
ranikkhamanamattampi.
As he walks around the patrol path, he doesn
cleft in the wall, not even one big enough for a cat to slip
Whatever sizable creatures enter or leave the citadel, all of
them do so via this gM
Evameva kho me, bhante, dhammanvayo vidito:
In the same way, I understand this by inference from the
ye te, bhante, ahesu
, sabbe te bhagavanto pa
ya cetaso upakkilese pa
All the perfected ones, fully awakened Buddhas
corruptions of the heart that weaken wisdom. Their mind is
rmly established in the four kinds of mindfulness
meditation. They correctly develop the seven awakening
factors. And they wake up to the supreme perfect
Yepi te, bhante, bhavissanti an
, sabbe te bhagavanto
ya cetaso upakkilese pa
abhisambujjhissanti.
pi, bhante, etarahi araha
hitacitto satta bojjha
rikambavane etadeva bahula
, too, the Buddha often gave
this Dhamma talk to the mendicants:
Such is ethics, such is immersion, such is wisdom.
When immersion is imbued with ethics it
When wisdom is imbued with immersion it
vimuccati, seyyathida
When the mind is imbued with wisdom it is rightly freed
lements of sensuality, desire to be reborn, and
5. The Drawbacks of Unethical Conduct
When the Buddha had stayed in N
wished, he addressed Venerable
Then the Buddha together with a large Sa
mendicants arrived at P
The lay followers of P
ma heard that he had arrived.
So they went to see him, bowed, sat down to one side, and
setu no, bhante, bhagav
Sir, please consent to come to our guest house.
Then, knowing that the Buddha had consented, the lay
ma got up from their seat, bowed, and
respectfully circled the Buddha, keeping him on their right.
Then they went to the guest house, where they spread
carpets all over, prepared seats, set up a water jar, and
placed a lamp. Then they went back to the Buddha, bowed,
stood to one side, and told him of their preparations,
sabbasantharisanthata
Please, sir, come at your convenience.
In the morning, the Buddha robed up and, taking his bowl
e, went to the guest house together with the
gha of mendicants. Having washed his feet he entered
the guest house and sat against the central column facing
gha of mendicants also washed their feet, entered
the guest house, and sat against the west wall facing east,
with the Buddha right in front of them.
bhagavantameva purakkhatv
The lay followers of P
ma also washed their feet,
entered the guest house, and sat against the east wall
facing west, with the Buddha right in front of them.
Then the Buddha addressed them:
Householders, there M
unethical person because of their failure in ethics.
Idha, gahapatayo, duss
Firstly, an unethical person loses substantial wealth on
account of negligence.
rst drawback for an unethical person because
of their failure in ethics.
kittisaddo abbhuggacchati.
Furthermore, an unethical person gets a bad reputation.
This is the second drawback.
Furthermore, an unethical person enters any kind of
assembly timid and embarrassed, whether it
f aristocrats, brahmins, householders, or ascetics.
This is the third drawback.
Furthermore, an unethical person dies feeling lost.
This is the fourth drawback.
an unethical person, when their body breaks
up, after death, is reborn in a place of loss, a bad place, the
Ime kho, gahapatayo, pa
ve drawbacks for an unethical person
because of their failure in ethics.
ts of Ethical Conduct
ts for an ethical person because
of their accomplishment in ethics.
Firstly, an ethical person gains substantial wealth on
account of diligence.
o kittisaddo abbhuggacchati.
Furthermore, an ethicM
al person gets a good reputation.
This is the second bene
Furthermore, an ethical person enters any kind of assembly
bold and self-assured, whether it
aristocrats, brahmins, householders, or ascetics.
This is the third bene
Furthermore, an ethical person dies not feeling lost.
This is the fourth bene
Furthermore, when an ethical person
reborn in a good place, a heavenly
Ime kho, gahapatayo, pa
ts for an ethical person because of
their accomplishment in ethics.
The Buddha spent most of the night educating,
ring up, and inspiring the lay followers of
ma with a Dhamma talk. Then he dismissed them,
kho, gahapatayo, ratti, yassad
The night is getting late, householders. Please go at your
replied the lay followers of P
from their seat, bowed, and respectfully circled the
Buddha, keeping him on their right, before leaving.
Soon after they left the Buddha entered a private cubicle.
7. Building a Citadel
Tena kho pana samayena sunidhavassak
Now at that time the Magadhan ministers Sunidha and
Tena samayena sambahul
At that time thousands of deities were taking possession of
Illustrious rulers or royal ministers inclined to build houses
at sites possessed by illustrious deities.
Middling rulers or royal ministers inclined to build houses
at sites possessed by middling deities.
Lesser rulers or royal ministers inclined to build houses at
sites possessed by lesser deities.
With clairvoyance that is puri
ed and superhuman, the
Buddha saw those deities taking possession of building sites
The Buddha rose at the crack of dawn and addressed
nanda, who is building a citadel at P
, bhante, magadhamah
Sir, the Magadhan ministers Sunidha and Vassak
building a citadel to keep the Vajjis out.
s as if they were building the citadel in consultation with
the gods of the Thirty-Three.
nanda, sunidhavassak
visuddhena atikkantam
With clairvoyance that is puri
ed and superhuman, I saw
those deities taking possession of building sites.
nanda, padese mahesakkh
ous rulers or royal ministers inclined to build houses
at sites possessed by illustrious deities.
Middling rulers or royal ministers inclined to build houses
at sites possessed by middling deities.
Lesser rulers or royal ministers inclined to build houses at
sites possessed by lesser deities.
As far as the civilized region extends, as far as the trading
zone extends, this will be the chief city: the P
aliputta will face three threats:
ood, and dissension.
Atha kho sunidhavassak
Then the Magadhan ministers Sunidha and Vassak
approached the Buddha, and exchanged greetings with
When the greetings and polite cM
onversation were over, they
stood to one side and said,
Would Master Gotama together with the mendicant
gha please accept today
The Buddha consented in silence.
Atha kho sunidhavassak
Then, knowing that the Buddha had consented, they went
to their own guest house, where they had a variety of
delicious foods prepared. Then they had the Buddha
informed of the time, saying,
s time, Master Gotama, the meal is ready.
Then the Buddha robed up in the morning and, taking his
bowl and robe, went to their guest house together with the
gha, where he sat on the seat spread out.
Atha kho sunidhavassak
Then Sunidha and Vassak
gha headed by the BudM
hands with a variety of delicious foods.
Atha kho sunidhavassak
When the Buddha had eaten and washed his hand and
bowl, Sunidha and Vassak
ra took a low seat and sat to one
nisinne kho sunidhavassak
The Buddha expressed his appreciation with these verses:
In the place he makes his dwelling,
having fed the astute
and the virtuous here,
the restrained spiritual practitioners,
he should dedicate an o
to the deities there.
Venerated, they venerate him;
honored, they honor him.
After that they have comM
like a mother for the child at her breast.
A man beloved of the deities
always sees nice things.
When the Buddha had expressed his appreciation to
ra with these verses, he got up from
Tena kho pana samayena sunidhavassak
ra followed behind the Buddha,
rena nikkhamissati, ta
The gate through which the ascetic Gotama departs today
shall be named the Gotama Gate.
The ford at which he crosses the Ganges River shall be
named the Gotama Ford.
Then the gate through which the Buddha departed was
named the Gotama Gate.
Then the Buddha came to the Ganges River.
Tena kho pana samayena ga
Now at that time the Ganges was full to the brim so a crow
could drink from it.
pariyesanti, appekacce
pariyesanti, appekacce kulla
Wanting to cross from the near to the far shore, some
people were seeking a boat, some a dinghy, while some
were tying up a raft.
But, as easily as a strong person would extend or contract
their arm, the Buddha, together with the mendicant
ished from the near shore and landed on the
te manusse appekacce n
pariyesante appekacce u
He saw all those people wanting to cross over.
Knowing the meaning of this, on that occasion the Buddha
was inspired to exclaim:
Those who cross a river or stream
have built a bridge and left the marshes behind.
While some people are still tying a raft,
intelligent people have crossed over.
8. Talk on the Noble Truths
Then the Buddha said to Venerable
Then the Buddha together with a large Sa
mendicants arrived at Ko
There he addressed the mendicants:
, bhikkhave, ariyasacc
Mendicants, not understanding and not penetrating four
noble truths, both you and I have wandered and
transmigrated for such a very long time.
Dukkhassa, bhikkhave, ariyasaccassa ananubodh
The noble truths of su
Dukkhasamudayassa, bhikkhave, ariyasaccassa
Dukkhanirodhassa, bhikkhave, ariyasaccassa
ariyasaccassa ananubodh
and the practice that leaM
ds to the cessation of su
bhavanetti, natthi d
These noble truths of su
ering, origin, cessation, and the
path have been understood and comprehended. Craving for
continued existence has been cut o
continued existence is ended; now there are no more future
That is what the Buddha said.
Then the Holy One, the Teacher, went on to say:
Because of not truly seeing
the four noble truths,
we have transmigrated for a long time
e rebirth to the next.
But now that these truths have been seen,
the attachment to rebirth is eradicated.
now there are no more future lives.
me viharanto etadeva
And while staying at Ko
ma, too, the Buddha often gave
this Dhamma talk to the mendicants:
Such is ethics, such is immersion, such is wisdom.
When immersion is imbued with ethics it
When wisdom is imbued with immersion it
vimuccati, seyyathida
When the mind is imbued with wisdom it is rightlM
lements of sensuality, desire to be reborn, and
vattidhammasambodhipar
When the Buddha had stayed in Ko
Then the Buddha together with a large Sa
mendicants arrived at N
where he stayed in the brick house.
nanda went up to the Buddha, bowed, sat
down to one side, and said to him,
ma, bhante, bhikkhu n
gati, ko abhisampar
Sir, the monk named S
ha has passed away in N
Where has he been reborn in his next life?
ma, bhante, bhikkhun
gati, ko abhisampar
gati, ko abhisampar
the layman named Sudatta,
gati, ko abhisampar
and the laywoman named Suj
have passed away in
dika. Where have they been reborn in the next life?
gati, ko abhisampar
The laymen named Kakka
gati, ko abhisampar
Subhadda have passed away in N
dika. Where have they
been reborn in the next life?
ha had realized the unde
freedom of heart and freedom by wisdom in this very life,
having realized it with his own insight due to the ending of
ve lower fetters. She
reborn spontaneously, and will be extinguished thereM
liable to return from that world.
The layman Sudatta had ended three fetters, and weakened
greed, hate, and delusion. He
s a once-returner; he will
come back to this world once only, then make an end of
had ended three fetters. She
stream-enterer, not liable to be reborn in the underworld,
bound for awakening.
tiko tattha parinibb
tiko tattha parinibb
and Subhadda had ended the
ve lower fetters. They
been reborn spontaneously, and will be extinguished there,
not liable to return from that world.
dika have passed away having ended
ve lower fetters. They
ve been reborn spontaneously,
and will be extinguished there, not liable to return from
More than ninety laymen in N
dika have passed away
having ended three fetters, and weakened greed, hate, and
re once-returners, who will come back to
this world once only, then make an end of su
ve hundred laymen in N
away having ended three fetters. They
not liable to be reborn in the underworld, bound for
10. The Mirror of the Teaching
s hardly surprising that a human being should pass away.
pucchissatha, vihes
But if you should come and ask me about it each and every
time someone passes away, that would be M
nanda, I will teach you the explanation of the Dhamma
the mirror of the teaching
. A noble disciple who has
this may declare of themselves:
nished with rebirth in hell, the animal realm, and the
nished with all places of loss, bad places,
the underworld. I am a stream-enterer! I
reborn in the underworld, and am bound for awakening.
And what is that mirror of the teaching?
vako buddhe aveccappas
s when a noble disciple has experiential con
asampanno sugato lokavid
That Blessed One is perfected, a fully awakened Buddha,
accomplished in knowledge and conduct, holy, knower of
supreme guide for those who wish to train,
teacher of gods and humans, awakened, blessed.
They have experiential con
dence in the teaching:
ehipassiko opaneyyiko paccatta
The teaching is well explained by the Buddha
this very life, immediately e
ective, inviting inspection,
relevant, so that sensible people can know it for
They have experiential con
s good, straightforward, methodical, and proper. It
consists of the four pairs, the eight individuals. This is the
s disciples that is worthy of o
dedicated to the gods, worthy of hospitality, worthy of a
religious donation, worthy of greeting with joined palms,
eld of merit for the world.
acchiddehi asabalehi akamm
And a noble disciple
s ethical conduct is loved by the noble
ones, unbroken, impeccable, spotless, and unmarred,
liberating, praised by sensible people, not mistaken, and
leading to immersion.
This is that mirror of the teaching.
vasathe etadeva bahula
And while staying there in N
dika the Buddha often gave
this Dhamma talk to the mendicants:
Such is ethics, such is immersion, such is wisdom.
When immersion is imbued with ethics it
When wisdom is imbued with immersion it
vimuccati, seyyathida
When the mind is imbued with wisdom it is rightly freed
lements of sensuality, desire to be reborn, and
When the Buddha had stayed in N
wished, he addressed Venerable
Then the Buddha together with a large Sa
mendicants arrived at Ves
where he stayed in Ambap
There the Buddha addressed the mendicants:
Sato, bhikkhave, bhikkhu vihareyya sampaj
Mendicants, a mendicant should live mindful and aware.
This is my instruction to you.
ca, bhikkhave, bhikkhu sato hoti?
And how is a mendicant mindful?
Idha, bhikkhave, bhikkhu k
s when a mendicant meditates by observing an aspect of
keen, aware, and mindful, rid of desire and
aversion for the world.
They meditate observing an aspect of feelings
vineyya loke abhijjh
keen, aware, and mindful, rid of desire and
aversion for the world.
khave, bhikkhu sato hoti.
s how a mendicant is mindful.
ca, bhikkhave, bhikkhu sampaj
And how is a mendicant aware?
Idha, bhikkhave, bhikkhu abhikkante pa
lokite vilokite sampaj
s when a mendicant acts with situational awareness when
going out and coming back; when looking ahead and aside;
when bending and extending the limbs; when bearing the
outer robe, bowl and robes; when eating, drinking,
chewing, and tasting; when urinating and defecating; when
walking, standing, sitting, sleeping, waking, speaking, and
kho, bhikkhave, bhikkhu sampaj
s how a mendicant is aware.
Sato, bhikkhave, bhikkhu vihareyyM
A mendicant should live mindful and aware.
This is my instruction to you.
the courtesan heard that the Buddha had arrived
and was staying in her mango grove.
nest carriages harnessed. Then she mounted
ne carriage and, along with other
ne carriages, set out
She went by carriage as far as the terrain allowed, then
descended and approached the Buddha M
and sat down to one side.
The Buddha educated, encouraged,
red up, and inspired
her with a Dhamma talk.
Then she said to the Buddha,
setu me, bhante, bhagav
Sir, may the Buddha together with the mendicant Sa
please accept tomorrow
The Buddha consented in silence.
Then, knowing that the Buddha had consented, Ambap
got up from her seat, bowed, and respectfully circled the
Buddha, keeping him on her right, before leaving.
The Licchavis of Ves
also heard that the Buddha had
arrived and was staying in Ambap
nest carriages harnessed. Then they
ne carriage and, along with other
carriages, set out from M
Tatra ekacce licchav
Some of the Licchavis were in blue, of blue color, clad in
blue, adorned with blue. And some were similarly colored in
yellow, red, or white.
the courtesan collided with those Licchavi
youths, axle to axle, wheel to wheel, yoke to yoke.
The Licchavis said to her,
What the hell, Ambap
, are you doing colliding wiM
axle to axle, wheel to wheel, yoke to yoke?
hi pana me, ayyaputt
ve invited the Buddha for
s meal together with the mendicant Sa
Girl, give us that meal for a hundred thousand!
My lords, even if you were to give me Ves
efdoms, I still wouldn
t give that meal to you.
Then the Licchavis snapped their
jitamha vata bho ambak
ya, jitamha vata bho
ve been beaten by the mango-matron! We
beaten by the mango-matron!
Then they continued on to Ambap
The Buddha saw them coming o
and addressed the mendicants:
, oloketha, bhikkhave, licchaviparisa
Any of the mendicants who
ve never seen the gods of the
Thirty-Three, just have a look at the assembly of Licchavis.
apaloketha, bhikkhave, licchaviparisa
See the assembly of Licchavis,
haratha, bhikkhave, licchaviparisa
re just like the Thirty-Three!
The Licchavis went by carriage as far as the terrain
allowed, then descended and approached the Buddha on
foot. They bowed to the Buddha, sat down to one side,
nisinne kho te licchav
and the Buddha educated, encouraged,
inspired them with a Dhamma talk.
Then they said to the Buddha,
setu no, bhante, bhagav
Sir, may the Buddha together with the mendicant Sa
please accept tomorrow
Then the Buddha said to the Licchavis,
I have already accepted tomorrow
Then the Licchavis snapped their
jitamha vata bho ambak
ya, jitamha vata bho
ve been beaten by the mango-matron! We
beaten by the mango-matron!
And then those Licchavis approved and agreed with what
the Buddha said. They got up from their seat, bowed, and
respectfully circled the Buddha, keeping him on their right,
And when the night had passed Ambap
delicious foods prepared in her own park. Then she had the
Buddha informed of the time, saying,
s time. The meal is ready.
Then the Buddha robed up in the morning and, taking his
wl and robe, went to the home of Ambap
gha, where he sat on the seat spread
headed by the Buddha with her own hands with a variety of
When the Buddha had eaten and washed his hands and
took a low seat, sat to one side,
and said to the Buddha,
Sir, I present this park to the mendicant Sa
The Buddha accepted the park.
Then the Buddha educated, encouraged,
inspired her with a Dhamma talk, after which he got up
from his seat and left.
livane etadeva bahula
And while staying at Ves
, too, the Buddha often gave this
Dhamma talk to the mendicants:
is ethics, such is immersion, such is wisdom.
When immersion is imbued with ethics it
When wisdom is imbued with immersion it
vimuccati, seyyathida
When the mind is imbued with wisdom it is rightly freed
lements of sensuality, desire to be reborn, and
12. Commencing the Rains at Beluva
When the Buddha had stayed in Ambap
as he wished, he addressed Venerable
s go to the little village of Beluva.
Then the Buddha together with a large Sa
mendicants arrived at the little village of Beluva,
There the Buddha addressed the mendicants:
etha tumhe, bhikkhave, samant
Mendicants, please enter the rainy season residence with
whatever friends or acquaintances you have around Ves
ll commence the rainy season residence right here in the
little village of Beluva.
those mendicants replied. They did as the Buddha
while the Buddha commenced the rainy season residence
right there in the little village of Beluva.
Atha kho bhagavato vass
After the Buddha had commenced the rainy season
residence, he fell severely ill, struck by dreadful pains, close
But he endured with mindfulness and situational
awareness, without worrying.
Atha kho bhagavato etadahosi:
Then it occurred to the Buddha,
It would not be appropriate for me to become fully
extinguished before informing my attendants and taking
leave of the mendicant Sa
t I forcefully suppress this illness, stabilize the life
So that is what he did.
Atha kho bhagavato so
s illness died down.
r the Buddha had recovered from that sickness,
he came out from his dwelling and sat in the shade of the
porch on the seat spread out.
nanda went up to the Buddha, bowed, sat
down to one side, and said to him,
ho me, bhante, bhagavato ph
bhante, bhagavato khaman
, api ca me, bhante,
s fantastic that the Buddha is comfortable and well.
Because when the Buddha was sick, my body felt like it was
drugged. I was disorientated, and the teachings weren
ibhanti bhagavato gela
api ca me, bhante, ahosi k
Still, at least I was consoled by the thought that
t become fully extinguished without
making some statement regarding the Sa
But what could the mendicant Sa
ve taught the Dhamma without making any distinction
between secret and public teachings.
e Realized One doesn
when it comes to the teachings.
s anyone who thinks:
mamuddesiko bhikkhusa
ll take charge of the Sa
gha of mendicants is meant for me,
statement regarding the Sa
But the Realized One doesn
mamuddesiko bhikkhusa
so why should he make some statement regarding the
mahallako addhagato vayo anuppatto.
m now old, elderly and senior. I
m advanced in years and
tiko me vayo vattati.
m currently eighty years old.
Just as a decrepit cart keeps going by relying on straps,
in the same way, the Realized One
s body keeps going by
relying on straps, or so you
Sometimes the Realized One, not focusing on any signs, and
with the cessation of certain feelings, enters and remains in
the signless immersion of the heart. Only then does the
s body become more comfortable.
nanda, be your own island, your own refuge, with no
other refuge. Let the teaching be yM
refuge, with no other refuge.
nanda, bhikkhu attad
po viharati attasara
And how does a mendicant do this?
, vineyya loke abhijjh
s when a mendicant meditates by observing an aspect of
keen, aware, and mindful, rid of desire and
aversion for the world.
They meditate observing aM
n aspect of feelings
, vineyya loke abhijjh
keen, aware, and mindful, rid of desire and
aversion for the world.
nanda, bhikkhu attad
s how a mendicant is their own island, their own
refuge, with no other refuge. That
s how the teaching is
their island and their refuge, wM
ith no other refuge.
viharissanti attasara
Whether now or after I have passed, any who shall live as
their own island, their own refuge, with no other refuge;
with the teaching as their island and their refuge, with no
those mendicants of mine who want to train
shall be among the beM
Then the Buddha robed up in the morning and, taking his
bowl and robe, entered Ves
Then, after the meal, on his return from alms-round, he
addressed Venerable
nanda, get your sitting cloth.
la shrine for the day
nanda. Taking his sitting cloth he
followed behind the Buddha.
Then the Buddha went up to the C
sat on the seat spread out.
nanda bowed to the Buddha and sat down to one side.
The Buddha said to him:
is lovely. And the Udena, Gotamaka,
Sattamba, Bahuputta, S
Whoever has developed and cultivated the four bases of
m a vehicle and a basis, kept them
up, consolidated them, and properly implemented them
may, if they wish, live on for the eon or what
The Realized One has developed and cultivated the four
bases of psychic power, made them a vehicle and a basis,
hem up, consolidated them, and properly
implemented them. If he wished, the Realized One could
live on for the eon or what
t get it, even though the Buddha dropped
such an obvious hint, such a clear sign.
hatu, bhante, bhagav
Sir, may the Blessed One please remain for the eon! May
the Holy One please remain for the eon! That would be for
the welfare and happiness of the people, for the bene
welfare, and happiness of gods and humans.
was as if possessed by M
Dutiyampi kho bhagav
tatiyampi kho bhagav
And for a third time, the Buddha said to
is lovely. And the Udena, Gotamaka,
Sattamba, Bahuputta, S
Whoever has developed and cultivated the four bases of
made them a vehicle and a basis, kept them
up, consolidated them, and properly implemented them
may, if they wish, live on for the eon, or what
The Realized One has developed and cultivated the four
bases of psychic power, made them a vehicle and a basis,
kept them up, consolidated them, and properly
implemented them. If he wished, the Realized One could
live on for the eon, or what
t get it, even though the Buddha dropped
such an obvious hint, such a clear sign.
hatu, bhante, bhagav
Sir, may the Blessed One please remain for the eon! May
the Holy One please remain for the eon! That would be for
the welfare and happiness of theM
people, for the bene
welfare, and happiness of gods and humans.
was as if possessed by M
Then the Buddha got up and said to Venerable
at your convenience.
nanda. He rose from his seat, bowed,
and respectfully circled the Buddha, keeping him on his
right, before sitting at the root of a tree close by.
And then, not long after
he Buddha, stood to one side, and said to him:
ni, bhante, bhagavato.
Sir, may the Blessed One now become fully extinguished!
May the Holy One now become fully extinguished! Now is
the time for the Buddha to become fully extinguished.
Sir, you once made this statement:
cikkhissanti desessanti pa
hapessanti vivarissanti vibhajissanti
sahadhammena suniggahita
Wicked One, I will not become fully extinguished until I
have monk disciples who are competent, educated, assured,
learned, have memorizM
ed the teachings, and practice in line
with the teachings. Not until they practice properly, living in
line with the teaching. Not until they
tradition, and explain, teach, assert, establish, disclose,
analyze, and make it clear. Not until they can legitimately
and completely refute the doctrines of others that come up,
and teach with a demonstrable basis.
Etarahi kho pana, bhante, bhikkh
cikkhanti desenti pa
sahadhammena suniggahita
Today you do have such monk disciples.
ni, bhante, bhagavato.
May the Blessed One now become fully extinguished! May
the Holy One now become fully extinM
time for the Buddha to become fully extinguished.
Sir, you once made this statement:
cikkhissanti desessanti pa
hapessanti vivarissanti vibhajissanti
sahadhammena suniggahita
Wicked One, I will not become fully extinguished until I
have nun disciples who are competent, educated, assured,
Etarahi kho pana, bhante, bhikkhuniyo bhagavato
cikkhanti desenti pa
hapenti vivaranti vibhajanti utt
Today you do have such nun disciples.
ni, bhante, bhagavato.
May the Blessed One now become fully extinguished! May
the Holy One now become fully extinguished! Now is the
time for the Buddha to become fully extinguished.
Sir, you once made this statement:
cikkhissanti desessanti pa
hapessanti vivarissanti vibhajissanti
sahadhammena suniggahita
Wicked One, I will not become fully extinguished until I
have layman disciples who are competent, educated,
Etarahi kho pana, bhante, up
cikkhanti desenti pa
sahadhammena suniggahita
Today you do have such layman disciples.
ni, bhante, bhagavato.
May the Blessed One now become fully extinguished! May
the Holy One now become fully extinguished! Now is the
time for the Buddha to become fully extinguished.
Sir, you once made this statement:
cikkhissanti desessanti pa
hapessanti vivarissanti vibhajissanti
sahadhammena suniggahita
Wicked One, I will not become fully extinguished until I
have laywoman disciples who are competent, educated,
Etarahi kho pana, bhante, up
cikkhanti desenti pa
sahadhammena suniggahita
Today you do have such laywoman disciples.
ni, bhante, bhagavato.
May the Blessed One now become fully extinguished! May
the Holy One now become fully extinguished! Now is the
time for the Buddha to become fully extinguished.
Sir, you once made this statement:
devamanussehi suppak
Wicked One, I will not become fully extinguished until my
spiritual life is successful and prosperous, extensive,
popular, widespread, and well proclaimed wherever there
are gods and humans.
Etarahi kho pana, bhante, bhagavato brahmacariya
va devamanussehi suppak
Today your spiritual life is successful and prosperous,
extensive, popular, widespread, and well proclaimed
wherever there are gods and humans.
ni, bhante, bhagavato
May the Blessed One now become fully extinguished! May
the Holy One now become fully extinguished! Now is the
time for the Buddha to become fully extinguished.
When this was said, the Buddha said to M
Relax, Wicked One. The
Realized One will be soon.
Three months from now the Realized One will
15. Surrendering the Life Force
le cetiye sato sampaj
la tree shrine the Buddha, mindful and
aware, surrendered the life force.
so, devadundubhiyo ca
When he did so there was a great earthquake, awe-
inspiring and hair-raising, and thunder cracked the sky.
Then, knowing the meaning of this, on that occasion the
Buddha was inspired to exclaim:
Weighing up the incomparable against an extension of life,
the sage surrendered the life force.
Happy inside, serene,
Abhindi kavacamivattasambhavan
he burst out of this self-made chain like a suit of armor.
16. The Causes of Earthquakes
How incredible, how amazing! That was a really big
so; devadundubhiyo ca phali
really a very big earthquake; awe-inspiring and
hair-raising, and thunder cracked the sky!
Ko nu kho hetu ko paccayo mahato bh
s the reason for a great
nanda went up to the Buddha,
bowed, sat down to one side,
How incredible, sir, how amazing!
That was a really big earthquake!
so; devadundubhiyo ca phali
That was really a very big earthquake; awe-inspiring and
hair-raising, and thunder cracked the sky!
Ko nu kho, bhante, hetu ko paccayo mahato
s the reason for a great
nanda, there are these eight causes and reasons for a
This great earth is grounded on water, thM
grounded on air, and the air stands in space. At a time when
a great wind blows, it stirs the water, and the water stirs
rst cause and reason for a great earthquake.
cetovasippatto, devo v
kampeti sampakampeti sampavedheti.
Furthermore, there is an ascetic or brahmin with psychic
power who has achieved mastery of the mind, or a god who
is mighty and powerful. They
ve developed a limited
perception of earth and a limitless perception of water.
They make the earth shake and rock and tremble.
dutiyo hetu dutiyo paccayo mahato
This is the second cause and reason for a great earthquake.
kampati sampakampati
Furthermore, when the being intent on awakening passes
away from the host of Joyful Gods, he
s belly, mindful and aware. Then the earth shakes
and rocks and trembles.
tatiyo hetu tatiyo paccayo mahato bh
This is the third cause and reason for a great earthquake.
kampati sampakampati
Furthermore, when the being intent on awakening comes
s belly mindful and aware, the earth
shakes and rocks and trembles.
catuttho hetu catuttho paccayo mahato
This is the fourth cause and reason for a great earthquake.
abhisambujjhati, tad
kampati sampakampatM
Furthermore, when the Realized One realizes the supreme
perfect awakening, the earth shakes and rocks and
fth cause and reason for a great earthquake.
kampati sampakampati sampavedhati.
Furthermore, when the Realized One rolls forth the
supreme Wheel of Dhamma, the earth shaM
This is the sixth cause and reason for a great earthquake.
kampati sampakampati sampavedhati.
Furthermore, when the Realized One, mindful and aware,
surrenders the life force, the earth shakes and rocks and
sattamo hetu sattamo paccayo mahato
This is the seventh cause and reason for a great
kampati sampakampati
Furthermore, when the Realized One becomes fully
extinguished through the natural principle of
extinguishment, without anything left over, the earth shakes
and rocks and trembles.
This is the eighth cause and reason for a great earthquake.
These are the eight causes and reasons for a great
17. Eight Assemblies
nanda, these eight assemblies.
The assemblies of aristocrats, brahmins, householders, and
ascetics. An assembly of the gods of the Four Great Kings.
An assembly of the gods of the Thirty-Three. An assembly of
ras. An assembly of Brahm
I recall having approached an assembly of hundreds of
There I used to sit with them,M
converse, and engage in
And my appearance and voice became just like theirs.
I educated, encouraged,
red up, and inspired them with a
But when I spoke they didn
Who is this that speaks? Is it a god or a human?
And when my Dhamma talk was
But when I vanished they didn
Who was that who vanished? Was it a god or a human?
I recall having approached an asseM
the gods of the Four Great Kings
the gods of the Thirty-Three
There too I used to sit with them, converse, and engage in
And my appearance and voice became just like theirs.
I educated, encouraged,
red up, and inspired them with a
But when I spoke they didn
Who is this that speaks? Is it a god or a human?
And when my Dhamma talk was
But when I vanished they didn
Who was that who vanished? Was it a god or a human?
These are the eight assemblies.
18. Eight Dimensions of Mastery
nanda, there are these eight dimensions of mastery.
Perceiving form internally, someone sees visions externally,
limited, both pretty and ugly.
Mastering them, they perceive:
rst dimension of mastery.
Perceiving form internally, someone sees visions externally,
limitless, both pretty and ugly.
Mastering them, they perceive:
This is the second dimension of mastery.
Not perceiving form internally,M
someone sees visions
externally, limited, both pretty and ugly.
Mastering them, they perceive:
This is the third dimension of mastery.
Not perceiving form internally, someone sees visions
externally, limitless, both pretty and ugly.
Mastering them, they perceive:
This is the fourth dimension of mastery.
Not perceiving form internally, someone sees visions
externally that are blue, with blue color, blue hue, and blue
s blue, with blue color, blue
hue, and blue tint. Or a cloth from B
on both sides, blue, with blue color, blue hue, and blue tint.
In the same way, not perceiving form internally, sM
sees visions externally, blue, with blue color, blue hue, and
Mastering them, they perceive:
fth dimension of mastery.
Not perceiving form internally, someone sees visions
externally that are yellow, with yellow color, yelloM
s yellow, with yellow
color, yellow hue, and yellow tint. Or a cloth from B
s smoothed on both sides, yellow, with yellow color,
yellow hue, and yellow tint.
In the same way, not perceiving form internally, someone
sees visions externally that are yellow, with yellow color,
yellow hue, and yellow tint.
Mastering them, they perceive:
This is the sixth dimension of mastery.
Not perceiving form internally, someone sees visions
externally that are red, with red color, red hue, and red tint.
re like a scarlet maM
color, red hue, and red tint. Or a cloth from B
smoothed on both sides, red, with red color, red hue, and
In the same way, not perceiving form internally, someone
sees visions externally that are red, with red color, red hue,
Mastering them, they perceive:
This is the seventh dimension of mastery.
Not perceiving form internally, someone sees visions
externally that are white, with white color, white hue, and
re like the morning star that
s white, with white color,
white hue, and white tint. Or a cloth from B
smoothed on both sides, white, with white color, white hue,
In the same way, not perceiving form iM
sees visions externally that are white, with white color,
white hue, and white tint.
Mastering them, they perceive:
This is the eighth dimension of mastery.
These are the eight dimensions of mastery.
19. The Eight Liberations
are these eight liberations.
Having physical form, they see visions.
Not perceiving form internally, they see visions externally.
This is the second liberation.
Subhanteva adhimutto hoti,
re focused only on beauty.
This is the third liberation.
upasampajja viharati,
Going totally beyond perceptions of form, with the ending of
perceptions of impingement, not focusing on perceptions of
diversity, aware that
remain in the dimension of in
This is the fourth liberation.
upasampajja viharati,
Going totally beyond the dimension of in
, they enter and remain in the
upasampajja viharati,
Going totally beyond the dimension of in
consciousness, aware that
there is nothing at M
enter and remain in the dimension of nothingness.
This is the sixth liberation.
upasampajja viharati,
Going totally beyond the dimension of nothingness, they
enter and remain in the dimension of neither 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.
These are the eight liberations.
nanda, this one time, when I was
s banyan tree on the
ra the wicked approached me, stood to one side,
ni, bhante, bhagavato
Sir, may the Blessed One now become fully extinguished!
May the Holy One now become fM
ully extinguished! Now is
the time for the Buddha to become fully extinguished.
When he had spoken, I said to M
cikkhissanti desessanti pa
hapessanti vivarissantM
sahadhammena suniggahita
Wicked One, I will not become fully extinguished until I
have monk disciples
cikkhissanti desessanti pa
hapessanti vivarissanti vibhajissanti
sahadhammena suniggahita
cikkhissanti desessanti pa
anti vivarissanti vibhajissanti
sahadhammena suniggahita
cikkhissanti desessanti pa
hapessanti vivarissanti vibhaM
sahadhammena suniggahita
laywoman disciples who are competent, educated, assured,
devamanussehi suppak
Not until my spiritual life is successful and prosperous,
extensive, popular, widespread, and well prM
wherever there are gods and humans.
Today, just now at the C
approached me once more with the same request,
reminding me of my former statement, and saying that
those conditions had been ful
ni, bhante, bhagavato.
va me bhikkhuniyo na s
va devamanussehi suppak
Etarahi kho pana, bhante, bhagavato brahmacariya
va devamanussehi suppak
ni, bhante, bhagavato
When he had spoken, I said to M
Relax, Wicked One. The
nal extinguishment of the
Realized One will be soon.
Three months from now the Realized One will
So today, just now at the C
la tree shrine, mindful and
aware, I surrendered the life force.
When he said this, Venerable
nanda said to the Buddha,
hatu, bhante, bhagav
Sir, may the Blessed One please remain for the eon! May
the Holy One please remain for the eon! That would be for
the welfare and happiness of the people, for the bene
welfare, and happiness of gods and humans.
Do not beg the Realized One. Now is not the time to beg the
nanda said to the Buddha,
hatu, bhante, bhagav
Sir, may the Blessed One please remain for the eon! May
the Holy One please remain for the eon! That would be for
the welfare and happiness of the people, for the bene
welfare, and happiness of gods and humans.
nanda, do you have faith in the Realized One
eep pressing me up to the third time?
, bhante, bhagavato suta
Sir, I have heard and learned this in the presence of the
Whoever has developed and cultivated the four bases of
made them a vehicle and a basis, kept them
up, consolidated them, and properly implemented them
may, if they wish, live on for the eon or what
The Realized One has developed and cultivated the four
bases of psychic power, made them a vehicle and a basis,
kept them up, consolidated them, and proM
implemented them. If he wished, the Realized One could
live on for the eon or what
nanda, the misdeed is yours alone, the
mistake is yours alone. For even though the Realized One
dropped such an obvious hint, such a clear sign, you didn
beg me to remain for the eon, or what
hatu, bhante, bhagav
ikkhipeyya, atha tatiyaka
If you had begged me, I would have refM
consented on the third time.
nanda, the misdeed is yours alone, the mistake
nanda, this one time I was staying near R
There I said to you:
jagaha is lovely, and so is the Vulture
Whoever has developed and cultivated the four bases of
made them a vehicle and a basis, kept them
up, consolidated them, and properly implemented them
may, if they wish, live on for the eon or what
The Realized One has developed and cultivated the four
bases of psychic power, made them a vehicle and a basis,
kept them up, consolidated them, and properly
implemented them. If he wished, the Realized One could
live on for the eon or what
t get it, even though I dropped such an
obvious hint, such a clear sign. You didn
for the eon, or what
hatu, bhante, bhagav
ikkhipeyya, atha tatiyaka
If you had begged me, I would have refused you twice, but
consented on the third time.
nanda, the misdeed is yours alone, the mistake
nanda, this one time I was staying right there near
jagaha, at the Gotama baM
i cave on the slopes of Vebhara
at the Black rock on the slopes of Isigili
in the Cool Wood, under the Snake
Hot Springs Monastery
in the Bamboo Grove, the squirrels
in the Maddakucchi deer park
And in each place I said to you:
jagaha is lovely, and so are all these places.
If he wished, the Realized One could live on for the eon or
t get it, even though I dropped such an
obvious hint, such a clear sign. You didn
for the eon, or what
hatu, bhante, bhagav
ikkhipeyya, atha tatiyaka
nanda, this one time I was staying right here near Ves
hatu, bhante, bhagav
ikkhipeyya, atha tatiyaka
at the Gotamaka shrine
at the Sattamba shrine
mi bahuputte cetiye
at the Many Sons shrine
and just now, today at the C
la shrine. There I said to
is lovely. And the Udena, Gotamaka,
Sattamba, Bahuputta, S
Whoever has developed and cultivated the four bases of
made them a vehicle and a basis, kept them
up, consolidated them, and properly implemented them
may, if they wish, live on for the eon or what
The Realized One has developed and cultivated the four
bases of psychic power, made them a vehicle and a basis,
kept them up, consolidated them, and properly
implemented them. If he wished, the Realized One could
live on for the eon or what
t get it, even though I dropped such an
obvious hint, such a clear sign. You didn
for the eon, or what
s left of it, saying:
Sir, may the Blessed One please remain for the eon! May
the Holy One please remain for the eon! That would be for
the welfare and happiness of the pM
welfare, and happiness of gods and humans.
ikkhipeyya, atha tatiyaka
If you had begged me, I would have refused you twice, but
consented on the third time.
nanda, the misdeed is yours alone, the mistake
for this when I explained that
sabbeheva piyehi man
we must be parted and separated from all we hold dear and
How could it possibly be so that what is born, created,
conditioned, and liable to fall apart should not fall apart?
The Realized One has discarded, eliminated, released, given
up, relinquished, and surrendered the life force. He has
nal extinguishment of the Realized One will be soon.
Three months from now the Realized One will
s not possible for the Realized One, for the sake of life, to
take back the life force once it has been given up like that.
s go to the Great Wood, the hall with the
So the Buddha went with
nanda to the hall with the
peaked roof, and said to him,
ya viharanti, te sabbe upa
nanda, gather all the mendicants staying in the
together in the assembly hall.
viharanti, te sabbe upa
nanda. He did what the Buddha asked,
went up to him, bowed, stood to one side, and said to him,
sannipatito, bhante, bhikkhusa
Sir, the mendicant Sa
gha has assembled. Please, sir, go at
Then the Buddha went to the assembly hall, where he sat
on the seat spread out
and addressed the mendicants:
tiha, bhikkhave, ye te may
So, mendicants, having carefully memorized those things I
have taught you from my direct knowledge, you should
cultivate, develop, and make much of them so that this
spiritual practice may last for a long time. That would be for
the welfare and happiness of the people, for the bene
welfare, and happiness of gods and humans.
Katame ca te, bhikkM
And what are those things I have taught from my direct
They are: the four kinds of mindfulness meditation, the four
orts, the four bases of psychic power, the
ve powers, the seven awakening factors, and
the noble eightfold path.
Ime kho te, bhikkhave, dhamm
These are the things I have taught from my direct
knowledge. Having carefully memorized them, you should
cultivate, develop, and make much of them so that this
spiritual practice may last for a long time. That would be for
the welfare and happiness of the people, for the bene
welfare, and happiness of gods and humans.
Then the Buddha said to the mendicants:
Come now, mendicants, I say tM
Conditions fall apart. Persist with diligence.
nal extinguishment of the Realized One will be soon.
Three months from now the Realized One will
That is what the Buddha said.
the Teacher, went on to say:
Paripakko vayo mayha
ve reached a ripe old age,
and little of my life is left.
Having given it up, I
ve made a refuge for myself.
Diligent and mindful,
be of good virtues, mendicants!
With well-settled thoughts,
sacittamanurakkhatha.
take good care of your minds.
Whoever meditates diligently
appamatto vihassati;
in this teaching and training,
giving up transmigration through rebirths,
will make an end to su
21. The Elephant Look
Then the Buddha robed up in the morning and, taking his
bowl and robe, entered Ves
Then, after the meal, on his return from alms-round, he
turned his whole body, the way that elephants do, to look
. He said to Venerable
nanda, this will be the last time the Realized One sees
Then the Buddha together with a large Sa
mendicants arrived at Bha
There the Buddha addressed tM
Mendicants, not understanding and not penetrating four
things, both you and I have wandered and transmigrated
for such a very long time.
Ariyassa, bhikkhave, s
iyassa, bhikkhave, sam
ya, bhikkhave, vimuttiy
bhavanetti, natthi d
These noble ethics, immersion, wisdom, and freedom have
been understood and comprehended. Craving for continued
existence has been cut o
; the attachment to continued
existence is ended; now there are no more future lives.
That is what the Buddha said.M
Then the Holy One, the Teacher, went on to say:
Ethics, immersion, and wisdom,
and the supreme freedom:
these things have been understood
by Gotama the renowned.
And so the Buddha, having insight,
explained this teaching to the mendicants.
Dukkhassantakaro satth
acher made an end of su
seeing clearly, he is extinguished.
And while staying there, too, he often gave this Dhamma
talk to the mendicants:
Such is ethics, such is immersion, such is wisdom.
When immersion is imbued with ethics it
When wisdom is imbued with immersion it
vimuccati, seyyathida
When the mind is imbued with wisdom it is rightly freed
lements of sensuality, desire to be reborn, and
22. The Four Great ReferenM
When the Buddha had stayed in Bha
wished, he addressed
s go to Bhoganagara.
Then the Buddha together with a large Sa
mendicants arrived at Bhoganagara,
bhoganagare viharati
where he stayed at the
There the Buddha addressed the mendicants:
rome, bhikkhave, mah
Mendicants, I will teach M
you the four great references.
Listen and pay close attention, I will speak.
The Buddha said this:
Idha, bhikkhave, bhikkhu eva
Take a mendicant who says:
vuso, bhagavato suta
Reverend, I have heard and learned this in the presence of
this is the teaching, this is the training, this is the Teacher
Tassa, bhikkhave, bhikkhuno bh
You should neither approve nor dismiss that mendicant
Instead, you should carefully memorize those words and
re included in the discourses or
found in the texts on monastic training.
ni na ceva sutte osaranti, na ca
vinaye sandissanti, ni
re not included in the discourses or found in the
texts on monastic training, you should draw the conclusion:
na ceva tassa bhagavato vacana
Clearly this is not the word of the Buddha.
imassa ca bhikkhuno duggahitan
It has been incorrectlM
y memorized by that mendicant.
And so you should reject it.
ni sutte ceva osaranti, vinaye ca
If they are included in the discourses or found in the texts
on monastic training, you should draw the conclusion:
tassa bhagavato vacana
Clearly this is the word of the Buddha.
imassa ca bhikkhuno suggahitan
It has been correctly memM
orized by that mendicant.
You should remember it. This is the
rst great reference.
Idha pana, bhikkhave, bhikkhu eva
Take another mendicant who says:
gho viharati sathero
In such-and-such monastery lives a Sa
ve heard and learned this in the presence of that Sa
this is the teaching, this is the training, this is the Teacher
Tassa, bhikkhave, bhikkhuno bh
You should neither approve nor dismiss that mendicant
Instead, you should carefully memorize those words and
re included in the discourses or
found in the texts on monastic training.
ni na ceva sutte osaranti, na ca
vinaye sandissanti, ni
re not included in the discourses or found in the
texts on monastic training, you should draw the conclusion:
na ceva tassa bhagavato vacana
Clearly this is not the word of the Buddha.
It has been incorrectly M
memorized by that Sa
And so you should reject it.
ni sutte ceva osaranti, vinaye ca
If they are included in the discourses or found in the texts
on monastic training, you should draw the conclusion:
tassa bhagavato vacana
Clearly this is the word of the Buddha.
It has been correctly memorM
You should remember it. This is the second great reference.
Idha pana, bhikkhave, bhikkhu eva
Take another mendicant who says:
In such-and-such monastery there are several senior
mendicants who are very learned, knowledgeable in the
scriptures, who have memorized thM
e teachings, the texts on
monastic training, and the outlines.
ve heard and learned this in the presence of those senior
this is the teaching, this is the training, this is the Teacher
Tassa, bhikkhave, bhikkhuno bh
You should neither approve nor dismiss that mendicant
, you should carefully memorize those words and
phrases, then check if they
re included in the discourses or
found in the texts on monastic training.
na ca vinaye sandissanti, ni
re not included in the discourses or found in the
texts on monastic training, you should draw the conclusion:
na ceva tassa bhagavato vacana
Clearly this is not the word of the Buddha.
It has not been correctly memorized by tM
And so you should reject it.
vinaye ca sandissanti, ni
If they are included in the discourses and found in the texts
on monastic training, you should draw the conclusion:
tassa bhagavato vacana
Clearly this is the word of the Buddha.
It has been correctly memorized by those senior
You should remember it. This is the third great reference.
Idha pana, bhikkhave, bhikkhu eva
Take another mendicant who says:
se eko thero bhikkhu viharati
gamo dhammadharo vinayadharo
In such-and-such monastery there is a single senior
mendicant who is very learned and knowledgeable in the
scriptures, who has memorized the teachings, the texts on
Tassa me therassa sammukh
ve heard and learned this in the presence of that senior
this is the teaching, this is the training, this is the Teacher
Tassa, bhikkhave, bhikkhuno bh
You should neither approve nor dismiss that mendicant
Instead, you should carefully memorize those words and
phrases, then check if they
re included in the discourses or
found in the texts on monastic training.
ni na ceva sutte osaranti, na ca
vinaye sandissanti, ni
re not included in the discourses or found in the
texts on monastic training, you should draw the conclusion:
na ceva tassa bhagavato vacana
Clearly this is not the word of the Buddha.
tassa ca therassa duggahitan
It has been incorrectly memorized by that senior
And so you should reject it.
ni sutte ceva osaranti, vinaye ca
If they are included in the discourses and found in the texts
on monastic training, you should draw the concluM
tassa bhagavato vacana
Clearly this is the word of the Buddha.
tassa ca therassa suggahitan
It has been correctly memorized by that senior mendicant.
, bhikkhave, catuttha
You should remember it. This is the fourth great reference.
Ime kho, bhikkhave, catt
These are the four great references. You should remember
bhoganagare viharanto
cetiye etadeva bahula
And while staying at the
nanda shrine, too, the Buddha
often gave this Dhamma talk to the mendicants:
Such is ethics, such is immersion, such is wisdom.
When immersion is imbued with ethics it
When wisdom is imbued with immersiM
vimuccati, seyyathida
When the mind is imbued with wisdom it is rightly freed
lements of sensuality, desire to be reborn, and
23. On Cunda the Smith
When the Buddha had stayed inM
Bhoganagara as long as he
wished, he addressed
Then the Buddha together with a large Sa
mendicants arrived at P
raputtassa ambavane.
re he stayed in Cunda the smith
Assosi kho cundo kamm
Cunda heard that the Buddha had arrived and was staying
Then he went to the Buddha, bowed, and sat down to one
The Buddha educated, encouraged,
red up, and inspired
him with a Dhamma talk.
Then Cunda said to the Buddha,
setu me, bhante, bhagav
Sir, may the Buddha together with the mendicant Sa
please accept tomorrow
The Buddha consented in silence.
Then, knowing that the Buddha had consented, Cunda got
up from his seat, bowed, and respectfully circled the
Buddha, keeping him on his right, before leaving.
And when the night had passed Cunda had a variety of
delicious foods prepared in his own home, and plenty of
pork on the turn. Then he had the Buddha informed of the
s time. The meal is ready.
Then the Buddha robed up in the morning and, taking his
bowl and robe, went to the home of Cunda together with
gha, where he sat on the seat spread out
and addressed Cunda,
Cunda, please serve me with the pork on the turn that
And serve the mendicant Sa
gha with the other foods.
replied Cunda, and did as he was asked.
Then the Buddha addressed Cunda,
Cunda, any pork on the turn that
s left over, you should
mi sadevake loke sam
t see anyone in this world
s, this population with its ascetics and brahmins, its
digest it except for
replied Cunda. He did as he was asked, then
came back to the Buddha, bowed, and sat down to one side.
Then the Buddha educated, encouraged,
inspired him with a Dhamma talk, after which he got up
from his seat and left.
Atha kho bhagavato cundassa kamm
After the Buddha had eaten Cunda
s meal, he fell severely
ill with bloody dysentery, struck by dreadful pains, close to
But he endured with mindfulness and situational
awareness, without worrying.
ve heard that after eating
the meal of Cunda the smith,
the wise one fell severely ill,
with pains, close to death.
A severe sickness attacked the Teacher
who had eaten the pork on the turn.
While still purging the Buddha said:
ll go to the citadel of Kusin
Then the Buddha left the road and went to the root of a
tree, where he addressed
nanda, fold my outer robe in four and spread it
out for me. I am tired and will sit down.
nanda, and did as he was asked.
The Buddha sat on the seat spread out.
When he was seated he said to Venerable
nanda, fetch me some water. I am thirsty and will
When he said this, Venerable
nanda said to the Buddha,
Sir, just now around
ve hundred carts have passed by.
The shallow water has been churned up by their wheels,
ows cloudy and murky.
is not far away, with clear, sweet, cool
water, clean, with smooth banks, delightful.
There the Buddha can drink and cool his limbs.
Dutiyampi kho bhagav
For a second time, the Buddha asked
and for a second time
nda suggested going to the
Tatiyampi kho bhagav
And for a third time, the Buddha said to
nanda, fetch me some water. I am thirsty and will
nanda. Taking his bowl he went to the
Now, though the shalloM
w water in that creek had been
churned up by wheels, and
owed cloudy and murky, when
nanda approached it
owed transparent, clear, and
s amazing! The Realized One has such
psychic power and might!
For though the shallow water in that creek had been
churned up by wheels, and
owed cloudy and murky, when
owed transparent, clear, and unclouded.
Gathering a bowl of drinking water he went back to the
Buddha, and said to him,
s incredible, sir, iM
s amazing! The Realized One has such
psychic power and might!
Just now, though the shallow water in that creek had been
churned up by wheels, and
owed cloudy and murky, when
owed transparent, clear, and unclouded.
Drink the water, Blessed One! Drink the water, Holy One!
So the Buddha drank the water.
25. Pukkusamallaputtavatthu
25. On Pukkusa the Malla
Tena kho pana samayena pukkuso mallaputto
Now at that time Pukkusa the Malla, a disciple of
ma, was traveling along the road from Kusin
kho pukkuso mallaputto bhagavanta
He saw the Buddha sitting at the root of a M
nisinno kho pukkuso mallaputto
He went up to him, bowed, sat down to one side, and said,
vata, bhante, pabbajit
s incredible, sir, it
s amazing! Those who have gone forth
remain in such peaceful meditations.
Once it so happened that
along a road, left the road and sat at the root of a nearby
Atha kho, bhante, pa
ve hundred carts passed by right next to
Then a certain person coming behind those carts went up
ve hundred carts pass by?
pana, bhante, sadda
pana, bhante, sutto ahos
But sir, were you asleep?
But sir, were you conscious?
So, sir, while conscious and awake you neither saw nor
ve hundred carts passed by right next to
apisu te, bhante, sa
Why sir, even your outer robe is covered with dust!
Atha kho, bhante, tassa purisassa etadahosi:
Then that person thought:
amazing! Those who have gone forth
remain in such peaceful meditations,
dakkhati, na pana sadda
in that, while conscious and awake he neither saw nor
ve hundred carts passed by right next to
And after declaring his lofty con
What do you think, Pukkusa?
Which is harder and more challenging to do while conscious
ni neva passeyya, na pana
to neither see nor hear a sound as
ve hundred carts pass
by right next to you?
garo deve vassante deve
neva passeyya, na pana sadda
Or to neither see nor hear a sound as it
hi, bhante, karissanti pa
ve hundred carts matter, or six hundred, or
seven hundred, or eight hundred, or nine hM
thousand, or even a hundred thousand carts?
Atha kho etadeva dukkaratara
deve vassante deve ga
s far harder and more challenging to neither see nor hear
s raining and pouring, lightning
This one time, Pukkusa, I was staying near
Tena kho pana samayena deve vassante deve
At that time it was raining and pouring, lightning was
ashing, and thunder was cracking. And not far from the
threshing-hut two farmers who were brothers were killed,
as well as four oxen.
Then a large crowd came from
, pukkusa, samayena bhus
Now at that time I came out of the threshing-hut and was
walking meditation in the open near the door of the hut.
Atha kho, pukkusa, a
Then having left that crowd, a certain person approached
me, bowed, and stood to one side. I said to them,
Why, friend, has this crowd gathered?
ni, bhante, deve vassante deve ga
Just now, sir, it was raining and M
pouring, lightning was
ashing, and thunder was cracking. And two farmers who
were brothers were killed, as well as four oxen.
Then this crowd gathered here.
pana, bhante, kva ahos
But sir, where were you?
I was right here, friend.
pana, bhante, addas
But sir, did you see?
pana, bhante, sutto ahos
But sir, were you asleep?
But sir, were you conscious?
neva addasa, na pana sadda
So, sir, while conscious and awake you neither saw nor
heard a sound as it was raining and pouring, lightning was
ashing, and thunder was cracking?
Atha kho, pukkusa, tassa purisassa etadahosi:
Then that person thought:
s amazing! Those who have gone forth
remain in such peaceful meditations,
neva dakkhati, na pana sadda
in that, while conscious and awake he neither saw nor
heard a sound as it was raining and pouring, lightning was
ashing, and thunder was cracking.
And after declaring their lofty con
dence in me, they bowed
and respectfully circled me, keeping me on their right,
vutte, pukkuso mallaputto bhagavanta
When he said this, Pukkusa said to him,
ma I sweep away as in a
oat away as down a swift stream.
Excellent, sir! Excellent!
pi, bhante, nikkujjita
As if he were righting the overturned, or revealing the
hidden, or pointing out the path to the lost, or lighting a
lamp in the dark so people with good eyes can see what
dha has made the teaching clear in many
, bhante, bhagavanta
I go for refuge to the Buddha, to the teaching, and to the
From this day forth, may the Buddha remember me as a lay
follower who has gone for refuge for life.
Atha kho pukkuso mallaputto a
Then Pukkusa addressed a certain man,
Please, my man, fetch a pair of ready to wear polished
ti kho so puriso pukkusassa
replied that man, and did as he was asked.
Atha kho pukkuso mallaputto ta
kkusa brought the garments to the Buddha,
Sir, please accept this pair of ready to wear polished
golden garments from me out of compassion.
Tena hi, pukkusa, ekena ma
Well then, Pukkusa, clothe me in one, and
ti kho pukkuso mallaputto bhagavato
replied Pukkusa, and did so.
Then the Buddha educated, encouraged,
inspired Pukkusa the Malla with a Dhamma talk,
Atha kho pukkuso mallaputto bhagavat
er which he got up from his seat, bowed, and respectfully
circled the Buddha before leaving.
nando acirapakkante pukkuse
Then, not long after Pukkusa had left,
pair of golden garments on the Buddha
But when placed on the Buddha
s body they seemed to lose
nanda said to the Buddha,
parisuddho, bhante, tath
s incredible, sir, it
s amazing, how pure and bright is the
color of the Realized One
When this pair of ready to wear polished golden garments
is placed on the BuM
s body they seem to lose their
yo parisuddho hoti chaviva
s so true! There are two times
when the color of the Realized One
s skin becomes extra
abhisambujjhati, ya
e night when a Realized One understands the supreme
perfect awakening; and the night he becomes fully
extinguished through the natural principle of
extinguishment, without anything left over.
yo parisuddho hoti chaviva
These are the are two times when the color of the Realized
s skin becomes extra pure and bright.
nanda, in the last watch of the night, between a
pair of sal trees in the sal forest of the Mallas at Upavattana
, shall be the Realized One
A pair of golden polished garments
was presented by Pukkusa;
when the teacher was clothed with them,
his golden skin glowed bright.
Then the Buddha together with a large Sa
mendicants went to tM
River. He plunged into the
river and bathed and drank. And when he had emerged, he
went to the mango grove,
where he addressed Venerable Cundaka,
apehi, kilantosmi, cundaka, nipajjiss
Please, Cundaka, fold my outer robe in four and spread it
out for me. I am tired and will lie down.
replied Cundaka, and did as he was asked.
And then the Buddha laid down in the lion
the right side, placing one foot on top of the other
and aware, and focused on the time of getting up.
pana cundako tattheva bhagavato purato
But Cundaka sat down right thereM
in front of the Buddha.
Having gone to Kakutth
whose water was transparent, sweet, and clear,
the Teacher, being tired, plunged in,
the Realized One, without compare in the world.
And after bathing and drinking the Teacher emerged.
Purakkhato bhikkhuga
Before the group of mendicants, in theM
middle, the Buddha,
the Teacher who rolled forth the present dispensation,
the great hermit went to the mango grove.
He addressed the mendicant named Cundaka:
santhara me nipajja
Spread out my folded robe so I can lie down.
The self-developed one urged Cunda,
santhari khippameva;
who quickly spread the folded robe.
Teacher, being tired, lay down,
Cundopi tattha pamukhe nis
while Cunda sat there before him.
Then the Buddha said to Venerable
nanda, cundassa kamm
nanda, that others may give rise to
some regret for Cunda the smith:
s your loss, friend Cunda, it
s your misfortune, in that the
Realized One became fully extinguished after eating his last
You should get rid of remorse in Cunda the smith like this:
re fortunate, friend Cunda, you
re so very fortunate,
in that the Realized One became fully extinguished after
eating his last meal from you.
vuso cunda, bhagavato suta
I have heard and learned this in the presence of the
There are two meal o
erings that have identical fruit and
result, and are more fruitful and bene
abhisambujjhati, ya
The meal after eating which a Realized One understands
the supreme perfect awakening; and the meal after eating
which he becomes fully extinguished through the natural
principle of extinguishment, without anything left over.
erings have identical fruit and result, and
are more fruitful and bene
cial than other meal o
ve accumulated a deed that leads to long life, beauty,
happiness, fame, heaven, and sovereignty.
s how you should get rid of remorse in Cunda the
Then, knowing the meaning of this, on that occasion the
Buddha was inspired to exclaim:
t build up when you have self-control.
A skillful person gives up bad things
with the end of greed, hate, and delusion, they
. The Pair of Sal Trees
Then the Buddha said to
s go to the far shore of the Golden
River, and on to the sal forest of the Mallas at Upavattana
s where they went. Then the Buddha addressed
nanda, antarena yamakas
nanda, set up a cot for me between the twin sal
with my head to the north. I am tired and will lie
nanda, and did as he was asked.
And then the Buddha laid down in the lion
the right side, placing one foot on top of the other
ana samayena yamakas
Now at that time the twin sal trees were in full blossom with
owers out of season.
okiranti ajjhokiranti
They sprinkled and bestrewed the Realized One
honor of the Realized One.
okiranti ajjhokiranti
owers of the heavenlyM
Flame Tree fell from the
sky, and they too sprinkled and bestrewed the Realized
s body in honor of the Realized One.
okiranti ajjhokiranti
And heavenly sandalwood powder fell from the sky, and it
too sprinkled and bestrewed the Realized One
honor of the Realized One.
ni antalikkhe vajjanti tath
And heavenly music played in M
the sky in honor of the
ni antalikkhe vattanti tath
And heavenly choirs sang in the sky in honor of the Realized
Then the Buddha pointed out to
okiranti ajjhokiranti
okiranti ajjhokiranti
okiranti ajjhokiranti
ni antalikkhe vajjanti tath
ni antalikkhe vattanti tath
ow the Realized One is honored, respected,
revered, venerated, and esteemed.
Any monk or nun or male or female lay follower who
practices in line with the teachings, practicing properly,
living in line with the teachings
they honor, respect,
revere, venerate, and esteem M
the Realized One with the
nanda, you should train like this:
We shall practice in
line with the teachings, practicing properly, living in line
Tena kho pana samayena
hito hoti bhagavanta
Now at that time VeneraM
a was standing in front
of the Buddha fanning him.
Then the Buddha made him move,
Move over, mendicant, don
t stand in front of me.
a has been the Buddha
ime, close to him, living in his presence.
nal hour the Buddha makes him move, saying:
Move over, mendicant, don
t stand in front of me.
Ko nu kho hetu, ko paccayo, ya
What is the cause, what is the reason for this?
nanda said to the Buddha,
a has been the Buddha
for a long time, close to him, living in his presence.
nal hour the Buddha makes him move, saying:
Move over, mendicant, M
t stand in front of me.
Ko nu kho, bhante, hetu, ko paccayo, ya
What is the cause, sir, what is the reason for this?
nanda, dasasu lokadh
Most of the deities from ten solar systems have gathered
to see the Realized One.
inittudanamattopi mahesakkh
For twelve leagues all around this sal grove there
not even a fraction of a hair
s not crowded full of
illustrious deities.
The deities are complaining:
ve come such a long way to see the Realized One!
loke uppajjanti arahanto
do Realized Ones arise in the world, perfected
ones, fully awakened Buddhas.
This very day, in the last watch of the night, the Realized
One will become fully extinguished.
ca mahesakkho bhikkhu bhagavato purato
And this illustrious mendicant is standing in front of the
Buddha blocking the view. We won
t get to see the Realized
pana, bhante, bhagav
But sir, what kind of deities are you thinking of?
pakiriya kandanti, b
both in the sky and on the
who are percipient of the earth. With hair
disheveled and arms raised, they fall down like their feet
g back and forth, lamenting:
Too soon the Blessed One will become fully extinguished!
Too soon the Holy One will become fully extinguished! Too
soon the seer will vanish from the world!
kese pakiriya kandanti, b
But the deities who are free of desire endure, mindful and
Conditions are impermanent. How could it possibly be
28. The Four Inspiring Places
Previously, sir, when mendicants had completed the rainy
season residence in various districts they came to see the
We got to see the esteemed mendicants, and to pay homage
, bhante, accayena na
But when the Buddha has passed, we wonM
esteemed mendicants or to pay homage to them.
nanda, saddhassa kulaputtassa
nanda, a faithful gentleman should go to see these four
Here the Realized One was born!
nanda, saddhassa kulaputtassa
Here the Realized One became awakened as a
supreme fully awakened Buddha!
that is an inspiring
nanda, saddhassa kulaputtassa
Here the supreme Wheel of Dhamma was rolled
forth by the Realized One!
that is an inspiring place.
nanda, saddhassa kulaputtassa
Here the Realized One became fully extinguished
through the natural principle of extinguishment, without
that is an inspiring place.
ri saddhassa kulaputtassa
These are the four inspiring places that a faithful gentleman
Faithful monks, nuns, laymen, and laywomen will come, and
Here the Realized One was born!
One became awakened as a supreme fully awakened
Here the supreme WhM
rolled forth by the Realized One!
One became fully extinguished through the natural
principle of extinguishment, without anything left over!
karissanti, sabbe te k
Anyone who passes away while on pilgrimage to these
shrines will, when their body breaks up, after death, be
reborn in a good place, a heM
Sir, how do we proceed when it comes to females?
But when seeing, how to proceed?
Without getting into conversation,
lapantena pana, bhante, katha
en in a conversation, how to proceed?
Sir, how do we proceed when it comes to the Realized
t get involved in the rites for venerating the Realized
nanda, you must all strive and practice for your
own goal! Meditate diligent, keen, and resolute for your
There are astute aristocrats, brahmins, and householders
who are devoted to the Realized One. They will perform the
rites for venerating the Realized One
But sir, how to proceed when it comes to the Realized
Proceed in the same way as they do for the corpse of a
wheel-turning monarch.
But how do they proceed with a wheel-turning monarch
nanda, cakkavattissa sar
henti, ahatena vatthena ve
henti, vihatena kapp
ahatena vatthena ve
They wrap a wheel-turning monarch
s corpse with unworn
cloth, then with uncarded cotton, then again with unworn
In this way they wrap the corpse with
layers. Then they place it in an iron case
close it up with another case. Then, having built a funeral
pyre out of all kinds of fragrant substances, they cremate
They build a monument for the wheel-turning monarch at
w they proceed with a wheel-turning monarch
Proceed in the same way with the Realized One
A monument for the Realized One is to be built at the
When someone there lifts up garlands or fragrance or
powder, or bows, or inspires con
dence in their heart, that
will be for their lasting welfare and happiness.
30. Persons Worthy of Monument
nanda, these four are worthy of a monument.
lized One, a perfected one, a fully awakened Buddha;
a Buddha awakened for themselves; a disciple of a Realized
One; and a wheel-turning monarch.
And for what reason is a Realized One worthy of a
tassa bhagavato arahato samm
So that many people will inspire con
dence in their hearts,
This is the monument for that BleM
perfected and fully awakened!
And having done so, when their body breaks up, after
death, they are reborn in a good place, a heavenly realm.
It is for this reason that a Realized One is worthy of a
icca paccekasambuddho
son is a Buddha awakened for themselves
worthy of a monument?
tassa bhagavato paccekasambuddhassa
So that many people will inspire con
dence in their hearts,
This is the monument for that Buddha awakened
And having done so, when their body breaks up, after
death, they are reborn in a good place, a heavenlM
It is for this reason that a Buddha awakened for himself is
worthy of a monument.
And for what reason is a Realized One
s disciple worthy of a
tassa bhagavato arahato samm
So that many people will inspire con
dence in their hearts,
This is the monument for that Blessed One
And having done so, when their body breaks up, after
death, they are reborn in a good place, a heavenly realm.
It is for this reason that a Realized One
s disciple is worthy
And for what reason is a wheel-turning monarch worthy of
tassa dhammikassa dhammara
So that many people will inspire con
dence in their hearts,
This is the monument for that just and principled
And having done so, when their body breaks up, after
death, they are reborn in a good place, a heavenlM
It is for this reason that a wheel-turning monarch is worthy
These four are worthy of a monument.
nandaacchariyadhamma
s Incredible Qualities
nanda entered a dwelling, and stood there
leaning against the door-jamb andM
ca vatamhi sekho sakara
bhavissati, yo mama anukampako
m still only a trainee with work left to do; and my
s about to become fully extinguished, he who is so
Then the Buddha said to the mendicants,
nu kho, bhikkhave,
Mendicants, where is
nanda has entered a dwelling, and stands there
leaning against the door-jamb and crying:
ca vatamhi sekho sakara
bhavissati, yo mama anukampako
m still only a trainee with work left to do; and my
s about to become fully extinguished, he who is so
So the Buddha said to a certain monk,
, bhikkhu, mama vacanena
Please, monk, in my name tell
the teacher summons him.
ti kho so bhikkhu bhagavato
that monk replied. He went to
nanda, the teacher summons you.
nanda replied. He went to the Buddha,
bowed, and sat down to one side. The Buddha said to him:
nanda! Do not grieve, do not lament. Did I not
prepare for this when I explaineM
sabbeheva piyehi man
we must be parted and separated from all we hold dear and
How could it possibly be so that what is born, created,
conditioned, and liable to fall apart should not fall apart,
even the Realized One
yakammena hitena sukhena advayena
kammena hitena sukhena
ena, mettena manokammena
hitena sukhena advayena appam
ve treated the Realized One
with deeds of body, speech, and mind that are loving,
cial, pleasant, whole-hearted, and limitless.
You have done good deeds,
meditation, and you will soon be free of de
Then the Buddha said to the mendicants:
yepi te, bhikkhave, ahesu
The Buddhas of the past or the future have attendants who
Yepi te, bhikkhave, bhavissanti an
bhavissanti, seyyath
He knows the time for monks, nuns, laymenM
s ministers, religious founders, and the disciples of
religious founders to visit the Realized One.
rome, bhikkhave, acchariy
There are these four incredible and amazing things about
Sace, bhikkhave, bhikkhuparis
If an assembly of monks goes to see
uplifted by seeing him
and uplifted by hearing him speak.
va, bhikkhave, bhikkhuparis
And when he falls silent, they
ve never had enough.
Sace, bhikkhave, bhikkhun
If an assembly of nuns
va, bhikkhave, bhikkhun
or laywomen goes to see
re uplifted by seeing
and uplifted by hearing him speak.
And when he falls silent, they
ve never had enough.
Ime kho, bhikkhave, catt
These are the four incredible and amazing things about
rome, bhikkhave, acchariy
There are these four incredible and amazing things about a
wheel-turning monarch.
Sace, bhikkhave, khattiyaparis
If an assembly of aristocrats goes to see a wheel-turning
re uplifted by seeing him
and uplifted by hearing him speak.
va, bhikkhave, khattiyaparis
And when he falls silent, they
ve never had enough.
If an assembly of brahmins
or ascetics goes to see a wheel-turning monarch, they
uplifted by seeing him
and uplifted by hearing him speak.
And when he falls silent, they
ve never had enough.
Evameva kho, bhikkhave, catt
In the same way, there are those four incredible and
amazing things about
Sace, bhikkhave, bhikkhuparis
va, bhikkhave, bhikkhuparis
Sace, bhikkhave bhikkhun
Ime kho, bhikkhave, catt
32. Teaching the Discourse on Mah
When he said this, Venerable
nanda said to the Buddha:
t become fully extinguished in this little
hamlet, this jungle hamlet, this branch hamlet.
There are other great cities such as
Let the Buddha become fully extinguished there.
There are many well-to-do aristocrats, brahmins, and
householders there who are devoted to the Buddha.
They will perform the rites of venerating the Realized One
this is a little hamlet, a jungle hamlet,M
Once upon a time there was a king named Mah
who was a wheel-turning monarch, a just and principled
king. His dominion extended to all four sides, he achieved
stability in the country, and he possessed the seven
His capital was this Kusin
, which at the time was named
puratthimena ca pacchimena ca dv
mena; uttarena ca dakkhi
It stretched for twelve leagues from east to west, and seven
leagues from north to south.
The royal capital of Kus
was successful, prosperous,
populous, full of people, with plenty of food.
, the royal capital of the gods,
which is successful, prosperous, populous, full of spirits,
with plenty of food.
dasahi saddehi avivitt
was never free of ten sounds by day or night,
hatthisaddena assasaddena rathasaddena
khasaddena sammasaddena
the sound of elephants, horses, chariots, drums, clay drums,
arched harps, singing, horns, gongs, and handbells; and the
Eat, drink, be merry!
and inform the Mallas:
has, in the last watch of the night, the
Realized One will become fully extinguished.
t regret it later, thinking:
The Realized One became fully extinguished in our own
village district, but we didn
t get a chance to see him in his
nanda. Then he robed up and, taking his
bowl and robe, entered Kusin
33. The Mallas Pay Homage
Tena kho pana samayena kosin
honti kenacideva kara
Now at that time the Mallas of Kusin
together at the meeting hall on some business.
nanda went up to them, and announced:
has, in the last watch of the night, the
Realized One will become fully extinguished.
t regret it later, thinking:
ed One became fully extinguished in our own
village district, but we didn
t get a chance to see him in his
kese pakiriya kandanti, b
When they heard what
nanda had to say, the Mallas, their
sons, daughters-in-law, and wives became distraught,
ned, and grief-stricken. And some, with hair
disheveled and arms raised, falling down like their feet
, rolling back and forth, lamented,
Too soon the Blessed One will become fully extinguished!
Too soon the Holy One will become fully extinguished! Too
soon the seer will vanish from the world!
Then the Mallas, their sons, daughters-in-law, and wives,
distraught, saddened, and grief-stricken went to the Mallian
sal grove at Upavattana and approached
rakehi mallehi bhavissati, M
If I have the Mallas pay homage to the Buddha one by one,
rake malle kulaparivattaso
d better separate them family by family and then have
them pay homage, saying:
mo, bhante, mallo saputto sabhariyo
Sir, the Malla named so-and-so with children, wives,
nd ministers bows with his head at your feet.
kulaparivattaso kulaparivattaso
mo, bhante, mallo saputto sabhariyo
rake malle bhagavanta
nanda got the Mallas to
homage to the Buddha in the
34. On Subhadda the Wanderer
Tena kho pana samayena subhaddo n
Now at that time a wanderer named Subhadda was
Assosi kho subhaddo paribb
on that very day, in the last watch of the night, the ascetic
Gotama would become fully extinguished.
Atha kho subhaddassa pM
I have heard that brahmins of the past who were elderly
and senior, the teachers of teachers, said:
loke uppajjanti arahanto
Only rarely do Realized Ones arise in the world, perfected
ones, fully awakened Buddhas.
And this very day, in the last watch of the night, the ascetic
Gotama will become fully extinguished.
This state of uncertainty has come up in me.
dent that the Buddha is capable of teaching
me so that I can give up this state of uncertainty.
Atha kho subhaddo paribb
jako yena upavattana
Then Subhadda went to the Mallian sal grove at
Upavattana, approached
nanda, and said to him,
nanda, I have heard that brahmins of the past
who were elderly and senior, the teachers of teachers, said:
loke uppajjanti arahanto
Only rarely do Realized Ones arise in the world, perfected
ones, fully awakened Buddhas.
And this very day, in the last watch of the night, the ascetic
Gotama will become fully extinguished.
This state of uncertainty has come up in me.
dent that the Buddha is capable of teaching
me so that I can give up this state of uncertainty.
nanda, please let me see the ascetic Gotama.
When he had spoken,
Enough, Reverend Subhadda, do not trouble the Realized
Dutiyampi kho subhaddo paribb
tatiyampi kho subhaddo paribb
and a third time, Subhadda asked
nanda, and a third time
loke uppajjanti arahanto
The Buddha heard that discussion between
nanda, subhaddo tath
t obstruct Subhadda; let him see the
subhaddo pucchissati, sabba
pekkhova pucchissati, no vihes
For whatever he asks me, he will only be looking for
understanding, not trouble.
And he will quickly understand any answer I give to his
nanda said to the wanderer Subhadda,
vuso subhadda, karoti te bhagav
Go, Reverend Subhadda, the Buddha is taking the time for
Atha kho subhaddo paribb
Then the wanderer Subhadda went up to the Buddha, and
exchanged greetings with him. When the greetings and
polite conversation were over, he sat down to one side and
yeme, bho gotama, sama
yasassino titthakar
Master Gotama, there are those ascetics and brahmins
who lead an order and a community, and teach a
re well-known and famous religious
founders, regarded as holy by many people.
o kassapo, makkhali gos
kesakambalo, pakudho kacc
a Kassapa, Makkhali Gos
hiputta, Pakudha Kacc
According to their own claims, did all of them have direct
knowledge, or none of them, or only some?
Enough, Subhadda, let that be.
te, subhadda, desess
I shall teach you the Dhamma.
Listen and pay close attention, I will speak.
ti kho subhaddo paribb
bhagavato paccassosi.
The Buddha said this:
kho, subhadda, dhammavinaye ariyo
giko maggo na upalabbhati, sama
na upalabbhati. Dutiyopi tattha sama
Tatiyopi tattha sama
Catutthopi tattha sama
Subhadda, in whatever teaching and training the noble
eightfold path is not found, there is no true ascetic found,
no second ascetic, no third ascetic, and no fourth ascetic.
ca kho, subhadda, dhammavinaye ariyo
giko maggo upalabbhati, sama
upalabbhati, dutiyopi tattha sama
tatiyopi tattha sama
o upalabbhati, catutthopi tattha
ng and training the noble eightfold path
is found, there is a true ascetic found, a second ascetic, a
third ascetic, and a fourth ascetic.
kho, subhadda, dhammavinaye ariyo
giko maggo upalabbhati, idheva, subhadda,
In this teaching and training the noble eightfold path is
found. Only here is there a true ascetic, here a second
ascetic, here a third ascetic, anM
d here a fourth ascetic.
Other sects are empty of ascetics.
Ime ca, subhadda, bhikkh
o loko arahantehi ass
Were these mendicants to practice well, the world would
not be empty of perfected ones.
I was twenty-nine years of age, Subaddha,
when I went forth to discover what is skilful.
pabbajito subhadda;
yassa dhammassa padesavatt
I am the one who points out the proper teaching:
Outside of here there is no true ascetic.
Ime ca, subhadda, bhikkh
o loko arahantehi ass
Were these mendicants to practice well, the world would
not be empty of perfected ones.
When he had spoken, Subhadda said to the Buddha,
, bhante, abhikkanta
Excellent, sir! Excellent!
pi, bhante, nikkujjita
As if he were righting the overturned, or revealing the
hidden, or pointing outM
the path to the lost, or lighting a
lamp in the dark so people with good eyes can see what
there, the Buddha has made the teaching clear in many
, bhante, bhagavanta
I go for refuge to the Buddha, to the teaching, and to the
, bhante, bhagavato santike pabbajja
Sir, may I receive the going forth, the ordination in the
atitthiyapubbo imasmi
se parivasati. Catunna
Subhadda, if someone formerly ordained in another sect
wishes to take the going forth, the ordination in this
teaching and training, they must spend four months on
probation. When four months have passed, if the
mendicants are satis
ll give the going forth, M
ordination into monkhood.
Api ca mettha puggalavemattat
However, I have recognized individual di
se parivasanti, catunna
Sir, if four months probation are required in such a case,
ll spend four years on probation. When four years have
passed, if the mendicants are satis
ed, let them give me the
going forth, the ordination into monkhood.
Then the Buddha said to
nanda, give Subhadda the going forth.
Atha kho subhaddo paribb
Then Subhadda said to
re so fortunate, Reverand
nanda, so very fortunate,
ye ettha satthu sammukh
to be anointed here in the Teacher
s presence as his pupil!
Alattha kho subhaddo paribb
jako bhagavato santike
, alattha upasampada
the wanderer Subhadda received the going forth, the
ordination in the Buddha
pahitatto viharanto
Not long after his ordination, Venerable Subhadda, living
alone, withdrawn, diligent, keen, and resolute, soon
ized the supreme end of the spiritual path in this very
life. He lived having achieved with his own insight the goal
for which gentlemen rightly go forth from the lay life to
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.
And Venerable Subhadda became one of the perfected.
So bhagavato pacchimo sakkhis
He was the last personal disciple of the Buddha.
Then the Buddha addressed Venerable
nanda, some of you might think:
s dispensation has passed. Now we have no
But you should not see it like this.
dhammo ca vinayo ca desito
atto, so vo mamaccayena satth
The teaching and training that I have taught and pointed
out for you shall be your Teacher after my passing.
nanda, etarahi bhikkh
caranti, na kho mamaccayena
After my passing, mM
endicants ought not address each other
A more senior mendicant ought to address a more junior
mendicant by name or clan, or by saying
Navakatarena bhikkhun
A more junior mendicant ought to address a more senior
If it wishes, after my passing the Sa
lesser and minor training rules.
nanda, bhikkhuno mamaccayena
After my passing, give the prime punishment to the
Katamo pana, bhante, brahmada
But sir, what is the prime punishment?
hi neva vattabbo, na ovaditabbo, na
but the mendicants should not advise or instruct him.
Then the Buddha said to the mendicants,
kho pana, bhikkhave, ekabhikkhuss
, pucchatha, bhikkhave, m
Perhaps even a single mendicant has doubt or uncertainty
regarding the Buddha, the teaM
or the practice. So ask, mendicants! Don
We were in the Teacher
s presence and we weren
ask the Buddha a question.
When this was said, the mendicants kept silent.
Dutiyampi kho bhagav
tatiyampi kho bhagav
d a third time the Buddha addressed the mendicants:
kho pana, bhikkhave, ekabhikkhuss
, pucchatha, bhikkhave, m
Perhaps even a single mendicant has doubt or uncertainty
regarding the Buddha, the teaching, the Sa
or the practice. So ask, mendicants! Don
We were in the Teacher
s presence and we weren
ask the Buddha a question.
Tatiyampi kho te bhikkh
For a third time, the mendicants kept silent.
Then the Buddha said to the mendicants,
kho pana, bhikkhave, satthug
yakopi, bhikkhave, sah
Mendicants, perhaps you don
t ask out of respect for the
o let a friend tell a friend.
When this was said, the mendicants kept silent.
nanda said to the Buddha,
s incredible, sir, it
s amazing! I am quite con
s not even a single mendicant in this Sa
doubt or uncertainty regarding the Buddha, the teaching,
gha, the path, or the practice.
gatassa. Natthi imasmi
nanda, you speak from faith. But the Realized One knows
s not even a single mendicant in M
has doubt or uncertainty regarding the Buddha, the
gha, the path, or the practice.
pacchimako bhikkhu, so sot
Even the last of these
ve hundred mendicants is a stream-
enterer, not liable to be reborn in the underworld, bound
Then the Buddha said to the mendicants:
Come now, mendicants, I say to you all:
Conditions fall apart. Persist with diligence.
These were the Realized One
36. The Full Extinguishment
rst absorption. Emerging
from that, he entered the second absorption. Emerging
from that, he successively entered into and emerged from
the third absorption, the fourth absorption, the dimension
nite space, the dimension of in
the dimension of nothingness, and the dimension of neither
perception nor non-perception. Then he entered the
cessation of perception and feeling.
da said to Venerable Anuruddha,
parinibbuto, bhante anuruddha, bhagav
Venerable Anuruddha, has the Buddha become fully
nanda. He has entered the cessation of
perception and feeling.
Then the Buddha emerged from the cessation of perception
and feeling and entered the dimension of neither
perception nor non-perception. Emerging from that, he
successively entered into and emerged from the dimension
of nothingness, the dimension of in
nite space, the fourth absorption, the third
absorption, the second absorption, and the
Emerging from that, he successively entered into and
emerged from the second absorption and the third
absorption. Then he entered the fourth absorption.
Emerging from that the Buddha immediately became fully
Parinibbute bhagavati saha parinibb
Devadundubhiyo ca phali
came fully extinguished, along with the
full extinguishment there was a great earthquake, awe-
inspiring and hair-raising, and thunder cracked the sky.
Parinibbute bhagavati saha parinibb
When the Buddha became fully extinguished, Brahm
Sahampati recited this verse:
Sabbeva nikkhipissanti,
All creatures in this world
must lay down this bag of bones.
For even a Teacher such as this,
unrivaled in the world,
the Realized One, attained to power,
sambuddho parinibbuto
the Buddha became fully extinguished.
Parinibbute bhagavati saha parinibb
When the Buddha became fully extinguished, Sakka, lord of
gods, recited this verse:
Oh! Conditions are impermanent,
their nature is to rise and fall;
arisen, they cease;
their stilling is true bliss.
Parinibbute bhagavati saha parinibb
When the Buddha became fully extinguished, Venerable
Anuruddha recited this verse:
There was no more breathing
for the poised one of steady heart.
Imperturbable, committed to peace,
the sage has done his time.
He put up with painful feelings
The liberation of his heart
was like the extinguishing of a lamp.
Parinibbute bhagavati saha parinibb
When the Buddha became fully extinguished, Venerable
nanda recited this verse:
Then there was terror!
Then they had goosebumps!
When the Buddha, endowed with all
sambuddhe parinibbute
became fully extinguished.
Parinibbute bhagavati ye te tattha bhikkh
paggayha kandanti, chinnap
parinibbuto, atikhippa
sugato parinibbuto,
When the Buddha became fully extinguished, some of the
mendicants there, with arms raised, falling down like their
, rolling back and forth, lamented:
Too soon the Blessed One has become fully extinguished!
Too soon the Holy One has become fully extinguished! Too
soon the seer has vanished from the world!
But the mendicants who were free of desire endured,
mindful and aware, thinking,
Conditions are impermanent. How could it possibly be
Then Anuruddha addressed the mendicants:
Enough, reverends, do not grieve or lament.
Did the Buddha not prepare us for this when he explained
sabbeheva piyehi man
we must be parted and separated from all we hold dear and
How could it possibly be so that what is born, created,
conditioned, and liable to fall apart should not fall apart?
The deities are complaining.
But sir, what kind of deities are you thinking of?
kese pakiriya kandanti,M
both in the sky and on the
who are percipient of the earth. With hair
disheveled and arms raised, they fall down like their feet
, rolling back and forth, lamenting:
parinibbuto, atikhippa
parinibbuto, atikhippa
Too soon the Blessed One has become fully extinguished!
Too soon the Holy One hasM
become fully extinguished! Too
soon the seer has vanished from the world!
kese pakiriya kandanti, b
parinibbuto, atikhippa
parinibbuto, atikhippa
But the deities who are free of desire endure, mindful and
Conditions are impermanent. How could it possibly be
nanda and Anuruddha spent the rest of the night talking
Then Anuruddha said to
and inform the Mallas:
has, the Buddha has become fully extinguished.
Please come at your convenience.
nanda. Then, in the morning, he robed
up and, taking his bowl and robe, entM
Tena kho pana samayena kosin
Now at that time the Mallas of Kusin
together at the meeting hall on some business.
nanda went up to them, and announced,
has, the Buddha has becoM
me fully extinguished.
Please come at your convenience.
kese pakiriya kandanti, b
When they heard what
nanda had to say, the Mallas, their
sons, daughters-in-law, and wives became distraught,
saddened, and grief-stricken. And M
disheveled and arms raised, falling down like their feet
, rolling back and forth, lamented,
parinibbuto, atikhippa
parinibbuto, atikhippa
Too soon the Blessed One has become fully extinguished!
Too soon the Holy One has become fully extinguished! Too
soon the seer has vanished from the world!
37. The Rites of Venerating the Buddha
Then the Mallas ordered their men,
So then, my men, collect fragrances and garlands, and all
the musical instruments in Kusin
taking those fragrances and garlands, all the musical
ve hundred pairs of garments
went to the Mallian sal grove at Upavattana and
approached the Buddha
s corpse. They spent the day
honoring, respecting, revering, and venerating the
s corpse with dance and song and music and
nd fragrances, and making awnings and setting
lo kho ajja bhagavato sar
s too late to cremate the Buddha
lehi gandhehi sakkaront
But they spent the next day the same way, and so too the
fth, and sixth days.
Then on the seventh day they thought,
ato nagarassa bhagavato
Honoring, respecting, revering, and venerating the
s corpse with dance and song and music and
garlands and fragrances, let us carry it to the south of the
town, and cremate it there outside the town.
Tena kho pana samayena a
Now at that time eiM
ght of the leading Mallas, having bathed
their heads and dressed in unworn clothes, said,
We shall lift the Buddha
But they were unable to
The Mallas said to Anuruddha,
ko nu kho, bhante anuruddha, hetu ko paccayo,
What is the cause, Venerable AM
nuruddha, what is the
reason why these eight Mallian leaders are unable to lift the
has, you have one plan, but the deities have a
pana, bhante, devat
But sir, what is the deities
lehi gandhehi sakkaront
ato nagarassa bhagavato
s corpse to the south of the town while
venerating it with dance and song and music and garlands
and fragrances, and cremate it there outside the town.
lehi gandhehi sakkaront
puratthimato nagarassa
s corpse to the north of the town while
venerating it with heavenly dM
ance and song and music and
garlands and fragrances. Then they plan to enter the town
by the northern gate, carry it through the center of the
town, leave by the eastern gate, and cremate it there at the
Mallian shrine named Maku
Sir, let it be as the deities plan.
Tena kho pana samayena kusin
ravapupphehi santhat
Now at that time the whole M
owers of the Flame Tree, without gaps even
lth and rubbish heaps.
nusakehi ca naccehi g
lehi gandhehi sakkaront
puratthimato nagarassa
Then the deities and the Mallas of Kusin
s corpse to the north of the town while venerating
it with heavenly and human dance and song and music and
garlands and fragrances. Then they entered the town by
the northern gate, carried it through the center of the
town, left by the eastern gate, and deposited the corpse
there at the Mallian shrine named Maku
Then the Mallas said to Anuruddha,
Sir, how do we proceed when it comes to the Realized
Proceed in the same way as they do for the corpse of a
wheel-turning monarch.
But how do they proceed with a wheel-turning monarch
henti, ahatena vatthena ve
henti, vihatena kapp
ahatena vatthena ve
They wrap a wheel-turning monarch
s corpse with unworn
cloth, then with uncarded cotton, then again with unworn
In this way they wrap the corpse with
layers. Then they place it in an iron case
close it up with another case. Then, having built a funeral
pyre out of all kinds of fragrant substances, they cremate
They build a monument for the wheel-turning monM
s how they proceed with a wheel-turning monarch
Proceed in the same way with the Realized One
A monument for the Realized One is to be built at the
When someone there lifts up garlands or fragrance or
powder, or bows, or inspires con
dence in their heart, that
will be for their lasting welfare and happiness.
Then the Mallas ordered their men,
So then, my men, collect unM
So the Mallas wrapped the Buddha
cahi yugasatehi bhagavato
and placed it in an iron case
lled with oil. Then, having
built a funeral pyre out of all kinds of fragrant substances,
they lifted the corpse on to the pyre.
Tena kho pana samayena
Now at that time Venerable Mah
kassapa was traveling
along the road from P
together with a large
Then he left the road and sat at the root of a tree.
Tena kho pana samayena a
Now at that time a certain
vaka ascetic had picked up a
and was traveling along the
kassapa saw him coming o
in the distance and said
Reverend, might you know about our Teacher?
Yes, reverend. Seven days ago the ascetic Gotama became
From there I picked up this Flame Tree
Some of the mendicants there, with arms raised, falling
down like their feet were chopped o
parinibbuto, atikhippa
parinibbuto, atikhippa
Too soon the Blessed One has become fully extinguished!
Too soon the Holy One has become fully extinguished! Too
soon the seer has vanished from the world!
But the mendicants who were free of desire endured,
mindful and aware, thinking,
Conditions are impermanent. How could it possibly be
Tena kho pana samayena subhaddo n
vuddhapabbajito tassa
Now at that time a monk named Subhadda, who had gone
forth when old, was sitting in that assembly.
Atha kho subhaddo vuddhapabbajito te bhikkh
paridevittha, sumutt
Enough, reverends, do not grieve or lament. We
of that Great Ascetic harassing us:
This is allowable for you; this is not allowable for you.
Well, now we shall do what we want and not do what we
kassapa addressed the mendicants,
Enough, reverends, do not grieve or lament.
Did the Buddha not prepare us for this when he explained
sabbeheva piyehi man
we must be parted and separated from all we hold dear and
How could it possibly be so that what is born, created,
conditioned, and liable to fall apart should not fall apart,
even the Realized One
Tena kho pana samayena catt
Now at that time four of the leading Mallas, having bathed
their heads and dressed in unworn clothM
We shall light the Buddha
The Mallas said to Anuruddha,
ko nu kho, bhante anuruddha, hetu ko paccayo,
What is the cause, Venerable Anuruddha, what is the
reason why these four Mallian leaders are unablM
has, the deities have a di
pana, bhante, devat
But sir, what is the deities
camattehi bhikkhusatehi.
kassapa is traveling along the road from
together with a large Sa
ve hundred mendicants.
va bhagavato citako pajjalissati, y
s funeral pyre shall not burn until he bows with
his head at the Buddha
t it be as the deities plan.
bhagavato citako tenupasa
kassapa came to the Mallian shrine
s funeral pyre. Arranging his robe over one
shoulder and raising his joM
ined palms, he respectfully
circled the Buddha three times, keeping him on his right,
and bowed with his head to the Buddha
ve hundred mendicants did likewise.
cahi bhikkhusatehi sayameva bhagavato citako
s funeral pyre burst into
nassa kho pana bhagavato sar
s corpse was cremated no ash or
soot was found from outer or inner skin,
Only the relics remained.
s like when ghee or oil blaze and burn, and neither ashes
evameva bhagavato sar
In the same way, when the Buddha
s corpse was cremated
no ash or soot was found from outer or inner skin,
sinews, or synovial
Only the relics remained.
ca sabbaabbhantarima
ve hundred pairs of garments only two were
not burnt: the innermost and the outermost.
he ca kho pana bhagavato sar
s corpse was consumed the funeral
pyre was extinguished by a stream of water that appeared
ter dripping from the sal trees,
sabbagandhodakena bhagavato
lehi gandhehi sakkari
Then the Mallas made a cage of spears for the Buddha
relics in the meeting hall and surrounded it with a buttress
For seven days they honored, respected, revered,
and venerated them with dance and song and music and
garlands and fragrances.
39. Distributing the Relics
tasattu vedehiputto:
tasattu of Magadha heard
that the Buddha had become fully extinguished at Kusin
He sent an envoy to theM
pi khattiyo ahampi khattiyo, ahampi
The Buddha was an aristocrat, and so am I. I too deserve a
s relics. I will build a large monument
The Licchavis of Ves
that the Buddha had become fully extinguished at Kusin
They sent an envoy to the Mallas of Kusin
pi khattiyo mayampi khattiy
The Buddha was an aristocrat, and so are we. We too
deserve a share of the Buddha
s relics. We will build a large
The Sakyans of KapilavatthM
that the Buddha had become fully extinguished at Kusin
Atha kho kapilavatthuv
They sent an envoy to the Mallas of Kusin
The Buddha was our foremost relative. We too deserve a
relics. We will build a large
The Bulas of Allakappa also heard
that the Buddha had become fully extinguished at Kusin
They sent an envoy to the Mallas of Kusin
pi khattiyo mayampi khattiy
The Buddha was an aristocrat, and so are we. We too
deserve a share of the Buddha
s relics. We will build a large
that the Buddha had become fully extinguished at Kusin
They sent an envoy to the Mallas of Kusin
khattiyo mayampi khattiy
The Buddha was an aristocrat, and so are we. We too
deserve a share of the Buddha
s relics. We will build a large
that the Buddha had become fully extinguished at Kusin
He sent an envoy to the Mallas of Kusin
pi khattiyo ahampismi br
The Buddha was an aristocrat, and I am a brahmin. I too
deserve a share of the Buddha
s relics. I will build a large
that the Buddha had become fully extinguished at Kusin
They sent an envoy to the Mallas of Kusin
pi khattiyo mayampi khattiy
The Buddha was an aristocrat, and so are we. We too
deserve a share of the Buddha
s relics. We will build a laM
When they had spoken, the Mallas of Kusin
makkhette parinibbuto, na
The Buddha became fully extinguished in our village
district. We will not give away a share of his relics.
a the brahmin said to those various grouM
antu bhonto mama ekav
Hear, sirs, a single word from me.
ka buddho ahu khantiv
s teaching was acceptance.
It would not be good to
a share of the supreme person
Sabbeva bhonto sahit
Let us make eight portions, good sirs,
rejoicing in unity and harmony.
so many folk may gain faith in the Seer!
Well then, brahmin, you yourself should fairly divide the
s relics in eight portions.
a to those various groups. He divided
the relics as asked and said to them,
dadantu ahampi tumbassa
Sirs, please give me the urn, and I shall build a large
The Moras of Pippalivana heard
that the Buddha had bM
ecome fully extinguished at Kusin
Atha kho pippalivaniy
They sent an envoy to the Mallas of Kusin
pi khattiyo mayampi khattiy
The Buddha was an aristocrat, and so are we. We too
deserve a share of the Buddha
s relics. We will build a large
Natthi bhagavato sar
There is no portion of the Buddha
s relics left, they have
already been portioned out.
Here, take the embers.
So they took the embers.
40. Venerating the Relics
jagahe bhagavato sar
the Licchavis of Ves
the Sakyans of Kapilavatthu,
pi bulayo allakappe bhagavato sar
the Bulas of Allakappa,
and the Moriyas of Pippalivana built large monumeM
their portions and held festivals in their honor.
Thus there were eight monuments for the relics, a ninth for
the urn, and a tenth for the embers.
That is how it was in those days.
There were eight shares of the Seer
Seven were worshipped throughout India.
purisavaruttamassa,
e share of the most excellent of men
ma by a dragon king.
One tooth is venerated by the gods of the Three and Thirty,
and one is worshipped in the city of Gandh
another one in the realm of the Kali
and one is worshipped by a dragon king.
eir glory this rich earth
is adorned with the best of o
is well honored by the honorable.
s venerated by lords of gods, dragons, and spirits;
and likewise venerated by the
Honor it with joined palms when you get the chM
Buddho have kappasatehi dullabhoti.
for a Buddha is rare even in a hundred eons.
Altogether forty even teeth,
and the body hair and head hair,
individually by gods
across the universe.
sudassanasutta - King
ya 17 - Long Discourses 17
At one time the Buddha was staying between a pair of sal
trees in the sal forest of the Mallas at Upavattana near
at the time of his
nda went up to the Buddha, bowed, sat
down to one side, and said to him,
t become fully extinguished in this little
hamlet, this jungle hamlet, this branch hamlet.
There are other great cities such as
Let the Buddha become fully extinguished there.
There are many well-to-do aristocrats, brahmins, and
householders there who are devoted to the Buddha. They
will perform the rites of venerating the Realized One
this is a little hamlet, a jungle hamlet, a branch hamlet.
1. The Capital City of Kus
ahosi khattiyo muddh
Once upon a time there was a king named Mah
whose dominion extended to all four sides, and who
achieved stability in the country.
His capital was this Kusin
, which at the time was named
Puratthimena ca pacchimena ca dv
mena, uttarena ca dakkhi
It stretched for twelve leagues from east to west, and seven
leagues from north to south.
The royal capital of Kus
successful, prosperous,
populous, full of people, with plenty of food.
, the royal capital of the gods,
which is successful, prosperous, populous, full of spirits,
with plenty of food.
dasahi saddehi avivitt
was never free of ten sounds by day or night,
hatthisaddena assasaddena rathasaddena
khasaddena sammasaddena
the sound of elephants, horses, chariots, drums, clay drums,
arched harps, singing, horns, gongs, and handbells; and the
Eat, drink, be merry!M
was encircled by seven ramparts:
uriyamayo, eko phalikamayo, eko lohita
ragallamayo, eko sabbaratanamayo.
one made of gold, one made of silver, one made of beryl,
one made of crystal, one made of ruby, one made of
emerald, and one made of all precious things.
made of gold, silver, beryl, and crystal.
At each gate there were seven pillars, three fathoms deep
and four fathoms high,
made of gold, silver, beryl, crystal, ruby, emerald, and all
It was surrounded by seven rows of palm trees,
made of gold, silver, beryl, crystal, ruby, emerald, and all
The golden palms had trunks of gold, and leaves and fruits
piyamayo khandho ahosi,
The silver palms had trunks of silver, and leaves and fruits
The beryl palms had trunks of beryl, and leaves and fruits of
lassa phalikamayo khandho ahosi,
The crystal palms had trunks of crystal, and leaves and
The ruby palms had trunks of ruby, and leaves and fruits of
khandho ahosi, lohita
The emerald palms had trunks of emerald, and leaves and
Sabbaratanamayassa t
lassa sabbaratanamayo
khandho ahosi, sabbaratanamay
The palms of all precious things had trunks of all precious
things, and leaves and fruits of all precious things.
saddo ahosi vaggu ca rajan
When those rows of palm trees were blown by the wind
they sounded graceful, tantalizing, sensuous, lovely, and
hatassa saddo hoti vaggu ca rajan
like a quintet made up of skilled musicians who had
practiced well and kept excellent rhythm.
saddo ahosi vaggu ca rajan
nanda, tena samayena kus
And any addicts, libertines, or drunkards in Kus
time were entertained by that sound.
2. Sattaratanasamann
2. The Seven Treasures
2.1. The Wheel Treasure
sudassano sattahi ratanehi
sudassana possessed seven treasures and four
sudassanassa tadahuposathe
fteenth day sabbath, King Mah
bathed his head and gone upstairs in the stilt longhouse to
observe the sabbath.
And the heavenly wheel-treasure appeared to him, with a
thousand spokes, with rim and hub, complete in every
sudassanassa etadahosi:
Seeing this, the king thought,
vasittassa tadahuposathe pannarase
tassa uposathikassa uparip
I have heard that when the heavenly wheel-treasure
appears to a king in this way, he becomes a wheel-turning
Am I then a wheel-turning monarch?
sudassana, rising from his seat and
arranging his robe over one shoulder, took a ceremonial
vase in his left hand and besprinkled the wheel-treasure
with his right hand, saying:
Roll forth, O wheel-treasure! Triumph, O wheel-treasure!
pavatti, anvadeva r
Then the wheel-treasure rolled towards the east. And the
king followed it together with his army of four divisions. In
whatever place the wheel-treasure stood still, there the
king came to stay together with his army.
And any opposing rulers of the eastern quarter came to him
Come, great king! Welcome, great king! We are yours,
great king, instruct us.
o na hantabbo, adinna
Do not kill living creatures. Do not steal. Do not commit
sexual misconduct. Do not lie. Do not drink alcohol.
Maintain the current level of taxation.
sudassanassa anuyant
And so the opposing rulers of the eastern quarter became
Then the wheel-treasure, having plunged into the eastern
ocean and emerged again, rolled towards the south.
Having plunged into the southern ocean and emerged
again, it rolled towards the west.
pavatti, anvadeva r
Having plunged into the western ocean and emergM
it rolled towards the north, followed by the king together
with his army of four divisions.
nanda, padese cakkaratana
In whatever place the wheel-treasure stood still, there the
king came to stay together with his army.
And any opposing rulers of the norM
thern quarter came to
Come, great king! Welcome, great king! We are yours,
great king, instruct us.
o na hantabbo, adinna
Do not kill living creatures. Do not steal. Do not commit
ual misconduct. Do not lie. Do not drink alcohol.
Maintain the current level of taxation.
sudassanassa anuyant
And so the opposing rulers of the northern quarter became
sudassanassa antepuradv
udassanassa antepura
And then the wheel-treasure, having triumphed over this
land surrounded by ocean, returned to the royal capital of
. There it stood still by the gate to
s royal compound at the High Court as if
xed to an axle, illuminating the royal compound.
Such is the wheel-treasure that appeared to King
2.2. The Elephant Treasure
Next, the elephant-treasure appeared to King
sabbaseto sattappati
It was an all-white sky-walker with psychic power, touching
the ground in seven places, a king of elephants named
Seeing him, the king was impressed,
This would truly be a
ne elephant vehicle, if he would
Then the elephant-treasure submitted to taming, as if he
ne thoroughbred elephant that had been tamed for
Once it so happened that King Mah
sudassana, testing that
same elephant-treasure, mounted him in the morning and
traversed the land surrounded by ocean before returning to
the royal capital in time for breakfast.
Such is the elephant-treasure that appeared to King
2.3. The Horse-Treasure
Next, the horse-treasure appeared to King Mah
It was an all-white sky-walker with psychic power, with
head of black and mane like woven reeds, a royal steed
Seeing him, the king was impressed,
ne horse vehicle, if he would submit
suparidanto; evameva
Then the horse-treasure submitted to taming, as if he was a
ne thoroughbred horse that had been tamed for a long
Once it so happened that King Mah
sudassana, testing that
same horse-treasure, mounted him in the morning and
traversed the land surrounded by ocean before returning to
the royal capital in time for breakfast.
Such is the horse-treasure that appeared to King
2.4. The Jewel Treasure
Next, the jewel-treasure appeared to King Mah
suparikammakato accho vippasanno an
It was a beryl gem that was naturally beautiful, eight-
faceted, well-worked, transparent, clear, and unclouded,
endowed with all good qualities.
And the radiance of that jewel spread all-round for a
Once it so happened that King Mah
sudassana, testing that
same jewel-treasure, mobilized his army of four divisions
and, with the jewel hoisted on his banner, set out in the
sena kammante payojesu
Then the villagers around them set o
Such is the jewel-treasure that appeared to King
2.5. The Woman Treasure
Next, the woman-treasure appeared to King
She was attractive, good-looking, lovely, of surpassing
beauty. She was neither too tall nor too short; neither too
thin nor too fat; neither too dark nor too light. She outdid
human beauty without reaching divine beauty.
nanda, itthiratanassa evar
yasamphasso hoti, seyyath
And her touch was like a tuft of cotton-wool or kapok.
nanda, itthiratanasM
When it was cool her limbs were warm, and when it was
warm her limbs were cool.
nanda, itthiratanassa k
yati, mukhato uppalagandho.
The fragrance of sandal
oated from her body, and lotus
She got up before the king and went to bed afM
was obliging, behaving nicely and speaking politely.
pi no aticari, kuto pana
The woman-treasure did not betray the wheel-turning
monarch even in thought, still less in deed.
Such is the woman-treasure that appeared to King
2.6. The Householder Treasure
Next, the householder-treasure appeared to King
The power of clairvoyance manifested in him as a result of
past deeds, by which he sees hidden treasure, both owned
He approached the king and said,
Relax, sire. I will take care of the treasury.
Once it so happened that the wheel-turning monarch,
testing that same householder-treasure, boarded a boat
and sailed to the middle of the Ganges river. Then he said to
the householder-treasure,
attho me, gahapati, hira
Householder, I need gold coins and bullion.
Well then, great king, draw the boat up to one shore.
Idheva me, gahapati, attho hira
s right here, householder, that I need gold coins and
nanda, gahapatiratana
Then that householder-trM
easure, immersing both hands in
the water, pulled up a pot full of gold coin and bullion, and
icient, great king? Has enough been done, great
, gahapati, katamett
icient, householder. Enough has been done,
Such is the householder-treasure that appeared to King
2.7. The Counselor Treasure
Next, the counselor-treasure appeared to King
He was astute, competent, intelligent, and capable of
getting the king to appoint who should be appointed,
dismiss who should be dismissed, and retain who should be
He approached the king and said,
, deva, hohi, ahamanus
Relax, sire. I shall issue instructions.
counselor-treasure that appeared to King
sudassano imehi sattahi ratanehi
These are the seven treasures possessed by King
3. The Four Blessings
sudassana possessed four blessings.
And what are the four blessings?
He was attractive, good-looking, lovely, of surpassing
beauty, more so than other people.
Furthermore, he was long-lived, more so than other people.
This is the second blessing.
Furthermore, he was rarely ill or unwell, and his stomach
digested well, being neither too hot nor too cold, more so
This is the third blessing.
Furthermore, he was as dear and beloved to the brahmins
as a father is to his children.
And the brahmins and householders were as dear to the
as children are to their father.
Once it so happened that King Mah
his army of four divisions to visit a park.
Then the brahmins and householders went up to him and
Slow down, Your Majesty, so we may see you longer!
And the king addressed his charioteer,
agahapatike ciratara
Drive slowly, charioteer, so I can see the brahmins and
householders longer!
This is the fourth blessing.
These are the four blessings possessed by King
4. Lotus Ponds in the Palace of Principle
t I have lotus ponds built between the palms, at
ls of a hundred bow lengths?
su dhanusate dhanusate pokkhara
The lotus ponds were lined with tiles of four colors,
made of gold, silver, beryl, and crystal.
ights of stairs of four colors descended into each
made of gold, silver, beryl, and crystal.
The golden stairs had posts of gold, and banisters and
The silver stairs had posts of silver, and banisters and
The beryl stairs had posts of beryl, and banisters and
The crystal stairs had posts of crystal, and banisters and
Those lotus ponds were surrounded by two balustrades,
made of gold and silver.
The golden balustrades had posts of gold, and banisters and
The silver balustrades had posts of sM
ilver, and banisters and
owers in the lotus ponds such as blue
water lilies, and lotuses of pink, yellow, and white, blooming
all year round, and accessible to the public?
t I appoint bath attendants to help bathe the
people who come to bathe in the lotus ponds?
t I set up charities on the banks of the lotus
so that those in need of food, drink, clothes, vehicles, beds,
women, gold, or silver can get what they need?
Then the brahmins and householders came to the king
bringing abundant wealth and said,
e, this abundant wealth is specially for you alone; may
Your Highness accept it!
ito ca bhiyyo harath
s enough raised for me through regular taxes. Let
this be for you; and here, take even more!
When the king turned them down, they withdrew to one
side to think up a plan,
t be proper for us to take this abundant wealth
back to our own homes.
sudassanassa nivesana
t we build a home for King Mah
They went up to the king and said,
We shall have a home built for you, sire!
sudassana consented in silence.
And then Sakka, lord of gods, knowing what the king was
thinking, addressed the god Vissakamma,
, samma vissakamma, ra
sudassanassa nivesana
Come, dear Vissakamma, build a palace named PrincM
devaputto sakkassa dev
sudassanassa purato p
replied Vissakamma. Then, as easily as a strong
person would extend or contract their arm, he vanished
from the gods of the Thirty-Three and appM
nanda, vissakammo devaputto r
Vissakamma said to the king,
I shall build a palace named Principle as a home for you,
sudassana consented in silence.
nanda, vissakammo devaputto ra
sudassanassa nivesana
s what Vissakamma did.
do puratthimena pacchimena
mena ahosi. Uttarena dakkhi
The Palace of Principle stretched for a league from east to
west, and half a league from north to south.
It was lined with tiles of four colors, three fathoms high,
made of gold, silver, beryl, and crystal.
It had 84,000 pillars of four colors,
uriyamayo, eko phalikamayo.
made of gold, silver, beryl, and crystal.
phalakehi santhato ahosi
It was covered with panels of four colors,
made of gold, silver, beryl, and crystal.
It had twenty-four staircases of four colors,
made of gold, silver, beryl, and crystal.
The golden stairs had posts of gold, and banisters and
The silver stairs had posts of silver, and banisters and
The beryl stairs had posts of beryl, and banisters and
The crystal stairs had posts of crystal, and banisters and
It had 84,000 chambers of four colors,
made of gold, silver, beryl, and crystal.
atto ahosi, phalikamaye
In each chamber a couch was spread: in the golden
chamber a couch of silver; in the silver chamber a couch of
beryl; in the beryl chamber a couch of ivory; in the crystal
chamber a couch of hardwood.
At the door of the golden chamber stood a palm tree of
silver, with trunk of silver, and leaves and fruits of gold.
hito ahosi, tassa sova
At the door of the silver chamber stood a palm tree of gold,
with trunk of gold, and leaves and fruits of silver.
hito ahosi, tassa phaliM
At the door of the beryl chamber stood a palm tree of
crystal, with trunk of crystal, and leaves and fruits of beryl.
hito ahosi, tassa ve
At the door of the crystal chamber stood a palm tree of
beryl, with trunk of beryl, and leaves and fruits of crystal.
t I build a grove of golden palm trees at the door
to the great foyer, where I can sit for the day?
The Palace of Principle was surrounded by two balustrades,
made of gold and silver.
The golden balustrades had posts of gold, and banisters and
The silver balustrades had posts of silver, and banisterM
The Palace of Principle was surrounded by two nets of bells,
made of gold and silver.
The golden net had bells of silver, and the silver net had
saddo ahosi vaggu ca rajan
When those nets of bells were blown by the wind they
sounded graceful, tantalizing, sensuous, lovely, and
hatassa saddo hoti, vaggu ca rajan
like a quintet made up of skilled musicians who had
practiced well and kept excellent rhythm.
saddo ahosi vaggu ca rajan
nanda, tena samayena kus
And any addicts, libertines, or drunkards in Kus
time were entertained by that sound.
nished, the palace was hard to look at,
azzling to the eyes,
saradasamaye viddhe vigataval
no duddikkho hoti musati
like the sun rising in a clear and cloudless sky in the last
month of the rainy season.
t I build a lotus pond named Principle in front of
pacchimena ca yojana
mena ahosi, uttarena
The Lotus Pond of Principle stretched for a league from east
to west, and half a league from north to south.
It was lined with tiles of four colors,
made of gold, silver, beryl, and crystal.
It had twenty-four staircases of four colors,
made of gold, silver, beryl, and crystal.
The golden stairs had posts of gold, and banisters and
The silver stairs had posts of silver, and banisters and
e beryl stairs had posts of beryl, and banisters and
The crystal stairs had posts of crystal, and banisters and
It was surrounded by two balustrades, made of gold and
The golden balustrades had posts of gold, and banisters and
The silver balustrades had posts of silver, and banisters and
It was surrounded by seven rows of palm trees,
made of gold, silver, beryl, crystal, ruby, emerald, and all
The golden palms had trunks of gold, and leaves and fruits
piyamayo khandho ahosi
The silver palms had trunks of silver, and leaves and fruits
uriyamayo khandho ahosi
The beryl palms had trunks of beryl, and leaves and fruits of
lassa phalikamayo khandho ahosi
The crystal palms had trunks of crystal, and leaves and
The ruby palms had trunks of ruby, and leaves and fruits of
khandho ahosi lohita
The emerald palms had trunks of emerald, and leaves and
Sabbaratanamayassa t
lassa sabbaratanamayo
khandho ahosi, sabbaratanamay
The palms of all precious things had trunks of all precious
things, and leaves and fruits of all precious things.
saddo ahosi, vaggu ca rajan
When those rows of palm trees were blown by the wind
they sounded graceful, tantalizing, sensuous, lovely, and
hatassa saddo hoti vaggu ca rajan
like a quintet made up of skilled musicians who had
practiced well and kept excellent rhythm.
saddo ahosi vaggu ca rajan
nanda, tena samayena kus
And any addicts, libertines, or drunkards in Kus
time were entertained by that sound.
When the palace and its lotus pond were
sudassana served those who were reckoned as true
ascetics and brahmins with all they desired. Then he
ascended the Palace of Principle.
5. Attaining Absorption
Of what deed of mine is this the fruit and result, that I am
now so mighty and powerful?
It is the fruit and result of three kinds of deeds:
giving, self-control, and restraint.
Then he went to the great foyer, stood at the door, and was
inspired to exclaim:
Stop here, sensual, malicious, and cruel thoughts
mehi vivicca akusalehi dhammehi
Then he entered the great foyer and sat on the golden
couch. Quite secluded from sensual pleasures, secluded
from unskillful qualities, he entered and remained in the
rst absorption, which has the rapture and bliss born of
sion, while placing the mind and keeping it connected.
As the placing of the mind and keeping it connected were
stilled, he entered and remained in the second absorption,
which has the rapture and bliss born of immersion, with
internal clarity and con
placing the mind and keeping it connected.
And with the fading away of rapture, he entered and
remained in the third absorption, where he meditated with
equanimity, mindful and aware, personally experiencing the
bliss of which the noble ones declare,
mindful, one meditates in bliss.
With the giving up of pleasure and pain, and the ending of
former happiness and sadness, he entered and remained in
the fourth absorption, without pleasure or pain, with pure
equanimity and mindfulness.
sudassana left the great foyer and entered
the golden chamber, where he sat on the golden couch.
He meditated spreading a heart full of love to one direction,
and to the second, and to the third, and to the foM
same way he spread a heart full of love above, below,
across, everywhere, all around, to everyone in the world
abundant, expansive, limitless, free of enmity and ill will.
He meditated spreading a heart full of compassion
He meditated spreading a heart full of rejoicing
Iti uddhamadho tiriM
vipulena mahaggatena appam
He meditated spreading a heart full of equanimity to one
direction, and to the second, and to the third, and to the
fourth. In the same way above, below, across, everywhere,
all around, he spread a heart full of equanimity to the whole
abundant, expansive, limitless, free of enmity and ill
sudassana had 84,000 cities, with the royal
He had 84,000 palaces, with the Palace of Principle
He had 84,000 chambers, with the great foyer foremost.
kadalimigapavarapaccatthara
He had 84,000 couches made of gold, silver, ivory, and
hardwood. They were spread with woollen covers
piled, pure white, or embroidered with
ne deer hide, with a canopy above and red pillows
He had 84,000 bull elephants with gold adornments and
banners, covered with gold netting, with the royal bull
elephant named Sabbath foremost.
He had 84,000 horses with gold adornments and banners,
covered with gold netting, with the royal steed named
Thundercloud foremost.
ni byagghacammapariv
ni vejayantarathappamukh
He had 84,000 chariots upholstered with the hide of lions,
tigers, and leopards, and cream rugs, with gold adornments
and banners, covered with gold netting, with the chariot
named Triumph foremost.
jewels, with the jewel-treasure foremost.
He had 84,000 women, with Queen Subhadd
gahapatiratanappamukh
He had 84,000 householders, with the householder-
He had 84,000 aristocrat vassals, with the counselor-
He had 84,000 milk-cows with silken reins and bronze pails.
He had 8,400,000,000
ne cloths of linen, silk, wool, and
He had 84,000 servings of food, which were presented to
Now at that time his 84,000 royal elephants came to attend
on him in the morning and evening.
vassasatassa accayena dvecatt
What if instead half of the elephants took turns to attend
on me at the end of each century?
He instructed the counselor-treasure to do this, and so it
ni kho me, samma pari
yakaratana, vassasatassa
sudassanassa paccassosi.
sudassanassa aparena
samayena vassasatassa vassasatassa accayena
7. The Visit of Queen Subhadd
accayena etadahosi:
Then, after many years, many hundred years, many
thousand years had passed, Queen Subhadd
It is long since I have seen the king. Why don
So the queen addressed the ladM
Come, bathe your heads and dress in yellow.
It is long since we saw the king, and we shall go to see him.
ed the ladies of the harem. They did as
she asked and returned to the queen.
Then the queen addressed the counselor-treasure,
Dear counselor-treasure, please ready the army with four
divisions. It is long since we saw the king, and we shall go to
he replied, and did as he was asked. He
My queen, the army with four divisions is ready,
please go at your convenience.
together with the ladies of the
harem went with the army to the Palace of Principle. She
ascended the palace and went to the great foyer,
where she stood leaning against a door-post.
them, the king thought,
nu kho mahato viya janak
s that, it sounds like a big crowd!
foyer he saw Queen Subhadd
leaning against a door-post
Please stay there, my queen, don
Then he addressed a certain man,
Come, mister, bring the golden couch from the great foyer
and set it up in the golden palm grove.
that man replied, and did as he was
The king laid down in the lion
placing one foot on top of the other
s faculties are so very clear, and the complexion of
his skin is pure and bright. Let him not pass away!
Sire, you have 84,000 cities, with the royal capital of
Arouse desire for these! M
Take an interest in life!
And she likewise urged the king to live on by taking an
interest in all his possessions as described above.
ni kadalimigapavarapaccatthara
ni byagghacammapariv
ni vejayantarathappamukh
gahapatiratanappamukh
When the queen had spoken, the king said to her,
For a long time, my queen, you have spoken to me with
loving, desirable, pleasant, and agreeable words.
akantehi appiyehi aman
nal hour, your words are undesirable,
unpleasant, and disagreeable!
Then how exactly, Your Majesty, am I to speak to you?
Like this, my queen:
sabbeheva, deva, piyehi man
Sire, we must be parted and separated from all we hold
dear and beloved. Don
t pass away with concerns. Such
Sire, you have 84,000 cities, with the royal capital of
Give up desire for these! Take no interest in life!
And so on for all the king
ni kadalimigapavarapaccatthara
ni byagghacammapariv
ni vejayantarathappamukh
When the king had spoken, Queen Subhadd
Wiping away her tears, thM
e queen said to the king:
Sabbeheva, deva, piyehi man
Sire, we must be parted and separated from all we hold
dear and beloved. Don
t pass away with concerns. Such
Sire, you have 84,000 cities, wiM
th the royal capital of
Give up desire for these! Take no interest in life!
And she continued, listing all the king
ni kadalimigapavarapaccatthara
ni byagghacammapariv
ni vejayantarathappamukh
gahapatiratanappamukh
8. Rebirth in the Brahm
sudassano na cirasseva
Not long after that, King Mah
sudassana passed away.
nanda, gahapatissa v
And the feeling he had close to death wasM
householder or their child falling asleep after eating a
When he passed away King Mah
sudassana was reborn in a
sudassana played children
He ruled as viceroy for 84,000 years.
He ruled as king for 84,000 years.
He led the spiritual life as a layman in the Palace of
Principle for 84,000 years.
And having developed the four Brahm
his body broke up, after death, he was reborn in a good
nanda, you might think:
sudassana must have been someone else
But you should not see it like that. I myself was King
sudassana at that time.
kadalimigapavarapaccatthara
vejayantarathappamukh
gahapatiratanappamukh
Mine were the 84,000 cities, with the royal capital of
And mine were all the other possessions.
Of those 84,000 cities, I only stayed in one, the capital
Of those 84,000 mansions, I only dwelt in one, the Palace of
Of those 84,000 chambers, I only dwelt in the great foyer.
tena samayena paribhu
Of those 84,000 couches, I only used one, made of gold or
silver or ivory or heartwoM
tena samayena abhiruh
Of those 84,000 bull elephants, I only rode one, the royal
bull elephant named Sabbath.
ekoyeva so asso hoti, ya
tena samayena abhiruh
Of those 84,000 horses, I only rode one, the royal horse
ekoyeva so ratho hoti, ya
Of those 84,000 chariots, I only rode one, the chariot
tena samayena paccupa
Of those 84,000 women, I was only served by one, a maiden
of the aristocratic or merchant classes.
tena samayena paridah
Of those 8,400,000,000 cloths, I only wore one pair, made of
ne linen, cotton, silk, or wool.
Of those 84,000 servings of food, I only had one, eating at
most a serving of rice and suitable sauce.
nanda! All those conditioned phenomena have
passed, ceased, and perished.
So impermanent are conditions,
so unstable are conditions,
so unreliable are conditions.
nanda, alameva sabbasa
This is quite enough for you to become disillM
dispassionate, and freed regarding all conditions.
nanda, I recall having laid down my body at this
place. And the seventh time was as a wheel-turning
monarch, a just and principled king, at which time my
to all four sides, I achieved stability in
the country, and I possessed the seven treasures.
mi sadevake loke sam
nanda, I do not see any place in this world with its
s, this population with its ascetics
and brahmins, its gods and humans where the Realized One
would lay down his body for tM
That is what the Buddha said.
Then the Holy One, the Teacher, went on to say:
Oh! Conditions are impermanent,
their nature is to rise and fall;
having arisen, they cease;
their stilling is true bliss.
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YA (LONG DISCOURSES)
Translated by Bhikkhu Sujato
ya 23 - Long Discourses 23
camattehi bhikkhusatehi yena setaby
At one time Venerable Kassapa the Prince was wandering in
the land of the Kosalans together with a large Sa
ve hundred mendicants when he arrived at a Kosalan
citadel named Setavy
viharati uttarena setabya
He stayed in the grove of Indian Rosewood to the north of
Tena kho pana samayena p
Now at that time the chieftain P
It was a crown property given by King Pasenadi of Kosala,
teeming with living creatures, full of hay, wood, water, and
grain, a royal endowment of the highest quality.
Tena kho pana samayena p
si had the following harmful
itipi natthi paro loko, natthi satt
s no afterlife. No beings are reborn spontaneously.
s no fruit or result of good and bad deeds.
The brahmins and householders of Setavy
bhikkhusatehi setabya
viharati uttarena setabya
It seems the ascetic Kassapa the PM
is staying in the grove of Indian Rosewood
to the north of Setavy
o kittisaddo abbhuggato:
He has this good reputation:
bahussuto cittakath
He is astute, competent, intelligent, learned, a brilliant
speaker, eloquent, mature, a perfected one.
s good to see such perfected ones.
Then, having departed Setavy
, they formed into companies
and headed north to the grove.
Tena kho pana samayena p
Now at that time the chieftain P
si had retired to the
oor of his stilt longhouse for his midday nap.
te uttarenamukhe gacchante
He saw the brahmins and householders heading north
and addressed his steward,
nu kho, bho khatte, setabyak
My steward, why are the brahmins and householders
eading north towards the grove?
Atthi kho, bho, sama
bhikkhusatehi setabya
viharati uttarena setabya
The ascetic Kassapa the Prince
a disciple of the ascetic
is staying in the grove of Indian Rosewood to the
o kittisaddo abbhuggatM
He has this good reputation:
bahussuto cittakath
He is astute, competent, intelligent, learned, a brilliant
speaker, eloquent, mature, a perfected one.
re going to see that Kassapa the Prince.
Tena hi, bho khatte, yena setabyak
Well then, go to the brahmins and householders and say to
Sirs, the chieftain P
gamentu kira bhavanto, p
you to wait, as he will also go to see the ascetic Kassapa the
Before Kassapa the Prince convinces those foolish and
ahmins and householders that
itipi atthi paro loko, atthi satt
there is an afterlife, there are beings reborn spontaneously,
and there is a fruit or result of good and bad deeds
Natthi hi, bho khatte, paro loko, natthi satt
, natthi sukatadukka
for none of these things are true!
agahapatike etadavoca:
replied the steward, and did as he was asked.
agahapatikehi parivuto yena si
si escorted by the brahmins and householders,
went up to Kassapa the Prince, and exchanged greetings
with him. When the greetings and polite conversation were
over, he sat down to one side.
Before sitting down to one side, some of the brahmins and
householders of Setavy
bowed, some exchanged greetings
and polite conversation, some held up their joined palms
toward Kassapa the Prince, some announced their name
and clan, while some kept silent.
Seated to one side, the chieftain P
si said to Venerable
hi, bho kassapa, eva
Master Kassapa, this is my doctrine and view:
itipi natthi paro loko, natthi satt
s no afterlife. No beings are reborn spontM
s no fruit or result of good and bad deeds.
ve never seen or heard of anyone holding
such a doctrine or view.
For how on earth can anyone say such a thing?
itipi natthi paro loko, natthi satt
2.1. The Simile of the Moon andM
Well then, chieftain, I
ll ask you about this in return, and
you can answer as you like.
What do you think, chieftain?
Are the moon and sun in this world or the other world? Are
they gods or humans?
Ime, bho kassapa, candimas
They are in the other world, Master Kassapa, and they are
By this method it ought to be proven that
itipi atthi paro loko, atthi satt
there is an afterlife, there are beings reborn spontaneously,
and there is a fruit or result of good and bad deeds.
Even though Master Kassapa says this, still I think that
itipi natthi paro loko, natthi satt
s no afterlife, no beings are reborn spontaneously,
s no fruit or result of good and bad deeds.
Is there a method by which you can prove what you say?
itipi natthi paro loko, natthi satt
Atthi, bho kassapa, pariy
There is, Master Kassapa.
itipi natthi paro loko, natthi satt
How, exactly, chieftain?
Idha me, bho kassapa, mitt
Well, I have friends and colleagues, relatives and kin who
kill living creatures, steal, and commit sexual misconduct.
They use speech that
s false, divisive, harsh, or nonsensical.
re covetous, malicious, with wrong view.
Te aparena samayena
Some time later they become sick, su
they will not recover from their illness, I go to them and say,
santi kho, bho, eke sama
Sirs, there are some ascetics and brahmins who have this
Those who kill living creatures, steal, and commit sexual
misconduct; use speech that
s false, divisive, harsh, or
nonsensical; and are covetous, malicious, and have wrong
when their body breaks up, after death, are reborn in
a place of loss, a bad place, the underworld, hell.
You do all these things.
If what those ascetics and brahmins say is true, when your
body breaks up, after death, you
ll be reborn in a place of
loss, a bad place, the underworld, hell.
that happens, sirs, come and tell me that
itipi atthi paro loko, atthi satt
there is an afterlife, there are beings reborn spontaneously,
and there is a fruit or result of good and bad deeds.
Bhavanto kho pana me saddh
I trust you and believe you. Anything you see will be just as
ve seen it for myself.
They agree to this. But they don
t come back to tell me, nor
do they send a messenger.
Ayampi kho, bho kassapa, pariy
This is the method by which I prove that
itipi natthi paro loko, natthi satt
s no afterlife, no beings are reborn spontaneously,
s no fruit or resultM
of good and bad deeds.
2.2. The Simile of the Bandit
Well then, chieftain, I
ll ask you about this in return, and
you can answer as you like.
What do you think, chieftain?
Suppose they were to arrest a bandit, a criminal and
present him to you, saying,
Sir, this is a bandit, a criminal.
Punish him as you will.
Well then, my men, tie this man
s arms tightly behind his
back with a strong rope. Shave his head and march him
from street to street and square to square to the beating of
a harsh drum. Then take him out the south gate and there,
at the place of execution to the south of the city, chop o
d do as they were told, sitting him
down at the place of execution.
Labheyya nu kho so coro coragh
Could that bandit get the executioners to wait, saying,
Please, good executioners! I have friends and colleagues,
relatives and kin in such and such village or town. Wait until
ve visited them, then I
? Or would they just
his head as he prattled on?
Na hi so, bho kassapa, coro labheyya coragh
a, coro manusso manussabh
So even a human bandit couldn
executioners to stay his execution.
What then of your friends and colleagues, relatives and kin
who are reborn in a lower realm after doing bad things?
Could they get the wardens of hell to wait, saying,
Please, good wardens of hell! Wait until I
itipi atthi paro loko, atthi satt
there is an afterlife, there are beings reborn spontaneously,
and there is a fruit or result of good and bad deeds
By this method, too, it ought to be proven that
itipi atthi paro loko, atthi satt
there is an afterlife, there are beings reborn spontaneously,
and there is a fruit or result of good and bad deeds.
Even though Master Kassapa says this, still I think that
itipi natthi paro loko, natthi satt
Is there a method by which you can prove what you say?
itipi natthi paro loko, natthi satt
Atthi, bho kassapa, pariy
There is, Master Kassapa.
itipi natthi paro loko, natthi satt
How, exactly, chieftain?
Well, I have friends and colleagues, relatives and kin who
refrain from killing living creatures, stealing, and
committing sexual misconduct. They refrain from speech
s false, divisive, haM
rsh, or nonsensical. And they
content, kind-hearted, with right view.
Te aparena samayena
Some time later they become sick, su
they will not recover from their illness, I go to them and say,
santi kho, bho, eke sama
me ascetics and brahmins who have this
Those who refrain from killing living creatures, stealing,
and committing sexual misconM
duct; who refrain from
s false, divisive, harsh, or nonsensical; and are
content, kind-hearted, with right view
breaks up, after death, are reborn in a good place, a
If what those ascetics and brahmins say is true, when your
body breaks up, after death, you
ll be reborn in a good
place, a heavenly realm.
If that happens, sirs, come and tell me that
itipi atthi paro loM
there is an afterlife.
Bhavanto kho pana me saddh
I trust you and believe you. Anything you see will be just as
ve seen it for myself.
They agree to this. But they don
t come back to tell me, nor
they send a messenger.
Ayampi kho, bho kassapa, pariy
This is the method by which I prove that
itipi natthi paro loko, natthi satt
2.3. The Simile of the Sewer
Well then, chieftain, I shall give you a simile.
For by means of a simile some sensible people understand
the meaning of what is said.
Suppose there were a man sunk over his head in a sewer.
Then you were to order someone
to pull him out of the sewer,
tena hi, bho, tassa purisassa k
carefully scrape the dung o
tena hi, bho, tassa purisassa k
carefully scrub that man
s body down with pale clay three
Te tassa purisassa k
s body with oil, and carefully wash him
ne paste three timeM
tena hi, bho, tassa purisassa kesamassu
Te tassa purisassa kesamassu
tena hi, bho, tassa purisassa mahaggha
provide that man with costly garlands, makeup, and clothes,
Te tassa purisassa mahaggha
bring that man up to the stilt longhouse and set him up with
ve kinds of sensual stimulation,
What do you think, chieftain?
api nu tassa purisassa sunh
sukappitakesamassussa
tavatthavasanassa uparip
ehi samappitassa sama
nassa punadeva tasmi
Now that man is nicely bathed and anointed, with hair and
beard dressed, bedecked wiM
th garlands and bracelets,
dressed in white, supplied and provided with the
of sensual stimulation upstairs in the stilt longhouse. Would
he want to dive back into that sewer again?
Asuci, bho kassapa, g
to ca duggandho ca duggandhasa
ca jeguccho ca jegucchasa
Because that sewer is
, stinking, disgusting, and
In the same way, chieftain, to the gods, human beings are
lthy, stinking, disgusting, and repulsive, and are regarded
a, manussagandho deve
The smell of humans reaches the godM
What then of your friends and colleagues, relatives and kin
are reborn in a higher realm after doing good things?
Will they come back to tell you that
itipi atthi paro loko, atthi satt
there is an afterlife?
By this method, too, it ought to be proven that
itipi atthi paro loko, atthi satt
there is an afterlife.
Even though Master Kassapa says this, still I think that
itipi natthi paro loko, natthi satt
atthi, bho kassapa, pariy
How, exactly, chieftain?
Idha me, bho kassapa, mitt
Well, I have friends and colleagues, relatives and kin who
refrain from killing living creatures and so on.
te aparena samayena
Some time later they become sick, su
they will not recover from their illness, I go to them and say,
santi kho, bho, eke sama
Sirs, there are some ascetics and brahmins who have this
Those who refrain from killing living creatures and so on
are reborn in a good place, a heavenly realm, in the
company of the gods of the Thirty-Three.
You do all these things.
upapajjissanti, dev
If what those ascetics and brahmins say is true, when your
body breaks up, after death, you
company of the gods of the Thirty-Three.
If that happens, sirs, come and tell me that
paro loko, atthi satt
there is an afterlife.
Bhavanto kho pana me saddh
I trust you and believe you. Anything you see will be just as
ve seen it for myself.
They agree to this. But they don
t come back to tell me,M
do they send a messenger.
Ayampi kho, bho kassapa, pariy
This is how I prove that
itipi natthi paro loko, natthi satt
2.4. The Simile of the Gods of the Thirty-Three
Well then, chieftain, I
ut this in return, and
you can answer as you like.
eso eko rattindivo, t
A hundred human years are equivalent to one day and night
for the gods of the Thirty-Three. Thirty such days make a
month, and twelve months make a year. The gods of the
ty Three have a lifespan of a thousand such years.
Now, as to your friends who are reborn in the company of
the gods of the Thirty-Three after doing good things.
ll amuse myself for two or three days, supplied and
ve kinds of heavenly sensual stimulation.
si and tell him that
itipi atthi paro loko, atthi satt
there is an afterlife.
Would they come back to tell you that
itipi atthi paro loko, atthi satt
there is an afterlife?
For I would be long dead by then.
But Master Kassapa, who has told you
that the gods of the Thirty-Three exist, or that they have
such a long life span?
bhoto kassapassa saddah
2.5. Blind From Birth
a, jaccandho puriso na passeyya
i, na passeyya lohitak
na passeyya candimas
Chieftain, suppose there was a person blind from birth.
t see sights that are dark or bright, or blue,
yellow, red, or magenta. They couldn
t see even and uneven
ground, or the stars, or the moon and sun.
s no such thing as dark and bright sights, and no-one
s no such thing as blue,
, natthi samavisamassa dassM
even and uneven ground,
moon and sun, and no-one who sees these things.
t know it or see it, therefore it doesn
Would they be speaking rightly?
There are such things as dark and bright sights, and one
And those other things are real, too, as is the one who sees
, atthi samavisamassa dass
not right to say this:
t know it or see it, therefore it doesn
Na hi so, bho kassapa, samm
In the same way, chieftain, when you tell me you don
believe me you seem like the blind man in the simile.
bhoto kassapassa saddah
t see the other world the way you think, with the
There are ascetics and brahmins who live in the wilderness,
frequenting remote lodgings in the wilderness and the
forest. Meditating diligent, keen, and resolute, they purify
the divine eye, the power of clairvoyance.
With clairvoyance that is puri
ed and superhuman, they see
this world and the other world, and sentient beM
spontaneously reborn.
s how to see the other world,
not how you think, with the eye of the
By this method, too, it ought to be proven that
itipi atthi paro loko, atthi satt
there is an afterlife.
Even though Master Kassapa says this, still I think that
itipi natthi paro loko, natthi satt
atthi, bho kassapa, pariy
How, exactly, chieftain?
Well, I see ascetics and brahmins who are ethical, of good
character, who want to live and don
t want to die, who want
to be happy and recoil from pain.
sace kho ime bhonto sama
If those ascetics and brahmins knew that
e going to be better for them after death,
d drink poison, slit their wrists, hang themselves, or
ca kho ime bhonto sama
things are going to be better for them after death. That
why they are ethical, of good character, wanting to live and
not wanting to die, wanting to be happy and recoiling from
Ayampi kho, bho kassapa, pariy
This is the method by which I prove that
itipi natthi paro loko, natthi satt
2.6. The Simile of the Pregnant Woman
Well then, chieftain, I shall give you a simile.
For by means of a simile some sensible people understand
the meaning of what is said.
Once upon a time, a cM
ertain brahmin had two wives.
putto ahosi dasavassuddesiko v
One had a son ten or twelve years of age, while the other
was pregnant and nearing her time.
Then the brahmin passed away.
So the youth said to his mother
all the wealth, grain, silver, and gold is mine,
and you get nothing.
Transfer to me my father
But the brahmin lady said,
Wait, my dear, until I give birth.
rako bhavissati, tassapi ekadeso
s a boy, one portion shall be his.
s a girl, she will be your reward.
But for a second time,
rako bhavissati, tassapi ekadeso
and a third time, the youth insisted that the entire
inheritance must be his.
So the brahmin lady took a knife, M
went to her bedroom, and
sliced open her belly, thinking,
Until I give birth, whether it
She destroyed her own life and that of the fetus, as well as
lo abyatto anayabyasana
Being foolish and incompetent, she sought an inheritance
irrationally and fell to ruin and disaster. In the same way,
chieftain, being foolish and incompetent, you
other world irrationally and will fall to ruin and disaster,
just like that brahmin lady.
Good ascetics and brahmins donM
t force what is unripe to
rather, they wait for it to ripen.
For the life of clever ascetics and brahmins is bene
ipajjanti bahujanasukh
So long as they remain, good ascetics and brahmins make
much merit, and act for the welfare and happiness of the
people, for the bene
t, welfare, and happiness of gods and
By this method, too, it ought to be proven that
itipi atthi paro loko, atthi satt
there is an afterlife.
Even though Master Kassapa says this, still I think that
itipi natthi paro loko, natthi satt
atthi, bho kassapa, pariy
How, exactly, chieftain?
Idha me, bho kassapa, puris
Suppose they were to arrest a bandit, a criminal and
present him to me, saying,
Sir, this is a bandit, a criminal.
Punish him as you will.
Well then, sirs, place this man in a pot while he
Close up the mouth, bind it up with damp leather, and seal
it with a thick coat of damp clay. Then lift it up on a stove
They agree, and do what I ask.
When we know that that man has passed away, we lift down
the pot and break it open, uncover the mouth, and slowly
peek inside, thinking,
ll see his soul escaping.
t see his soul escaping.
Ayampi kho, bho kassapa, pariy
This is how I prove that
itipi natthi paro loko, natthi satt
2.7. The Simile of the Dream
Well then, chieftain, I
ll ask you about this in return, and
you can answer as you like.
Do you recall ever having a midday nap and seeing
delightful parks, woods, meadows, and lotus ponds in a
At that time were you guarded by hunchbacks, dwarves,
midgets, and younglings?
, bho kassapa, rakkhanti ma
But did they see your soul entering or leaving?
na passissanti pavisanta
t even see your soul entering or leaving
while you were still alive,
how could you see the soul of a dead man?
By this method, too, it ought to be proven that
itipi atthi paro loko, atthi satt
there is an afterlife, there are beings reborn spontaneously,
and there is a fruit or result of good and bad deeds.
Even though Master Kassapa says this, still I think that
itipi natthi paro loko, natthi satt
atthi, bho kassapa, pariy
How, exactly, chieftain?
Idha me, bho kassapa, puris
Suppose they were to arrest a bandit, a criminal and
present him to me, saying,
Sir, this is a bandit, a criminal.
Punish him as you will.
Well then, sirs, weigh this man with scales while he
alive. Then strangle him with a bowstring, and when he
dead, weigh him again.
They agree, and do what I ask.
lahutaro ca hoti mudutaro ca
re lighter, softer, more
patthinnataro ca akamma
But when they die they become heavier, sti
Ayampi kho, bho kassapa, pariy
This is how I prove that
itipi natthi paro loko, natthi satt
Well then, chieftain, I shall give you a simile.
For by means of a simile some sensible people understand
the meaning of what is said.
Suppose a person was to heat an iron ball all day until it
was burning, blazing, and glowing, andM
After some time, when it had cooled and become
When would that iron ball be lighter, softer, and more
s burning or when it
so, bho kassapa, ayogu
o tejosahagato ca hoti
ditto sampajjalito sajotibh
lahutaro ca hoti mudutaro ca kamma
So long as the iron ball is full of heat and air
blazing, and glowing
s lighter, softer, and more
o neva tejosahagato hoti na
patthinnataro ca akamma
But when it lacks heat and air
cooled and extinguished
er, and less workable.
lahutaro ca hoti mudutaro ca kamma
In the same way, so long as this body is full of life and
warmth and consciousness it
s lighter, softer, and more
hoti patthinnataro ca akamma
But when it lacks life and warmth and consciousness it
By this method, too, it ought to be proven that
itipi atthi paro loko, atthi satt
there is an afterlife.
Even though Master Kassapa says this, still I think that
itipi natthi paro loko, natthi satt
atthi, bho kassapa, pariy
How, exactly, chieftain?
Idha me, bho kassapa, puris
Suppose they were to arrest a bandit, a criminal and
present him to me, saying,
Sir, this is a bandit, a criminal.
Punish him as you will.
voropetha, appeva n
Well then, sirs, take this man
s life without injuring his
outer skin, inner skin,
esh, sinews, bones, or marrow.
ll see his soul escaping.
They agree, and do what I ask.
s half-dead, I tell them to
lay him on his back in hope of seeing his soul escape.
t see his soul escaping.
to lay him on his side,
dutiyena passena nip
to lay him on the other side;
to stand him upright,
to stand him upside down;
and to give him a good shaking in hope of seeing his soul
odhunanti sandhunanti niddhunanti.
They do all these things.
t see his soul escaping.
Tassa tadeva cakkhu hoti te r
For him the eye itself is present, and so are those sights. Yet
he does not experience that seM
The ear itself is present, and so are those sounds. Yet he
does not experience that sense-
The nose itself is present, and so are those smells. Yet he
does not experience that sense-
The tongue itself is present, and so are those tastes. Yet he
does not experience thM
The body itself is present, and so are those touches. Yet he
does not experience that sense-
Ayampi kho, bho kassapa, pariy
This is how I prove that
itipi natthi paro loko, natthi satt
2.9. The Simile of the Horn Blower
Well then, chieftain, I shall give you a simile.
For by means of a simile some sensible people understand
the meaning of what is said.
Once upon a time, a certain horn blower took his horn and
traveled to a borderland,
where he went to a certain village. Standing in the middle
of the village, he sounded his horn three times, then placed
it on the ground and sat down to one side.
Then the people of the borderland thought,
ambho kassa nu kho eso saddo eva
What is making this sound, so arousing, sensuous,
intoxicating, infatuating, and captivating?
They gathered around the horn blower and said,
ambho, kassa nu kho eso saddo eva
Mister, what is making this sound, so arousing, sensuous,
intoxicating, infatuating, and captivating?
The sound is made by this, which is called a horn.
They laid that horn on its back, saying,
Speak, good horn! Speak, good horn!
But still the horn made no sound.
, dutiyena passena nip
Then they lay the horn bent over, they lay it on its side, they
lay it on its other side; they stood it upright, they stood it
upside down; they struck it with
sts, stones, rods, and
swords; and they gave it a good shake, saying,
Speak, good horn! Speak, good horn!
But still the horn made no sound.
khadhamassa etadahosi:
So the horn blower thought,
ime paccantajanapad
How foolish are these borderland folk! For how can they
seek the sound of a horn so irrationally?
And as they looked on,M
he picked up the horn, sounded it
three times, and took it away with him.
Then the people of the borderland thought,
ma purisasahagato ca
purisasahagato hoti na v
So, it seems, when what is called a hM
orn is accompanied by
ort, and wind, it makes a sound. But when
these things are absent it makes no sound.
seyyampi kappeti, cakkhun
way, so long as this body is full of life and
warmth and consciousness it walks back and forth, stands,
sits, and lies down. It sees sights with the eye, hears sounds
with the ear, smells odors with the nose, tastes
the tongue, feels touches with the body, and knows
thoughts with the mind.
But when it lacks life and warmth and consciousness it does
none of these things.
By this method, too, it ought to be proven that
itipi atthi paro loko, atthi satt
there is an afterlife.M
Even though Master Kassapa says this, still I think that
itipi natthi paro loko, natthi satt
atthi, bho kassapa, pariy
How, exactly, chieftain?
Suppose they were to arrest a bandit, a criminal and
present him to me, saying,
Sir, this is a bandit, a criminal. Punish him as you will.
tena hi, bho, imassa purisassa chavi
Well then, sirs, cut open this man
s outer skin. HopefullyM
Te tassa purisassa chavi
They cut open his outer skin,
tena hi, bho, imassa purisassa camma
chindatha, appeva n
Well then, sirs, cut open his inner skin,
or marrow. Hopefully we
Te tassa purisassa a
They do so, but we see no soul.
Ayampi kho, bho kassapa, pariy
This is how I prove that
itipi natthi paro loko, natthi satt
2.10. The Simile of the Fire-Worshiping Matted-Hair Ascetic
Well then, chieftain, I shall give you a simile.
For by means of a simile some sensible people understand
the meaning of what is said.
Once upon a time, a certain
re-worshiping matted-hair
ascetic settled in a leaf hut in a wilderness region.
ataro janapade sattho vu
Then a caravan cameM
out from a certain country.
Atha kho so sattho tassa aggikassa ja
It stayed for one night not far from that ascetic
a, tassa aggikassa ja
The ascetic thought,
t I go to that caravan
s campsite? Hopefully I
nd something usefulM
Atha kho so aggiko ja
So he went, and he saw a young baby boy abandoned there.
When he saw this he thought,
s not proper for me to look on while a human being dies.
t I bring this boy back to my hermitage, nurse him,
nourish him, and raise him?
Atha kho so aggiko ja
rako dasavassuddesiko v
, atha kho tassa aggikassa
When the boy was ten or twelve years old, the ascetic had
some business come M
Atha kho so aggiko ja
So he said to the boy,
My dear, I wish to go to the country.
Do not extinguish it.
Sace ca te aggi nibb
But if you should extinguish it, here is the hatchet, the
d, and the bundle of drill-sticks. Light the
Atha kho so aggiko ja
And having instructed the boy, the ascetic went to the
But the boy was so intent on his play, the
My father told me to serve the sacred
Sace ca te aggi nibb
t I light it again and serve it?
So he chopped the bundle of drill-sticks with the hatchet,
He split the bundle of drill-sticks into two, three, four,
ten, or a hundred parts. He chopped them into splinters,
pounded them in a mortar, and swept them away in a
strong wind, thinking,
But he still got no
Atha kho so aggiko ja
yena sako assamo tenupasa
Then the matted-hair ascetic, having concluded his business
in the country, returned to his own hermitage, and said to
I trust, my dear, that the
And the boy told him what had happened.
Sace ca te aggi nibb
Atha kho tassa aggikassa ja
Then the ascetic thought,
How foolish is this boy, how incompetent! For how can he
So while the boy looked on, he took a bundle of
ta, aggi nibbattetabbo.
Dear boy, this is how to light a
lo abyatto ayoniso aggi
Not the foolish and incompetent way you sought it so
In the same way, chieftain, being foolish and incompetent,
you seek the other world irrationally.
Let go of this harmful misconception, chieftain, let go of it!
reate lasting harm and su
Even though Master Kassapa says this, still I
let go of that harmful misconception.
King Pasenadi of Kosala knows my views, and so do foreign
itipi natthi paro loko, natthi satt
mi, bhavissanti me vatt
If I let go of this harmful misconception, people will say,
o abyatto duggahitag
How foolish is the chieftain P
si, how incompetent, that
he should hold on to a mistake!
carry on with this view out of anger, contempt, and
2.11. The Simile of the Two Caravan Leaders
Well then, chieftain, I shall give you a simile.
For by means of a simile some sensible people understand
the meaning of what is said.
Once upon a time, a large caravan of a thousand wagons
traveled from a country in the east to the west.
So yena yena gacchi, khippa
Wherever they went they quickly used up the grass, wood,
water, and the green foliage.
kho pana satthe dve satthav
Now, that caravan had two leaders, each in charge of
This is a large caravan of a thousand wagons.
Wherever we go we quickly use up the grass, wood, water,
and the green foliage.
t we split the caravan in two halves?
One caravan leader, having prepared much grass, wood,
and water, started the caravan.
to kho pana so sattho addasa purisa
kaddamamakkhitehi cakkehi bhadrena ratM
After two or three days
journey he saw a dark man with
red eyes coming the other way in a donkey cart with muddy
wheels. He was armored with a quiver and wreathed with
yellow lotus, his clothes and hair all wet. Seeing him, he
Sir, where do you come from?
From such and such a country.
And where are you going?
To the country named so and so.
Kacci, bho, purato kant
But has there been much rain in the desert up ahead?
Indeed there has, sir. The paths are sprinkled with water,
and there is much grass, wood, and water.
Toss out your grass, wood, and water. Your wagons will
move swiftly when lightly-laden, so don
So the caravan leader addressed his drivers,
there has been much rain in the desert up ahead.M
He advises us to toss out the grass, wood, and water. The
wagons will move swiftly when lightly-laden, and won
s toss out the grass, wood, and water and restart the
caravan with lightly-laden wagonM
the drivers replied, and that
rst campsite they saw no grass, wood,
and seventh campsites they saw no grass, wood, or water.
Sabbeva anayabyasana
And all fell to ruin and disaster.
sabbe so yakkho amanusso bhakkhesi.
And the men and beasts in that caravan were all devoured
by that non-human spirit.
Only their bones remained.
Now, when the second caravan leader knew that
bahunikkhanto kho, bho, d
rst caravan was well underway, he prepared much
grass, wood, and water and started the caravan.
to kho pana so sattho addasa purisa
amakkhitehi cakkehi bhadrena rathena
After two or three days
journey he saw a dark man with
red eyes coming the other way in a donkey cart with muddy
wheels. He was armored with a quiver and wreathed with
yellow lotus, his clothes and hair all wet. Seeing him, he
Sir, where do you come from?
From such and such a country.
To the country named so and so.
Kacci, bho, purato kant
But has there been much rain in the desert up ahead?
Indeed there has, sir. The paths are sprinkled with water,
and there is much grass, wood, and water.
Toss out your grass, wood, and water. Your wagons will
move swiftly when lightly-laden, so don
So the caravan leader addressed his drivers,
much rain in the desert up ahead.
He advises us to toss out the grass, wood, and water. The
wagons will move swiftly when lightly-laden, and won
bho puriso neva amh
But this person is neither our friend nor relative. How can
out of trust in him?
t toss out any grass, wood, or water, but
continue with our goods laden as before.
We shall not toss out any old stock.
the drivers replied, and they restarted theM
with the goods laden as before.
rst campsite they saw no grass, wood,
tes they saw no grass, wood, or water.
And they saw the other caravan that had come to ruin.
And they saw the bones of the men and beasts who had
been devoured by that non-human spirit.
So the caravan leader addressed his drivers,
kho, bho, sattho anayabM
This caravan came to ruin, as happens when guided by a
foolish caravan leader.
Well then, sirs, toss out any of our merchandise that
little value, and take what
s valuable from this caravan.
replied the drivers, and that
s what they did. They
crossed over the desert safely, as happens when guided by
an astute caravan leader.
pajjissasi ayoniso paraloka
pi so purimo satthav
In the same way, chieftain, being foolish and incompetent,
you will come to ruin seeking the other world irrationally,
pajjissanti, seyyath
And those who think you
re worth listening to and trusting
will also come to ruin, like the drivers.
Let go of this harmful misconception, chieftain, let go of it!
t create lasting harm and su
Even though Master Kassapa says this, still I
let go of that harmful misconception.
King Pasenadi of Kosala knows my views, and so do foreign
itipi natthi paro loko
mi, bhavissanti me vatt
o, abyatto duggahitag
I shall carry on with this view out of anger, contempt, and
2.12. The Simile of the Dung-Carrier
Well then, chieftain, I shall give you a simile.
For by means of a simile some sensible people understand
the meaning of what is said.
Once upon a time, a certain swineherd went from his own
village to another village.
There he saw a large pile of dry dung abandoned.
This pile of dry dung can serve as food for my pigs.
So he spread out his uppeM
r robe, shoveled the dry dung
onto it, tied it up into a bundle, lifted it on to his head, and
While on his way a large sudden storm poured down.
Smeared with leaking, oozing dung down to his
he kept on carrying the load of dung.
When people saw him they said,
e, ummatto, kacci viceto,
Have you gone mad, sir? Have you lost your mind? For how
can you, smeared with leaking, oozing dung down to your
ngernails, keep on carrying that load of dung?
re the mad ones, sirs! You
minds! For this will serve as food M
In the same way, chieftain, you seem like the dung carrier in
Let go of this harmful misconception, chieftain, let go of it!
t create lasting harm and su
Even though Master Kassapa says this, still I
let go of that harmful misconception.
King Pasenadi of Kosala knows my views, and so do foreign
itipi natthi paro loko
mi, bhavissanti me vatt
o abyatto duggahitag
I shall carry on with this view out of anger, contempt, and
2.13. Akkhadhuttakaupam
2.13. The Simile of the Gamblers
Well then, chieftain, I shall give you a simile.
ns of a simile some sensible people understand
the meaning of what is said.
Once upon a time, two gamblers were playing with dice.
One gambler, every time they made a bad throw, swallowed
kho dutiyo akkhadhutto ta
The second gambler saw him, and said,
samma, akkhe pajohiss
Well, my friend, you
ve won it all! Give me the dice, I will
ti kho so akkhadhutto tassa
akkhadhuttassa akkhe p
the gambler replied, and gave them.
Atha kho so akkhadhutto akkhe visena paribh
Having soaked the dice in poison, the gambler said to the
ehi kho, samma, akkhehi dibbiss
ti kho so akkhadhutto tassa
akkhadhuttassa paccassosi.
the other gambler replied.
Dutiyampi kho te akkhadhutt
And for a second time the gamblers played with dice.
Dutiyampi kho so akkhadhutto
And for the second time, every time they made a bad throw,
that gambler swallowed the dice.
kho dutiyo akkhadhutto ta
The second gambler saw him, and said,
The man swallows the dice without realizing
puriso na bujjhati;
re smeared with burning poison.
Swallow, you bloody cheat, swallow!
ll know the bitter fruit!
In the same way, chieftain, you seem like the gamblM
Let go of this harmful misconception, chieftain, let go of it!
t create lasting harm and su
Even though Master Kassapa says this, still I
let go of that harmful misconception.
King Pasenadi of Kosala knows my views, and so do foreign
itipi natthi paro loko
mi, bhavissanti me vatt
o abyatto duggahitag
I shall carry on with this view out of anger, contempt, and
2.14. The Simile of the Man Who Carried Hemp
Well then, chieftain, I shall give you a simile.
For by means of a simile some sensible people understand
the meaning of what is said.
Once upon a time, the inhabitants of a certain country
Then one friend said to another,
ma, samma, yena so janapado
Come, my friend, let
s go to that country. Hopefully we
get some riches there!
Te yena so janapado, yena a
They went to that country, and to a certain place in a
village. There they saw a pile of abandoned sunn hemp.
Seeing it, one friend said to the other,
of abandoned sunn hemp. Well then, my
friend, you make up a bundle of hemp, and I
s both take a bundle of hemp and go on.
he said. Carrying their bundles of hemp
they went to another place in the village.
There they saw much sunn hemp thread abandoned. Seeing
it, one friend said to the other,
yassa kho, samma, atth
This pile of abandoned sunn hemp thread is just what we
wanted the hemp for!
Well then, my friend, let
and both take a bundle of hemp thread and go on.
ve already carried this bundle of hemp a long way, and it
s good enough for me, you understand.
So one friend abandoned their bundle of hemp and picked
up a bundle of hemp thread.
They went to another place in the village.
There they saw much sunn hemp cloth abandoned. Seeing
it, one friend said to the other,
yassa kho, samma, atth
This pile of abandoned sunn hemp cloth is just what we
wanted the hemp and hemp thread for!
Well then, my friend, let
s abandon our bundles, and both
take a bundle of hemp cloth and go on.
ve already carried this bundle of hemp a long way, and it
s good enough for me, you understand.
So one friend abandoned their bundle of hemp thread and
picked up a bundle of hemp cloth.
They went to another place in the village.
There they saw a pile of
and gold abandoned. Seeing it, one friend said to the other,
yassa kho, samma, atth
This pile of gold is just what we wanted all those other
Well then, my friend, let
s abandon our bundles, and both
take a bundle of gold and go on.
ve already carried this bundle of hemp a long way, and it
s good enough for me, you understand.
So one friend abandoned their bundle of silver and picked
up a bundle of gold.
Then they returned to their own village.
When one friend returned with a bundle of sunn hemp, they
t please their parents, theM
ir partners and children, or
their friends and colleagues. And they got no pleasure and
happiness on that account.
But when the other friend returned with a bundle of gold,
they pleased their parents, their partners and children, and
their friends and colleagues. And they got much pleasure
ness on that account.
In the same way, chieftain, you seem like the hemp-carrier
Let go of this harmful misconception, chieftain, let go of it!
t create lasting harm and su
opammena bhoto kassapassa
attamano abhiraddho.
I was delighted and satis
Nevertheless, I wanted to hear your various solutions to the
problem, so I thought I
d oppose you in this way.
, bho kassapa, abhikkanta
Excellent, Master Kassapa! ExcelleM
pi, bho kassapa, nikkujjita
kassapena anekapariy
As if he were righting the overturned, or revealing the
hidden, or pointing out the path to the lost, or lighting a
lamp in the dark so people with good eyes can see what
there, Master Kassapa has made the teaching clear in many
I go for refuge to Master Gotama, to the teaching, and to
From this day forth, may Master Kassapa remember me as
a lay follower who has gone for refuge for life.
Master Kassapa, I wish to perform a great sacri
instruct me so it will be for my lasting welfare and
o na mahapphalo hoti na mah
Chieftain, take the kind of sacri
ce where cattle, goats and
sheep, chickens and pigs, and various kinds of creatures
are slaughtered. And the recipients have wrong view,
wrong thought, wrong speech, wrong action, wrong
ort, wrong mindfulness, and wrong
immersion. That kind of sacri
ce is not very fruitful or
cial or splendid or bountiful.
Suppose a farmer was to enter a wood taking seed and
So tattha dukkhette dubbh
eld, that barren ground, with
uncleared stumps he sowed seeds that were broken,
spoiled, weather-damaged, infertile, and ill kept.
t provide enough rain when needed.
Would those seeds grow, increase, and mature, and would
the farmer get abundant fruit?
o na mahapphalo hoti na
In the same way, chieftain, take the kind of sacri
cattle, goats and sheep, chickens and pigs, and various
kinds of creatures are slaughtered. And the recipients have
wrong view, wrong thought, wrong speech, wrong action,
ort, wrong mindfulness, and
wrong immersion. That kind of sacri
ce is not very fruitful
cial or splendid or bountiful.
But take the kind of sacri
ce where cattle, goats and sheep,
chickens and pigs, and various kinds of creatures are not
slaughtered. And the recipients have right view, right
thought, right speech, right action, right livelihood, right
ort, right mindfulness, and right immersion. That kind of
ce is very fruitful and bene
cial and splendid and
uppose a farmer was to enter a wood taking seed and
So tattha sukhette subh
And on that fertile
eld, that fertile ground, with well-
cleared stumps he sowed seeds that were intact, unspoiled,
not weather-damaged, fertile, and well kept.
And the heavens provide plenty of rain when needed.
Would those seeds grow, increase, and mature, and would
the farmer get abundant fruit?
Yes, Master Kassapa.
o mahapphalo hoti mah
In the same way, chieftain, take the kind of sacri
cattle, goats and sheep, chickens and pigs, and various
kinds of creatures are not slaughtered. And the recipients
have right view, right thought, right speech, right action,
right livelihood, right e
ort, right mindfulness, and right
immersion. That kind of sacri
ce is very fruitful and
cial and splendid and bountiful.
5. On the Brahmin Student Uttara
Then the chieftain P
ering for ascetics and
brahmins, for paupers, vagrants, travelers, and beggars.
ering such food as rough gruel with pickles was
given, and heavy clothes with ball-tails.
Now, it was a brahmin student named Uttara who
ering was over he referred to it like this,
ering may I be together with the chieftain
world, but not in the next.
so he summoned Uttara and said,
Is it really true, dear Uttara, that you referred to the
t we who seek merit expect some result from the
ering such food as rough gruel with pickles was
given, which you wouldn
t even want to touch with your
foot, much less eat. And also heavy clothes with ball-tails,
which you also wouldn
t want to touch with your foot, muchM
re dear and beloved to me. But how can I reconcile
one so dear with something so disagreeable?
Well then, dear Uttara, set up an o
kind of food that I eat,
and the same kind of clothes that I wear.
replied Uttara, and did so.
si gave gifts carelessly, thoughtlessly,
not with his own hands, giving the dregs. When his body
broke up, after death, he was reborn in company with the
gods of the Four Great Kings, in an empty palace of acacia.
But the brahmin student Uttara who organized the o
gave gifts carefully, thoughtfully, with his own hands, not
giving the dregs. When his body broke up, after death, he
was reborn in company with the gods of the Thirty-Three.
Tena kho pana samayena
Now at that time Venerable Gavampati would often go to
that empty acacia palace for the day
gavampati etadavoca:
si went up to him, bowed, and stood to
one side. Gavampati said to him,
Sir, I am the chieftain P
t you have the view that
itipi natthi paro loko, natthi satt
s no afterlife, no beings are reborn spontaneously,
s no fruit or result of good and bad deeds?
I did have such a view.
itipi natthi paro loko, natthi satt
But Venerable Kassapa the Prince dissuaded me from that
harmful misconception.
But the student named Uttara who organized that o
where has he been reborn?
Sir, Uttara gave gifts carefully, thoughtfully, with his own
hands, not giving the dregs. When his body broke up, after
death, he was reborn in company with the gods of the
But I gave gifts carelessly, thoughtlessly, not with my own
hands, giving the dregs. When my body broke up, after
death, I was reborn in company with the gods of the Four
Great Kings, in an empty palace of acacia.
Tena hi, bhante gavampati, manussaloka
ve returned to the human realm, please
Give gifts carefully, thoughtfully, with your own hands, not
si gave gifts carelessly, thoughtlessly, not
with his own hands, giving the dregs. When his body broke
up, after death, he was reborn in company with the gods of
the Four Great Kings, in an empty palace of acacia.
But the brahmin student Uttara who organized the o
gave gifts carefully, thoughtfully, with his own hands, not
giving the dregs. When his body broke up, after death, he
was reborn in company with the gods of the Thirty-Three.
gavampati manussaloka
So when Venerable Gavampati returned to the human
realm he made that announcement.
ya 24 - Long Discourses 24
1. Sunakkhattavatthu
mallesu viharati anupiya
At one time the Buddha was staying in the land of the
Mallas, near the Mallian town named Anupiya.
Then the Buddha robed up in the morning and, taking his
bowl and robe, entered Anupiya for alms.
Atha kho bhagavato etadahosi:
Then it occurred to him,
s too early to wander for alms in Anupiya.
yena bhaggavagottassa paribb
mo, yena bhaggavagotto paribb
t I go to the wanderer Bhaggavagotta
yena bhaggavagottassa
mo, yena bhaggavagotto
Atha kho bhaggavagotto paribb
Then the wanderer Bhaggavagotta said to the Buddha,
etu kho, bhante, bhagav
, bhante, bhagavato.
Welcome, Blessed One!
kho, bhante, bhagav
s been a long time since you took the opportunity to come
datu, bhante, bhagav
Please, sir, sit down, this seat is ready.
The Buddha sat on the seat spread out,
Bhaggavagottopi kho paribb
while Bhaggavagotta took a low seat, sat to one side,
nisinno kho bhaggavagotto paribb
and said to the Buddha,
sunakkhatto licchaviputto yen
Sir, a few days ago Sunakkhatta the Licchavi came to me
Now, Bhaggava, I have rejected the Buddha.
Now I no longer live dedicated to him.
, bhante, tatheva, yath
Sir, is what Sunakkhatta said true?
licchaviputto avaca.
Indeed it is, Bhaggava.
sunakkhatto licchaviputto yen
nisinno kho, bhaggava, sunakkhatto
A few days ago Sunakkhatta the Licchavi came to me,
bowed, sat down to one side, and said:
, bhante, bhagavanta
Now I reject the Buddha!
, bhante, bhagavanta
Now I shall no longer live dedicated to you.
, bhaggava, sunakkhatta
When Sunakkhatta said this, I said to him,
But Sunakkhatta, did I ever say to you:
Come, live dedicated to me
Or did you ever say to me:
, bhante, bhagavanta
Sir, I shall live dedicated to the Buddha
Iti kira, sunakkhatta, nev
So it seems that I did not ask you to
live dedicated to me,
nor did you say you would
, bhante, bhagavanta
live dedicated to me.
sante, moghapurisa, ko santo ka
In that case, you silly man, are you really in a position to be
Passa, moghapurisa, y
See how far you have strayed!
Na hi pana me, bhante, bhagav
But sir, the Buddha never performs any superhuman
demonstrations of psychic power for me.
But Sunakkhatta, did I ever say to you:
te uttari manussadhamm
Come, live dedicated to me and I will perform a
superhuman demonstration of psychic power for M
Or did you ever say to me:
, bhante, bhagavanta
me uttari manussadhamm
Sir, I shall live dedicated to the Buddha, and the Buddha
will perform a superhuman demonstration of psychic power
Iti kira, sunakkhatta, nev
I did not ask this of you, and you did not
te uttari manussadhamm
, bhante, bhagavanta
me uttari manussadhamm
sante, moghapurisa, ko santo ka
In that case, you silly man, are you really in a position to be
What do you think, Sunakkhatta?
uttari manussadhamm
uttari manussadhamm
dhammo desito so niyy
Whether or not there is a demonstration of psychic power,
does my teaching lead someone who practices it to the goal
of the complete ending of su
, bhante, uttari manussadhamm
uttari manussadhamm
Iti kira, sunakkhatta, kate v
dhammo desito, so niyy
So it seems that whether or not there is a demonstration of
psychic power, my teaching leads someone who practices it
to the goal of the complete ending of su
atra, sunakkhatta, ki
uttari manussadhamm
In that case, what is the point of superhuman
demonstrations of psychic power?
Passa, moghapurisa, y
See how far you have strayed, you silly man!
Na hi pana me, bhante, bhagav
But sir, the Buddha never describes the origin of the world
But Sunakkhatta, did I ever say to M
Come, live dedicated to me and I will describe the origin of
Or did you ever say to me:
, bhante, bhagavanta
Sir, I shall live dedicated to the Buddha, and the Buddha
will describe the origin of the worlM
Iti kira, sunakkhatta, nev
So it seems that I did not ask this of you, and you did not
, bhante, bhagavanta
sante, moghapurisa, ko santo ka
In that case, you sillM
y man, are you really in a position to be
What do you think, Sunakkhatta?
dhammo desito, so niyy
Whether or not the origin of the world is described, does
my teaching lead someone who practices it to the goal of
the complete ending of su
Iti kira, sunakkhatta, pa
So it seems that whether or not the origin of the world is
described, my teaching leads someone who practices it to
the goal of the complete ending of su
Tatra, sunakkhatta, ki
t is the point of describing the origin of the
Passa, moghapurisa, y
See how far you have strayed, you silly man!
yena kho te, sunakkhatta, mama va
In many ways, Sunakkhatta, you have praised me like this in
the Vajjian capital:
asampanno sugato lokavid
That Blessed One is perfected, aM
fully awakened Buddha,
accomplished in knowledge and conduct, holy, knower of
the world, supreme guide for those who wish to train,
teacher of gods and humans, awakened, blessed.
Iti kho te, sunakkhatta, anekapariy
yena kho te, sunakkhatta, dhammassa
In many ways you have praised the teaching like this in the
ehipassiko opaneyyiko paccatM
The teaching is well explained by the Buddha
this very life, immediately e
ective, inviting inspection,
relevant, so that sensible people can know it for
Iti kho te, sunakkhatta, anekapariy
yena kho te, sunakkhatta, sa
In many ways you have praised the Sa
gha like this in the
s disciples is practicing the way
s good, straightforward, methodical, and proper. It
consists of the four pairs, the eight individuals. This is thM
s disciples that is worthy of o
dedicated to the gods, worthy of hospitality, worthy of a
religious donation, worthy of greeting with joined palms,
eld of merit for the world.
Iti kho te, sunakkhatta, anekapariy
mi kho te, sunakkhatta, pa
I declare this to you, Sunakkhatta, I announce this to you!
Bhavissanti kho te, sunakkhatta, vatt
sunakkhatto licchaviputto sama
, so avisahanto sikkha
There will be those who say that Sunakkhatta was unable to
lead the spiritual life under the ascetic Gotama. That
he rejected the training and returned to a lesser life.
Iti kho te, sunakkhatta, bhavissanti vatt
kho, bhaggava, sunakkhatto licchaviputto may
Though I spoke to Sunakkhatta like this, he still left this
teaching and training, like someone on the highway to hell.
2. Korakkhattiyavatthu
Bhaggava, this one time I was staying in the land of the
lus where they have a town named Uttarak
licchaviputtena pacch
Then I robed up in the morning and, taking my bowl and
robe, entered Uttarak
for alms with Sunakkhatta the
Licchavi as my second monk.
Tena kho pana samayena acelo korakkhattiyo
kukkuravatiko catukku
Now at that time the naked ascetic Korakkhattiya had taken
a vow to behave like a dog. When food is tossed on the
ground, he gets down on all fours, eating and devouring it
kho, bhaggava, sunakkhatto licchaviputto
Sunakkhatta saw him doing this
That ascetic is a true holy man!
, bhaggava, sunakkhattassa
Then, knowing what Sunakkhatta was thinking, I said to
ma, moghapurisa, sama
t you claim to be an ascetic, a follower of the Sakyan,
But why does the Buddha say this to me?
ma, moghapurisa, sama
When you saw that naked ascetic Korakkhattiya, didn
That ascetic is a true holy man!
pana, bhante, bhagav
But sir, are you jealous of the perfected ones?
, moghapurisa, arahattassa
m not jealous of the perfected ones, you silly man.
Rather, you should give up this harmful misconception that
t create lasting harm and su
That naked ascetic Korakkhattiya, who you imagine to be a
true holy man, will die of
atulence in seven days.
yo, tatra upapajjissati.
And when he dies, he
ll be reborn in the very lowest rank of
ll throw him in the charnelM
ground on a clump of
, sunakkhatta, acela
If you wish, Sunakkhatta, go to Korakkhattiya and ask him
vuso korakkhattiya, attano gatinti?
whether he knows his own destiny.
, sunakkhatta, vijjati ya
acelo korakkhattiyo by
s possible that he will answer:
vuso sunakkhatta, attano gati
Reverend Sunakkhatta, I know my own destiny.
ll be reborn in the very lowest rank of demons, named the
Atha kho, bhaggava, sunakkhatto licchaviputto yena
acelo korakkhattiyo tenupasa
So, Bhaggava, Sunakkhatta went to see Korakkhattiya and
vuso korakkhattiya, sama
Reverend Korakkhattiya, the ascetic Gotama has declared
that you will die of
atulence in seven days.
yo, tatra upapajjissati.
And when you die, you
ll be reborn in the very lowest rank
of demons, named the K
And when you die, they
ll throw you in the charnel ground
on a clump of vetiver.
vuso korakkhattiya, matta
But by eating just a little food and drinking just a little
assa gotamassa micch
ll prove what the ascetic Gotama says to be false.
Atha kho, bhaggava, sunakkhatto licchaviputto
Then Sunakkhatta counted up the days until the seventh
day, as happens when you have no faith in the Realized One.
kho, bhaggava, acelo korakkhattiyo sattama
But on the seventh day, the naked ascetic Korakkhattiya
And when he passed away, he was reborn in the very lowest
rank of demons, named the K
And when he passed away, they threw him in the charnel
ground on a clump of vetiver.
, bhaggava, sunakkhatto licchaviputto:
Sunakkhatta the Licchavi heard about this.
acelo kira korakkhattiyo alasakena k
Atha kho, bhaggava, sunakkhatto licchaviputto yena
korakkhattiyo tenupasa
So he went to see Korakkhattiya in the charnel ground on
the clump of vetiver. There he struck Korakkhattiya with his
vuso korakkhattiya, attano gatin
Reverend Korakkhattiya, do you know your destiny?
Atha kho, bhaggava, acelo korakkhattiyo p
Then Korakkhattiya got up, rubbing his back with his hands,
vuso sunakkhatta, attano gati
Reverend Sunakkhatta, I know my own destiny.
ve been reborn in the very lowest rank of demons, named
After speaking, he fell
Atha kho, bhaggava, sunakkhatto licchaviputto
, bhaggava, sunakkhatta
Then Sunakkhatta came to me, bowed, and sat down to one
side. I said to him,
What do you think, Sunakkhatta?
Did the declaration I made about Korakkhattiya turn out to
Yatheva me, bhante, bhagav
It turned out to be correct.
What do you think, Sunakkhatta?
If that is so, has a superhuman demonstration of psychic
power been performed or not?
Clearly, sir, a superhuman demonstration of psychic power
, moghapurisa, uttari
Though I performed such a superhuman demonstration of
psychic power you say this:
a hi pana me, bhante, bhagav
But sir, the Buddha never performs any superhuman
demonstrations of psychic power for me.
Passa, moghapurisa, y
See how far you have strayed!
Evampi kho, bhaggava, sunakkhatto licchaviputto
Though I spoke to Sunakkhatta like this, he still left this
teaching and training, like someone on thM
3. On the Naked Ascetic Ka
This one time, Bhaggava, I was staying near Ves
Great Wood, in the hall with the peaked roof.
Tena kho pana samayena acelo ka
yasaggappatto ca vajjig
Now at that time the naked ascetic Ka
. And in the Vajjian capital he had reached
the peak of material possessions and fame.
He had undertaken these seven vows.
As long as I live, I will be a naked ascetic, not wearing
clothes. As long as I live, I will be celibateM
As long as I live, I will consume only meat and alcohol, not
eating rice and porridge.
And I will not go past the following tree shrines near Ves
the Udena shrine to the east, the GoM
tamaka to the south,
the Sattamba to the west, and the Bahuputta to the north.
bhaggappatto ceva yasaggappatto ca vajjig
And it was due to undertaking these seven vows that he had
reached the peak of material possessions and fame.
Atha kho, bhaggava, sunakkhatto licchaviputto yena
So, Bhaggava, Sunakkhatta went to see Ka
asked him a question.
he displayed irritation, hate, and bitterness.
Atha kho, bhaggava, sunakkhattassa licchaviputtassa
So Sunakkhatta thought,
ended the holy man, the perfected one, the ascetic.
t create lasting harm and su
Atha kho, bhaggava, sunakkhatto licchaviputto
, bhaggava, sunakkhatta
Then Sunakkhatta came to me, bowed, and sat down to one
side. I said to him,
ma, moghapurisa, sama
t you claim to be an ascetic,M
a follower of the Sakyan,
But why does the Buddha say this to me?
ma, moghapurisa, sama
, sunakkhatta, acela
t you go to see the naked ascetic Ka
he displayed irritation, hate, and bitterness.
ended the holy man, the perfected one, the ascetic.
t create lasting harm and su
pana, bhante, bhagav
But sir, are you jealous of perfected ones?
, moghapurisa, arahattassa
m not jealous of the perfected ones, you silly man.
Rather, you should give up this harmful misconception that
t create lasting harm and su
That naked ascetic Ka
aka, who you imagine to be a
oti, so nacirasseva parihito
riko vicaranto odanakumm
will shortly be clothed, living with a partner, eating rice and
porridge, having gone past all the shrines near Ves
he will die after losing all his fame.
Atha kho, bhaggava, acelo ka
riko vicaranto odanakumm
s exactly what happened.
Assosi kho, bhaggava, sunakkhatto licchaviputto:
Sunakkhatta heard about this.
Atha kho, bhaggava, sunakkhatto licchaviputto
, bhaggava, sunakkhatta
He came to me, bowed, and sat down to one side. I said to
What do you think, Sunakkhatta?
Did the declaration I made about Ka
Yatheva me, bhante, bhagav
It turned out to be correct.
What do you think, Sunakkhatta?
If that is so, has a superhuman demonstration of psychic
power been performed or not?
Clearly, sir, a superhuman demonstration of psychic power
, moghapurisa, uttari
Though I perform such a superhuman demonstration of
psychic power you say this:
na hi pana me, bhante, bhagav
But sir, the Buddha never performs any superhuman
demonstrations of psychic power fM
Passa, moghapurisa, y
See how far you have strayed!
Evampi kho, bhaggava, sunakkhatto licchaviputto
Though I spoke to Sunakkhatta like this, he still left this
teaching and training, like someone on the highway to hell.
4. On the Naked Ascetic P
This one time, Bhaggava, I was staying right there near
, at the Great Wood, in the hall with the peaked roof.
Tena kho pana samayena acelo p
yasaggappatto ca vajjig
Now at that time the naked ascetic P
. And in the Vajjian capital he had reached
the peak of material possessions and fame.
He was telling a crowd in Ves
Both the ascetic Gotama and I speak from knowledge.
One who speaks from knowledge ought to display a
superhuman demonstration of psychic power to another
who speaks from knowledge.
If the ascetic Gotama meets me half-way,
Te tattha ubhopi uttarM
there we should both perform a superhuman demonstration
o gotamo uttari manussadhamm
If he performs one demonstration of psychic power, I
o gotamo uttari manussadhamm
If he performs two, I
o gotamo uttari manussadhamm
If he performs four, I
However many demonstrations of psychic power the ascetic
Atha kho, bhaggava, sunakkhatto licchaviputto
, bhaggava, sunakkhatto licchaviputto ma
Then Sunakkhatta came to me, bowed, sat down to one
side, and told me of all this.
bhaggappatto ceva yasaggappatto ca vajjig
Te tattha ubhopi uttari manussadhamm
o gotamo uttari manussadhamm
o gotamo uttari manussadhamm
o gotamo uttari manussadhamm
, bhaggava, sunakkhatta
abhabbo kho, sunakkhatta, acelo p
Sunakkhatta, the naked ascetic P
ikaputta is not capable
of coming into my presence, unless he gives up that
statement and that intM
ention, and lets go of that view.
gaccheyyanti, muddh
come into my presence without giving up those things, his
Careful what you say, Blessed One! Careful what you say,
But why do you say this to me, Sunakkhatta?
Sir, the Buddha has de
nitively asserted that
ikaputta is not capable of coming into the BuddhaM
gaccheyyanti, muddh
his head may explode.
ikaputta might come into the Buddha
disguise, proving the Buddha wrong.
Api nu, sunakkhatta, tatM
Sunakkhatta, would the Realized One make an ambiguous
pana, bhante, bhagavat
ceto paricca vidito
But sir, did you make that statement after comprehending
s mind with your mind?
gaccheyyanti, muddh
bhagavato etamattha
Or did deities tell you about it?
abhabbo, bhante, acelo p
gaccheyyanti, muddh
ceto paricca vidito ceva me, sunakkhatta,
gaccheyyanti, muddh
abhabbo, bhante, acelo p
gaccheyyanti, muddh
For Ajita the Licchavi general has recently passed away and
been reborn in the host of the Thirty-Three.
He came and told me this,
ikaputta is shameless, sir,
Mampi, bhante, acelo p
or he has declared of me in the Vajjian capital:
Ajita the Licchavi general has been reborn in the Great
But that is not true
I have been reborn in the host of the Thirty-Three.
ikaputta is shameless, sir,
ikaputta is not capable of coming into the Buddha
gaccheyyanti, muddh
his head may explode.
Iti kho, sunakkhatta, cetas
thikaputto abhabbo acelo p
Thus I both made that statement after comprehending
s mind with my mind,
gaccheyyanti, muddh
and deities told me about it.
abhabbo, bhante, acelo p
gaccheyyanti, muddh
ll wander for alms in Ves
meal, on my return from alms-round, I
monastery for the day
, sunakkhatta, icchasi, tassa
Now you may tell him, if you so wish.
5. On Demonstrations of Psychic Power
Then, Bhaggava, I robed up in the morning and, taking my
bowl and robe, entered Ves
ikkanto yena acelassa p
After the meal, on my return from alms-round, I went to
s monastery for the day
Atha kho, bhaggava, sunakkhatto licchaviputto
Then Sunakkhatta rushed into Ves
to see the very well-
known Licchavis and said to them,
ikkanto yena acelassa
Sirs, after his alms-round, the Buddha has gone to
s monastery for the day
yasmanto abhikkamath
uttari manussadhamm
Come forth, sirs, come forth! There will be a superhuman
demonstration of psychic power by the holy ascetics!
Atha kho, bhaggava, abhi
So the very well-known Licchavis thought,
seems there will be a superhuman demonstration of
psychic power by the holy ascetics!
handa vata, bho, gacch
Then he went to see the very well-known well-to-do
brahmins, rich householders, and ascetics and brahmins
who follow various other paths, and said theM
ikkanto yena acelassa
yasmanto abhikkamath
uttari manussadhamm
Atha kho, bhaggava, abhi
It seems there will be a superhuman demonstration of
psychic power by the holy ascetics!
handa vata, bho, gacch
Atha kho, bhaggava, abhi
Then all those very well-known people went to P
That assembly was large, Bhaggava; there were many
hundreds, many thousands of them.
Assosi kho, bhaggava, acelo p
It seems that very well-known Licchavis, well-to-do
brahmins, rich householders, and ascetics and brM
who follow various other paths have come forth.
And the ascetic Gotama is sitting in my monastery for the
When he heard that, he became frightened, scared, his hair
Atha kho, bhaggava, acelo p
In fear he went to the Pale-MoM
on Ebony Trunk Monastery of
Assosi kho, bhaggava, s
The assembly heard of this,
Atha kho, bhaggava, s
and instructed a man,
my man, go to see P
ikaputta at the Pale-Moon
Ebony Trunk Monastery and say to him,
thikaputta, abhikkant
Come forth, Reverend P
ikaputta! All these very well-
known people have come forth, and the ascetic Gotama is
sitting in your monastery for the M
For you stated this in the assembly at Ves
Both the ascetic Gotama and I speak from knowledge.
One who speaks from knowledge ought to display a
superhuman demonstration of psychic power to another
who speaks from knowledge.
If the ascetic Gotama meets me half-way,
Te tattha ubhopi uttari manussadhamm
there we should both perform a superhuman demonstration
o gotamo uttari manussadhamm
If he performs one demonstration of psychic power, I
o gotamo uttari manussadhamm
If he performs two, I
o gotamo uttari manussadhamm
If he performs four, I
However many demonstrations of psychic power the ascetic
Come forth, Reverend P
The ascetic Gotama has come the
rst half, and is sitting in
, bhoti kho, bhaggava, so puriso tass
ed that man, and delivered the message.
thikaputta, abhikkant
Abhikkamasseva kho,
vutte, bhaggava, acelo p
When he had spoken, P
gle as he might, he couldn
Atha kho so, bhaggava, puriso acela
Then that man said to P
ikaputta? Is your bottom stuck to
the bench, or is the bench stuck to your bottom?
sappasi, na sakkosi
t get up from your seat.
Evampi kho, bhaggava, vuccam
sappati, na sakkoti
And as he was speaking, P
But wriggle as he might, he couldn
kho so, bhaggava, puriso a
sappati, na sakkoti
he returned to the assembly and said,
ikaputta has lost, sirs.
sappati, na sakkoti
t get up from his seat.
When he said this, I said to the assembly,
ikaputta is not capable of coming into
my presence, unless he gives up that statement and that
intention, and lets go of that view.
gaccheyyanti, muddh
come into my presence without giving up those things, his
rst recitation section is
Atha kho, bhaggava, a
Then, Bhaggava, a certain LicchavM
i minister stood up and
said to the assembly,
tena hi, bho, muhutta
Well then, sirs, wait a moment, I
ll be able to lead P
ikaputta back to the
Atha kho so, bhaggava, licchavimah
So that minister went to see P
thikaputta, abhikkanta
Come forth, Reverend P
come forth. All these very well-known people have come
forth, and the ascetic Gotama is sitting in M
d meet the ascetic Gotama half-way.
Abhikkamasseva kho,
The ascetic Gotama has come the
rst half, and is sitting in
The ascetic Gotama has told the assembly
re not capable of coming into his presence.
thikaputta, abhikkamaneneva te
ikaputta! When you come forth we
you win and the ascetic Gotama lose.
vutte, bhaggava, acelo p
When he had spoken, P
But wriggle as he mM
Atha kho so, bhaggava, licchavimah
Then the minister said to P
ikaputta? Is your bottom stuck to
the bench, or is the bench stuck to your bottom?
sappasi, na sakkosi
t get up from your seat.
Evampi kho, bhaggava, vuccam
sappati, na sakkoti
And as he was speaking, P
But wriggle as he might, he couldn
kho so, bhaggava, licchavimah
he Licchavi minister knew
he returned to the assembly and said,
ikaputta has lost, sirs.
When he said this, I said to the assembly,
ikaputta is not capable of coming into my presence,
his head may explode.
Even if the good Licchavis were to think,
ikaputta with straps and drag him with a pair
But either the straps will break or P
Abhabbo pana acelo p
gaccheyyanti, muddh
Atha kho, bhaggava, j
liya, the pupil of the wood-bowl ascetic,
stood up and said to the assembly,
tena hi, bho, muhutta
Well then, sirs, wait a moment, I
ll be able to lead P
ikaputta back to the
Atha kho, bhaggava, j
thikaputta, abhikkanta
Come forth, Reverend P
come forth. All these very well-known people have come
forth, and the ascetic Gotama is sitting in your monastery
d meet the ascetic Gotama half-way.
Abhikkamasseva, kho
The ascetic Gotama has come the
rst half, and is sitting in
The ascetic Gotama has told the assembly
re not capable of coming into his presence.
gaccheyyanti, muddh
And he said that even if the Licchavis
try to bind you with straps and drag you with a pair of oxen,
either the straps will break or you will.
Abhabbo pana acelo p
thikaputta, abhikkamaneneva te
ikaputta! When you come forth we
you win and the ascetic Gotama lose.
vutte, bhaggava, acelo p
When he had spoken, P
But wriggle as he might, he couldn
Atha kho, bhaggava, j
ikaputta? Is your bottom stuck to
the bench, or is theM
bench stuck to your bottom?
sappasi, na sakkosi
t get up from your seat.
Evampi kho, bhaggava, vuccam
sappati, na sakkoti
And as he was speaking, P
s he might, he couldn
ikaputta had lost, he said to him,
Once upon a time, Reverend P
ikaputta, it occurred to a
lion, king of beastM
t I make my lair near a certain forest?
Towards evening I can emerge from my den, yawn, look all
around the four directioM
and set out on the hunt.
Having slain the very best of the deer herd, and eaten the
esh, I could return to my den.
anuvilokesi, samant
Now, there was an old jackal who had grown fat on the
s leavings, becoming arrogant and stroM
What does the lion, king of beasts, have that I don
t I make my lair near a certain forest?
Towards evening I can emerge from my den, yawn, look all
around the four directions, roar my lion
and set out on the hunt.
Having slain the very best of the deer herd, and eaten the
esh, I could return to my den.
vijambhi, vijambhitv
anuvilokesi, samant
But when he tried to roar a lion
s roar, he only managed to
squeal and yelp like a jackal. And what is a pathetic jackal
squeal next to the roar of a lion?
In the same way, reverend, while living on the harvest of the
Holy One, enjoying the leftovers of the Holy One, you
presume to attack the Realized One, the perfected one, the
fully awakened Buddha!
ho are the pathetic P
ikaputtas to attack the Realized
Ones, the perfected ones, the fully awakened Buddhas?
Yato kho, bhaggava, j
opammena neva asakkhi acela
ikaputta to shift from his seat
even with this simile,
Seeing himself as equal to the lion,
m the king of the beasts!
But in reality he only managed to yelp,
s squeal to the roar of a lion?
In the same way, reverend, while living on the harvest of the
Holy One, you presume to attack him!
Yato kho, bhaggava, j
opammena neva asakkhi acela
ikaputta to shift from his seat
even with this simile,
Following in the steps of another,
seeing himself grown fat on scraps,
the jackal presumes he
But in reality he only managed to yelp,
s squeal to the roar of a lion?
In the same way, reverendM
, while living on the harvest of the
Holy One, you presume to attack him!
Yato kho, bhaggava, j
opammena neva asakkhi acela
ikaputta to shift from his seat
even with this simile,
Gorged on frogs, anM
d mice from the barn,
and carcasses tossed in the cemetery,
thriving in the great, empty wood,
the jackal presumed
m the king of the beasts!
But in reality he only managed to yelp,
s squeal to the roar of a lion?
In the same way, reverend, while living on the harvest of the
Holy One, enjoying the leftovers of the Holy One, you
presume to attack the Realized One, the perfected one, the
fully awakened Buddha!
Who are the pathetic P
ikaputtas to attack the Realized
Ones, the perfected ones, the fully awM
Yato kho, bhaggava, j
opammena neva asakkhi acela
ikaputta to shift from his seat
even with this simile,
he returned to the assembly and said,
But wriggle as he might, he can
When he said this, I said to the assembly,
ikaputta is not capable of coming into
my presence, unless he gives up that statement anM
intention, and lets go of that view.
gaccheyyanti, muddh
come into my presence without giving up those things, his
The good Licchavis might even think,
ikaputta with straps and drag him with a pair
But either the straps will break or P
Abhabbo pana acelo p
ikaputta is not capable of coming into my presence,
assa gotamassa sammukh
his head may explode.
Then, Bhaggava, I educated, encouraged,
inspired that assembly with a Dhamma talk. I released that
assembly from the great bondage, and lifted 84,000 beings
from the great swamp. Next I entered upon the
element, rose into the sky to the height of seven palm trees,
ame another seven palm trees high, blazing
ally I landed at the Great Wood, in the hall
with the peaked roof.
Atha kho, bhaggava, sunakkhatto licchaviputto
, bhaggava, sunakkhatta
Then Sunakkhatta came to me, bowed, and sat down to one
side. I said to him,
What do you think, Sunakkhatta?
Did the declaration I made about P
ikaputta turn out to be
Yatheva me, bhante, bhagav
It turned out to be correct.
What do you think, Sunakkhatta?
If that is so, has a superhuman demoM
nstration of psychic
power been performed or not?
Clearly, sir, a superhuman demonstration of psychic power
, moghapurisa, uttari
Though I perform such a superhuman demonstration of
psychic power you say this:
na hi pana me, bhante, bhagav
But sir, the Buddha never performs any superhuman
demonstrations of psychic power for me.
Passa, moghapurisa, y
See how far you have strayed!
Evampi kho, bhaggava, sunakkhatto licchaviputto
Though I spoke to Sunakkhatta like this, he still left this
teaching and training, like someone on the highway to hell.
n Describing the Origin of the World
Bhaggava, I understand the origin of the world.
mi, tato ca uttaritara
I understand this, and what goes beyond it. Yet since I do
not misapprehend that understanding, I have realized
extinguishment within myself. Directly knowing this, the
Santi, bhaggava, eke sama
There are some ascetics and brahmins who describe the
origin of the world in their tradition as created by the Lord
I go up to them and say,
yasmanto issarakutta
Is it really true that this is the venerables
But how do you describe in your tradition that the origin of
the world came about as created by the Lord God, by
But they cannot answer, and they even quesM
ghassa addhuno accayena aya
There comes a time when, reverends, after a very long
period has passed, this cosmos contracts.
ne loke yebhuyyena satt
As the cosmos contracts, sentient beings are mostly headed
for the realm of streaming radiance.
Te tattha honti manomay
There they are mind-made, feeding on rapture, self-
luminous, moving through the sky, steadily glorious, and
they remain like that for a very long time.
ghassa addhuno accayena aya
There comes a time when, after a very long period has
passed, this cosmos expands.
empty mansion of Brahm
Then a certain sentient being
due to the running out of
their life-span or merit
passes away from that host of
radiant deities and is reborn in that empty mansion of
So tattha hoti manomayo p
tibhakkho sayampabho
antalikkhacaro subha
There they are mind-made, feeding on raptuM
luminous, moving through the sky, steadily glorious, and
they remain like that for a very long time.
Tassa tattha ekakassa d
anabhirati paritassan
But after staying there all alone for a long time, they
Oh, if only another being would come to this state of
upapajjanti tassa sattassa sahabyata
Then other sentient beings
due to the running out of their
pass away from that host of radiant
deities and are reborn in that empty mansion of Brahm
company with that being.
Tepi tattha honti manomay
There they too are mind-made, feeding on rapture, self-
luminous, moving through the sky, steadily glorious, andM
they remain like that for a very long time.
vuso, yo so satto pa
Now, the being who was reborn there
adatthudaso vasavatt
, the Undefeated, the
Champion, the Universal Seer, the Wielder of Power, the
Lord God, the Maker, the Author, the Best, the BM
Controller, the Father of those who have been born and
those yet to be born.
Oh, if only another being would come to this state of
s wish, and then these creatures came
to this state of existence.
And the beings who were reborn there later also think,
adatthudaso vasavatt
the Champion, the Universal Seer, the Wielder of Power, the
Lord God, the Maker, the Author, the Best, the Begetter, the
Controller, the Father of those who have been born and
those yet to be born.
And we have been created by him.
Because we see that he was reborn here
vuso, yo so satto pa
And the being who was reborn
rst is more long-lived,
beautiful, and illustrious than those who arrived later.
s possible that one of those beings passes away from that
host and is reborn in this state of existence.
Having done so, they go forth from the lay life to
anussarati; tato para
By dint of keen, resolute, committed, and diligent e
and right focus, they experience an immersion of the heart
of such a kind that they recollect that past life, but no
adatthudaso vasavatt
dhuvo sassato avipari
madhammo sassatisama
the Champion, the Universal Seer, the Wielder of Power, the
Lord God, the Maker, the Author, the Best, the Begetter, the
Controller, the Father of those who have been born and
those yet to be born
is permanent, everlasting, eternal,
imperishable, remaining M
the same for all eternity.
We who were created by that Brahm
not lasting, short-lived, perishable, and have come to this
yasmanto issarakutta
This is how you describe in your tradition that the origin of
the world came about as createdM
by the Lord God, by
That is what we have heard, Reverend Gotama, just as you
Bhaggava, I understand the origin of the world.
mi, tato ca uttaritara
this, and what goes beyond it. Yet since I do
not misapprehend that understanding, I have realized
extinguishment within myself. Directly knowing this, the
Realized One does not come to ruin.
Santi, bhaggava, eke sama
There are some ascetics and brahmins who describe the
origin of the world in their tradition as due to those
I go up to them and say,
Is it really true that this is the venerables
But how do you describe in your tradition that the origin of
the world came about due to those depraved bM
But they cannot answer, and they even question me in
sati sammussati, satiy
Reverends, there are gods named
They spend too much time laughing, playing, and making
merry. And in doing so, they lose their mindfulness, and
they pass away from that host of gods.
s possible that one of those beings passes away from that
host and is reborn in this state of existence.
Having done so, they go forth from the lay life to
anussarati; tato para
By dint of keen, resolute, committed, and diligent e
and right focus, they experience an immersion of the heart
of such a kind that they recollect that past life, but no
ye kho te bhonto devM
sati na sammussati, satiy
The gods not depraved by play don
t spend too much time
laughing, playing, and making merry. So they don
their mindfulness, and don
t pass away from that host of
They are permanent, everlasting, eternal, imperishable,
remaining the same for all eternity.
sati sammussati, satiy
But we who were depraved by play spent too much time
laughing, playing, and making merry. In doing so, we lost
our mindfulness, and passed away from M
We are impermanent, not lasting, short-lived, perishable,
and have come to this state of existence.
This is how you describe in your tradition that the origin of
the world came about due to those depraved by play.
That is what we have heard, Reverend Gotama, just as you
Bhaggava, I understand the origin of the world.
Directly knowing this, the Realized One does not come to
Santi, bhaggava, eke sama
There are some ascetics and brahmins who describe the
origin of the world in their tradition as due toM
I go up to them and say,
yasmanto manopadosika
Is it really true that this is the venerables
ow do you describe in your tradition that the origin of
the world came about due to those who are malevolent?
But they cannot answer, and they even question me in
Reverends, there are gods named
spend too much time gazing at each other, so they grow
angry with each other, and their bodies and minds get tired.
They pass away from that host of gods.
s possible that one of those beings passes away from that
host and is reborn in this state of exiM
Having done so, they go forth from the lay life to
anussarati, tato para
By dint of keen, resolute, committed, and diligent e
and right focus, they experience an immersion of M
of such a kind that they recollect that past life, but no
ye kho te bhonto dev
The gods who are not malevolent don
time gazing at each other, so they don
each other, their bodies and minds don
t get tired, and they
t pass away from that host of gods.
They are permanent, everlasting, eternal, imperishable,
remaining the same for all eternity.
But we who were malevolent spent too much time gazing at
each other, so our minds grew angry with each other, our
bodies and minds got tired, and we passed away from that
We are impermanent, not lasting, short-lived, perishable,
and have come to this state of existence.
yasmanto manopadosika
This is how you describe in your tradition that the origin of
the world came about due to those who are malevolent.
That is what we have heard, Reverend Gotama, just as you
Bhaggava, I understand the origin of the world.
Directly knowing this, thM
e Realized One does not come to
Santi, bhaggava, eke sama
There are some ascetics and brahmins who describe the
origin of the world in their tradition as having arisen by
I go up to them and say,
yasmanto adhiccasamuppanna
Is it really true that this is the venerables
But how do you describe in your tradition that the origin of
the world came about by chance?
But they cannot answer, and they even question me in
Reverends, there are gods named
non-percipient beings
When perception arises they pass away from that host of
s possible that one of those beings passes away from that
host and is reborn in this state of existence.
Having done so, they go forth from the lay life to
anussarati, tato para
By dint of keen, resolute, committed, and diligent e
and right focus, they experience an immersion of the heart
of such a kind that thM
ey recollect the arising of perception,
adhiccasamuppanno att
The self and the cosmos arose by chance.
, somhi etarahi ahutv
Because formerly I didn
t exist. Now from not being I
This is how you describe in your tM
radition that the origin of
the world came about by chance.
That is what we have heard, Reverend Gotama, just as you
mi, tato ca uttaritara
I understand this, and what goes beyond it. Yet since I do
not misapprehend that undeM
rstanding, I have realized
extinguishment within myself. Directly knowing this, the
Realized One does not come to ruin.
, bhaggava, evamakkh
Though I speak and explain like this, certain ascetics and
brahmins misrepresent me with the false, hollow, lying,
o gotamo bhikkhavo ca.
The ascetic Gotama has a distoM
rted perspective, and so
samaye asubhantveva
When one enters and remains in the liberation of the
beautiful, at that time one only perceives what is ugly.
samaye asubhantveva
viharati, subhantveva tasmi
When one enters and remains in the liberation of the
beautiful, at that time one only perceives what is
Te ca, bhante, vipar
dahanti bhikkhavo ca.
They are the ones with a distorted perspective, sir, who
regard the Buddha and the mendicants in this way.
ante, bhagavati. Pahoti me
upasampajja vihareyyan
dent that the Buddha is capable of
teaching me so that I can enter and remain in the liberation
s hard for you to enter and remain in the liberation oM
the beautiful, since you have a di
preference, practice, and tradition.
, bhaggava, yo ca te aya
Come now, Bhaggava, carefully preserve the con
that you have in me.
s hard for me to enter and remain in the liberaM
the beautiful, since I have a di
preference, practice, and tradition,
, bhante, bhagavati pas
I shall carefully preserve the con
dence that I have in the
That is what the Buddha said.
Attamano bhaggavagotto paribb
ed, the wanderer Bhaggavagotta was happy with
what the Buddha said.
25. Udumbarikasutta - The
ya 25 - Long Discourses 25
1. On the Wanderer Nigrodha
jagahe viharati gijjhak
At one time the Buddha was staying near R
Tena kho pana samayena nigrodho paribb
Now at that time the wanderer Nigrodha was residing in
s monastery for wanderers, together
with a large assembly of three thousand wanderers.
Then the householder Sandhana left R
jagaha in the middle
of the day to see the Buddha.
nassa gahapatissa etadahosi:
Then it occurred to him,
wrong time to see the Buddha,
s the wrong time to see the esteemed mendicants,
yena nigrodho paribb
t I visit the wanderer Nigrodha at the lady
s monastery for wanderers?
So he went to the monastery of the wanderers.
Tena kho pana samayena nigrodho paribb
Now at that time, Nigrodha was sitting together with a
large assembly of wanderers making an uproar, a dreadful
racket. They engaged in all kinds of unworthy talk, such as
talk about kings, bandits, and ministers; talk about armies,
threats, and wars; talk about food, drink, M
talk about garlands and fragrances; talk about family,
vehicles, villages, towns, cities, and countries; talk about
women and heroes; street talk and well talk; talk about the
departed; motley talk; tales of land and sea; and talk about
being reborn in this or that state of existence.
kho nigrodho paribb
and hushed his own assM
Be quiet, good sirs, don
The householder Sandh
na, a disciple of the ascetic
He is included among the white-clothed lay disciples of the
ascetic Gotama, who is residing near R
Such venerables like the quiet, are educated to be quiet,
and praise the quiet.
Hopefully if he sees that our assembly is quiet he
Then those wanderers fell silent.
no gahapati yena nigrodho
na went up to the wanderer Nigrodha, and
exchanged greetings with him.
When the greetings and polite conversation were over, he
sat down to one side and said to Nigrodha,
The way the wanderers make an uproar as they sit
together and talk about all kinds of unworthy topics is one
erent to the way the Buddha frequents remote
in the wilderness and the forest that are quiet and
still, far from the madding crowd, remote from human
vutte, nigrodho paribb
na said this, Nigrodha said to him,
Surely, householder, you should know better! With whom
does the ascetic Gotama converse? WiM
engage in discussion? With whom does he achieve lucidity
Staying in empty huts has destroyed the ascetic Gotama
wisdom. Not frequenting assemblies, he is unable to hold a
He just lurks on the periphery.
s just like the nilgai antelope, circling around andM
lurking on the periphery.
Please, householder, let the ascetic Gotama come to this
ll sink him with just one question! I
over and wrap him up like a hollow pot!
With clairaudience that is puri
ed and superhuman, the
Buddha heard this discussion between the householder
na and the wanderer Nigrodha.
Then the Buddha descended VultM
went to the peacocks
feeding ground on the bank of the
, where he practiced walking meditation in the
kho nigrodho paribb
and hushed his own assembly:
t make a sound. The ascetic
Gotama is walking meditation on the bank of the
The venerable likes quiet and praises quiet.
Hopefully if he sees that our assembly is quiet he
ll ask him this question:
ma so, bhante, bhagavato dhammo, yena
vake vineti, yena bhagavat
Sir, what teaching do you use to guide your disciples,
through which they claim solace in the fundamental
purpose of the spiritual life?
Then those wanderers fell silent.
cation in Disgust of Sin
yena nigrodho paribM
Then the Buddha went up to the wanderer Nigrodha,
Atha kho nigrodho paribb
etu kho, bhante, bhagav
Come, Blessed One! Welcome, Blessed One!
kho, bhante, bhagav
s been a long time since you took the opportunity to come
datu, bhante, bhagav
Please, sir, sit down, this sM
The Buddha sat on the seat spread out,
Nigrodhopi kho paribb
while Nigrodha took a low seat and sat to one side.
The Buddha said to him,
ya nuttha, nigrodha, etarahi kath
Nigrodha, what were you sitting talking about just now?
vutte, nigrodho paribb
Well, sir, I saw you walking meditation and said:
If the ascetic Gotama comes, I
ll ask him this question:
ma so, bhante, bhagavato dhammo, yena
vake vineti, yena bhagavat
Sir, what teaching do you use to guide your disciples,
through which they claim solace in the fundamental
purpose of the spiritual life?
kho no, bhante, antar
This is the conversation that was un
s hard for you to understand this, Nigrodha, since you
erent view, creed, preference, practice, and
Please ask me a question about the higher morti
disgust of sin in your own tradition:
, bhante, tapojigucch
How are the conditions for the morti
cation in disgust of
sin completed, and how are they incomplete?
When he said this, those wanderers made an uproar,
assa gotamassa mahiddhikat
s amazing! The ascetic Gotama has such
power and might! For he sets aside his own doctrine and
invites discussion on the doctrine of others!
Atha kho nigrodho paribb
Then Nigrodha, having quieted those wanderers, said to
kho, bhante, tapojigucch
cation in disgust of sin, regarding it as
essential and clinging to it.M
nu kho, bhante, tapojigucch
How are the conditions for the morti
cation in disgust of sin
completed, and how are they incomplete?
Idha, nigrodha, tapass
palekhano, naehibhaddantiko,
er goes naked, ignoring conventions.
They lick their hands, and don
t come or wait when asked.
t consent to food brought to them, or food
prepared on purpose for them, or an invitation for a meal.
hito hoti, na yattha makkhik
t receive anything from a pot or bowl; or from
someone who keeps sheep, or who has a weapon or a
shovel in their home; or where a couple is eating; or where
there is a woman who is pregnant, breast-feeding, or who
has a man in her home; or where there
ies buzzing. They accept no
sh or meat or liquor or wine,
peti, sattahipi datt
They go to just one house for alms, taking just one
mouthful, or two houses and two mouthfuls, up to seven
houses and seven mouthfuls. They feed on one saucer a day,
two saucers a day, up to seven saucers a day.
nuyogamanuyutto viharati.
They eat once a day, once every second day, up toM
week, and so on, even up to once a fortnight. They live
committed to the practice of eating food at set intervals.
hoti, daddulabhakkho v
hoti, gomayabhakkho v
peti pavattaphalabhoj
They eat herbs, millet, wild rice, poor rice, water lettuce,
rice bran, scum from boM
cow dung. They survive on forest roots and fruits, or eating
reti, ajinakkhipampi
reti, kesakambalampi dh
They wear robes of sunn hemp, mixed hemp, corpse-
wrapping cloth, ragsM
, lodh tree bark, antelope hide (whole
or in strips), kusa grass, bark, wood-chips, human hair,
horse-tail hair, or owls
kesamassulocakopi hoti
They tear out their hair and beard, committed to this
They constantly stand, refusing seats.
They squat, committed to persisting in the squatting
They lie on a mat of thorns, making a mat of thorns their
phalakaseyyampi kappeti, tha
ilaseyyampi kappeti,
They make their bed on a plank, or the bare ground.
They lie only on one side.
They wear dust and dirt.
They stay in the open air.
They sleep wherever they lay their mat.
They eat unnatural things, committed to the practice of
t drink, committed to the practice of not drinking
yatatiyakampi udakorohan
re committed to the practice of immersion in water
three times a day, including the evening.
What do you think, Nigrodha?
If this is so, is the morti
cation in disgust of sin complete, or
Clearly, sir, if that is so the morti
cation in disgust of sin is
complete, not incomplete.
ya anekavihite upakkilese vad
But even such a completed morti
cation has many defects,
pana, bhante, bhagav
But how does the Buddha say that even such a completed
cation has many defects?
Idha, nigrodha, tapass
attamano hoti paripu
er undertakes a practice of morti
re happy with that, as they
ve got all they wished for.
Yampi, nigrodha, tapass
attamano hoti paripu
Ayampi kho, nigrodha, tapassino upakkileso hoM
This is a defect in that morti
Furthermore, a morti
er undertakes a practice of
cation. They glorify themselves and put others down
Yampi, nigrodha, tapass
Ayampi kho, nigrodha, tapassino upakkileso hoti.
This too is a defect in that morti
majjati mucchati pam
Furthermore, a morti
er undertakes a practice of
cation. They become indulgent and infatuated and
fall into negligence on account of that.
Yampi, nigrodha, tapass
majjati mucchati pam
Ayampi kho, nigrodha, tapassino upakkileso hoti.
This too is a defect in that morti
rasilokena attamano hoti
Furthermore, a morti
er undertakes a practice of
cation. They generate possessions, honor, and
popularity through that morti
ve got all they wished for.
Yampi, nigrodha, tapass
abhinibbatteti, so tena
rasilokena attamano hoti
Ayampi kho, nigrodha, tapassiM
This too is a defect in that morti
Furthermore, a morti
er undertakes a practice of
cation. They generate possessions, honor, and
popularity through that morti
cation. They glorify
themselves and put others down on account of that.
Yampi, nigrodha, tapass
abhinibbatteti, so tena
Ayampi kho, nigrodha, tapassino upakkileso hoti.
This too is a defect in that morti
rasilokena majjati mucchati
Furthermore, a morti
er undertakes a practice of
cation. They generate possessions, honor, and
indulgent and infatuated and fall into negligence on
Yampi, nigrodha, tapass
abhinibbatteti, so tena
rasilokena majjati mucchati
Ayampi kho, nigrodha, tapassino upakkileso hoti.
This too is a defect in that morti
Furthermore, a morti
er becomes fussy about food, saying,
This agrees with me, this doesn
ca khvassa nakkhamati, ta
t agree with them they reluctantly give up.
panassa khamati, ta
But what does agree with them they eat tied, infatuated,
attached, blind to the drawbacks, and not understanding
ayampi kho, nigrodha, tapassino upakkilesM
This too is a defect in that morti
rasilokanikantihetu:
Furthermore, a morti
er undertakes a practice of
cation out of longing for possessions, honor, and
popularity, thinking,
Kings, royal ministers, aristocrats, brahmins, householders,
and sectarians will honor me!
ayampi kho, nigrodha, tapasM
sino upakkileso hoti.
This too is a defect in that morti
Furthermore, a morti
er rebukes a certain ascetic or
But what is this one doing, living in abundance! According
s doctrine, everything
plants propagated from roots, stems, cuttings, or joints; and
those from regular seeds as the
is crunched together
like the thunder of a tooth-hammer!
ayampi kho, nigrodha, tapassino upakkileso hoti.
This too is a defect in that morti
Furthermore, a morti
er sees a certain ascetic or brahmin
being honored, respected, esteemed, and venerated among
This one, who lives in abundance, is honored, respected,
esteemed, and venerated among good families.
kulesu na sakkaronti
er who lives rough, am not honored,
respected, esteemed, and venerated among good families.
Thus they give rise to jealousy and stinginess regarding
ayampi kho, nigrodha, tapassino upakkileso hoti.
This too is a defect in that morti
Furthermore, a morti
er sits meditation only when people
ayampi kho, nigrodha, tapassino upakkileso hoti.
This too is a defect in that mM
Furthermore, a morti
er sneaks about among families,
This is part of my morti
cation; this is part of my
ayampi kho, nigrodha, tapassino upakkileso hoti.
This too is a defect in that morti
Furthermore, a morti
er sometimes behaves in an
When asked whether something agrees with them, they say
it does, even though it doesn
Or they say it doesn
t, even though it does.
Thus they tell a deliberate lie.
ayampi kho, nigrodha, tapassino upakkileso hoti.
This too is a defect in that morti
Furthermore, a morti
er disagrees with the way that the
Realized One or their disciple teaches Dhamma, even when
they make a valid point.
ayampi kho, nigrodha, tapassino upakkileso hoti.
This too is a defect in that morti
Furthermore, a morti
er is irritable and hostile
Yampi, nigrodha, tapass
Ayampi kho, nigrodha, tapassino upakkileso hoti.
ensive and contemptuous
devious and deceitful
they have wicked desires, falling under the sway of wicked
they have wrong view, being attached to an extremist view
re attached to their own views, holding them tight, and
Yampi, nigrodha, tapass
Ayampi kho, nigrodha, tapassino upakkileso hoti.
This too is a defect in that morti
What do you think, Nigrodha?
cations defective or not?
kho ime, bhante, tapojigucch
, bhante, vijjati ya
sabbeheva imehi upakkilesehi samann
s possible that a morti
er might have all of these defects,
let alone one or other of them.
On Reaching the Shoots
Idha, nigrodha, tapass
na attamano hoti na paripu
Firstly, Nigrodha, a morti
er undertakes a practice of
re not happy with that, as they still
t got all they wished for.
Yampi, nigrodha, tapass
na attamano hoti na paripu
re pure on that point.
Furthermore, a morti
er undertakes a practice of
t glorify themselves or put others
down on account of that.
re pure on that point.
na majjati na mucchati na
rasilokena na attamano hoti na
Furthermore, a morti
er undertakes a practice of
cation. They generate possessions, honor, and
popularity through that morti
with that, as they still haven
t got all they wished for
t glorify themselves and put others down on
account of possessions, honor, and popularity
rasilokena na majjati na mucchati
t become indulgent because of it
re pure on that point.
Furthermore, a morti
t become fussy about food,
This agrees with me, this doesn
ca khvassa nakkhamati, ta
t agree with them they readily giveM
panassa khamati, ta
But what does agree with them they eat without being tied,
infatuated, attached, blind to the drawbacks, and not
understanding the escape.
re pure on that point.
rasilokanikantihetu:
Furthermore, a morti
t undertake a practice of
cation out of longing for possessions, honor, and
Kings, royal ministers, aristocrats, brahmins, householders,
and sectarians will honor me!
re pure on that point.
Furthermore, a morti
But what is this one doing, living in abundance! According
s doctrine, everything
plants propagated from roots, stems, cuttings, or joints; and
those from regular seeds as the
is crunched together
re pure on that point.
Furthermore, a morti
er sees a certain ascetic or brahmin
being honored, respected, esteemed, and venerated among
It never occurs to them,
This one, who lives in abundance, is honored, respected,
esteemed, and venerated among good families.
kulesu na sakkaronti
er who lives rough, am not honored,
respected, esteemed, and venerated among good families.
t give rise to jealousy and stinginess
regarding families.M
re pure on that point.
Furthermore, a morti
t sit meditation only when
people can see them.
re pure on that point.
Furthermore, a morti
This is part of my morti
cation; this is part of my
re pure on that point.
Furthermore, a morti
er never behaves in an underhand
When asked whether something agrees with them, they say
Or they say it does when it does.
t tell a deliberate lie.
re pure on that point.
Furthermore, a morti
er agrees with the way that the
Realized One or their disciple teaches DM
re pure on that point.
Furthermore, a morti
er is not irritable and hostile
Yampi, nigrodha, tapass
akkodhano hoti anupan
ensive and contemptuous
devious and deceitful
atthaddho hoti anatim
t have wicked desires
re not attached to their own views, holding them tight,
and refusing to let go.
Yampi, nigrodha, tapass
re pure on that point.
What do you think, Nigrodha?
If this is so, is the morti
cation in disgust of sin puri
Clearly, sir, it isM
ed. It has reached the peak and the
Na kho, nigrodha, ett
No, Nigrodha, at this point the morti
cation in disgust of
sin has not yet reached the peak and the pith.
Rather, it has only reached the shoots.
2.3. Parisuddhatacappattakath
2.3. On Reaching the Bark
pana, bhante, tapojigucch
But at what point, sir, doesM
cation in disgust of
sin reach the peak and the pith?
dhu me, bhante, bhagav
Please help me reach the peak and the pith!
Idha, nigrodha, tapass
Nigrodha, take a morti
er who is restrained in the fourfold
ca, nigrodha, tapass
er restrained in the fourfold restraint?
Idha, nigrodha, tapass
t kill living creatures, doesn
get others to kill, and doesn
t approve of killing.
t steal, get others to steal, or approve of stealing.
t lie, get others to lie, or approve of lying.
t expect rewards from their practice, they don
lead others to expect rewards, and they don
kho, nigrodha, tapass
er is restrained in the fourfold restraint.
Yato kho, nigrodha, tapass
cassa hoti tapassit
er has the fourfold restraintM
They step forward, not falling back.
They frequent a secluded lodging
a wilderness, the root of
a tree, a hill, a ravine, a mountain cave, a charnel ground, a
forest, the open air, a heap of straw.
After the meal, they return from alms-round, sit down cross-
legged with their body straight, and establish mindfulness
Giving up desire for the world, they meditate with a heart
rid of desire, cleansing the mind of desire.
Giving up ill will and malevolence, they meditate with a
mind rid of ill will, full of compassion for all living beings,
cleansing the mind of ill will.
ya vigatathinamiddho viharati
Giving up dullness and drowsiness, they meditate with a
mind rid of dullness and drowsiness, perceiving light,
mindful and aware, cleansing the mind of dullness and
pasantacitto, uddhaccakukkucc
Giving up restlessness and remorse, they meditate without
restlessness, their mind peaceful inside, cleansing the mind
of restlessness and remorse.
avicikiccho viharati
kusalesu dhammesu, vicikicch
Giving up doubt, they meditate having gone beyond doubt,
not undecided about skillful qualities, cleansing the mind of
ya cetaso upakkilese
ve hindrances, corruptions of the heart
. Iti uddhamadho tiriya
vipulena mahaggatena appam
Then they meditate spreading a heart full of love to one
direction, and to the secM
ond, and to the third, and to the
fourth. In the same way above, below, across, everywhere,
all around, they spread a heart full of love to the whole
abundant, expansive, limitless, free of enmity and ill
They meditate spreading a heart full of compassion
They meditate spreading a heart full of rejoicing
. Iti uddhamadho tiriya
vipulena mahaggatena appam
They meditate spreading a heart full of equanimity to one
direction, and to the second, and to the third, and to the
fourth. In the same way above, below, across, everywhere,
all around, they spread a heart full of equanimity to the
abundant, expansive, limitless, free of enmity
What do you think, Nigrodha?
If this is so, is the morti
cation in disgust of sin puri
Clearly, sir, it is puri
ed. It has reached the peak and the
Na kho, nigrodha, ett
a, at this point the morti
cation in disgust of
sin has not yet reached the peak and the pith.
api ca kho tacappatt
Rather, it has only reached the bark.
2.4. Parisuddhaphegguppattakath
2.4. On Reaching the Softwood
pana, bhante, tapojigucch
But at what point, sir, does the morti
cation in disgust of
sin reach the peak and the pith?
dhu me, bhante, bhagav
Please help me reach the peak and the pith!
Idha, nigrodha, tapass
Nigrodha, take a morti
er who is restrained in the fourfold
ca, nigrodha, tapass
yato kho, nigrodha, tapass
cassa hoti tapassit
ya cetaso upakkileseM
ve hindrances, corruptions of the heart
Then they meditate spreading a heart full of love
vipulena mahaggatena
so tato cuto amutra udap
They recollect many kinds of past lives, that is, one, two,
ve, ten, twenty, thirty, forty,
thousand, a hundred thousand rebirths; many eons of the
world contracting, many eons of the world expanding, many
eons of the world contracting and expanding. They
There, I was named this, my claM
looked like this, and that was my food. This was how I felt
pleasure and pain, and that was how my life ended. When I
passed away from that place I was reborn somewhere else.
There, too, I was named this, my clan was that, I looked like
this, and that was my food. This was how I felt pleasure and
pain, and that was how my life ended. When I passed away
from that place I was reborn here.
And so they recollect
their many kinds of past lives, with features and details.
What do you think, Nigrodha?
If this is so, is the morti
cation in disgust of sin puri
hoti, no aparisuddh
Clearly, sir, it is puri
ed. It has reached the peak and the
Na kho, nigrodha, ett
No, Nigrodha, at this pM
cation in disgust of
sin has not yet reached the peak and the pith.
api ca kho phegguppatt
Rather, it has only reached the softwood.
3. Parisuddhaaggappattas
3. On Reaching the Heartwood
pana, bhante, tapojigucch
But at what point, sir, does the morti
cation in disgust of
sin reach the peak and the pith?
dhu me, bhante, bhagav
Please help me reach the peak and the pith!
Idha, nigrodha, tapass
Nigrodha, take a morti
er who is restrained in the fourfold
ca, nigrodha, tapass
yato kho, nigrodha, tapass
cassa hoti tapassit
ya cetaso upakkilesM
ve hindrances, corruptions of the heart
Then they meditate spreading a heart full of love
vipulena mahaggatena
They recollect many kinds of past lives, with features and
nusakena satte passati cavam
yaduccaritena samann
manosucaritena samann
ti. Iti dibbena cakkhun
nusakena satte passati cavam
With clairvoyance that is puri
ed and superhuman, they see
sentient beings passing away and being reborn
and superior, beautiful and ugly, in a good place or a bad
place. They understand how sentient beings are reborn
according to their deeds:
These dear beings did bad things
by way of body, speech, and mind. They spoke ill of the
noble ones; they had wrong view; and they chose to act out
of that wrong view. When their body breaks up, after death,
in a place of loss, a bad place, the
underworld, hell. These dear beings, however, did good
things by way of body, speech, and mind. They never spoke
ill of the noble ones; they had right view; and they chose to
act out of that right view. When their body breaks up, after
re reborn in a good place, a heavenly realm.
And so, with clairvoyance that is puri
they see sentient beings passing away and being reborn
inferior and superior, beautiful and ugly, in a good placM
a bad place. They understand how sentient beings are
reborn according to their deeds.
What do you think, Nigrodha?
If this is so, is the morti
cation in disgust of sin puri
Clearly, sir, it is puri
ed. It has reached the peak and the
kho, nigrodha, tapojigucch
Nigrodha, at this point the morti
cation in disgust of sin
has reached the peak and the pith.
Iti kho, nigrodha, ya
Nigrodha, remember you said this to me:
ma so, bhante, bhagavato dhammo, yena
vake vineti, yena bhagavat
Sir, what teaching do you use to guide your disciples,
rough which they claim solace in the fundamental
purpose of the spiritual life?
vake vinemi, yena may
Well, there is something better and
what I use to guide my disciples, through which they claim
solace in the fundamental purpose of the spiritual life.
When he said this, those wanderers made an uproar,
re lost, and so is our tradition! We don
know anything better or
4. Nigrodha Feels Depressed
Then the householder Sandh
Obviously, now these wanderers want to listen to what the
re paying attention and applying their
minds to understand!
So he said to the wanderer Nigrodha,
iti kho, bhante nigrodha, ya
Nigrodha, remember you said this to me:
Surely, householder, you should know better! With whom
does the ascetic Gotama converse? With whom does he
engage in discussion? With whom does he achieve lucidity
Staying in empty huts has destroyed the ascetic Gotama
wisdom. Not frequenting assemblies, he is unable to hold a
discussion. He just lurks on the periphery.
s just like the nilgai antelope, circling around and
lurking on the periphery.
Please, householder, let the ascetic Gotama come to this
ll sink him with just one question! I
over and wrap him up like a hollow pot!
kho so, bhante, bhagav
Now the Blessed One, perfected and fully awakened, has
arrived here. Why don
t you send him out of the assembly to
the periphery like a nilgai antelope? Why don
with just one question? Why don
t you roll him over and
wrap him up like a hollow pot?
vutte, nigrodho paribb
to pattakkhandho adhomukho pajjh
When he said this, Nigrodha sat silent, embarrassed,
shoulders drooping, downcast, depressed, with nothing to
Knowing this, the Buddha said to him,
Is it really true, Nigrodha
are those your words?
s true, sir, those are my words. It was foolish, stupid, and
What do you think, Nigrodha?
Have you heard that wanderers of the past who were
elderly and senior, the teachers of teachers, said that
su te bhagavanto sa
when the perfected ones, the fully awakened Buddhas of
the past came together, they made an uproar, a dreadful
racket as they sat and talked about all kM
like you do in your tradition these days?
su te bhagavanto ara
Or did they say that the Buddhas frequented remote
lodgings in the wilderness and the forM
est that are quiet and
still, far from the madding crowd, remote from human
t for retreat, like I do these days?
I have heard that wanderers of the past who were elderly
and senior, said that
when the perfected ones, the fully awakened Buddhas of
the past came together, they didn
like I do in my tradition these days.
su te bhagavanto ara
They said that the Buddhas of the past frequented remote
lodgings in the wilderness, like the Buddha does these
Tassa te, nigrodha, vi
ussa sato mahallakassa na
Nigrodha, you are a sensible and mature man. Did it not
deseti, parinibbuto so
The Blessed One is awakened, tamed, serene, crossed over,
and extinguished. And he teaches Dhamma for awakening,
taming, serenity, crossing over, and extinguishment
5. Brahmacariyapariyos
5. The Culmination of the Spiritual Path
vutte, nigrodho paribb
I have made a mistake, sir. It was foolish, stupid, and
unskillful of me to speak in that way.
Tassa me, bhante, bhagav
Please, sir, accept my mistake for what it is, so I will restrain
, nigrodha, accayo accagam
Indeed, Nigrodha, you made a mistake. It was foolish,
stupid, and unskillful of you to speak iM
But since you have recognized your mistake for what it is,
and have dealt with it properly, I accept it.
, nigrodha, ariyassa vinaye, yo accaya
For it is growth in the training of the noble one to recognize
a mistake for what it is, deal with it properly, and commit to
kho pana, nigrodha, eva
Nigrodha, this is what I say:
Let a sensible person come
neither devious nor deceitful,
a person of integrity. I teach and instruct them.
pabbajanti, tadanuttara
upasampajja viharissati sattavass
By practicing as instructed they will realize the supreme
end of the spiritual path in this very life, in seven years.
They will live having achieved with their own insight the
goal for which gentlemen rightly go forth from the lay life to
hantu, nigrodha, satta vass
Let alone seven years.
Let a sensible person come
neither devious norM
a person of integrity. I teach and instruct them.
pabbajanti, tadanuttara
upasampajja viharissati cha vass
By practicing as instructed they will realize the supreme
end of the spiritual path in this very life, in six years
pabbajanti, tadanuttara
upasampajja viharissati satta m
hantu, nigrodha, satta m
Let alone a fortnight.
Let a sensible personM
neither devious nor deceitful,
a person of integrity. I teach and instruct them.
pabbajanti, tadanuttara
upasampajja viharissati satt
By practicing as instructed they will realize the supreme
end of the spiritual path in this very life, in seven days.
erers Feel Depressed
kho pana te, nigrodha, evamassa:
Nigrodha, you might think,
The ascetic Gotama speaks like this because he wants
But you should not see it like this.
Let your teacher remain your teacher.
kho pana te, nigrodha, evamassa:
The ascetic Gotama speaks like this because he wants us to
give up our recitation.
But you should not see it like this.
Yo eva vo uddeso so eva vo uddeso hotu.
Let your recitation remain as it is.
kho pana te, nigrodha, evamassa:
The ascetic Gotama speaks like this because he wants us to
give up our livelihood.
But you should not see it like this.
Let your livelihood remain as it is.
kho pana te, nigrodha, evamassa:
The ascetic Gotama speaks like this because he wants us to
start doing things that are unskillful and considered
unskillful in our tradition.
But you should not see it like this.
Let those things that are unskillful and considered unskillful
in your tradition remain as they are.
kho pana te, nigrodha, evamassa:
The ascetic Gotama speaks like this because he wants us to
stop doing things that are skillful and cM
onsidered skillful in
But you should not see it like this.
Let those things that are skillful and considered skillful in
your tradition remain as they are.
, nigrodha, neva antev
mi, napi ye vo dhamm
mi, napi ye vo dhamm
I do not speak for any of these reasons.
Santi ca kho, nigrodha, akusal
Nigrodha, there are things that are unskillful, corrupted,
leading to future lives, hurtful, resulting in su
ebirth, old age, and death. I teach Dhamma so that
those things may be given up.
When you practice accordingly, corrupting qualities will be
given up in you and cleansing qualities will grow. You
enter and remain in the fullness and abundance of wisdom,
having realized it wiM
th your own insight in this very life.
When this was said, those wanderers sat silent, dismayed,
shoulders drooping, downcast, depressed, with nothing to
say, as if their minds were possessed by M
Atha kho bhagavato etadahosi:
Then the Buddha thought,
sabbepime moghapuris
lish people have been touched by the Wicked
For not even a single one thinks,
Come, let us lead the spiritual life under the ascetic
Gotama for the sake of enlightenment
Then the Buddha, having roared his lion
s monastery for wanderers, rose into the air
and landed on Vulture
Meanwhile, the householder Sandh
na just went back to
26. Cakkavattisutta - The Wheel-
ya 26 - Long Discourses 26
1. Taking Refuge in Oneself
At one time the Buddha was staying in the land of the
There the Buddha addressed the mendicants,
bhagavato paccassosu
The Buddha said this:
, bhikkhave, viharatha attasara
Mendicants, be your own island, your own refuge, with no
other refuge. Let the teaching be your island and your
refuge, with no other refuge.
ca pana, bhikkhave, bhikkhu attad
And how does a mendicant do this?
Idha, bhikkhave, bhikkhu k
They meditate observing an aspect of the body
aware, and mindful, rid of desire and aversion for the
They meditate observing an aspect of feelings
vineyya loke abhijjh
keen, aware, and mindful, rid of desire and
aversion for the world.
kho, bhikkhave, bhikkhu attad
s how a mendicant is their own island, their own
refuge, with no other refuge. That
teaching be their island and their refuge, with no other
Gocare, bhikkhave, caratha sake pettike visaye.
You should roam inside your own territory, the domain of
Gocare, bhikkhave, carata
sake pettike visaye na
If you roam inside your own territory, the domain of your
t catch you or get holM
It is due to undertaking skillful qualities that this merit
Once upon a time, mendicants, there was a king named
hanemi who was a wheel-turning monarch, a just and
ed king. His dominion extended to all four sides, he
achieved stability in the country, and he possessed the
He had the following seven treasures:
yakaratanameva sattama
the wheel, the elephant, the horse, the jewel, the woman,
the treasurer, and the counselor as the seventh treasure.
He had over a thousand sons who were valiant and heroic,
crushing the armies of his enemies.
asatthena dhammena abhivijiya ajjh
After conquering this land girt by sea, he reigned by
principle, without rod or sword.
Atha kho, bhikkhave, r
ears, many hundred years, many
thousand years had passed, King Da
hanemi addressed one
, ambho purisa, passeyy
My good man, when you see that the heavenly wheel-
treasure has receded back from its place, please tell me.
ti kho, bhikkhave, so puriso ra
hanemissa paccassosi.
kho, bhikkhave, so puriso bM
After many thousand years had passed, that man saw that
the heavenly wheel-treasure had receded back from its
place. So he went to King Da
sire, you should know that your heavenly wheel-
treasure has receded back from its place.
Atha kho, bhikkhave, r
So the king summoned the crown prince and said,
Dear prince, my heavenly wheel-treasure has receded back
o cakkavattissa dibba
when this happens to a wheel-turning monarch, he does not
I have enjoyed human pleasures. Now it is time for me to
seek heavenly pleasures.
Come, dear prince, rule this land surrounded by ocean!
my hair and beard, dress in ocher robes,
and go forth from the lay life to homelessness.
Atha kho, bhikkhave, r
And so, after carefully instructing the crown prince in
his hair and beard,
dressed in ocher robes,M
and went forth from the lay life to
hapabbajite kho pana, bhikkhave, r
Seven days later the heavenly wheel-treasure vanished.
Atha kho, bhikkhave, a
Then a certain man approached the newly anointed
aristocrat king and said,
Please sire, you should know that the heavenly wheel-
treasure has vanished.
Atha kho, bhikkhave, r
dibbe cakkaratane antarahite anattamano ahosi,
At that the king was unhappy and experienced
He went to the royal sage and said,
Please sire, you should know that the hM
treasure has vanished.
vutte, bhikkhave, r
When he said this, the royal sage said to him,
ta, dibbe cakkaratane antarahite
t be unhappy at the vanishing of the wheel-treasure.
My dear, the wheel-treasure is not inherited from your
riye cakkavattivatte vatt
Come now, my dear, implement the noble duties of a wheel-
cakkavattivatte vattam
fteenth day sabbath,
having bathed your head and gone upstairs in the stilt
o observe the sabbath
treasure will appear to you, with a thousand spokes, with
rim and hub, complete in every detail.
2.1. Cakkavattiariyavatta
2.1. The Noble Duties of a Wheel-Turning Monarch
But sire, what are the noble duties of a wheel-turning
dhammaddhajo dhammaketu dhamm
khattiyesu anuyantesu
agahapatikesu negamaj
Well then, my dear, relying only on principle
respecting, and venerating principle, having principle as
ag, banner, and authority
provide just protection
and security for your court, troops, aristocrats, vassals,
brahmins and householders, people of townM
ascetics and brahmins, beasts and birds.
Do not let injustice prevail in the realm.
Pay money to the penniless in the realm.
And there are ascetics and brahmins in the realm who avoid
intoxication and negligence, are settled in patience and
gentleness, and who tame, calm, and extinguish themselves.
From time to time you should go up to them and ask:
Sirs, what is skillful? What is unskillful? What is
blameworthy? What is blameless? What should be
cultivated? What should not be cultivated? Doing what
leads to my lasting harm and su
ering? Doing what leads to
my lasting welfare and happiness?
Having heard them, you should reject what is unskillful and
undertake and follow what is skillful.
These are the noble duties of a wheel-turning monarch.
2.2. The Wheel-Treasure Appears
ti kho, bhikkhave, r
cakkavattivatte vatti.
replied the new king to the royal sage.
And he implemented the noble duties of a wheel-turning
Tassa ariye cakkavattivatte vattam
tadahuposathe pannarase s
uposathikassa uparip
hile he was implementing them, on a
sabbath, he had bathed his head and gone upstairs in the
stilt longhouse to observe the sabbath.
And the heavenly wheel-treasure appeared to him, with a
thousand spokes, with rim and hub, complete in every
Seeing this, the king thought,
bhisittassa tadahuposathe pannarase
tassa uposathikassa uparip
I have heard that when the heavenly wheel-treasure
appears to a king in this way, he becomes a wheel-turning
Am I then a wheel-turning monarch?
Atha kho, bhikkhave, r
Then the anointed king, rising from his seat and arranging
his robe over one shoulder, took a ceremonial vase in his
left hand and besprinkled the wheel-treasure with his right
Roll forth, O wheel-treasure! Triumph, O wheel-treasure!
pavatti, anvadeva r
bhikkhave, padese cakkaratana
Then the wheel-treasure rolled towards the east. And the
king followed it together with his army of four divisions. In
whatever place the wheel-treasure stood still, there the
king came to stay together with his army.
Ye kho pana, bhikkhave, puratthimM
And any opposing rulers of the eastern quarter came to the
wheel-turning monarch and said,
Come, great king! Welcome, great king! We are yours,
great king, instruct us.
The wheel-turning monarch said,
o na hantabbo, adinna
Do not kill living creatures. Do not steal. Do not commit
sexual misconduct. Do not lie. Do not drink alcohol.
Maintain the current level of taxation.
Ye kho pana, bhikkhave, puratthim
o cakkavattissa anuyant
And so the opposing rulers of the eastern quarter became
, bhikkhave, cakkaratana
Then the wheel-treasure, having plunged into the eastern
ocean and emerged again, rolled towards the south.
pavatti, anvadeva r
Having plunged into the southern ocean and emerged
again, it rolled towards the west.
kho pana, bhikkhave, padese cakkaratana
Ye kho pana, bhikkhave, pacchim
o na hantabbo, adinna
Ye kho pana, bhikkhave, pacchimM
o cakkavattissa anuyant
, bhikkhave, cakkaratana
Having plunged into the western ocean and emerged again,
it rolled towards the north, followed by the king together
with his army of four divisions.
kho pana, bhikkhave, padese cakkaratana
In whatever place the wheel-treasure stood still, there the
king came to stay together with his army.
Ye kho pana, bhikkhave, uttar
And any opposing rulers of the northern quarter came to
the wheel-turning monarch and said,
Come, great king! Welcome, great kM
great king, instruct us.
The wheel-turning monarch said,
o na hantabbo, adinna
Do not kill living creatures. Do not steal. Do not commit
sexual misconduct. Do not lie. Do not drink alcohol.
Maintain the current level of taxation.
Ye kho pana, bhikkhave, uttar
And so the rulers of the northern quarter became his
, bhikkhave, cakkaratana
o cakkavattissa antepura
And then the wheel-treasure, having triumphed over this
land surrounded by ocean, returned to the royal capital.
There it stood still by the gateM
to the royal compound at the
xed to an axle, illuminating the royal
3. On Subsequent Wheel-Turning Monarchs
Dutiyopi kho, bhikkhave, r
And for a second time,
tatiyopi kho, bhikkhave, r
catutthopi kho, bhikkhave, r
camopi kho, bhikkhave, r
hopi kho, bhikkhave, r
ttamopi kho, bhikkhave, r
and a seventh time, a wheel-turning monarch was
established in exactly the same way. And after many years
the seventh wheel-turning monarch went forth, handing the
realm over to the crown prince.
, ambho purisa, passeyy
ti kho, bhikkhave, so puriso ra
cakkavattissa paccassosi.
kho, bhikkhave, so puriso bahunna
Atha kho, bhikkhave, r
o cakkavattissa dibba
Atha kho, bhikkhave, r
hapabbajite kho pana, bhikkhave, r
Seven days later the heavenly wheel-treasure vanished.
Atha kho, bhikkhave, a
Then a certain man approached the newly anointed
aristocrat king and said,
Please sire, you should know that the heavenly wheel-
treasure has vanished.
Atha kho, bhikkhave, r
dibbe cakkaratane antarahite anattamano ahosi.
At that the king was unhappy and experienced
t go to the royal sage and ask about the noble
duties of a wheel-turning monarch.
He just governed the country according to his own ideas.
Tassa samatena janapada
ariye cakkavattivatte vattam
So governed, the nations did not prosper like before, as
they had when former kings implemented the nM
of a wheel-turning monarch.
Atha kho, bhikkhave, amacc
Then the ministers and counselors, the treasury o
icers, guardsmen, and advisers gathered and
na kho te, deva, samatena suda
ariye cakkavattivattM
Sire, when governed according to your own ideas, the
nations do not prosper like before, as they did when former
kings implemented the noble duties of a wheel-turning
vijjanti kho te, deva, vijite amacc
In your realm are found ministers and counselors, treasury
icers, guardsmen, and advisers
ourselves and others
who remember the noble duties of a
wheel-turning monarch.
Please, Your Majesty, ask us about the noble duties of a
wheel-turning monarch.
4. On the Period of Decline
Atha kho, bhikkhave, r
So the anointed king asked the assembled ministers and
counselors, treasury o
and advisers about the noble duties of a wheel-turning
And they answered him.
vidahi, no ca kho adhan
But after listening to them, he didn
and security. Nor did he pay money to the penniless in the
dhane ananuppadiyam
And so poverty grew widespread.
When poverty was widespread, a certain person stole from
others, with the intention to commit theft.
im to the king, saying,
, deva, puriso paresa
Your Majesty, this person stole from others with the
intention to commit theft.
vutte, bhikkhave, r
The king said to that person,
, ambho purisa, paresa
Is it really true, mister, that you stole from others with the
intention to commit theft?
What was the reason?
Atha kho, bhikkhave, r
tassa purisassa dhanamanuppad
So the king paid some money to that person, saying,
, ambho purisa, dhanena attan
pitaro ca posehi, puttad
kammante ca payojehi, sama
With this money, mister, keep yourself alive, and provide
for your mother and father, partners and children. Work for
a living, and establish an uplifting religious donation for
ascetics and brahmins that
s conducive to heaven, ripens in
happiness, and leads to heaven.
ti kho, bhikkhave, so puriso ra
bhisittassa paccassosi.
ataropi kho, bhikkhave, purisM
But then another man stole something from others.
and presented him to the king, saying,
, deva, puriso paresa
Your Majesty, this person stole from others.
vutte, bhikkhave, r
The king said to that person,
, ambho purisa, paresa
Is it really true, mister, that you stole from others?
What was the reason?
Atha kho, bhikkhave, r
tassa purisassa dhanamanuppad
So the king paid some money to that person, saying,
, ambho purisa, dhanena attan
pitaro ca posehi, puttad
kammante ca payojehi, sama
With this money, mister, keep yourself alive, and provide
for your mother and father, partners and children. Work for
a living, and establish an uplifting religious donation for
ascetics and brahmins that
s conducive to heaven, ripens in
happiness, and leads to heaven.
, bhikkhave, so puriso ra
bhisittassa paccassosi.
kho, bhikkhave, manuss
People heard about this:
ye kira, bho, paresa
It seems the king is paying money to anyone who steals
It occurred to them,
t we steal from others?
Atha kho, bhikkhave, a
So then another man stole something from others.
and presented him to the king, saying,
, deva, puriso paresa
Your Majesty, this person stole from others.
vutte, bhikkhave, r
The king said to that person,
, ambho purisa, paresa
Is it really true, mister, that you stole from others?
What was the reason?
Atha kho, bhikkhave, ra
bhisittassa etadahosi:
Then the king thought,
diyissati, tassa tassa
If I pay money to anyone who steals from others, it will only
increase the stealing.
d better make an end of this person,
Atha kho, bhikkhave, r
ato nagarassa sunisedha
Well then, my men, tie this man
s arms tightly behind his
back with a strong rope. Shave his head and march him
t to street and square to square to the beating of
a harsh drum. Then take him out the south gate and make
ti kho, bhikkhave, te puris
they replied, and did as he commanded.
kho, bhikkhave, manuss
People heard about this:
ye kira, bho, paresa
It seems the king is chopping the head o
d better have sharp swords made. Then when we steal
ll make an end of them,
panthaduhanampi upakkami
They had sharp swords made. Then they started to make
raids on villages, towns, and cities, and to infest the
And they chopped the heads o
anyone they stole from.
Iti kho, bhikkhave, adhan
And so, mendicants, from not paying money to the
penniless, poverty became widespread. When poverty was
widespread, theft became widespread. When theft was
widespread, swords became widespread. When swords
, killing living creatures became
widespread. And for the sentient beings among whom
killing was widespread, their lifespan and beauty declined.
Those people lived for 80,000 years, but their children lived
yukesu, bhikkhave, manussesu
Among the people who lived for 40,000 years, a certain
person stole something from others.
and presented him to the king, saying,
, deva, puriso paresa
Your Majesty, this person stole from others.
vutte, bhikkhave, r
The king said to that person,
, ambho purisa, paresa
Is it really true, mister, that you stole from others?
he said, deliberately lying.
Iti kho, bhikkhave, adhan
And so, mendicants, from not paying money to the
penniless, poverty, theft, swords, and killing became
widespread. When killing was widespread, lying became
widespread. And for the sentient beings among whom lying
was widespread, their lifespan and beauty declined.
Those people who lived for 40,000 years had children who
lived for 20,000 years.
yukesu, bhikkhave, manussesu
Among the people who lived for 20,000 years, a certain
person stole something from others.
Someone else reported this to the king,
mo, deva, puriso paresa
Your Majesty, such-and-such person stole from others,
said, going behind his back.
Iti kho, bhikkhave, adhan
And so, mendicants, from not paying money to the
penniless, poverty, theft, swords, killing, and lying became
widespread. When lying was widespread, backbiting
became widespread. And for the sentient beings among
whom backbiting was widespread, their lifespan and beauty
Those people who lived for 20,000 years had children who
lived for 10,000 years.
yukesu, bhikkhave, manussesu
Among the people who lived for 10,000 years, some were
more beautiful than others.
And the ugly beings, coveting the beautifM
adultery with others
Iti kho, bhikkhave, adhan
And so, mendicants, from not paying money to the
penniless, poverty, theft, swords, killing, lying, and
backbiting became widespread. When backbiting was
widespread, sexual misconduct became wideM
for the sentient beings among whom sexual misconduct was
widespread, their lifespan and beauty declined.
Those people who lived for 10,000 years had children who
lived for 5,000 years.
yukesu, bhikkhave, manussesu
Among the people who lived for 5,000 years, two things
harsh speech and talking nonsense.
For the sentient beings among whom these two things were
widespread, their lifespan and beauty declined.
lived for 5,000 years had some children
who lived for 2,500 years, while others lived for 2,000
Among the people who lived for 2,500 years, desire and ill
will became widespread.
For the sentient beings among whom desire and ill will
were widespread, their lifespan and beauty declined.
Those people who lived for 2,500 years had children who
lived for 1,000 years.
yukesu, bhikkhave, manussesu
Among the people who lived for 1,000 years, wrong view
For the sentient beingM
s among whom wrong view was
widespread, their lifespan and beauty declined.
Those people who lived for 1,000 years had children who
yukesu, bhikkhave, manussesu tayo
Among the people who lived for
ve hundred years, three
things became widespread:
illicit desire, immoral greed, and wrong thoughts.
For the sentient beings among whom these three things
were widespread, their lifespan and beauty declined.
appekacce dvevassasat
Those people who lived for
children who lived for two hundred and
others lived for two hundred years.
yukesu, bhikkhave, manussesu
Among the people who lived for two hundred and
years, three things became widespread:
lack of due respect for mother and father, ascetics and
brahmins, and failure to honor the elders in the family.
And so, mendicants, from not paying money to the
penniless, all these things became widespread
harsh speech and talking nonsense,
desire and ill will,
illicit desire, immoral greed, and wrong thoughts,
and lack of due respect for mother and father, ascetics and
brahmins, and failure to honor the elders in the family.
Imesu dhammesu vepulla
For the sentient beinM
gs among whom these things were
widespread, their lifespan and beauty declined.
Those people who lived for two hundred and
children who lived for a hundred years.
5. When People Live for Ten Years
Bhavissati, bhikkhave, so samayo, ya
come a time, mendicants, when these people will
have children who live for ten years.
yukesu, bhikkhave, manussesu
Among the people who live for ten years, girls will be
yukesu, bhikkhave, manussesu im
yissanti, seyyathida
avors will disappear:
ghee, butter, oil, honey, molasses, and salt.
yukesu, bhikkhave, manussesu kudr
The best kind of food will be
pi, bhikkhave, etarahi s
ne rice with meat is the best kind of food today.
evameva kho, bhikkhave, dasavass
yukesu, bhikkhave, manussesu dasa
yissanti, dasa akusalakammapath
ys of doing skillful deeds will totally disappear,
and the ten ways of doing unskillful deeds will explode in
yukesu, bhikkhave, manussesu kusalantipi
na bhavissati, kuto pana kusalassa k
Those people will not even have the word
anyone who does what is skillful.
yukesu, bhikkhave, manussesu ye te
bhavissanti amatteyy
e who disrespects mother and father, ascetics
and brahmins, and fails to honor the elders in the family will
be venerated and praised,
pi, bhikkhave, etarahi matteyy
just as the opposite is venerated and praised today.
evameva kho, bhikkhave, dasavass
manussesu ye te bhavissanti amatteyy
yukesu, bhikkhave, manussesu na
ll be no recognition of the status of mother, aunts, or
wives and partners of teachers and respected people.
loko gamissati yath
The world will become promiscuous, like goats and sheep,
chickens and pigs, and dogs and jackals.
yukesu, bhikkhave, manussesu tesa
do tibbo manopadoso tibba
ll be full of hostility towards each other, with acute ill
will, malevolence, and thoughts of murder.
tupi puttamhi puttassapi m
Even a mother will feel like this for her child, and the child
pitupi puttamhi puttassapi pitari;
father for child, child for father,
brother for sister, and sister for brother.
ll be just like a deer hunter when he sees a deer
of hostility, ill will, malevolence, and thoughts of killing.
evameva kho, bhikkhave, dasavass
tupi puttamhi puttassapi m
pitupi puttamhi puttassapi pitari;
hito bhavissati tibbo by
yukesu, bhikkhave, manussesu satt
satthantarakappo bhavissati.
Among the people who live for ten years, there will be an
interregnum of swords lasting seven days.
During that time they will see each other as beasts.
Sharp swords will appear in their hands,
But then some of those beings will think,
Let us neither be perpetrators nor victims! Why don
hide in thick grass, thick jungle, thick trees, inaccessible
riverlands, or rugged mountains and survive on forest roots
When those seven days have passed, having emerged from
their hiding places and embraced each other, they will
come together in one voice and cry,
How fantastic, dear being, you live! How fantastic, deM
6. The Period of Growth
Then those beings will think,
s because we undertook unskillful things that we
ered such an extensive loss of our relatives.
llful thing should we do?
t we refrain from killing living creatures? Having
undertaken this skillful thing we
Because of undertaking this skillful thing,M
Those people who live for ten years will have children who
live for twenty years.
Then those beings will think,
Because of undertaking this M
skillful thing, our lifespan and
t we do even more skillful things?
What skillful thing should we do?
t we refrain from stealing
and talking nonsense.
t we give up covetousness
tayo dhamme pajaheyy
illicit desire, immoral greed, and wrong thoughts.
t we pay due respect to mother and father,
ascetics and brahmins, honoring the elders in our families?
Having undertaken this skillful thing we
bhavissanti petteyy
rtaking this skillful thing, their lifespan and
Those people who live for twenty years will have children
who live for forty years.
Those people who live for forty years will have children who
live for eighty years,
then a hundred and sixty years,
three hundred and twenty years,
six hundred and forty years,
yukesu, bhikkhave, manussesu
Among the people who live for 80,000 years, girls will be
7. The Time of King Sa
yukesu, bhikkhave, manussesu tayo
Among the people who live for 80,000 years, there will be
ictions: greed, starvation, and old age.
, bhikkhave, manussesu
po iddho ceva bhavissati ph
India will be successful and prosperous. The villages, towns,
and capital cities will be no more than a chicken
yukesu, bhikkhave, manussesu
And the land will be as crowded as hell, just full of people,
like a thicket of rushes or reeds.
yukesu, bhikkhave, manussesu
The royal capital will be our Benares, but renamed
Ketumati. And it will be successful, prosperous, populous,
full of people, with plenty of food.
yukesu, bhikkhave, manussesu
There will be 84,000 cities in IM
ndia, with the royal capital of
yukesu, bhikkhave, manussesu
uppajjissati cakkavatt
And in the royal capital of Ketumati a king named Sa
will arise, a wheel-turning monarch, a just and principled
king. His dominion will extend to all four sides, he will
achieve stability in the country, and possess the seven
ni bhavissanti, seyyathida
He will have the following seven treasures:
yakaratanameva sattama
the wheel, the elephant, the horse, the jewel, the woman,
the treasurer, and the counselor as the seventh treasure.
He will have over a thousand sons who are valiant and
crushing the armies of his enemies.
asatthena dhammena abhivijiya ajjh
After conquering this land girt by sea, he will reign by
principle, without rod or sword.
8. The Arising of the Buddha Metteyya
yukesu, bhikkhave, manussesu
loke uppajjissati araha
anuttaro purisadammas
And the Blessed One named Metteyya will arise in the world
perfected, a fully awakened Buddha, accomplished in
knowledge and conduct, holy, knower of the world, supreme
guide for those who wish to train, teacher of gods and
humans, awakened, blessed
hametarahi loke uppanno araha
anuttaro purisadammas
just as I have arisen today.
He will realize with his own insight this world
s, this population with its ascetics
and brahmins, gods and humans
and make it known to
others, just as I do today.
He will teach the Dhamma that
s good in the beginning,
good in the middle, and good in the end, meaningful and
well-phrased. And he will reveal a spiritual practice that
entirely full and pure,
hametarahi anekasata
He will look after a Sa
gha of many thousand mendicants,
just as I look after a Sa
gha of many hundreds today.
Atha kho, bhikkhave, sa
kha will have the sacri
been built by King Mah
metteyyassa bhagavato arahato
sambuddhassa santike kesamassu
After staying there, he will give it away to ascetics and
brahmins, paupers, vagrants, travelers, and beggars. Then,
his hair and beard and dressed in ocher
robes, he will go forth from the lay lifM
e to homelessness in
pahitatto viharanto nacirasseva
pabbajanti, tadanuttara
upasampajja viharissati.
Soon after going forth, living withdrawn, diligent, keen, and
resolute, he will realize the supreme end of the spiritual
path in this very life. He will live haM
ving achieved with his
own insight the goal for which gentlemen rightly go forth
from the lay life to homelessness.
, bhikkhave, viharatha attasara
Mendicants, be your own island, your own refuge, with no
other refuge. Let the teaching be your island and your
refuge, with no other refuge.
ca, bhikkhave, bhikkhu attad
does a mendicant do this?
Idha, bhikkhave, bhikkhu k
s when a mendicant meditates by observing an aspect of
keen, aware, and mindful, rid of desire and
aversion for the world.
They meditate observing an aspect of feelings
vineyya loke abhijjh
keen, aware, and mindful, rid of desire and
aversion for the world.
kho, bhikkhave, bhikkhu attad
s how a mendicant is their own island, their own
refuge, with no other refuge. That
teaching be their island and their refuge, with no other
9. On Long Life and Beauty for Mendicants
Gocare, bhikkhave, caM
ratha sake pettike visaye.
Mendicants, you should roam inside your own territory, the
domain of your fathers.
Gocare, bhikkhave, carant
sake pettike visaye
hissatha, bhogenapi va
Doing so, you will grow in life span, beauty, happiness,
ca, bhikkhave, bhikkhuno
And what is long life for a mendicant?
Idha, bhikkhave, bhikkhu
s when a mendicant develops the basis of psychic power
that has immersion due to enthusiasm, and active e
They develop the basis of psychic power that has immersion
due to energy, and active e
They develop the basis of psychic power that has immersion
due to mental development, and activM
They develop the basis of psychic power that has immersion
due to inquiry, and active e
Having developed and cultivated these four bases of psychic
power they may, if they wish, live on for the eon or what
kho, bhikkhave, bhikkhuno
his is long life for a mendicant.
ca, bhikkhave, bhikkhuno va
And what is beauty for a mendicant?
Idha, bhikkhave, bhikkhu s
s when a mendicant is ethical, restrained in the monastic
code, conducting themselves well and seeking alms in
suitable places. Seeing danger in the slightest fault, they
kho, bhikkhave, bhikkhuno va
This is beauty for a mendicant.
ca, bhikkhave, bhikkhuno sukhasmi
And what is happiness for a mendicant?
Idha, bhikkhave, bhikkhu vivicceva k
akusalehi dhammehi savitakka
upasampajja viharati.
s when a mendicant, quite secluded from sensual
pleasures, secluded from unskillful qualities, enters and
rst absorption, which has the rapture and
born of seclusion, while placing the mind and keeping
As the placing of the mind and keeping it connected are
stilled, they enter and remain in the second absorption
upasampajja viharati.
kho, bhikkhave, bhikkhuno, sukhasmi
This is happiness for a mendicant.
ca, bhikkhave, bhikkhuno bhogasmi
alth for a mendicant?
Idha, bhikkhave, bhikkhu mett
. Iti uddhamadho tiriya
vipulena mahaggatena
s when a monk meditates spreading a heart full of love to
one direction, and to the second, and to the third, and to
the fourth. In the same way above, below, across,
erywhere, all around, they spread a heart full of love to
abundant, expansive, limitless, free of
enmity and ill will.
They meditate spreading a heart full of compassion
. Iti uddhamadho tiriya
ena mahaggatena appam
equanimity to one direction, and to the second, and to the
third, and to the fourth. In the same way above, below,
across, everywhere, all around, they spread a heart full of
equanimity to the whole world
abundant, expansive,
limitless, free of enmity and ill will.
kho, bhikkhave, bhikkhuno bhogasmi
This is wealth for a mendicant.
ca, bhikkhave, bhikkhuno balasmi
And what is power for a mendicant?
upasampajja viharati.
s when a mendicant realizes the unde
heart and freedom by wisdom in this very life. And they live
having realized it with their own insight due to the ending
kho, bhikkhave, bhikkhuno balasmi
This is power for a mendicant.
Mendicants, I do not see a single power so hard to defeat as
It is due to undertaking skillful qualities that this merit
That is what the Buddha said.
ed, the mendicants were happy with what the
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YA (LONG DISCOURSES)
Translated by Bhikkhu Sujato
asutta - The Origin of
ya 27 - Long Discourses 27
At one time the Buddha was staying near S
Eastern Monastery, in the stilt longhouse of Mig
Tena kho pana samayena v
su parivasanti bhikkhubM
probation among the mendicants in hopes of being
Then in the late afternoon, the Buddha came downstairs
from the longhouse and was walking meditation in the open
air, beneath the shade of the longhouse.
ja, the Buddha is walking meditation in
the open air, beneath the shade of the longhouse.
ll get to hear a Dhamma talk from him.
So they went to the Buddha, bowed, and walkM
Then the Buddha said to V
na akkosanti na paribh
ha, you are both brahmins by birth and clan, and
have gone forth from the lay life to homelessness from a
brahmin family. I hope you don
insults from the brahmM
Taggha no, bhante, br
Actually, sir, the brahmins do insult and abuse us with their
typical insults to the fullest extent.
But how do the brahmins insult you?
Only brahmins are the highest caste; other castes are
Only brahmins are the light caste; other castes are dark.
va sujjhanti, no abr
Only brahmins are puri
Only brahmins are Brahm
s rightful sons, born of his
ve both abandoned the best caste to join an inferior
caste, namely these shavelings, fake ascetics, ri
spawn from the feet of our Kinsman.
This is not right, it
s how the brahmins insult us.
ha, the brahmins are forgetting their
tradition when they say this to you.
va sujjhanti, no abr
Dissanti kho pana, v
iyo utuniyopi gabbhiniyopi vij
For brahmin women are seen menstruating, being
pregnant, giving birth, and breast-feeding.
re born from a brahmin womb they
Only brahmins are the highest caste; other castes are
Only brahmins are the light caste; other castes are dark.
va sujjhanti, no abr
Only brahmins are puri
Only brahmins are BrahmM
s rightful sons, born of his
mouth, born of Brahm
They misrepresent the brahmins, speak falsely, and make
cation in the Four Castes
ha, there are these four castes:
aristocrats, brahmins, merchants, and workers.
Some aristocrats kill living creatures, steal, and commit
sexual misconduct. They use speech that
harsh, and nonsensical. And they
re covetous, malicious,
, khattiyepi te idhekacce sandissanti.
These things are unskillful, blameworthy, not to be
cultivated, unworthy of the noble ones
as such. They are dark deeds with dark results, criticized by
sensible people. Such things are seen in some aristocrats.
And they are also seen among some brahmins,
suddepi te idhekacce sandissanti.
But some aristocrats refrain from killing living creatures,
stealing, and committing sexual misconduct. They refrain
s false, divisive, harsh, and nonsensical.
re content, kind-hearted, with right view.
idhekacce sandissanti.
These things are skillful, blameless, to be cultivated, worthy
and are reckoned as such. They are
bright deeds with bright results, praised by sensible people.
Such things are seen in some aristocrats.
And they are also seen among some brahmins,
suddepi te idhekacce sandissanti.
Both these things occur like this, mixed up in these four
the dark and the bright, that which is praised and
that which is criticized by sensible people. Yet of this the
Only brahmins are the highest caste; other castes are
Only brahmins are the light caste; other castes are darM
va sujjhanti, no abr
Only brahmins are puri
Only brahmins are Brahm
s rightful sons, born of his
mouth, born of Brahm
ro anuppattasadattho
Because any mendicant from these four castes who is
lements ended, who has completed the
spiritual journey, done what had to be done, laid down the
burden, achieved their own true goal, utterly ended the
fetters of rebirth, and is rightly freed through
is said to be the best by virtue of principM
not without principle.
ha, is the best thing about people in
both this life and the next.
s a way to understand how this is so.
King Pasenadi of Kosala knows that
the ascetic Gotama has gone forth from the neighboring
clan of the Sakyans.
And the Sakyans are his vassals.
The Sakyans show deference to King Pasenadi by bowing
down, rising up, greeting him with joined palms, and
roper etiquette for him.
pasenadimhi kosale nipaccak
pasenadi kosalo tath
Now, King Pasenadi shows the same kind of deference to
the Realized One. But he doesn
is well-born, I am ilM
o gotamo, dubbalohamasmi.
He is powerful, I am weak.
He is handsome, I am ugly.
o gotamo, appesakkhohamasm
uential, I am insigni
yeva sakkaronto dhamma
Rather, in showing such deference to the Realized One he is
only honoring, respecting, and venerating principle.
s another way to understand how principle is the
best thing about people in both this life and the next.
erent births, names, and clans, and
have gone forth from the lay life to homelessness from
When they ask you what you are, you claim to be ascetics,
followers of the Sakyan.
Yassa kho panassa, v
But only when someone has faith in the Realized One
settled, rooted, and planted deep, strong, not to be shifted
by any ascetic or brahmin or god or M
is it appropriate for them to say:
bhagavatomhi putto oraso mukhato j
dhammanimmito dhammad
s true-born child, born from his mouth,
born of principle, created by principle, heir to principle.
For these are terms for the Realized One:
the embodiment of holiness
who has become the truth
the one who has become
ghassa addhuno accayena aya
There comes a time whenM
ha, after a very long
period has passed, this cosmos contracts.
ne loke yebhuyyena satt
As the cosmos contracts, sentient beings are mostly headed
for the realm of streaming radiance.
Te tattha honti manomay
There they are mind-made, feeding on rapture, self-
luminous, moving through the sky, steadily glorious, and
that for a very long time.
ghassa addhuno accayena aya
There comes a time when, after a very long period has
passed, this cosmos expands.
ne loke yebhuyyena satt
As the cosmos expands, sentient beings mostly pass away
from that host of radiant deities and come back to this
Here they are mind-made, feeding on rapture, self-
luminous, moving through the sky, steadily glorious, and
they remain like that for a very long time.
2. Solid Nectar Appears
But the single mass of water at that time was utterly dark.
yanti, na rattindivM
The moon and sun were not found, nor were stars and
constellations, day and night, months and fortnights, years
and seasons, or male and female. Beings were simply
ghassa addhuno accayena rasapathav
After a very long period had pasM
sed, solid nectar curdled in
ma payaso tattassa nibb
It appeared just like the curd on top of hot milk as it cools.
It was beautiful, fragrant, and delicious, like ghee or butter.
And it was as sweet as pure manuka hoM
Now, one of those beings was reckless.
Oh my, what might this be?
they tasted the solid
They enjoyed it, and craving was born in them.
And other beings, following that being
solid nectar with their
They too enjoyed it, and craving was born in them.
3. The Moon and Sun Appear
Then those beings started to eat the solid nectar, breaking
But when they did this
their luminosity vanished.
And with the vanishing of their luminosity the moon and sun
stars and constellations appeared,
days and nights were distinguished,
and so were months and fortnights,
and years and seasons.
To this extent the world had evolved once more.
Then those beings eating the solid nectar, with that as their
food and nourishment, remained for a very long time.
But so long as they ate that solid nectar, their bodies
became more solid and they divergM
some beautiful, some ugly.
And the beautiful beings looked down on the ugly ones:
re more beautiful, they
And the vanity of the beautiful ones made the sM
They gathered together and bemoaned,
Oh, what a taste! Oh, what a taste!
And even today when people get something tasty they say:
Oh, what a taste! Oh, what a taste!
re just remembering an ancient traditional saying, but
t understand what it means.
When the solid nectar had vanished, ground-sprouts
appeared to those beings.
ma ahicchattako; evameva p
They appeared just like mushrooms.
asampanno gandhasampanno
rasasampanno, seyyath
They were beautiful, fragrant, and delicious, like ghee or
And they were as sweet as pure manuka honey.
Then those beings started to eat the ground-sprouts.
r food and nourishment, they remained for
But so long as they ate those ground-sprouts, their bodies
became more solid and they diverged in appearance;
some beautiful, some ugly.
And the beautiful beings looked down on the ugly ones:
re more beautiful, they
And the vanity of the beautiful ones made the ground-
When the ground-sprouts had vanished, bursting pods
appeared, like the fruit of the kadam tree.
They were beautiful, fragrant, and delicious, like ghee or
And they were as sweM
et as pure manuka honey.
Then those beings started to eat the bursting pods.
With that as their food and nourishment, they remained for
But so long as they ate those bursting pods, their bodies
became more solid and they diverged in appearance;
some beautiful, some ugly.
And the beautiful beings looked down on the ugly ones:
re more beautiful, they
And the vanity of the beautiful ones made the bursting pods
They gathered together and bemoaned,
ve lost! Oh, what we
kenaci dukkhadhammena
And even today when people experience su
ve lost! Oh, what we
re just remembering an ancient traditional saying, but
t understand what it means.
6. Ripe Untilled Rice
athuso suddho sugandho ta
When the bursting pods had vanished, ripe untilled rice
appeared to those beings. It had no powder or husk, pure
and fragrant, with only the rice-grain.
What they took for supper in the evening, by the morning
had grown back and ripened.
And what they took for M
breakfast in the morning had grown
back and ripened by the evening,
Then those beings eating the ripe untilled rice, with that as
their food and nourishment, remained for a very long time.
turahosi purisassa ca purisali
But so long as they ate that ripe untilled rice, their bodies
became more solid and they diverged in appearance. And
female characteristics appeared on women, while male
characteristics appeared on men.
Women spent too much time gazing at men, and men at
They became lustful, and their bodies burned with fever.
Due to this fever they had sex with each other.
ha, tena samayena satt
Those who saw them having sex pelted them with dirt,
ashes, or cow-dung, saying,
nassa asuci, nassa asuc
ma satto sattassa evar
How on earth can one being do that to another?
ekaccesu janapadesu vadhuy
n today people in some countries, when a bride is
, pelt her with dirt, ashes, or cow-dung.
re just remembering an ancient traditional saying, but
t understand what it means.
8. Sexual Intercourse
samayena hoti, tadetarahi dhammasammata
What was reckoned as immoral at that time, these days is
ha, tena samayena satt
The beings who had sex together weren
t allowed to enter a
village or town for one or two months.
Ever since they excessively threw themselves into
they started to make buildings to hide their immoral deeds.
Then one of those beings of idle disposition thought,
Hey now, why should I be bothered to gather rice in the
evening for supper, and in the morning for breakfast?
e for supper and breakfast all at
ataro satto yena so satto
Then one of the other beings approached that being and
Come, good being, we shall go to gather rice.
s no need, good being! I gathered rice for supper
and breakfast all at once.
ha, satto tassa sattassa
So that being, following their example, gathered rice for
two days all at once, thinking:
ataro satto yena so satto
Then one of the other beiM
ngs approached that being and
Come, good being, we shall go to gather rice.
s no need, good being! I gathered rice for two days
ha, satto tassa sattassa
So that being, following their example, gathered rice for
ays all at once, thinking:
ataro satto yena so satto
Then one of the other beings approached that being and
Come, good being, we shall go to gather rice.
s no need, good being! I gathered rice for four days
ha, satto tassa sattassa
So that being, following their example, gathered rice for
eight days all at once, thinking:
But when they started to store up rice to eat,
pariyonandhi, thusopi
the rice grains became wrapped iM
t grow back after reaping, the cutting showed, and
the rice stood in clumps.
9. Dividing the Fields
Then those beings gathered together and bemoaned,
Oh, how wicked things have appeared among beings!
For we used to be mind-made, feeding on rapture, self-
luminous, moving through the sky, steadily glorious, and we
remained like that for a very long time.
addhuno accayena rasapathav
After a very long period had passed, solid nectar curdled in
But due to bad, unskillful things among us, the savory
asampanno gandhasampanno
the ground-sprouts vanished,
upakkamimha paribhu
the bursting pods vanished,
o athuso suddho sugandho ta
pariyonandhi, thusopi
and now the rice grains have become wrapped in powder
t grow back after reaping, the cutting
shows, and the rice stands in clumps.
d better divide up the rice and set boundaries.
Now, one of those beings was reckless. While guarding their
own share they took another
s share without it being given,
They grabbed the one who had done this and said,
vata, bho satta, karosi, yatra hi n
You have done a bad thing, good being, in that while
guarding your own share you took another
it being given, and ate it.
ssu, bho satta, punapi evar
Do not do such a thing again.
replied that being.
But for a second time,
and a third time they did the same thing, and were told not
vata, bho satta, karosi, yatra hi n
ssu, bho satta, punapi evar
And then they struck that being, some with
with stones, and still others with rods.
From that day on stealing was found, and blaming and lying
and the taking up of rods.M
10. The Elected King
Then those beings gathered together and bemoaned,
Oh, how wicked things have appeared among beings, in
that stealing is found, and blaming and lying and the taking
t we elect one being who would rightly accuse
those who deserve it, blame those who deserve it, and expel
those who deserve it?
We shall pay them with a share of rice.
Then those beings approached the being among them who
was most attractive, good-looking, lovely, and illustrious,
ehi, bho satta, samm
Come, good being, rightly accuse those who deserve it,
blame those who deserve it, and banish those who deserve
We shall pay you with a share ofM
replied that being. They acted accordingly,
and were paid with a share of rice.
janasammatoti kho, v
Elected by the people
rst term to be speci
cally invented for them.
They please others with principle
ha, evametassa khattiyama
ena akkharena abhinibbatti ahosi
. Dhammeneva, no adhammena.
ha, is how the ancient traditional terms for
the circle of aristocrats were created; for those very beings,
not others; for those like them, not unlike; legitimately, not
ha, is the best thing about people in
both this life and the next.
11. The Circle of Brahmins
Then some of those same beings thought,
Oh, how wicked things have appeared among beings, in
that stealing is found, and blaming and lying and the taking
up of rods and banishment!
t we set aside bad, unskillful things?
pake akusale dhamme v
pake akusale dhamme v
They set aside bad, unskillfulM
rst term to be speci
They built leaf huts in a wilderness region where they
meditated pure and bright, without lighting cooking
digging the soil. They came down in the morning for
breakfast and in the evening fM
or supper to the village, town,
or royal capital seeking a meal.
When they had obtained food they continued to meditate in
When people noticed this they said,
These beings build leaf huts in a wilderness region where
they meditate pure and bright, without lighting cooking
res or digging the soil. They come down in the morning for
breakfast and in the evening for supper to the village, town,
or royal capital seeking a meal.
When they have obtained food they continue to meditate in
cally invented for them.
But some of those beings were unable to keep up with their
meditation in the leaf huts in the wilderness. They came
neighborhood of a village or town where they
dwelt compiling texts.
When people noticed this they said,
These beings were unable to keep up with their meditation
in the leaf huts in the wilderness. They came down to the
neighborhood of a village or town where they M
compiling texts. Now they don
third term to be speci
cally invented for them.
What was reckoned as lesser at that time, these days is
ena akkharena abhinibbatti ahosi
dhammeneva, no adhammena.
ha, is how the ancient traditional terms for
the circle of brahmins were created; for those very beings,
not others; for those like them, not unlike; legitimately, not
t thing about people in
both this life and the next.
12. The Circle of Merchants
Some of those same beings, taking up an active sex life,
applied themselves to various jobs.
Having taken up an active sex life, they apply themselveM
cally invented for them.
ha, evametassa vessama
ena akkharena abhinibbatti ahosi
, dhammeneva no adhammena.
ha, is how the ancient traditional term for
the circle of merchants was created; for those very beings,
not others; for those like them, not unlike; legitimately, not
ha, is the best thing about people in
both this life and the next.
13. The Circle of Workers
The remaining beings lived by hunting and menial tasks.
They live by hunting and menial tasks
cally invented for them.
ha, evametassa suddama
ena akkharena abhinibbatti ahosi
, dhammeneva, no adhammena.
ha, is how the ancient traditional term for
the circle of workers was created; for those very beings, not
others; for those like them, not unlike; legitimately, not
ha, is the best thing about people in
both this life and the next.
There came a time when an aristocrat, brahmin, merchant,
or worker, deprecating their own vocation, went forth from
the lay life to homelessness, thinking,
I will be an ascetic.
alassa abhinibbatti ahosi, tesa
dhammeneva no adhammena.
ha, is how these four circles were created;
those very beings, not others; for those like them, not
unlike; legitimately, not illegitimately.
ha, is the best thing about people in
both this life and the next.
An aristocrat, brahmin, merchant, worker, or ascetic may
do bad things by way of body, speech, and mind. They have
wrong view, and they act out of that wrong view. And
because of that, when their body breaks up, after death,
re reborn in a place of loss, a bad place, the
brahmin, merchant, worker, or ascetic may
do good things by way of body, speech, and mind. They have
right view, and they act out of that right view. And because
of that, when their body breaks up, after death, they
reborn in a good place, a heavenly realm.
15. The Qualities That Lead to Awakening
heva dhamme parinibb
An aristocrat, brahmin, merchant, worker, or ascetic who is
restrained in body, speech, and mind, and develops the
seven qualities that lead to awakening, becomes
extinguished in this very life.
heva dhamme parinibb
ro anuppattasadattho
Any mendicant from these four castes who is perfected
lements ended, who has completed the spiritual
journey, done what had to be dM
one, laid down the burden,
achieved their own true goal, utterly ended the fetters of
rebirth, and is rightly freed through enlightenment
to be the best by virtue of principle, not without principle.
ha, is the best thing about people in
both this life and the next.
ra also spoke this verM
The aristocrat is best of those people
who take clan as the standard.
But one accomplished in knowledge and conduct
is best of gods and humans.
That verse was well sung by Brahm
poorly sung; well spoken, not poorly spoken; bene
harmful, and I agree with it.
The aristocrat is best of those people
who take clan as the standard.
But one accomplished in knowledge and conduct
is best of gods and humans.
That is what the Buddha said.
ja were happy with what
ya 28 - Long Discourses 28
At one time the Buddha was staying near N
riputta went up to the Buddha, bowed, sat down to
one side, and said to him:
, bhante, bhagavati, na c
ca bhavissati na cetarahi vijjati a
Sir, I have such con
he Buddha that I believe
s no other ascetic or brahmin
whether past, future,
whose direct knowledge is superior to the
Buddha when it comes to awakening.
s a grand and dramatic statement, S
nitive, categorical lion
, bhante, bhagavati;
dence in the Buddha that
na ca bhavissati na cetarahi vijjati a
s no other ascetic or brahmin
past, future, or present
whose direct knowledge is
superior to the Buddha when it comes to awakening.
riputta, ye te ahesu
, sabbe te bhagavanto
What about all the perfected ones, the fully awakened
Buddhas who lived in theM
past? Have you comprehended
their minds to know that
te bhagavanto ahesu
te bhagavanto ahesu
those Buddhas had such ethics, or such qualities, or such
wisdom, or such meditation, or such freedom?
riputta, ye te bhavissanti
sabbe te bhagavanto cetas
And what about all the perfected ones, the fully awakened
Buddhas who will live in the future? Have you
comprehended their minds to know that
te bhagavanto bhavissanti itipi,
te bhagavanto bhavissanti itip
those Buddhas will have such ethics, or such qualities, or
such wisdom, or such meditation, or such freedom?
ceto paricca vidito:
And what about me, the perfected one, the fully awakened
Buddha at present? Have you comprehended my mind to
I have such ethics, or such qualities, or such wisdom, or
such meditation, or such freedom?
sambuddhesu cetopariya
riputta, given that you don
minds of Buddhas past, future, or present,
what exactly are you doing, making such a grand and
dramatic statement, roaring such a de
, bhante, bhagavati, na c
ca bhavissati na cetarahi vijjati a
Na kho me, bhante, at
sambuddhesu cetopariya
t comprehend the minds of Buddhas past,
future, and present,
Api ca me dhammanvayo vidito.
still I understand this by inference from the teaching.
Suppose there were a king
s frontier citadel with forti
embankments, ramparts, and arches, and a single gate.
And it has a gatekeeper who is astute, competent, and
clever. He keeps strangers out and lets known people in.
So tassa nagarassa samant
ranikkhamanamattampi.
As he walks around the patrol path, he doesn
cleft in the wall, not even one big enough for a cat to slip
Whatever sizable creatures enter or leave the citadel, all of
them do so via this gate.
Evameva kho me, bhante, dhammanvayo vidito.
In the same way, I undersM
tand this by inference from the
Ye te, bhante, ahesu
, sabbe te bhagavanto pa
ya cetaso upakkilese pa
All the perfected ones, fully awakened Buddhas
past, future, or present
corruptions of the heart that weakM
en wisdom. Their mind is
rmly established in the four kinds of mindfulness
meditation. They correctly develop the seven awakening
factors. And they wake up to the supreme perfect
Yepi te, bhante, bhavissanti an
, sabbe te bhagavanto
ya cetaso upakkilese pa
pi, bhante, etarahi araha
hitacitto satta sambojjha
, bhante, yena bhagav
Sir, once I approached the Buddha to listen to the teaching.
Tassa me, bhante, bhagav
He explained Dhamma with its higher and higher stages,
with its better and better stages, with its dark and bright
When I directly knew a certain principle of those teachings,
in accordance with how I was taught, I came to a conclusion
about the teachings. I had con
dence in the Teacher:
The Blessed One is a fully awakened Buddha. The teaching
is well explained. The Sa
gha is practicing well.
1.1. Kusaladhammadesan
1.1. Teaching Skillful Qualities
deseti kusalesu dhammesu.
And moreover, sir, how the Buddha teaches skillful qualities
This consists of such skillful qualities as
the four kinds of mindfulness meditation, the four right
orts, the four bases of psychic power, the
ve powers, the seven awakening factors, and the noble
Idha, bhante, bhikkhu
upasampajja viharati.
By these a mendicant realizes the unde
heart and freedom by wisdom in this very life. And they live
having realized it with their own insight due to the ending
, bhante, kusalesu dhammesu.
This is unsurpassable when it comes to skillful qualities.
The Buddha understands this without exception. There is
nothing to be understood beyond this whereby another
ascetic or brahmin might be superior in direct knowledge
to the Buddha when it comes to skillful qualities.
1.2. Describing the Sense Fields
sir, how the Buddha teaches the description
elds is unsurpassable.
ni, bhante, ajjhattikab
There are these six interior and exterior sense
ca, mano ceva dhamm
The eye and sights, the ear and sounds, the nose and
smells, the tongue and tastes, the body and touches, and
the mind and thoughts.
This is unsurpassable when it comes to describing the sense
The Buddha understands this without exception. There is
nothing to be understood beyond this whereby another
ascetic or brahmin might be superior in direct knowledge
to the Buddha when it comes M
to describing the sense
1.3. The Conception of the Embryo
And moreover, sir, how the Buddha teaches the conception
of the embryo is unsurpassable.
There are these four kinds of conception.
Idha, bhante, ekacco asampaj
Firstly, someone is unaware when conceived in their
s womb, unaware as they remain there, and
unaware as they emerge. This is the
, bhante, idhekacco sampaj
Furthermore, someone is aware when conceived in their
s womb, but unaware as they remain there, and
emerge. This is the second kind of
, bhante, idhekacco sampaj
Furthermore, someone is aware when conceived in their
s womb, aware as they remain there, but unaware
as they emerge. This is the third kind of conception.
, bhante, idhekacco sampaj
Furthermore, someone is aware when conceived in their
s womb, aware as they remain there, and aware as
they emerge. This is the fourth kind of conception.
This is unsurpassable when it comes to the conception of
1.4. Ways of Revealing
oreover, sir, how the Buddha teaches the di
ways of revealing is unsurpassable.
There are these four ways of revealing.
Idha, bhante, ekacco nimittena
Firstly, someone reveals by means of a sign,
evampi te mano, itthampi te mano, itipi te cittan
re thinking, such is your thought, and thus
is your state of mind.
And even if they reveal this many times,M
it turns out exactly
rst way of revealing.
, bhante, idhekacco na heva kho
disati. Api ca kho manuss
Furthermore, someone reveals after hearing it from
humans or non-humans or deities,
evampi te mano, itthampi te mano, itipi te cittan
re thinking, such is your thought, and thus
is your state of mind.
And even if they reveal this many times, it turns out exactly
This is the second way of revealing.
, bhante, idhekacco na heva kho
Api ca kho vitakkayato vic
Furthermore, someone reveals by hearing the sound of
ading as someone thinks and considers,
evampi te mano, itthampi te mano, itipi te cittan
re thinking, such is your thought, and thus
is your state of mind.
And even if they reveal this many times, it turns out exactly
This is the third way of revealing.
, bhante, idhekacco na heva kho
disati. Api ca kho avitakka
Furthermore, someone comprehends the mind of a person
who has attained the immersion that
s free of placing the
mind and keeping it connected. They understand,
imassa bhoto manosa
imassa cittassa anantar
Judging by the way this person
s intentions are directed,
immediately after this mind state, they
ll think this thought.
And even if they reveal this many times, it turns out exactly
This is the fourth way of revealing.
This is unsurpassable when it comes to the ways of
1.5. Attainments of ViM
And moreover, sir, how the Buddha teaches the attainments
of vision is unsurpassable.
, bhante, dassanasam
There are these four attainments of vision.
Idha, bhante, ekacco sama
rassa asucino paccavekkhati:
Firstly, some ascetic or brahmin
by dint of keen, resolute,
committed, and diligent e
ort, and right focus
an immersion of the heart of such a kind that they examine
their own body up from the soles of the feet and down from
the tips of the hairs, wrapped in skin and full of many kinds
In this body there is head hair, body hair, nails, teeth, skin,
esh, sinews, bones, bone marrow, kidneys, heart, liver,
diaphragm, spleen, lungs, intestines, mesentery, undigested
food, feces, bile, phlegm, pus, blood, sweat, fat, tears,
grease, saliva, snot, synovial
rst attainment of vision.
, bhante, idhekacco sama
Furthermore, some ascetic or brahmin attains that and
a ca purisassa chavima
They examine a person
This is the second attainment of vision.
, bhante, idhekacco sama
Furthermore, some ascetic or M
brahmin attains that and
Atikkamma ca purisassa chavima
They understand a person
s stream of consciousness,
unbroken on both sides, established in both this world and
This is the third attainment of M
, bhante, idhekacco sama
Furthermore, some ascetic or brahmin attains that and
Atikkamma ca purisassa chavima
They understand a person
s stream of consciousness,
unbroken on both sides, not established in either this world
This is the fourth attainment of vision.
, bhante, dassanasam
This is unsurpassable when it comes to attainments of
1.6. Descriptions of IndividM
And moreover, sir, how the Buddha teaches the description
of individuals is unsurpassable.
Sattime, bhante, puggal
There are these seven individuals.
One freed both ways, one freed by wisdom, a personal
witness, one attained to view, one freed by faith, a follower
a follower by faith.
This is unsurpassable when it comes to the description of
1.7. Kinds of Striving
And moreover, sir, how the Buddha teaches the kinds of
striving is unsurpassable.
Sattime, bhante, sambojjha
dhammavicayasambojjha
go passaddhisambojjha
There are these seven awakening factors: the awakening
factors of mindfulness, investigation of principles, energy,
rapture, tranquility, immersion, and equanimity.
This is unsurpassable when it comes to the kinds of striving.
1.8. Ways of Practice
And moreover, sir, how the Buddha teaches the wayM
practice is unsurpassable.
~Painful practice with slow insight, ~painful practice with
swift insight, ~pleasant practice with slow insight, and
~pleasant practice with swift insight.
Of these, the painful practice with slow insight is said to be
inferior both ways: because it
s painful and because it
The painful practice with swift insight is said to be inferior
The pleasant practicM
e with slow insight is said to be inferior
But the pleasant practice with swift insight is said to be
superior both ways: because it
s pleasant and because it
This is unsurpassable when it comes to the ways of practice.
And moreover, sir, how the Buddha teaches behavior in
speech is unsurpassable.
Idha, bhante, ekacco na ceva mus
s when someone doesn
with lying, or divisive, or backbiting, or aggressively trying
They speak only wise counsel, valuable and timely.
This is unsurpassable when it comes to behavior in speech.
And moreover, sir, how the Buddha teaches a person
ethical behavior is unsurpassable.
Idha, bhante, ekacco sacco cassa saddho ca, na ca
kuhako, na ca lapako, na ca nemittiko, na ca
nuyogamanuyutto, atandito,
mesu giddho, sato ca nipako ca.
s when someone is honest and faithful. They don
attery, hinting, or belittling, and they don
material possessions to pursue other material possessions.
They guard the sense doors and eat in moderation. They
fair, dedicated to wakefulness, tireless, enerM
meditative. They have good memory, eloquence, range,
retention, and thoughtfulness. They
sensual pleasures. They are mindful and alert.
This is unsurpassable when it comes to a person
1.10. Responsiveness to Instruction
And moreover, sir, how the Buddha teaches the di
degrees of responsiveness to instruction is unsurpassable.
There are these four degrees of responsiveness to
The Buddha knows by investigating inside another
ng as instructed this individual will, with the
ending of three fetters, become a stream-enterer, not liable
to be reborn in the underworld, bound for awakening.
The Buddha knows by investigating inside another
bhavissati, sakideva ima
By practicing as instructed this individual will, with the
ending of three fetters, and the weakening of greed, hate,
and delusion, become a once-returner. They will come back
to this world once only, then make an end of su
The Buddha knows by investigating inside another
tiko bhavissati tattha parinibb
By practicing as instructed this individual will, with the
ve lower fetters, be reborn spontaneously.
They will be extinguished there, and are not liable to return
The Buddha knows by investigating inside another
upasampajja viharissat
By practicing as instructed this individual will realize the
led freedom of heart and freedom by wisdom in this
very life, and live having realized it with their own insight
due to the ending of de
This is unsurpassable when it comes to the di
degrees of responsiveness to M
1.11. Parapuggalavimutti
1.11. The Knowledge and Freedom of Others
deseti parapuggalavimutti
And moreover, sir, how the Buddha teaches the knowledge
and freedom of other individuals is unsurpassable.
The Buddha knows by investigating inside another
panno bhavissati avinip
With the ending of three fetters this individual will become
a stream-enterer, not liable to be reborn in the underworld,
bound for awakening.
The Buddha knows by investigating inside another
With the ending of three fetters, and the weakening of
greed, hate, and delusion, this individual will become a
once-returner. They will come back to this world once only,
then make an end of su
The Buddha knows by investigating inside another
With the ending of the
ve lower fetters, this individual will
be reborn spontaneously. They will be extinguished there,
and are not liable to return from that world.
The Buddha knows by investigating inside another
This individual will realize the unde
led freedom of heart
and freedom by wisdom in this very life, and live having
realized it with their own insight due to the ending of
, bhante, parapuggalavimutti
This is unsurpassable when it comes to the knowledge and
freedom of other individuals.
eover, sir, how the Buddha teaches eternalist
doctrines is unsurpassable.
Tayome, bhante, sassatav
There are these three eternalist doctrines.
Idha, bhante, ekacco sama
hite citte anekavihita
Firstly, some ascetic or brahmin
by dint of keen, resolute,
committed, and diligent e
ort, and right focus
an immersion of the heart of such a kind that theyM
many hundreds of thousands of past lives,
with features and details.
I know that in the past the cosmos expanded or contracted.
t know whether in the future the cosmos will expand
cavanti upapajjanti, atthi tveva sassatisaman
The self and the cosmos are eternal, barren, steady as a
mountain peak, standing
rm like a pillar. They remain the
same for all eternity, while these sentient beings wander
and transmigrate and pass away and rearise.
rst eternalist doctrine.
, bhante, idhekacco sama
Furthermore, some ascetic or brahmin
resolute, committed, and diligent e
ort, and right focus
experiences an immersion of the heart of such a kind that
they recollect their past lives for as many as ten eons of the
ansion and contraction of the cosmos,
so tato cuto amutra udap
with features and details.
I know that in the past the cosmos expanded or contracted.
t know whether in the future the cosmos will expand
The self and the cosmos are eternal, barren, steady as a
mountain peak, standing
upapajjanti, atthi tveva sassatisaman
They remain the same for all eternity, while these sentient
beings wander and transmigrate and pass away and
This is the second eternalist doctrine.
, bhante, idhekaccoM
Furthermore, some ascetic or brahmin
resolute, committed, and diligent e
ort, and right focus
experiences an immersion of the heart of such a kind that
they recollect their past lives for as many as forty eons of
the expansion and contraction of the cosmos,
so tato cuto amutra udap
with features and detM
I know that in the past the cosmos expanded or contracted.
t know whether in the future the cosmos will expand
The self and the cosmos are eternal, barren, steady as a
mountain peak, standing
upapajjanti, atthi tveva sassatisaman
They remain the same for all eternity, while these sentient
beings wander and transmigrate and pass away and
This is the third eternalist doctrine.
This is unsurpassable when it comes to eternalist doctrines.
1.13. Recollecting Past Lives
And moreover, sir, how the Buddha teaches the knowledge
of recollecting past lives is unsurpassable.
Idha, bhante, ekacco sama
hite citte anekavihita
s when some ascetic or brahmin
resolute, committed, and diligent e
ort, and right focus
experiences an immersion ofM
the heart of such a kind that
they recollect their many kinds of past lives.
That is: one, two, three, four,
ve, ten, twenty, thirty, forty,
fty, a hundred, a thousandM
, a hundred thousand rebirths;
many eons of the world contracting, many eons of the world
expanding, many eons of the world contracting and
expanding. They remember:
yupariyanto, so tato cuto amutra udap
yupariyanto, so tato cuto idh
There, I was named this, my clan was that, I looked like
this, and that was my food. This was how I felt pleasure and
pain, and that was how my life ended. When I passed away
from that place I was reborn somewhere else. There, too, I
was named this, my clan was that, I looked like this, and
that was my food. This was how I felt pleasure and pain, and
that was how my life ended. When I passed away from that
place I was reborn here.
And so they recollect their many
kinds of past lives, with features and details.
Sir, there are gods whose life span cannot be reckoned or
Still, no matter what incarnation they have previously been
whether physical or formless or percipient orM
non-percipient or neither percipient nor non-percipient
they recollect their many kinds of past lives, with features
This is unsurpassable when it comes to the knowledge of
recollecting past lives.
1.14. Death and Rebirth
And moreover, sir, how the Buddha teaches the knowledge
of the death and rebirth of sentient beings is
Idha, bhante, ekacco sama
hite citte dibbena cakkhun
visuddhena atikkantam
nusakena satte passati
s when some ascetic or brahmin
resolute, committed, and diligent e
ort, and right focus
experiences an immersion of the M
heart of such a kind that
with clairvoyance that is puri
ed and superhuman, they see
sentient beings passing away and being reborn
yaduccaritena samann
manoduccaritena samann
manosucaritena samann
ti. Iti dibbena cakkhun
nusakena satte passati cavam
inferior and superior, beautiful and ugly, M
or a bad place. They understand how sentient beings are
reborn according to their deeds:
These dear beings did
bad things by way of body, speech, and mind. They spoke ill
of the noble ones; they had wrong view; and they chose to
act out of that wrong view. When their body breaks up,
re reborn in a place of loss, a bad place,
the underworld, hell. These dear beings, however, did good
things by way of body, speech, and mind. They never spoke
ill of the noble ones; they M
had right view; and they chose to
act out of that right view. When their body breaks up, after
re reborn in a good place, a heavenly realm.
And so, with clairvoyance that is puri
they see sentient beings passing away and being reborn
inferior and superior, beautiful and ugly, in a good place or
a bad place. They understand how sentient beings are
reborn according to their deeds.
This is unsurpassable wM
hen it comes to the knowledge of
1.15. Iddhividhadesan
1.15. Psychic Powers
And moreover, sir, how the Buddha teaches psychic power
There are these two kinds of psychic power.
atthi, bhante, iddhi s
There are psychic powers that are accompanied by
lements and attachments, and are saiM
Atthi, bhante, iddhi an
And there are psychic powers that are free of de
and attachments, and are said to be noble.
ca, bhante, iddhi s
What are the psychic powers that are accompanied by
lements and attachments, and are said to be ignoble?
idha, bhante, ekacco sama
s when some ascetic or brahmin
resolute, committed, and diligent e
ort, and right focus
experiences an immersion of the heart of such a kind that
they wield the many kinds of psychic power:
masati parimajjati; y
multiplying themselves and becoming one again; going
unimpeded through a wall, a rampart, or a mountain as if
through space; diving in and out of the earth as if it were
water; walking on water as if it were earth;
legged through the sky like a M
bird; touching and stroking
with the hand the sun and moon, so mighty and powerful;
controlling the body as far as the Brahm
These are the psychic powers that are accompanied by
lements and attachments, and are said to be ignoble.
pana, bhante, iddhi an
But what are the psychic powers that are free of
lements and attachments, and are said to be noble?
s when, if a mendicant wishes:
May I meditate perceiving
the unrepulsive in the repulsive,
May I meditate perceiving the repulsive in the
May I meditate perceiving the unrepulsive in
the repulsive and the unrepulsive,
May I meditate perceiving the repulsive in the
unrepulsive and the repulsive,
upekkhako vihareyya
ti, upekkhako tattha viharati sato
May I meditate staying equanimous, mindful
and aware, rejecting both the repulsive and the
These are the psychic powers that are free of de
and attachments, and are said to be noble.
able when it comes to psychic powers.
The Buddha understands this without exception. There is
nothing to be understood beyond this whereby another
ascetic or brahmin might be superior in direct knowledge
to the Buddha when it comes to psychic powers.
The Four Absorptions
, bhante, saddhena kulaputtena pattabba
riyena purisaparakkamena
purisadhorayhena, anuppatta
The Buddha has achieved what should be achieved by a
faithful gentleman by being energetic and strong, by manly
strength, energy, vigor, and exertion.
Na ca, bhante, bhagav
uyogamanuyutto dukkha
t indulge in sensual pleasures, which are
low, crude, ordinary, ignoble, and pointless. And he doesn
indulge in self-morti
cation, which is painful, ignoble, and
He gets the four absorptions
blissful meditations in the
present life that belong to the higher mind
without trouble or di
1.17. On Being Questioned
Sir, if they were to ask me,
riputta, is there any other ascetic or brahmin
whether past, future, or present
knowledge is superior to tM
he Buddha when it comes to
riputta, bhavissanti
riputta, atthetarahi a
But if they were to ask me,
riputta, is there any other ascetic or brahmin
whether past or future
whose direct knowledge is equal
to the Buddha when it comes to awakening?
riputta, bhavissanti
riputta, atthetarahi a
But if they were to ask:
riputta, is there any
other ascetic or brahmin at present whose direct
knowledge is equal to the Buddha when it comes to
But if they were to ask me,
But why does Venerable S
riputta grant this in respect of
some but not others?
I would answer them like this,
vuso, bhagavato suta
Reverends, I have heard and learned this in the presence
The perfected ones, fully awakened Buddhas of the past
and the future are equal to myself when it comes to
vuso, bhagavato suta
vuso, bhagavato suta
And I have also heard and learned this in the presence of
s impossible for two perfected ones, fully awakened
Buddhas to arise in the same solar system at the same
ceva bhagavato homi, na ca bhagavanta
karomi, na ca koci sahadhammiko
Answering this way, I trust that I repeated what the Buddha
t misrepresent him with an untruth. I
trust my explanation was in line with the teaching, and that
there are no legitimate grounds for rebuke or criticism.
ceva me hosi, na ca ma
cikkhasi, dhammassa c
karosi, na ca koci sahadhammiko v
riputta, in answering this way you repeat what
t misrepresent me with an untruth. Your
explanation is in line with the teaching, and there are no
legitimate grounds for rebuke or criticism.
2. Incredible and Amazing
When he had spoken, Venerable Ud
said to the Buddha,
s incredible, sir, it
s amazing! The Realized One has so
few wishes, such contentment, such self-e
vo, atha ca pana nevatt
For even though the Realized One has such power and
might, he will not make a display of himself.
cepi ito, bhante, dhamma
attani samanupasseyyu
ollowing other paths were to see even a
single one of these qualities in themselves they
around a banner to that e
s incredible, sir, it
s amazing! The Realized One has so
few wishes, such contentment, such self-e
vo. Atha ca pana nevatt
For even though the Realized One has such powerM
might, he will not make a display of himself.
, how the Realized One has so few wishes, such
contentment, such self-e
vo, atha ca pana nevatt
For even though the Realized One has such power and
might, he will not make a display of himself.
attani samanupasseyyu
If the wanderers following other paths were to see even a
single one of these qualities in themselves they
around a banner to that e
, how the Realized One has so few wishes, such
contentment, such self-e
vo, atha ca pana nevatt
For even though the Realized One has such power and
might, he will not make a display of himself.
Then the Buddha said to Venerable S
riputta, you should frequently speak this exposition
of the teaching to the monks, nuns, laymen, and laywomen.
Though there will be some foolish people who have doubt or
uncertainty regarding the Realized One, when they hear
this exposition of the teaching they
ll give up that doubt or
riputto bhagavato sammukh
riputta declared his con
s why the name of this discussion is
Impressive Discourse
ya 29 - Long Discourses 29
sakkesu viharati vedha
At one time the Buddha was staying in the laM
Sakyans in a stilt longhouse in a mango grove belonging to
the Sakyan family named Vedha
Tena kho pana samayena niga
Now at that time the Niga
taputta had recently
With his passing the Jain ascetics split, dividing into two
rguing, quarreling, and
wounding each other with barbed words:
tvamasi, ahamasmi samm
do, niggahito tvamasi,
t understand this teaching and training. I
understand this teaching and training. What, you
understand this teaching and training? You
m practicing right. I stay on topic, you don
said last what you should have said
you should have said last. What you
about has been disproved. Your doctrine is refuted. Go on,
save your doctrine! You
re trapped; get yourself out of this
d think there was nothing but slaughter going on
among the Jain ascetics.
te dhammavinaye duppavedite aniyy
sambuddhappavedite bhinnath
s white-clothed lay disciples
were disillusioned,M
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.
And then, after completing the rainy season residence near
, the novice Cunda went to see Venerable
ma village. He bowed, sat down to one side, and told him
Reverend Cunda, we should see the Buddha about this
vuso cunda, yena bhagav
s go to the Buddha and tell him about this.
nandassa paccassosi.
nanda and Cunda went to the Buddha, bowed, sat
down to one side, and told him what had happened.
, bhante, cundo sama
sambuddhappaveditadhammavinaya
1. The Teaching of the Unawakened
, cunda, hoti durakkh
s what happens, Cunda, 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.
to duppavedito aniyy
Take the case where a teacher is not awakened, and the
teaching is poorly explained and poorly propounded, not
emancipating, not leading to peace, proclaimed by someone
who is not a fully awakened Buddha.
ipanno na anudhammac
A disciple in that teaching does not practice in line with the
teachings, does not practice following that procedure,M
not live in line with the teaching. They proceed having
turned away from that teaching.
You should say this to them,
re fortunate, reverend, you
re so very fortunate!
sambuddho, dhammo ca
to duppavedito aniyy
For your teacher is not awakened, and their teaching is
poorly explained and poorly propounded, not emancipating,
not leading to peace, proclaimed by someone who is not a
fully awakened Buddha.
ipanno, na anudhammac
t practice in line with that teaching, you don
practice following that procedure, you don
the teaching. You proceed having turned away from that
Iti kho, cunda, satth
In such a case the teacher and the teaching are to blame,
but the disciple deserves praise.
Suppose someone was to say to such a disciple,
Come on, venerable, practice as taught and pointed out by
ipajjati. Sabbe te bahu
The one who encourages, the one who they encourage, and
the one who practices accordingly all make much bad
, cunda, hoti durakkh
s because that teaching and training is poorly explained
and poorly propounded, not emancipating, not leading to
peace, proclaimed by someone who is not a fully awakened
Idha pana, cunda, satth
to duppavedito aniyy
Take the case where a teacher is not awakened, and the
teaching is poorly explained and poorly propounded, not
emancipating, not leading to peace, proclaimed by someone
who is not a fully awakened Buddha.
A disciple in that teaching practices in line M
teachings, practices following that procedure, lives in line
with the teaching. They proceed having undertaken that
You should say this to them,
, tassa te dulladdha
sambuddho, dhammo ca durakkh
s your loss, reverend, it
s your misfortune! For your
teacher is not awakened, and their teaching is poorly
oorly propounded, not emancipating, not
leading to peace, proclaimed by someone who is not a fully
And you practice in line with that teaching, you practice
following that procedure, you live in line with the teaching.
You proceed having undertaken that teaching.
Iti kho, cunda, satth
In such a case the teacher, the teaching, and the disciple
Suppose someone was to say to such a disciple,
Clearly the venerable is practicing methodically and will
succeed in completing that method.
rabhati. Sabbe te bahu
one who praises, the one who they praise, and the one
who, being praised, rouses up even more energy all make
, cunda, hoti durakkh
s because that teaching and training is poorly explained
and poorly propounded, not emancipating, not leading to
peace, proclaimed by someone who is not a fully awakened
sambuddhappaveditadhammavinM
2. The Teaching of the Awakened
Idha pana, cunda, satth
Take the case where a teacher is awakened, and the
teaching is well explained and well propounded,
emancipating, leading to peace, proclaimed by someone
who is a fully awakened Buddha.
ipanno, na anudhammac
A disciple in that teaching does not practice in line with the
teachings, does not practice following that procedure, does
not live in line with the teaching. They proceed having
turned away from that teaching.
You should say this to them,
, tassa te dulladdha
sambuddho, dhammo ca sv
s your loss, reverend, it
teacher is awakened, and their teaching is well explained
and well propounded, emancipating, leading to peace,
proclaimed by someone who is a fully awakened Buddha.
ipanno, na anudhammac
t practice in line with that teaching, you don
practice following that procedure, you don
the teaching. You proceed having turned away from M
Iti kho, cunda, satth
In such a case the teacher and the teaching deserve praise,
but the disciple is to blame.
Suppose someone was to say to such a disciple,
Come on, venerable, practice as taught and pointed out by
ipajjati. Sabbe te bahu
The one who encourages, the one who they encourage, and
the one who practices accordingly all make much merit.
s because that teaching and training is well explained and
well propounded, emancipating, leading to peace,
proclaimed by someone wM
ho is a fully awakened Buddha.
Idha pana, cunda, satth
Take the case where a teacher is awakened, and the
teaching is well explained and well propounded,
emancipating, leading to peace, proclaimed by someone
who is a fully awakened Buddha.
iple in that teaching practices in line with the
teachings, practices following that procedure, lives in line
with the teaching. They proceed having undertaken that
You should say this to them,
re fortunate, reverend, you
re so very fortunate!
sambuddho, dhammo ca
For your teacher is awakened, and their M
explained and well propounded, emancipating, leading to
peace, proclaimed by someone who is a fully awakened
And you practice in line with that teaching, you practice
following that procedure, you live in line with the teaching.
You proceed having undertaken that teaching.
Iti kho, cunda, satth
In such a case the teacher, the teaching, and the disciple all
Suppose someone was to say to such a disciple,
Clearly the venerable is practicing methodically and will
succeed in completing that method.
rabhati. Sabbe te bahu
The one who praises, the one who they praise, and the one
who, being praised, rouses up even more energy all make
s because that teaching and training is well explained and
well propounded, emancipating, leading to peace,
proclaimed by someone who is a fully awakened Buddha.
Disciples Have Regrets
Idha pana, cunda, satth
sambuddho, dhammo ca sv
Take the case where a teacher arises in the world who is
perfected, a fully awakened Buddha. The teaching is well
explained and well propounded, emancipating, leading to
peace, proclaimed by someone who is fully awakened.
va devamanussehi suppak
But the disciples haven
t inquired about the meaning of that
good teaching. And the spiritual practice that
and pure has not been disclosed and revealed to them with
all its collected sayings, with its demonstrable basis, well
proclaimed wherever there are gods and humans.
And then their teacher passes away.
When such a teacher has passed away the disciples are
tormented by regrets.
sambuddho, dhammo ca sv
sambuddhappavedito, avi
saddhamme, na ca no kevala
Our teacher was perfected, a fully awakened
Buddha. His teaching was well explained, but we didn
inquire about the meaning, and the spiritual practice was
not fully disclosed to us.
Atha no satthuno antaradh
And then our teacher passed away.
po kho, cunda, satth
When such a teacher has passed away the disciples are
tormented by regrets.
4. When Disciples Have M
Idha pana, cunda, satth
sambuddho. Dhammo ca sv
Take the case where a teacher arises in the world who is
perfected, a fully awakened Buddha. The teaching is well
explained and well propounded, emancipating, leading to
peace, proclaimed by someone who is fully awakened.
va devamanussehi suppak
The disciples have inquired about the meaning of that good
teaching. And the spiritual practice that
pure has been disclosed and revealed to them with all its
collected sayings, with its demonstrable basis, well
proclaimed wherever there are gods and humans.
And then their teacher passes away.
po kho, cunda, satth
When such a teacher has passed away the disciples are free
Our teacher was perfected, a fully awakened
His teaching was well explained,
camha saddhamme, kevala
va devamanussehi suppak
we inquired about the meaning, and the spiritual practice
was fully disclosed to us.
Atha no satthuno antaradh
And then our teacher passed away.
po kho, cunda, satth
When such a teacher has passed away the disciples are free
5. Brahmacariyaaparip
5. On the Incomplete Spiritual Path, Etc.
Etehi cepi, cunda, a
hoti, no ca kho satth
cirapabbajito addhagato vayoanuppatto.
Now suppose, Cunda, that a spiritual path possesses those
factors. But the teacher is not senior, long standing, long
gone forth, advanced in years, and reached the
Then that spiritual path is incomplete in that respect.
Yato ca kho, cunda, etehi ceva a
ca hoti thero ratta
cirapabbajito addhagato vayoanuppatto.
But when a spiritual path possesses those factors and the
then that spiritual path is complete in that respect.
Etehi cepi, cunda, a
ca hoti thero ratta
cirapabbajito addhagato vayoanuppatto, no ca
that a spiritual path possesses those factors
and the teacher is senior. But there are no senior monk
disciples who are competent, educated, assured, have
sahadhammehi suniggahita
who can rightly explain the true teaching, and who can
legitimately and completely refute the doctrines of others
that come up, and teach with a demonstrable basis.
Then that spiritual path is incomplete in that respect.
Yato ca kho, cunda, etehi ceva a
ca hoti thero ratta
cirapabbajito addhagato vayoanuppatto, ther
But when a spiritual path possesses those factors and the
teacher is senior and there are competent senior monks,
sahadhammehi suniggahita
then that spiritual path is complete in that respect.
Etehi cepi, cunda, a
ca hoti thero ratta
cirapabbajito addhagato vayoanuppatto, ther
Now suppose that a spiritual path possesses those factors
er is senior and there are competent senior
sahadhammehi suniggahita
No ca khvassa majjhim
But there are no competent middle monks,
honti, no ca khvassa
honti, no ca khvassa ther
cassa bhikkhuniyo s
honti, no ca khvassa
cassa bhikkhuniyo s
cassa bhikkhuniyo s
honti, no ca khvassa
celibate white-clothed laymen,
rino, no ca khvassa up
white-clothed laymen enjoying sensual pleasures,
mabhogino, no ca khvassa up
celibate white-clothed laywomen,
riniyo, no ca khvassa up
white-clothed laywomen enjoying sensual pleasures.
mabhoginiyo, no ca khvassa brahmacariya
va devamanussehi suppak
There are white-clothed laywomen enjoying sensual
pleasures, but the spiritual path is not successful and
prosperous, extensive, popular, widespread, and well
proclaimed wherever there are gods and humans
devamanussehi suppak
the spiritual path is successful and prosperous, extensive,
popular, widespread, and well proclaimed wherever there
are gods and humans, but it has not reached the peak of
material possessions and fame.
Then that spiritual path is incomplete in that respect.
Yato ca kho, cunda, etehi ceva a
cirapabbajito addhagato vayoanuppatto, ther
But when a spiritual path possesses those factors and the
teacher is senior and there are competent senior monks,
sahadhammehi suniggahita
cassa bhikkhuniyo s
cassa bhikkhuniyo s
cassa bhikkhuniyo s
laymen enjoying sensual pleasures,
laywomen enjoying sensual pleasures,
devamanussehi suppak
and the spiritual path is successful and prosperous,
extensive, popular, widespread, and well proclaimed
wherever there are gods and humans, and it has reached
the peak of material possessions and fame,
then that spiritual path is complete in that respect.
kho pana, cunda, etarahi satth
I, Cunda, am a teacher who has arisen in the world today,
perfected and fully awakened.
The teaching is well explained and well propounded,
emancipating, leading to peace, proclaimed by someone
who is fully awakened.
va devamanussehi suppak
My disciples have inquired about the meaning of that good
teaching. And the spiritual practice that
pure has been disclosed and revealed to them with all its
collected sayings, with its demonstrable basis, well
proclaimed wherever there are gods and humans.
kho pana, cunda, etarahi satth
cirapabbajito addhagato vayoanuppatto.
I am a teacher today who is senior, long standing, long gone
forth, advanced in years, and have reached the
Santi kho pana me, cunda, etarahi ther
I have today disciples who are competent senior monks,
sahadhammehi suniggahita
a me, cunda, etarahi majjhim
santi kho pana me, cunda, etarahi nav
santi kho pana me, cunda, etarahi ther
santi kho pana me, cunda, etarahi majjhim
santi kho pana me, cunda, etarahi nav
santi kho pana me, cunda, etarahi up
anti kho pana me, cunda, etarahi up
laymen enjoying sensual pleasures,
santi kho pana me, cunda, etarahi up
santi kho pana me, cunda, etarahi up
and laywomen enjoying sensual pleasures.
etarahi kho pana me, cunda, brahmacariya
Today my spiritual life is successful and prosperous,
extensive, popular, widespread, and well proclaimed
wherever there are gods and humans.
kho, cunda, etarahi satth
Of all the teachers in the world today, Cunda, I don
even a single one who has reached the peak of material
possessions and fame like me.
kho pana, cunda, etarahiM
Of all the spiritual communities and groups in the world
t see even a single one who has reached
the pinnacle of material possessions and fame like the
s any spiritual path of which it may be rightly
s endowed with all good qualities, complete in all good
qualities, neither too little nor too much, well explained,
whole, full, and well propounded,
s of this spiritual path that this should be said.
Seeing, one does not see.
But seeing what does one not see?
dhunisitassa talamassa passati, dh
You can see the blade of a well-sharpened razor, but not the
Seeing, one does not see.
But that saying of Uddaka
s is low, crude, ordinary, ignoble,
and pointless, as it
s only concerning a razor.
s anything of which it may be rightly said:
Seeing, one does not see,
s of this that it should be said.
Seeing what does one not see?
One sees this: a spiritual path endowed with all good
qualities, complete in all good qualities, neither too little
nor too much, well explained, whole, full, and well
One does not see this: anything that, were it to be removed,
would make it purer.M
One does not see this: anything that, were it to be added,
would make it more complete.
Thus it is rightly said:
Seeing, one does not see.
6. Teachings Should be Recited in Concert
tiha, cunda, ye vo may
, tattha sabbeheva sa
So, Cunda, you should all come together and recite in
concert, without disputing, those things I have taught you
from my direct knowledge, comparing meaning with
meaning and phrasing with phrasing, so that this spiritual
path may last for a long time. That would be for the welfare
and happiness of the people, for the bene
happiness of gods and humans.
Katame ca te, cunda, dhamm
And what are those things I have taught from my direct
They are the four kinds of mindfulness meditaM
orts, the four bases of psychic power, the
ve powers, the seven awakening factors, and
the noble eightfold path.
Ime kho te, cunda, dhamm
These are the things I have taught from my own direct
7. Reaching Agreement
ca vo, cunda, samagg
Suppose one of those spiritual companions who is training
in harmony and mutual appreciation, without
to recite the teaching in the Sa
Now, you might think,
This venerable misconstrues the meaning and mistakes the
Tassa neva abhinanditabba
You should neither approve nor dismiss them, but say,
Reverend, if this iM
s the meaning, the phrasing may either
be this or that: which is more
tting? And if this is the
phrasing, the meaning may be either this or that: which is
ts the meaning better than that. And this
ts the phrasing better than that.
attering or rebuking them, you should carefully
convince them by examining that meaning and that
Aparopi ce, cunda, sabrahmac
Suppose another spiritual companion were to recite the
Now, you might think,
This venerable misconstrues the meaning but gets the
Tassa neva abhinanditabba
You should neither approve nor dismiss them, but say,
Reverend, if this is the phrasing, the meaning may be
either this or that: which is more
ts the phrasing better than that.
attering or rebuking, you should carefully
convince them by examining that meaning.
Aparopi ce, cunda, sabrahmac
Suppose another spiritual companion weM
Now, you might think,
This venerable construes the meaning correctly but
mistakes the phrasing.
Tassa neva abhinanditabba
You should neither approve nor dismiss them, but say,
Reverend, if this is the meaning, the phrasing may be
either this or that: which is more
ts the meaning better than that.
or rebuking, you should carefully
convince them by examining that phrasing.
Aparopi ce, cunda, sabrahmac
Suppose another spiritual companion were to recite the
Now, you might think,
This venerable construes the meaning correctly and gets
you should applaud and cheer that
and then say to them,
We are fortunate, reverend, so very fortunate
to see a venerable such as yourself, so well-versed in the
meaning and the phrasing, as one of our spirituM
8. The Reasons for Allowing Requisites
Cunda, I do not teach you solely for restraining de
ect the present life.
Nor do I teach solely for protecting against de
I teach both for restraining de
protecting against de
s why I have allowed robes for you that su
only for the sake of warding o
cold and heat; for warding
ies, mosquitoes, wind, sun, and reptiles;
and for covering up the private parts.
I have allowed alms-food for you that su
ca me bhavissati anavajM
only to continue and sustain this body, avoid harm, and
support spiritual practice; so that you will put an end to old
discomfort and not give rise to new discomfort, and will
keep on living blamelessly and at ease.
I have allowed lodgings for you that su
only for the sake of warding o
cold and heat; for warding
ies, mosquitoes, wind, sun, and reptiles; to
shelter from harsh weather and to enjoy retreat.
napaccayabhesajjaparikkh
I have allowed medicines and supplies for the sick for you
only for the sake of warding o
the pains of illness aM
promote good health.
9. Indulgence in Pleasure
s possible that wanderers who follow other paths might
The ascetics who follow the Sakyan live indulging in
You should say to them,
What is that indulgence in pleasure?
For there are many di
erent kinds of indulgence in
rome, cunda, sukhallik
These four kinds of indulgence in pleasure, Cunda, are low,
crude, ordinary, ignoble, and pointless. TheM
disillusionment, dispassion, cessation, peace, insight,
awakening, and extinguishment.
Idha, cunda, ekacco b
s when some fool makes themselves happy and pleased
by killing living creatures.
rst kind of indulgence in pleasure.
, cunda, idhekacco adinna
omeone makes themselves happy and
This is the second kind of indulgence in pleasure.
, cunda, idhekacco mus
Furthermore, someone makes themselves happy and
This is the third kind of indulgence in pleasure.
, cunda, idhekacco pa
Furthermore, someone amusesM
themselves, supplied and
ve kinds of sensual stimulation.
This is the fourth kind of indulgence in pleasure.
Ime kho, cunda, catt
These are the four kinds of indulgence in pleasure that are
low, crude, ordinary, ignoble, and pointless. They don
to disillusionment, dispassion, cessation, peace, insight,
awakening, and extinguishment.
s possible that wanderers who follow other paths might
The ascetics who follow the Sakyan live indulging in
pleasure in these four ways.
They should be told,
t right to say that about you; it misrepresents you with
rome, cunda, sukhallik
These four kinds of indulgence in pleasure, when developed
and cultivated, lead solely to disillusionment, dispassion,
cessation, peace, insight, awakening, and extinguishment.
Idha, cunda, bhikkhu vivicceva k
akusalehi dhammehi savitakka
upasampajja viharati.
s when a mendicant, quite secluded from sensual
pleasures, secluded from unskillful qualities, enters and
rst absorption, which has the rapture and
bliss born of seclusion, while placing the mind and keeping
rst kind of indulgence in pleasure.
, cunda, bhikkhu vitakkavic
Furthermore, as the placing of the mind and keeping it
connected are stilled, a mendicant enters and remains in
the second absorption. It has the rapture and bliss born of
immersion, with internal clarity and con
mind, without placing the mind and keeping it connected.
This is the second kind of indulgence in pleasure.
upasampajja viharati.
Furthermore, with the fading away of rapture, a mendicant
enters and remains in the third absorption. They meditate
with equanimity, mindful and aware, personally
experiencing the bliss of which the noble ones declare,
Equanimous and mindful, one meditates in bliss.
This is the third kind of indulgence in pleasure.
, cunda, bhikkhu sukhassa ca pah
upasampajja viharati.
Furthermore, giving up pleasure and pain, and ending
former happiness and sadness, a mendicant enters and
remains in the fourth absorption. It is without pleasure or
pain, with pure equanimity and mindfulness.
This is the fourth kind of indulgence in pleasure.
Ime kho, cunda, catt
ese are the four kinds of indulgence in pleasure which,
when developed and cultivated, lead solely to
disillusionment, dispassion, cessation, peace, insight,
awakening, and extinguishment.
s possible that wanderers who follow other paths might
The ascetics who follow the Sakyan live indulging in
They should be told,
s right to say that about you; it doesn
ts of Indulgence in Pleasure
, cunda, vijjati, ya
s possible that wanderers who follow other paths might
How many fruits and bene
ts may be expected by those
who live indulging in pleasure in these four ways?
You should say to them,
ts may be expected by thM
ose who live indulging
in pleasure in these four ways.
Firstly, with the ending of three fetters a mendicant
becomes a stream-enterer, not liable to be reborn in the
underworld, bound for awakening.
Furthermore, a mendicant
with the ending of three
fetters, and the weakening of greed, hate, and delusion
becomes a once-returner. They come back to this world
once only, then make an end of su
This is the second fruit and bene
tiko hoti, tattha parinibb
Furthermore, with the ending of the
mendicant is reborn spontaneously and will become
extinguished there, not liable to return from that world.
This is the third fruit and bene
hermore, a mendicant realizes the unde
of heart and freedom by wisdom in this very life, and lives
having realized it with their own insight due to the ending
This is the fourth fruit and bene
ts may be expected by those who live
indulging in pleasure in theseM
11. Things Impossible for the Perfected
s possible that wanderers who follow other paths might
The ascetics who follow the Sakyan are inconsistent.
You should say to them,
Reverends, these things have been taught and pointed out
for his disciples by the Blessed One, who knows and sees,
the perfected one, the fully awakened Buddha, not to be
transgressed so long as life lasts.
Suppose there was a boundary pillar or an iron pillar with
rmly embedded, imperturbable and
In the same way, these things have been taught and pointed
out for his disciples by the Blessed One, who knows and
sees, the perfected one, the fully awakened Buddha, not to
be transgressed so long as life lasts.
A mendicant who is perfected
who has completed the spiritual journey, done what had to
be done, laid down the burden, achieved their own true
goal, utterly ended the fetters of rebirth, and is rightly
freed through enlightenment
t transgress in nine
savo bhikkhu methuna
the life of a living creature, take something with the
intention to steal, have sex, tell a deliberate lie, or store up
goods for their own enjoyment like they did as a lay person.
t make decisions prejudiced by favoritism,
hostility, stupidity, or cowardice.
ro anuppattasadattho
A mendicant who is perfected can
t transgress in these nine
12. Questions and Answers
, cunda, vijjati, ya
s possible that wanderers who follow other paths might
The ascetic Gotama demonstrates boundless knowledge
and vision of the past, but not of the future. What
Those wanderers, like incompetent fools, seem to imagine
that one kind of knowledge and vision can be demonstrated
by means of another kind of knowledge and vision.
Regarding the past, the Realized One has knowledge
stemming from memory.
He recollects as far as he wants.
Regarding the future, the Realized One has the knowledge
This is my last rebirth. Now there are M
no more future lives.
cepi, cunda, hoti abh
If a question about the past is untrue, false, and pointless,
the Realized One does not reply.
cepi, cunda, hoti bh
If a question about the past is true and substantive, but
pointless, he does not reply.
cepi, cunda, hoti bh
If a question about the past is true, substantive, and
cial, he knows the right time to reply.
cepi, cunda, hoti abh
And the Realized One replies to questions about the future
or the present in the same way.
cepi, cunda, hoti abh
cepi, cunda, hoti bh
gatapaccuppannesu dhammesu
And so the Realized One has speech that
meaningful, in line with the teaching and training. That
ca kho, cunda, sadevakassa lokassa sam
sabrahmakassa sassama
gatena abhisambuddha
population with its ascetics and brahmins, its gods and
whatever is seen, heard, thought, known, sought,
and explored by the mind, all that has been M
abhisambujjhati, ya
sati lapati niddisati. Sabba
From the night when the Realized One understands the
supreme perfect awakening until the night he becomes fully
through the naturalM
extinguishment, without anything left over
speaks, says, and expresses is real, not otherwise.
The Realized One does as he says, and says as he does.
Since this is so, that
adevake loke, cunda, sam
population with its ascetics and brahmins, gods and humans
the Realized One is the undefeated, the champion, the
universal seer, the wielder of power.
13. The Undeclared Points
s possible that wanderers who follow other paths might
A Realized One exists after death. This is
the only truth, other ideas are silly
You should say to them,
Reverend, this has not been declaredM
, cunda, vijjati, ya
The wanderers might say,
Then is this your view:
A Realized One doesn
death. This is the only truth, other ideas are silly
You should say to them,
This too has not been declared by the Buddha.
, cunda, vijjati, ya
The wanderers might say,
vuso, hoti ca na ca hoti tath
Then is this your view:
A Realized One both exisM
t exist after death. This is the only truth, other ideas
You should say to them,
This too has not been declared by the Buddha.
hoti ca na ca hoti tath
, cunda, vijjati, ya
The wanderers might say,
vuso, neva hoti na na hoti tath
Then is this your view:
A Realized One neither exists nor
t exist after death. This is the only truth, other ideas
You should say to them,
This too has not been declared by the Buddha.
neva hoti na na hoti tath
, cunda, vijjati, ya
The wanderers might say,
But why has this not been declared by the ascetic Gotama?
You should say to them,
cial or relevant to the fundamentals
of the spiritual life. It doesn
t lead to disillusionment,
dispassion, cessation, peace, insight, awakening, and
extinguishment. That
t been declared by the
14. The Declared Points
, cunda, vijjati, ya
s possible that wanderers who follow other paths might
But what has been declared by the ascetic Gotama?
You should say to them,
dukkhasamudayoti kho,
dukkhanirodhoti kho,
What has been declared by the Buddha is this:
This is the origin of su
This is the practice that leads to
, cunda, vijjati, ya
The wanderers might say,
his been declared by the ascetic Gotama?
You should say to them,
cial and relevant to the fundamentals of
the spiritual life. It leads to disillusionment, dispassion,
essation, peace, insight, awakening, and extinguishment.
s why it has been declared by the Buddha.
15. Pubbantasahagatadi
15. Views of the Past
Yepi te, cunda, pubbantasahagat
Cunda, I have explained to you as they should be explained
the views that some rely on regarding the past.
Shall I explain them to you in the wrong way?
pi te, cunda, aparantasahagat
I have explained to you as they should be explained the
views that some rely on regarding the future.
Shall I explain them to you in the wrong way?
Katame ca te, cunda, pubbantasahagat
What are the views that some rely on regarding the past?
Santi kho, cunda, eke sama
There are some ascetics and brahmins who have this
ca loko ca, idameva sacca
The self and the cosmos are eternal. This is the only truth,
other ideas are silly.
Santi pana, cunda, eke sama
There are some ascetics and brahmins who have this
The self and the cosmos are not eternal,
sassato ca asassato ca att
or both eternal and not eternal,
or neither eternal nor not eternal.
The self and the cosmos are made by oneself,
or made by both oneself and another,
adhiccasamuppanno att
loko ca, idameva sacca
or they have arisen by chance, not made by oneself or
Pleasure and pain are eternal,
or both eternal and not eternal,
or neither eternal nor not eternal.
Pleasure and pain are made by oneself,
or made by both oneself and another,
or they have arisen by chance, not made by oneself or
another. This is the only truth, other ideas are silly.
Tatra, cunda, ye te sama
Regarding this, I go up to the ascetics and brahmins whose
ca loko ca, idameva sacca
the self and the cosmos are eternal,
Reverends, is this what you say,
The self and the cosmos are eternal
This is the only truth, other ideas are silly,
inopi hettha, cunda, santeke satt
Because there are beings who have di
t see any such expositions that are equal to my own,
still less superior.
Atha kho ahameva tattha bhiyyo yadida
Rather, I am the one who is superior when it comes to the
Regarding this, I go up to the ascetics and brahmins who
assert all the other views as described above.
sassato ca asassato ca att
ro adhiccasamuppanno att
And in each case, I don
inopi hettha, cunda, santeke satt
Because there are beings who have di
t see any such expositions that are equal to my own,
Atha kho ahameva tattha bhiyyo yadida
Rather, I am the one who is superior when it comes to the
Ime kho te, cunda, pubbantasahagat
These are the views that some rely on regarding the past.
16. Aparantasahagatadi
16. Views of the Future
Katame ca te, cunda, aparantasahagat
What are the views that some rely on regarding the future?
Santi, cunda, eke sama
There are some ascetics and brahmins who have this
The self is physical and sound after death,
Santi pana, cunda, eke sama
or it is non-physical,
or both physical and non-physical,
or neither physical nor non-physical,
or neither percipient nor non-percipient,
ucchijjati vinassati na hoti para
the self is annihilated and destroyed when the body
breaks up, and doesn
t exist after death. This is the only
truth, other ideas are silly.
Tatra, cunda, ye te sama
Regarding this, I go up to the ascetics and brahmins whose
the self is physical and sound after death,
Reverends, is this what you say,
The self is physical and sound after death
This is the only truth, other ideas are silly,
inopi hettha, cunda, santeke satt
Because there are beings who have di
t see any such expositions that are equal to my own,
still less superior.
Atha kho ahameva tattha bhiyyo yadida
Rather, I am the one who is superior when it comes to the
Tatra, cunda, ye te sama
Regarding this, I go up to the ascetics and brahmins who
assert all the other views as described abM
ucchijjati vinassati na hoti para
ucchijjati vinassati na hoti para
ca kho te, cunda, evam
And in each case, I don
inopi hettha, cunda, santeke satt
Because there are beings who have di
t see any such expositions that are equal to my own,
still less superior.
Atha kho ahameva tattha bhiyyo yadida
am the one who is superior when it comes to the
Ime kho te, cunda, aparantasahagat
These are the views that some rely on regarding the future,
which I have explained to you as they should be explained.
Shall I explain them to you in the wrong way?
ca, cunda, pubbantasahagat
I have taught and pointed out the four kinds of mindfulness
meditation for giving up and going beyond all these views of
the past and the future.
Idha, cunda, bhikkhu k
vineyya loke abhijjh
s when a mendicant meditates by observing an aspect of
keen, aware, and mindful, riM
aversion for the world.
They meditate observing an aspect of feelings
, vineyya loke abhijjh
keen, aware, and mindful, rid of desire and
aversion for the world.
ca, cunda, pubbantasahagat
These are the four kinds of mindfulness meditation that I
have taught for giving up and going beyond all these views
of the past and the future.
Tena kho pana samayena
hito hoti bhagavanta
Now at that time Venerable Upav
a was standing behind
the Buddha fanning him.
He said to the Buddha,
s incredible, sir, it
, bhante, dhammapariy
This exposition of the teaching is impressive, sir,
, bhante, dhammapariy
, bhante, dhammapariy
it is very impressive. Sir, what is the name of this exposition
a, you may remember this expositionM
The Impressive Discourse
That is what the Buddha said.
a was happy with what the
ya 30 - Long Discourses 30
At one time the Buddha was staying near S
There the Buddha addressed the mendicants,
bhagavato paccassosu
The Buddha said this:
purisassa dveva gatiyo bhavanti M
There are thirty-two marks of a great man. A great man
who possesses these has only two possible destinies, no
variyappatto sattaratanasamann
If he stays at home he becomes a king, a wheel-turning
monarch, a just and principled king. His dominion extends
to all four sides, he achieves stability in the country, and he
possesses the seven treasures.
He has the following seven treasures:
yakaratanameva sattama
the wheel, the elephant, the horse, the jewel, the woman,
the treasurer, and the counselor as the seventh treasure.
He has over a thousand sons who are valiant and heroic,
crushing the armies of his enemies.
asatthena dhammena abhivijiya ajjh
After conquering this land girt by sea, he reigns by
principle, without rod or sword.
But if he goes forth from the lay life to homelessness, he
becomes a perfected one, a fully awakened Buddha, who
draws back the veil from the world.
ni, bhikkhave, dvatti
purisassa dveva gatiyo
And what are the thirty-two marks?
Idha, bhikkhave, mah
Yampi, bhikkhave, mah
hoti, idampi, bhikkhave, mah
He has well-planted feet.
Yampi, bhikkhave, mah
On the soles of his feet there are thousand-spoked wheels,
with rims and hubs, complete in every detail.
He has projecting heels.
His hands and feet are tender.
His hands and feet cling gracefully.
His feet are arched.
His calves are like those of an antelope.
hitakova anonamanto ubhohi p
parimasati parimajjati
When standing upright and not bending over, the palms of
kosohitavatthaguyho hoti
His private parts are retracted.
He is gold colored; his skin has a golden sheen.
sukhumacchavi hoti, sukhumatt
He has delicate skin, so delicate that dust and dirt don
ekekalomo hoti, ekek
His hairs grow one per pore.
uddhaggalomo hoti, uddhagg
His hairs stand up; they
re blue-black and curl clockwise.
His body is as straight as Brahm
He has bulging muscles in seven places.
His chest is like that of a lion.
The gap between the shoulder-blades is
He has the proportional circumference of a banyan tree:
the span of his arms equals the height of his body.
His torso is cylindrical.
He has an excellent sense of taste.
His jaw is like that of a lion.
His teeth have no gaps.
His teeth are perfectly white.
He has a large tongue.
brahmassaro hoti karav
He has the voice of Brahm
His eyes are deep blue.
He has eyelashes like a cow
, idampi, bhikkhave,
Between his eyebrows there grows a tuft, soft and wM
hoti. Yampi, bhikkhave, mah
idampi, bhikkhave, mah
His head is shaped like a turban.
ni, bhikkhave, dvatti
purisassa dveva gatiyo bhavanti ana
These are the thirty-two marks of a great man. A great man
who possesses these has only two possible destinies, no
ni kho, bhikkhave, dvatti
Seers outside of Buddhism remember these marks, but they
c deeds performed in the past to obtain each
1. Well-Planted Feet
Yampi, bhikkhave, tath
no ahosi kusalesu dhammesu,
ataresu ca adhikusalesu dhammesu.
In some past lives, past exiM
stences, past abodes the
Realized One was reborn as a human being. He
undertook and persisted in skillful behaviors such as good
conduct by way of body, speech, giving and sharing, taking
precepts, observing the sabbath, paying due respect to
mother and father, ascetics and brahmins, honoring the
elders in the family, and various other things pertaining to
So tassa kammassa ka
Due to performing, accumulating, heaping up, and
amassing those deeds, when his body broke up, after death,
he was reborn in a good place, a heavenly realm.
dibbena yasena dibbena
dhipateyyena dibbehi
pehi dibbehi saddehi dibbehi gandhehi dibbehi
There he surpassed the other gods in ten respects: divine
life span, beauty, happiness, glory, soverM
sounds, smells, tastes, and touches.
So tato cuto itthatta
When he passed away from there and came back to this
state of existence he obtained this mark of a great man:
he has well-planted feet.
He places his foot on the ground evenly, raises it evenly, and
touches the ground evM
enly with the whole sole of his foot.
variyappatto sattaratanasamann
Possessing this mark, if he stays at home he becomes a
wheel-turning monarch.
He has the following seven treasures:
the wheel, the elephant, the horse, the jewel, the woman,
the treasurer, and the counselor as the seventh treasure.
He has over a thousand sons who are valiant and heroic,
crushing the armies of his enemies.
dhammena abhivijiya ajjh
ing this land girt by sea
by bandits, successful and prosperous, safe, blessed, and
he reigns by principle, without rod or sword.
And what does he obtain as king?
Akkhambhiyo hoti kenaci manussabh
t be stopped by any human foe or enemy.
s what he obtains as king.
But if he goes forth from the lay life to homelessness, he
becomes a perfected one, a fully awakened Buddha, who
draws back the veil from the world.
And what does he obtain as Buddha?
Akkhambhiyo hoti abbhantarehi v
t be stopped by any foe or enemy whether internal
by greed, hate, or delusion; nor by any
ascetic or brahmin or god or M
s what he obtains as Buddha.
That is what the Buddha said.
Sacce ca dhamme ca dame ca sa
Truth, principle, self-control, and restraint;
purity, precepts, and observing the sabbath;
harmlessness, delighting in non-violence
rmly undertaking these things, he lived accordingly.
So tena kammena diva
By means of these deeds he went to heaven,
where he enjoyed happiness and merriment.
After passing away from there to here,
he steps evenly on this rich earth.
hassa na hoti khambhan
that there is no stopping one of such even tread,
as householder or renunciate.
bhavati tadatthajotaka
s the meaning shown by this mark.
While living at home he cannot be stopped,
sattubhi nappamaddano;
he defeats his foes, and cannot be beaten.
tenidha hoti kenaci,
Due to the fruit of that deed,
o tassa phalena kammuno.
he cannot be stopped by any human.
Sace ca pabbajjamupeti t
But if he chooses the life gone forth,
seeing clearly, loving renunciation,
Aggo na so gacchati j
not even the best can hope to stop him;
Naruttamo esa hi tassa dhammat
this is the nature of the supreme person.
2. Wheels on the Feet
Yampi, bhikkhave, tath
Mendicants, in some past lives the Realized One was
reborn as a human being.
vaho ahosi, ubbegautt
He brought happiness to many people, eliminating threats,
terror, and danger, providing just protection and security,
and giving gifts with all the trimmings.
So tassa kammassa ka
Due to performing those deeds he was reborn in a heavenly
so tato cuto itthatta
When he came back to this state of existence he obtained
on the soles of his feet there are thousand-spoked wheels,
s, complete in every detail and well
Possessing this mark, if he stays at home he becomes a
wheel-turning monarch.
And what does he obtain as king?
He has a large following
of brahmins and householders, people of town and country,
icers, guardsmen, ministers,
counselors, rulers, tax bene
ciaries, and princes.
s what he obtains as king.
But if he goes forth from the lay life to homelessness, he
becomes a fully awakened Buddha.
And what does he obtain as Buddha?
He has a large following
of monks, nuns, laymen, laywomen, gods, humans, demons,
dragons, and fairies.
s what he obtains as Buddha.
That is what the Buddha said.
In olden days, in past lives,
he brought happiness to many people,
ridding them of fear, terror, and danger,
zealously guarding and protecting them.
So tena kammena diva
By means of these deeds he went to heaven,
where he enjoyed happiness and merriment.
After passing away from there to here,
desu duvesu vindati.
wheels on his two feet are foM
all rimmed around and thousand-spoked.
The gathered soothsayers predicted,
seeing the prince with the hundred-fold mark of merits,
hessati sattumaddano.
d have a following, subduing foes,
which is why he has wheels all rimmed around.
Sace na pabbajjamupeti t
t choose the life gone forth,
ll roll the wheel and rule the land.
dha bhavanti khattiy
The aristocrats will be his vassals,
ocking to his glory.
Sace ca pabbajjamupeti t
But if he chooses the life gone forth,
seeing clearly, loving renunciation,
the gods, humans, demons, Sakka, and monsters;
fairies and dragons, M
the supreme, honored by gods and humans.
5. Projecting Heels, Etc.
Yampi, bhikkhave, tath
Mendicants, in some past lives the Realized One was
reborn as a human being.
He gave up killing living creatures, renouncing the rod and
the sword. He was scrupulous and kind, living full of
compassion for all living beings.
So tassa kammassa ka
Due to performing those deeds he was reborn in a heavenly
so tato cuto itthatta
When he came back to this state oM
f existence he obtained
guli ca brahmujugatto ca.
he has projecting heels, long
ngers, and his body is as
Possessing these marks, if he stays at home he becomes a
wheel-turning monarch.
And what does he obtain as king?
tena paccatthikena pacc
s long lived, preserving his life for a long time. No
human foe or enemy is able to take his life before his time.
s what he obtains as king.
And what does he obtain as Buddha?
s long lived, preserving his life for a long time. No foes
nor any ascetic or brahmin or god or M
or anyone in the world
is able to take his life
s what he obtains as Buddha.
That is what the Buddha said.
avadhabhayattano viditv
Realizing for himself the hM
he refrained from killing other creatures.
Tena sucaritena saggamagam
By that good conduct he went to heaven,
where he enjoyed the fruit of deeds well done.
Passing away, on his return to here,
he obtained these three marks:
his projecting heels are full and long,
s straight, beautiful, and well-formed, like Brahm
Fair of limb, youthful, of good posture and breeding,
ngers are soft and tender and long.
bhi purisavaraggalakkha
By these three marks of an excellent man,
they indicated that the prince
s life would be long:
As a householder he will live long;
longer still if he goes forth, due to
payati ca vasiddhibh
mastery in the development of psychic power.
Thus this is the sign of long life.
Yampi, bhikkhave, tath
Mendicants, in some past lives the Realized One was
reborn as a human being.
ne and tasty foods and drinks of all
kinds, delicious and scrumptious.
So tassa kammassa ka
Due to performing those deeds he was reborn in a heavenly
so tato cuto itthatta
ilabhati, sattussado hoti,
When he came back to this state of existence he obtained
this mark: he has bulging muscles in M
ubhosu hatthesu ussad
He has bulges on both hands, both feet, both shoulders, and
Possessing this mark, if he stays at home he becomes a
wheel-turning monarch.
And what does he obtain as king?
ne and tasty foods and drinks of all kinds,
delicious and scrumptious.
s what he obtains as king.
And what does he obtain as Buddha?
ne and tasty foods and drinks of all kinds,
delicious and scrumptious.
s what he obtains as Buddha.
That is what the Buddha said.
Khajjabhojjamatha leyya s
He used to give the very best of
scrumptious foods of every kind.
Tena so sucaritena kammun
Because of that good deed,
Nandane ciramabhippamodati.
he rejoiced long in Nandana heaven.
On returning to here, he M
got seven bulging muscles
and tender hands and feet are found.
The soothsayers expert in signs declared:
ll get tasty foods of all sorts
gihissapi tadatthajotaka
as a householder, that
But even if he goes forth he
supreme in gaining tasty foods of all sorts,
cutting all bonds of the lay life.
8. Tender and Clinging Hands
Yampi, bhikkhave, tath
Mendicants, in some past lives the Realized One was
reborn as a human being.
He brought people together using the four ways of being
nena peyyavajjena atthacariy
giving, kindly words, taking care, and equality.
So tassa kammassa ka
Due to performing those deeds he was reborn in a heavenly
so tato cuto itthatta
When he came back to this state of existence he obtained
his hands and feet are tender, and they cling gracefully.
Possessing these marks, if he stays at home he becomes a
wheel-turning monarch.
And what does he obtain as king?
gahitaparijano hoti, susa
His retinue is inclusive, cohesive, and well-managed. This
includes brahmins and householders, people of town and
ministers, counselors, rulers, tax bene
ciaries, and princes.
s what he obtains as king.
And what does he obtain as Buddha?
gahitaparijano hoti, susa
His retinue is inclusive, cohesive, and well-managed. This
includes monks, nuns, laymen, laywomen, gods, humans,
s what he obtains as Buddha.
That is what the Buddha said.
nampi catthacariyata
By giving and helping others,
kindly speech, and equal treatment,
such action and conduct as brought people together,
he went to heaven due to his esteemed virtuM
Passing away, on his return to here,
the young baby prince obtained
Atirucirasuvaggudassaneyya
hands and feet so tender and clinging,
ilabhati daharo susu kum
lovely, graceful, and good-looking.
Bhavati parijanassavo vidheyyo,
His retinue is loyal and manageable,
staying agreeably all over this broad land.
Speaking kindly, desiring hapM
he practices the good qualities he
Yadi ca jahati sabbak
But if he gives up all sensual enjoyments,
Kathayati dhammakatha
as victor he speaks Dhamma to the people.
Devoted, they respond to his words;
after listening, they practice in line with the teaching.
Yampi, bhikkhave, tath
Mendicants, in some past lives the Realized One was
reborn as a human being.
His speech was meaningful and principled. He educated
many people, bringing welfare and happiness, o
So tassa kammassa ka
Due to performing those deeds he was reborn in a heavenly
so tato cuto itthatta
When he came back to this state of existence he obtained
do ca hoti, uddhaggalomo ca.
his feet are arched and his hairs stand up.
Possessing these marks, if he stays at home he becomes a
And what does he obtain as king?
mokkho ca uttamo ca pavaro
He is the foremost, best, chief, highest, and
who enjoy sensual pleasures.
s what he obtains as king.
And what does he obtain as Buddha?
mokkho ca uttamo ca pavaro
He is the foremost, best, chief, highestM
s what he obtains as Buddha.
That is what the Buddha said.
His word was meaningful and principled,
moving the people with his explanations.
He brought welfare and happiness to creatures,
Tena so sucaritena kammun
Because of that good deed,
vajati tattha modati;
he went to heaven, and there rejoiced.
On return to here two marks are found,
of excellence and supremacy.
His hairs stand upright,
and his ankles stand out well.
esh and blood, and wrapped in skin,M
they make it pretty above the feet.
If such a one lives in the home,
he becomes best of those who enjoy sensual pleasures.
Tena uttaritaro na vijjati,
ll be none better than him;
pamabhibhuyya iriyati.
ll live having mastered all India.
Pabbajampi ca anomanikkamo,
But going forth the peerless renunciate
becomes best of all creatures.
uttaritaro na vijjati,
ll be none better than him,
Sabbalokamabhibhuyya viharat
ll live having mastered the whole world.
Yampi, bhikkhave, tath
Mendicants, in some past lives the Realized One was
reborn as a human being.
He was a thorough teacM
her of a profession, a branch of
knowledge, conduct, or action, thinking:
How might they quickly learn and practice, without getting
So tassa kammassa ka
Due to performing those deeds he was reborn in a heavenly
so tato cuto itthatta
When he came back to this state of existence he obtained
his calves are like those of an antelope.
Possessing this mark, if he stays at home he becomes a
wheel-turning monarch.
And what does he obtain as king?
He quickly obtains the things worthy of a king, the factors,
supports, and things be
s what he obtains as king.
And what does he obtain as Buddha?
He quickly obtains the things worthy of an ascetic, the
factors, supports, and things be
s what he obtains as Buddha.
In professions, knowledge, conduct, and deeds,
he thought of how they might swiftly learn.
Things that harm no-one at all,
he quickly taught so they would not get tired.
Having done that skillful deed whose outcome is happiness,
he gains prominent and elegant calves.
Well-formed in graceful spirals,
They say that person has antelope calves,
and that this is the mark of swift success.
If he desires the things of the household life,
not going forth, they
Sace ca pabbajjamupeti t
But if he chooses the life gone forth,
seeing clearly, loving renunciation,
the peerless renunciate will quickly
vindati khippamanomavikkamo
12. Sukhumacchavilakkha
Yampi, bhikkhave, tath
Mendicants, in some past lives the Realized One was
reborn as a human being.
He approached an ascetic or brahmin and asked:
Sirs, what is skillful? What is unskillful? What is
blameworthy? What is blameless? What should be
cultivated? What should not be cultivated? Doing what
leads to my lasting harm and su
ering? Doing what leads to
my lasting welfare and happiness?
So tassa kammassa ka
Due to performing those deeds he was reborn in a heavenly
so tato cuto itthatta
When he came back to this state of existence he obtained
Sukhumacchavi hoti, sukhumatt
he has delicate skin, so delicate that dust and dirt don
Possessing this mark, if he stays at home he becomes a
wheel-turning monarch.
And what does he obtain as king?
eat wisdom. Of those who enjoy sensual pleasures,
none is his equal or better in wisdom.
s what he obtains as king.
And what does he obtain as Buddha?
He has great wisdom, widespread wisdom, laughing
wisdom, swift wisdom, sharp wisdom, and penetrating
sentient being is his equal or better in wisdom.
s what he obtains as Buddha.
That is what the Buddha said.
In olden days, in past lives,
eager to understand, he asked questions.
Keen to learn, he waited on renunciates,
Atthantaro atthakatha
r explanation with pure intent.
Due to that deed of acquiring wisdom,
as a human being his skin is delicate.
At his birth the soothsayers expert in signs prophesied:
ll discern delicate matters.
Sace na pabbajjamupeti t
t choose the life gone forth,
ll roll the wheel and rule M
Among those with material possessions who have been
Na tena seyyo sadiso ca vijjati.
none equal or better than him is found.
Sace ca pabbajjamupeti t
But if he chooses the life gone forth,
seeing clearly, loving renunciation,
s supreme and eminent,
the one of superb, vast intelligenM
ce attains awakening.
Yampi, bhikkhave, tath
Mendicants, in some past lives the Realized One was
reborn as a human being.
akkodhano ahosi anup
t irritable or bad-tempered.
bhisajji na kuppi na
Even when heavily criticizeM
become annoyed, hostile, and hard-hearted, or display
annoyance, hate, and bitterness.
He donated soft and
ne mats and blankets, and
of linen, cotton, silk, and wool.
So tassa kammassa ka
Due to performing those deeds he was reborn in a heavenly
When he came back to this state of existence he obtained
he is gold colored; his skin has a golden sheen.
Possessing this mark, if he stays at home he becomes a
wheel-turning monarch.
And what does he obtain as king?
He obtains soft and
ne mats and blankets, and
of linen, cotton, silk, and wool.
s what he obtains as king.
And what does he obtain as Buddha?
He obtains soft and
ne mats and blankets, and
of linen, cotton, silk, and wool.
s what he obtains as Buddha.
That is what the Buddha said.
Dedicated to good will, he gave gifts.
In an earlier life he poured forth cloth
ne and soft to touch,
Mahimiva suro abhivassa
like a god pouring rain on this broad earth.
So doing he passed from here to heaven,
Upapajji sukataphalavip
where he enjoyed the fruits of deeds well done.
Kanakatanusannibho idh
Suravarataroriva indo.
vasati naro apabbajja,
If that man stays in the house, not wishing to go forth,
he conquers and rules this vast, broad earth.
Pasayha sahidha sattaratana
He obtains abundant excellent cloth,
ilabhati vimalasukhumacchavi
ne and soft to touch.
He receives robes, cloth, and the
if he chooses the life gone forth.
Sahito purimakataphala
For he still partakes of past deed
s been done is never lost.
14. Kosohitavatthaguyhalakkha
14. Retracted Privates
Yampi, bhikkhave, tath
Mendicants, in some past lives the Realized One was
reborn as a human being.
He reunited long-lost and long-separated relatives, friends,
loved ones, and companions.
ahosi, pitarampi puttena sam
ahosi, bhaginimpi bh
He reunited mother with child and child with mother;
father with child and child with father; brother with
brother, brother with sister, sister with brother, and sister
, bringing them together with rejoicing.
So tassa kammassa ka
Due to performing those deeds he was reborn in a heavenly
so tato cuto itthatta
When he came back to this state of existence he obtained
kosohitavatthaguyho hoti.
his private parts are retracted.
Possessing this mark, if he stays at homeM
wheel-turning monarch.
And what does he obtain as king?
taputto hoti, parosahassa
He has many sons, over a thousand sons who are valiant
and heroic, crushing the armies of his enemies.
s what he obtains as king.
And what does he obtain as Buddha?
taputto hoti, anekasahassa
He has many sons, many thousands of sons who are valiant
and heroic, crushing the armies of his enemies.
s what he obtains as Buddha.
That is what the Buddha said.
In olden days, in past lives,
he reunited long-lost
suhajje sakhino sam
and long-separated friends and family,
bringing them together with joy.
So tena kammena diva
By means of these deeds he went to heaven,
where he enjoyed happiness and merriment.
After passing away from there to here,
his private parts are retracted.
Such a one has many sons,
over a thousand descendants,
valiant and heroic, devastating foes,
s joy, speaking kindly.
pabbajitassa iriyato,
But if he lives the renunciate life
he has even more sons following his word.
As householder or renunciate,
yati tadatthajotakan
s the meaning shown by this mark.
rst recitation section is
16. Equal Proportions and Touching the Knees
Yampi, bhikkhave, tath
Mendicants, in some past lives the Realized One was
reborn as a human being.
He regarded the gathered population equally. He knew
what they had in common and what was their own. He knew
each person, and he knew the distinctions between people.
ayamidamarahati ayamidamarahat
purisavisesakaro ahosi.
In each case, he made appropriate distinctions between
This one deserves that; that one deserves this.
So tassa kammassa ka
Due to performing those deeds he was reborn in a heavenly
so tato cuto itthatta
When he came back to this state of existence he obtained
he has the proportional circumference of a banyan tree;
and when standing upright and not bending over, the palms
of both hands touch the knees.
Possessing these marks, if he stays at home he becomes a
wheel-turning monarch.
And what does he obtain as king?
ho hoti mahaddhano mah
uent, and wealthy, with lots of gold and silver,
lots of property and assets, lots of money and grain, and a
full treasury and storehouses.
And what does he obtain as Buddha?
ho hoti mahaddhano mah
ni honti, seyyathida
He has these kinds of wealth:
the wealth of faith, ethical conduct, conscience, prudence,
learning, generosity, and wisdom.
s what he obtains as Buddha.
That is what the Buddha said.
Observing the many people in a community,
he weighed, evaluated, and judged each case:
Ayamidamarahati tattha tattha,
This one deserves that.
Purisavisesakaro pure ahosi.
s how he used to draw distinctions between people.
Now standing without bending
he can touch his knees with both hands.
With the remaining ripening of the fruit of good deeds,
his circumference was that of a great tree.
Bahuvividhanimittalakkha
Learned experts in the many di
signs and marks prophesied:
The young prince will obtain
ilabhati daharo susu kum
erent things that houseM
Here there are many suitable pleasures
for the ruler of the land to enjoy as householder.
Yadi ca jahati sabbak
But if he gives up all sensual enjoyments,
he will gain the supreme, highest peak of wealth.
Yampi, bhikkhave, tath
Mendicants, in some past lives the Realized One was
reborn as a human being.
He desired the good, the welfare, the comfort, and
sanctuary of the people, thinking:
dvipadacatuppadehi va
sakammakaraporisehi va
ourish in faith, ethics, learning,
generosity, teachings, and wisdom; in wealth and grain,
elds and land, birds and beasts, children and partners; in
bondservants, workers, and sta
; in family, friends, and
So tassa kammassa ka
forming those deeds he was reborn in a heavenly
so tato cuto itthatta
When he came back to this state of existence he obtained
yo ca hoti citantara
his chest is like that of a lion; the gap between the shoulder-
lled in; and his torso is cylindrical.
Possessing these marks, if he stays at home he becomes a
wheel-turning monarch.
And what does he obtain as king?
nadhammo hoti, na parih
sakammakaraporisehi
bandhavehi, na parih
s not liable to decline. He doesn
t decline in wealth and
elds and land, birds and beasts, children and
partners; in bondservants, workers, and sta
friends, and kin. He doesn
t decline in any of his
s what he obtains as king.
And what does he obtain as Buddha?
nadhammo hoti, na parih
s not liable to decline. He doesn
t decline in faith, ethics,
learning, generosity, and wisdom. He doesn
of his accomplishments.
s what he obtains as Buddha.
That is what the Buddha said.
How may others not decline
in faith, ethics, learning, and intelligence,
ena ca khettavatthun
in generosity, teachings, and much good else,
rehi catuppadehi ca.
hi mittehi ca bandhavehi ca,
in children, partners, and livestock,
in family, friends, and kin,
in health, and both beauty and happiness?
And so he ever desired their success.
His chest was full like that of a lion,
akhandho ca citantara
lled in, and torso cylindrical.
Due to the well-done deeds of the past,
pubbanimittamassa ta
he had that portent of non-decline.
Even as layman he grows in corn and coin,
rehi catuppadehi ca;
in wives, children, and livestock.
cano pabbajito anuttara
But once gone forth, owning nothing, he attains
the supreme awakening which may never decline.
cellent Sense of Taste
Yampi, bhikkhave, tath
Mendicants, in some past lives the Realized One was
reborn as a human being.
He would never hurt any sentient being with
So tassa kammassa ka
Due to performing those deeds he was reborn in a heavM
so tato cuto itthatta
ilabhati, rasaggasagg
When he came back to this state of existence he obtained
this mark: he has an excellent sense of taste. Taste-buds are
produced in the throat for the tongue-tip and dispersed
Possessing this mark, if he stays aM
wheel-turning monarch.
And what does he obtain as king?
He is rarely ill or unwell. His stomach digests well, being
neither too hot nor too cold.
s what he obtains as king.
And what does he obtain as Buddha?
He is rarely ill or unwell. His stomach digests well, being
neither too hot nor too cold, but just right, and
s what he obtains as Buddha.
That is what the Buddha said.
or sword or beating to death,
or by bondage or threats
did he ever harm anyone.
Teneva so sugatimupecca modati,
For that very reason he rejoiced in heaven after passing
nding happiness as a fruit of happy deeds.
With taste-buds well formed and even,
gato labhati rasaggasaggita
on his return here he has an excellent senM
s why the clever visionaries said:
naro sukhabahulo bhavissati;
This man will have much happiness
as householder or renunciate.
bhavati tadatthajotakan
s the meaning shown by this mark.
lanettagopakhumalakkha
Yampi, bhikkhave, tath
Mendicants, in some past lives the Realized One was
reborn as a human being.
ci, na ca pana viceyya
amujumano, piyacakkhun
When looking at others he didn
t glare, look askance, or
avert his eyes. Being straightforward, he reached out to
others with straightforward intentions, looking at people
So tassa kammassa ka
Due to performing those deedsM
he was reborn in a heavenly
so tato cuto itthatta
When he came back to this state of existence he obtained
lanetto ca hoti gopakhumo ca.
his eyes are deep blue, and he has eyelashes like a cow
Possessing these marks, if he stays at home he becomes a
wheel-turning monarch.
And what does he obtain as king?
Piyadassano hoti bahuno janassa, piyo hoti man
The people look on him with kindly eyes. He is dear and
beloved to the brahmins and householders, people of town
and country, treasury o
ministers, counselors, rulers, tax bene
s what he obtains as king.
And what does he obtain as Buddha?
Piyadassano hoti bahuno janassa, piyo hoti man
The people look on him with kindly eyes. He is dear and
beloved to the monks, nuns, laymen, laywomen, gods,
humans, demons, dragons, and fairies.
s what he obtains as Buddha.
That is what the Buddha said.
With not a glare or glance askance,
Na ca pana viceyyapekkhit
nor averting of the eyes;
straightforward, he reached out straightforwardly,
looking at people with kindly eyes.
In good rebirths he enjoyed tM
Anubhavati tattha modati;
and result, rejoicing there.
Idha ca pana bhavati gopakhumo,
But here he has a cow
lanettanayano sudassano.
and eyes deep blue so fair to see.
Many soothsayers, men clever
and learned in prognostic texts,
expert in cow-like lashes, indicated he
Piyadassanoti abhiniddisanti na
be looked upon with kindly eyes.
en as a householder he
d be regarded kindly,
beloved of the people.
Yadi ca na bhavati gih
But if he becomes an ascetic, not lay,
as destroyer of sorrow he
ll be loved by many.
23. Head Like a Turban
Yampi, bhikkhave, tath
Mendicants, in some past lives the Realized One was
gamo ahosi kusalesu dhammesu
ataresu ca adhikusalesu dhammesu.
He was the leader and forerunner of people in skillful
behaviors such as good conduct by way of body, speech,
giving and sharing, taking precepts, observing the sabbath,
paying due respect to mothM
er and father, ascetics and
brahmins, honoring the elders in the family, and various
other things pertaining to skillful behaviors.
So tassa kammassa ka
Due to performing those deeds he was reborn in a heavenly
so tato cuto itthatta
When he came back to this state of existence he obtained
his head is shaped like a turban.
Possessing this mark, if he stays at home he becomes a
wheel-turning monarch.
And what does he obtain as king?
He has a large following of brahmins and householders,
people of town and country, treasury o
icers, guardsmen, ministers, counseM
ciaries, and princes.
s what he obtains as king.
And what does he obtain as Buddha?
He has a large following of monks, nuns, laymen, laywomen,
gods, humans, demons, dragons, and fairies.
s what he obtains as Buddha.
That is what the Buddha said.
gamo sucaritesu ahu,
Among people of good conduct, he was the leader,
Dhammesu dhammacariy
devoted to a life of principle among the principled.
yiko bahujanassa ahu,
The people followed him,
Saggesu vedayittha pu
and he experienced the fruit of good deeds in heaven.
so sucaritassa phala
Having experienced that fruit,
cquires a head shaped like a turban.
The experts in omens and signs prophesied:
He will be leader of the people.
Among people then, as before,
Pubbeva tassa abhiharanti tad
they will bring presents for him.
Yadi khattiyo bhavati bh
If he becomes an aristocrat, ruler of the land,
ll gain the service of the people.
Atha cepi pabbajati so mM
But if that man goes forth,
ll be sophisticated, pro
cient in the teachings.
Devoted to the virtues of his instruction,
yiko bahujano bhavat
the people will become his followers.
25. One Hair Per Pore, and a Tuft
Yampi, bhikkhave, tath
me past lives the Realized One was
reborn as a human being.
saccasandho theto paccayiko avisa
He refrained from lying. He spoke the truth and stuck to
the truth. He was honest and trustworthy, and didn
the world with his words.
So tassa kammassa ka
Due to performing those deeds he was reborn in a heavenly
so tato cuto itthatta
When he came back to this state of existence he obtained
Ekekalomo ca hoti, u
his hairs grow one per pore, and between his eyebrows
there grows a tuft, soft and white like cotton-wool.
Possessing these marks, if he stays at home he becomes a
wheel-turning monarch.
And what does he obtain as king?
ssa jano upavattati, br
He has many close adherents among the brahmins and
householders, people of town and country, treasury o
icers, guardsmen, ministers, counselors, rulers,
ciaries, and princes.
s what he obtains as king.
And what does he obtain as Buddha?
ssa jano upavattati, bhikkh
He has many close adherents among the monks, nuns,
laymen, laywomen, gods, humans, demons, dragons, and
s what he obtains as Buddha.
That is what the Buddha said.
he was true to his promise,
with no forked tongue, he shunned lies.
He never broke his word to anyone,
tena tacchena tathena bh
but spoke what was true, real, and factual.
A tuft so very white like cotton-wool
grew prettily between his eyebrows.
And never two, but only one,
r grew in each of his pores.
Many soothsayers learned in marks
and expert in signs gathered and prophesied:
One like this, with tuft and hair so well-formed,
will have many as his close adherents.
Even as householder many people will follow him,
due to the power of dM
But once gone forth, owning nothing,
as Buddha the people will follow him.
27. Forty Gapless Teeth
Yampi, bhikkhave tath
Mendicants, in some past lives the Realized One was
reborn as a human being.
He refrained from divisive speech. He didn
place what he heard in another so as to divide people
against each other. Instead, he reconciled those who were
divided, supporting unity, delighting in harmony, lovinM
harmony, speaking words that promote harmony.
So tassa kammassa ka
Due to performing those deeds he was reborn in a heavenly
so tato cuto itthatta
When he came back to this state of existence he obtained
sadanto ca hoti avira
he has forty teeth, and his teeth have no gaps.
Possessing these marks, if he stays at home he becomes a
wheel-turning monarch.
And what does he obtain as king?
Abhejjapariso hoti, abhejj
His retinue cannot be divided. This includes brahmins and
householders, people of town and country, treasury o
icers, guardsmen, ministers, counselorsM
ciaries, and princes.
s what he obtains as king.
And what does he obtain as Buddha?
Abhejjapariso hoti, abhejj
His retinue cannot be divided. This includes monks, nuns,
laymen, laywomen, gods, humans, demons, dragons, and
s what he obtains as Buddha.
That is what the Buddha said.
He spoke no untruth causing friends to split,
creating disputes that foster division,
acting improperly by fostering quarrels,
creating division among friends.
He spoke kind words to foster harmonyM
uniting those who are divided.
He eliminated quarrels among the people,
Sahitehi nandati pamodati ca.
rejoicing together with the united.
In good rebirths he enjoyed the fruit
Anubhavati tattha modati;
and result, rejoicing there.
Here his teeth are gapless, close together,
Caturo dasassa mukhaj
forty standing upright in his moutM
Yadi khattiyo bhavati bh
If he becomes an aristocrat, ruler of the land,
his assembly will be indivisible.
o ca hoti virajo vimalo,
And as an ascetic, stainless, immaculate,
his assembly will follow him, unshakable.
29. A Large Tongue and the Voice of Brahm
Yampi, bhikkhave, tath
Mendicants, in some past lives the Realized One was
reborn as a human being.
He refrained from harsh speech. He spoke in a way that
mellow, pleasing to the ear, lovely, going to the heart, polite,
likable and agreeable to the people.
So tassa kammassa ka
Due to performing those deeds he was reborn in a heavenly
so tato cuto itthatta
When he came back to this state of existence he obtained
tajivho ca hoti brahmassaro ca karav
he has a large tongue, and the voice of Brahm
Possessing these markM
s, if he stays at home he becomes a
wheel-turning monarch.
And what does he obtain as king?
He has a persuasive voice. His words are persuasive to
brahmins and householders, people of town and country,
icers, guardsmen, ministers,
counselors, rulers, tax bene
s what he obtains as king.
And what does he obtain as Buddha?
He has a persuasive voice. His words are persuasive to
monks, nuns, laymen, laywomen, gods, humans, demons,
dragons, and fairies.
s what he obtains as Buddha.
That is what the Buddha said.
He never spoke a loud harsh word,
insulting, quarrelsome,
causing harm, rude, crushing the people.
His speech was sweet, helpful, and kind.
He uttered words dear to the mind,
going to the heart, pleasing to the ear.
He enjoyed the fruit of his good verbal conduct,
Saggesu vedayatha pu
experiencing the fruit of good deeds in heaven.
so sucaritassa phala
Having experienced that fruit,
Brahmassarattamidhamajjhagam
on his return to here he acquired the voice of Brahm
His tongue was long and wide,
and his speech was persuasive.
Gihinopi ijjhati yath
Even as householder his speech brings prosperity.
Atha ce pabbajati so manujo;
But if that man goes forth,
speaking often to the people,
ll be persuaded by his fair words.
Yampi, bhikkhave, tath
Mendicants, in some past lives theM
reborn as a human being.
He refrained from talking nonsense. His words were timely,
true, and meaningful, in line with the teaching and training.
He said things at the right time which were valuable,
reasonable, succinct, and bene
So tassa kammassa ka
Due to performing those deeds he was reborn in a heavenly
so tato cuto itthatta
When he came back to this state of existence he obtained
his jaw is like that of a lion.
Possessing this mark, if he stays at home he becomes a
wheel-turning monarch.
does he obtain as king?
siyo hoti kenaci manussabh
t be destroyed by any human foe or enemy.
s what he obtains as king.
And what does he obtain as Buddha?
siyo hoti abbhantarehi v
t be destroyed by any foe or enemy whether internal
or external; nor by greed, hate, or delusion; nor by any
ascetic or brahmin or god or M
s what he obtains as Buddha.
That is what the Buddha said.
Neither nonsensical nor silly,
avacanabyappatho ahosi;
his way of speaking was never lM
Ahitamapi ca apanudi,
He eliminated what was useless,
Hitamapi ca bahujanasukha
and spoke for the welfare and happiness of the people.
ito cuto divamupapajji,
So doing he passed from here to be reborn in heaven,
where he enjoyed the fruit of deeds well done.
Passing away, on his return to here,
Dvidugamavaratarahanuttamalattha.
he gained a jaw like the
He became a king so very hard to defeat,
a mighty lord and ruler of men.
Tidivapuravarasamo bhavati,
He was equal to the best in the city of the Three and Thirty,
Suravarataroriva indo.
surayakkharakkhasebhi,
One such as that is not easily beaten by fairies,
Surehi na hi bhavati suppadha
demons, spirits, monsters, or gods.
Tathatto yadi bhavati tath
If he becomes of such a kind,
he illuminates the quarters and in-between.
32. Samadantasusukkad
32. Even and White Teeth
Yampi, bhikkhave, tath
Mendicants, in some past lives the Realized One was
reborn as a human being.
He gave up wrong livelihood and earned a living by right
livelihood. He refrained from falsifying weights, metals, or
measures; bribery, fraud, cheating, and duplicity;
mutilation, murder, abduction, banditry, plunder, and
So tassa kammassa ka
Due to performing, accumulating, heaping up, and
amassing those deeds, whM
en his body broke up, after death,
he was reborn in a good place, a heavenly realm.
dibbena yasena dibbena
dhipateyyena dibbehi
pehi dibbehi saddehi dibbehi gandhehi dibbehi
There he surpassed the other gods in ten respects: divine
life span, beauty, happiness, glory, sovereignty, sights,
sounds, smells, tastes, and touches.
So tato cuto itthatta
ilabhati, samadanto ca
When he came back to this state of existence he obtained
these two marks: his teeth are even and perfectly white.
variyappatto sattaratanasamann
Possessing these marks, if he stays at home he becomes a
king, a wheel-turning monarch, a just and principled king.
is dominion extends to all four sides, he achieves stability
in the country, and he possesses the seven treasures.
ni bhavanti, seyyathida
He has the following seven treasures:
yakaratanameva sattama
the wheel, the elephant, the horse, the jewel, the woman,
the treasurer, and the counselor as the seventh treasure.
He has over a thousand sons who are valiant and heroic,
crushing the armies of his enemies.
dhammena abhivijiya ajjh
After conquering this land girt by sea
by bandits, successful and prosperous, safe, blessed, and
he reigns by principle, without rod or sword.
And what does he obtain as king?
ro hoti sucissa honti pariv
His retinue is pure. This includes brahmins and
householders, people of town and country, treasury o
icers, guardsmen, ministers, counselors, rulers,
ciaries, and princes.
s what he obtains as king.
But if he goes forth from the lay life to homelessness, he
becomes a perfected one, a fully awakened Buddha, who
draws back the veil from the world.
And what does he obtain as Buddha?
ro hoti, sucissa honti pariv
His retinue is pure. This includes monks, nuns, laymen,
gods, humans, demons, dragons, and fairies.
s what he obtains as Buddha.
That is what the Buddha said.
ca avassaji samena vutti
He abandoned wrong livelihood, and created
so janayittha dhammikena;
s fair, pure, and just.
Ahitamapi ca apanudi,
He eliminated what was useless,
Hitamapi ca bahujanasukha
the welfare and happiness of the people.
Sagge vedayati naro sukhapphal
s praised by the clever, the wise, and the
that man experienced the fruit in heaven.
ni tidivapuravarasamo,
Equal to the best in the heaven of Three and Thirty,
he enjoyed himself with pleasure and play.
From there he passed back to a human life.
With the remaining ripening of the fruit of good deeds,
he obtained teeth that are even,
Samamapi sucisusukka
gleaming, bright, and white.
Many soothsayers regarded as wise men
gathered and predicted of him:
With twice-born teeth so even, so white, so clean and
Dijasamasukkasucisobhanadanto.
his retinue will be so pureM
As king, his people will also be pure,
when he rules having conquered this earth so broad.
Pasayha na ca janapadatudana
Hitamapi ca bahujanasukha
but will live for the welfare and happiness of the people.
Atha ce pabbajati bhavati vip
But if he goes forth he
ll be an ascetic free of ill,
his passions quelled, the veil drawn back.
Vigatadarathakilamatho,
Rid of stress and weariness,
Imamapi ca paramapi ca passati loka
he sees this world and the next.
Those who do his bidding, both lay and renunciate,
wickedness, impure and blameworthy.
Sa hi sucibhi parivuto bhavati,
s surrounded by pure people, who dispel
Malakhilakalikilese panudeh
stains, callousness, sin, and corruptions.
is what the Buddha said.
ed, the mendicants were happy with what the
ya 31 - Long Discourses 31
At one time the Buddha was staying near R
Bamboo Grove, the squirrels
Tena kho pana samayena si
Now at that time the householder
jagaha. With his clothes and hair all wet, he
raised his joined palms to revere the quarters
east, south, west, north, below, and above.
Then the Buddha robed up in the morning and, taking his
bowl and robe, entered R
laka revering the quarters
allavattho allakeso pa
s son, why are you revering the quarters in
his deathbed my father said to me:
My dear, please revere the quarters.
, bhante, pituvacana
allavattho allakeso pa
Honoring, respecting, and venerating my father
rose early and left R
jagaha and, with my clothes and hair
all wet, raised my joined palms to revere the quarters
east, south, west, north, below, and above.
Na kho, gahapatiputta, ariyassa vinaye eva
s not how the six quarters should
be revered in the training of the noble one.
pana, bhante, ariyassa vinaye cha dis
But sir, how should the six quarters be revered M
training of the noble one?
dhu me, bhante, bhagav
ariyassa vinaye cha dis
Sir, please teach me this.
Tena hi, gahapatiputta, su
Well then, householder
s son, listen and pay close
attention, I will speak.
bhagavato paccassosi.
The Buddha said this:
kho, gahapatiputta, ariyas
na karoti, cha ca bhog
ni na sevati, so eva
s son, a noble disciple gives up four corrupt
t do bad deeds on four grounds, and avoids six
drains on wealth. When they
ve left these fourteen bad
things behind they have the six quarters covered.
ipanno hoti. Tassa aya
raddho hoti paro ca loko.
re practicing to win in both worlds, and they succeed
in this world and the next.
When their body breaks up, after death, they
good place, a heavenly realm.
2. Four Corrupt Deeds
What four corrupt deeds have they given up?
to kho, gahapatiputta, kammakileso,
Killing living creatures, stealing, sexual misconduct, and
lying: these are corrupt deeds.
These are the four corrupt deeds they
That is what the Buddha said.
Then the Holy One, the Teacher, went on to say:
and committing adultery:
t praise these things.
On what four grounds do they not do bad deeds?
One does bad deeds prejudiced byM
favoritism, hostility,
stupidity, and cowardice.
Yato kho, gahapatiputta, ariyas
When a noble disciple is not prejudiced by favoritism,
hostility, stupidity, and cowardice,
t do bad deeds on these four grounds.
That is what the Buddha said.
Then the Holy One, the Teacher, went on to say:
If you act against the teaching
out of favoritism, hostility, cowardice, or stupidity,
like the moon in the waning fortnight.
t act against the teaching
out of favoritism, hostility, cowardice, and stupidity,
sukkapakkheva candim
like the moon in the waxing fortnight.
4. Six Drains on Wealth
What six drains on wealth do they avoid?
Habitually engaging in the following things is a drain on
wealth: drinking alcohol; roaming the streets at night;
frequenting festivals; gambling; bad friends; laziness.
5. Six Drawbacks of Drinking
Cha khome, gahapatiputta,
There are these six drawbacks of habitually drinking
Immediate loss of wealth, promotion of quarrels,
susceptibility to illness, disrepute, indecent exposure; and
weakened wisdom is the sixth thing.
Ime kho, gahapatiputta, cha
These are the six drawbacks of habitually drinking alcohol.
6. Six Drawbacks of Roaming the Streets at Night
There are these six drawbacks of roaming the streets at
pissa agutto arakkhito hoti, puttad
agutto arakkhito hoti, s
pateyyampissa agutta
Yourself, your partners and children, and your property are
all left unguarded. You
re suspected of bad deeds. Untrue
rumors spread about youM
re at the forefront of many
things that entail su
Ime kho, gahapatiputta, cha
These are the six drawbacks of roaming the streets at night.
7. Six Drawbacks of Festivals
Cha khome, gahapatiputta,
There are these six drawbacks of frequenting festivals.
, kva kumbhathunanti.
s the dancing? Where
s the music? Where are the stories?
s the applause? Where are the kettle-drums?
Ime kho, gahapatiputta, cha
These are the six drawbacks of frequenting festivals.
8. Six Drawbacks of Gambling
Cha khome, gahapatiputta,
There are these six drawbacks of habitually gambling.
pasavati, jino vittamanuM
Victory breeds enmity. The loser mourns their money. There
is immediate loss of wealth. A gambler
weight in public assembly. Friends and colleagues treat
them with contempt. And no-one wants to marry a gambler,
This individual is a gambler
not able to support a
Ime kho, gahapatiputta, cha
These are the six drawbacks of habitually gambling.
9. Six Drawbacks of Bad Friends
Cha khome, gahapatiputta,
There are these six drawbacks of bad friends.
You become friends and companions with those who are
scoundrels, drunkards, addicts, frauds, swindlers, and
Ime kho, gahapatiputta, cha
These are the six drawbacks of bad friends.
10. Six Drawbacks of Laziness
Cha khome, gahapatiputta,
There are these six drawbacks of habitual laziness.
t get your work done because you think:
padesabahulassa viharato
nuppajjanti, uppann
By dwelling on so many excuses for not working, you don
make any more money, and the money you already have
Ime kho, gahapatiputta, cha
he six drawbacks of habitual laziness.
That is what the Buddha said.
Then the Holy One, the Teacher, went on to say:
Some are just drinking buddies,
hoti sammiyasammiyo;
some call you their dear, dear friend,
but a true friend is one
who stands by you in need.
Sleeping late, adultery,
making enemies, harmfulness,
bad friends, and avarice:
these six grounds ruin a person.
With bad friends, bad companions,
bad behavior and alms-resort,
in both this world and the next.
Dice, women, drink, song and dance;
sleeping by day and roaming at night;
bad friends, and avarice:
these six grounds ruin a person.
Akkhehi dibbanti sura
They play dice and drink liquor,
and consort with women loved by others.
Associating with the worse, not the better,
they diminish like the waning moon.
A drunkard, broke, and destitute,
thirsty, drinking in the bar,
will quickly lose their way.
re in the habit of sleeping late,
seeing night as time to rise,
and always getting drunk,
t keep up the household life.
When the young neglect their work like this,
riches pass them by.
But one who considers hot and cold
as nothing more than blades of grass
he does his manly duty,
and happiness never fails.
e, gahapatiputta, amitt
s son, you should recognize these four
enemies disguised as friends:
adatthuharo amitto mittapatir
paramo amitto mittapatir
yo amitto mittapatir
the taker, the talker, the
atterer, the spender.
hi kho, gahapatiputta,
You can recognize aM
Your possessions end up theirs.
appena bahumicchati;
Giving little, they expect a lot.
They do their duty out of fear.
They associate for their own advantage.
Imehi kho, gahapatiputta, cat
adatthuharo amitto mittapatir
You can recognize a fake friend who
s all take on these four
hi kho, gahapatiputta,
You can recognize a fake friend who
ti, paccuppannesu kiccesu
re hospitable in the past. They
re hospitable in the
re full of meaningless pleasantries. When
something needs doing in the present they point to their
Imehi kho, gahapatiputta, cat
You can recognize a fake friend who
s all talk on these four
hi kho, gahapatiputta,
You can recognize a fake friend who
They support you equally in doing bad and doing good.
They praise you to your face, and put you down behind your
mehi kho, gahapatiputta, cat
You can recognize a fake friend who
hi kho, gahapatiputta,
You can recognize a fake friend who
They accompany you when drinking, roaming the streets at
night, frequenting festivals, and gambling.
Imehi kho, gahapatiputta, cat
yo amitto mittapatir
You can recognize a fake friend who
s a spender on these
That is what the Buddha said.
Then the Holy One, the Teacher, went on to say:
One friend is all take,
s a friend who spends.
An astute person understands
these four enemies for what they are
and keeps them at a distance,
d shun a risky road.
12. Good-Hearted Friends
rome, gahapatiputta, mitt
s son, you should recognize these four good-
ro mitto suhado veditabbo,
nasukhadukkho mitto suhado veditabbo,
mitto suhado veditabbo, anukampako
mitto suhado veditabbo.
the helper, the friend in good times and bad, the counselor,
hi kho, gahapatiputta,
You can recognize a good-hearted friend who
rakkhati, pamattassa s
hoti, uppannesu kiccakara
They guard you when you
re negligent. They guard your
re negligent. They keep you safe in
times of danger. When something needs doing, they supply
you with twice the money you need.
Imehi kho, gahapatiputta, cat
mitto suhado veditabbo.
You can recognize a good-hearted friend who
hi kho, gahapatiputta,
nasukhadukkho mitto suhado veditabbo.
You can recognize a good-hearted friend who
good times and bad on four grounds.
cikkhati, guyhamassa parig
They tell you secrets. They keep your secrets. They don
abandon you in times of trouble. They
d even give their life
Imehi kho, gahapatiputta, cat
nasukhadukkho mitto suhado veditabbo.
You can recognize a good-hearted fM
good times and bad on these four grounds.
hi kho, gahapatiputta,
You can recognize a good-hearted friend who
They keep you from doing bad. They support you in doing
good. They teach you what you do not know. They explain
Imehi kho, gahapatiputta, cat
itto suhado veditabbo.
You can recognize a good-hearted friend who
on these four grounds.
hi kho, gahapatiputta,
mitto suhado veditabbo.
You can recognize a good-hearted friend who
compassionate on four grounds.
Abhavenassa na nandati, bhavenassa nandati,
t delight in your misfortune. They delight in your
good fortune. They keep others from criticizing you. TheM
encourage praise of you.
Imehi kho, gahapatiputta, cat
anukampako mitto suhado veditabbo
You can recognize a good-hearted friend who
compassionate on these four grounds.
That is what the Buddha said.
Then the Holy One, the Teacher, went on to say:
sukhe dukkhe ca yo sakh
one the same in both pleasure and pain,
a friend of good counsel,
and one of compassion;
an astute person understands
these four friends for what they are
and carefully looks after them,
like a mother the child at her breast.
The astute and virtuous
shine like a burning
They pick up riches as bees
roaming round pick up pollen.
And their riches proceed to grow,
like an ant-hill piling up.
In gathering wealth like this,
a householder does enough for their family.
d hold on to friends
by dividing their wealth in four.
One portion is to enjoy.
And the fourth should be kept
for times of trouble.
13. Covering the Six Quarters
ca, gahapatiputta, ariyas
And how, householder
s son, does a noble disciple cover
, gahapatiputta, dis
These six quarters should be recognized:
parents as the east, teachers as the south, partner and
children as the west, friends and colleagues as the north,
bondservants and workers as beneath, and ascetics and
cahi kho, gahapatiputta,
A child should serve theiM
r parents as the eastern quarter in
I will support those who supported me. I
ll maintain the family traditions. I
inheritance. When they have passed away, I
ering on their behalf.
Imehi kho, gahapatiputta, pa
Parents served by the children in these
compassion to them in
They keep them from doing bad. They support them in
doing good. They train them in a profession. They connect
them with a suitable partner. They transfer the inheritance
Imehi kho, gahapatiputta, pa
Parents served by their children in these
compassion to them in these
s how the eastern quarter is covered, kept safe
cahi kho, gahapatiputta,
A student should serve their teacher as the southern
by rising for them, by serving them, by listening well, by
looking after them, and by carefully learning their
Imehi kho, gahapatiputta, pa
Teachers served by their students in these
compassion to them in
re well trained and well educated.
They clearly explain all the knowledge of the profession.
They introduce them to their friends and colleagues. They
provide protection in every region.
Imehi kho, gahapatiputta, pa
Teachers served by their students in these
compassion to them in these
s how the southern quarter is covered, kept safe
cahi kho, gahapatiputta,
A husband should serve his wife as the western quarter in
issariyavossaggena ala
by treating her with honor, by not looking down on her, by
not being unfaithful, by relinquishing authority to her, and
by presenting her with adornments.
Imehi kho, gahapatiputta, pa
A wife served by her husband in these
compassion to him in
ca anurakkhati, dakkh
s well-organized in her work. She manages the
s not unfaithful. She preserves his
s deft and tireless in all her duties.
Imehi kho, gahapatiputta, pa
A wife served by her husband in these
compassion to him in these
s how the western quarter is covered, kept safe
cahi kho, gahapatiputta,
A gentleman should serve their friends and colleagues as
the northern quarter in
nena peyyavajjena atthacariy
giving, kindly words, taking care, equality, and not using
Friends and colleagues served by a gentleman in these
ways show compassion to them in
rakkhanti, pamattassa s
They guard them when they
re negligent. They guard their
re negligent. They keep them safe in
mes of danger. They don
t abandon them in times of
trouble. They honor their descendants.
Imehi kho, gahapatiputta, pa
Friends and colleagues served by a gentleman in these
ways show compassion to them in these
s how the northern quarter is covered, kept safe
cahi kho, gahapatiputta,
A master should serve their bondservants and workers as
the lower quarter in
by organizing work according to ability, by paying food and
wages, by nursing them when sick, by sharing special
treats, and by giving time o
Imehi kho, gahapatiputta, pa
Bondservants and workers served by a master in these
ways show compassion to them in
yino ca honti, pacch
yino ca, sukatakammakar
rst, and go to bed last. They don
do their work well. And they promote a good reputation.
kho, gahapatiputta, pa
Bondservants and workers served by a master in these
ways show compassion to them in these
s how the lower quarter is covered, kept safe and
cahi kho, gahapatiputta,
A gentleman should serve ascetics and brahmins as the
yakammena mettena vac
mettena manokammena an
by loving deeds of body, speech, and mind, by not turning
them away at the gate, and by providing them with material
Imehi kho, gahapatiputta, pa
etics and brahmins served by a gentleman in these
ways show compassion to them in
They keep them from doing bad. They support them in
doing good. They think of them with kindly thoughts. They
teach them what they do not know. They clarify what
ve already learned. They explain the path to heaven.
Imehi kho, gahapatiputta, pa
Ascetics and brahmins served by a gentleman in these
ways show compassion to them in these
s how the upper quarter is covered, kept safe and
That is what the Buddha said.
the Holy One, the Teacher, went on to say:
Parents are the east,
wives and child the west,
friends and colleagues the north,
servants and workers below,
and ascetics and brahmins above.
By honoring these quarters
a householder does enough for their famM
The astute and the virtuous,
the gentle and the articulate,
the humble and the kind:
The diligent, not lazy,
those not disturbed by troubles,
those consistent in conduct, the intelligent:
e makers of friends,
the kind, those rid of stinginess,
those who lead, train, and persuade:
Giving and kindly words,
and treating equally in worldly conditions,
ts them in each case;
these ways of being inclusive in the world
are like a moving chariot
If there were no such ways of being inclusive,
neither mother nor father
would be respected and honored
ve done for their children.
But since these ways of being inclusive do exist,
the astute do regard them well,
o they achieve greatness
lako gahapatiputto bhagavanta
When this was said, Sig
laka the householder
, bhante, abhikkanta
Excellent, sir! Excellent!
pi, bhante, nikkujjita
As if he were righting the overturned, or revealing the
hidden, or pointing out the path to the lost, or lighting a
lamp in the dark so people with good eyes can see what
there, the Buddha has made the teaching clear in many
, bhante, bhagavanta
I go for refuge to the Buddha, to the teaching, and to the
From this day forth, may the Buddha remember me as a lay
follower who has gone for refuge for life.
ya 32 - Long Discourses 32
1. The First Recitation Section
jagahe viharati gijjhak
At one time the Buddha was staying near R
late at night, the Four Great Kings
of spirits, fairies, goblins, and dragons
and wards at the four quarters and then, lighting up the
s Peak with their beauty, went up to the
Buddha, bowed, and sat down to one side.
appekacce bhagavanta
appekacce yena bhagav
Before sitting down to one side, some spirits bowed, some
exchanged greetings and polite conversation, some held up
their joined palms toward the Buddha, some announced
their name and clan, while some kept silent.
nisinno kho vessava
Seated to one side, the Great King Vessava
Sir, some high spirits have con
dence in the Buddha,
Santi hi, bhante, majjhim
Some middling spirits have con
dence in the Buddha,
Santi hi, bhante, majjhim
Some low spirits have con
dence in the Buddha,
Yebhuyyena kho pana, bhante, yakkh
But mostly the spirits don
dence in the Buddha.
use the Buddha teaches them to refrain from killing
living creatures, stealing, lying, sexual misconduct, and
Yebhuyyena kho pana, bhante, yakkh
t refrain from such things.
t like that or approve of it.
Sir, there are disciples of the Buddha who frequent remote
lodgings in the wilderness and the forest that are quiet and
still, far from the madding crowd, remote from human
There dwell high spirits who have no coM
dence, may the Buddha please learn the
iya protection for the guarding, protection, safety,
and comfort of the monks, nuns, laymen, and laywomen.
The Buddha consented in silence.
Then, knowing that the Buddha had consented, on that
occasion Great King Vessava
Vipassissa ca namatthu,
Sikhissapi ca namatthu,
compassionate for all beings!
Vessabhussa ca namatthu,
cleansed and austere!
Namatthu kakusandhassa,
the accomplished brahmin!
Kassapassa ca namatthu,
vippamuttassa sabbadhi.
the glorious Sakyan!
He taught this Dhamma
Those in the world who are extinguished,
not backbiters; such people
being great of heart and rid of naivety,
he who is helpful to gods and humans,
accomplished in knowledge and conduct,
great of heart and rid of naivety.
s child, the great circle,
and of whom, when sun has risen,
s said to be the day
Rahadopi tattha gambh
there is a deep lake
an ocean, where water
So they know that in that place
there is an ocean where waters
From here that is the eastern quarter,
That quarter is warded
by a great king, glorious,
the lord of the fairies;
He delights in song and dance,
gandhabbehi purakkhato.
honored by the fairies.
And he has many mighty sons
all of one name, so I
Eighty, and ten, and one
all of them named Inda.
After seeing the Awakened One,
the Buddha, Kinsman of the Sun,
they revere him from afar,
the one great of heart and rid of naivety.
Homage to you, O thoroughbreM
namo te purisuttama;
Homage to you, supreme among men!
Kusalena samekkhasi,
ve seen us with clarity and kindness.
The non-humans bow to you.
ve been asked many a time,
Do you bow to Gotama the victor?
And so we ought to declare:
We bow to Gotama the victor,
accomplished in knowledge and conM
We bow to Gotama the awakened!
s where the departed go, they say,
who are dividers and backbiters,
killers and hunters,
From here that is the southern quarter,
That quarter is warded
by a great king, glorious,
the lord of the goblins;
He delights in song and dance,
honored by the goblins.
And he has many mighty sons
all of one name, so I
Eighty, and ten, and one
all of them named Inda.
eeing the Awakened One,
the Buddha, Kinsman of the Sun,
they revere him from afar,
the one great of heart and rid of naivety.
Homage to you, O thoroughbred!
namo te purisuttama;
Homage to you, supreme among men!
Kusalena samekkhasi,
ve seen us with clarity and kindness.
The non-humans bow to you.
Do you bow to Gotama the victor?
And so we ought to declare:
We bow to Gotama the victor,
accomplished in knowledge and conduct!
We bow to Gotama the awakened!
Yattha coggacchati s
s child, the great circle,
divasopi nirujjhati;
and of whom, when sun has set,
s said to be the night
Rahadopi tattha gambh
there is a deep lake
an ocean, where water
So they know that in that place
there is an ocean where waters
From here that is the western quarter,
That quarter is warded
by a great king, glorious,
the lord of the dragons;
He delights in song and dance,
honored by the dragons.
And he has many mighty sons
all of one name, so I
Eighty, and ten, and one
all of them named Inda.
After seeing the Awakened One,
the Buddha, Kinsman of the Sun,
they revere him from afar,
the one great of heart and rid of naivety.
Homage to you, O thoroughbred!
namo te purisuttama;
Homage to you, supreme among men!
Kusalena samekkhasi,
ve seen us with clarity and kindness.
n-humans bow to you.
ve been asked many a time,
Do you bow to Gotama the victor?
And so we ought to declare:
We bow to Gotama the victor,
accomplished in knowledge and conduct!
We bow to Gotama the awakened!
Where lovely Uttarakuru is,
They do not sow the seed,
nor do they draw the plough.
The rice eaten by people
ripens in untilled soil,
free of powder or husk, pure,
fragrant, with only the rice-grain.
after cooking it in a
Having prepared a cow with hooves uncloven,
re drawn about from place to place.
Having prepared a beast with hooves uncloven,
re drawn about from place to place.
Having prepared a woman-drawn carriage,
re drawn about from pM
Having prepared a man-drawn carriage,
re drawn about from place to place.
Having prepared a girl-drawn carriage,
re drawn about from place to place.
Having prepared a boy-drawn carriage,
re drawn about from place to place.
Having ascended their vehicle,
tour about in every quarter,
provided with vehicles,
elephant, horse, and divine.
And there are mansions and palanquins
for that great and glorious king.
And he has cities, too,
well-built in the sky:
and Jonogha lies beyond.
Navanavutiyo ambaraambaravatiyo,
s Navanavutiya, Ambara-ambaravatiya,
and the royal capital named
Kuverassa kho pana m
The Great King Kuvera, dear sir,
has a capital named Vis
which is why the great king
These each individually inform the King:
Ojasi tejasi tatojas
Ojasi, Tejasi, Tatojasi,
Rahadopi tattha dhara
There is a lake there too named Dhara
from whence the clouds rM
and the rains disperse.
There is a hall there too named Bhagalavat
where the spirits frequent.
There the trees are ever in fruit,
Peacocks and herons call out there,
and the sweet cuckoos too.
There are cocks and kookaburras,
and in the wood the lotus-crane.
The parrots and mynah cry out there,
is lovely all the time.
From here that is the northern quarter,
That quarter is warded
by a great king, glorious,
the lord of spirits;
He delights in song and dance,
yakkheheva purakkhato.
honored by the spirits.
And he has many mighty sons
all of one name, so I
all of them named Inda.
After seeing the Awakened One,
the Buddha, Kinsman of the Sun,
they revere him from afar,
the one great of heart and rid of naivety.
Homage to you, O thoroughbred!
namo te purisuttama;
Homage to you, supreme among men!
Kusalena samekkhasi,
ve seen us with clarity and kindness.
The non-humans bow to you.
ve been asked many a time,
Do you bow to Gotama the victor?
And so we ought to declare:
We bow to Gotama the victor,
accomplished in knowledge and conduct!
We bow to Gotama the awakened!
This, dear sir, is the
iya protection for the guarding,
protection, safety, and comfort of the monks, nuns, laymen,
The monks, nuns, laymen, and laywomen should learn this
iya protection well andM
completely memorize it.
ce amanusso yakkho v
If anyone who does so is approached while walking,
standing, sitting, or lying down by any non-human being
with malicious intent
including males, females, boys, girls,
ministers, counselors, and servants among the spirits,
s, goblins, and dragons
risa, amanusso labheyya g
that non-human will receive no homage or respect in any
risa, amanusso labheyya
And they will receive no ground or dwelling in my capital of
risa, amanusso labheyya yakkh
Nor will they get to go to the conference of the spirits.
In addition, the non-humans would not give or take them in
d heap personal abuse on them,
drop an empty bowl on their head,
and even split their head into seven pieces!M
For there are, dear sir, non-humans who are
and violent. They don
t obey the Great Kings or their men
re said to be rebelling against the Great Kings.
re just like the bandits in the king of Magadha
t obey the king, his men, or his men
and are said to be rebelling against the king.
risa, amanusso yakkho v
If any non-human being with malicious intent
males, females, boys, girls, ministers, counselors, and
servants among the spirits, fairies, goblins, and dragons
approaches a monk, nun, layman, or laywoman while
walking, standing, sitting, or lying down,
one ought to yell, cry, and scream to the spirits, great
spirits, generals, great generals:
s got me! This spirit
s entered me! This spirit
annoying me! This spirit
s harassing me! This spirit
hurting me! This spirit
g me! This spirit won
To what spirits, great spirits, generals, great generals?
Inda, Soma, and Varu
Cittaseno ca gandhabbo,
Cittasena the fairy,
and the kings Nala and Janesabha,
aka, Karatiya, and Gu
Sivako mucalindo ca,
Sivaka and Mucalinda,
Hiri netti ca mandiyo;
Hiri, Netti, and Mandiya;
junno sumano sumukho;
Pajjunna, Sumana, Sumukha,
This, dear sir, is the
iya protection for the guarding,
protection, safety, and comfort of the monks, nuns, laymen,
Well, now, dear sir, I must go. I have many duties, and much
Please, Great Kings, go at your convenience.
Then the Four Great Kings got up from their seats, bowed,
and respectfully circled the Buddha, keeping him on their
right side, before vanishing right there.
su. Appekacce bhagavat
Appekacce yena bhagav
And before the other spirits present vanished, some bowed
and respectfully circled the Buddha, keeping him on their
right side, some exchanged greetings and polite
conversation, some held up their joined palms toward the
uddha, some announced their name and clan, while some
rst recitation section is
2. The Second Recitation Section
Then, when the night had passed, the Buddha told the
mendicants all that had happened, repeating all the verses
spoken. Then he added:
Tepi kho, bhikkhave, yakkh
nisinno kho, bhikkhave, vessava
santi hi, bhante, n
Yebhuyyena kho pana, bhante, yakkh
Yebhuyyena kho pana, bhante, yakkh
Santi hi, bhante, bhagavato s
Atha kho, bhikkhave, vessava
Vipassissa ca namatthu,
Sikhissapi ca namatthu,
Vessabhussa ca namatthu,
Namatthu kakusandhassa,
Kassapassa ca namatthu,
vippamuttassa sabbadhi.
Rahadopi tattha gambh
gandhabbehi purakkhato.
namo te purisuttama;
Kusalena samekkhasi,
namo te purisuttama;
Kusalena samekkhasi,
Yattha coggacchati s
divasopi nirujjhati;
Rahadopi tattha gambh
namo te purisuttama;
Kusalena samekkhasi,
Navanavutiyo ambaraambaravatiyo,
Kuverassa kho pana m
Ojasi tejasi tatojas
Rahadopi tattha dhara
yakkheheva purakkhato.
namo te purisuttama;
Kusalena samekkhasi,
risa, amanusso labheyya g
risa, amanusso labheyya
risa, amanusso labheyya yakkh
risa, amanusso yakkho v
Cittaseno ca gandhabbo,
Sivako mucalindo ca,
Hiri netti ca mandiyo;
Pajjunno sumano sumukho;M
Atha kho, bhikkhave, catt
Tepi kho, bhikkhave, yakkh
Mendicants, learn the
iya protection is bene
cial, and is for the
guarding, protection, safety, and comfort of the monks,
nuns, laymen, and laywomen.
That is what the Buddha said.
ed, the mendicants were happy with what the
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YA (LONG DISCOURSES)
Translated by Bhikkhu Sujato
tisutta - Reciting in
ya 33 - Long Discourses 33
bhikkhusatehi yena p
At one time the Buddha was wandering in the land of the
Mallas together with a large Sa
when he arrived at a Mallian town named P
raputtassa ambavane.
There he stayed in Cunda the smith
Tena kho pana samayena p
Now at that time a new town hall named Ubbha
recently been constructed for the Mallas of P
occupied by an ascetic or brahmin or any person
camattehi bhikkhusatehi p
also heard that the Buddha had arrived
and was staying in Cunda
Then they went up to the Buddha, bowed, sat down to one
side, and said to him,
Sir, a new town hall named Ubbha
aka has recently been
constructed for the Mallas of P
. It has not yet been
occupied by an ascetic or brahM
min or any person at all.
ca kho, bhante, bhagav
May the Buddha be the
rst to use it, and only then will the
That would be for the lasting welfare and happiness of the
The Buddha consented in silence.
Then, knowing that the Buddha had consented, the Mallas
got up from their seat, bowed, and respectfully circled the
Buddha, keeping him on their right.M
Then they went to the
new town hall, where they spread carpets all over,
prepared seats, set up a water jar, and placed a lamp. Then
they went back to the Buddha,
bowed, stood to one side,
and told him of their preparations, saying,
sabbasantharisanthata
Please, sir, come at your convenience.
Then the Buddha robed up and, taking his bowl and robe,
went to the new town hall together with the Sa
mendicants. Having washed his M
feet he entered the town
hall and sat against the central column facing east.
gha of mendicants also washed their feet, entered
the town hall, and sat against the west wall facing east, with
the Buddha right in front of them.
also washed their feet, entered the town
hall, and sat against the east wall facing west, with the
Buddha right in front of them.
veyyake malle bahudeva ratti
The Buddha spent most of the night educating,
ring up, and inspiring the Mallas with a
Dhamma talk. Then he dismissed them,
The night is getting late, V
Please go at your convenience.
replied the Mallas. They got up from their seat,
bowed, and respectfully circled the Buddha, keeping him on
their right, before leaving.
Soon after they left, the Buddha looked around the Sa
of monks, who were so very silent. He addressed Venerable
vigatathinamiddho kho, s
gha of mendicants is rid of dullness and
Give them some Dhamma talk as you feel inspired.
And then the Buddha spread out his outer robe folded in
four and laid down in the lion
ing one foot on top of the other
and focused on the time of getting up.
Tena kho pana samayena niga
Now at that time the Niga
taputta had recently
With his passing the Jain ascetics split, dividing into two
factions, arguing, quarreM
wounding each other with barbed words:
tvamasi, ahamasmi samm
do, niggahito tvamasi,
t understand this teaching and training. I
understand this teaching and training. What, you
understand this teaching and training? You
m practicing right. I stay on topic, you don
said last what you should have said
you should have said last. What you
about has been disproved. Your doctrine is refuted. Go on,
save your doctrine! You
re trapped; get yourself out of this
d think there was nothing but slaughter going on
among the Jain ascetics.
te dhammavinaye duppavedite aniyy
sambuddhappavedite bhinnath
s white-clothed lay disciples
were disillusioned, dismayed, and dM
isappointed 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.
riputta told the mendicants about these things. He
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.
, tadassa bahujanahit
You should all recite this in concert, without disputing, so
ual path may last for a long time. That would
be for the welfare and happiness of the people, for the
t, welfare, and happiness of gods and humans.
And what is that teaching?
, tadassa bahujanahit
sambuddhena eko dhammo
There are teachings grouped by one that have been rightly
explained by the Blessed One, who knows and sees, the
perfected one, the fully awakened Buddha.
, tadassa bahujanahit
You should all recite these 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, for the
t, welfare, and happiness of gods and humans.
What are the teachings grouped by one?
All sentient beings are sustained by food.
All sentient beings are sustained by conditions.
sambuddhena eko dhammo
These are the teachings grouped by one that have been
rightly explained by the Blessed One, who knows and sees,
the perfected one, the fully awakened Buddha.
, tadassa bahujanahit
recite these 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, for the
t, welfare, and happiness of gods and humans.
sambuddhena dve dhamm
There are teachings grouped by two that have been rightly
explained by the Buddha.
, tadassa bahujanahit
You should all recite these in concert.
What are the teachings grouped by two?
Ignorance and craving for continued existence.
Views favoring continued existence and views favoring
Lack of conscience and prudence.
Conscience and prudence.
Being hard to admonish and having bad friends.
Being easy to admonish and having good friends.
enses and skill in rehabilitation from o
Skill in meditative attainments and skiM
Skill in the elements and skill in attention.
elds and skill in dependent origination.
Skill in what is possible and skill in what is impossible.
Integrity and scrupulousness.
Patience and gentleness.
Friendliness and hospitality.
Harmlessness and purity.
Lack of mindfulness and lack of situational awareness.
Mindfulness and situational awareness.
Not guarding the sense doors and eating too much.
Guarding the sense doors and moderation in eaM
ection and the power of development.
The power of mindfulness and the power of immersion.
Serenity and discernment.
The foundation of serenity and the foundation of exertion.
Paggaho ca avikkhepo ca. (25)
Exertion, and not being distracted.
Failure in ethics and failuM
Accomplishment in ethics and accomplishment in view.
cation of ethics and puri
hivisuddhi kho pana yath
cation of view and making an e
ort in line with that
Inspiration, and making a suitable e
ort when inspired by
ca kusalesu dhammesu appa
To never be content with skillful qualities, and to never stop
ca vimutti ca. (32)
Knowledge and freedom.
Knowledge of ending and knowledge of non-arising.
sambuddhena dve dhamm
These are the teachings grouped by two that have been
rightly explained by the Buddha.
, tadassa bahujanahit
You should all recite these in concert.
sambuddhena tayo dhamm
There are teachings grouped by three that have been
rightly explained by the Buddha.
You should all recite these in concert.
What are the teachings grouped by three?
Three unskillful roots:
greed, hate, and delusion.
Three skillful roots:
non-greed, non-hate, and non-delusion.
Three ways of performing bad conduct:
by body, speech, and mind.
Three ways of performing good conduct:
by body, speech, and mind.
Three unskillful thoughts:
sensuality, malice, and cruelty.
Three skillful thoughts:
nekkhammavitakko, aby
renunciation, good will, and harmlessness.
Three unskillful intentions:
sensuality, malice, and cruelty.
Three skillful intentions:
renunciation, good will, and harmlessness.
Three unskillful perceptions:
sensuality, malice, and cruelty.
Three skillful perceptions:
renunciation, good will, and harmlessness.
Three unskillful elements:
sensuality, malice, and cruelty.
Three skillful elements:
renunciation, good will, and harmlessness.
Another three elements:
sensuality, form, and formlessness.
Another three elements:
form, formlessness, and cessation.
Another three elements:
lower, middle, and higher.
l pleasures, to continue existence, and to end
Another three cravings:
sensuality, form, and formlessness.
Another three cravings:
form, formlessness, and cessation.
identity view, doubt, and misapprehension of precepts and
sensuality, desire for continued existence, and ignorance.
Three realms of existence:
sensual, form, and formless.
for sensual pleasures, for continued existence, and for a
Three kinds of discrimination:
past, future, and present.
yanirodho anto. (25)
identity, the origin of identity, and the cessation of identity.
, pain, and neutral.
ering inherent in painful feeling, the su
inherent in conditions, and the su
si, sammattaniyato r
inevitability regarding the wrong way, inevitability
regarding the right way, and lack of inevitability.
dhimuccati na sampas
dhimuccati na sampas
dhimuccati na sampas
one is doubtful, uncertain, undecided, and lacking
dence about the past, future, and present.
Three things a Realized One need not hide.
s behavior by way of body, speech, and
mind is pure. He has no misconduct in these three ways
that need be hidden, thinking:
May others not know this of me.
gatassa manoduccarita
greed, hate, and delusion.
gaggi, dosaggi, mohaggi. (32)
greed, hate, and delusion.
huneyyaggi, gahapataggi, dakkhi
re for those worthy of o
erings dedicated to the gods, a
re for those worthy of a
cation of the physical:
visible and resistant, invisible and resistant, and invisible
good choices, bad choices, and imperturbable choicesM
sekkho puggalo, asekkho puggalo, nevasekkho
sekkho puggalo. (36)
a trainee, an adept, and one who is neither a trainee nor an
tithero, dhammathero, sammutithero. (37)
a senior by birth, a senior in the teaching, and a senior by
Three grounds for making merit:
giving, ethical conduct, and meditation.
Three grounds for accusations:
hena, sutena, parisa
what is seen, heard, and suspected.
Three kinds of sensual rebirth.
There are sentient beings who desire what is present. They
fall under the sway of presently arisen sensuM
Namely, humans, some gods, and some beings in the
rst kind of sensual rebirth.
There are sentient beings who desire to create. Having
repeatedly created, they fall under the sway of sensual
pleasures. Namely, the Gods Who Love to Create.
This is the second kind of sensual rebiM
There are sentient beings who desire what is created by
others. They fall under the sway of sensual pleasures
created by others. Namely, the Gods Who Control the
Creations of Others.
This is the third kind of sensual rebirth.
Three kinds of pleasant rebirth.
There are sentient beings who, having repeatedly given rise
to it, dwell in pleasure. Namely, the gods of Brahm
rst pleasant rebirth.
There are sentient beings who are drenched, steeped,
lled, and soaked with pleasure.
Every so often they feel inspired to exclaim:
Oh, what bliss! Oh, what bliss!
Namely, the gods of
This is the second pleasant rebirth.
There are sentient beings who are drenched, steeped,
lled, and soaked with pleasure.
re truly content, they experience pleasure.
amely, the gods replete with glory.
This is the third pleasant rebirth.
Three kinds of wisdom:
the wisdom of a trainee, the wisdom of an adept, and the
wisdom of one who is neither a trainee nor an adept.
Another three kinds of wisdom:
wisdom produced by thought, learninM
learning, seclusion, and wisdom.
the faculty of understanding that one
imminent, the faculty of enlightenment, and the faculty of
one who is enlightened.
sacakkhu, dibbacakkhu, pa
esh, the eye of clairvoyance, and the eye of
in higher ethics, higher mind, and higher wisdom.
Three kinds of development:
the development of physical endurance, the development of
the mind, and the development of wisdom.
Three unsurpassable things:
unsurpassable seeing, practice, and freedom.
Three kinds of immersion.
Immersion with placing the mind and keeping it connected.
Immersion without placing the mind, but just keeping it
connected. Immersion without placing the mind or keeping
Another three kinds of immersion:
emptiness, signless, and undirected.
purity of body, speech, and mind.
Three kinds of sagacity:
sagacity of body, speech, and mind.
skill in progress, skill in regress, and skill in means.
rogyamado, yobbanamado, j
the vanity of health, the vanity of youth, and the vanity of
Three ways of putting something in charge:
putting oneself, the world, or the teaching in charge.
Three topics of discussion.
You might discuss the past:
That is how it was in the past.
You might discuss the future:
That is how it will be in the future.
Or you might discuss the present:
hoti etarahi paccuppanna
This is how it is at present.
recollection of past lives, knowledge of the death and
rebirth of sentient beings, and knowledge of the ending of
Three meditative abidings:
the meditation of the gods, the meditation of Brahm
the meditation of the noble ones.
Three demonstrations:
a demonstration of psychic power, a demonstration of
revealing, and an instructional demonstration.
sambuddhena tayo dhamm
These are the teachings grouped by three that have been
rightly explained by the Buddha.
You should all recite these in concert.
There are teachings grouped by four that have been rightly
explained by the Buddha.
You should all recite these in concert.
What are the teachings grouped by four?
Four kinds of mindfulness meditation.
, vineyya loke abhijjh
s when a mendicant meditates by observing an aspect of
keen, aware, and mindful, rid of desire and
aversion for the world.
They meditate observing an aspect of feelings
vineyya loke abhijjh
keen, aware, and mindful, rid of desirM
aversion for the world.
vuso, bhikkhu anuppann
A mendicant generates enthusiasm, tries, makes an e
exerts the mind, and strives so that bad, unskillful qualities
They generate enthusiasm, try, make an e
mind, and strive so that bad, unskillful qualities that have
arisen are given up.
They generate enthusiasm, try, make an e
mind, and strive so that skillful qualities arise.
They generate enthusiasm, try, make an e
mind, and strive so that skillful qualities that have arisen
remain, are not lost, but increase, mature, and are
completed by development.
Four bases of psychic power.
A mendicant develops the basis of psychic power that haM
immersion due to enthusiasm, and active e
They develop the basis of psychic power that has immersion
due to mental development, and active e
They develop the basis of psychic power that has immersion
due to energy, and active e
They develop the basis M
of psychic power that has immersion
due to inquiry, and active e
vuso, bhikkhu vivicceva k
akusalehi dhammehi savitakka
upasampajja viharati.
A mendicant, quite secluded from sensual pleasures,
secluded from unskillful qualities, enters and remains in the
rst absorption, which has the rapture and bliss born of
seclusion, while placing the mind and keeping it connected.
upasampajja viharati.
As the placing of the mind and keeping it connected are
stilled, they enter and remain in the second absorption,
which has the rapture and bliss born of immersion, with
internal clarity and con
placing the mind and keeping it connected.
upekkhako ca viharati sato ca
upasampajja viharati.
And with the fading away of rapture, they enter and remain
in the third absorption, where they meditate with
equanimity, mindful and aware, personally experiencing the
bliss of which the noble ones declare,
mindful, one meditates in bliss.
upasampajja viharati. (4)
Giving up pleasure and pain, and ending former happiness
and sadness, they enter and remain in the fourth
absorption, without pleasure or pain, with pure equanimity
Four ways of developing immersion further.
There is a way of developing immersion further that leads
o blissful meditation in the present life.
There is a way of developing immersion further that leads
to gaining knowledge and vision.
There is a way of developing immersion further that leads
to mindfulness and awareness.
a way of developing immersion further that leads
And what is the way of developing immersion further that
leads to blissful meditation in the present life?
vuso, bhikkhu vivicceva k
akusalehi dhammehi savitakka
s when a mendicant, quite secluded from sensual
pleasures, secluded from unskillful qualities, enters and
upasampajja viharati.
This is the way of developing immersion further that leads
to blissful meditation in the present life.
And what is the way of developing immersion further that
leads to gaining knowM
A mendicant focuses on the perception of light,
concentrating on the perception of day regardless of
whether it is night or day.
apariyonaddhena sappabh
And so, with an open and unenveloped heart, they develop
This is the way of developing immersion further that leads
to gaining knowledge and vision.
And what is the way of developing immersion further that
leads to mindfulness and awareness?
vuso, bhikkhuno vidit
A mendicant knows feelings as they arise, as they remain,
They know perceptions as they arise, as they remain, and as
They know thoughts as they arise, as they remain, and as
This is the way of developing immersion further that leads
lness and awareness.
And what is the way of developing immersion further that
leads to the ending of de
A mendicant meditates observing rise and fall in the
grasping aggregates.
passa samudayo, iti r
Such is form, such is the origin of form, such is the ending
assa samudayo, iti vi
consciousness, such is the origin of consciousness, such is
the ending of consciousness.
This is the way of developing immersion further that leads
. Iti uddhamadho tiriya
vipulena mahaggatena
A mendicant meditates spreading a heart full of love to one
direction, and to the second, and to the third, and to the
fourth. In the same way above, below, across, everywherM
all around, they spread a heart full of love to the whole
abundant, expansive, limitless, free of enmity and ill
They meditate spreading a heart full of compassion
. Iti uddhamadho tiriya
equanimity to one direction, and to the second, and to the
third, and to the fourth. In the same way above, below,
across, everywhere, all around, they spread a heart full of
equanimity to the whole world
abundant, expansive,
limitless, free of enmity and ill will.
Four formless states.
vuso, bhikkhu sabbaso r
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
and remains in the dimension of in
upasampajja viharati.
Going totally beyond the dimension of in
, they enter and remain in the
upasampajja viharati.
Going totally beyond the dimension of in
consciousness, aware that
there is nothing at all
enter and remain in the dimension of nothingness.
upasampajja viharati. (7)
Going totally beyond the dM
imension of nothingness, they
enter and remain in the dimension of neither perception
ection, a mendicant uses some things, endures
some things, avoids some things, and gets rid of some
Four noble traditions.
na paritassati, laddh
agadhito amucchito anajjh
A mendicant is content with any kind of robe, and praises
such contentment. They don
t try to get hold of a robe in an
improper way. They don
And if they do get a robe, they use it untied, uninfatuated,
unattached, seeing the drawback, and understanding the
escape. And on account of that they don
t glorify themselves
Yo hi tattha dakkho analaso sampaj
A mendicant who is deft, tireless, aware, and mindful in this
is said to stand in the ancient, original noble tradition.
na paritassati, laddh
agadhito amucchito anajjh
Furthermore, a mendicant is content with any kind of alms-
Yo hi tattha dakkho analaso sampaj
Furthermore, a mendicant is content with any kind of
Yo hi tattha dakkho analaso sampaj
re, a mendicant enjoys giving up and loves to
give up. They enjoy meditation and love to meditate. But
t glorify themselves or put down others on account
of their love for giving up and meditation.
Yo hi tattha dakkho analaso sampaj
A mendicant who is deft, tireless, aware, and mindful in this
is said to stand in the ancient, original noble tradition.
orts to restrain, to give up, to develop, and to
vuso, bhikkhu cakkhun
When a mendicant sees a sight with their eyes, they don
get caught up in the features and details.
rakkhati cakkhundriya
If the faculty of sight were left unrestrained, bad unskillful
qualities of desire and aversion would become
overwhelming. For this reason, they practice restraint,
protecting the faculty of sight, and achieving its restraint.
When they hear a sound with their ears
When they smell an odor wiM
avor with their tongue
When they feel a touch with their body
When they know a thought with their mind, they don
caught up in the features and details.
If the faculty of mind were left unrestrained, bad unskillful
qualities of desire and aversion would become
overwhelming. For this reason, they practice restraint,
protecting the faculty of mind, and achieving its restraint.
This is called the e
vuso, bhikkhu uppanna
seti pajahati vinodeti byanti
pake akusale dhamme n
s when a mendicant doesn
t tolerate a sensual, malicious,
or cruel thought that has arisen, but gives it up, gets rid of
it, eliminates it, and exterminates it. They don
bad, unskillful qualities that have arisen, but give thM
get rid of them, eliminate them, and obliterate them.
This is called the e
vuso, bhikkhu satisambojjha
. Dhammavicayasambojjha
s when a mendicant develops the awakening factors of
mindfulness, investigation of principles, energy, rapture,
tranquility, immersion, and equanimity, which rely on
seclusion, fading away, and cessation, and ripen as letting
This is called the e
vuso, bhikkhu uppanna
s when a mendicant preserves a meditation subject that
ne foundation of immersion: the perception of a
skeleton, a worm-infested corpse, a livid corpse, a split open
corpse, or a bloated corpse.
This is called the e
knowledge of the present phenomena, inferential
knowledge, knowledge of others
minds, and conventional
Another four knowledges:
ering, the origin of su
ering, and the practice that leads to the
Four factors of stream-entry:
sevo, saddhammassavana
associating with good people, listening to the true teaching,
proper attention, and practicing in line with the teaching.
Four factors of a stream-enterer.
A noble disciple has experiential con
dence in the Buddha:
asampanno sugato lokavid
That Blessed One is perfected, a fully awakened Buddha,
accomplished in knowledge and conduct, holy, knower of
the world, supreme guide for those who wish to train,
teacher of gods and humans, awakened, blessed.
They have experiential con
dence in the teaching:
ehipassiko opaneyyiko paccatta
The teaching is well explained by the Buddha
this very life, immediately e
ective, inviting inspection,
relevant, so that sensible people can know it for
They have experiential con
s disciples is practicing the way
s good, straightforward, methodical, and proper. It
consists of the four pairs, the eight individuals.M
s disciples that is worthy of o
dedicated to the gods, worthy of hospitality, worthy of a
religious donation, worthy of greeting with joined palms,
eld of merit for the world.
acchiddehi asabalehi akamm
And a noble disciple
s ethical conduct is loved by the noble
ones, unbroken, impeccable, spoM
tless, and unmarred,
liberating, praised by sensible people, not mistaken, and
leading to immersion.
Four fruits of the ascetic life:
stream-entry, once-return, non-return, and perfection.
solid food, whether coarse or
ne; contact is the second,
mental intention the third, and consciousness the fourth.
Four bases for consciousness to remain.
As long as consciousness remains, it remainM
form, supported by form, founded on form. And with a
sprinkle of relishing, it grows, increases, and matures.
Or consciousness remains involved with feeling
Or consciousness remains involved with perception
Or as long as consciousness remains, it remains involved
with choices, supported by choices, grounded on choices.
And with a sprinkle of relishing, it grows, increases, and
making decisions prejudiced by favoritism, hostility,
stupidity, and cowardice.
Four things that give rise to craving.
Craving arises in a mendicant for the sake of robes,
or rebirth in this or that state.
Four ways of practice:
painful practice with slow insight, painful practice with swift
insight, pleasant practice with slow insight, and pleasant
practice with swift insight.
Another four ways of practice:
impatient practice, patient practice, taming practice, and
contentment, good will, right mindfulness, and right
Four ways of taking up practices.
There is a way of taking up practices that is painful now and
results in future pain.
There is a way of taking up practices that is painful now but
results in future pleasure.
There is a way of taking up practices that is pleasant now
but results in future pain.
There is a way of taking up practices that is pleasant now
and results in future pleasure.
Four spectrums of the teachingM
vimuttikkhandho. (25)
ethics, immersion, wisdom, and freedom.
energy, mindfulness, immersion, and wisdom.
the foundations of wisdom, truth, generosity, and peace.
Four ways of answering questions.
There is a question that should be answered de
There is a question that should be answered analytically.
There is a question that should be answered with a counter-
question. There is a question that should be set aside.
e deeds that are dark with dark result.
There are deeds that are bright with bright result.
There are deeds that are dark and bright with dark and
There are neither dark nor bright deeds with neither dark
nor bright results, which lead to the end of deeds.
Four things to be realized.
Past lives are to be realized through recollection.
The passing away and rebirth of sentient beings is to be
realized through vision.
The eight liberations are to be realized through direct
meditative experience.
lements is to be realized thrM
hogho, avijjogho. (31)
sensuality, desire for rebirth, views, and ignorance.
mayogo, bhavayogo, di
sensuality, desire for rebirth, views, and ignorance.
detachment from the bonds of sensuality, desire for rebirth,
views, and ignorance.
the personal ties to covetousness, ill will, misapprehension
of precepts and observances, and the insistence that this is
Four kinds of grasping:
grasping at sensual pleasures, views, precepts anM
observances, and theories of a self.
Four kinds of reproduction:
reproduction for creatures born from an egg, from a womb,
from moisture, or spontaneously.
Four kinds of conception.
vuso, ekacco asampaj
Someone is unaware when conceiM
womb, unaware as they remain there, and unaware as they
emerge. This is the
rst kind of conception.
vuso, idhekacco sampaj
Furthermore, someone is aware when conceived in their
s womb, but unaware as they remain there, and
unaware as they emerge. This is the second kind of
Furthermore, someone is aware when conceived in their
s womb, aware as they remain there, but unaware
as they emerge. This is the third kind of conception.
vuso, idhekacco sampaj
Furthermore, someone is aware when conceived in their
s womb, aware as they remain there, and aware as
they emerge. This is the fourth kind of conception.
Four kinds of reincarnation.
There is a reincarnation where only one
ective, not that of others.
There is a reincarnation where only the intention of others
There is a reincarnation where both one
There is a reincarnation where neiM
Four ways of purifying a religious donation.
yakato visujjhati no
s a religious donation that
ed by the giver, not
hakato visujjhati no
s a religious donation that
ed by the recipient,
yakato visujjhati no
s a religious donation that
giver nor the recipient.
yakato ceva visujjhati
s a religious donation that
giver and the recipient.
Four ways of being inclusive:
giving, kindly words, taking care, and equality.
Four ignoble expressions:
s false, divisive, harsh, or nonsensical.
Four noble expressions:
refraining from speech that
s false, divisive, harsh, or
Another four ignoble expressions:
ve seen, heard, thought, or known something,
Another four noble expressions:
t seen, heard, thought, or known
something, and you haven
Another four ignoble expressions:
t seen, heard, thought, or known
something, and you have.
Another four noble expressions:
ve seen, heard, thought, or known something,
vuso, ekacco puggalo attantapo hoti
es themselves, committed to the practice
of mortifying themselves.
vuso, ekacco puggalo parantapo hoti
es others, committed to the practice of
vuso, ekacco puggalo attantapo ca hoti
nuyogamanuyutto, parantapo ca
es themselves and others, committed to
the practice of mortifying themselves and others.
vuso, ekacco puggalo neva attantapo hoti na
nuyogamanuyutto na parantapo na
t mortify either themselves or others,
committed to the practice of not mortifying themselves or
So anattantapo aparantapo di
They live without wishes in the present life, extinguished,
cooled, experiencing bliss, having become holy in
vuso, ekacco puggalo attahit
One person practices to bene
t themselves, but not others.
vuso, ekacco puggalo parahit
One person practices to bene
t others, but not themselves.
vuso, ekacco puggalo neva attahit
One person practices to bene
t neither themselves nor
vuso, ekacco puggalo attahit
person practices to bene
t both themselves and
Another four persons:
the dark bound for darkness, the dark bound for light, the
light bound for darkness, and the light bound for light.
Another four persons:
rmed ascetic, the white lotus ascetic,M
ascetic, and the exquisite ascetic of ascetics.
These are the teachings grouped by four that have been
rightly explained by the Buddha.
You should all recite these in concert.
rst recitation section is
There are teachings grouped by
ve that have been rightly
explained by the Buddha.
You should all recite these in concert.
What are the teachings grouped by
form, feeling, perception, choices, and consciousness.
Five grasping aggregates:
form, feeling, perception, choices, and consciousness.
Five kinds of sensual stimulation.
Sights known by the eye that are likable, desM
agreeable, pleasant, sensual, and arousing.
Sounds known by the ear
Smells known by the nose
Tastes known by the tongue
Touches known by the body that are likable, desirable,
agreeable, pleasant, sensual, and arousing.
hell, the animal realm, the ghost realm, humanity, and the
Five kinds of stinginess:
stinginess with dwellings, families, material possessions,
praise, and the teachings.
sensual desire, ill will, dullness and drowsiness, restlessness
and remorse, and doubt.
identity view, doubt, misapprehension of precepts and
observances, sensual desire, and ill will.
Five higher fetters:
h in the realm of luminous form, desire for
rebirth in the formless realm, conceit, restlessness, and
refraining from killing living creatures, stealing, sexual
misconduct, lying, and drinking alcohol, which is a basis for
savo bhikkhu methuna
the life of a living creature, M
take something with the
intention to steal, have sex, tell a deliberate lie, or store up
goods for their own enjoyment like they did as a lay person.
loss of relatives, wealth, health, ethics, and view.
not because of loss of relatives, wealth, or health that
sentient beings, when their body breaks up, after death, are
reborn in a place of loss, a bad place, the underworld, hell.
It is because of loss of ethics or view that sentient beings,
when their body breaks up, after death, are reborn in a
place of loss, a bad place, the underworld, hell.
endowment with relatives, wealth, health, ethics, and view.
It is not because of endowment with family, wealth, or
health that sentient beings, when their body breaks up,
after death, are reborn in a good place, a heavenly realmM
It is because of endowment with ethics or view that sentient
beings, when their body breaks up, after death, are reborn
in a good place, a heavenly realm.
Five drawbacks for an unethical person because of their
Firstly, an unethical person loses substantial wealth on
account of negligence.
pako kittisaddo abbhuggacchati,
Furthermore, an unethical person gets a bad reputation.
This is the second drawback.
kamati yadi khattiyapaM
yadi gahapatiparisa
Furthermore, an unethical person enters any kind of
assembly timid and embarrassed, whether it
of aristocrats, brahmins, householders, or ascetics.
This is the third drawback.
Furthermore, an unethical person dies feeling lost.
This is the fourth drawback.
Furthermore, an unethical person, when their body breaks
up, after death, is reborn in a place of loss, a bad place, the
or an ethical person because of their
accomplishment in ethics.
Firstly, an ethical person gains substantial wealth on
account of diligence.
o kittisaddo abbhuggacchati,
Furthermore, an ethical person gets a good reputation.
This is the second bene
kamati yadi khattiyaparisa
yadi gahapatiparisa
Furthermore, an ethical person enters any kind of assembly
bold and self-assured, whether it
aristocrats, brahmins, householders, or ascetics.
Furthermore, an ethical person dies not feeling lost.
This is the fourth bene
Furthermore, when an ethical person
re reborn in a good place, a heavenly
A mendicant who wants to accuse another should
ve things in themselves.
I will speak at the right time, not at the wrong time.
I will speak truthfully, not falsely.
I will speak gently, not harshly.
cially, not harmfully.
I will speak lovingly, not from secret hate.
A mendicant who wants to accuse another should
ve things in themselves.
Five factors that support meditation.
vuso, bhikkhu saddho hoti, saddahati
A mendicant has faith in the Realized One
asampanno sugato, lokavid
That Blessed One is perfected, a fully awakened Buddha,
accomplished in knowledge and conduct, holy, knower of
the world, supreme guide for those who wish to train,
teacher of gods and humans, awakened, blessed.
They are rarely ill or unwell. Their stomach digests well,
being neither too hot nor too cold, but just right, and
re not devious or deceitful. They reveal themselves
honestly to the Teacher or sensible spiritual companions.
riyo viharati akusal
haparakkamo anikkhittadhuro kusalesu
They live with energy roused up for giving up unskillful
qualities and embracing skillful qualities. They
staunchly vigorous, not slacking o
developing skillful qualities.
re wise. They have the wisdom of arising and passing
away which is nobleM
, penetrative, and leads to the complete
Aviha, Atappa, the Gods Fair to See, the Fair Seeing Gods,
one who is extinguished between one life and the next, one
who is extinguishedM
upon landing, one who is extinguished
ort, one who is extinguished with extra
ort, and one who heads upstream, going to the Akani
Five kinds of emotional barrenness.
vuso, bhikkhu satthari ka
dhimuccati na sampas
Firstly, a mendicant has doubts about the Teacher. They
uncertain, undecided, and lacking con
vuso, bhikkhu satthari ka
dhimuccati na sampas
This being so, their mind doesn
t incline toward keenness,
commitment, persistence, and striving. This is the
of emotional barrenness.
vuso, bhikkhu dhamme ka
Furthermore, a mendicant has doubts about the teaching
su kupito hoti anattamano
A mendicant is angry and upset with their spiritual
companions, resentful and closed o
vuso, bhikkhu sabrahmac
camo cetokhilo. (19)
This being so, their mind dM
t incline toward keenness,
commitment, persistence, and striving. This is the
of emotional barrenness.
Five emotional shackles.
avigatacchando avigatapemo avigatapip
Firstly, a mendicant isn
t free of greed, desire, fondness,
thirst, passion, and craving for sensual pleasures.
avigatacchando avigatapemo avigatapip
This being so, their mind doesn
t incline toward keenness,
commitment, persistence, and striving.
hamo cetaso vinibandho.
rst emotional shackle.
Furthermore, a mendicant isn
t free of greed for the body
re not free of greed for form
They eat as much as they like until their bellies are full,
then indulge in the pleasures of sleeping, lying, and
They live the spiritual life hoping to be reborn in one of the
orders of gods, thinking:
By this precept or observance or
cation or spiritual life, may I become one of the
This being so, their mind doesn
t incline toward keenness,
commitment, persistence, and striving.
camo cetaso vinibandho. (20)
fth emotional shackle.
eye, ear, nose, tongue, and body.
pleasure, pain, happiness, sadness, and equanimity.
faith, energy, mindfulness, immersion, and wisdom.
Five elements of escape.
na pakkhandati na pas
a mendicant focuses on sensual
pleasures, but their mind isn
kho panassa manasikaroto
But when they focus on renunciation, their mind is eager,
dent, settled, and decided about it.
Their mind is in a good state, well developed, well risen,
well freed, and well M
detached from sensual pleasures.
mutto so tehi, na so ta
re freed from the distressing and feverish de
that arise because of sensual pleasures, so they don
experience that kind of feeling.
This is how the escape from sensual pleasures is explained.
Take another case where a mendicant focuses on ill will, but
kho panassa manasikaroto aby
But when they focus on good will, their mind is eager
Their mind is in a good state
well detached from ill will.
, mutto so tehi, na so ta
re freed from the distressing and feverish de
that arise because of ill will, so they don
This is how the escape from ill will is explained.
vuso, bhikkhuno vihesa
Take another case where a mendicant focuses on harmM
kho panassa manasikaroto avihes
But when they focus on compassion, their mind is eager
Their mind is in a good state
, mutto so tehi, na so ta
distressing and feverish de
that arise because of harming, so they don
This is how the escape from harming is explained.
na pakkhandati na pas
Take another case where a mendicant focuses on form, but
kho panassa manasikaroto ar
But when they focus on the formless, their mind is eager
Their mind is in a good state
well detached from forms.
mutto so tehi, na so ta
re freed from the distressing and feverish de
that arise because of form, so they don
This is how the escape from forms is explained.
vuso, bhikkhuno sakk
Take a case where a mendicant focuses on identity, but
dent, settled, and decided about
kho panassa manasikaroto
But when they focus on the endM
ing of identity, their mind is
dent, settled, and decided about it.
Their mind is in a good state, well developed, well risen,
well freed, and well detached from identity.
, mutto so tehi, na so ta
re freed from the distressing and feverish de
that arise because of identity, so they don
This is how the escape from identity is explained.
Five opportunities for freedom.
vuso, bhikkhuno satth
Firstly, the Teacher or a respected spiritual companion
teaches Dhamma to a mendicant.
vuso, bhikkhuno satth
That mendicant feels inspired by the meaning and the
teaching in that Dhamma, no matter how the Teacher or a
respected spiritual companion teaches it.
yo passambhati, passaddhak
Feeling inspired, joy springs up. Being joyful, rapture
springs up. When the mind is fuM
ll of rapture, the body
becomes tranquil. When the body is tranquil, one feels bliss.
And when blissful, the mind becomes immersed.
rst opportunity for freedom.
vuso, bhikkhuno na heva kho satth
Furthermore, it may be that neither the Teacher nor a
tual companion teaches Dhamma to a
mendicant. But the mendicant teaches Dhamma in detail to
others as they learned and memorized it.
Or the mendicant recites the teaching in detail as they
learned and memorized it.
anuvitakketi anuvic
Or the mendicant thinks about and considers the teaching
rt, examining it with the mind as they learned
Or a meditation subject as a foundation of immersion is
properly grasped, attended, borne in mind, and
comprehended with wisdom.
That mendicant feels inspired by the meaning and the
teaching in that Dhamma, no matter how a meditation
subject as a foundation of immersion is properly grasped,
attended, borne in mind, and comprehended with wisdom.
yo passambhati, passaddhak
Feeling inspired, joy springs up. M
Being joyful, rapture
springs up. When the mind is full of rapture, the body
becomes tranquil. When the body is tranquil, one feels bliss.
And when blissful, the mind becomes immersed.
fth opportunity for freedom.
Five perceptions that ripen in freedom:
the perception of impermanence, the perceptM
ering in impermanence, the perception of not-self in
ering, the perception of giving up, and the perception of
These are the teachings grouped by
rightly explained by the Buddha.
You should all recite these in concert.
sambuddhena cha dhamm
There are teachings grouped by six that have been rightly
explained by the Buddha.
You should all recite these in concert.
What are the teachings grouped by six?
eye, ear, nose, tongue, body, and mind.
sights, sounds, smells, tastes, touches, and thoughts.
Six classes of consciousness:
, ear, nose, tongue, body, and mind consciousness.
Six classes of contact:
cakkhusamphasso, sotasamphasso, gh
yasamphasso, manosamphasso. (4)
contact through the eye, ear, nose, tongue, body, and mind.
Six classes of feeling:
feeling born of contact throughM
the eye, ear, nose, tongue,
Six classes of perception:
perceptions of sights, sounds, smells, tastes, touches, and
Six bodies of intention:
intention regarding sights, sounds, smells, tastes, touchesM
Six classes of craving:
craving for sights, sounds, smells, tastes, touches, and
Six kinds of disrespect.
vuso, bhikkhu satthari ag
appatisso; dhamme ag
ravo viharati appatisso;
ravo viharati appatisso; sikkh
viharati appatisso; appam
ravo viharati appatisso.
A mendicant lacks respect and reverence for the Teacher,
the teaching, and the Sa
gha, the training, diligence, and
Six kinds of respect.
vuso, bhikkhu satthari sag
sappatisso; dhamme sag
ravo viharati sappatisso;
ravo viharati sappatisso; sikkh
ravo viharati sappatisso; appam
viharati sappatisso; pa
A mendicant has respect and revM
erence for the Teacher, the
teaching, and the Sa
gha, the training, diligence, and
Six preoccupations with happiness.
Seeing a sight with the eye, one is preoccupied with a sight
s a basis for happiness.
Hearing a sound with the ear
Smelling an odor with the nose
avor with the tongue
Feeling a touch with the body
Knowing a thought with the mind, one is preoccupied with a
s a basis for happiness.
Six preoccupations with sadness.
Seeing a sight with the eye, one is preoccupied with a sight
Knowing a thought with the mind, one is preoccupied with a
s a basis for sadness.
Six preoccupations with equanimity.
Seeing a sight with the eye, one is preoccupied with a sight
s a basis for equanimity.
Knowing a thought with the mind, one is preoccupied with a
s a basis for equanimity.
Six warm-hearted qualities.
vuso, bhikkhuno metta
Firstly, a mendicant consistently treats their spiritual
companions with bodily kindness, both in public and in
This warm-hearted quality makes for fondness and respect,
conducing to inclusion, harmony, and unity, without
vuso, bhikkhuno metta
Furthermore, a mendicant consistently treats their spiritual
companions with verbal kindness, both in public and in
This too is a warm-hearted quality.
vuso, bhikkhuno metta
Furthermore, a mendicant consistently treats their spiritual
companions with mental kindness, both in public and in
This too is a warm-hearted quality.
vuso, bhikkhu ye te l
antamaso pattapariy
Furthermore, a mendicant shares without reservation any
material possessions they have gained by legitimate means,
even the food placed in the alms-bowl, using them in
common with their ethical spiritual companions.
This too is a warm-hearted quality.
agato viharati sabrahmac
Furthermore, a mendicant lives according to the precepts
shared with their spiritual companions, both in public and
in private. Those precepts are unbroken, impeccable,
spotless, and unmarred, liberating, praised by sensible
people, not mistaken, and leading to immersion.
agato viharati sabrahmac
They live according to the view shared with their spiritual
companions, both in public and in private. That view is
noble and emancipating, and brings one who practices it to
the complete ending of su
This warm-hearted quality too makes for fondness and
respect, conducing to inclusion, harmony, and unity, without
Six roots of quarrels.
vuso, bhikkhu kodhano hoti upan
Firstly, a mendicant is irritable and hostile.
vuso, bhikkhu kodhano hoti upan
ravo viharati appatisso, dhammepi
ravo viharati appatisso, sa
viharati appatisso, sikkh
Such a mendicant lacks respect and reverence for the
Teacher, the teaching, and the Sa
vuso, bhikkhu satthari ag
appatisso, dhamme ag
ravo viharati appatisso,
ravo viharati appatisso, sikkh
They create a dispute in the Sa
and unhappiness of the people, for the harm, hurt, and
ering of gods and humans.
If you see such a root of quarrels in yourselves or others,
you should try to give up this bad thing.
t see it, you should practice so that it doesn
come up in the future.
s how to give up this bad root of quarrels, so it doesn
come up in the future.
Furthermore, a mendicant is o
ensive and contemptuous
re jealous and stingy
re devious and deceitful
They have wicked desires and wrong view
re attached to their own views, holding them tight,
and refusing to let go.
viharati appatisso, dhammepiM
ravo viharati appatisso,
vuso, bhikkhu satthari ag
appatisso, dhamme ag
ravo viharati appatisso,
ravo viharati appatisso, sikkh
If you see such a root of quarrels in yourselves or others,
you should try to give up this bad thing.
t see it, you should practice so that it doesn
come up in the future.
anavassavo hoti. (15)
s how to give up this bad root of quarrels, so it doesn
come up in the future.
re, air, space, and consciousness.
Six elements of escape.
Take a mendicant who says:
hi kho me cetovimutti bh
ve developed the heart
s release by love. I
made it my vehicle and my basis, kept it up, consolidated it,
and properly implemented it.
Yet somehow ill will still occupies my mind.
They should be told,
Not so, venerable! Don
t misrepresent the Buddha, for misrepresentation of
the Buddha is not good. And the Buddha would not say that.
s impossible, reverend, it cannot happen that the heart
release by love has been developed and properly
yet somehow ill will still occupies the mind.
s release by love that is the escape from
Take another mendicant who says:
hi kho me cetovimutti bh
s release by compassion. I
cultivated it, made it my vehicle and my basis, kept it up,
consolidated it, and properly implemented it.
Atha ca pana me vihes
Yet somehow the thought of harming still occupies my
They should be told,
atha ca panassa vihes
s release by compassion that is the
escape from thoughts of harming.
Take another mendicant wM
hi kho me cetovimutti bh
ve developed the heart
s release by rejoicing. I
cultivated it, made it my vehicle and my basis, kept it up,
consolidated it, and properly implemented it.
Atha ca pana me arati citta
Yet somehow negativity still occupies my mind.
They should be told,
atha ca panassa arati citta
icing that is the escape
Take another mendicant who says:
hi kho me cetovimutti bh
ve developed the heart
s release by equanimity. I
cultivated it, made it my vehicle and my basis, kept it up,
consolidated it, and properly implemented it.
Yet somehow desire still occupM
They should be told,
s release by equanimity that is the escape
Take another mendicant who says:
hi kho me cetovimutti bh
ve developed the signless release of the heart. I
cultivated it, made it my vehicle and my basis, kept it up,
consolidated it, and properly implM
Atha ca pana me nimitt
Yet somehow my consciousness still follows after signs.
They should be told,
atha ca panassa nimitt
For it is the signless release of the heart that is the escape
Take another mendicant who says:
m rid of the conceit
atha ca pana me vicikicch
Yet somehow the dart of doubt and indecision still occupies
They should be told,
Not so, venerable! Don
t misrepresent the Buddha, for misrepresentation of
the Buddha is not good. And the Buddha would not saM
s impossible, reverend, it cannot happen that the conceit
has been done away with, and nothing is regarded
atha ca panassa vicikicch
yet somehow the dart of doubt and indecision still occupy
For it is the uprooting of the conceit
escape from the dart of doubt and indecision.
Six unsurpassable things:
the unsurpassable seeing, listening, acquisition, training,
service, and recollection.
the recollection of the Buddha, the teaching, the Sa
ethics, generosity, and the deities.
Six consistent responses.
vuso, bhikkhu cakkhun
sumano hoti na dummano, upekkhako viharati sato
A mendicant, seeing a sight with their eyes, is neither
happy nor sad. They remain equanimous, mindful and
Hearing a sound with their ears M
Smelling an odor with
avor with their tongue
touch with their body
ya neva sumano hoti na
dummano, upekkhako viharati sato sampaj
Knowing a thought with their mind, they
nor sad. They remain equanimous, mindful and aware.
Six classes of rebirth.
Someone born into a dark class gives rise to a dark rM
Someone born into a dark class gives rise to a bright result.
Someone born into a dark class gives rise to
extinguishment, which is neither dark nor bright.
Someone born into a bright class gives rise to a bright
Someone born into a bright class gives rise to a dark result.
Someone born into a bright class gives rise to
extinguishment, which is neither dark nor bright.
Six perceptions that help penetration:
the perception of impermanence, the perception of
ering in impermanence, the perception of not-self in
ering, the perception of giving up, the perception of
fading away, and the perception of cessation.
sambuddhena cha dhamm
These are the teachings grouped by six that have been
rightly explained by the Buddha.
You should all recite these in concert.
sambuddhena satta dhamm
There are teachings grouped by seven that have been
rightly explained by the Buddha.
You should all recite these in concert.
What are the teachings grouped by seven?
Seven kinds of nobleM
the wealth of faith, ethical conduct, conscience, prudence,
learning, generosity, and wisdom.
Seven awakening factors:
go, dhammavicayasambojjha
mindfulness, investigation of principles, energy, rapture,
ity, immersion, and equanimity.
Seven prerequisites for immersion:
right view, right thought, right speech, right action, right
ort, and right mindfulness.
Seven bad qualities:
vuso, bhikkhu assaddho hoti, ahiriko hoti,
hoti, appassuto hoti, kus
a mendicant is faithless, shameless, imprudent, uneducated,
lazy, unmindful, and witless.
Seven good qualities:
vuso, bhikkhu saddho hoti, hirim
hoti, bahussuto hoti,
a mendicant is faithful, conscientious, prudent, learned,
energetic, mindful, and wise.
Satta sappurisadhamm
Seven aspects of the teachings of the good persons:
vuso, bhikkhu dhamma
a mendicant knows the teachings, knows the meaning,
knows themselves, knows moderation, knows the right time,
knows assemblies, and knows people.
cations for graduation.
A mendicant has a keen enthusiasm to undertake the
tibbacchando hoti,
to examine the teachings
vinaye tibbacchando hoti,
to get rid of desires
ne tibbacchando hoti,
rambhe tibbacchando hoti,
Satinepakke tibbacchando hoti,
for mindfulness and alertness
ivedhe tibbacchando hoti,
ivedhe avigatapemo. (7)
to penetrate theoretically. And they don
t lose these desires
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.
faith, energy, conscience, prudence, mindfulness,
immersion, and wisdom.
Seven planes of consciousness.
There are sentient beings that are diverse in body and
diverse in perception, such as human beings, some gods,
and some beings in tM
rst plane of consciousness.
There are sentient beings that are diverse in body and
ed in perception, such as the gods reborn in Brahm
This is the second plane of consciousness.
There are sentient beings that are uni
diverse in perception, such as the gods of streaming
This is the third plane of consciousness.
There are sentient beings that are uni
ed in perception, such as the gods replete with glory.
This is the fourth plane of consciousness.M
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,
, they have been reborn in the
plane of consciousness.
There are sentient beings that have gone totally beyond the
nite space. Aware that
, they have been reborn in the dimension of in
This is the sixth plane of consciousness.
There are sentient beings that have gone totally beyond the
nite consciousness. Aware that
, they have been reborn in the dimension of
This is the seventh plane of consciousness.
Seven persons worthy of a religious donation:
one freed both ways, one freed by wisdom, a personal
witness, one attained to view, one freed by faith, a follower
of the teachings, and a follower by faith.
Seven underlying tendencies:
sensual desire, repulsion, views, doubt, conceit, desire to be
reborn, and ignorance.
attraction, repulsion, views, doubt, conceit, desire to be
reborn, and ignorance.
Seven principles for the settlement of any disciplinary
issues that might arise.
Removal in the presence of those concerned is applicable.
Removal by accurate recollection is applicable. Removal
due to recovery from madness is applicable. The
acknowledgement of the o
ense is applicable. The decision
of a majority is applicable. A verdict of aggravated
misconduct is applicable. Covering over with grass is
These are the teachings grouped by seven that have been
rightly explained by the Buddha.
You should all recite these in concert.
The second recitation section is
There are teachings grouped bM
y eight that have been
rightly explained by the Buddha.
You should all recite these in concert.
What are the teachings grouped by eight?
wrong view, wrong thought, wrong speech, wrong action,
ort, wrong mindfulness, and
right view, right thought, right speech, right action, right
ort, right mindfulness, and right
Eight persons worthy of a religious donation.
pattiphalasacchikiriy
, arahattaphalasacchikiriy
The stream-enterer and the one practicing to realize the
fruit of stream-entry. The once-returner and the one
practicing to realize the fruit of once-return. The non-
returner and the one practicing to realize the fruit of non-
return. The perfected one, and the one practicing for
Eight grounds for laziM
Firstly, a mendicant has some work to do.
pana me karontassa k
yo kilamissati, hand
I have some work to do. But while doing it my body will get
d better have a lie down.
rabhati appattassa pattiy
anadhigatassa adhigam
They lie down, and don
ouse energy for attaining the
unattained, achieving the unachieved, and realizing the
rst ground for laziness.
Furthermore, a mendicant has done some work.
ve done some work. But while working my body got tired.
They lie down, and don
This is the second ground for laziness.
Furthermore, a mendicant has to go on a journey.
maggo kho me gantabbo bhavissati, magga
pana me gacchantassa k
yo kilamissati, hand
I have to go on a journey. But while walking my body will
d better have a lie down.
They lie down, and don
This is the third ground for laziness.
Furthermore, a mendicant has gone on a journey.
ve gone on a journey. But while walking my body gM
d better have a lie down.
They lie down, and don
This is the fourth ground for laziness.
ya caranto na labhati l
Furthermore, a mendicant has wandered for alms, but they
ll up on as much food as they like, coarse or
ve wandered for alms, but I didn
much food as I like, coarse or
ne. My body is tired and
d better have a lie down.
They lie down, and don
fth ground for laziness.
ya caranto labhati l
Furthermore, a mendicant has wandered for alms, and they
ll up on as much food as they like, coarse or
ve wandered for alms, and I got to
ll up on as much food
as I like, coarse or
ne. My body is heavy and un
ve just eaten a load of beans. I
They lie down, and don
This is the sixth ground for laziness.
Furthermore, a mendicant feels a little sick.
I feel a little sick. Lying down would be good for me. I
better have a lie down.
atthi kappo nipajjitu
They lie down, and don
This is the seventh ground for laziness.
Furthermore, a mendicant has recently recovered from
ve recently recovered from illness. My body is weak and
d better have a lie down.
rabhati appattassa pattiy
anadhigatassa adhigam
They lie down, and don
t rouse energy for attaining the
unattained, achieving the unachieved, and realizing the
This is the eighth ground for laziness.
Eight grounds for arousing energy.
Firstly, a mendicant has some work to do.
pana me karontena na sukara
anadhigatassa adhigam
asacchikatassa sacchikiriy
I have some work to do. While working it
on the instructions of the Buddhas. I
d better preemptively
rouse up energy for attaining the unattained, achieving the
unachieved, and realizing the unrealized.
rabhati appattassa pattiy
ya asacchikatassa sacchikiriy
rgy for attaining the unattained, achieving
the unachieved, and realizing the unrealized.
rst ground for arousing energy.
Furthermore, a mendicant has done some work.
ve done some work. WhM
ile I was working I wasn
focus on the instructions of the Buddhas. I
preemptively rouse up energy.
They rouse up energy...
This is the second ground for arousing energy.
Furthermore, a mendicant has to go on a journey.
maggo kho me gantabbo bhavissati, magga
pana me gacchantena na sukara
I have to go on a journey. While walking it
focus on the instructions of the Buddhas. I
preemptively rouse up energy.
They rouse up energy...
This is the third ground for arousing energy.
Furthermore, a mendicant has gone on a journey.
ve gone on a journey. While I was walking I wasn
focus on the instructions of the Buddhas. I
preemptively rouse up energy.
They rouse up energy...
This is the fourth ground for arousing energy.
ya caranto na labhati l
Furthermore, a mendicant has wandered for alms, but they
ll up on as much food as they like, coarse or
ed for alms, but I didn
much food as I like, coarse or
ne. My body is light and
d better preemptively rouse up energy.
They rouse up energy...
fth ground for arousing energy.
ya caranto labhati l
Furthermore, a mendicant has wandered foM
ll up on as much food as they like, coarse or
ve wandered for alms, and I got to
ll up on as much food
as I like, coarse or
ne. My body is strong and
d better preemptively rouse up enM
They rouse up energy...
This is the sixth ground for arousing energy.
vuso, bhikkhuno uppanno hoti
Furthermore, a mendicant feels a little sick.
I feel a little sick. It
illness will worsen. I
better preemptively rouse up energy.
They rouse up energy...
This is the seventh ground for arousing energy.
Furthermore, a mendicant has recently recovered from
anadhigatassa adhigam
asacchikatassa sacchikiriy
ve recently recovered from illness. It
s possible the illness
d better preemptively rouse up energy for
attaining the unattained, achieving the unachieved, and
realizing the unrealized.
rabhati appattassa pattiy
ya asacchikatassa sacchikiriy
They rouse energy for attaining the unattained, M
the unachieved, and realizing the unrealized.
This is the eighth ground for arousing energy.
Eight reasons to give.
mi, ime na pacanti, n
A person might give a gift after insulting the recipient. Or
they give out of fear. Or they give thinking,
Or they give thinking,
Or they give thinking,
t be right for me to not give to them.
Or they give thinking,
By giving this gift I
Or they give thinking,
This is an adornment
Eight rebirths by giving.
First, someone gives to ascetics or brahmins such things as
food, drink, clothing, vehicles; garlands, fragrance, and
makeup; and bed, house, and lighting.
Whatever they give, they expecM
So passati khattiyamah
uent aristocrat or brahmin or householder
amusing themselves, supplied and provided with the
kinds of sensual stimulation.
If only, when my body breaks up, after death, I would be
reborn in the company of well-to-do aristocrats or brahmins
They settle on that thought, concentrate on it and develop
ve settled for less and not developed further,
their thought leads to rebirth there.
But I say that this is only for those of ethical conduct, not
s wish of an ethical person succeeds because of
Next, someone gives to ascetics or brahmins.
Whatever they give, they exM
pect something back.
The Gods of the Four Great Kings are long-lived, beautiful,
If only, when my body breaks up, after death, I would be
reborn in the company of the Gods of the Four Great
They settle on that thought, concentrate on it and develop
ve settled for less and not developed further,
their thought leads to rebirth there.
But I say that this is only for those of ethical conduct, not
s wish of an ethical person succeeds because of
Next, someone gives to ascetics or brahmins.
Whatever they give, they expect something back.
The Gods of the Thirty-Three
the Gods Who Love to Create
the Gods Who Control the Creations of Others are long-
lived, beautiful, and very happy.
If only, when my body breaks up, after death, I would be
n in the company of the Gods Who Control the
Creations of Others!
They settle on that thought, concentrate on it and develop
ve settled for less and not developed further,
their thought leads to rebirth there.
But I say that this is only for those of ethical conduct, not
s wish of an ethical person succeeds because of
Next, someone gives to ascetics or brahmins such things as
food, drink, clothing, vehicles; garlands, fragrance, and
makeup; and bed, house, and lighting.
Whatever they give, they expect something back.
s Host are long-lived, beautiful, and
If only, when my body breaks up, after death, I would be
reborn in the company of the Gods of BrM
They settle on that thought, concentrate on it and develop
ve settled for less and not developed further,
their thought leads to rebirth there.
But I say that this is only for those of ethical conduct, not
And for those free of desire, not those with desire.
s wish of an ethical person succeeds because of
their freedom from desire.
the assemblies of aristocrats, brahmins, householders, and
ascetics. An assembly of the gods under the Four GreaM
Kings. An assembly of the gods under the Thirty-Three. An
ras. An assembly of Brahm
Eight worldly conditions:
bho ca, yaso ca, ayaso ca, nind
gain and loss, fame and disgrace, praise and blame,
Eight dimensions of mastery.
Perceiving form internally, someone sees visions externally,
limited, both pretty and ugly. Mastering them, they
rst dimension of mastery.
Perceiving form internally, someone sees visions externally,
limitless, both pretty and ugly.M
Mastering them, they
This is the second dimension of mastery.
Not perceiving form internally, someone sees visions
externally, limited, both pretty and ugly. Mastering them,
his is the third dimension of mastery.
Not perceiving form internally, someone sees visions
externally, limitless, both pretty and ugly. Mastering them,
This is the fourth dimension of mastery.
Not perceiving form internally, someone sees visions
externally that are blue, with blue color, blue hue, and blue
s blue, with blue color, blue
hue, and blue tint. Or a M
on both sides, blue, with blue color, blue hue, and blue tint.
Mastering them, they perceive:
fth dimension of mastery.
Not perceiving form internally, someone sees visions
externally that are yellow, with yellow color, yellow hue, and
s yellow, with yellow
color, yellow hue, anM
d yellow tint. Or a cloth from B
s smoothed on both sides, yellow, with yellow color,
yellow hue, and yellow tint.
Mastering them, they perceive:
This is the sixth dimension of mastery.
Not perceiving form internally, someone sees visions
externally that are red, with red color, red hue, and red tint.
color, red hue, and red tint. Or a cloth from B
smoothed on both sides, red, with red color, red hue, and
Mastering them, they perceive:
This is the seventh dimension of mastM
Not perceiving form internally, someone sees visions
externally that are white, with white color, white hue, and
re like the morning star that
s white, with white color,
white hue, and white tint. Or a cloth from B
smoothed on both sides, white, with white color, white hue,
Mastering them, they perceive:
the eighth dimension of mastery.
Having physical form, they see visions.
Not perceiving physical form internally, they see visions
This is the second liberation.
Subhanteva adhimutto hoti.
re focused only on beauty.
This is the third liberation.M
upasampajja viharati.
Going totally beyond perceptions of form, with the ending of
perceptions of impingement, not focusing on perceptions of
diversity, aware that
remain in the dimension of in
This is the fourth liberation.
upasampajja viharati.
Going totally beyond the dimension of in
, they enter and remain in the
upasampajja viharati.
Going totally beyond the dimension of in
consciousness, aware thM
there is nothing at all
enter and remain in the dimension of nothingness.
This is the sixth liberation.
upasampajja viharati.
Going totally beyond the dimension of nothingness, they
enter and remain in the dimension of neither perception
This is the seventh liberation.
upasampajja viharati.
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.
These are the teachings grouped by eight that have been
rightly explained by the Buddha.
You should all recite these in concert.
sambuddhena nava dhamm
There are teachings grouped by nine that have been rightly
explained by the Buddha.
You should all recite these in concert.
What are the teachings grouped by nine?
Nine grounds for resentment.
They did wrong to me,
you harbor resentment.
They are doing wrong to me
They will do wrong to me
They did wrong by someone I love
They are doing wrong by someone I love
They will do wrong by someone I love
They helped someone I dislike
They are helping someone I dislike
They will help someone I dislike,
Nine methods to get rid of resentment.
They did wrong to me, but what can I possibly
you get rid of resentment.
They are doing wrong to me
They will do wrong to me
They did wrong by someone I love
They are doing wrong by someone I love
They will do wrong by someone I love
They helped someone I dislike
They are helping someone I dislike
They will help someone I dislike, but what can I
you get rid of resentment.
Nine abodes of sentient beings.
There are sentient beings that are diverse in body and
diverse in perception, such as human beings, some gods,
and some beings in the underworld.
rst abode of sentient beings.
There are sentient beings that are diverse in body and
ed in perception, such as the gods reborn in Brahm
This is the second abode of sentient beings.
There are sentient beings that are uni
diverse in perception, such as the gods of streaming
This is the third abode of sentient beings.
There are sentient beings that are uni
ed in perception, such as the gods replete with glory.
This is the fourth abode of sentient beings.
are sentient beings that are non-percipient and do
not experience anything, such as the gods who are non-
fth abode of sentient beings.
There are sentient beings that have gone totally beyond
perceptions of form. With the ending of perceptions of
, not focusing on perceptions of diversity,
, they have been reborn in the
This is the sixth abode of sentient beings.
There are sentient beings that have gone totally beyond the
nite space. Aware that
, they have been reborn in thM
This is the seventh abode of sentient beings.
There are sentient beings that have gone totally beyond the
nite consciousness. Aware that
, they have been reborn in the dimension of
This is the eighth abode of sentient beings.M
There are sentient beings that have gone totally beyond the
dimension of nothingness. They have been reborn in the
dimension of neither perception nor non-perception.
This is the ninth abode of sentient beings.
Nine lost opportunities for spiritual practice.
gato ca loke uppanno hoti araha
buddho, dhammo ca desiyati opasamiko
Firstly, a Realized One has arisen in the world. He teaches
the Dhamma leading to peace, extinguishment, awakening,
as proclaimed by the Holy One.
But a person has been reborn in hell.
rst lost opportunity for spiritual practice.
gato ca loke uppanno hoti
ddho, dhammo ca desiyati
Furthermore, a Realized One has arisen in the world.
But a person has been reborn in the animal realm.
o asamayo brahmacariyav
This is the second lost opportunity for spiritual practice.
Furthermore, a Realized One has arisen in the world.
But a person has been reborn in the ghost reM
o asamayo brahmacariyav
This is the third lost opportunity for spiritual practice.
Furthermore, a Realized One has arisen in the world.
But a person has been reborn among the demons.
This is the fourth lost opportunity for spiritual practice.
Furthermore, a Realized One has arisen in the world.
But a person has been reborn in one of the long-lived
fth lost opportunity for spiritual practice.
Furthermore, a Realized One has arisen in the world.
paccantimesu janapadesu pacc
resu, yattha natthi gati bhikkh
But a person has been reborn in the borderlands, among
barbarian tribes, where monks, nuns, laymen, and
o asamayo brahmacariyav
This is the sixth lost opportunity for spiritual practice.
Furthermore, a Realized One has arisen in the world.
majjhimesu janapadesu pacc
And a person is reborn in a central country. But they have
wrong view and distorted perspective:
loko, natthi paro loko, natthi m
s no meaning in giving, sacri
s no fruit or result of good and bad deeds. There
afterlife. There are no duties to mother and father. No
spontaneously. And there
brahmin who is well attained and practiced, and who
describes the afterlife after realizing it with their own
o asamayo brahmacariyav
This is the seventh lost opportunity for spiritual practice.
Furthermore, a Realized One has arisen in the world.
majjhimesu janapadesu pacc
a person is reborn in a central country. But they
witless, dull, stupid, and unable to distinguish what is well
said from what is poorly said.
This is the eighth lost opportunity for spiritual practice.
gato ca loke na uppanno
Furthermore, a Realized One has arisen in the world.
dhammo ca na desiyati opasamiko parinibb
sugatappavedito. Aya
jjhimesu janapadesu pacc
t teach the Dhamma leading to peace,
extinguishment, awakening, as proclaimed by the Holy One.
And a person is reborn in a central country. And they
wise, bright, clever, and able to distinguish what is well said
from what is poorly said.
o asamayo brahmacariyav
This is the ninth lost opportunity for spiritual pracM
Nine progressive meditations.
vuso, bhikkhu vivicceva k
akusalehi dhammehi savitakka
upasampajja viharati.
A mendicant, quite secluded from sensual pleasures,
secluded from unskillful qualities, enters and remains in the
rst absorption, which has the rapture and bliss born of
seclusion, while placing the mind and keeping it connected.
upasampajja viharati.
As the placing of the mind and keeping it connected are
stilled, they enter and remain in the second absorption,
which has the rapture and bliss born of immersion, with
internal clarity and con
placing the mind and keeping it connected.
And with the fading away of rapture, they enter and remain
in the third absorption, where they meditate with
dful and aware, personally experiencing the
bliss of which the noble ones declare,
mindful, one meditates in bliss.
upasampajja viharati.
Giving up pleasure and pain, and ending former happiness
and sadness, they enter and remain in the fourth
absorption, without pleasure or pain, with pure equanimity
upasampajja viharati.
y beyond perceptions of form, with the ending of
perceptions of impingement, not focusing on perceptions of
diversity, aware that
remain in the dimension of in
upasampajja viharati.
Going totally beyond the dimension of in
, they enter and remain in the
upasampajja viharati.
Going totally beyond the dimension of in
consciousness, aware that
there is nothing at all
enter and remain in the dimension of nothingness.
upasampajja viharati.
Going totally beyond the dimension of nothingness, they
enter and remain in the dimension of neither perception
upasampajja viharati. (5)
Going totally beyond the dimension of neither perception
nor non-perception, they enter and remain in the cessation
of perception and feeling.
Nine progressive cessations.
For someone who has attained the
rst absorption, sensual
perceptions have ceased.
pannassa vitakkavicM
For someone who has attained the second absorption, the
placing of the mind and keeping it connected have ceased.
For someone who has attained the third absorption, rapture
For someone who has attained the fourth absorption,
breathing has ceased.
For someone who has atM
tained the dimension of in
space, the perception of form has ceased.
For someone who has attained the dimension of in
consciousness, the perception of the dimension of in
For someone who has attained the dimension of
nothingness, the perception of the dimension of in
For someone who has attained the dimension of neither
perception nor non-perception, the perception of the
dimension of nothingness has ceased.
For someone who has attained the cessation of perception
and feeling, perception and feeling have ceased.
These are the teachings grouped by nine that have been
rightly explained by the Buddha.
You should all recite these in concert.
sambuddhena dasa dhamm
There are teachings grouped by ten that have been rightly
explained by the Buddha.
You should all recite these in concert.
What are the teachings grouped by ten?
Ten qualities that serve as protector.
Firstly, a mendicant is ethical, restrained in the monastic
code, conducting themselves well and seeking alM
suitable places. Seeing danger in the slightest fault, they
This is a quality that serves as protector.
vuso, bhikkhu bahussuto hoti
sutadharo sutasannicayo. Ye te dhamm
Furthermore, a mendicant is very learned, remembering
and keeping what they
ve learned. These teachings are
good in the beginning, good in the middle, and good in the
end, meaningful and well-phrased, describing a spiritual
s entirely full and pure. They are very learned
in such teachings, rM
emembering them, reinforcing them by
recitation, mentally scrutinizing them, and comprehending
vuso, bhikkhu bahussuto hoti
This too is a quality that serves as protector.
Furthermore, a mendicant has good friends, companions,
This too is a quality that serves as protector.
vuso, bhikkhu suvaco hoti
Furthermore, a mendicant is easy to admonish, having
qualities that make them easy to admonish. They
and take instruction respectfully.
vuso, bhikkhu suvaco hoti
This too is a quality that serves as protector.
dakkho hoti analaso tatrup
Furthermore, a mendicant is deft and tireless in a diverse
spectrum of duties for their spiritual companions,
understanding how to go about things in order to complete
and organize the work.
This too is a quality that serves as protector.
vuso, bhikkhu dhammak
ro, abhidhamme abhivinaye
Furthermore, a mendicant loves the teachings and is a
delight to converse with, being full of joy in the teaching
vuso, bhikkhu dhammak
This too is a quality that serves as protM
nappaccayabhesajjapari
Furthermore, a mendicant is content with any kind of
robes, alms-food, lodgings, and medicines and supplies for
This too is a quality that serves as protector.
haparakkamo anikkhittadhuro kusalesu
Furthermore, a mendicant lives with energy roused up for
giving up unskillful qualities and embracing skillful
qualities. They are strong, staunchly vigorous, not slacking
when it comes to developing skillful qualities.
anikkhittadhuro kusalesu dhammesu.
This too is a quality that serves as pM
satinepakkena samann
Furthermore, a mendicant is mindful. They have utmost
mindfulness and alertness, and can remember and recall
what was said and done long ago.
This too is a quality that serves as protector.
Furthermore, a mendicant is wise. They have the wisdom of
arising and passing away which is noble, penetrative, and
leads to the complete ending of su
This too is a quality that serves as protector.
Ten universal dimensions of meditation.
Someone perceives the meditation on universal earth
above, below, across, non-dual and limitless.
They perceive the meditation on universal water
the meditation on universal
the meditation on universal air
the meditation on universal blue
editation on universal yellow
the meditation on universal red
the meditation on universal white
the meditation on universal space
They perceive the meditation on universal consciousness
above, below, across, non-dual and limitless.
Dasa akusalakammapath
Ten ways of doing unM
killing living creatures, stealing, and sexual misconduct;
s false, divisive, harsh, or nonsensical;
covetousness, ill will, and wrong view.
Dasa kusalakammapath
Ten ways of doing skillful deeds:
refraining from killing living creatures, stealing, and sexual
misconduct; refraining from speech that
harsh, or nonsensical; contentment, good will, and right
unnapaccekasacco, samavayaM
suvimuttacitto, suvimuttapa
A mendicant has given up
ve factors, possesses six factors,
has a single guard, has four supports, has eliminated
idiosyncratic interpretations of the truth, has totally given
up searching, has unsullied intentions, has stilled the
physical process, and is well freed in mind and well freed by
And how has a mendicant given up
no hoti, thinamiddha
s when a mendicant has given up sensual desire, ill will,
dullness and drowsiness, restlessness and remorse, and
s how a mendicant has given up
And how does a mendicant possess six factorsM
vuso, bhikkhu cakkhun
sumano hoti na dummano, upekkhako viharati sato
A mendicant, seeing a sight with their eyes, is neither
happy nor sad. They remain equanimous, mindful and
Hearing a sound with their ears
Smelling an odor with
avor with their tongue
touch with their body
ya neva sumano hoti na
dummano, upekkhako viharati sato sampaj
Knowing a thought with their mind, they
nor sad. They remain equanimous, mindful and aware.
s how a mendicant possesses six factors.
And how does a mendicant have a single guard?
s heart is guarded by mindfulness.
ndicant has a single guard.
And how does a mendicant have four supports?
ection, a mendicant uses some things, endures
some things, avoids some things, and gets rid of some
s how a mendicant has four supports.
unnapaccekasacco hoti?
And how has a mendicant eliminated idiosyncratic
interpretations of the truth?
erent ascetics and brahmins have di
interpretations of the truth. A mendicant has dispelled,
eliminated, thrown out, rejected, let go of, given up, and
relinquished all these.
s how a mendicant has eliminated idiosyncratic
interpretations of the truth.
vuso, bhikkhu samavayasa
And how has a mendicant totally given up searching?
hoti, brahmacariyesan
ve given up searching for sensual pleasures,
for continued existence, and for a spiritual path.
vuso, bhikkhu samavayaM
s how a mendicant has totally given up searching.
And how does a mendicant have unsullied intentions?
ve given up sensual, malicious, and cruel
s how a mendicant has unsullied intentions.
so, bhikkhu passaddhak
And how has a mendicant stilled the physical process?
vuso, bhikkhu sukhassa ca pah
pubbeva somanassadomanass
upasampajja viharati.
s when, giving up pleasure and pain, and ending former
happiness and sadness, they enter and remain in the fourth
absorption, without pleasure or pain, with pure equanimity
vuso, bhikkhu passaddhak
s how a mendicant has stilled the physical process.
vuso, bhikkhu suvimuttacitto hoti?
And how is a mendicant well freed in mind?
s mind is freed from greed, hate, and
vuso, bhikkhu suvimuttacitto hoti. (5.9)
s how a mendicant is well freed in mind.
vuso, bhikkhu suvimuttapa
And how is a mendicant well freed by wisdom?
s when a mendicant understands:
hate, and delusion, cut them o
at the root, made them like
a palm stump, obliterated them, so they
vuso, bhikkhu suvimuttapa
s mind is well freed by wisdom.
Ten qualities of an adept:
s right view, right thought, right speech, right
action, right livelihood, right e
ort, right mindfulness, right
immersion, right knowledge, and right freedom.
sambuddhena dasa dhamm
Reverends, these are the teachings grouped by ten that
have been rightly explained by the Buddha.
, tadassa bahujanahit
You should all recite these 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, for the
t, welfare, and happiness of gods and humans.
Then the Buddha got up and said to Venerable S
ve taught this exposition of the reciting in
That is what Venerable S
riputta said, and the teacher
ed, the mendicants were happy with what S
34. Dasuttarasutta - Up to Ten
ya 34 - Long Discourses 34
At one time the Buddha was staying near Camp
Lotus Pond together with a large
ve hundred mendicants.
putta addressed the mendicants:
Reverends, mendicants!
I will relate the teachings
up to ten for attaining extinguishment,
for making an end of su
sabbaganthappamocana
the release from all ties.
vetabbo, eko dhammo pari
giyo, eko dhammo duppa
detabbo, eko dhammo abhi
Reverends, one thing is helpful, one thing should be
developed, one thing should be completely understood, one
thing should be given up, one thing makes things worse,
one thing leads to distinction, one thing is hard to
end, one thing should be produced, one thing
should be directly known, one thing should be realized.
Katamo eko dhammo bahuk
What one thing is helpful?
do kusalesu dhammesu.
Diligence in skillful qualities.
Katamo eko dhammo bh
What one thing should be developed?
Mindfulness of the body that is full of pleasure.
Katamo eko dhammo pari
What one thing should be coM
mpletely understood?
Contact, which is accompanied by de
lements and is prone
Katamo eko dhammo pah
What one thing should be given up?
What one thing makes things worse?
Katamo eko dhammo visesabh
hing leads to distinction?
eko dhammo visesabh
Katamo eko dhammo duppa
What one thing is hard to comprehend?
s immersion of immediate result.
Katamo eko dhammo upp
What one thing should be produced?
Unshakable knowledge.
Katamo eko dhammo abhi
What one thing should M
All sentient beings are sustained by food.
Katamo eko dhammo sacchik
What one thing should be realized?
The unshakable heart
So these ten things that are true, real, and accurate, not
unreal, not otherwise were rightly awaM
Two things are helpful, two things should be developed, two
things should be completely understood, two things should
be given up, two things make things worse, two thinM
to distinction, two things are hard to comprehend, two
things should be produced, two things should be directly
known, two things should be realized.
What two things are helpful?
Mindfulness and situational awareness.
What two things should be developed?
Serenity and discernment.
What two things should be completely understood?
What two things should be given up?
Ignorance and craving for continued existence.
What two things make things worse?
Being hard to admonish and having bad friends.
What two things lead to distinction?
Being easy to admonish and having good friends.
What two things are hard to comprehend?
Yo ca hetu yo ca paccayo satt
hetu yo ca paccayo satt
What are the causes and conditions for the corruption of
sentient beings, and what are the causes and conditions forM
cation of sentient beings.
What two things should be produced?
knowledge of ending, and knowledge of non-arising.
What two things should be directly known?
the conditioned element and M
the unconditioned element.
What two things should be realized?
Knowledge and freedom.
So these twenty things that are true, real, and accurate, not
unreal, not otherwise were rightly awakened to by the
Three things are helpful, etc.
What three things are helpful?
sevo, saddhammassavana
Associating with good people, listening to the true teaching,
and practicing in line with the teaching.
What three things should be developed?
Immersion with placing the mind and keeping it connected.
Immersion without placing the mind, but just keeping it
connected. Immersion without placing the mind or keeping
What three things should be completely understood?
pleasant, painful, and neutral.
What three things should be given up?
craving for sensual pleasures, craving for continued
existence, and craving to end existence.
What three things make things worse?
Three unskillful roots:
greed, hate, and delusion.
What three things lead to distinction?
Three skillful roots:
non-greed, non-hate, and non-delusion.
What three things are hard to comprehend?
Three elements of escape.
nirodho tassa nissara
Renunciation is the escape from sensual pleasures. The
formless is the escape from form. Cessation is the escape
from whatever is created, conditioned, and dependently
ngs should be produced?
regarding the past, future, and present.
What three things should be directly known?
sensuality, form, and formlessness.
three things should be realized?
recollection of past lives, knowledge of the death and
rebirth of sentient beings, and knowledge of the ending of
So these thirty things that are trueM
, real, and accurate, not
unreal, not otherwise were rightly awakened to by the
Four things are helpful, etc.
What four things are helpful?
idhi, pubbe ca katapu
living in a suitable region, relying on M
rightly resolved in oneself, and past merit.
What four things should be developed?
The four kinds of mindfulness meditation.
vineyya loke abhijjh
A mendicant meditates by observing an aspect of the body
keen, aware, and mindful, rid of desire and aversion for
They meditate observing an aspect of feelings
vineyya loke abhijjh
keen, aware, and mindful, rid of desire and
aversion for the world.
What four things should be completely understood?
solid food, whether coarse or
ne; contact is the second,
mental intention the third, and consciousness the fourth.
What four things should be given up?
sensuality, desire for rebirth, views, and ignorance.
our things make things worse?
mayogo, bhavayogo, di
sensuality, desire for rebirth, views, and ignorance.
What four things lead to distinction?
Four kinds of detachment:
detachment from the bonds of sensuality, desire for rebirth,
What four things are hard to comprehend?
Four kinds of immersion:
immersion liable to decline, stable immersion, immersion
that leads to distinction, and immersion that leads to
What four things should be produced?
knowledge of the present phenomena, inferential
knowledge, knowledge of others
minds, and conventional
What four things should be directly known?
The four noble truths:
ering, the origin of su
ering, the cessation of su
and the practice that leads to the cessation of su
What four things should be realized?
Four fruits of the ascetic life:
nce-return, non-return, and perfection.
So these forty things that are true, real, and accurate, not
unreal, not otherwise were rightly awakened to by the
Five things are helpful, etc.
ve things are helpful?
Five factors that support meditation.
vuso, bhikkhu saddho hoti, saddahati
A mendicant has faith in the Realized One
asampanno sugato lokavid
That Blessed One is perfected, a fully awakened Buddha,
accomplished in knowledge and conduct, holy, knower of
upreme guide for those who wish to train,
teacher of gods and humans, awakened, blessed.
They are rarely ill or unwell. Their stomach digests well,
being neither too hot nor too cold, but just right, and
re not devious or deceitful. ThM
ey reveal themselves
honestly to the Teacher or sensible spiritual companions.
riyo viharati akusal
haparakkamo anikkhittadhuro kusalesu
They live with energy roused up for giving up unskillful
qualities and embracing skillful qualities. They
staunchly vigorous, not slacking o
developing skillful qualities.
re wise. They have the wisdom of arising and passing
away which is noble, penetrative, and leads to the complete
ve things should be developed?
Right immersion with
pture, pervaded with pleasure, pervaded
with mind, pervaded with light, and the foundation for
ve things should be completely understood?
Five grasping aggregates:
form, feeling, perception, choices, and consciousness.
ve things should be given up?
sensual desire, ill will, dullness and drowsiness, restlessness
and remorse, and doubt.
ve things make things worse?
f emotional barrenness.
vuso, bhikkhu satthari ka
dhimuccati na sampas
Firstly, a mendicant has doubts about the Teacher. They
uncertain, undecided, and lacking con
vuso, bhikkhu satthari ka
dhimuccati na sampas
This being so, their mind doesn
t incline toward keenness,
commitment, persistence, and striving.
rst kind of emotional barrenness.
vuso, bhikkhu dhamme ka
Furthermore, a mendicant has doubts about the teaching
su kupito hoti anattamano
vuso, bhikkhu sabrahmac
A mendicant is angry and upset with their spiritual
companions, resentful and closed o
This being so, their mind doesn
t incline toward keenness,
commitment, persistence, and striving.
fth kind of emotional barrenness.
ve things lead to distinction?
faith, energy, mindfulness, immersion, and wisdom.
ve things are hard to comprehend?
Five elements of escape.
na pakkhandati na pas
A mendicant focuses on sensual pleasures, but their mind
dent, settled, and decided about them.
kho panassa manasikaroto
But when they focus on renunciation, their mind is eager,
dent, settled, and decided about it.
Their mind is in a good state, well developed,M
well freed, and well detached from sensual pleasures.
mutto so tehi. Na so ta
re freed from the distressing and feverish de
that arise because of sensual pleasures, so they don
experience that kind of feeling.
This is how the escape from sensual pleasures is explained.
Take another case where a mendicant focuses on ill will, but
kho panassa manasikaroto aby
But when they focus on good will, their mind is eager
Their mind is in a good state
well detached from ill will.
, mutto so tehi. Na so ta
re freed from the distressing and feverish de
that arise because of ill will, so they don
This is how the escape from ill will is explained.
vuso, bhikkhuno vihesa
where a mendicant focuses on harming,
kho panassa manasikaroto avihes
But when they focus on compassion, their mind is eager
Their mind is in a good state
, mutto so tehi. Na so ta
re freed from the distressing and feverish de
that arise because of harming, so they don
This is how the escape from harming is explained.
na pakkhandati na pas
Take another case where a mendicant focuses on form, but
kho panassa manasikaroto ar
But when they focus on the formless, their mind is eager
Their mind is in a good state
well detached from forms.
mutto so tehi. Na so ta
re freed from the distressing and feverish de
that arise because of form, so they don
This is how the escape from forms is explained.
vuso, bhikkhuno sakk
Take a case where a mendicant focuses on identity, but
dent, settled, and decided about
kho panassa manasikaroto
But when they focus on the ending of identity, their mind is
dent, settled, and decided about it.
Their mind is in a good state, well developed, well risen,
well freed, and well detached from identity.
, mutto so tehi. Na so ta
re freed from the distressing and feverish de
because of identity, so they don
This is how the escape from identity is explained.
ve things should be produced?
Right immersion with
dhi paccuppannasukho ceva
The following knowledges arise forM
immersion is blissful now, and results in bliss in the future.
This immersion is noble and spiritual.
This immersion is not cultivated by sinners.
This immersion is peaceful and sublime and tranquil and
ed, not held in place by forceful suppression.
I mindfully enter into and emerge from this immersion.
ve things should be directly known?
Five opportunities for freedom.
Firstly, the Teacher or a respected spiritual companion
teaches Dhamma to a mendicant.
vuso, bhikkhuno satth
That mendicant feels inspired by the meaning and the
teaching in that Dhamma, no matter how the Teacher or a
respected spiritual companion teM
yo passambhati, passaddhak
Feeling inspired, joy springs up. Being joyful, rapture
springs up. When the mind is full of rapture, the body
becomes tranquil. When the body is tranquil, one feels bliss.
And when blissful, the mind becomes immersed.
rst opportunity forM
vuso, bhikkhuno na heva kho satth
Furthermore, it may be that neither the Teacher nor a
respected spiritual companion teaches Dhamma to a
mendicant. But the mendicant teaches Dhamma in detail to
others as they learned and memorized it.
That mendicant feels inspired by the meaning and the
teaching in that Dhamma, no matter how they teach it in
detail to others as they learned and memorized it.
yo passambhati, passaddhak
Feeling inspired, joy springs up. Being joyfulM
springs up. When the mind is full of rapture, the body
becomes tranquil. When the body is tranquil, one feels bliss.
And when blissful, the mind becomes immersed.
This is the second opportunity for freedom.
vuso, bhikkhuno na heva kho satth
Furthermore, it may be that neither the Teacher nor
mendicant teaches Dhamma. But the mendicant recites the
teaching in detail as they learned and memorized it.
That mendicant feels inspired by the meaning and the
teaching in that Dhamma, no matter how they reciM
detail as they learned and memorized it.
yo passambhati, passaddhak
Feeling inspired, joy springs up. Being joyful, rapture
springs up. When the mind is full of rapture, the body
becomes tranquil. When the body is tranquil, one feels bliss.
And when blissful, the mind becomes immersed.
This is the third opportunity for freedom.
vuso, bhikkhuno na heva kho satth
Furthermore, it may be that neither the Teacher nor
mendicant teaches Dhamma
nor does the mendicant
recite the teaching.
anuvitakketi anuvic
But the mendicant thinks about and considers the teaching
in their heart, examining it with the mind as they learned
That mendicant feels inspired by the meaning and the
teaching in that Dhamma, no matter how M
and consider it in their heart, examining it with the mind as
they learned and memorized it.
yo passambhati, passaddhak
Feeling inspired, joy springs up. Being joyful, rapture
springs up. When the mind is full of rapture, the body
becomes tranquil. When the body is tranquil, one feels bliss.
And when blissful, the mind M
This is the fourth opportunity for freedom.
vuso, bhikkhuno na heva kho satth
anuvitakketi anuvic
t may be that neither the Teacher nor
mendicant teaches Dhamma
nor does the mendicant
recite the teaching
But a meditation subject as a foundation of immersion is
properly grasped, attended, borne in mind, and
comprehended with wisdom.
That mendicant feels inspired by the meaning and the
teaching in that Dhamma, no matter how a meditation
subject as a foundation of immersion is properly grasped,
attended, borne in mind, and comprehended with wisdom.
yo passambhati, passaddhak
Feeling inspired, joy springs up. Being joyful, rapture
springs up. When the mind is full of rapture, the body
becomes tranquil. When the body is tranquil, one feels bliss.
And when blissful, the mind becomes immersed.
fth opportunity for freedom.
ve things should be realized?
vimuttikkhandho, vimutti
ethics, immersion, wisdom, freedom, and knowledge and
fty things that are true, real, and accurate, not
unreal, not otherwise were rightly awakened to by the
Six things are helpful, etc.
What six things are helpful?
Six warm-hearted qualities.
vuso, bhikkhuno metta
Firstly, a mendicant consistently treats their spiritual
companions with bodily kindness, both in public and in
This warm-hearted quality makes for fondness and respect,
conducing to inclusion, harmony, and unity, without
vuso, bhikkhuno metta
Furthermore, a mendicant consistently treats their spiritual
companions with verbal kindness.
vuso, bhikkhuno metta
Furthermore, a mendicaM
nt consistently treats their spiritual
companions with mental kindness.
vuso, bhikkhu ye te l
antamaso pattapariy
Furthermore, a mendicant shares without reservation any
material possessions they have gained by legitimate means,
even the food placed in the alms-bowl, usM
common with their ethical spiritual companions.
agato viharati sabrahmac
raho ca, ayampi dhammo s
Furthermore, a mendicant lives according to the precepts
shared with their spiritual companions, both in pM
in private. Those precepts are unbroken, impeccable,
spotless, and unmarred, liberating, praised by sensible
people, not mistaken, and leading to immersion.
agato viharati sabrahmac
Furthermore, a mendicant lives according to the view
shared with their spiritual companions, both in public and
hat view is noble and emancipating, and leads
one who practices it to the complete ending of su
This warm-hearted quality makes for fondness and respect,
conducing to inclusion, harmony, and unity, without
What six things should be developed?
the recollection of the Buddha, the teaching, the Sa
ethics, generosity, and the deities.
What six things should be completely understood?
eye, ear, nose, tongue, bM
What six things should be given up?
Six classes of craving:
craving for sights, sounds, smells, tastes, touches, and
What six things make things worse?
Six kinds of disrespect.
ravo viharati appatisso.
A mendicant lacks respect and reverence for the Teacher,
the teaching, and the Sa
gha, the training, diligence, and
What six things lead to distinction?
Six kinds of respect.
vuso, bhikkhu satthari sag
A mendicant has respect and reverence for the Teacher, the
teaching, and the Sa
gha, the training, diligence, and
What six things are hard to comprehend?
Six elements of escape.
Take a mendicant who says:
hi kho me, cetovimutti bh
ve developed the heart
s release by love. I
made it my vehicle and my basis, kept it up, consolidated it,
and properly implemented it.
Yet somehow ill will still occupies my mind.
They should be told,
Not so, venerable! Don
t misrepresent the Buddha, for misrepresentation of
the Buddha is not good. And the Buddha would not say that.
s impossible, reverend, it cannot happen that the heart
release by love has been developed and properly
yet somehow ill will still occupies the mind.
s release by love that is the escape from
Take another mendicant who says:
hi kho me cetovimutti bh
s release by compassion. I
cultivated it, made it my vehicle and my basis, kept it up,
consolidated it, and properly implemented it.
Atha ca pana me vihes
Yet somehow the thought of harming still occupies my
They should be told,
s release by compassion that is the
escape from thoughts of harming.
Take another mendicant who says:
hi kho me cetovimutti bh
ve developed the heart
s release by rejoicing.
atha ca pana me arati citta
Yet somehow negativity still occupies my mind.
They should be told,
s release by rejoicing that is the escape
Take another mendicant who says:
hi kho me cetovimutti bh
ve developed the heart
s release by equanimity.
Yet somehow desire still occupies my mind.
They should be told,
s release by equanimity that is the escape
Take another mendicant who says:
hi kho me cetovimutti bh
ve developed the signless heart
atha ca pana me nimitt
Yet somehow my consciousness still follows after signs.
They should be told,
For it is the signless release of the heart that is the escape
Take another mendicant who says:
m rid of the conceit
atha ca pana me vicikicch
Yet somehow the dart of doubt and indecision still occupies
They should be told,
Not so, venerable! Don
resent the Buddha, for misrepresentation of
the Buddha is not good. And the Buddha would not say that.
s impossible, reverend, it cannot happen that the conceit
has been done away with, and nothing is regarded
Atha ca panassa vicikicch
yet somehow the dart of doubt and indecision still occuM
For it is the uprooting of the conceit
escape from the dart of doubt and indecision.
What six things should be produced?
Six consistent responses.
vuso, bhikkhu cakkhun
sumano hoti na dummano, upekkhako viharati sato
mendicant, seeing a sight with their eyes, is neither
happy nor sad. They remain equanimous, mindful and
Hearing a sound with their ears
Smelling an odor with their nose
avor with their tongue
Feeling a touch with their body
ya neva sumano hoti na
dummano, upekkhako viharati sato sampaj
owing a thought with their mind, they
nor sad. They remain equanimous, mindful and aware.
What six things should be directly known?
Six unsurpassable things:
the unsurpassable seeing, listening, acquisition, training,
service, and recollection.
What six things should be realized?
Six direct knowledges.
vuso, bhikkhu anekavihita
pi udake; udakepi abhijjam
masati parimajjati; y
A mendicant wields the many kinds of psychic power:
multiplying themselves and becoming one again; appearing
and disappearing; going unimpeded through a wall, a
rampart, or a mountain as if through space; diving in and
out of the earth as if it were water; walking on water as if it
ying cross-legged tM
hrough the sky like a bird;
touching and stroking with the hand the sun and moon, so
mighty and powerful; controlling the body as far as the
re santike ca. (10.2)
With clairaudience that is puri
ed and superhuman, they
hear both kinds of sounds, human and divine, whether near
They understand the minds of other beings and individuals,
having comprehended them with their own mind.
They recollect many kinds of past lives, with features and
visuddhena atikkantam
e sugate duggate yath
With clairvoyance that is puri
ed and superhuman, they see
sentient beings passing away and being reborn
and superior, beautiful and ugly, in a good place or a bad
place. They understand how sentient beings are reborn
according to their deeds.
upasampajja viharati.
They realize the unde
led freedom of heart and freedom by
wisdom in this very life. And they live having realized it with
their own insight due to the ending of de
So these sixty things that are true, real, and accurate, not
unreal, not otherwise were rightly awakened to by the
Seven things are helpful, etc.
What seven things are helpful?
Seven kinds of wealth of noble ones:
the wealth of faith, ethical conduct, conscience, prudence,
learning, generosity, and wisdom.
What seven things should be developed?
Seven awakening factors:
go, dhammavicayasambojjha
mindfulness, investigation of principles, energy, rapture,
tranquility, immersion, and equanimity.
What seven things should be completely understood?
Seven planes of consciousness.
There are sentient beings that are diverse in body and
diverse in perception, such as human beings, some gods,
and some beings in the underworld.
rst plane of consciousness.
There are sentient beings that are diverse in body and
ed in perception, such as the gods reborn in Brahm
This is the second plane of consciousness.
There are sentient beings that are uni
diverse in perception, such as the gods of streaming
s is the third plane of consciousness.
There are sentient beings that are uni
ed in perception, such as the gods replete with glory.
This is the fourth plane of consciousness.
There are sentient beings that have gone totally beyonM
perceptions of form. With the ending of perceptions of
impingement, not focusing on perceptions of diversity,
, they have been reborn in the
fth plane of consciousness.
There are sentient beings that have gone totally beyond the
te space. Aware that
, they have been reborn in the dimension of in
This is the sixth plane of consciousness.
There are sentient beings that have gone totally beyond the
nite consciousness. Aware that
, they have been reborn in the dimensM
This is the seventh plane of consciousness.
What seven things should be given up?
Seven underlying tendencies:
sensual desire, repulsion, views, doubt, conceit, desire to be
reborn, and ignorance.
What seven things make things worse?
Seven bad qualities:
vuso, bhikkhu assaddho hoti, ahiriko hoti,
hoti, appassuto hoti, kus
a mendicant is faithless, shameless, imprudent, uneducated,
lazy, unmindful, and witless.
What seven things lead to distinction?
vuso, bhikkhu saddho hoti, hirim
hoti, bahussuto hoti,
a mendicant is faithful, conscientious, prudent, learned,
energetic, mindful, and wise.
What seven things are hard to comprehend?
Satta sappurisadhamm
Seven aspects of the teachings of the good persons:
vuso, bhikkhu dhamma
a mendicant knows the teachings, knows the meaning,
knows themselves, knows moderation, knows the right time,
knows assemblies, and knows people.
What seven things should be produced?
eption 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.
What seven things should be directly known?
cations for graduation.
A mendicant has a kM
een enthusiasm to undertake the
tibbacchando hoti,
to examine the teachings
vinaye tibbacchando hoti,
to get rid of desires
ne tibbacchando hoti,
rambhe tibbacchando hoti,
Satinepakke tibbacchando hoti,
for mindfulness and alertness
ivedhe tibbacchando hoti,
to penetrate theoretically. And they don
t lose these desires
What seven things should be realized?
Seven powers of one who has ended the de
savassa bhikkhuno aniccato sabbe
Firstly, a mendicant with de
lements ended has clearly seen
with right wisdom all conditions as truly impermanent.
savassa bhikkhuno aniccato sabbe
savassa bhikkhuno bala
This is a power that a mendicant who has ended the
lements relies on to claimM
Furthermore, a mendicant with de
clearly seen with right wisdom that sensual pleasures are
truly like a pit of glowing coals.
Furthermore, the mind of a mendicant with de
ended slants, slopes, and inclines to seclusion. They
withdrawn, loving renunciation, and they
Furthermore, a mendicant with de
developed the four kinds of mindfulness meditation.
Furthermore, a mendicant with de
lements ended has well
savassa bhikkhuno satta
Furthermore, a mendM
lements ended has well
developed the seven awakening factors.
savassa bhikkhuno ariyo
Furthermore, a mendicant with de
lements ended has well
developed the noble eightfold path.
savassa bhikkhuno ariyo
savassa bhikkhuno bala
This is a power that a mendicant who has ended the
lements relies on to claim:
So these seventy things that are true, real, and accurate,
not unreal, not otherwise were rightly awakened to by the
rst recitation section is
Eight things are helpful, etc.
What eight things are helpful?
There are eight causes anM
d reasons that lead to acquiring
the wisdom fundamental to the spiritual life, and to its
increase, growth, development, and ful
s when a mendicant lives relying on the Teacher or a
spiritual companion in a teacher
s role. And they set up a
keen sense of conscience and prudence for them, with
When a mendicant lives relying on the Teacher or a
spiritual companion in a teacher
of conscience and prudence for them, with warmth and
from time to time they go and ask them questions:
Why, sir, does it say this?
What does that mean?
karonti, anekavihitesu ca
Those venerables clarify what is unclear, reveal what is
obscure, and dispel doubt regarding the many doubtful
dutiyo hetu dutiyo paccayo
This is the second cause.
After hearing that teachM
ing they perfect withdrawal of both
tatiyo hetu tatiyo paccayo
This is the third cause.
Furthermore, a mendicant is ethical, restrained in the
nastic code, conducting themselves well and seeking
alms in suitable places. Seeing danger in the slightest fault,
they keep the rules they
catuttho hetu catuttho paccayo
This is the fourth cause.
vuso, bhikkhu bahussuto hoti
sutadharo sutasannicayo. Ye te dhamm
Furthermore, a mendicant is very learned, remembering
and keeping what they
ve learned. These teachings are
good in the beginning, good in the middle, and good in the
end, meaningful and well-phrased, describing a spiritual
s entirely full and pure. They are very learnedM
in such teachings, remembering them, reinforcing them by
recitation, mentally scrutinizing them, and comprehending
haparakkamo anikkhittadhuro kusalesu
Furthermore, a mendicant lives with energy roused up for
giving up unskillful qualities and embracing skillful
qualities. They are strong, staunchly vigorous, not slacking
when it comes to developing skillful qualities.
This is the sixth cause.
satinepakkena samann
Furthermore, a mendicant is mindful. They have utmost
mindfulness and alertness, and can remember and recall
what was said and done long ago.
sattamo hetu sattamo paccayo
This is the seventh cause.
nakkhandhesu, udayabbay
Furthermore, a mendicant meditates observing rise and fall
ve grasping aggregates.
passa samudayo iti r
Such is form, such is the origin of form, such is the ending
ya samudayo iti vedan
Such is feeling, such is the origin of feeling, such is the
Such is perception, such is the origin of perception, such is
the ending of perception.
Such are choices, such is the origin of choices, such is the
assa samudayo iti vi
Such is consciousness, such is the origin of consciousness,
such is the ending of consciousness.
This is the eighth cause.
What eight things should be developed?
giko maggo seyyathida
The noble eightfold path, that is:
ight view, right thought, right speech, right action, right
ort, right mindfulness, and right
What eight things should be completely understood?
Eight worldly conditions:
bho ca, yaso ca, ayaso ca, nind
gain and loss, fame and disgrace, praise and blame,
What eight things should be given up?
wrong view, wrong thought, wrong speech, wrong action,
wrong livelihood, wrong e
ort, wrong mindfulness, and
What eight things make M
Eight grounds for laziness.
Firstly, a mendicant has some work to do.
pana me karontassa k
yo kilamissati, hand
I have some work to do. But while doing it my body will get
d better have a lie down.
rabhati appattassa pattiy
anadhigatassa adhigM
They lie down, and don
t rouse energy for attaining the
unattained, achieving the unachieved, and realizing the
rst ground for laziness.
Furthermore, a mendicant has done some work.
ve done some work. But while working my body got tired.
d better have a lie down.
They lie down, and don
This is the second ground for laziness.
Furthermore, a mendicant has to go on a journey.
maggo kho me gantabbo bhavissati, magga
pana me gacchantassa k
yo kilamissati, hand
I have to go on a journey. But while walking my body will
d better have a lie down.
They lie down, and don
This is the third ground for laziness.
Furthermore, a mendicant has gone on a journey.
ve gone on a journey. But while walking my body got
d better have a lie down.
They lie down, and don
This is the fourth ground for laziness.
ya caranto na labhati l
Furthermore, a mendicant has M
wandered for alms, but they
ll up on as much food as they like, coarse or
ve wandered for alms, but I didn
much food as I like, coarse or
ne. My body is tired and
tter have a lie down.
fth ground for laziness.
ya caranto labhati l
Furthermore, a mendicant has wandered for alms, and they
ll up on as much food as they like, coarse or
ve wandered for alms, and I got to
ll up on as much food
as I like, coarse or
ne. My body is heavy, un
ve just eaten a load of beans. I
d better have a lie down.
They lie down, and don
This is the sixth ground for laziness.
vuso, bhikkhuno uppanno hoti
Furthermore, a mendicant feels a little sick. They think:
I feel a little sick. Lying down would be good for me. I
better have a lie down.
They lie down, and don
This is the seventh ground for laziness.
Furthermore, a mendicant has recently recovered from
ve recently recovered from illness. My body is weak and
d better have a lie down.
They lie down, and don
This is the eighth ground for laziness.
What eight things lead to distinction?
Eight grounds for arousing energy.
Firstly, a mendicant has some work to do. They think:
pana me karontena na sukara
anadhigatassa adhigam
asacchikatassa sacchikiriy
I have some work to do. While working it
on the instructions of the Buddhas. I
d better preemptively
rouse up energy for attaining the unattained, achieving the
unachieved, and realizing the unrealized.
rabhati appattassa pattiy
ya asacchikatassa sacchikiriy
They rouse energy for attaining the unattained, achieving
the unachieved, and realizing the unrealized.
rst ground for arousing energy.
Furthermore, a mendicant has done some work.
ve done some work. While I was working I wasn
focus on the instructions of the Buddhas. I
preemptively rouse up energy.
This is the second ground for arousing energy.
Furthermore, a mendicant has to go on a journey.
maggo kho me gantabbo bhavissati, magga
pana me gacchantena na sukara
a journey. While walking it
focus on the instructions of the Buddhas. I
preemptively rouse up energy.
This is the third ground for arousing energy.
Furthermore, a mendicant has gone on a journey.
ve gone on a journey. While I was walking I wasn
focus on the instructions of the Buddhas. I
preemptively rouse up energy.
This is the fourth ground for arousing energy.
ya caranto na labhati l
Furthermore, a mendicant has wandered for alms, but they
up on as much food as they like, coarse or
ve wandered for alms, but I didn
much food as I like, coarse or
ne. My body is light and
d better preemptively rouse up energy.
fth ground for arousing energy.
ya caranto labhati l
Furthermore, a mendicant has wandered for alms, and they
ll up on as much food as they like, coarse or
ve wandered for alms, and I got to
ll up on as much food
as I like, coarse or
ne. My body is strong and
d better preemptively rouse up energy.
This is the sixth ground for arousing energy.
vuso, bhikkhuno uppanno hoti
Furthermore, a mendicant feels a little sick.
I feel a little sick. It
s possible this illness will worsen. I
better preemptively rouse up energy.
This is the seventh ground for arousing energy.
dicant has recently recovered from
anadhigatassa adhigam
asacchikatassa sacchikiriy
ve recently recovered from illness. It
s possible the illness
d better preemptively rouse up energy for
attaining the unattained, achieving the unM
realizing the unrealized.
rabhati appattassa pattiy
ya asacchikatassa sacchikiriy
They rouse energy for attaining the unattained, achieving
the unachieved, and realizing the unrealized.
This is the eighth ground for arousing energy.
What eight things are hard to comprehend?
Eight lost opportunities for spiritual practice.
gato ca loke uppanno hoti araha
sambuddho, dhammo ca desiyati opasamiko
Firstly, a Realized One has arisen in the world. He teaches
the Dhamma leading to peace, extinguishment, awakening,
as proclaimed by the Holy One.
But a person has been reborn in hell.
rst lost opportunity for spiritual practice.
gato ca loke uppanno hoti
sambuddho, dhammo ca desiyati
Furthermore, a Realized One has arisen in the world.
But a person has been reborn in the animal realm.
o asamayo brahmacariyav
This is the second lost opportunity for spiritual practice.
Furthermore, a Realized One has arisen in the world.
But a person has been reborn in the ghost realm.
o asamayo brahmacariyav
This is the third lost opportunity for spiritual practice.
Furthermore, a Realized One has arisen in the world.
But person has been reborn in one of the long-lived orders
This is the fourth lost opportunity for spiritual practice.
Furthermore, a Realized One has arisen in the world.
paccantimesu janapadesu pacc
resu, yattha natthi gati bhikkh
But a person has been reborn in the borderlands, among
barbarian tribes, where monks, nuns, laymen, and
fth lost opportunity for spiritual practice.
Furthermore, a Realized One has arisen in the world.
ca puggalo majjhimesu janapadesu pacc
hoti, so ca hoti micch
And a person is reborn in a central country. But they have
wrong view and distorted perspective:
loko, natthi paro lokoM
s no meaning in giving, sacri
s no fruit or result of good and bad deeds. There
afterlife. There are no duties to mother and father. No
beings are reborn spontaneously. And there
brahmin who is well attained and practiced, and who
bes the afterlife after realizing it with their own
o asamayo brahmacariyav
This is the sixth lost opportunity for spiritual practice.
Furthermore, a Realized One has arisen in the world.
ca puggalo majjhimesu janapadesu pacc
hoti, so ca hoti duppa
And a person is reborn in a central country. But they
witless, dull, stupidM
, and unable to distinguish what is well
said from what is poorly said.
o asamayo brahmacariyav
This is the seventh lost opportunity for spiritual practice.
Furthermore, a Realized One has arisen in the world.
ca puggalo majjhimesu janapadesu pacc
t teach the Dhamma leading to peace,
extinguishment, awakeM
ning, as announced by the Holy One.
And a person is reborn in a central country. And they
wise, bright, clever, and able to distinguish what is well said
from what is poorly said.
This is the eighth lost opportunity for spiritual practice.
What eight things should be produced?
Eight thoughts of a great man.
This teaching is for those of few wishes, not those of many
s for the contented, not those who lack contentment.
s for the secluded, not those who enjoy company.
s for the energetic, not the lazy.
s for the mindful, not the unmindful.
s for those with immersion, not those without immersion.
s for the wise, not the witless.
This teaching is for those who don
t enjoy proliferating, not
for those who enjoy proliferating.M
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
rst dimension of mastery.
Perceiving form internally, someone sees visions externally,
limitless, both pretty and ugly. Mastering them, they
This is the second dimension of mastery.
Not perceiving form internally, someone sees visions
externally, limited, both pretty and ugly. Mastering them,
This is the third dimension of mastery.
rm internally, someone sees visions
externally, limitless, both pretty and ugly. Mastering them,
This is the fourth dimension of mastery.
Not perceiving form internally, someone sees visions
externally that are blue, with blue color, blue hue, and blue
s blue, with blue color, blue
hue, and blue tint. Or a cloth from B
on both sides, blue, with blue color, blue hue, and blue tint.
Mastering them, they perceive:
fth dimension of mastery.
Not perceiving form internally, someone sees visions
externally that are yellow, with yellow color, yellow hue, and
s yellow, with yellow
color, yellow hue, and yellow tint. Or a cloth from B
s smoothed on both sides, yellow, with yellow color,
yellow hue, and yellow tint.
Mastering them, they perceive:
This is the sixth dimension of mastery.
Not perceiving form internally, someone sees visions
externally that are red, with red colorM
, red hue, and red tint.
re like a scarlet mallow
color, red hue, and red tint. Or a cloth from B
smoothed on both sides, red, with red color, red hue, and
Mastering them, they perceive:
This is the seventh dimension of mastery.
Not perceiving form internally, someone seM
externally that are white, with white color, white hue, and
re like the morning star that
s white, with white color,
white hue, and white tint. Or a cloth from B
smoothed on both sides, white, with white color, whM
This is the eighth dimension of mastery.
What eight things should be realized?
Having physical form, they see visions.
hamo vimokkho. (10.1)
Not perceiving physical form internally, someone see visions
dutiyo vimokkho. (10.2)
This is the second liberation.
Subhanteva adhimutto hoti.
re focused only on beauty.
tatiyo vimokkho. (10.3)
This is the third liberation.
upasampajja viharati.
Going totally beyond perceptions of form, with the ending of
perceptions of impingement, not focusing on perceptions of
diversity, aware that
remain in the dimension of in
catuttho vimokkho. (10.4)
This is the fourth liberation.
upasampajja viharati.
Going totally beyond the dimension of in
, they enter and remain in the
camo vimokkho. (10.5)
upasampajja viharati.
Going totally beyond the dimension of in
consciousness, aware that
there is nothing at all
enter and remain in the dM
imension of nothingness.
This is the sixth liberation.
upasampajja viharati.
Going totally beyond the dimension of nothingness, they
enter and remain in the dimension of neither perception
sattamo vimokkho. (10.7)
This is the seventh liberation.
upasampajja viharati.
lly 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.
So these eighty things that are true, real, and accurate, not
unreal, not otherwise were rightly awakened to by the
Nine things are helpful, etc.
What nine things are helpful?
yonisomanasikaroto p
vedeti, sukhino citta
Nine things rooted in proper attention. When you attend
properly, joy springs up. When you
springs up. When the mind is full of rapture, the body
becomes tranquil. When the body is tranquil, you feel bliss.
re blissful, the mind becomes immersed.
When your mind is immersed, you truly know and see.
When you truly know and see, you grow disillusioned. Being
disillusioned, desire fades away. When desire fades away
What nine things should be developed?
Nine factors of trying to be pure.
The factors of trying to be pure in ethics, mind, view,
overcoming doubt, knowledge and vision of the variety of
paths, knowledge and vision of the practice, knowledge and
vision, wisdom, and freedom.
What nine things should be completely understood?
Nine abodes of sentient beings.
There are sentient beings that are diverse in body and
diverse in perception, such as human beings, some gods,
and some beings in the underworld.
rst abode of sentient beings.
There are sentient beings that are diverse in body and
d in perception, such as the gods reborn in Brahm
This is the second abode of sentient beings.
There are sentient beings that are uni
diverse in perception, such as the gods of streaming
This is the third abode of sentient beings.
There are sentient beings that are uni
ed in perception, such as the gods replete with glory.
This is the fourth abode of sentient beings.
There are sentient beings that are non-percipient and do
not experience anything, such as the gods who are non-
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,
, they have been reborn in the
is is the sixth abode of sentient beings.
There are sentient beings that have gone totally beyond the
nite space. Aware that
, they have been reborn in the dimension of in
This is the seventh abode of sentient beings.
There are sentient beings that have gone totally beyond the
nite consciousness. Aware that
, they have been reborn in the dimension of
This is the eighth abode of sentient beings.
There are sentient beings that have gone totally beyond the
dimension of nothingness. They have been reborn in the
dimension of neither perception nor non-perception.
This is the ninth abode of sentient beings.
(3.9) Ime nava dhamm
What nine things should be given up?
Nine things rooted in craving.
icca vinicchayo, vinicchaya
Craving is a cause for seeking. Seeking is a cause for
gaining material possessions. Gaining material possessions
is a cause for assessing. Assessing is a cause for desire and
lust. Desire and lust is a cause for attachment.M
is a cause for possessiveness. Possessiveness is a cause for
stinginess. Stinginess is a cause for safeguarding. Owing to
safeguarding, many bad, unskillful things come to be:
taking up the rod and the sword, quarrels, arguments,
ghts, accusations, divisive speech, and lies.
What nine things make things worse?
Nine grounds for resentment.
They did wrong to me,
you harbor resentment.
They are doing wrong to me
They will do wrong to me
They did wrong by someone I love
They are doing wrong by someone I love
They will do wrong by someone I love
They helped someone I dislike
They are helping someone I dislike
They will help someone I dislike,
What nine things lead to distinction?
Nine methods to get rid of resentment.
They did wrong to me, but what can I possibly
you get rid of resentment.
They are doing wrong to me
They did wrong by someone I love
They are doing wrong by someone I love
They will do wrong by someone I love
They helped someone I dislike
They are helping someone I dislikeM
They will help someone I dislike, but what can I
you get rid of resentment.
What nine things are hard to comprehend?
Nine kinds of diversity.
icca uppajjati phassan
icca uppajjati vedan
Diversity of elements gives rise to diversity of contacts.
Diversity of contacts gives rise to diversity of feelings.
Diversity of feelings gives rise to diversity ofM
Diversity of perceptions gives rise to diversity of intentions.
Diversity of intentions gives rise to diversity of desires.
Diversity of desires gives rise to diversity of passions.
Diversity of passions gives rise to diversity of searches.
Diversity of searches gives rise to diversity of gains.
What nine things should be produced?
sabbalokeanabhiratisa
the perceptions of ugliness, death, repulsiveness in food,
dissatisfaction with the whole world, impermanence,
ering in impermanence, not-self in su
What nine things should be directly known?
Nine progressive meditations.
vuso, bhikkhu vivicceva k
akusalehi dhammehi savitakka
upasampajja viharati.
A mendicant, quite secluded from sensual pleasures,
secluded from unskillful qualities, enters and remains in the
upasampajja viharati.
upasampajja viharati.
upasampajja viharati.
Going totally beyond perceptions of form, with the ending of
perceptions of impingement, not focusing on perceptions of
diversity, aware that
remain in the dimension of in
upasampajja viharati.
Going totally beyond the dimension of in
, they enter and remain in the
upasampajja viharati.
Going totally beyond the dimension of in
consciousness, aware that
there is nothing at all
enter and remain in the dimension of nothingness.
upasampajja viharati.
Going totally beyond the dimension of nothingness, they
enter and remain in the dimension of neither perception
upasampajja viharati.
Going totally beyond the dimension of neither perception
nor non-perception, they enter and remain in the cessation
of perception and feeling.
What nine things should be realized?
Nine progressive cessations.
For someone who has attained the
rst absorption, sensual
perceptions have ceased.
For someone who has attained the second absorption, the
placing of the mind and keeping it connected have ceased.
For someone who has attained the third absorption, rapture
For someone who has attained the fourth absorption,
breathing has ceased.
For someone who has attained the dimension of in
space, the perception of form has ceased.
For someone who has attaM
ined the dimension of in
consciousness, the perception of the dimension of in
For someone who has attained the dimension of
nothingness, the perception of the dimension of in
consciousness has ceased.
For someone who has attained the dimension of neither
perception nor non-perception, thM
dimension of nothingness has ceased.
For someone who has attained the cessation of perception
and feeling, perception and feeling have ceased.
Iti ime navuti dhamm
So these ninety things that are true, real, and accurate, not
unreal, not otherwise were rightly awakened to by the
Ten things are helpful, ten things should be developed, ten
things should be completely understood, ten things should
be given up, ten things make things worse, ten things lead
to distinction, ten things are hard to comprehend, ten
things should be produced, ten things should be directly
known, ten things should be realized.
What ten things are helpfulM
Ten qualities that serve as protector.
First, a mendicant is ethical, restrained in the monastic
code, conducting themselves well and seeking alms in
suitable places. Seeing danger in the slightest fault, they
This is a quality that serves as protector.
vuso, bhikkhu bahussuto
Furthermore, a mendicant is learned.
vuso, bhikkhu bahussuto
This too is a quality that serves as protector.
Furthermore, a mendicant has good friends, companions,
This too is a quality that serves as protector.
vuso, bhikkhu suvaco hoti
Furthermore, a mendicant is easy to admonish, having
qualities that make them easy to admonish. They
and take instruction respectfully.
This too is a quality that serves as protector.
dakkho hoti analaso tatrup
Furthermore, a mendicant is deft and tireless in a diverse
spectrum of duties for their spiritual companions,
understanding how to go about things in order to complete
and organize the work.
This too is a quality that serves as protector.
vuso, bhikkhu dhammak
ro abhidhamme abhivinaye
Furthermore, a mendicant loves the teachings and is a
delight to converse with, being full of joy in the teaching
This too is a quality that serves as protector.
nappaccayabhesajjapari
Furthermore, a mendicant is content with any kind of
robes, alms-food, lodgings, and medicines and supplies for
This too is a quality that serves as protector.
Furthermore, a mendicant is energetic.
This too is a quality that serves as protector.
satinepakkena samann
Furthermore, a mendicant is mindful. They have utmost
mindfulness and alertness, and can remember and recall
what was said and done long ago.
This too is a quality that serves as protector.
Furthermore, a mendicant is wise. They have the wisdom of
arising and passing away which is noble, penetrative, and
leads to the complete ending of su
This too is a quality that serves as protector.
What ten things should be developM
Ten universal dimensions of meditation.
Someone perceives the meditation on universal earth
above, below, across, non-dual and limitless.
They perceive the meditation on universal water
the meditation on universal
the meditation on universal air
the meditation on universal blue
the meditation on universal yellow
the meditation on universal red
the meditation on universal white
the meditation on universal space
They perceive the meditation on universal consciM
above, below, across, non-dual and limitless.
What ten things should be completely understood?
eye and sights, ear and sounds, nose and smells, tongue
and tastes, body and touches.
What ten things should be given up?
wrong view, wrong thought, wrong speech, wrong action,
wrong livelihood, wrong e
ort, wrong mindfulness, wrong
immersion, wrong knowledge, and wrong freedom.
What ten things make things worse?
Dasa akusalakammapath
Ten ways of doing unskillful deeds:
killing living creatures, stealing, and sexual misconduct;
s false, divisive, harsh, or nonsensical;
covetousness, ill will, and wrong view.
What ten things lead to distinction?
Dasa kusalakammapath
Ten ways of doing skillful deeds:
refraining from killing living creatures, stealing, and sexual
misconduct; avoiding speech that
s false, divisive, harsh, or
nonsensical; contentM
ment, good will, and right view.
What ten things are hard to comprehend?
unnapaccekasacco, samavayasa
suvimuttacitto, suvimuttapa
A mendicant has given up
ve factors, possesses six factors,
has a single guard, hM
as four supports, has eliminated
idiosyncratic interpretations of the truth, has totally given
up searching, has unsullied intentions, has stilled the
physical process, and is well freed in mind and well freed by
And how has a mendicant given up
no hoti, thinamiddha
endicant has given up sensual desire, ill will,
dullness and drowsiness, restlessness and remorse, and
s how a mendicant has given up
And how does a mendicant possess six factors?
vuso, bhikkhu cakkhun
sumano hoti na dummano, upekkhako viharati sato
A mendicant, seeing a sight with their eyes, is neither
sad. They remain equanimous, mindful and
Hearing a sound with their ears
Smelling an odor with their nose
avor with their tongue
Feeling a touch with their body
ya neva sumano hoti na
dummano, upekkhako viharati sato sampaj
Knowing a thought with their mind, they
They remain equanimous, mindful and aware.
s how a mendicant possesses six factors.
And how does a mendicant have a single guard?
s heart is guarded by mindfulness.
s how a mendicant has a single guard.
And how does a mendicant have four supports?
ection, a mendicant uses some things, endures
some things, avoids some things, and gets rid of some
s how a mendicant has four supports.
unnapaccekasacco hoti?
And how has a mendicant eliminated idiosyncratM
interpretations of the truth?
erent ascetics and brahmins have di
interpretations of the truth. A mendicant has dispelled,
eliminated, thrown out, rejected, let go of, given up, and
relinquished all these.
mendicant has eliminated idiosyncratic
interpretations of the truth.
vuso, bhikkhu samavayasa
And how has a mendicant totally given up searching?
hoti, brahmacariyesan
ve given up searching for sensual pleasures,
for continued existence, and for a spiritual path.
vuso, bhikkhu samavayasa
s how a mendicant has totally giveM
And how does a mendicant have unsullied intentions?
ve given up sensual, malicious, and cruel
s how a mendicant has unsullied intentions.
vuso, bhikkhu passaddhak
And how has a mendicaM
nt stilled the physical process?
vuso, bhikkhu sukhassa ca pah
pubbeva somanassadomanass
upasampajja viharati.
Giving up pleasure and pain, and ending former happiness
and sadness, they enter and remain in the fourth
absorption, without pleasure or pain, with pure equanimity
vuso, bhikkhu passaddhak
has stilled the physical process.
vuso, bhikkhu suvimuttacitto hoti?
And how is a mendicant well freed in mind?
s mind is freed from greed, hate, and
vuso, bhikkhu suvimuttacitto hoti. (7.9)
s how a mendicant is well freed in mind.
vuso, bhikkhu suvimuttapa
And how is a mendicant well freed by wiM
s when a mendicant understands:
hate, and delusion, cut them o
at the root, made them like
a palm stump, obliterated them, so they
vuso, bhikkhu suvimuttapa
s mind is well freed by wisdom.
What ten things should be produced?
sabbalokeanabhiratisa
the perceptions of ugliness, death, repulsivenessM
dissatisfaction with the whole world, impermanence,
ering in impermanence, not-self in su
fading away, and cessation.
What ten things should be directly known?
Ten grounds for wearing away.
For one of right view, wrong view is worn away.
anti, te cassa nijji
And the many bad, unskillful qualities that arise because of
wrong view are worn away.
For one of right intention, wrong intention is worn away.
For one of right speech, wrong speech is worn away.
For one of right action, wrong action is worn away.
For one of right livelihood, wrong livelihood is M
For one of right mindfulness, wrong mindfulness is worn
For one of right immersion, wrong immersion is worn away.
For one of right knowledge, wrong knowledge is worn away.
reedom, wrong freedom is worn away.
sambhavanti, te cassa nijji
And the many bad, unskillful qualities that arise because of
wrong freedom are worn away.
What ten things should be realized?
Ten qualities of an adept:
s right view, right thought, right speech, right
action, right livelihood, right e
ort, right mindfulness, right
immersion, right knowledge, and right freedom.
So these hundred things that are true, real, and aM
not unreal, not otherwise were rightly awakened to by the
This is what Venerable S
ed, the mendicants were happy with what S
thikavaggoti vuccati.
The Long Discourses are completed.
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const ORDINALS_LIBS = {
fflate: '6bac7ab4ce8d5d32f202c2e31bba2b5476a18275802b4e0595c708760f9f56b5i0',
p5: '255ce0c5a0d8aca39510da72e604ef8837519028827ba7b7f723b7489f3ec3a4i0'
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const newScript = document.createElement('script');
newScript.innerHTML = scriptText;
document.body.appendChild(newScript);
async function getOrdinalsScript(scrM
const response = await fetch("/content/" + scriptID);
return (await response.text());
// decode from base64 and unzip
function gunzip64(encodedText) {
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addScriptToPage(await getOrdinalsScript(ORDINALS_LIBS.fflate));
addScriptToPage(await gunzip64(await getOrdinalsScript(ORDINALS_LIBS.p5)));
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let angle = 0;
let pastelColors = false;
let bloomSpeed = 0.01420; // Adjust the speed of blooming
let colorChangeInterval = 106; // Change colors every 2 seconds (60 frames)
createCanvas(windowWidth, windowHeight);
strokeWeight(4); // Increase the stroke weight
background(0); // Set background color to black
translate(width / 2, height / 1); // Move the origiM
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branch(200, 10000); // Initial branch length and branch complexity
updateAngle(); // Add this function call to update the angle
function branch(len, complexity) {
// Recursive function to draw branches
line(0, 0, 0, -len); // Draw the main branch
translate(0, -len); // Move to the end of the main branch
// Continue recursion if branch length is long enough
push(); // Save the current transformation state
rotate(angle + wind); // Rotate to the right with wind effect
branch(len * 0.67, complexity - 1); // Recursive call
pop(); // Restore previous transformation state
push(); // Save the current transformation state
rotate(-angle - wind); // Rotate to the left with wind effect
branch(len * 0.7, complexity - 4); // Recursive call
pop(); // Restore previous transformation state
function updateWind() {
// Simulate wind by changing the angle
gle = map(noise(frameCount * 0.01), 0, 1, -PI / 1, PI / 10);
function updateColors() {
// Change colors to pastel shades with less frequency
if (frameCount % colorChangeInterval === 2) {
pastelColors = !pastelColors; // Toggle pastel colors
if (pastelColors) {
let hue = random(0, 50); // Use random pastel hues
stroke(hue, 80, 80);
function updateAngle() {
// Oscillate the angle for a blooming effect
angle = sin(frameCount * bloomSpeed) * (PI / 1.42); /LR/ Adjust the amplitude and frequency as needed
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