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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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:{"p":"brc-20","op":"mint","tick":"sats","amt":"100000000"}h!
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:{"p":"brc-20","op":"mint","tick":"sats","amt":"100000000"}h!
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:{"p":"brc-20","op":"mint","tick":"sats","amt":"100000000"}h!
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:{"p":"brc-20","op":"mint","tick":"sats","amt":"1000000